T34n1723_妙法蓮華經玄贊
大正藏第 34 冊 No. 1723 妙法蓮華經玄贊
No. 1723 [cf. Nos. 262, 1724]
妙法蓮華經玄贊卷第一(本)
大慈恩寺沙門基撰
蓋聞至覺權真乘物機而誕跡，靈樞擅妙應群品以揚筌，振融山而秀大千，騰委海而津八萬，叆慈雲而廣庇，驟法雨以遐清，滋兩木之分華，潤三草之殊茂。然以幼商倦于綿險，始循誘于化城；稚子玩于羬軒，竟照晉于犪駕。由是摧十軍之聖后，解髻上之明珠，建八諦之醫王，授掌中之妙藥，藻掞眾筌之表，𨗉軼百宗之外，籠七地而孤榮九分，冠五乘而獨穎千古。大矣哉！揚一實而包總太虛，振兩權而遺羅萬象，豈可以溟輸類其深旨、妙高方其峻躅者乎！
首稱「妙法蓮華經」者，藻宏綱之極唱，旌一部之都名。「序品第一」者，鏡義類之鴻標，顯異筌之別目。法含持軌，綰群祥以稱妙；華兼秀髮，總眾美而彰蓮；體、業俱陳，法、喻雙舉，半、滿之途已曉、取捨之路方著。經者為常為法，是攝是貫，常則道軌百王，法乃德摸千葉，攝則集斯妙理，貫又御彼庸生，庶令畢離苦津，終登覺岸。序者，由也始也，陳教起之因由，作法興之漸始。品者，類也別也，區玄旨而異類，派幽筌而匯別。第者，次也居也
【現代漢語翻譯】 現代漢語譯本 大正藏第 34 冊 No. 1723 《妙法蓮華經玄贊》
No. 1723 [cf. Nos. 262, 1724]
《妙法蓮華經玄贊》卷第一(本)
大慈恩寺沙門基 撰
聽說至高的覺者（至覺）爲了適應眾生的根器而示現於世，佛法（靈樞）憑藉其微妙的作用，引導眾生脫離迷途。佛法如融化的山峰般，在廣闊的世界（大千）中展現其秀麗；又如奔騰的河流匯入大海，滋潤著無量眾生（八萬）。它像廣闊的慈雲一樣庇護眾生，又像及時的法雨一樣凈化世間，滋養著聲聞、緣覺二乘如樹木分枝開花，潤澤著聲聞、緣覺、菩薩三乘如各異的草木繁茂生長。然而，因為初學的商人（幼商）厭倦于漫長而危險的旅程，所以佛陀最初用化城來引導他們；幼稚的孩子沉迷於羊車（羬軒），最終才能領悟到大白牛車（犪駕）的殊勝。因此，佛陀如同摧毀十軍的聖王之後，解下發髻上的明珠來譬喻佛法；又如同建立八正道的醫王，授予掌中的妙藥。佛法的精妙超越了所有方便法門（眾筌），其深奧勝過了所有宗派，它籠罩著七地菩薩，在九法界中獨自榮耀，在五乘教法中獨樹一幟，光耀千古。多麼偉大啊！佛法闡揚一實相，包容整個宇宙（太虛），展現權教和實教兩種方便，遺棄世間萬象的虛妄。它的深奧豈能用渺小的水流來比擬？它的崇高豈能用妙高山來衡量？
首先稱「妙法蓮華經」是總括綱領的極妙唱誦，標明整部經的名稱。「序品第一」是義理範疇的宏偉標幟，顯示不同方便法門的特別名稱。「法」包含著持守的軌則，統攝各種吉祥而稱為「妙」；「華」兼具秀麗和開放，總括各種美好而彰顯「蓮」；本體和作用都陳述，法和譬喻雙重並舉，半教和滿教的途徑已經明瞭，取捨的道路正在顯現。「經」是常道，是法則，是統攝，是貫穿。常，是說它作為永恒的真理，可以作為歷代君王的準則；法，是說它作為道德的典範，可以作為千秋萬代的楷模；攝，是說它聚集了這些微妙的道理；貫，是說它駕馭著那些平庸的眾生，希望使他們最終脫離苦難的河流，最終登上覺悟的彼岸。「序」是「由」，是「始」，是陳述教法產生的因由，是開始弘揚佛法的開端。「品」是「類」，是「別」，是區分深奧的旨意而使之異類，是分派幽深的方便法門而使之匯聚區別。「第」是「次」，是「居」
【English Translation】 English version Taisho Tripitaka Volume 34, No. 1723, Profound Commentary on the Lotus Sutra
No. 1723 [cf. Nos. 262, 1724]
Profound Commentary on the Lotus Sutra, Volume 1 (Original)
Composed by the Shramana Ji of Daci'en Temple
It is said that the Supreme Awakened One (至覺, Zhì Jué) manifested in the world to suit the capacities of sentient beings, and the Dharma (靈樞, Líng Shū) employed its wondrous functions to guide beings away from delusion. The Dharma, like a melting mountain, displays its beauty in the vast world (大千, Dàqiān); and like a rushing river merging into the sea, it nourishes countless beings (八萬, Bāwàn). It shelters beings like a vast cloud of compassion and purifies the world like timely rain, nourishing the Two Vehicles of Śrāvakas and Pratyekabuddhas like branches and flowers of trees, and moistening the Three Vehicles of Śrāvakas, Pratyekabuddhas, and Bodhisattvas like different grasses growing luxuriantly. However, because novice merchants (幼商, Yòu Shāng) are weary of long and dangerous journeys, the Buddha initially used the illusory city (化城, Huà Chéng) to guide them; immature children are engrossed in the goat cart (羬軒, Qián Xuān), and only then can they comprehend the excellence of the great white ox cart (犪駕, Kuī Jià). Therefore, the Buddha, like the queen after destroying the ten armies, unfastens the bright pearl from her hair to illustrate the Dharma; and like the medicine king who establishes the Eightfold Path, he bestows the wondrous medicine in his palm. The subtlety of the Dharma surpasses all expedient means (眾筌, Zhòng Quán), and its profundity exceeds all schools. It encompasses the Seven Grounds of Bodhisattvas, standing alone in glory in the Nine Realms, and stands out among the Five Vehicles, shining brightly through the ages. How great it is! The Dharma expounds the One Reality, encompassing the entire universe (太虛, Tàixū), displaying the two expedients of provisional and real teachings, abandoning the illusions of all phenomena. How can its profundity be compared to a tiny stream? How can its sublimity be measured by Mount Meru (妙高, Miào Gāo)?
The initial phrase '妙法蓮華經' (Miàofǎ Liánhuā Jīng, Wonderful Dharma Lotus Flower Sutra) is the supreme chant that encompasses the main principles, marking the name of the entire sutra. '序品第一' (Xù Pǐn Dì Yī, Chapter One: Introduction) is the grand standard of the category of meanings, revealing the special names of different expedient methods. '法' (Fǎ, Dharma) contains the rules to be upheld, encompassing all auspiciousness and is called '妙' (Miào, Wonderful); '華' (Huá, Lotus Flower) combines beauty and openness, encompassing all goodness and manifesting '蓮' (Lián, Lotus). Both the substance and function are stated, and both Dharma and metaphor are presented. The paths of the partial and complete teachings are already clear, and the path of acceptance and rejection is being revealed. '經' (Jīng, Sutra) is the eternal path, the law, the collection, and the thread. Eternal, meaning that as an eternal truth, it can serve as a guideline for rulers of all ages; Law, meaning that as a model of morality, it can serve as a model for all ages; Collection, meaning that it gathers these subtle principles; Thread, meaning that it guides those ordinary beings, hoping to enable them to eventually escape the river of suffering and finally reach the shore of enlightenment. '序' (Xù, Introduction) is '由' (Yóu, Cause), is '始' (Shǐ, Beginning), is stating the cause of the arising of the teachings, is the beginning of promoting the Dharma. '品' (Pǐn, Chapter) is '類' (Lèi, Category), is '別' (Bié, Distinction), is distinguishing the profound meaning and making it different, is dividing the profound expedient methods and making them converge and distinguish. '第' (Dì, Number) is '次' (Cì, Order), is '居' (Jū, Position).
。一者，極也首也。經有二十八類條貫真宗，此品次居極首，故名第一。
經「如是我聞」。贊曰：初釋經文略以六門料簡：一敘經起之意，二明經之宗旨，三解經品得名，四顯經品廢立，五彰品之次第，六釋經之本文。
第一敘經起意者，略由五義：一為酬因請，二為破疑執，三為彰記行，四為利今後，五為顯時機。酬因請中有二：一酬因，二酬請。
初酬因有六：一酬行因，二酬愿因，三酬求因，四酬持因，五酬相因，六酬說因。佛果不可虛成，必由業行方得，行不孤起，必愿資生。行愿雖復自興，無緣不能獨會，雖逢緣以求重，非率爾而果成，要由持學始能得果，得果既圓將陳應物。表經宗之深妙，先現大相之因，大相既彰理須敷唱，故標佛本出世為一大事故也。由此酬因具斯六義。
酬行因者，〈方便品〉中準論釋經八甚深云：「佛曾親近百千萬億無數諸佛，盡行諸佛無量道法，勇猛精進名稱普聞，成就甚深未曾有法，難解法者如來能知，隨宜所說意趣難解，一切聲聞、辟支佛所不能知。」八甚深者，一受持讀誦甚深，二修行，三果行，四增長功德心，五快妙事心，六無上，七入，八不共聲聞辟支佛所作住持甚深。經唯有六，無第六第八，至下當知。諸佛道法既盡行之，具行一乘種
【現代漢語翻譯】 一者，『極』（極致）也、『首』（首要）也。《經》有二十八類條貫真宗，此品次第居於最前，故名『第一』。
經文『如是我聞』。贊曰：首先解釋經文，略以六門來簡要分析：一、敘述經文發起的用意；二、闡明經文的宗旨；三、解釋經品得名的原因；四、彰顯經品的廢立；五、彰顯品次的先後；六、解釋經文的本文。
第一，敘述經文發起的用意，大致有五種意義：一、爲了酬報因緣的請求；二、爲了破除疑惑和執著；三、爲了彰顯記載修行；四、爲了利益現在和未來；五、爲了顯示時機。酬報因緣的請求中有二：一、酬報因緣；二、酬報請求。
首先，酬報因緣有六種：一、酬報行因；二、酬報愿因；三、酬報求因；四、酬報持因；五、酬報相因；六、酬報說因。佛果不是憑空成就的，必定要通過業行才能獲得，業行不會孤立產生，必定要依靠願力資助生長。業行和願力即使是自身興起，沒有緣分也不能獨自會合，即使遇到緣分而更加重視，也不是隨便就能成就果位的，必須要通過持戒學習才能得到果位，得到果位圓滿后將陳述應物。爲了表明經文宗旨的深奧玄妙，首先顯現大相的因緣，大相既然彰顯，道理就必須宣揚，所以標明佛陀本來出世就是爲了一件大事的緣故。由此酬報因緣具備這六種意義。
酬報行因，在《方便品》（Upāya-parivarta）中，根據論典解釋經文的八種甚深之處說：『佛曾經親近百千萬億無數諸佛，完全修行諸佛無量的道法，勇猛精進，名稱普遍傳聞，成就甚深未曾有法，難以理解的法，如來能夠知道，隨著適宜的情況所說，意趣難以理解，一切聲聞（Śrāvaka）、辟支佛（Pratyekabuddha）所不能知道。』八種甚深之處是：一、受持讀誦甚深；二、修行；三、果行；四、增長功德心；五、快妙事心；六、無上；七、入；八、不共聲聞辟支佛所作住持甚深。經文只有六種，沒有第六和第八，到下文應當知道。諸佛的道法既然完全修行了，具備修行一乘（Ekayāna）的種子。
【English Translation】 Firstly, 『Ji』 (extreme) and 『Shou』 (primary). The Sutra has twenty-eight categories that connect to the true essence. This chapter is placed at the very beginning, hence the name 『First』.
The Sutra says, 『Thus have I heard.』 A commentary states: Initially, the Sutra text is briefly analyzed using six aspects: 1. Narrating the intention behind the Sutra's commencement; 2. Clarifying the Sutra's purpose; 3. Explaining the reason for the chapter's name; 4. Revealing the establishment and abolishment of the chapter; 5. Demonstrating the order of the chapters; 6. Interpreting the main text of the chapter.
Firstly, narrating the intention behind the Sutra's commencement roughly involves five meanings: 1. To repay the request of causes and conditions; 2. To dispel doubts and attachments; 3. To manifest and record practice; 4. To benefit the present and future; 5. To reveal the opportune time. Repaying the request of causes and conditions involves two aspects: 1. Repaying the causes and conditions; 2. Repaying the request.
Initially, repaying the causes and conditions involves six aspects: 1. Repaying the cause of practice; 2. Repaying the cause of vows; 3. Repaying the cause of seeking; 4. Repaying the cause of upholding; 5. Repaying the cause of characteristics; 6. Repaying the cause of speaking. The Buddha-fruit (Buddha-phala) is not achieved without reason; it must be attained through karmic actions. Actions do not arise in isolation; they must be nourished by vows. Although actions and vows may arise spontaneously, they cannot converge alone without conditions. Even if conditions are met and valued, the fruit is not achieved casually; it requires upholding and learning to attain the fruit. Once the attainment of the fruit is complete, it will present itself in response to beings. To demonstrate the profound and subtle essence of the Sutra's purpose, the cause of the great sign is first manifested. Since the great sign is revealed, the principle must be expounded. Therefore, it is indicated that the Buddha's original appearance in the world was for a great cause. Thus, repaying the causes and conditions encompasses these six meanings.
Repaying the cause of practice, in the 『Upāya-parivarta』 (Expedient Means Chapter), according to the commentary explaining the Sutra's eight profound aspects, it says: 『The Buddha once closely associated with hundreds of thousands of millions of countless Buddhas, completely practicing the immeasurable Dharma of all Buddhas, being courageous and diligent, with his name universally known, accomplishing profound and unprecedented Dharma. The Tathāgata (Tathāgata) is able to know the difficult-to-understand Dharma, and what is spoken according to suitability is difficult to comprehend. All Śrāvakas (Śrāvaka) and Pratyekabuddhas (Pratyekabuddha) are unable to know it.』 The eight profound aspects are: 1. Profound in receiving, upholding, reading, and reciting; 2. Practice; 3. Fruit of practice; 4. Increasing the mind of merit; 5. Mind of joyful and wonderful matters; 6. Supreme; 7. Entering; 8. Profound in the abiding and upholding not shared by Śrāvakas and Pratyekabuddhas. The Sutra only has six, without the sixth and eighth, which will be known later. Since the Dharma of all Buddhas has been completely practiced, it possesses the seed of practicing the Ekayāna (Ekayāna).
智之因方得佛果，故今酬因說斯妙法勸修因行。
酬愿因者，〈方便品〉云：「舍利弗善聽！我本立誓願，欲令一切眾，如我等無異。如我昔所愿，今者已滿足，化一切眾生，令入于佛道。」〈壽量品〉云：「每自作是念，以何令眾生得入于佛道、速成就佛身。」若昔因中、若今果位，皆每發願令眾生猶如我身得入佛道，故酬本願而說此經；亦令眾生髮此愿故，行愿相符致出世故。
酬求因者，〈天授品〉云：「吾於過去求《法華經》無有懈倦，于多劫中常作國王，求大菩提曾不退轉。擊鼓宣令四方，時有仙人來白王言：我有大乘名『妙法蓮華經』，若不違我，當爲宣說。王聞仙人言歡喜踴躍，即隨仙人供給所須，乃至以身而為床座身心無倦，奉事仙人經于千歲，為求法故令無所乏。爾時王者今我身是，時仙人者今提婆達多是。」以佛過去願行雖成必由緣會，恒重此經，于善友所專事求之。故今宣說令生求重。
酬持因者，前八甚深中，第一佛曾親近百千萬億無數諸佛名受持讀誦甚深。初依菩薩供五恒佛，第二依菩薩供六恒佛，第三依菩薩供七恒佛，第四依菩薩供八恒佛，值多善友長時受持。又釋迦如來過去自為常不輕菩薩，于威音王佛滅後行不輕行，臨終之時聞虛空中說《法華經》二十千萬億偈
【現代漢語翻譯】 現代漢語譯本：因為智慧是獲得佛果的原因，所以現在爲了酬謝這個因，宣說這部微妙的佛法，勸勉大家修習成佛的因行。
酬謝誓願之因，在《方便品》中說：『舍利弗，好好聽著！我最初立下誓願，要讓一切眾生，都和我一樣沒有差別。就像我過去所發的愿，現在已經滿足了，教化一切眾生，讓他們進入成佛的道路。』《壽量品》中說：『我常常這樣想，用什麼方法能讓眾生進入成佛的道路，快速成就佛身。』無論是過去的因地，還是現在的果位，都常常發願讓眾生像我一樣進入佛道，所以爲了酬謝這個根本的誓願而宣說這部經；也讓眾生髮起這個誓願，使願行相符，最終得以出離世間。
酬謝求法之因，在《提婆達多品》中說：『我過去爲了尋求《法華經》沒有絲毫懈怠，在很多劫中常常做國王，爲了求得大菩提，從來沒有退轉。我敲鼓向四方宣告，當時有一位仙人來告訴我說：我擁有大乘佛法，名字叫做『妙法蓮華經』，如果你不違揹我，我就為你宣說。』國王聽了仙人的話，歡喜踴躍，立刻跟隨仙人，供給仙人所需的一切，甚至以自己的身體作為床座，身心沒有疲倦，奉事仙人經歷了千年，爲了求法，使仙人沒有任何缺乏。當時的國王就是現在的我，當時的仙人就是現在的提婆達多（Devadatta）。』因為佛過去所發的愿和所行的事雖然已經成就，但必定要通過因緣際會，總是重視這部經，在善知識那裡專心致志地尋求。所以現在宣說這部經，讓眾生生起求法的重視之心。
酬謝受持之因，在前面的八個甚深之處中，第一個是佛曾經親近百千萬億無數諸佛，聽聞、受持、讀誦他們的名號，這是非常甚深的。最初依靠菩薩供養五恒河沙數的佛，第二個依靠菩薩供養六恒河沙數的佛，第三個依靠菩薩供養七恒河沙數的佛，第四個依靠菩薩供養八恒河沙數的佛，值遇到很多善友，長時間地受持。而且釋迦如來（Sakyamuni）過去自己就是常不輕菩薩（Sadāparibhūta），在威音王佛（King Awesome Sound Buddha）滅度后，行常不輕的行，臨終的時候聽到虛空中說《法華經》二十千萬億偈。
【English Translation】 English version: Because wisdom is the cause of attaining Buddhahood, now, in order to repay this cause, this wonderful Dharma is expounded, encouraging everyone to cultivate the causes for attaining Buddhahood.
To repay the cause of vows, the 『Expedient Means』 chapter says: 『Shariputra (Śāriputra), listen carefully! I originally made a vow to make all beings like me, without any difference. Just as my past vows have now been fulfilled, I will transform all beings and lead them into the path of Buddhahood.』 The 『Lifespan』 chapter says: 『I often think like this: what method can lead beings into the path of Buddhahood and quickly attain the Buddha body?』 Whether in the past cause or the present fruit, I always vow to make beings enter the path of Buddhahood like myself. Therefore, to repay this fundamental vow, this sutra is expounded; it also allows beings to make this vow, so that vows and actions are consistent, and ultimately one can transcend the world.
To repay the cause of seeking the Dharma, the 『Devadatta』 chapter says: 『In the past, I sought the Lotus Sutra without the slightest懈怠(xiè dài, negligence), and in many kalpas (kalpa, eon) I often acted as a king. In order to seek great Bodhi (bodhi, enlightenment), I never retreated. I beat the drum and announced to the four directions. At that time, a hermit came and told me: I have the Great Vehicle Dharma, named the 『Wonderful Dharma Lotus Sutra』. If you do not disobey me, I will expound it for you.』 The king, hearing the hermit's words, rejoiced and immediately followed the hermit, providing everything the hermit needed, even using his own body as a bed, without physical or mental fatigue, serving the hermit for thousands of years. In order to seek the Dharma, he made sure the hermit lacked nothing. The king at that time is now me, and the hermit at that time is now Devadatta.』 Because the Buddha's past vows and actions, although accomplished, must come through causal conditions, he always valued this sutra and earnestly sought it from good teachers. Therefore, this sutra is now expounded to make beings develop a sense of importance in seeking the Dharma.
To repay the cause of upholding, among the previous eight profound aspects, the first is that the Buddha once approached hundreds of thousands of millions of countless Buddhas, listening to, upholding, and reciting their names, which is very profound. Initially, he relied on Bodhisattvas to make offerings to Buddhas as numerous as five Ganges sands, the second time he relied on Bodhisattvas to make offerings to Buddhas as numerous as six Ganges sands, the third time he relied on Bodhisattvas to make offerings to Buddhas as numerous as seven Ganges sands, and the fourth time he relied on Bodhisattvas to make offerings to Buddhas as numerous as eight Ganges sands, encountering many good friends and upholding the sutra for a long time. Moreover, Shakyamuni (Śākyamuni) Buddha himself was Sadāparibhūta (Sadāparibhūta) Bodhisattva in the past. After the extinction of King Awesome Sound Buddha (King Awesome Sound Buddha), he practiced the practice of Sadāparibhūta, and at the time of his death, he heard the Lotus Sutra spoken in twenty thousand million verses in the sky.
，悉能受持。即得如上六根清凈，更增壽命二百萬億那由他歲，廣說此經。命終之後，得值二千億佛皆號日月燈明，常持此經。以是因緣又值二千億佛同號云自在燈王，亦於此諸佛法中受持此經，常獲如上六根清凈，其常不輕即我身是，故為往時常持此經，今者說之勸常受持。
酬相因者，既成佛已將說此經，先為菩薩說《無量義經》，次入無量義處三昧。天雨四華、地振六種，四眾瞻仰、八部歡喜，放豪光以遠矚，眾見此已疑生。彌勒發問，文殊告言：「如我惟忖！今佛世尊欲說大法，雨大法雨、吹大法螺、擊大法鼓、演大法義。我於過去曾見此瑞，放斯光已即說大法，乃至廣說。今日如來當說大乘經，名『妙法蓮華』。」三世諸佛將說此經必先有此種種大相，不同余經，余經無此初大相故。相既非常故須說此，即將說此經先現大相。先現大相者，為說此經故也。
酬說因者，下云「諸佛如來唯以一大事因緣故出現於世，乃至廣說。無聲聞弟子但教化菩薩，究竟令得一切種智。」故三世諸佛成道究竟必說一乘，皆是因中方便趣求。修學雖滿未曾演說，今時機會不可虛然，故趣宿因說斯妙法。上來義類經文甚多，恐厭繁廣故略指述。
后酬請者，如經中說，菩薩初生即行七步，放大光明遍照十方，
【現代漢語翻譯】 現代漢語譯本：都能接受並奉行。就能獲得如上的六根清凈，更能增加壽命二百萬億那由他歲（極大的數字單位），廣泛宣說此經。命終之後，能遇到二千億尊佛，佛號都叫日月燈明，常常受持此經。因為這個因緣，又能遇到二千億尊佛，佛號都叫云自在燈王，也在這些佛的教法中受持此經，常常獲得如上的六根清凈。那個常不輕菩薩就是我的前身，所以爲了往昔常常受持此經，現在才宣說此經，勸勉大家常常受持。
酬相因（酬報示現瑞相的因緣）方面，佛陀已經成佛，將要宣說此經時，先為菩薩宣說《無量義經》，然後進入無量義處三昧（禪定）。天上降下四種花，大地發生六種震動，四眾弟子瞻仰佛陀，天龍八部歡喜讚歎，佛陀放出豪光照耀遠方，大眾見到此景象後心生疑惑。彌勒菩薩發問，文殊菩薩回答說：『依我所見！現在佛世尊將要宣說大法，降下大法雨，吹響大法螺，敲擊大法鼓，闡演大法義。我過去曾經見過這種瑞相，佛陀放出這種光明之後，就宣說大法』，乃至廣泛地解說。今天如來應當宣說大乘經典，名為『妙法蓮華』。』三世諸佛將要宣說此經時，必定先有這種種大瑞相，不同於其他經典，其他經典沒有這種最初的大瑞相。因為瑞相非常殊勝，所以需要宣說此經，即將宣說此經之前先示現大瑞相。先示現大瑞相，是爲了宣說此經的緣故。
酬說因（酬報宣說此經的因緣）方面，經文中說：『諸佛如來唯獨因為一個重大因緣才出現於世間』，乃至廣泛地解說。沒有聲聞弟子，只是教化菩薩，最終令他們獲得一切種智（佛的智慧）。所以三世諸佛成道之後，最終必定宣說一乘佛法，這都是在因地中方便趣求的結果。修行學習雖然圓滿，但未曾演說，現在時機成熟，不可白白錯過，所以追溯宿世的因緣，宣說這部妙法。以上義理和經文非常多，恐怕大家厭煩冗長，所以略作指述。
后酬請者（酬報請法的因緣），如經中所說，菩薩初生就行走七步，放出大光明遍照十方，
【English Translation】 English version: They are all able to receive and uphold it. Then they will obtain the above purification of the six senses, and further increase their lifespan by two million nayutas (extremely large numerical units) of years, widely expounding this sutra. After the end of their lives, they will encounter two thousand kotis of Buddhas, all named Sun Moon Light Lamp, constantly upholding this sutra. Because of this cause and condition, they will again encounter two thousand kotis of Buddhas, all named Cloud Freedom Light King, and also within the Dharma of these Buddhas, they will receive and uphold this sutra, constantly obtaining the above purification of the six senses. That Bodhisattva Never Disparaging is my very self. Therefore, because in the past I constantly upheld this sutra, now I expound it and encourage all to constantly receive and uphold it.
In terms of repaying the cause of the auspicious signs, after the Buddha has attained Buddhahood and is about to expound this sutra, he first expounds the Sutra of Immeasurable Meanings for the Bodhisattvas, and then enters the Samadhi of the Abode of Immeasurable Meanings. The heavens rain down four kinds of flowers, the earth shakes in six ways, the four assemblies gaze up in reverence, and the eight classes of gods and dragons rejoice. He emits a beam of light to illuminate the distance, and the assembly, seeing this, gives rise to doubt. Maitreya (a Bodhisattva who will appear in the future) asks a question, and Manjushri (Bodhisattva of wisdom) replies, 'As I contemplate! Now the World Honored One Buddha intends to expound the Great Dharma, rain down the Great Dharma rain, blow the Great Dharma conch, strike the Great Dharma drum, and expound the Great Dharma meaning. In the past, I have seen this auspicious sign. After emitting this light, he immediately expounded the Great Dharma,' and so on, extensively explaining. Today, the Thus Come One should expound the Great Vehicle Sutra, named The Wonderful Dharma Lotus Flower Sutra.' When the Buddhas of the three periods of time are about to expound this sutra, they must first have all these great auspicious signs, which are different from other sutras, as other sutras do not have this initial great auspicious sign. Because the auspicious sign is extraordinary, it is necessary to expound this sutra. Before expounding this sutra, the great auspicious sign is first manifested. The great auspicious sign is manifested first for the sake of expounding this sutra.
In terms of repaying the cause of the exposition, it is said below, 'The Buddhas, the Thus Come Ones, appear in the world solely for the sake of one great cause and condition,' and so on, extensively explaining. There are no Shravaka (hearer) disciples, but only the teaching and transformation of Bodhisattvas, ultimately enabling them to attain all-knowing wisdom (Buddha's wisdom). Therefore, after the Buddhas of the three periods of time attain enlightenment, they will ultimately expound the One Vehicle Dharma, which is all the result of expediently seeking in the causal stage. Although the cultivation and learning are complete, it has not been expounded. Now that the opportunity has arrived, it cannot be wasted. Therefore, tracing back to past causes, this wonderful Dharma is expounded. There are many meanings and sutra passages above, and fearing that everyone will be tired of the length, I will briefly point them out.
Regarding the subsequent repayment of the request, as it says in the sutra, when the Bodhisattva is first born, he walks seven steps, emitting great light that illuminates the ten directions,
四顧觀視作師子吼，而說偈言：「我生胎分盡，是最末後身，我已得解脫，當復度眾生。」作是誓已身漸長大，游出四門見老、病、死及沙門相。既問識已，欲舍親屬求無上果。中夜觀察，見諸伎人後妃婇女，狀如臭尸深可厭患，即命車匿令被楗低，諸天捧足夜半出城，行十四由旬，到跋伽婆仙人所住林中，以刀剃髮，持妙寶服貿鹿皮衣，遣車匿歸報父王已。于熙連河側六師外道所，為降伏彼，六年苦行，勤苦過彼，日食麻麥，厭其非道遂食乳糜。受吉祥草，詣菩提樹坐金剛座，以智慧力降伏魔軍，證大菩提永出三界。是時三千大千世界主及余天等，來詣佛所請轉法輪，化佛讚揚勸且權說，時機未熟且說方便未說實法。今既合宜，鹙子等請說乘權實之境，文殊等請說乘安樂之行，彌勒等請說身真應之果。故下經云：「我始坐道場，觀樹亦經行，於三七日中，常思惟是事。乃至尋念過去佛，所行方便力，我今所得道，亦應說三乘。作是思惟時，十方佛皆現梵音慰喻我：善哉釋迦文！隨諸一切佛，而用方便力。」由是方便且說三乘。今機宜熟，鹙子等請演暢真宗顯斯一實。故下經云：「汝已慇勤三請，吾今豈得不說。」〈安樂行品〉中，文殊發請，世尊廣說四安樂行。〈壽量品〉中亦復如是，彌勒三請，佛言：汝等當信解
如來誠諦之語。三遍勸信，方說身之真應，故為酬請說是《法華》。
破疑執中有二：一破疑，二破執。破疑者，佛自成道唯記菩薩當得菩提，不說聲聞有得佛果。聲聞等疑永不作佛，故舍利弗深自感傷失於如來無量知見，乃至廣說。而今從佛聞所未聞未曾有法，斷諸疑悔，諸小菩薩昔聞大乘，亦疑菩薩獨得菩提、聲聞無分，或不定性諸小菩薩，疑佛菩提己亦無分。由是三乘俱有疑網。由此經云：「聲聞若菩薩，聞我所說法，乃至於一偈，皆成佛無疑。」又云：「諸求三乘人，若有疑悔者，佛當爲除斷，令盡無有餘。」又云：「菩薩聞是法，疑網皆已除，千二百羅漢，悉亦當作佛。」此中破疑亦兼破悔，昔悔修小不得作佛，今聞得作悔所以除，知小乃為大之因故。疑通三乘，悔唯小有，以寬攝狹，但說破疑不說除悔，至后卷中當釋差別，故為破疑說斯妙法。
后破執者，聲聞有二：一決定種姓，得聲聞果定入無餘身灰智滅。故諸經云：「餘人善根涅槃時盡，菩薩善根不爾。」二退已還發大菩提心，初是定姓、后不定姓。然《瑜伽》及《法華論》說聲聞有四：一決定種姓，亦名趣寂。二增上慢，此是凡夫得第四禪謂阿羅漢。三退已還發大菩提心，亦名不定種姓。且法華會得記，聲聞名退菩提心，舍利弗等皆
【現代漢語翻譯】 現代漢語譯本： 如來真實可信的話語，經過三次勸導相信，才說出身的真實應化，所以爲了酬謝請求而宣說《法華經》。 破除疑惑和執著包含兩個方面：一是破除疑惑，二是破除執著。破除疑惑是指，佛陀自從成道以來，只記述菩薩應當獲得菩提，沒有說聲聞也能獲得佛果。聲聞等弟子懷疑自己永遠不能成佛，所以舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）深深地感到傷感，覺得自己失去了如來無量的知見，乃至廣為訴說。現在從佛陀那裡聽聞到前所未聞、未曾有過的佛法，斷除了各種疑惑和後悔。那些小根器的菩薩，過去聽聞大乘佛法，也懷疑只有菩薩才能獲得菩提，聲聞沒有份，或者那些根性不定的菩薩，懷疑佛陀的菩提自己也沒有份。因此，三乘（Śrāvakayāna，Pratyekabuddhayāna，Bodhisattvayāna）都存在疑惑。因此這部經中說：『聲聞或菩薩，聽聞我所說的法，乃至僅僅一句偈頌，都必定成佛無疑。』又說：『那些尋求三乘的人，如果有什麼疑惑和後悔，佛陀應當為他們消除斷除，讓他們完全沒有剩餘。』又說：『菩薩聽聞這部法，疑惑和迷惘都已消除，一千二百位阿羅漢（Arhat，斷盡煩惱，證得解脫的聖者），全部都將成佛。』這裡破除疑惑也兼顧破除後悔，過去後悔修習小乘不能成佛，現在聽聞可以成佛，後悔因此消除，知道小乘乃是通往大乘的因。疑惑普遍存在於三乘之中，後悔只存在於小乘之中，用寬泛的包含狹隘的，只說破除疑惑而不說消除後悔，到後面的章節中將會解釋其中的差別，所以爲了破除疑惑而宣說這部微妙的佛法。 後面破除執著是指，聲聞有兩類：一類是決定種姓，獲得聲聞果位后必定進入無餘涅槃（nirvāṇa，佛教術語，指解脫生死輪迴的狀態），身形灰滅，智慧寂滅。所以各種經典中說：『其他人的善根在涅槃時耗盡，菩薩的善根不是這樣。』另一類是退轉后又重新發起大菩提心，最初是決定種姓，後來是不定種姓。然而《瑜伽師地論》（Yogācārabhūmi-śāstra）和《法華經論》中說聲聞有四類：一是決定種姓，也叫做趣寂。二是增上慢，這是指凡夫獲得第四禪（dhyāna，禪定）就自以為是阿羅漢。三是退轉后又重新發起大菩提心，也叫做不定種姓。而且在法華會上得到授記的聲聞，名稱是退菩提心，比如舍利弗等。
【English Translation】 English version: The Tathāgata's (如來) words are truthful and trustworthy. Only after persuading belief three times does he speak of the true manifestation of the body. Therefore, to repay the request, he expounds the Lotus Sūtra (法華經). Breaking through doubts and attachments involves two aspects: first, breaking through doubts; second, breaking through attachments. Breaking through doubts refers to the fact that since the Buddha's (佛陀) enlightenment, he has only predicted that Bodhisattvas (菩薩) should attain Bodhi (菩提, enlightenment), without saying that Śrāvakas (聲聞, Hearers) can also attain Buddhahood. The Śrāvakas and others doubt that they will never become Buddhas, so Śāriputra (舍利弗, one of the Buddha's ten great disciples, known for his wisdom) deeply feels sadness, feeling that he has lost the Tathāgata's immeasurable knowledge and vision, and even speaks extensively about it. Now, hearing from the Buddha the Dharma (佛法, teachings) that has never been heard before, they cut off all doubts and regrets. Those Bodhisattvas of small capacity, having heard the Mahāyāna (大乘, Great Vehicle) teachings in the past, also doubt that only Bodhisattvas can attain Bodhi, and Śrāvakas have no share, or those Bodhisattvas of uncertain nature doubt that they have no share in the Buddha's Bodhi. Therefore, the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) all have nets of doubt. Therefore, this Sūtra says: 'Śrāvakas or Bodhisattvas, hearing the Dharma I speak, even just a single verse, will undoubtedly become Buddhas.' It also says: 'Those who seek the Three Vehicles, if they have any doubts or regrets, the Buddha should eliminate and cut them off, so that they have nothing remaining.' It also says: 'Bodhisattvas hearing this Dharma, their nets of doubt are all eliminated, and the twelve hundred Arhats (阿羅漢, saints who have extinguished all afflictions and attained liberation) will all become Buddhas.' Here, breaking through doubts also includes breaking through regrets. In the past, they regretted practicing the Small Vehicle and not being able to become Buddhas. Now, hearing that they can become Buddhas, regret is thus eliminated, knowing that the Small Vehicle is the cause for the Great Vehicle. Doubt is universal among the Three Vehicles, while regret only exists in the Small Vehicle. Using the broad to encompass the narrow, it only speaks of breaking through doubts and not eliminating regrets. The differences will be explained in later chapters. Therefore, to break through doubts, this wonderful Dharma is expounded. Later, breaking through attachments refers to the fact that there are two types of Śrāvakas: one is of definite lineage, who, after attaining the Śrāvaka fruit, will definitely enter Nirvāṇa (涅槃, the state of liberation from the cycle of birth and death) without remainder, the body turning to ashes and wisdom extinguished. Therefore, various Sūtras say: 'The good roots of others are exhausted at the time of Nirvāṇa, but the good roots of Bodhisattvas are not like this.' The other type is those who retreat and then re-arise the great Bodhi mind, initially of definite lineage, later of indefinite lineage. However, the Yogācārabhūmi-śāstra (瑜伽師地論) and the Lotus Sūtra Treatise say that there are four types of Śrāvakas: one is of definite lineage, also called those who tend towards quiescence. The second is those with increased arrogance, referring to ordinary people who attain the fourth Dhyāna (禪定, meditation) and think they are Arhats. The third is those who retreat and then re-arise the great Bodhi mind, also called those of indefinite lineage. Moreover, the Śrāvakas who receive predictions at the Lotus Assembly are named those who have retreated from the Bodhi mind, such as Śāriputra and others.
是此類，故經自云：「告舍利弗：我昔教汝志願佛道，汝今悉忘，而便自謂已得滅度。」《優婆塞經》說：「舍利弗修大乘道經六十劫，因施眼故，大行難成退求小果。」鹙子亦言，世世已曾從佛受化。〈化城喻品〉說十六王子所教化眾生過去結緣之始，由是故名退菩提心，非不定姓皆是退類，亦有昔日未求于大，今者但從小果趣大，不定姓故。四者應化，應化非真。《攝大乘》說：「諸大菩薩及佛等化示為聲聞，引實聲聞向大乘故，富樓那等即其類也。」《法華論》云：「此中唯為二聲聞記，謂退心、應化。其趣寂者及增上慢，佛不與記，根未熟故。」菩薩與記，雖復總言：汝行菩薩道當得作佛；論言與記令發心故，退菩提心正當根熟，為說一乘正破其執。應化非真，無執可破，示相可爾。其增上慢既是異生，根現未熟，故佛不與記。菩薩與記者，即常不輕為具因，記令信有佛姓，復漸發心修大行故。其趣寂者既無大乘姓，何得論其熟與不熟？應言趣寂由無大姓，根不熟故佛不與記。菩薩與記具理姓因，漸令信大，不愚法故。非根未熟后可當熟，故非菩薩與記，令發趣大乘心，言當作佛。菩薩願心方便化之令生信意，如《般若經》「我皆令入無餘涅槃，非皆入盡」，菩薩記于趣寂亦爾。若許趣寂同增上慢，不但不得
【現代漢語翻譯】 現代漢語譯本： 像這種情況，所以經文中自己說：『告訴舍利弗（智慧第一的佛陀十大弟子之一）：我過去教導你立志追求佛道，你現在全都忘記了，反而自認為已經得到滅度。』《優婆塞經》說：『舍利弗修習大乘佛道經歷了六十劫，因為佈施眼睛的緣故，大乘修行難以成就，退而追求小乘的果位。』舍利弗也說，世世代代都曾經從佛那裡接受教化。《化城喻品》中說十六王子所教化的眾生過去結緣的開始，因此叫做退菩提心，不是不定性的眾生都是退轉的一類，也有過去沒有追求大乘，現在只是從小乘果位走向大乘，因為是不定性的緣故。第四種是應化，應化不是真實的。《攝大乘論》說：『諸大菩薩以及佛等化現為聲聞，引導真實的聲聞走向大乘，富樓那（佛陀十大弟子之一）等就是這一類。』《法華論》說：『這裡只為兩種聲聞授記，就是退菩提心的和應化的。那些趣向寂滅的和增上慢的，佛不給他們授記，因為根機還沒有成熟。』菩薩給予授記，即使總的說：你修行菩薩道將來可以成佛；《法華論》說給予授記是爲了讓他們發心，退菩提心正是根機成熟的時候，為他們說一乘佛法正是爲了破除他們的執著。應化不是真實的，沒有執著可以破除，示現相貌是可以的。那些增上慢的人既然是凡夫，根機現在還沒有成熟，所以佛不給他們授記。菩薩給予授記的人，就是常不輕菩薩為他們種下成佛的因，授記讓他們相信自己有佛性，又逐漸發心修行大乘，所以授記。那些趣向寂滅的人既然沒有大乘的佛性，怎麼能討論他們的根機成熟與否呢？應該說趣向寂滅是因為沒有大乘佛性，根機不成熟所以佛不給他們授記。菩薩給予授記的人具備理性的成佛之因，逐漸讓他們相信大乘，不愚昧佛法。不是根機沒有成熟以後可以成熟，所以不是菩薩給予授記，讓他們發起趣向大乘的心，說將來可以成佛。菩薩以願力和方便來教化他們，讓他們產生信心，就像《般若經》所說『我全都讓他們進入無餘涅槃，不是全都進入了』，菩薩授記給趣向寂滅的人也是這樣。如果允許趣向寂滅的人和增上慢的人一樣，不但不能得到
【English Translation】 English version: It is like this, therefore the sutra itself says: 'Tell Shariputra (one of the Buddha's ten major disciples known for wisdom): I used to teach you to aspire to the Buddha path, but now you have forgotten everything and claim to have attained Nirvana.' The Upasaka Sutra says: 'Shariputra practiced the Mahayana path for sixty kalpas (an immense period of time), but because of giving away his eyes in charity, he found it difficult to achieve great progress and retreated to seek the fruits of the Hinayana.' Shariputra also said that he had received teachings from the Buddha in every lifetime. The 'Parable of the Magic City' chapter speaks of the beginning of the past connections of the beings taught by the sixteen princes, hence the name 'retreating Bodhi mind.' Not all those of uncertain nature are of the retreating type; some have not sought the Great Vehicle in the past and are now moving from the Small Vehicle to the Great Vehicle, because they are of uncertain nature. The fourth type is those who appear through transformation; these transformations are not real. The Mahayana-samgraha says: 'Great Bodhisattvas and Buddhas manifest as Shravakas (hearers) to guide real Shravakas towards the Mahayana; Purna (one of the Buddha's ten major disciples) and others are of this type.' The Lotus Sutra Treatise says: 'Here, only two types of Shravakas are given predictions: those with retreating minds and those who appear through transformation. The Buddha does not give predictions to those who are inclined to quietude or those with increased arrogance, because their roots are not yet mature.' Although Bodhisattvas give predictions in general, saying: 'You will practice the Bodhisattva path and become Buddhas in the future,' the treatise says that giving predictions is to inspire them to generate the Bodhi mind. Retreating Bodhi minds are precisely when their roots are mature, and teaching them the One Vehicle is precisely to break their attachments. Those who appear through transformation are not real and have no attachments to break; showing appearances is permissible. Those with increased arrogance are ordinary beings whose roots are not yet mature, so the Buddha does not give them predictions. The Bodhisattvas who give predictions are like Sadāparibhūta (Never Disparaging) Bodhisattva, who plants the cause for them to become Buddhas, giving them predictions so that they believe they have the Buddha-nature and gradually generate the mind to practice the Great Vehicle. Those who are inclined to quietude do not have the Mahayana nature, so how can we discuss whether their roots are mature or not? It should be said that those who are inclined to quietude lack the Mahayana nature, and their roots are not mature, so the Buddha does not give them predictions. The Bodhisattvas who give predictions possess the cause of rational nature, gradually leading them to believe in the Great Vehicle and not be ignorant of the Dharma. It is not that roots that are not yet mature can become mature later, so it is not that Bodhisattvas give predictions to inspire them to aspire to the Great Vehicle, saying that they will become Buddhas in the future. Bodhisattvas use their vows and skillful means to transform them and make them generate faith, just as the Prajnaparamita Sutra says, 'I will lead them all into Nirvana without remainder, but not all will enter completely.' The Bodhisattvas' predictions to those who are inclined to quietude are also like this. If we allow those who are inclined to quietude to be the same as those with increased arrogance, not only will they not be able to obtain
名為趣寂，甚違諸教，義不相葉。由趣寂者與增上慢合一處說，翻譯之主同言根未熟令其發心，正義應言趣寂根未熟故不與記，菩薩與記令發信解大乘心故；增上慢者根未熟故佛不與記，菩薩與記令發趣向大乘心故。若趣寂者后亦作佛，違《涅槃》等處處教文。
菩薩亦二：一者頓悟，二者漸悟。漸悟有二義：一者若從得二乘果發心向大名為漸悟，由生數小或全無故。若從二凡而歸於大即頓悟攝，未曾悟證二乘果故。生數猶多不名漸悟，故《涅槃經》但說聖人八萬劫等，不說異生迴心劫數。二者但從曾發二心曾修二行，來歸大者皆名漸悟。具彼姓故修彼行故，聞思悟解亦名為悟，何必證悟？況復亦有生數小者，謂已定生即此生時及一坐順抉擇分等。經據劫定但說聖人，何妨異生有生數小者？此經所說一乘之理，論雖言為二聲聞說謂退心、應化，法華一會正唯為退菩提心說，兼亦為應化，滿慈子等亦在會故。若準《攝論》合以十義說於一乘，義兼為三理亦無失，決定種姓不愚法故，不定種姓回求大故，其應化者為化記故。雖亦可為二菩薩說，正宗唯為漸悟者說。故下經云：「菩薩聞是法，疑網皆已除」，義兼頓悟于理未爽。《攝論》十義解一乘雲：「為引攝一類，及任持所餘，由不定種姓，諸佛說一乘。」所引攝
【現代漢語翻譯】 現代漢語譯本： 如果有人名為趣寂（熱衷於寂滅），這與諸佛的教義大相逕庭，其意義並不相符。因為趣寂之人與增上慢者（未證得聖果卻自認為已證得）應該分開來說。翻譯經典的法師說，趣寂之人是因為根基尚未成熟，所以要令其發起菩提心。但正確的說法應該是，趣寂之人因為根基未成熟，所以佛陀不為其授記（預言成佛），而菩薩則可以為其授記，令其發起信解大乘佛法之心。對於增上慢者，也是因為根基未成熟，所以佛陀不為其授記，而菩薩可以為其授記，令其發起趣向大乘佛法之心。如果說趣寂之人將來也能成佛，那就違背了《涅槃經》等經典中處處可見的教義。
菩薩也有兩種：一種是頓悟（立即開悟），一種是漸悟（逐漸開悟）。漸悟又有兩種含義：一種是從證得二乘果位（聲聞、緣覺）后才發心趣向大乘佛法，這被稱為漸悟，因為他們往生次數較少，甚至完全沒有往生經歷。如果是從凡夫（未證果位的普通人）直接歸向大乘佛法，那就屬於頓悟，因為他們從未證悟二乘果位。往生次數仍然很多，不能稱為漸悟，所以《涅槃經》只說聖人需要八萬劫等時間，而不說凡夫迴心向佛所需的劫數。另一種含義是，只要曾經發過二乘之心，曾經修過二乘之行，後來歸向大乘佛法，都可以稱為漸悟。因為他們具備二乘的種姓，修習過二乘的法門，聽聞、思考、領悟、理解也可以稱為悟，何必一定要證悟呢？何況也有往生次數較少的情況，比如已經決定往生之人，即在此生或在一座禪定中就能達到順抉擇分（接近開悟的階段）等境界。經典根據劫數來確定，只說聖人需要的時間，但不能妨礙凡夫也有往生次數較少的情況。此經所說的一乘（成佛之道）之理，雖然論典中說是為二乘聲聞（聽聞佛法而悟道者）所說，指的是退失菩提心者和應化身（爲了教化眾生而示現的佛菩薩）。《法華經》的一次法會，正是爲了退失菩提心者而說，同時也兼顧應化身，比如滿慈子（富樓那尊者）等也在法會之中。如果按照《攝大乘論》的十種含義來解釋一乘，那麼其意義就兼顧了這三種情況，道理上也沒有錯誤，因為決定種姓（必定成佛的根性）之人不會愚昧於佛法，不定種姓（可能成佛也可能不成佛的根性）之人會回心轉意尋求大乘佛法，而應化身是爲了教化眾生而示現授記。雖然也可以為兩種菩薩（頓悟和漸悟）說法，但主要還是為漸悟者而說。所以下文經中說：『菩薩聽聞此法，疑慮和迷惑都已消除』，其意義也兼顧了頓悟者，在道理上沒有偏差。《攝大乘論》用十種含義來解釋一乘，說：『爲了引導和攝受一類眾生，以及任持其餘眾生，由於不定種姓的緣故，諸佛才說一乘。』所引導攝受的……
【English Translation】 English version: If someone is named 'Qu Ji' (趣寂, Fond of Tranquility), it greatly deviates from the teachings of all Buddhas, and its meaning is not in harmony. Because those who are fond of tranquility and those with 'Zeng Shang Man' (增上慢, Exaggerated Pride) should be discussed separately. The Dharma master who translates the scriptures says that those who are fond of tranquility are because their roots are not yet mature, so they should be encouraged to generate Bodhicitta (菩提心, the mind of enlightenment). But the correct statement should be that those who are fond of tranquility are not given predictions of Buddhahood because their roots are not yet mature, while Bodhisattvas (菩薩, enlightened beings) can give them predictions to inspire them to develop faith and understanding in the Mahayana (大乘, Great Vehicle) Dharma. For those with exaggerated pride, it is also because their roots are not yet mature that the Buddha does not give them predictions, while Bodhisattvas can give them predictions to inspire them to develop a mind that inclines towards the Mahayana Dharma. If it is said that those who are fond of tranquility can also become Buddhas in the future, it contradicts the teachings found everywhere in scriptures such as the Nirvana Sutra.
Bodhisattvas are also of two types: one is 'Dun Wu' (頓悟, Sudden Enlightenment), and the other is 'Jian Wu' (漸悟, Gradual Enlightenment). Gradual enlightenment has two meanings: one is that if one develops the mind towards the Great Vehicle after attaining the fruits of the Two Vehicles (聲聞, Śrāvaka and 緣覺, Pratyekabuddha), it is called gradual enlightenment, because their number of rebirths is small or even non-existent. If one returns to the Great Vehicle directly from ordinary beings (凡夫, those who have not attained any fruit), it belongs to sudden enlightenment, because they have never realized the fruits of the Two Vehicles. The number of rebirths is still large, so it is not called gradual enlightenment. Therefore, the Nirvana Sutra only speaks of the eight hundred thousand kalpas (劫, eons) etc. needed by sages, and does not speak of the kalpas needed for ordinary beings to turn their minds. The other meaning is that as long as one has ever developed the mind of the Two Vehicles and ever cultivated the practices of the Two Vehicles, and later returns to the Great Vehicle, they can all be called gradual enlightenment. Because they possess the lineage of the Two Vehicles and have cultivated the practices of the Two Vehicles, hearing, thinking, understanding, and comprehending can also be called enlightenment, why must it be realization? Moreover, there are also cases where the number of rebirths is small, such as those who are destined to be reborn, that is, in this life or in one session of meditation, they can reach the stage of 'Shun Jue Ze Fen' (順抉擇分, Approaching Enlightenment). The scriptures determine according to kalpas and only speak of the time needed by sages, but it does not prevent ordinary beings from having a small number of rebirths. The principle of the One Vehicle (成佛之道, the path to Buddhahood) spoken of in this sutra, although the treatises say that it is spoken for the Śrāvakas of the Two Vehicles, refers to those who have lost their Bodhicitta and those who are transformation bodies (應化身, manifestations of Buddhas and Bodhisattvas to teach sentient beings). The assembly of the Lotus Sutra is precisely for those who have lost their Bodhicitta, and also includes transformation bodies, such as Purna (滿慈子, one of the Buddha's ten great disciples) and others who were also in the assembly. If we interpret the One Vehicle according to the ten meanings of the Mahāyānasaṃgraha (攝大乘論), then its meaning encompasses these three situations, and there is no error in the reasoning, because those of the 'decided lineage' (決定種姓, those who are destined to become Buddhas) will not be ignorant of the Dharma, those of the 'undecided lineage' (不定種姓, those who may or may not become Buddhas) will turn their minds and seek the Great Vehicle, and the transformation bodies are manifested to teach sentient beings and give predictions. Although it can also be spoken for two types of Bodhisattvas (sudden and gradual enlightenment), it is mainly spoken for those who are gradually enlightened. Therefore, the sutra below says: 'Bodhisattvas who hear this Dharma, their doubts and confusions are all eliminated,' its meaning also encompasses those who are suddenly enlightened, and there is no deviation in the reasoning. The Mahāyānasaṃgraha uses ten meanings to explain the One Vehicle, saying: 'In order to guide and embrace one type of sentient beings, and to uphold the remaining sentient beings, because of the undecided lineage, the Buddhas speak of the One Vehicle.' What is guided and embraced...
一類即退菩提心聲聞。及任持所餘即漸悟菩薩、退菩提心聲聞，執著小果自謂究竟故。舍利弗言：我悉除邪見，于空法得證，爾時心自謂，得至於滅度。迦葉亦言：佛令我等出於三界得涅槃證，于菩薩法不生一念好樂之心。此皆昔時執著小意。即《攝論》云：「三種練磨心，斷除四處障，緣法義為境。」四處者：一二乘作意，二諸疑離疑，三于所聞思法中言我能然余不能爾，四于骨瑣乃至菩提執著分別。二乘作意者，執二果為極故，為斷此執而說此經，漸悟菩薩執佛菩提於己無分，欲生退敗還住二乘，為任持此而不令退。又復頓悟諸小菩薩，執唯已依大乘修行可得成佛，已住聲聞不得作佛。今破此執，顯二乘非極，住二乘者亦得作佛，故說是經。由此《攝論》斷四處言一二乘作意，二言我能然余不能爾，即此二種諸疑離疑，即是前也。
彰記行中有二：一彰記，二彰行。初彰記者，佛自成道未為聲聞授菩提記，今為授記故說是經。故下經云：「我設是方便，令得入佛慧，未曾說汝等，當得成佛道。所以未曾說，說時未至故；今正是其時，決定說大乘。又迦葉言：又今我等年已朽邁，于佛教化菩薩阿耨多羅三藐三菩提法，不生一念好樂之心，我等今于佛前聞授聲聞阿耨多羅三藐三菩提記，心皆歡喜得未曾有。」又
【現代漢語翻譯】 現代漢語譯本 一類是退失菩提心的聲聞（Śrāvaka，聽聞佛法而證悟者）。以及任持（保持）其餘的，即漸悟的菩薩（Bodhisattva，立志成佛的修行者）、退失菩提心的聲聞，他們執著于小乘的果位，自認為已經達到究竟的境界。舍利弗（Śāriputra，佛陀的十大弟子之一）說：『我已完全去除邪見，在空性之法中獲得證悟，當時心中自認為，已經達到了滅度（Nirvana，涅槃）的境界。』迦葉（Kāśyapa，佛陀的十大弟子之一）也說：『佛陀讓我們脫離三界（欲界、色界、無色界），獲得涅槃的證悟，對於菩薩之法，我們沒有生起一念喜愛之心。』這些都是過去執著于小乘意趣的表現。正如《攝大乘論》（Mahāyānasaṃgraha）所說：『三種練磨心，斷除四處障，緣法義為境。』四處指的是：一是二乘作意（對聲聞乘和緣覺乘的執著），二是諸疑離疑（各種疑惑和遠離疑惑），三是在所聽聞和思惟的佛法中認為自己能而他人不能，四是對骨瑣（微小的）乃至菩提（覺悟）的執著和分別。二乘作意，是執著於二乘的果位為最高境界，爲了斷除這種執著，所以宣說此經。漸悟的菩薩認為佛陀的菩提與自己無關，想要退轉而回到二乘，爲了任持這些菩薩而不讓他們退轉。另外，對於頓悟的小菩薩，他們認為只有依靠大乘修行才能成佛，已經安住于聲聞乘的人不能成佛。現在破除這種執著，顯示二乘並非究竟，安住於二乘的人也能成佛，所以宣說此經。因此，《攝大乘論》中說斷除四處，一是二乘作意，二是認為自己能而他人不能，這兩種疑惑和遠離疑惑，就是前面所說的內容。 《彰記》的行中有二：一是彰記，二是彰行。首先是彰記，佛陀自己成道后沒有為聲聞授記菩提，現在爲了授記所以宣說此經。所以下經中說：『我設是方便，令得入佛慧，未曾說汝等，當得成佛道。所以未曾說，說時未至故；今正是其時，決定說大乘。』又迦葉說：『現在我們年事已高，對於佛教化菩薩阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）之法，沒有生起一念喜愛之心，我們現在在佛陀面前聽聞授記聲聞阿耨多羅三藐三菩提，心中都感到歡喜，得到了前所未有的體驗。』又
【English Translation】 English version One category is the Śrāvakas (hearers) who have regressed from Bodhicitta (the mind of enlightenment). And those who maintain the rest, namely the Bodhisattvas (beings striving for enlightenment) who gradually awaken, and the Śrāvakas who have regressed from Bodhicitta, clinging to the small fruit, thinking they have reached the ultimate state. Śāriputra (one of the Buddha's ten great disciples) said: 'I have completely removed wrong views, and attained realization in the Dharma of emptiness. At that time, I thought in my heart that I had reached Nirvana (liberation).' Kāśyapa (one of the Buddha's ten great disciples) also said: 'The Buddha caused us to leave the three realms (desire realm, form realm, formless realm) and attain the realization of Nirvana. We did not generate a single thought of delight in the Bodhisattva Dharma.' These are all manifestations of clinging to the small vehicle in the past. As the Mahāyānasaṃgraha (Compendium on the Great Vehicle) says: 'Three kinds of training of the mind, cutting off the four obstacles, taking the meaning of the Dharma as the object.' The four places refer to: first, the intention of the two vehicles (Śrāvakayāna and Pratyekabuddhayāna), second, doubts and the removal of doubts, third, thinking 'I am capable while others are not' in the Dharma that is heard and contemplated, and fourth, clinging to and discriminating even the smallest things up to Bodhi (enlightenment). The intention of the two vehicles is to cling to the fruits of the two vehicles as the highest state. To cut off this clinging, this sutra is spoken. The Bodhisattvas who gradually awaken think that the Buddha's Bodhi has nothing to do with them, and want to regress and return to the two vehicles. To maintain these Bodhisattvas and prevent them from regressing. Furthermore, for the small Bodhisattvas who have sudden enlightenment, they think that only by relying on the Mahayana practice can one become a Buddha, and those who have already settled in the Śrāvakayāna cannot become Buddhas. Now, this clinging is broken, showing that the two vehicles are not ultimate, and those who dwell in the two vehicles can also become Buddhas, so this sutra is spoken. Therefore, the Mahāyānasaṃgraha says to cut off the four places, first, the intention of the two vehicles, second, thinking 'I am capable while others are not,' these two kinds of doubts and the removal of doubts, are what was said earlier. In the 'Commentary on Manifestation,' there are two aspects: one is manifestation of the record, and the other is manifestation of the practice. First, the manifestation of the record is that the Buddha did not give predictions of Bodhi to the Śrāvakas after he attained enlightenment. Now, to give predictions, this sutra is spoken. Therefore, the following sutra says: 'I established this expedient means to enable them to enter the Buddha's wisdom. I never said that you would attain the Buddha path. The reason why I never said it was because the time had not yet come; now is the time to definitely speak of the Great Vehicle.' Also, Kāśyapa said: 'Now we are old and advanced in years, and we do not generate a single thought of delight in the Dharma of the Buddha's teaching of Anuttarā-samyak-saṃbodhi (unexcelled complete enlightenment) for Bodhisattvas. Now, in the presence of the Buddha, we hear the prediction of Anuttarā-samyak-saṃbodhi for Śrāvakas, and our hearts are filled with joy, gaining what we have never had before.' Also,
云：「或說修多羅、伽陀及本事、本生、未曾有。亦說于因緣、譬喻並祇夜、優婆提舍經。」唯為聲聞說此九部，不說授記、方廣、自說，故此以前未為授記，今為授記故說是經。
后彰行者，今說菩薩一乘之行，一乘正是菩薩行。故下經云：「有佛子心凈，柔軟亦利根，無量諸佛所，而行深妙道，為此諸佛子，說是大乘經。」又云：「聲聞若菩薩，聞我所說法，乃至於一偈，皆成佛無疑。」又云：「舍利弗！諸佛如來，但教化菩薩，諸有所作常為一事故。」要由修福、慧，照有、空，尋教詮、究玄理，真解起、悟一乘。又且一乘有因有果，因即七地四菩薩行，下隨所應並皆具配；果即佛位菩提、涅槃。在三身中此皆攝盡。又三週說一乘，明一乘境，〈安樂行品〉等明一乘行，〈壽量品〉等明一乘果，明境欲發聲聞心，明行令修菩薩行，因此方期佛果功德，故為彰菩薩行說是《法華經》。
利今後中有二：一利今，二利后。初利今者，法華一會所有凡聖，宜聞法華而得益故，此有二類：一果記利，二現證利。果記利者，即為三機世尊三週說一乘義，會二破二以利益今。〈方便品〉下至〈譬喻品〉鹙子得記八部喜贊已來為第一週。經云：「諸佛世尊唯以一大事因緣故出現於世，乃至諸佛以方便力於一佛乘分
【現代漢語翻譯】 現代漢語譯本：有人說修多羅（Sūtra，經）、伽陀（Gāthā，偈頌）以及本事（Itivṛttaka，本事經）、本生（Jātaka，本生經）、未曾有（Adbhūta-dharma，未曾有經）。也說因緣（Nidāna，因緣經）、譬喻（Avadāna，譬喻經）以及祇夜（Geya，重頌）、優婆提舍經（Upadeśa，論議經）。』只為聲聞乘說這九部經典，不說授記、方廣、自說，因此在這之前沒有為他們授記，現在爲了授記的緣故才說這部經。
後面彰顯行者，現在說菩薩一乘的修行，一乘正是菩薩的修行。所以下面的經文說：『有佛的弟子心清凈，柔軟而且利根，在無量諸佛處，修行深妙的道，爲了這些佛的弟子，說這部大乘經。』又說：『聲聞或菩薩，聽到我所說的法，乃至一句偈頌，都能成佛無疑。』又說：『舍利弗（Śāriputra）！諸佛如來，只教化菩薩，所有作為都是爲了一個目的。』要通過修福、慧，照見有、空，探尋教義、研究玄妙的道理，真正的理解生起，領悟一乘。而且一乘有因有果，因就是七地和四種菩薩的修行，下面隨著所應配的都完全具備；果就是佛位菩提（Bodhi，覺悟）、涅槃（Nirvāṇa，寂滅）。在三身中這些都包含殆盡。又通過三週說法說一乘，〈安樂行品〉等說明一乘的境界，〈壽量品〉等說明一乘的修行，〈壽量品〉等說明一乘的果報，說明境界是爲了啓發聲聞心，說明修行是爲了讓他們修菩薩行，因此才期望佛果的功德，所以爲了彰顯菩薩的修行才說這部《法華經》。
利益現在和未來中有兩種：一是利益現在，二是利益未來。首先說利益現在，法華大會上所有的凡夫和聖人，都應該聽聞法華而得到利益，這有兩類：一是果記利，二是現證利。果記利，就是為三機世尊三週說一乘的意義，會二乘歸一乘，破除二見以利益現在。從〈方便品〉下至〈譬喻品〉鹙子（Śāriputra）得記，八部（天龍八部）歡喜讚歎以來是第一週。經文說：『諸佛世尊只因爲一個重大因緣的緣故才出現於世，乃至諸佛以方便力在唯一佛乘中分
【English Translation】 English version: 'Some say Sūtra (修多羅, scriptures), Gāthā (伽陀, verses), Itivṛttaka (本事, stories of past events), Jātaka (本生, birth stories), and Adbhūta-dharma (未曾有, accounts of miracles). They also speak of Nidāna (因緣, causes and conditions), Avadāna (譬喻, parables), Geya (祇夜, repeated verses), and Upadeśa (優婆提舍經, instructions).』 These nine divisions are only spoken for the Śrāvakas (聲聞, voice-hearers), without mentioning prediction, Vaipulya (方廣, extended teachings), or self-narration. Therefore, before this, no predictions were given. Now, predictions are given, hence this scripture is spoken.
Later, the practitioners are highlighted. Now, the practice of the Bodhisattva's (菩薩, enlightenment being) One Vehicle is spoken of, and the One Vehicle is precisely the practice of the Bodhisattva. Therefore, the following scripture says: 『There are Buddha's disciples with pure minds, gentle and with sharp faculties, who, in the presence of countless Buddhas, practice the profound and wonderful path. For these Buddha's disciples, this Great Vehicle scripture is spoken.』 It also says: 『Whether Śrāvakas (聲聞, voice-hearers) or Bodhisattvas (菩薩, enlightenment being), if they hear the Dharma (法, teachings) I speak, even a single verse, they will undoubtedly become Buddhas.』 It also says: 『Śāriputra (舍利弗)! The Tathāgatas (如來, thus-come ones), the Buddhas, only teach Bodhisattvas (菩薩, enlightenment being), and all their actions are always for one purpose.』 It is necessary to cultivate blessings and wisdom, illuminate existence and emptiness, seek out the teachings, investigate profound principles, and for true understanding to arise, awakening to the One Vehicle. Moreover, the One Vehicle has cause and effect. The cause is the practice of the Seven Grounds and the Four Bodhisattva practices, which are fully equipped below as appropriate. The effect is the Buddha's position of Bodhi (菩提, enlightenment) and Nirvāṇa (涅槃, cessation). These are all encompassed within the Trikaya (三身, three bodies of the Buddha). Furthermore, the One Vehicle is spoken of in three rounds. The 'Chapter on Peaceful Practices' and others explain the realm of the One Vehicle, the 'Chapter on the Duration of Life' and others explain the practice of the One Vehicle, and the 'Chapter on the Duration of Life' and others explain the fruit of the One Vehicle. Explaining the realm is to inspire the Śrāvaka (聲聞, voice-hearers) mind, and explaining the practice is to encourage them to cultivate the Bodhisattva (菩薩, enlightenment being) practice. Therefore, one hopes for the merit and virtue of the Buddha's fruit. Hence, to highlight the Bodhisattva's (菩薩, enlightenment being) practice, this Lotus Sutra is spoken.
There are two types of benefits, present and future: first, benefiting the present, and second, benefiting the future. First, benefiting the present: all the ordinary and noble beings in the Lotus assembly should hear the Lotus Sutra and gain benefit. There are two categories: first, the benefit of prediction of Buddhahood, and second, the benefit of present realization. The benefit of prediction of Buddhahood is that the World-Honored One speaks of the meaning of the One Vehicle in three rounds for the three capacities, converging the two vehicles into one and breaking down dualistic views to benefit the present. From the 'Expedient Means Chapter' down to the 'Parable Chapter,' where Śāriputra (舍利弗) receives his prediction and the eight classes of beings rejoice and praise, this is the first round. The scripture says: 『The Buddhas, the World-Honored Ones, appear in the world only for one great cause and condition, and even the Buddhas, with their expedient powers, divide the One Buddha Vehicle into
別說三。」故舍利弗聞是說已，〈譬喻品〉中深生領解，佛述成已便得授記。其〈譬喻品〉中舍利弗請下佛說譬喻，並〈信解品〉、〈藥草喻品〉、〈授記品〉為第二週。〈譬喻品〉云：「如來亦復如是，為一切眾生之父，乃至舍利弗以是因緣當知諸佛方便力故於一佛乘分別說三。」大迦葉等聞是說已，〈信解品〉中方生領悟，〈藥草喻品〉佛重述成，〈授記品〉中佛便為大迦葉、須菩提、摩訶迦旃延、大目犍連四人授記。其〈化城喻品〉、〈五百弟子授記品〉、〈授學無學人記品〉為第三週。〈化城喻品〉初說大通智勝佛事令其憶念，復云：「諸比丘！若如來自知涅槃時到，乃至但是如來方便之力，於一佛乘分別說三。」富樓那等聞是說已，于〈五百弟子授記品〉中深生領解，佛述成已便為五百弟子及學無學人授記，即是利今聲聞眾也。經出六處示現授記：一者別記，舍利弗及四大聲聞眾所知識，名號不同故與別記。二者同記，富樓那等五百人千二百人，同一名故俱時與記。三者後記，學、無學等非眾所知識，共同一號就下根中后時與記。四無怨記，示現如來無怨惡故，與提婆達多記。五通行記，顯示女人在家出家修菩薩行皆證佛果，故與比丘尼及天女記。此上五記說今時益皆如來記。六具因記，常不輕菩薩禮拜贊
【現代漢語翻譯】 現代漢語譯本 『別說三。』因此，舍利弗聽聞此說后，在《譬喻品》（Upāya-kauśalya）中深深領悟理解，佛陀闡述完成後便為他授記。在《譬喻品》中，舍利弗請求佛陀宣說譬喻，連同《信解品》（Adhimukti）、《藥草喻品》（Oshadhi-parvata）、《授記品》（Vyākaraṇa）為第二週。《譬喻品》中說：『如來也同樣如此，是所有眾生的父親，乃至舍利弗，因為這個因緣，應當知道諸佛方便力的緣故，於一佛乘中分別宣說三乘。』大迦葉（Mahākāśyapa）等人聽聞此說后，在《信解品》中才開始領悟，在《藥草喻品》中佛陀再次闡述完成，在《授記品》中佛陀便為大迦葉、須菩提（Subhūti）、摩訶迦旃延（Mahākātyāyana）、大目犍連（Mahāmaudgalyāyana）四人授記。而《化城喻品》（Nirmana-kalpa）、《五百弟子授記品》（Pañcabhikshu-vyākarana）、《授學無學人記品》（Śaikshāśaiksha-vyākarana）為第三週。《化城喻品》一開始講述大通智勝佛（Mahābhijñājñānābhibhū）的事蹟，令他們憶念，又說：『諸位比丘！如果如來自知涅槃（Nirvana）時日將到，乃至這只是如來的方便之力，於一佛乘中分別宣說三乘。』富樓那（Purna）等人聽聞此說后，在《五百弟子授記品》中深深領悟理解，佛陀闡述完成後便為五百弟子及有學無學之人授記，這就是利益現在的聲聞（Śrāvaka）眾。經中出現六種授記方式：一者別記，舍利弗及四大聲聞眾所熟知，名號不同所以給予別記。二者同記，富樓那等五百人、一千二百人，同一名號所以同時給予授記。三者後記，有學、無學等人非大眾所熟知，共同一個名號，就下根器中後來給予授記。四無怨記，顯示如來沒有怨恨惡念，所以給予提婆達多（Devadatta）授記。五通行記，顯示女人在家出家修菩薩行都能證得佛果，所以給予比丘尼（Bhikkhuni）及天女授記。以上五種授記是說對現世的利益都是如來的授記。六具因記，常不輕菩薩（Sadāparibhūta）禮拜贊
【English Translation】 English version 『Do not speak of three.』 Therefore, after Śāriputra (舍利弗) heard this, he deeply understood in the 『Upāya-kauśalya Chapter』 (譬喻品), and after the Buddha completed the explanation, he received a prophecy. In the 『Upāya-kauśalya Chapter,』 Śāriputra requested the Buddha to explain through parables, and together with the 『Adhimukti Chapter』 (信解品), 『Oshadhi-parvata Chapter』 (藥草喻品), and 『Vyākaraṇa Chapter』 (授記品), they form the second week. The 『Upāya-kauśalya Chapter』 says: 『The Tathāgata (如來) is also like this, the father of all beings, and even Śāriputra, because of this cause, should know that due to the expedient power of the Buddhas, they separately speak of three vehicles within the One Buddha Vehicle.』 After Mahākāśyapa (大迦葉) and others heard this, they began to understand in the 『Adhimukti Chapter,』 the Buddha reiterated and completed the explanation in the 『Oshadhi-parvata Chapter,』 and in the 『Vyākaraṇa Chapter,』 the Buddha then gave prophecies to Mahākāśyapa, Subhūti (須菩提), Mahākatyāyana (摩訶迦旃延), and Mahāmaudgalyāyana (大目犍連). The 『Nirmana-kalpa Chapter』 (化城喻品), 『Pañcabhikshu-vyākarana Chapter』 (五百弟子授記品), and 『Śaikshāśaiksha-vyākarana Chapter』 (授學無學人記品) form the third week. The 『Nirmana-kalpa Chapter』 initially speaks of the deeds of Mahābhijñājñānābhibhū Buddha (大通智勝佛), causing them to remember, and further says: 『Monks! If the Tathāgata knows that the time of Nirvana (涅槃) is approaching, even this is only the expedient power of the Tathāgata, separately speaking of three vehicles within the One Buddha Vehicle.』 After Purna (富樓那) and others heard this, they deeply understood in the 『Pañcabhikshu-vyākarana Chapter,』 and after the Buddha completed the explanation, he gave prophecies to the five hundred disciples and those who are learning and have nothing more to learn, which is to benefit the Śrāvaka (聲聞) assembly of the present. The sutra presents six types of prophecies: First, separate prophecies, Śāriputra and the four great Śrāvakas are familiar with, and because their names are different, separate prophecies are given. Second, shared prophecies, Purna and the five hundred people, the one thousand two hundred people, have the same name, so prophecies are given simultaneously. Third, later prophecies, those who are learning and have nothing more to learn are not familiar to the assembly, sharing one name, prophecies are given later among those of lower capacity. Fourth, prophecies without resentment, showing that the Tathāgata has no resentment or evil thoughts, so a prophecy is given to Devadatta (提婆達多). Fifth, universal prophecies, showing that women, whether lay or ordained, can attain Buddhahood by practicing the Bodhisattva path, so prophecies are given to Bhikkhunis (比丘尼) and celestial maidens. The above five prophecies speak of the benefits in the present time, all are prophecies of the Tathāgata. Sixth, prophecies with complete causes, Sadāparibhūta Bodhisattva (常不輕菩薩) bows and praises
嘆言「我不輕汝，汝等皆當作佛」，示現眾生皆有佛性故，此之一種菩薩與記，說往時益。初三及第五利聞《法華》記，余之二種非由聞此記。然前五記併名利今，即果記利也。然諸聲聞授記以後，受變易生，相狀體義至后當知。
現證利者，復有多種，如〈提婆達多品〉雖龍宮涌出龍女道成皆由法華，非靈山會益，略而不說。唯有龍女成道演說法時，娑婆世界菩薩、聲聞、天龍八部、人與非人皆遙見彼龍女成佛，普為時會人天說法，心大歡喜悉遙敬禮。無量眾生聞法悟解得不退轉，無量眾生得受道記，無垢世界六返震動，娑婆世界三千眾生住不退地，三千眾生髮菩提心而得受記，合四位益。〈分別功德品〉有十一位得證，一位發心。佛說是如來壽量長遠時，六百八十萬億那由他恒河沙眾生得無生法忍，千億菩薩摩訶薩得聞持陀羅尼門；復一世界微塵數菩薩摩訶薩得樂說辨才，一世界微塵數菩薩摩訶薩得百千萬億無量旋陀羅尼，三千大千世界微塵數菩薩摩訶薩能轉不退轉法輪，二千國土微塵數菩薩摩訶薩能轉清凈法輪，小千國土微塵數菩薩摩訶薩八生當得，四四天下四生當得，三四天下三生當得，二四天下二生當得，一四天下微塵數菩薩摩訶薩一生當得阿耨多羅三藐三菩提；復有八世界微塵數眾生皆發阿耨多羅
【現代漢語翻譯】 現代漢語譯本：感嘆地說『我不敢輕視你們，你們都將成佛』，這是爲了顯示眾生皆有佛性，這是菩薩給予授記的一種方式，講述過去世的利益。最初的三種和第五種利益是聽聞《法華經》（Saddharma Puṇḍarīka Sūtra）后得到的授記，其餘兩種不是因為聽聞此經而得到的授記。然而，前五種授記都名為利益現在，也就是果報的利益。然而，各位聲聞（Śrāvaka）在被授記以後，會經歷變易生死，其相狀和意義將在後面說明。
現在證得利益的，還有多種情況，例如《提婆達多品》（Devadatta Chapter）中，雖然龍女（Nāga maiden）從龍宮涌出並證得道果，都是由於《法華經》的力量，但並非靈山法會（Gṛdhrakūṭa）的利益，所以略而不提。只有龍女成道並演說佛法時，娑婆世界（Sahā）的菩薩（Bodhisattva）、聲聞、天龍八部（Devas, Nāgas and other supernatural beings）、人和非人，都遙遠地看見那位龍女成佛，普遍地為當時集會的人天說法，心中非常歡喜，都遙遠地敬禮。無數眾生聽聞佛法，領悟理解，得到不退轉的境界，無數眾生得到成佛的授記，無垢世界（Vimalakīrti）發生了六種震動，娑婆世界的三千眾生安住于不退轉的地位，三千眾生髮起菩提心（bodhicitta）並得到授記，總共有四種利益。《分別功德品》（Chapter on Distinctions in Benefits）中有十一位眾生得到證悟，一位眾生髮起菩提心。佛陀宣說如來（Tathāgata）的壽命長遠時，六百八十萬億那由他（nayuta，大數單位）恒河沙（Gaṅgā sand）數量的眾生得到無生法忍（anutpattika-dharma-kṣānti），千億菩薩摩訶薩（bodhisattva-mahāsattva）得到聞持陀羅尼門（dhāraṇī）；又有一世界微塵數（lokadhātu-rajas-saṃkhyā）的菩薩摩訶薩得到樂說辯才，一世界微塵數的菩薩摩訶薩得到百千萬億無量旋陀羅尼（dhāraṇī），三千大千世界（trisāhasra-mahāsāhasra-lokadhātu）微塵數的菩薩摩訶薩能夠轉動不退轉法輪（dharma-cakra），二千國土微塵數的菩薩摩訶薩能夠轉動清凈法輪，小千國土（sahasra-lokadhātu）微塵數的菩薩摩訶薩八世之後當能成佛，四四天下（caturdvīpaka）的菩薩摩訶薩四世之後當能成佛，三四天下的菩薩摩訶薩三世之後當能成佛，二四天下的菩薩摩訶薩二世之後當能成佛，一四天下微塵數的菩薩摩訶薩一生之後當能證得阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi）；又有八世界微塵數的眾生都發起阿耨多羅
【English Translation】 English version: He exclaimed, 'I dare not despise you, for you shall all become Buddhas,' demonstrating that all beings possess Buddha-nature. This is one type of Bodhisattva's (Bodhisattva) prediction, recounting past benefits. The first three and the fifth benefit are predictions received upon hearing the Lotus Sutra (Saddharma Puṇḍarīka Sūtra), while the remaining two are not due to hearing this Sutra. However, the first five predictions are collectively named benefiting the present, which is the benefit of the fruit. However, after these Śrāvakas (Śrāvaka) receive their predictions, they undergo transformation and rebirth, the characteristics and meanings of which will be known later.
There are also various types of benefits realized in the present. For example, in the Devadatta Chapter (Devadatta Chapter), although the Nāga maiden's (Nāga maiden) emergence from the Dragon Palace and attainment of enlightenment are all due to the power of the Lotus Sutra, they are not benefits of the assembly on Vulture Peak (Gṛdhrakūṭa), so they are omitted. Only when the Nāga maiden attained Buddhahood and expounded the Dharma, the Bodhisattvas (Bodhisattva), Śrāvakas, the eight classes of gods and dragons (Devas, Nāgas and other supernatural beings), humans and non-humans of the Sahā world (Sahā) all remotely saw that Nāga maiden become a Buddha, universally preaching the Dharma to the assembled humans and gods, their hearts greatly rejoiced, and they all remotely paid homage. Countless beings heard the Dharma, understood and comprehended it, and attained the state of non-retrogression; countless beings received predictions of Buddhahood; the stainless world (Vimalakīrti) shook in six ways; three thousand beings in the Sahā world dwelt in the stage of non-retrogression; three thousand beings aroused the mind of Bodhi (bodhicitta) and received predictions, totaling four types of benefits. In the Chapter on Distinctions in Benefits (Chapter on Distinctions in Benefits), eleven beings attained realization, and one aroused the aspiration for enlightenment. When the Buddha spoke of the Tathāgata's (Tathāgata) long lifespan, six hundred eighty myriads of kotis of nayutas (nayuta) of Ganges sands (Gaṅgā sand) of beings attained the Kshanti (anutpattika-dharma-kṣānti) of the non-arising of phenomena, a thousand kotis of Bodhisattva-Mahāsattvas (bodhisattva-mahāsattva) attained the gate of Dhāraṇī (dhāraṇī) of hearing and retaining; moreover, Bodhisattva-Mahāsattvas as numerous as the dust particles of one world (lokadhātu-rajas-saṃkhyā) attained eloquence in joyful preaching, Bodhisattva-Mahāsattvas as numerous as the dust particles of one world attained hundreds of thousands of myriads of kotis of immeasurable revolving Dhāraṇīs, Bodhisattva-Mahāsattvas as numerous as the dust particles of a three-thousand great thousand world (trisāhasra-mahāsāhasra-lokadhātu) were able to turn the irreversible wheel of Dharma (dharma-cakra), Bodhisattva-Mahāsattvas as numerous as the dust particles of two thousand lands were able to turn the pure wheel of Dharma, Bodhisattva-Mahāsattvas as numerous as the dust particles of a small thousand world (sahasra-lokadhātu) will attain Buddhahood after eight lives, Bodhisattva-Mahāsattvas of four four-continents (caturdvīpaka) will attain Buddhahood after four lives, Bodhisattva-Mahāsattvas of three four-continents will attain Buddhahood after three lives, Bodhisattva-Mahāsattvas of two four-continents will attain Buddhahood after two lives, Bodhisattva-Mahāsattvas as numerous as the dust particles of one four-continent will attain Anuttarā-Samyak-Saṃbodhi (anuttarā-samyak-saṃbodhi) after one life; moreover, beings as numerous as the dust particles of eight worlds all aroused the Anuttarā-
三藐三菩提心。如說〈藥王品〉，八萬四千菩薩得解一切眾生語言陀羅尼。說〈妙音品〉，八萬四千人得現一切色身三昧，四萬二千天子得無生法忍，華德菩薩得法華三昧。說〈觀音品〉，八萬四千眾生皆發無等等阿耨多羅三藐三菩提心。說〈陀羅尼品〉，六萬八千人得無生法忍。說〈妙莊嚴王本事品〉，八萬四千人遠塵離垢得法眼凈。說〈普賢勸發品〉，恒河沙等無量無邊菩薩得百萬旋陀羅尼，三千大千世界微塵等菩薩行普賢道。前之五記記當得佛，此二十五類現證因位，並是利今，故說法華后利後者，散席以後因《法華經》所獲功德皆是利后。〈隨喜功德品〉說第五十人一聞《法華經》能隨喜者功德，過於佈施四百萬億那由他三千大千世界眾生金銀七寶，又勝令得阿羅漢果。若往僧房須臾聽《法華經》者，生生常乘象馬車乘七寶輦輿及乘天宮；若復分坐令他聽者，生生常得帝釋坐處梵王坐處；若復勸人往聽法華，生生常與陀羅尼菩薩共生一處終不瘖啞，乃至當來見佛聞法信受教誨。〈法師功德品〉說若善男子、善女人受持是法華經，若讀、若誦、若解說、若書寫，是人當得八百眼功德，千二百耳功德，八百鼻功德，千二百舌功德，八百身功德，千二百意功德，以是功德莊嚴六根皆令清凈。乃至〈普賢品〉云：「若
【現代漢語翻譯】 現代漢語譯本： 三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心）。如《藥王品》所說，八萬四千菩薩獲得瞭解一切眾生語言的陀羅尼（dharani，總持）。《妙音品》中說，八萬四千人獲得現一切色身三昧（samadhi，禪定），四萬二千天子獲得無生法忍（anutpattika-dharma-kshanti，對不生不滅之法的證悟），華德菩薩獲得法華三昧。《觀音品》中說，八萬四千眾生都發了無等等阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心）。《陀羅尼品》中說，六萬八千人獲得無生法忍。《妙莊嚴王本事品》中說，八萬四千人遠離塵垢，獲得法眼凈（dharma-caksu，清凈的智慧之眼）。《普賢勸發品》中說，恒河沙數等無量無邊的菩薩獲得百萬旋陀羅尼，三千大千世界微塵數等的菩薩修行普賢道。 前面所說的五次授記，是授記他們將來能夠成佛，這二十五類是現在就證得因位的菩薩，這些都是爲了利益當世之人。所以說，宣講《法華經》是爲了利益後世之人，散席以後因為《法華經》所獲得的功德，都是爲了利益後世之人。《隨喜功德品》中說，第五十人聽到《法華經》能夠隨喜者，其功德超過佈施四百萬億那由他（nayuta，數量單位）三千大千世界眾生金銀七寶，又勝過令他們得到阿羅漢（arhat，斷盡煩惱的聖者）果位。如果前往僧房，哪怕只是片刻聽聞《法華經》，生生世世常常乘坐象、馬、車乘、七寶輦輿以及乘坐天宮；如果再分座位給他人聽經，生生世世常常得到帝釋（Indra，忉利天之主）的座位、梵王（Brahma，色界天之主）的座位；如果再勸人前往聽聞《法華經》，生生世世常常與陀羅尼菩薩共生一處，終身不會瘖啞，乃至將來能夠見到佛，聽聞佛法，信受教誨。《法師功德品》中說，如果善男子、善女人受持這部《法華經》，無論是讀誦、解說、還是書寫，這個人應當獲得八百眼功德，一千二百耳功德，八百鼻功德，一千二百舌功德，八百身功德，一千二百意功德，用這些功德來莊嚴六根，使六根都清凈。乃至《普賢品》中說：「若...
【English Translation】 English version: Anuttara-samyak-sambodhi-citta (The mind of unsurpassed, complete, and perfect enlightenment). As stated in the 'Medicine King' chapter, eighty-four thousand Bodhisattvas obtained the dharani (mantra, mnemonic device) for understanding the languages of all sentient beings. In the 'Wonderful Sound' chapter, it is said that eighty-four thousand people attained the samadhi (meditative absorption) of manifesting all forms, forty-two thousand devas (gods) attained the Anutpattika-dharma-kshanti (the patient acceptance of the non-arising of phenomena), and Bodhisattva Flower Virtue attained the Lotus samadhi. In the 'Avalokiteshvara' chapter, eighty-four thousand beings all generated the Anuttara-samyak-sambodhi-citta. In the 'Dharani' chapter, sixty-eight thousand people attained the Anutpattika-dharma-kshanti. In the 'Former Deeds of King Wonderful Adornment' chapter, eighty-four thousand people were purified of dust and defilement and obtained the dharma-caksu (the pure eye of Dharma). In the 'Encouragements of Samantabhadra' chapter, Bodhisattvas as numerous as the sands of the Ganges River obtained the million-fold revolving dharani, and Bodhisattvas as numerous as the dust motes of a three-thousand-great-thousand world system practiced the path of Samantabhadra. The previous five predictions were predictions that they would attain Buddhahood in the future. These twenty-five categories are Bodhisattvas who are currently realizing the causal stage. All of these are for the benefit of people in the present age. Therefore, it is said that expounding the Lotus Sutra is for the benefit of future generations. The merits gained from the Lotus Sutra after the assembly disperses are all for the benefit of future generations. The 'Joyful Acceptance of Merit' chapter states that the merit of the fiftieth person who hears the Lotus Sutra and joyfully accepts it exceeds the merit of giving gold, silver, and the seven treasures to sentient beings in four million, trillion, nayuta (a unit of large number) three-thousand-great-thousand world systems, and even surpasses the merit of enabling them to attain the fruit of an arhat (one who has extinguished all afflictions). If one goes to a monastery and listens to the Lotus Sutra even for a moment, in life after life, one will always ride elephants, horses, carriages, jeweled palanquins, and heavenly palaces. If one shares a seat and allows others to listen, in life after life, one will always obtain the seat of Indra (ruler of the Trayastrimsa Heaven), the seat of Brahma (ruler of the Form Realm). If one encourages others to go and listen to the Lotus Sutra, in life after life, one will always be born in the same place as Dharani Bodhisattvas, and will never be mute, and will even see the Buddha in the future, hear the Dharma, and believe and accept the teachings. The 'Merits of the Dharma Master' chapter states that if a good man or good woman upholds this Lotus Sutra, whether reading, reciting, explaining, or writing it, that person should obtain eight hundred merits of the eye, twelve hundred merits of the ear, eight hundred merits of the nose, twelve hundred merits of the tongue, eight hundred merits of the body, and twelve hundred merits of the mind. With these merits, one adorns the six senses, making them all pure. Even the 'Samantabhadra' chapter says: 'If...'
有後世受持讀誦是經典者，是人不復貪著衣服、臥具、飲食、資生之物，所愿不虛，亦于現世得其福報。」是以《遺教經》言：「所應度者皆已度訖，其未度者皆亦已作得度因緣。」故由說此而與未來作大利益，是名利后故說是經。
顯時機中有二：一顯時，二顯機。初顯時者，諸佛設教略有二種：一頓，二漸。頓即被彼大機，頓從凡夫以求佛果，如《勝鬘經》所說一乘，一乘是權、四乘實故。漸即被彼從小至大機，如此經中所說一乘，一乘是實、二乘權故。此經多被從彼二乘以求佛果，多是漸教大乘所攝。古有釋言：教有五時。第一時者，佛初成道為提謂等五百賈人但說三歸五戒十善世間因果教，即《提謂》等五戒本行經是，未有出世善根器故。第二時者，佛成道竟三七日外，十二年中唯說三乘有行之教，未為說空，即《阿含》等小乘經是。第三時者，佛成道竟三十年中，說彼三乘同行空教，即《維摩》、《思益》、《大品》等是。第四時者，佛成道竟四十年中，說有一乘猶未分明演說佛性常住實相，尚說無常佛果以為真實，即《無量義》、《法華》等是，以前未明一乘義故，此中猶未分明演說常住佛性故。第五時者，謂雙林中說諸眾生悉有佛性常住佛教，即《涅槃經》、《大悲經》等是。乍觀可爾，理即不
【現代漢語翻譯】 現代漢語譯本：如果後世有人能夠接受、奉持、讀誦這部經典，這個人就不會再貪戀衣服、臥具、飲食和生活所需的物品，他的願望不會落空，並且在現世就能獲得福報。因此，《遺教經》中說：『所有應該被度化的人都已經度化完畢，那些尚未被度化的人，也已經為他們種下了得度的因緣。』所以，通過宣說這部經典，能為未來帶來巨大的利益，這就是爲了利益後世的緣故而宣說這部經。
顯現時機包含兩個方面：一是顯現時間，二是顯現根機。首先說顯現時間，諸佛設立教法大致有兩種方式：一是頓教，二是漸教。頓教是針對那些根器深厚的人，讓他們能夠直接從凡夫修行到佛果，就像《勝鬘經》（Śrīmālādevī Siṃhanāda Sūtra）所說的一乘，因為一乘是權宜之說，四乘才是真實的。漸教是針對那些從小到大逐漸修行的根器，就像這部經中所說的一乘，因為一乘是真實的，二乘是權宜之說。這部經主要針對那些從二乘修行而求佛果的人，大多屬於漸教大乘所攝。古人有解釋說：佛的教法有五個時期。第一個時期，佛陀剛成道時，為提謂（Trapusa）等五百位商人只說了三歸（皈依佛、法、僧）、五戒（不殺生、不偷盜、不邪淫、不妄語、不飲酒）、十善（不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不貪慾、不嗔恚、不邪見）等世間因果的教法，也就是《提謂經》（Trapusa Sūtra）等五戒本行經，因為當時還沒有具備出世善根的眾生。第二個時期，佛陀成道后三個七天之外，十二年中只說了三乘有行的教法，沒有說空，也就是《阿含經》（Āgama Sūtra）等小乘經典。第三個時期，佛陀成道后三十年中，說了三乘共同修行的空教，也就是《維摩經》（Vimalakīrti Nirdeśa Sūtra）、《思益經》（Gaganasamucchaya Sūtra）、《大品般若經》（Mahāprajñāpāramitā Sūtra）等。第四個時期，佛陀成道后四十年中，說有一乘，但還沒有明確地演說佛性常住的實相，仍然說無常的佛果是真實的，也就是《無量義經》（Amitārtha Sūtra）、《法華經》（Lotus Sūtra）等，因為之前沒有明確一乘的意義，所以這裡還沒有明確地演說常住的佛性。第五個時期，在雙林（Śāla Grove）中說了所有眾生都具有佛性常住的佛教，也就是《涅槃經》（Nirvana Sutra）、《大悲經》（Mahākaruṇādharmarāja Sūtra）等。乍一看似乎可以這樣理解，但實際上並非如此。
【English Translation】 English version: If in later generations there are those who receive, uphold, read, and recite this scripture, such people will no longer be attached to clothing, bedding, food, and the necessities of life. Their wishes will not be in vain, and they will receive blessings in this very life. Therefore, the Yijiao Jing (Scripture of the Bequeathed Teachings) says: 'All those who should be liberated have already been liberated, and for those who have not yet been liberated, the causes and conditions for their liberation have already been created.' Thus, by expounding this scripture, great benefits are brought to the future, and this is why this scripture is spoken for the benefit of later generations.
Manifesting the opportune time has two aspects: first, manifesting the time; second, manifesting the capacity. First, regarding manifesting the time, the Buddhas establish teachings in roughly two ways: sudden and gradual. The sudden teaching is for those with great capacity, enabling them to seek Buddhahood directly from the state of ordinary beings, as the Śrīmālādevī Siṃhanāda Sūtra (Lion's Roar of Queen Śrīmālā) describes the One Vehicle, because the One Vehicle is provisional, and the Four Vehicles are real. The gradual teaching is for those with capacity to cultivate gradually from small to great, as the One Vehicle described in this scripture is real, and the Two Vehicles are provisional. This scripture is mainly for those who seek Buddhahood through the Two Vehicles, and mostly belongs to the gradual Mahayana teaching. Ancient commentators have explained that the Buddha's teachings have five periods. The first period is when the Buddha first attained enlightenment and only spoke about the worldly teachings of cause and effect, such as the Three Refuges (Buddha, Dharma, Sangha), the Five Precepts (abstaining from killing, stealing, sexual misconduct, false speech, and intoxicants), and the Ten Virtues (abstaining from killing, stealing, sexual misconduct, false speech, divisive speech, harsh speech, idle chatter, greed, anger, and wrong views) to the five hundred merchants such as Trapusa, as found in scriptures like the Trapusa Sūtra (Trapusa Sūtra) and other texts on the fundamental practices of the Five Precepts, because at that time there were no beings with the roots of supramundane goodness. The second period is after the Buddha attained enlightenment, beyond the three seven-day periods, and for twelve years, he only spoke about the teachings of the Three Vehicles with practice, without speaking about emptiness, as found in the Āgama Sūtra (Collection of Early Buddhist Texts) and other Hinayana scriptures. The third period is thirty years after the Buddha attained enlightenment, when he spoke about the teachings of emptiness practiced in common by the Three Vehicles, as found in the Vimalakīrti Nirdeśa Sūtra (Vimalakīrti Nirdeśa Sūtra), the Gaganasamucchaya Sūtra (Heap of Sky Sutra), the Mahāprajñāpāramitā Sūtra (Great Perfection of Wisdom Sutra), and others. The fourth period is forty years after the Buddha attained enlightenment, when he spoke about the One Vehicle, but did not yet clearly expound the true nature of the Buddha-nature as permanent and abiding, still considering the impermanent Buddha-fruit as real, as found in the Amitārtha Sūtra (Infinite Meaning Sutra), the Lotus Sūtra (Lotus Sutra), and others, because the meaning of the One Vehicle was not yet clear, so the permanent and abiding Buddha-nature was not yet clearly expounded. The fifth period is when, in the Śāla Grove (Śāla Grove), he spoke about the Buddhist teaching that all beings possess the Buddha-nature as permanent and abiding, as found in the Nirvana Sutra (Nirvana Sutra), the Mahākaruṇādharmarāja Sūtra (Great Compassion Sutra), and others. At first glance, this may seem correct, but in reality, it is not.
然。《提謂經》說五百賈人將受五戒先懺悔彼五逆十惡謗法等罪，得四大本凈、五陰本凈、六塵本凈、吾我本凈，時提謂等得不起法忍，三百賈人得柔順忍，二百賈人得須陀洹果，四天王等得柔順忍，三百龍王得信忍，自余天等皆發無上道意，十億天人皆行菩薩十善。提謂長者滅三界苦得不起法忍，即是初地或第八地。又《普曜經》第二七日提謂等五百賈人獻佛麨蜜，佛與授記：汝于來世當得作佛名曰齊成。云何但言第一唯是世間教也？但為此日猶未分明說三乘者同所觀諦，故未名轉法輪，至五比丘時方名轉法輪。次第二時十二年中唯說有教者，覺愛難云：成道五年說《大般若》正明實相；又第七年為八菩薩說《般舟三昧經》，正明眾生五陰本空；又第九年說《鴦掘摩羅三昧經》，第十年中說《如來藏經》，皆明涅槃佛性深理。又《提謂》、《普曜經》並明菩薩行，又與賈人授記成佛，明初成道已說大乘。又成道竟第二七日說《十地經》，又《大般若》云：「佛在鹿野轉四諦輪，無量眾生髮聲聞心，無量眾生髮獨覺心，無量眾生髮阿耨多羅三藐三菩提心、行六波羅蜜，無量菩薩得無生法忍、住于初地二地三地乃至十地，無量一生補處菩薩一時成佛。」云何乃言第二時唯說三乘有教？是知一雨普潤稟解不同，不可說佛教
【現代漢語翻譯】 現代漢語譯本： 是的。《提謂經》中說，五百位商人將要接受五戒，先懺悔他們的五逆罪、十惡業、誹謗佛法等罪過，從而得到四大本凈、五陰本凈、六塵本凈、吾我本凈。當時，提謂等人證得不起法忍，三百位商人證得柔順忍，二百位商人證得須陀洹果（小乘初果）。四天王等證得柔順忍，三百龍王證得信忍，其餘天眾都發起了無上菩提心，十億天人都奉行菩薩的十善行。提謂長者滅除了三界之苦，證得不起法忍，這便是初地菩薩或第八地菩薩的境界。另外，《普曜經》中記載，成道后第二七日，提謂等五百位商人向佛陀供養麨蜜，佛陀為他們授記：『你們在未來世將成佛，佛號為齊成。』為什麼只說第一次說法只是世間教法呢？只是因為在那一天，佛陀還沒有明確地宣說三乘行者共同觀照的真諦，所以還不能稱為轉法輪。直到為五比丘說法時，才稱為轉法輪。其次，在成道后的第二個十二年中，只說佛陀宣說了有教，覺愛難提出疑問：佛陀成道五年後宣說了《大般若經》，正是闡明實相；又在第七年為八位菩薩宣說了《般舟三昧經》，正是闡明眾生五陰本空的道理；又在第九年宣說了《鴦掘摩羅三昧經》，第十年中宣說了《如來藏經》，都闡明了涅槃佛性的深刻道理。《提謂經》和《普曜經》都闡明了菩薩行，並且為商人授記成佛，這表明佛陀初成道時就已經宣說了大乘佛法。而且，成道后第二七日就宣說了《十地經》。《大般若經》中說：『佛陀在鹿野苑轉四諦法輪時，無量眾生髮起了聲聞心，無量眾生髮起了獨覺心，無量眾生髮起了阿耨多羅三藐三菩提心（無上正等正覺之心），奉行六波羅蜜（六度），無量菩薩證得了無生法忍，安住于初地、二地、三地乃至十地，無量一生補處菩薩一時成佛。』為什麼說第二時只是宣說了三乘有教呢？由此可知，佛法如同一場普降的雨水，眾生因根器不同而領悟不同，不能因此就說佛教不是大乘佛法。
【English Translation】 English version: Yes. The Tivai Sutra says that five hundred merchants, about to receive the five precepts, first repented of their five rebellious acts, ten evil deeds, slandering the Dharma, and other transgressions, thereby attaining the original purity of the four great elements (四大本凈, sida benjing), the original purity of the five aggregates (五陰本凈, wuyin benjing), the original purity of the six sense objects (六塵本凈, liuchen benjing), and the original purity of self (吾我本凈, wowo benjing). At that time, Tivai (提謂) and others attained the anutpattika-dharma-kshanti (不起法忍, buqi faren, patience with the non-arising of dharmas), three hundred merchants attained the mridu-kshanti (柔順忍, roushun ren, gentle patience), and two hundred merchants attained the srota-apanna (須陀洹果, xutuo huan guo, stream-enterer fruit). The Four Heavenly Kings and others attained the mridu-kshanti, three hundred dragon kings attained the shraddha-kshanti (信忍, xin ren, patience of faith), and the remaining devas all aroused the unsurpassed Bodhi-mind, with ten billion devas practicing the ten wholesome deeds of a Bodhisattva. The elder Tivai extinguished the suffering of the three realms and attained the anutpattika-dharma-kshanti, which is the state of the first bhumi (初地, chudi, first ground) or the eighth bhumi. Furthermore, the Puyao Sutra records that on the twenty-seventh day after enlightenment, Tivai and the five hundred merchants offered chao mi (麨蜜, chao mi, roasted barley flour with honey) to the Buddha, and the Buddha prophesied to them: 'In the future, you will become Buddhas named Qicheng (齊成).' Why then do you say that the first teaching was merely a worldly teaching? It is only because on that day, the Buddha had not yet clearly expounded the truth that the three vehicles (三乘, san cheng) commonly contemplate, so it could not yet be called turning the wheel of Dharma (轉法輪, zhuan falun). It was only when he taught the five bhikkhus (比丘, biqiu) that it was called turning the wheel of Dharma. Secondly, in the twelve years after enlightenment, it is only said that the Buddha taught the arya-dharma (有教, you jiao). Jueai (覺愛) raises the question: Five years after enlightenment, the Buddha expounded the Maha-prajnaparamita Sutra (大般若經, Da banruo jing), which precisely clarifies the true nature of reality; and in the seventh year, he expounded the Pratyutpanna-samadhi Sutra (般舟三昧經, Banzhou sanmei jing) for the eight Bodhisattvas, which precisely clarifies the original emptiness of the five aggregates of sentient beings; and in the ninth year, he expounded the Angulimaliya Sutra (鴦掘摩羅三昧經, Yangjue moluo sanmei jing), and in the tenth year, he expounded the Tathagatagarbha Sutra (如來藏經, Rulaizang jing), all of which clarify the profound principles of Nirvana and Buddha-nature. Both the Tivai Sutra and the Puyao Sutra clarify the practice of Bodhisattvas, and they also prophesy that the merchants will become Buddhas, which shows that the Buddha had already expounded the Mahayana Dharma when he first attained enlightenment. Moreover, on the twenty-seventh day after enlightenment, he expounded the Dasabhumika Sutra (十地經, Shi di jing). The Maha-prajnaparamita Sutra says: 'When the Buddha turned the wheel of the Four Noble Truths (四諦輪, si di lun) in the Deer Park, countless beings aroused the sravaka (聲聞, shengwen) mind, countless beings aroused the pratyekabuddha (獨覺, dujue) mind, countless beings aroused the anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, anuo duoluo sanmiao sanputi) mind, practiced the six paramitas (六波羅蜜, liu boluomi), countless Bodhisattvas attained the anutpattika-dharma-kshanti, and dwelt in the first bhumi, the second bhumi, the third bhumi, and even the tenth bhumi, and countless Bodhisattvas in their last life attained Buddhahood at the same time.' Why then do you say that the second period only expounded the arya-dharma of the three vehicles? It is known that the Buddha's teachings are like a rain that falls universally, and beings understand differently according to their different capacities. It cannot be said that Buddhism is not Mahayana Dharma.
必有先後。今依古義且破二時，后餘三時並如古人破，乍雖可爾理即不然，恐厭文繁且略應止。依今新經，頓教大乘但唯一時，與一大機不從小起，教被唯一，故漸次大教乃有三時。《解深密經》中「佛為勝義生菩薩依於三性說三無性皆是遍計所執性已。勝義生菩薩深生領解，廣說世間毗濕縛藥、雜彩書地、熟蘇虛空諸譬喻已，世尊讚歎善解所說。勝義生白言：佛初於一時在波羅痆斯仙人墮處施鹿林中，唯為發趣聲聞乘者，以四諦相轉正法輪，雖是甚奇甚為希有，一切世間無能轉者，而於彼時所轉法輪有上有容，是未了義，是諸諍論安足處所。世尊在昔第二時中，唯為發趣修大乘者，依一切法皆無自性、無生無滅、本來寂靜自性涅槃，以隱密相轉正法輪，雖更甚奇甚為希有。而於彼時所轉法輪，亦是有所容受，猶未了義，亦諸諍論安足處所。世尊於今第三時中，普為發趣一切乘者，依一切法皆無自性、無生無滅、本來寂靜、自性涅槃無自性性，以顯了相轉正法輪，第一甚奇最為希有。於今，世尊所轉法輪無上、無所容受，是真了義，非諸諍論安足處所。」依此經文，《阿含經》等為第一時，總密說有，不明有者有其何性。《大般若》等為第二時，總密說空，不明空者亦空何性。《華嚴經》等為第三時，顯了說有有依他
、圓成，亦顯了說空空所執性。故《善戒經》等云：「有為無為名為有，我及我所名為空。」《金光明經》亦說三法輪，謂轉、照、持。轉四諦法，以空照有，非有非空可任持故。《涅槃》亦言：「初有醫師教人服乳，由純服乳國人多死。後有醫師說乳為毒教並令斷，國人並差。后王有疾，問藥所宜。醫更藥方以乳和藥。王瞋問彼：汝先所說乳為毒藥，何故今者令和藥服？醫答王言：前為純服國人多死，常純服之故說為毒，恐不能斷總令斷之。案實理者有病宜服，有病不宜；王今此病宜和藥服，正所應可。佛言：我法亦復如是。」《法華》亦言：「我等內滅自謂為足，唯了此事更無餘事」，初時教也。「我等若聞凈佛國土、教化眾生都無欣樂」，第二時教也。「佛亦如是，現希有事，知樂小者，以方便力調伏其心乃教大智，我等今日得未曾有，非先所望而今自得」，第三時教也。即同《金光明》、《解深密》等三時教也。若以偏圓機宜漸次，教但三時非一五等，不可難以一雨普潤三草不同教唯有一；其頓悟之機一果之證，即依此理無三時之教。若機成漸次，大從小生教定有三，應機說故，將理會教名為一雨；將教就機，說三乘法，或三或一，理不相違。此經三週說一乘處，多被聲聞，先說《般若》已教其空，破彼有病
【現代漢語翻譯】 現代漢語譯本：圓滿成就，也明顯地闡述了執著于空性的弊端。所以《善戒經》等經中說：『有為法和無為法都可稱為『有』，而『我』以及『我所』則可稱為『空』。』《金光明經》也闡述了三法輪，即轉法輪、照法輪和持法輪。轉法輪是宣講四諦之法，用空性之理來照亮有為之法，因為非有非空的狀態才是可以保持的。 《涅槃經》中也說：『最初有醫生教人只服用牛奶，結果導致很多人死亡。後來有醫生說牛奶是毒藥，教人們完全斷絕牛奶，結果人們的病都好了。後來國王生病了，詢問應該用什麼藥。醫生更改了藥方，用牛奶和藥一起服用。國王生氣地問他：你之前說牛奶是毒藥，為什麼現在又讓我用牛奶和藥一起服用？醫生回答國王說：之前是因為人們只服用牛奶導致很多人死亡，因為長期只服用牛奶，所以我才說它是毒藥，爲了防止人們不斷絕牛奶，所以才說它是毒藥。按照實際情況來說，有病的人適合服用牛奶，有病的人不適合服用牛奶；國王您現在的病適合用牛奶和藥一起服用，這才是應該做的。佛說：我的佛法也是這樣。』《法華經》也說：『我們內心已經寂滅，自認為已經足夠了，只瞭解這件事，沒有其他的事情了』，這是最初的教法。『我們如果聽到清凈的佛國土、教化眾生，都沒有欣喜和快樂』，這是第二時的教法。『佛也是這樣，展現稀有的事情，知道人們喜歡小的，用方便的力量來調伏他們的心，然後教導他們大的智慧，我們今天得到了前所未有的東西，不是先前所期望的，而是現在自己得到的』，這是第三時的教法。這和《金光明經》、《解深密經》等的三時教法是相同的。如果按照根機的偏圓、接受程度的漸次來分，教法只有三時，而不是一五等，不能用一雨普潤三草不同來認為教法只有一種；那些頓悟的根機，一次證得果位的，就是依據這個道理，沒有三時之教。如果根機成熟需要漸次引導，從小的開始產生大的，教法一定有三種，這是應機說法，將理融入教法，稱為一雨；將教法適應根機，宣說三乘法，或者說三或者說一，道理上沒有衝突。這部經三次宣說一乘佛法的地方，大多是針對聲聞乘的，先前已經宣說了《般若經》，已經教導了他們空性之理，破除了他們的有病。
【English Translation】 English version: The perfect accomplishment also clearly explains the drawbacks of clinging to emptiness. Therefore, the Śrīmālādevī Siṃhanāda Sūtra and other scriptures say: 'The conditioned and the unconditioned are called 'existence,' while 'I' and 'mine' are called 'emptiness'.' The Suvarṇaprabhāsa Sūtra also explains the three turnings of the Dharma wheel, namely turning, illuminating, and upholding. Turning the Dharma wheel is expounding the Four Noble Truths, using the principle of emptiness to illuminate conditioned existence, because the state of neither existence nor non-existence is what can be maintained. The Nirvana Sutra also says: 'Initially, there was a doctor who taught people to only consume milk, resulting in many deaths. Later, a doctor said that milk was poison and taught people to completely abstain from milk, resulting in people's illnesses being cured. Later, the king fell ill and asked what medicine he should take. The doctor changed the prescription, using milk and medicine together. The king angrily asked him: You previously said that milk was poison, why are you now telling me to take milk and medicine together? The doctor replied to the king: Previously, it was because people only consumed milk, resulting in many deaths. Because of long-term consumption of only milk, I said it was poison, in order to prevent people from not abstaining from milk, so I said it was poison. According to the actual situation, people with illnesses are suitable to consume milk, and people with illnesses are not suitable to consume milk; Your Majesty's current illness is suitable to take milk and medicine together, this is what should be done. The Buddha said: My Dharma is also like this.' The Lotus Sutra also says: 'Our minds are already extinguished, and we think we are already sufficient, we only understand this matter, there is nothing else,' this is the initial teaching. 'If we hear of pure Buddha lands, teaching sentient beings, we have no joy or happiness,' this is the second teaching. 'The Buddha is also like this, manifesting rare things, knowing that people like the small, using the power of skillful means to subdue their minds, and then teaching them great wisdom, we have obtained something unprecedented today, not what we expected before, but what we have obtained ourselves now,' this is the third teaching. This is the same as the three periods of teaching in the Suvarṇaprabhāsa Sūtra, Saṃdhinirmocana Sūtra, etc. If we divide according to the capacity of beings, whether they are inclined to the provisional or the complete, and the gradualness of their acceptance, then the teachings are only in three periods, not one or five, etc. We cannot use the analogy of one rain universally moistening three different grasses to think that there is only one type of teaching; those beings who have sudden enlightenment and attain the fruit in one instance, are based on this principle, there is no three periods of teaching. If the capacity of beings is mature and requires gradual guidance, starting from the small and producing the large, then there must be three types of teaching, this is teaching according to the capacity of beings, integrating principle into the teaching, called one rain; adapting the teaching to the capacity of beings, expounding the Three Vehicles, either saying three or saying one, there is no conflict in principle. In this sutra, the places where the One Vehicle is expounded three times are mostly directed at the Śrāvakas (hearers), who have already been taught emptiness in the Prajñāpāramitā Sutra, dispelling their illness of clinging to existence.
；彼不愚法既信解已，今說第三時令其歸趣，亦化頓悟因得發心，流通分中證獲無生也。如前所說亦通頓教，是知一雨滋益別故，為顯第三時真實之教故說此經。
后顯機者，依《涅槃經》唯有一機。故彼經云：「師子吼者是決定說，一切眾生悉有佛性。」又云：「眾生亦爾悉皆有心，凡有心者悉皆當得阿耨多羅三藐三菩提。」此經亦云：「十方佛土中，唯有一乘法，無二亦無三，除佛方便說，但教化菩薩，無聲聞弟子。乃至廣說，若聲聞若菩薩，聞我說法皆成於佛。」依此唯有一大乘性。此經既說一乘被彼大乘根性，然性有二：一理性，《勝鬘》所說如來藏是，二行性，《楞伽》所說如來藏是。前皆有之，后性或無，談有藏無說皆作佛。依《善戒經》、《地持論》中唯說有二：一有種姓，二無種姓。彼經論云性種姓者，無始法爾六處殊勝展轉相續，此依行性有種姓也。無種姓人無種性故，雖復發心勤行精進，終不能得無上菩提，但以人天善根而成就之，即無性也。此被有性非被于無，此依行性以說有無，已下多依行性而說，理性遍有故，依有非無勝劣異故。天親《攝論》亦言：「上乘、下乘有差別故，菩薩、聲聞各分三藏。」又處處說如來十力中，有根上下智力，此即上乘菩薩藏攝，被上根故，依有非無，依
【現代漢語翻譯】 現代漢語譯本：對於那些不愚昧佛法且已經信解的人，現在宣說第三個時期，使他們歸向正道，也教化那些因頓悟而發心的人，在流通分中證得無生之果。如前所說，也同樣適用於頓教，這是因為一次降雨滋養的植物各有不同，爲了彰顯第三個時期真實之教義，所以宣說此經。
之後顯現根機，依據《涅槃經》，只有一種根機。所以該經說：『獅子吼是決定之說，一切眾生都有佛性。』又說：『眾生也是如此，都具有心，凡是有心者，都應當證得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。』此經也說：『十方佛土中，唯有一乘法，沒有二乘也沒有三乘，除了佛陀方便之說，只教化菩薩，沒有聲聞弟子。』乃至廣說，『若是聲聞或是菩薩，聽聞我說法，都將成就佛果。』依據此經，只有一種大乘根性。此經既然說一乘是為大乘根性之人所設，然而根性有兩種：一是理性，《勝鬘經》所說的如來藏（Tathagatagarbha）就是，二是行性，《楞伽經》所說的如來藏就是。前者人人皆有，後者則可能沒有，談論有如來藏或沒有如來藏，都是爲了說明都能成佛。依據《善戒經》、《地持論》，只說有兩種：一是有種姓，二是無種姓。這些經論說，所謂種姓，是指無始以來自然而然的六處殊勝，輾轉相續，這是依據行性來說的有種姓。沒有種姓的人，因為沒有種姓，即使發心勤奮修行精進，最終也不能證得無上菩提，只能以人天善根來成就，這就是無種姓。此經是為有種姓之人所設，不是為無種姓之人所設，這是依據行性來說的有無，以下大多依據行性而說，因為理性是普遍存在的，依據有種姓而非無種姓，是因為有勝劣之別。天親菩薩的《攝大乘論》也說：『上乘、下乘有差別，菩薩、聲聞各自分別三藏。』又在各處都說如來十力中，有根上下智力，這屬於上乘菩薩藏所攝，是為上根之人所設，依據有種姓而非無種姓，依據勝劣之別。
【English Translation】 English version: For those who are not ignorant of the Dharma and have already believed and understood, now the third period is expounded to lead them to the right path, and also to teach those who have aroused the aspiration for enlightenment through sudden awakening, so that they may attain the fruit of non-origination in the distribution section. As mentioned before, it also applies to the sudden teaching, because the plants nourished by a single rain are different, and this sutra is expounded to reveal the true teachings of the third period.
Afterwards, the capacity of the audience is revealed. According to the Nirvana Sutra, there is only one kind of capacity. Therefore, that sutra says: 'The lion's roar is a definitive statement that all sentient beings have Buddha-nature.' It also says: 'Sentient beings are also like this, all have minds, and all who have minds should attain anuttara-samyak-sambodhi (unexcelled complete enlightenment).' This sutra also says: 'In the Buddha lands of the ten directions, there is only the One Vehicle Dharma, there is no Two Vehicle or Three Vehicle, except for the Buddha's expedient teachings, only teaching Bodhisattvas, without Shravaka (hearer) disciples.' And so on, 'Whether Shravakas or Bodhisattvas, hearing my Dharma, will all attain Buddhahood.' According to this sutra, there is only one Great Vehicle nature. Since this sutra says that the One Vehicle is for those with the Great Vehicle nature, there are two kinds of nature: one is the rational nature, which is the Tathagatagarbha (Buddha-womb) mentioned in the Shrimala Sutra; the other is the behavioral nature, which is the Tathagatagarbha mentioned in the Lankavatara Sutra. Everyone has the former, but may not have the latter. Talking about having or not having the Tathagatagarbha is to explain that all can attain Buddhahood. According to the Shanjie Sutra and the Dichilun, there are only two kinds: one is having the lineage, and the other is not having the lineage. These sutras and treatises say that the so-called lineage refers to the six superior faculties that are naturally present from the beginning, continuing in succession, which is based on the behavioral nature of having the lineage. Those who do not have the lineage, because they do not have the lineage, even if they arouse the aspiration for enlightenment and diligently practice with vigor, will ultimately not be able to attain unexcelled enlightenment, but can only achieve it with the roots of goodness in the human and heavenly realms, which is the non-lineage. This sutra is for those who have the lineage, not for those who do not have the lineage. This is based on the behavioral nature of having or not having, and what follows is mostly based on the behavioral nature, because the rational nature is universally present. It is based on having the lineage rather than not having the lineage because there is a difference between superior and inferior. Vasubandhu's Treatise on the Summary of the Great Vehicle also says: 'There is a difference between the Upper Vehicle and the Lower Vehicle, and Bodhisattvas and Shravakas each have their own three baskets.' Also, everywhere it is said that among the ten powers of the Tathagata, there is the power of knowing the superior and inferior faculties, which belongs to the Upper Vehicle Bodhisattva basket, and is for those with superior faculties. It is based on having the lineage rather than not having the lineage, and based on the difference between superior and inferior.
異非同，以通就別。此經又言：「為求聲聞者說應四諦法，為求緣覺者說應十二因緣法，為求菩薩者說應六波羅蜜法。」此經說一乘，即為求菩薩者說應六波羅蜜法。此經下文〈妙莊嚴王品〉八萬四千人遠塵離垢，亦可言被聲聞傍利益故，有無俱彰大小類別，依同非異以別攝通。《涅槃經》言：「譬如病人有其三種：一者若遇良醫不遇良醫決定可差，即菩薩也。二者若遇即差、不遇不差，即二乘也。三者若遇不遇決定不差，即一闡提。」此經亦言：「輪王、釋、梵是小藥草，聲聞、緣覺是中藥草，大小菩薩名大藥草。」隨逆次第亦同《涅槃》。今此唯被菩薩性人，先雖是聲聞後作菩薩故；又亦可言被彼聲聞，如前已說依有非無通別類異。又《大般若》「善勇猛菩薩言：唯愿世尊哀愍我等，為具宣說如來境智，若有情類于聲聞乘姓決定者，聞此法已速能證得自無漏地；于獨覺乘姓決定者，聞此法已速依自乘而得出離；于無上乘姓決定者，聞此法已速證無上正等菩提。若有情類雖未已入正性離生，而於三乘姓不定者，聞此法已皆發無上正等覺心。」諸論雖說聖亦迴心，今說不受變易生死，以迴心者故，言未入正性離生。此經被彼大乘定性、聲聞定性、及不定性，如前已引，然無被彼獨覺機文，有無雙彰以通從別。又《勝鬘
【現代漢語翻譯】 現代漢語譯本： 不同與相同，是爲了通過共通之處來區分差別。這部經又說：『爲了尋求聲聞乘的人，應說四聖諦法；爲了尋求緣覺乘的人，應說十二因緣法；爲了尋求菩薩乘的人，應說六波羅蜜法。』這部經說的是一乘，也就是爲了尋求菩薩乘的人，應說六波羅蜜法。這部經下文《妙莊嚴王品》中八萬四千人遠離塵垢，也可以說是被聲聞乘所間接利益的緣故，有和無都彰顯了大小乘的類別，依據相同而非不同，以差別來統攝共通。《涅槃經》說：『譬如病人有三種：第一種是遇到良醫或不遇到良醫都必定能痊癒的，這就是菩薩。第二種是遇到良醫就能痊癒，不遇到就不能痊癒的，這就是二乘。第三種是遇到良醫或不遇到良醫都必定不能痊癒的，這就是一闡提。』這部經也說：『轉輪王、釋提桓因、梵天是小藥草，聲聞、緣覺是中藥草，大小菩薩名為大藥草。』按照相反的次序也與《涅槃經》相同。現在這部經只針對菩薩根性的人，他們先前雖然是聲聞乘，後來會成為菩薩；又可以說也針對那些聲聞乘，如前面已經說過的，依據有而非無，共通和差別，類別和不同。另外，《大般若經》中『善勇猛菩薩說：唯愿世尊憐憫我們，為我們詳細宣說如來的境界和智慧，如果有情眾生屬於聲聞乘根性已經決定的人，聽聞此法后就能迅速證得自己的無漏地；屬於獨覺乘根性已經決定的人，聽聞此法后就能迅速依靠自己的乘而得出離；屬於無上乘根性已經決定的人，聽聞此法后就能迅速證得無上正等菩提。如果有情眾生雖然還沒有進入正性離生，但對於三乘根性不確定的人，聽聞此法后都能發起無上正等覺之心。』各種論典雖然說聖人也會迴心，現在說的是不受變易生死，因為迴心的人，所以說還沒有進入正性離生。這部經針對那些大乘定性、聲聞定性以及不定性的人，如前面已經引用的，然而沒有針對那些獨覺根性的人的經文，有和無都同時彰顯，以共通之處從屬於差別之處。另外，《勝鬘經》
【English Translation】 English version: Difference is not the same as non-difference; it is to differentiate through commonality. This sutra also says: 'For those seeking the Sravaka Vehicle (Śrāvakayāna) (the vehicle of those who hear and follow the teachings), the Four Noble Truths (catvāri āryasatyāni) should be taught; for those seeking the Pratyekabuddha Vehicle (Pratyekabuddhayāna) (the vehicle of solitary realizers), the Twelve Nidanas (dvādaśāṅga-pratītyasamutpāda) (the twelve links of dependent origination) should be taught; for those seeking the Bodhisattva Vehicle (Bodhisattvayāna) (the vehicle of those who seek enlightenment for the sake of all beings), the Six Paramitas (ṣaṭ pāramitā) (the six perfections) should be taught.' This sutra speaks of the One Vehicle (Ekayāna), which is to say that for those seeking the Bodhisattva Vehicle, the Six Paramitas should be taught. In the following section of this sutra, the 'Wonderful Adornment King Chapter (妙莊嚴王品),' eighty-four thousand people are freed from dust and defilement, which can also be said to be due to the indirect benefit of the Sravaka Vehicle. The presence and absence both manifest the categories of the Great and Small Vehicles, relying on sameness rather than difference, using difference to encompass commonality. The Nirvana Sutra (涅槃經) says: 'It is like a sick person who has three possibilities: first, whether they encounter a good doctor or not, they will definitely recover, and this is a Bodhisattva. Second, if they encounter a good doctor, they will recover; if they do not, they will not recover, and these are the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). Third, whether they encounter a good doctor or not, they will definitely not recover, and this is an Icchantika (一闡提) (one who has cut off all roots of goodness).' This sutra also says: 'Wheel-turning kings (cakravartin) (universal monarchs), Shakra (Śakra) (the lord of the gods), and Brahma (Brahmā) (the creator god) are small medicinal herbs; Sravakas (Śrāvaka) (hearers) and Pratyekabuddhas (Pratyekabuddha) (solitary realizers) are medium medicinal herbs; Great and Small Bodhisattvas are called great medicinal herbs.' The reverse order is also the same as in the Nirvana Sutra. Now, this sutra is only for those with the Bodhisattva nature, who, although they were initially Sravakas, will later become Bodhisattvas; it can also be said that it is for those Sravakas, as previously stated, relying on presence rather than absence, commonality and difference, categories and distinctions. Furthermore, in the Great Perfection of Wisdom Sutra (大般若經), 'The Bodhisattva Good Courage (善勇猛菩薩) said: 'May the World Honored One (世尊) have compassion on us and explain in detail the realm and wisdom of the Tathagata (如來). If sentient beings are of the Sravaka Vehicle by determined nature, upon hearing this Dharma (法), they will quickly attain their own non-outflow ground; if they are of the Pratyekabuddha Vehicle by determined nature, upon hearing this Dharma, they will quickly rely on their own vehicle and attain liberation; if they are of the Unsurpassed Vehicle (Anuttarayāna) (the Great Vehicle) by determined nature, upon hearing this Dharma, they will quickly attain Unsurpassed Perfect Enlightenment (anuttarā-samyak-saṃbodhi) (無上正等菩提). If sentient beings have not yet entered the Correctness of Separation from Birth (正性離生), but are uncertain about the three vehicles, upon hearing this Dharma, they will all generate the mind of Unsurpassed Perfect Enlightenment.' Although various treatises say that even sages can turn their minds, what is being said here is not subject to change and transformation of birth and death, because those who turn their minds have not yet entered the Correctness of Separation from Birth. This sutra is for those of the Great Vehicle by determined nature, the Sravaka Vehicle by determined nature, and those of uncertain nature, as previously cited. However, there is no text addressing those of the Pratyekabuddha capacity. Presence and absence are both manifested, with commonality subordinate to difference. Furthermore, the Śrīmālādevī Siṃhanāda Sūtra (勝鬘經)
經》言：「譬如大地持四重擔：一大海，二諸山，三草木，四眾生。如是攝受正法善男子，堪能荷負四種重任，謂離善知識無聞非法眾生，以人天善根而成就之；求聲聞者授聲聞乘；求緣覺者授緣覺乘；求大乘者授以大乘。」此被大乘可及聲聞，非餘二姓，依有非無通別類異，現當非有。《楞伽經》云：「佛告大慧：有五種種姓證法。一聲聞乘姓，二辟支佛乘姓，三如來乘姓，四不定乘姓，五者無姓謂一闡提。此有二種，一者焚燒一切善根即謗菩薩藏，二者憐愍一切眾生，作佛盡一切眾生界愿，是菩薩也。若眾生不入涅槃我亦不入。大慧白言：此二何者常不入涅槃？佛言菩薩常不入涅槃，非焚燒一切善根者，以知諸法本來涅槃，不捨一切諸眾生故。」此經被聲聞及如來乘姓、不定乘姓及一闡提中大悲菩薩，非獨覺性及斷善者，有、無並說，通、別類異，現斷畢無。又《大莊嚴論》云：「有五種姓，初四同《楞伽》；第五有二種：一時邊，二畢竟。時邊即暫時，畢竟謂無因。」此經被前四，中除獨覺及第五姓，依有及無，當成、不成，通、別類異。《瑜伽》又說有五種姓，前四同前；第五唯一謂無種姓。此經被彼與《莊嚴》同。若以一乘為宗，唯被有菩薩姓不被唯聲聞姓，一雨所潤三草各別，可被聲聞。《瑜伽》等云：
「無間道能遠塵，解脫道能離垢，證此勝智名法眼凈，即是見諦預流果等」，故知非說一乘之處亦被聲聞。經會既有，故作此通，為被機宜說是經也。
第二明經宗旨，此方先德總判經論有其四宗：一立性宗，《雜心》等是，立五聚法有體性故。二破性宗，《成實論》是，破法有體唯有相故。三破相宗，《般若》等是，破法相狀亦成空故。四顯實宗，《涅槃》、《華嚴》、《法華》等是，顯于真實中道義故。此經即是第四宗也。且古經論宗致極多，舊四《阿含》及《僧祇律》大眾部義；《三彌帝論》上座部義；《舍利弗阿毗曇》、《梵網六十二見經》正量部義；《四分律》是法藏部義。此等經論復是何宗？然《文殊問經》及《宗輪論》說小乘有二十部，謂大眾部、一說部、說出世部、雞胤部、多聞部、說假部、制多山部、西山住部、北山住部、說一切有部、雪轉部、犢子部、法上部、賢胄部、正量部、密林山部、化地部、法藏部、飲光部、經量部；並大乘二，合二十二宗。今依文判教，教但有三；若以類準宗，宗乃有八。教但三者：一多說有宗，諸《阿含》等小乘義是，雖多說有亦不違空。二多說空宗，《中》、《百》、《十二門》、《般若》等是，雖多說空亦不違有。三非空有宗，《華嚴》、《深密》、《法
【現代漢語翻譯】 現代漢語譯本：『無間道』（Anantarya-marga，無間地獄之道）能夠遠離塵垢，『解脫道』（vimukti-marga，脫離輪迴之道）能夠脫離污穢，證得這種殊勝智慧稱為『法眼凈』（dharma-caksuh-visuddhi，清凈的法眼），也就是見諦（darsana，真理之見）預流果（srota-apanna，入流果）等等。』由此可知，即使不是宣說一乘（ekayana，唯一乘）的地方，也有聲聞（sravaka，聲聞弟子）。既然有經典集會，所以作此通論，是爲了適應根機而宣說此經。
第二是闡明此經的宗旨。此地的先賢大德通常將經論判為四宗：一是立性宗，如《雜心論》（Abhidharma-hrdaya-sastra）等，認為五蘊之法具有自體之體性。二是破性宗，如《成實論》（Satyasiddhi-sastra），破斥諸法有自體，認為只有相狀。三是破相宗，如《般若經》（Prajnaparamita-sutra）等，破斥諸法之相狀也是空無。四是顯實宗，如《涅槃經》（Nirvana-sutra）、《華嚴經》（Avatamsaka-sutra）、《法華經》（Saddharma-pundarika-sutra）等，闡明真實的中道之義。此經即屬於第四宗。
而且古代經論的宗派極多，如舊四《阿含經》（Agama-sutra）及《僧祇律》（Mahasamghika-vinaya）屬於大眾部（Mahasamghika）的義理；《三彌底部論》（Sammitiya-sastra）屬於上座部（Sthavira）的義理；《舍利弗阿毗曇》（Sariputra-abhidharma）、《梵網六十二見經》（Brahmajala-sutra）屬於正量部（Sammitiya）的義理；《四分律》（Dharmaguptaka-vinaya）是法藏部（Dharmaguptaka）的義理。這些經論又屬於什麼宗派呢？然而，《文殊問經》（Manjusri-pariprccha-sutra）及《宗輪論》（Samayabhedoparacana-cakra）說小乘有二十部，即大眾部、一說部（Ekavyavaharika）、說出世部（Lokottaravada）、雞胤部（Kukkutika）、多聞部（Bahusrutiya）、說假部（Prajnaptivada）、制多山部（Caitika）、西山住部（Apara-saila）、北山住部（Uttara-saila）、說一切有部（Sarvastivada）、雪山部（Haimavata）、犢子部（Vatsiputriya）、法上部（Dharmottariya）、賢胄部（Bhadrayaniya）、正量部、密林山部（Samkrantika）、化地部（Mahisasaka）、法藏部、飲光部（Kasyapiya）、經量部（Sautrantika）；加上大乘二部，合為二十二宗。現在依照文義來判別教法，教法只有三種；如果以類別來衡量宗派，宗派則有八種。教法只有三種：一是多說有宗，諸《阿含經》等小乘義理屬於此宗，雖然多說有，也不違背空。二是多說空宗，《中論》（Madhyamaka-karika）、《百論》（Sata-sastra）、《十二門論》（Dvadasanikaya-sastra）、《般若經》等屬於此宗，雖然多說空，也不違背有。三是非空有宗，《華嚴經》、《深密解脫經》（Samdhinirmocana-sutra）、《法
【English Translation】 English version: 『The path of non-interruption』 (Anantarya-marga) can remove dust, 『the path of liberation』 (vimukti-marga) can separate from defilement, and attaining this supreme wisdom is called 『purity of the Dharma-eye』 (dharma-caksuh-visuddhi), which is the fruit of seeing the truth, the stream-enterer (srota-apanna), and so on.』 From this, it is known that even in places where the One Vehicle (ekayana) is not expounded, there are also Sravakas (sravaka). Since there are gatherings of scriptures, this general explanation is made to expound this sutra according to the capacity of the audience.
Secondly, to clarify the purpose of this sutra. The virtuous elders of this land generally classify sutras and treatises into four schools: First, the school of establishing nature, such as the Abhidharma-hrdaya-sastra, which establishes that the five aggregates have their own inherent nature. Second, the school of refuting nature, such as the Satyasiddhi-sastra, which refutes that dharmas have inherent nature and believes that they only have characteristics. Third, the school of refuting characteristics, such as the Prajnaparamita-sutra, which refutes that the characteristics of dharmas are also empty. Fourth, the school of revealing reality, such as the Nirvana-sutra, the Avatamsaka-sutra, and the Saddharma-pundarika-sutra, which reveal the true meaning of the Middle Way. This sutra belongs to the fourth school.
Moreover, there are many schools of ancient sutras and treatises, such as the old four Agama-sutras and the Mahasamghika-vinaya, which belong to the Mahasamghika school; the Sammitiya-sastra, which belongs to the Sthavira school; the Sariputra-abhidharma and the Brahmajala-sutra, which belong to the Sammitiya school; and the Dharmaguptaka-vinaya, which is the Dharmaguptaka school. To which school do these sutras and treatises belong? However, the Manjusri-pariprccha-sutra and the Samayabhedoparacana-cakra say that there are twenty schools of Hinayana, namely the Mahasamghika, Ekavyavaharika, Lokottaravada, Kukkutika, Bahusrutiya, Prajnaptivada, Caitika, Apara-saila, Uttara-saila, Sarvastivada, Haimavata, Vatsiputriya, Dharmottariya, Bhadrayaniya, Sammitiya, Samkrantika, Mahisasaka, Dharmaguptaka, Kasyapiya, and Sautrantika; plus two schools of Mahayana, making a total of twenty-two schools. Now, according to the meaning of the text, there are only three types of teachings; if we measure the schools by category, there are eight schools. There are only three types of teachings: First, the school that mostly speaks of existence, which includes the meanings of the Agama-sutras and other Hinayana teachings. Although it mostly speaks of existence, it does not contradict emptiness. Second, the school that mostly speaks of emptiness, which includes the Madhyamaka-karika, the Sata-sastra, the Dvadasanikaya-sastra, and the Prajnaparamita-sutra. Although it mostly speaks of emptiness, it does not contradict existence. Third, the school that is neither empty nor existent, which includes the Avatamsaka-sutra, the Samdhinirmocana-sutra, and the *Saddharma-
華》等是，說有為、無為名之為有，我及我所名為空故，此等三教如前引文。
宗有八者：一我法俱有，犢子部等。二有法無我，薩婆多等。三法無去來，大眾部等。四現通假實，說假部等。五俗妄真實，說出世部等。六諸法但名，說一部等。七勝義皆空，《般若》等經，龍樹等說《中》、《百》論等。八應理圓實，此《法華》等、無著等說中道教也。《成實論》義、經部師宗，即當第四現通假實，雖差別義合二十二，據理全差莫過此八。然《華嚴》云：「如來以一語言中演說無邊契經海。」《無垢稱經》言：「佛以一音演說法，眾生隨類各得解。」《無量義經》言：「我成道來四十餘年，常說諸法不生不滅不去不來、無此無彼無得無失，一切無相，但由眾生悟解不同得諸果異。」《法華》亦言：「一雨普潤，三草二木生長不同。」《優婆塞戒經》言：「三獸渡河，得淺深別。」《攝論》亦言：「如末尼天鼓，無思成自事。」故知諸教本無差別，由機不同遂分大小頓漸之教。此經且當大漸之教，此依化誘聲聞以歸於大，名之為漸。〈妙莊嚴王本事品〉中，八萬四千人遠塵離垢得法眼凈，即初果等。〈壽量品〉中，八世界微塵數眾生髮阿耨多羅三藐三菩提心。〈普門品〉中，八萬四千眾生皆發無等等阿耨多羅三藐
【現代漢語翻譯】 現代漢語譯本：《華嚴經》等經典，闡述了有為（saṃskṛta，指有生滅變化的事物）、無為（asaṃskṛta，指無生滅變化的事物）的概念，認為它們的存在是『有』。而『我』（ātman，個體靈魂）以及『我所』（ātmanīya，屬於我的事物）則被認為是空性的，這些是三教（指小乘、大乘、一乘）的共同觀點，正如前面引用的經文所說。
宗派有八種主要觀點：一、『我』（ātman）和『法』（dharma，宇宙萬法的組成元素）都實有，這是犢子部（Vātsīputrīya）等的觀點。二、『法』實有而『我』空，這是薩婆多部（Sarvāstivāda）等的觀點。三、『法』的體性沒有過去和未來，只有現在，這是大眾部（Mahāsāṃghika）等的觀點。四、現象是通俗的假名，實性是真實的，這是說假部（Prajñaptivāda）等的觀點。五、世俗諦是虛妄的，勝義諦是真實的，這是說出世部（Lokottaravāda）等的觀點。六、一切法都只是名稱概念，這是說一切有部（Sarvāstivāda）等的觀點。七、勝義諦皆是空性，這是《般若經》（Prajñāpāramitā Sūtra）等經典以及龍樹（Nāgārjuna）等論師在《中論》（Mūlamadhyamakakārikā）、《百論》（Śataśāstra）等論著中所闡述的觀點。八、符合真理且圓滿真實的教義，這是《法華經》（Lotus Sūtra）等經典以及無著（Asaṅga）等論師所闡述的中道教義。《成實論》（Tattvasiddhi Śāstra）的義理和經部師（Sautrāntika）的宗義，屬於第四種觀點，即現象是通俗的假名，實性是真實的。雖然在具體義理上存在二十二種差別，但從根本理論上的差異來看，沒有超過這八種。
然而，《華嚴經》（Avataṃsaka Sūtra）說：『如來以一種語言，演說無邊契經海。』《維摩詰經》（Vimalakīrti Nirdeśa Sūtra）說：『佛以一音演說法，眾生隨類各得解。』《無量義經》（Amitārtha Sūtra）說：『我成道以來四十餘年，常說諸法不生不滅不去不來、無此無彼無得無失，一切無相，但由眾生悟解不同得諸果異。』《法華經》（Lotus Sūtra）也說：『一雨普潤，三草二木生長不同。』《優婆塞戒經》（Upāsaka Śīla Sūtra）說：『三獸渡河，得淺深別。』《攝大乘論》（Mahāyānasaṃgraha）也說：『如末尼天鼓，無思成自事。』由此可知，諸佛教法原本沒有差別，只是由於眾生的根機不同，才分化出大小乘、頓悟漸悟的教法。這部《法華經》屬於大乘漸教，它通過引導聲聞乘的修行者最終歸向大乘，因此被稱為漸教。在〈妙莊嚴王本事品〉中，八萬四千人遠離塵垢，獲得法眼凈（dharma-cakṣus-viśuddha），證得初果（Sotāpanna）等果位。在〈如來壽量品〉中，八世界微塵數眾生髮阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi-citta，無上正等正覺之心）。在〈觀世音菩薩普門品〉中，八萬四千眾生都發了無等等阿耨多羅三藐三菩提心。
【English Translation】 English version: The Avataṃsaka Sūtra and other scriptures state that saṃskṛta (conditioned phenomena) and asaṃskṛta (unconditioned phenomena) are named as 'existent.' However, 'self' (ātman) and 'what belongs to self' (ātmanīya) are named as empty. These three teachings (referring to Hīnayāna, Mahāyāna, and Ekayāna) share this view, as quoted in the previous texts.
There are eight main tenets of different schools: 1. Both 'self' (ātman) and 'dharma' (elements constituting all phenomena) are existent, as held by the Vātsīputrīya school and others. 2. 'Dharma' is existent, but 'self' is non-existent, as held by the Sarvāstivāda school and others. 3. The nature of 'dharma' has no past or future, only the present, as held by the Mahāsāṃghika school and others. 4. Phenomena are conventional designations, while the real nature is true, as held by the Prajñaptivāda school and others. 5. Conventional truth is false, while ultimate truth is real, as held by the Lokottaravāda school and others. 6. All dharmas are merely names and concepts, as held by the Sarvāstivāda school and others. 7. Ultimate truth is emptiness, as expounded in the Prajñāpāramitā Sūtra and other scriptures, and by Nāgārjuna and others in the Mūlamadhyamakakārikā, Śataśāstra, and other treatises. 8. The doctrine that is in accordance with reason and perfectly complete, which is the Middle Way teaching expounded in the Lotus Sūtra and other scriptures, and by Asaṅga and others. The meaning of the Tattvasiddhi Śāstra and the tenets of the Sautrāntika school belong to the fourth view, that phenomena are conventional designations, while the real nature is true. Although there are twenty-two differences in specific meanings, in terms of fundamental theoretical differences, none exceed these eight.
However, the Avataṃsaka Sūtra says: 'The Tathāgata expounds an ocean of countless sūtras with one language.' The Vimalakīrti Nirdeśa Sūtra says: 'The Buddha expounds the Dharma with one sound, and sentient beings understand it according to their respective categories.' The Amitārtha Sūtra says: 'Since my enlightenment, for more than forty years, I have always taught that all dharmas neither arise nor cease, neither go nor come, without this or that, without gain or loss, all without characteristics, but due to the different understandings of sentient beings, they attain different fruits.' The Lotus Sūtra also says: 'One rain universally moistens, but the three grasses and two trees grow differently.' The Upāsaka Śīla Sūtra says: 'Three animals cross a river, and each obtains different depths.' The Mahāyānasaṃgraha also says: 'Like the Mani heavenly drum, it accomplishes its own affairs without thought.' From this, it can be known that the Buddha's teachings originally have no difference, but due to the different capacities of sentient beings, the teachings of Hīnayāna and Mahāyāna, sudden and gradual enlightenment, are differentiated. This Lotus Sūtra belongs to the gradual teaching of Mahāyāna. It is called the gradual teaching because it guides the practitioners of the Śrāvakayāna to ultimately return to the Mahāyāna. In the 'Wonderful Adornment King' chapter, eighty-four thousand people were freed from defilement and attained the purity of the Dharma Eye (dharma-cakṣus-viśuddha), attaining the fruits of Sotāpanna and other stages. In the 'Lifespan of the Tathāgata' chapter, countless beings, as numerous as the dust particles of eight worlds, aroused the mind of anuttarā-samyak-saṃbodhi-citta (the mind of unsurpassed, complete, and perfect enlightenment). In the 'Universal Gate of Avalokiteśvara Bodhisattva' chapter, eighty-four thousand beings all aroused the mind of unsurpassed, complete, and perfect enlightenment.
三菩提心，可成頓教。故知頓、漸無別教門，隨機以分，故此通也。半、滿二教，滿宗所收，生、法二空通二教攝，有作、無作可貫兩門，世俗、勝義隨應分二。雖知通旨宗義若斯，隨別所明一乘正為宗也。故下文言：「今此經中唯說一乘，而昔于菩薩前毀訾聲聞樂小法者，然佛實以大乘教化」，故此定以一乘為宗。一乘之義，至〈方便品〉「一大事因緣」中當廣分別。
第三解經品得名者，且經題目妙法蓮華經名者，梵云「薩達摩奔荼利迦素呾攬」，「薩」者正妙之義。故法護云「正法華」。羅什云「妙法蓮華」。「達磨」，法也。「奔荼利迦」者，白蓮華也。西域呼白蓮華為奔荼利迦，故新經說青黃赤白四色蓮華，云殟缽羅華、拘某陀華、缽特摩華、奔荼利華，如次配之。蓮者芙蕖之實，花者華也，華美曰花也。「素呾攬」者，經。義應云妙法白蓮華經。所以下云放白豪光駕以白牛，白是眾色所依根本，一乘乃是諸乘本故。梵本無別白字，故總云蓮華。然此經中鹙子三請惡人退席，已後方說一乘深旨，多依因果理智以名法華，開佛知見，雙嘆顯理智，法、報二身二種無上，令生欣趣。示佛知見是法身理，示同令證；悟佛知見是報身智，勸其修悟。此上三種嘆顯佛果法、報二身，涅槃、菩提理智二訖。入佛知
【現代漢語翻譯】 現代漢語譯本： 三菩提心（成就無上智慧的心），可以成就頓教（立即開悟的教法）。因此可知，頓教和漸教（逐漸開悟的教法）在教義上沒有區別，只是根據不同根器的眾生而分，所以說是通教。半教（不完整的教法）和滿教（完整的教法）兩種教法，都包含在滿宗（圓滿宗）之中。生空（對自我的空性認知）和法空（對一切事物現象的空性認知）這兩種空性，通用於兩種教法。有作（有為法）和無作（無為法）可以貫穿于兩個法門。世俗諦（世俗的真理）和勝義諦（究竟的真理）根據情況分為兩種。雖然知道通教的宗旨和宗義是這樣，但根據別教所闡明的，一乘（唯一佛乘）才是真正的宗旨。所以下文說：『現在這部經中只說一乘，而過去在菩薩面前譭謗聲聞（聽聞佛法之聲而悟道的修行者），喜歡小乘法的人，實際上佛是用大乘（能夠使眾生脫離苦海的教法）來教化的』，因此可以確定這部經是以一乘為宗旨。一乘的意義，在《方便品》中『一大事因緣』（諸佛出現於世的唯一重大因緣）里會詳細分別。 第三，解釋經題的得名。這部經的題目是《妙法蓮華經》，梵文是『薩達摩奔荼利迦素呾攬』，『薩』是正妙的意思。所以法護（人名）翻譯為『正法華』。鳩摩羅什（人名）翻譯為『妙法蓮華』。『達磨』，是法的意思。『奔荼利迦』，是白蓮華的意思。西域稱白蓮華為奔荼利迦，所以新經中說青黃赤白四色蓮華，稱為殟缽羅華（青蓮花）、拘某陀華（黃蓮花）、缽特摩華（紅蓮花）、奔荼利華（白蓮花），依次對應。蓮，是芙蕖的果實，華，是花的意思，花的美麗叫做華。『素呾攬』，是經的意思。意思應該是妙法白蓮華經。所以下文說放出白毫光，乘坐白牛，白色是各種顏色的根本，一乘是各種乘的根本。梵文字沒有單獨的『白』字，所以總稱為蓮華。然而這部經中，舍利弗（人名）三次請求惡人退席，之後才說一乘的深刻宗旨，多依據因果、理智來命名法華，開啟佛的知見，同時讚歎顯現理智，法身（佛所證的真如法性）、報身（佛的智慧身）兩種無上，使眾生產生欣慕之情。顯示佛的知見是法身之理，顯示相同使眾生證悟；領悟佛的知見是報身之智，勸導他們修行領悟。以上三種讚歎顯現佛果的法身、報身，涅槃（不生不滅的境界）、菩提（智慧）的理智兩種都完備。進入佛的知見。
【English Translation】 English version: The Bodhi mind (the mind that seeks supreme wisdom) can lead to the sudden teaching (immediate enlightenment). Therefore, it is known that there is no difference in doctrine between the sudden and gradual teachings (gradual enlightenment), but they are divided according to the different capacities of sentient beings, hence it is called the common teaching. The half teaching (incomplete teaching) and the full teaching (complete teaching) are both contained within the full school (the complete school). The emptiness of self (understanding the emptiness of self) and the emptiness of phenomena (understanding the emptiness of all phenomena) are common to both teachings. The conditioned (conditioned dharmas) and the unconditioned (unconditioned dharmas) can be connected through both doors. Conventional truth (mundane truth) and ultimate truth (ultimate truth) are divided into two according to the situation. Although the purpose and doctrine of the common teaching are known to be like this, according to what is explained by the separate teaching, the One Vehicle (the only Buddha vehicle) is the true purpose. Therefore, the following text says: 'Now, in this sutra, only the One Vehicle is spoken of, and in the past, in front of the Bodhisattvas, those who slandered the Hearers (practitioners who attain enlightenment by hearing the Buddha's teachings) and liked the Small Vehicle, in reality, the Buddha used the Great Vehicle (the teaching that can liberate sentient beings from the sea of suffering) to teach them,' therefore it can be determined that this sutra takes the One Vehicle as its purpose. The meaning of the One Vehicle will be explained in detail in the 'Expedient Means' chapter in the 'One Great Matter and Cause' (the sole great cause for which the Buddhas appear in the world). Third, explaining the origin of the sutra's title. The title of this sutra is 'The Wonderful Dharma Lotus Sutra', in Sanskrit it is 'Saddharma Puṇḍarīka Sūtra', 'Sat' means correct and wonderful. Therefore, Dharmarakṣa (a person's name) translated it as 'The Correct Dharma Lotus'. Kumārajīva (a person's name) translated it as 'The Wonderful Dharma Lotus'. 'Dharma' means law. 'Puṇḍarīka' means white lotus. The Western Regions call the white lotus Puṇḍarīka, so the new sutra says that the four colors of lotus, blue, yellow, red, and white, are called Utpala (blue lotus), Kumuda (yellow lotus), Padma (red lotus), and Puṇḍarīka (white lotus), corresponding in that order. Lotus is the fruit of the lotus flower, and flower is the meaning of flower, the beauty of the flower is called flower. 'Sūtra' means sutra. The meaning should be The Wonderful Dharma White Lotus Sutra. Therefore, the following text says that it emits a white ray of light and rides a white ox, white is the root of all colors, and the One Vehicle is the root of all vehicles. The Sanskrit text does not have a separate word for 'white', so it is generally called lotus. However, in this sutra, Śāriputra (a person's name) requested three times that the wicked people leave the assembly, and only then was the profound purpose of the One Vehicle spoken of, mostly based on cause and effect, reason and wisdom to name the Lotus, opening the Buddha's knowledge and vision, while praising and manifesting reason and wisdom, the Dharma Body (the true nature of the Buddha) and the Reward Body (the wisdom body of the Buddha), two kinds of unsurpassed, causing sentient beings to generate admiration. Showing the Buddha's knowledge and vision is the principle of the Dharma Body, showing the same allows sentient beings to realize it; realizing the Buddha's knowledge and vision is the wisdom of the Reward Body, encouraging them to cultivate and realize it. The above three kinds of praise manifest the Dharma Body and Reward Body of the Buddha fruit, Nirvana (the state of non-birth and non-death) and Bodhi (wisdom), both reason and wisdom are complete. Entering the Buddha's knowledge and vision.
見是此二因，行一乘因趣極果故。等賜牛車是一乘因，得如是乘與諸子等。日夜劫數自在遊戲是因乘故，滅去化城引至寶所是一乘果，大般涅槃名寶所故。與《辨中邊》三種無上亦不相違。能詮之教名權方便，所詮智慧名真實乘。真實乘中欲令二乘行因趣果，故說因果名為法華。故本論解〈方便品〉言：「自此已下明所說因果相，由此正取一乘行果名為法華。」若依論解《無量義經》十七名中，第十六名妙法蓮華。蓮華有二義：一出水義，所詮之理出離二乘泥濁水故。二開敷義，以勝教言開真理故。前為理妙，后為教妙。又彼諸名第十四名亦名一乘，故知法華亦通教、理，欲令菩薩觀機授道。故說教、理正名無量義，傍亦名為法華。〈方便品〉云「諸佛智慧甚深無量，其智慧門難解難入」。論自釋言：「有二甚深：一證甚深，謂佛智慧所證智也。二阿含甚深，謂智慧門即詮彼教，欲拂二乘令生驚心故。」從無量義處定起，初以教、理名為法華，總攬諸文據實而說，教、理、行、果俱是一乘，皆名妙法蓮華。教、理妙法如次前說。行妙法者，論釋入佛知見云：「令證不退轉地，示現與無量智業故，正是佛果之因乘也。」〈譬喻品〉云：「我身手有力，當以衣裓機案從捨出之。」復云「唯有一門而復狹小」，又云「我雖于
此所燒之門安隱得出」，大乘因行名之為門，正所行處故。二乘之因悲智所誘，名衣裓機案，隨宜出處故。上來三乘猶居分段三界宅，故未與車名。又云「得如是乘令諸子等日夜劫數常得遊戲，與諸菩薩及聲聞眾，乘此寶乘直至道場」，故知出宅無漏因行正名一乘，自在不繫無所依求。故〈方便品〉云：「盡行諸佛無量道法。」論云：「修行甚深」，故知佛果能成之行亦名法華。果妙法者，論解開示悟云「無上義、因同義、不知義」，即是佛果涅槃、菩提。下云「諸法寂滅相不可以言宣」，故知佛果真理亦名一乘。又云「說佛智慧，故諸佛出於世」，故知佛果正智亦名一乘。由此總言大乘教、理、行、果俱有出二乘濁水蓮華之德，教有能敷妙理之功，理有所敷出水之力，行有因敷趣果之相，果有結實為因之能故也。然則法借喻明、微由著顯，故假奔荼利之花實況薩達摩之果因，法既囊括四義，花亦包羅四德。法四義者，契秘賾之微筌(教也)，葉幽機之玄旨(理也)，克上乘之奧業(行也)，圓至覺之真宗(果也)，美無不殫故稱為妙。華四義者，菡萏披敷以見蓮，類教逾揚以悟旨；芙蕖秀出于靈沼，喻理穎超于小運；舉蘤開而得實，譬因嚴而果滿；標實結為華，本顯佛智為乘源，故假喻蓮華斯有由矣。準此理應法四
【現代漢語翻譯】 現代漢語譯本：'因此，所焚燒的門能夠安穩地出去'，大乘的因行被稱為門，因為這是真正修行的地方。二乘的因行受到悲智的引導，就像衣襟和幾案，可以根據情況選擇出路。以上所說的三乘仍然居住在分段生死的欲界、色界、無色界這三界之宅中，所以還不能稱為車。經中又說：'得到這樣的乘，讓孩子們日夜不停地嬉戲，與諸菩薩及聲聞眾，乘坐這寶乘直至道場'，因此可知，出離三界之宅的無漏因行才真正稱為一乘，自在而不受束縛，沒有任何依賴和需求。所以《方便品》中說：'完全修行諸佛無量的道法。'論中說：'修行非常深奧'，因此可知，能夠成就佛果的修行也稱為法華。果妙法，論中解釋開示悟入說'無上義、因同義、不知義'，這就是佛果的涅槃、菩提。下文說'諸法的寂滅相不可以言語宣說'，因此可知，佛果的真理也稱為一乘。經中又說'宣說佛的智慧，所以諸佛才出現於世'，因此可知，佛果的正智也稱為一乘。由此總而言之，大乘的教、理、行、果都具有從二乘的濁水中生出蓮花的功德，教有能夠闡發妙理的功用，理有所闡發而出離濁水的能力，行有因地修行趨向果地的表相，果有結成果實作為因地之能。如此說來，法藉助比喻來闡明，細微之處通過顯著的事物來顯現，所以借用奔荼利（Pundarika，白蓮花）的花和果實來比況薩達摩（Saddharma，妙法）的果和因，法既然囊括了四種含義，花也包羅了四種功德。法四義是：契合秘密深奧的微妙途徑（教也），符合幽深玄妙的宗旨（理也），成就最上乘的奧妙事業（行也），圓滿達到至高覺悟的真實本源（果也），美好之處無不窮盡，所以稱為妙。花四義是：菡萏（Han-tan，未開的蓮花）舒展開來顯現蓮花，類似於教義的宣揚來領悟宗旨；芙蕖（Fu-qu，荷花）秀麗地生長在靈沼中，比喻真理卓越超出于小乘的境界；花朵開放而得到果實，譬如因地修行圓滿而果地成就；標示果實的結成是花的本源，本源顯現佛的智慧是乘的根源，所以借用蓮花來比喻是有原因的。按照這個道理，法應該有四種含義。
【English Translation】 English version: 'Therefore, the burning gate can be safely exited', the cause and conduct of Mahayana is called the gate, because it is the place of true practice. The cause and conduct of the Two Vehicles are guided by compassion and wisdom, like the lapel and desk, and can choose an exit according to circumstances. The above-mentioned Three Vehicles still reside in the three realms of desire, form, and formlessness, so they cannot yet be called a vehicle. It is also said in the sutra: 'Obtain such a vehicle, let the children play day and night, with all the Bodhisattvas and Sravakas, ride this precious vehicle until the Bodhimanda (Bodhimanda, place of enlightenment)', therefore it can be known that the unwholesome cause and conduct of leaving the house of the Three Realms is truly called the One Vehicle, free and unfettered, without any dependence or need. Therefore, it is said in the 'Expedient Means' chapter: 'Completely cultivate the immeasurable Dharmas of all Buddhas.' The treatise says: 'Practice is very profound', therefore it can be known that the practice that can achieve Buddhahood is also called the Lotus Sutra. The fruit of the wonderful Dharma, the treatise explains the opening, showing, understanding, and entering as 'supreme meaning, cause and same meaning, unknown meaning', which is the Nirvana (Nirvana, liberation), Bodhi (Bodhi, enlightenment) of the Buddha fruit. The following says 'The characteristics of the quiescence of all Dharmas cannot be expressed in words', therefore it can be known that the truth of the Buddha fruit is also called the One Vehicle. It is also said in the sutra 'Proclaim the wisdom of the Buddha, so the Buddhas appear in the world', therefore it can be known that the correct wisdom of the Buddha fruit is also called the One Vehicle. Therefore, in general, the teaching, principle, practice, and fruit of Mahayana all have the merit of producing a lotus from the turbid water of the Two Vehicles, the teaching has the function of expounding the wonderful principle, the principle has the ability to expound and leave the turbid water, the practice has the appearance of practicing the cause and approaching the fruit, and the fruit has the ability to bear fruit as the cause. In this way, the Dharma uses metaphors to clarify, and subtle points are revealed through obvious things, so the flower and fruit of Pundarika (Pundarika, white lotus) are used to compare the fruit and cause of Saddharma (Saddharma, wonderful Dharma), since the Dharma encompasses four meanings, the flower also encompasses four virtues. The four meanings of the Dharma are: conforming to the secret and profound subtle path (teaching), conforming to the deep and mysterious purpose (principle), achieving the mysterious career of the supreme vehicle (practice), and perfectly reaching the true origin of supreme enlightenment (fruit), and there is nothing that is not exhausted, so it is called wonderful. The four meanings of the flower are: the Han-tan (Han-tan, unopened lotus) unfolds to reveal the lotus, similar to the proclamation of the teachings to understand the purpose; the Fu-qu (Fu-qu, lotus) grows beautifully in the spiritual marsh, metaphorically the truth is outstanding and surpasses the realm of the Small Vehicle; the flower blooms and the fruit is obtained, like the practice of the cause is complete and the fruit is achieved; the formation of the fruit is marked as the origin of the flower, and the origin shows that the wisdom of the Buddha is the source of the vehicle, so there is a reason for using the lotus as a metaphor. According to this principle, the Dharma should have four meanings.
如華亦應為勝，然觀經意雖具有四，〈方便品〉意彰昔日教權說三，今此會中理實唯一，佛所得法甚深難解，有所言說意趣難知，故以佛智對誘二乘，教、理二種取譬蓮華，拂彼二乘令真聖者同取一乘，令假聖者避席而去，三請已后許其正說一大事因緣為法華正體，即取行、果以為法華，開、示、悟為果，入為因行故，故《無量義》解蓮華出水有二義，初不可盡解頓悟菩薩性出二乘，后喻聲聞入眾中坐，顯彼依教觀一乘理成漸悟故，亦如菩薩常坐蓮華，傍為二乘兼說教、理，或《無量義經》為菩薩說，對眾生性、欲以辨無量，欲令菩薩以教、理二逗生機，故論解十七名中，唯教、理二以解蓮華；此經化彼二乘發心求大，唯行、果二以名蓮華。又復此經化二乘者以歸於大，令知教權設三、理體唯一，發心修行終成佛果，故教、理、行、果俱名蓮華，教、行並開敷，理、果俱出水故。下十七名中更當分別。若但以真如為其妙法一乘之體，蓮華二義出水、開敷喻寬法狹，理必不然，況論釋名非解於此，法即是妙，是蓮之華；持業、依主二釋如次，亦可大法之妙是依主釋，此妙法如蓮華亦持業釋。今此不欲別解蓮華，故非相違釋；若理為妙、經但是教，言妙法蓮華經即依主釋。妙法是教、經亦是教，言妙法蓮華經即持業釋。若
妙法是理、經亦是理，言妙法蓮華經亦持業釋。妙法是教、經是理者，亦依主釋，依順體義、處中因、出世報，依人依法，依法依喻，以為其名，如《宗輪》說。〈序品〉等義並如音訓。
其品得名者，經有二十八品，謂〈序品〉、〈方便品〉、〈譬喻品〉、〈信解品〉、〈藥草喻品〉、〈授記品〉、〈化城喻品〉、〈五百弟子授記品〉、〈授學無學人記品〉、〈法師品〉、〈見寶塔品〉、〈提婆達多品〉、〈勸持品〉、〈安樂行品〉、〈從地涌出品〉、〈如來壽量品〉、〈分別功德品〉、〈隨喜功德品〉、〈法師功德品〉、〈常不輕菩薩品〉、〈如來神力品〉、〈囑累品〉、〈藥王菩薩本事品〉、〈妙音菩薩品〉、〈觀世音菩薩普門品〉、〈陀羅尼品〉、〈妙莊嚴王本事品〉、〈普賢菩薩勸發品〉，於此諸品總為四例：一義為名有十五，二義為名有十，三義為名有一，不定為名有二。一義為名有十五中復為四例，從法為名有四：〈方便品〉、〈信解品〉、〈持品〉、〈陀羅尼品〉；從喻為名有三：〈譬喻品〉、〈藥草喻品〉、〈化城喻品〉；從人為名有四：〈法師品〉、〈提婆達多品〉、〈常不輕菩薩品〉、〈妙音菩薩品〉。其法師品有法之師從人名中，法即是師以法為師從法名中，隨應可悉。從事為名有四
【現代漢語翻譯】 現代漢語譯本： 妙法是理，經也是理，說『妙法蓮華經』是持業釋（Karma-dharaya，一種梵文複合詞的構成方式）。妙法是教，經是理，這是依主釋（Tatpurusa，另一種梵文複合詞的構成方式），依據順應本體的意義、處於中道的因、出世間的果報，依據人、依據法，依據法、依據譬喻來命名，如《宗輪論》（Samayabhedoparacanacakra，一部佛教論著）所說。〈序品〉（Nidana-parivarta，第一品）等的意義都如音訓所解釋。
關於各品得名的情況，《妙法蓮華經》共有二十八品，即〈序品〉、〈方便品〉（Upaya-parivarta，第二品）、〈譬喻品〉（Upama-parivarta，第三品）、〈信解品〉（Adhimukti-parivarta，第四品）、〈藥草喻品〉（Ausadhi-parivarta，第五品）、〈授記品〉（Vyakarana-parivarta，第六品）、〈化城喻品〉（Nirmanakaya-parivarta，第七品）、〈五百弟子授記品〉（Pancabhiksu-vyakarana-parivarta，第八品）、〈授學無學人記品〉（Ananda-rahula-vyakarana-parivarta，第九品）、〈法師品〉（Dharmabhana-parivarta，第十品）、〈見寶塔品〉（Stupa-samdarshana-parivarta，第十一品）、〈提婆達多品〉（Devadatta-parivarta，第十二品）、〈勸持品〉（Anuparidha-parivarta，第十三品）、〈安樂行品〉（Sukhavati-parivarta，第十四品）、〈從地涌出品〉（Bodhisattva-prthivi-vivara-parivarta，第十五品）、〈如來壽量品〉（Tathagata-ayu-pramana-parivarta，第十六品）、〈分別功德品〉（Punya-paryaya-parivarta，第十七品）、〈隨喜功德品〉（Anumodana-punya-parivarta，第十八品）、〈法師功德品〉（Dharmabhana-punya-parivarta，第十九品）、〈常不輕菩薩品〉（Sadaparibhuta-parivarta，第二十品）、〈如來神力品〉（Tathagata-rddhi-vikurvana-parivarta，第二十一品）、〈囑累品〉（Anushasana-parivarta，第二十二品）、〈藥王菩薩本事品〉（Bhaisajyaraja-purva-yoga-parivarta，第二十三品）、〈妙音菩薩品〉（Gadgadasvara-parivarta，第二十四品）、〈觀世音菩薩普門品〉（Avalokitesvara-parivarta，第二十五品）、〈陀羅尼品〉（Dharani-parivarta，第二十六品）、〈妙莊嚴王本事品〉（Adhyardha-sahasrika-parivarta，第二十七品）、〈普賢菩薩勸發品〉（Samantabhadra-parivarta，第二十八品）。對於這些品名的命名方式，總共有四種情況：一義為名有十五個，二義為名有十個，三義為名有一個，不定為名有兩個。一義為名的十五個品中又分為四種情況：從法命名的有四個：〈方便品〉、〈信解品〉、〈持品〉、〈陀羅尼品〉；從譬喻命名的有三個：〈譬喻品〉、〈藥草喻品〉、〈化城喻品〉；從人命名的有四個：〈法師品〉、〈提婆達多品〉、〈常不輕菩薩品〉、〈妙音菩薩品〉。其中，『法師品』既可以理解為『法的老師』，從人命名；也可以理解為『以法為師』，從法命名，可以根據具體情況理解。從事命名的有四個。
【English Translation】 English version: Mysterious Dharma is principle, and Sutra is also principle. Saying 'The Wonderful Dharma Lotus Sutra' is a Karma-dharaya (a type of Sanskrit compound). Mysterious Dharma is teaching, and Sutra is principle, which is a Tatpurusa (another type of Sanskrit compound), based on the meaning of conforming to the essence, being in the middle way, the reward of transcending the world, based on people, based on Dharma, based on Dharma, based on metaphor, as stated in the Samayabhedoparacanacakra (a Buddhist treatise). The meanings of the 〈Nidana-parivarta〉 (Introduction Chapter) etc., are as explained in the phonetic annotations.
Regarding the naming of the chapters, there are twenty-eight chapters in the Lotus Sutra, namely 〈Nidana-parivarta〉, 〈Upaya-parivarta〉 (Expedient Means Chapter), 〈Upama-parivarta〉 (Parable Chapter), 〈Adhimukti-parivarta〉 (Faith Discernment Chapter), 〈Ausadhi-parivarta〉 (Medicinal Herbs Chapter), 〈Vyakarana-parivarta〉 (Bestowal of Prophecy Chapter), 〈Nirmanakaya-parivarta〉 (Imaginary City Chapter), 〈Pancabhiksu-vyakarana-parivarta〉 (Prophecy of Five Hundred Disciples Chapter), 〈Ananda-rahula-vyakarana-parivarta〉 (Prophecy of Learners and Non-learners Chapter), 〈Dharmabhana-parivarta〉 (Teacher of the Law Chapter), 〈Stupa-samdarshana-parivarta〉 (Vision of the Jeweled Stupa Chapter), 〈Devadatta-parivarta〉 (Devadatta Chapter), 〈Anuparidha-parivarta〉 (Encouragement to Hold Fast Chapter), 〈Sukhavati-parivarta〉 (Peaceful Practices Chapter), 〈Bodhisattva-prthivi-vivara-parivarta〉 (Emerging from the Earth Chapter), 〈Tathagata-ayu-pramana-parivarta〉 (The Life Span of the Tathagata Chapter), 〈Punya-paryaya-parivarta〉 (Discrimination of Benefits Chapter), 〈Anumodana-punya-parivarta〉 (Joyful Acceptance Chapter), 〈Dharmabhana-punya-parivarta〉 (Benefits of the Teacher of the Law Chapter), 〈Sadaparibhuta-parivarta〉 (Never Disparaging Bodhisattva Chapter), 〈Tathagata-rddhi-vikurvana-parivarta〉 (Supernatural Powers of the Tathagata Chapter), 〈Anushasana-parivarta〉 (Entrustment Chapter), 〈Bhaisajyaraja-purva-yoga-parivarta〉 (Former Affairs of the Medicine King Bodhisattva Chapter), 〈Gadgadasvara-parivarta〉 (Wonderful Sound Bodhisattva Chapter), 〈Avalokitesvara-parivarta〉 (Universal Gateway of Avalokitesvara Bodhisattva Chapter), 〈Dharani-parivarta〉 (Dharani Chapter), 〈Adhyardha-sahasrika-parivarta〉 (Former Affairs of King Wonderful Adornment Chapter), 〈Samantabhadra-parivarta〉 (Encouragement of Samantabhadra Bodhisattva Chapter). Regarding the naming of these chapters, there are four cases in total: fifteen named with one meaning, ten named with two meanings, one named with three meanings, and two named indefinitely. Among the fifteen chapters named with one meaning, there are four cases: four named from Dharma: 〈Upaya-parivarta〉, 〈Adhimukti-parivarta〉, 〈Dharani-parivarta〉; three named from metaphor: 〈Upama-parivarta〉, 〈Ausadhi-parivarta〉, 〈Nirmanakaya-parivarta〉; four named from people: 〈Dharmabhana-parivarta〉, 〈Devadatta-parivarta〉, 〈Sadaparibhuta-parivarta〉, 〈Gadgadasvara-parivarta〉. Among them, the 'Teacher of the Law Chapter' can be understood as 'teacher of the Dharma', named from people; it can also be understood as 'taking the Dharma as the teacher', named from the Dharma, which can be understood according to the specific situation. There are four named from events.
：〈序品〉、〈授記品〉、〈從地涌出品〉、〈囑累品〉。二義為名有十中復有三例，從人法為名有八：〈授學無學人記品〉、〈如來壽量品〉、〈法師功德品〉、〈如來神力品〉、〈藥王菩薩本事品〉、〈觀世音菩薩普門品〉、〈妙莊嚴王本事品〉、〈普賢菩薩勸發品〉。能所為名有一，〈分別功德品〉。因果為名有一，〈隨喜功德品〉。三義為名有一，〈五百弟子授記品〉。五百者數，弟子者人，授記者事，故成三義。不定為名有二：一〈安樂行品〉，二〈見寶塔品〉。安樂之義通因果故，其見之義通見、現故。安樂在因、見者現也，即一義名中。若安樂在果、見者見也，即二義名中。思準可悉，且依總類以辨得名，得名所從至品當釋。
第四顯經品廢立者，案此經根本，秦姚興時，鳩摩羅什所翻二十七品，無〈提婆達多品〉。沙門道慧《宗齊錄》云：「上定林寺釋法獻，于于闐國得此經梵本，有此一品。瓦官寺沙門法意，以齊永明八年十二月譯出此品，猶未安置《法華經》內。至梁末有西天竺優禪尼國沙門拘羅那陀，此云家依，亦云婆羅末陀，此云真諦，又翻此品，始安〈見寶塔〉后。復有燉煌沙門竺法護，于晉武之世譯《正法華》，其〈提婆達多品〉亦安在〈見寶塔品〉后。」什公本無之者，古傳解云
【現代漢語翻譯】 〈序品〉(Introduction Chapter)、〈授記品〉(Prophecy Chapter)、〈從地涌出品〉(Emerging from the Earth Chapter)、〈囑累品〉(Entrustment Chapter)。兩種意義命名的有十個，其中又有三種情況，從人和法命名的有八個：〈授學無學人記品〉(Prophecy of Arhats, both Learners and Non-learners Chapter)、〈如來壽量品〉(The Duration of the Tathagata's Life Chapter)、〈法師功德品〉(Merits of the Dharma Master Chapter)、〈如來神力品〉(Supernatural Power of the Tathagata Chapter)、〈藥王菩薩本事品〉(Former Affairs of Bhaisajyaraja Bodhisattva Chapter)、〈觀世音菩薩普門品〉(Universal Gateway of Avalokitesvara Bodhisattva Chapter)、〈妙莊嚴王本事品〉(Former Affairs of King Wonderful Adornment Chapter)、〈普賢菩薩勸發品〉(Encouragements of Samantabhadra Bodhisattva Chapter)。以能和所命名的有一個，〈分別功德品〉(Distinguishing Merits Chapter)。以因和果命名的有一個，〈隨喜功德品〉(Joyful Acceptance of Merit Chapter)。三種意義命名的有一個，〈五百弟子授記品〉(Prophecy of Five Hundred Disciples Chapter)。五百是數字，弟子是人，授記是事，因此構成三種意義。不確定的命名有兩個：一是〈安樂行品〉(Peaceful Practices Chapter)，二是〈見寶塔品〉(Appearing of a Jeweled Stupa Chapter)。'安樂'的意義貫通因和果，'見'的意義貫通見和現。'安樂'在於因，'見'在於現，即一種意義的命名中。如果'安樂'在於果，'見'在於見，即兩種意義的命名中。思考推斷可以明白，暫且依據總的類別來辨別命名，命名的依據到品的時候應當解釋。 第四，關於經文品目的廢立，根據這部經的根本，在秦朝姚興時期，鳩摩羅什所翻譯的二十七品中，沒有〈提婆達多品〉(Devadatta Chapter)。沙門道慧在《宗齊錄》中說：'上定林寺的釋法獻，在於闐國得到了這部經的梵文版本，有這一品。瓦官寺的沙門法意，在齊永明八年十二月翻譯出了這一品，但還沒有安置在《法華經》內。到了梁朝末年，有西天竺優禪尼國的沙門拘羅那陀，此云家依，也叫婆羅末陀，此云真諦，又翻譯了這一品，開始安置在〈見寶塔品〉(Appearing of a Jeweled Stupa Chapter)之後。還有敦煌的沙門竺法護，在晉武帝時期翻譯了《正法華》，他的〈提婆達多品〉(Devadatta Chapter)也安置在〈見寶塔品〉(Appearing of a Jeweled Stupa Chapter)之後。'鳩摩羅什的譯本沒有這一品，古老的傳記解釋說
【English Translation】 〈Introduction Chapter〉, 〈Prophecy Chapter〉, 〈Emerging from the Earth Chapter〉, 〈Entrustment Chapter〉. There are ten chapters named with two meanings, among which there are three cases. There are eight chapters named from person and Dharma: 〈Prophecy of Arhats, both Learners and Non-learners Chapter〉, 〈The Duration of the Tathagata's Life Chapter〉, 〈Merits of the Dharma Master Chapter〉, 〈Supernatural Power of the Tathagata Chapter〉, 〈Former Affairs of Bhaisajyaraja Bodhisattva Chapter〉, 〈Universal Gateway of Avalokitesvara Bodhisattva Chapter〉, 〈Former Affairs of King Wonderful Adornment Chapter〉, 〈Encouragements of Samantabhadra Bodhisattva Chapter〉. There is one chapter named with the able and the able-to: 〈Distinguishing Merits Chapter〉. There is one chapter named with cause and effect: 〈Joyful Acceptance of Merit Chapter〉. There is one chapter named with three meanings: 〈Prophecy of Five Hundred Disciples Chapter〉. 'Five Hundred' is a number, 'Disciples' are people, 'Prophecy' is an event, thus forming three meanings. There are two chapters with uncertain names: one is 〈Peaceful Practices Chapter〉, and the other is 〈Appearing of a Jeweled Stupa Chapter〉. The meaning of 'Peaceful' pervades cause and effect, and the meaning of 'Appearing' pervades seeing and manifestation. 'Peaceful' is in the cause, and 'Appearing' is in the manifestation, which is the naming of one meaning. If 'Peaceful' is in the effect, and 'Appearing' is in the seeing, which is the naming of two meanings. Thinking and inference can make it clear, and for the time being, the naming should be distinguished according to the general category, and the basis of the naming should be explained when it comes to the chapter. Fourth, regarding the establishment and abolition of the chapter titles of the scripture, according to the foundation of this scripture, during the Yao Xing period of the Qin Dynasty, the twenty-seven chapters translated by Kumarajiva did not include the 〈Devadatta Chapter〉. The Shramana Daohui said in the 'Zong Qi Lu': 'The Shishi Faxian of Shangdinglin Temple obtained the Sanskrit version of this scripture in Yutian, which contained this chapter. The Shramana Fayi of Waguan Temple translated this chapter in December of the eighth year of Yongming in the Qi Dynasty, but it was not yet placed in the 'Lotus Sutra'. At the end of the Liang Dynasty, there was the Shramana Kulanatha from Ujjeni in West India, also known as Jiayi, also known as Balamata, also known as Paramartha, who translated this chapter again and began to place it after the 〈Appearing of a Jeweled Stupa Chapter〉. There was also the Shramana Zhu Fahu of Dunhuang, who translated the 'Zheng Fa Hua' during the reign of Emperor Wu of the Jin Dynasty, and his 〈Devadatta Chapter〉 was also placed after the 〈Appearing of a Jeweled Stupa Chapter〉.' Kumarajiva's translation did not have this chapter, and the ancient biography explained that
：䓗嶺已西多有此品，已東多無，什公既在龜茲故無此品。若爾，法獻于于闐國如何得此品？于闐亦在䓗嶺東故。又有解云：塔品命持，而持品應命言勢相接，而忽間以天授，則文勢疏斷，什公恐末葉多惑所以刪之。若爾即取捨真文並由羅什，刪繁好醜並在一人，斯為未可。釋道安以翻經者多略經文，乃作五失三不易云：「結集之羅漢兢兢若此，末代之凡夫平平若是。改千代之上微言，同百王之下末俗，豈不痛哉！」故〈天授品〉梵本皆有。又〈天授品〉顯已重法為床以求，經力勢大龍宮涌出，經威速疾龍女道成，贊勸於人，何不此後即有〈持品〉？但知梵本有之，而什公本闕，隨本翻譯故無此品，既非以東西判定，亦不可義越刪之，但是什公梵本差脫，邊國訛鄙多脫錯故。又此經中〈囑累品〉安在〈神力品〉後者，古有解言：什公善得經意，所以不安經末置在前者，〈囑累品〉中令分身佛各還本土，若安經末則至說經竟始令分身各還本土，未還已前此土猶凈，妙音來日何事被誡於此土中勿生下劣之想。又下方涌出既普稽首分身，東土妙音不應獨頂禮多寶，觀音奉珠不應但為二分，分身諸佛何過不蒙。又〈囑累〉一品既明付囑，〈藥王〉等品受命弘宣，以此而推不應居后，所以什公安於前也。上來所說乍雖可爾，窮其
【現代漢語翻譯】 現代漢語譯本： 䓗嶺（今帕米爾高原）以西多有此品（指《法華經·提婆達多品》），䓗嶺以東則大多沒有。鳩摩羅什大師當時在龜茲（今新疆庫車），所以他的譯本中沒有此品。如果這樣說，法獻法師在位於䓗嶺以東的于闐國（今新疆和田）又是如何得到此品的呢？還有一種解釋說，《塔品》之後緊接著應該是《持品》，兩者在文勢上應該緊密相連，突然插入《天授品》，則文勢顯得疏遠斷裂，鳩摩羅什大師恐怕後世之人產生疑惑，所以刪去了此品。如果這樣說，那麼取捨真經原文都由鳩摩羅什大師決定，刪去繁瑣內容，保留精華內容，都由他一人決定，這似乎不太妥當。釋道安認為翻譯佛經的人常常省略經文，於是提出了『五失三不易』，他說：『結集經典的羅漢們尚且如此兢兢業業，末世的凡夫卻如此隨便。更改千年前的微妙言辭，迎合百王之後的末俗，豈不可悲！』所以，《天授品》在梵文字中都是存在的。而且，《天授品》中彰顯了以重法為床來求法，經書的力量巨大，龍宮涌出，經書的威力迅速，龍女立刻成佛，讚歎勸勉世人，為何在此之後不緊接著是《持品》呢？只能認為梵文字中有此品，而鳩摩羅什大師的譯本中缺失了，所以只能按照他所依據的底本進行翻譯，因此沒有此品，這並非以䓗嶺東西來判定，也不可以按照自己的理解隨意刪改，只是鳩摩羅什大師所依據的梵文字有所缺失，邊遠地區的梵文字訛誤脫漏較多。另外，這部經中，《囑累品》安排在《神力品》之後，古人有解釋說：鳩摩羅什大師善於理解經書的含義，所以沒有將《囑累品》放在經書的末尾，而是放在前面。《囑累品》中讓分身佛各自返回本土，如果放在經書的末尾，那麼就要等到說完經后才讓分身佛各自返回本土，在未返回之前，此土仍然是清凈的，妙音菩薩來日為何要在此土中被告誡不要生起下劣的想法？而且下方涌出的分身佛都普遍稽首，東土的妙音菩薩不應該獨自頂禮多寶佛，觀音菩薩奉獻寶珠不應該僅僅是爲了二佛，分身諸佛有什麼過錯不能蒙受利益？而且《囑累品》已經明確了付囑，之後的《藥王品》等品接受命令弘揚宣講，由此推斷，《囑累品》不應該放在後面，所以鳩摩羅什大師將其安排在前面。以上所說乍一聽似乎可以，但深入探究起來
【English Translation】 English version: West of the 䓗嶺 (Kūng lǐng) (present-day Pamir Plateau), this chapter (referring to the 'Devadatta Chapter' of the Lotus Sutra) is mostly present, while east of the 䓗嶺, it is mostly absent. Since Master Kumārajīva was in Kuča (present-day Kuqa, Xinjiang) at the time, his translation did not include this chapter. If that's the case, how did Dharma Master Faxian obtain this chapter in the kingdom of Khotan (present-day Hotan, Xinjiang), which is located east of the 䓗嶺? Another explanation is that after the 'Stupa Chapter,' it should be immediately followed by the 'Holding Chapter.' The literary flow between the two should be closely connected. Suddenly inserting the 'Bestowal of Prophecy Chapter' would make the literary flow seem distant and disjointed. Master Kumārajīva feared that later generations would have doubts, so he omitted this chapter. If that's the case, then the decision to include or exclude the true text of the sutra was solely determined by Master Kumārajīva. The decision to remove verbose content and retain the essence was all made by him alone, which seems inappropriate. Master Shi Dao'an believed that translators of Buddhist scriptures often omitted passages, so he proposed the 'Five Losses and Three Difficulties,' saying: 'The Arhats who compiled the scriptures were so conscientious, while the ordinary people of the later generations are so casual. To change the subtle words of a thousand years ago to cater to the vulgar customs of a hundred kings is truly lamentable!' Therefore, the 'Bestowal of Prophecy Chapter' exists in all Sanskrit versions. Moreover, the 'Bestowal of Prophecy Chapter' highlights seeking the Dharma by using the heavy Dharma as a bed. The power of the sutra is immense, and the dragon palace emerges. The power of the sutra is swift, and the dragon girl immediately attains Buddhahood, praising and encouraging people. Why isn't it immediately followed by the 'Holding Chapter' after this? It can only be assumed that this chapter exists in the Sanskrit version, but Master Kumārajīva's translation is missing it, so it can only be translated according to the base text he used. Therefore, this chapter is not present. This is not determined by the east or west of the 䓗嶺, nor can it be arbitrarily deleted according to one's own understanding. It's just that the Sanskrit version used by Master Kumārajīva was incomplete, and the Sanskrit versions in remote regions had more errors and omissions. Furthermore, in this sutra, the 'Entrustment Chapter' is placed after the 'Supernatural Powers Chapter.' Ancient people explained that Master Kumārajīva was good at understanding the meaning of the sutra, so he did not place the 'Entrustment Chapter' at the end of the sutra but placed it at the beginning. The 'Entrustment Chapter' instructs the manifested Buddhas to return to their respective lands. If it were placed at the end of the sutra, then the manifested Buddhas would have to wait until after the sutra was finished before returning to their respective lands. Before they returned, this land would still be pure. Why would Bodhisattva Wonderful Sound be warned not to have inferior thoughts in this land in the future? Moreover, the manifested Buddhas who emerged from below all prostrated universally. Bodhisattva Wonderful Sound of the Eastern Land should not be the only one to prostrate to Many Jewels Buddha. Bodhisattva Avalokiteśvara offering the jewel should not be just for the two Buddhas. What fault did the manifested Buddhas have that they could not receive benefits? Moreover, the 'Entrustment Chapter' has already clearly entrusted the Dharma, and the subsequent 'Medicine King Chapter' and other chapters receive the command to propagate and expound it. Based on this, the 'Entrustment Chapter' should not be placed at the end, so Master Kumārajīva placed it at the beginning. What has been said above may seem plausible at first glance, but upon closer examination
旨趣理有八違：一眾本相違難。晉時竺法護所譯《正法華》，及隋時崛多、笈多二人所添《法華》中，此〈囑累品〉並安在經末。二論經相違難。《法華論》中說修行力略有七種：一持力，〈法師品〉、〈安樂行品〉、〈勸持品〉示現。二說力，〈神力品〉示現。三行苦行力，〈藥王品〉示現。四教化眾生行苦行力，〈妙音品〉示現。五護眾生諸難力，〈觀世音品〉、〈陀羅尼品〉示現。六功德勝力，〈妙莊嚴王本事品〉示現。七護法力，〈普賢菩薩品〉及后品示現。既言護法力〈普賢〉及后品示現，明知〈囑累〉令居經末；若不爾者，〈普賢品〉后更有何品？又〈神力品〉后即明〈藥王〉，余皆依次，故知〈囑累〉合在經終。三諸教不同難。余經囑累並在經終，何故此經獨在前說？四二事乖角難。若以令分身佛還此土便穢，妙音來日故被誡者，〈囑累品〉中亦令多寶塔還，何故觀音奉珠猶為二分？五兩命不齊難。若分身多寶並各遣還，何故分身即還，多寶佛塔猶在？若言命多寶塔還可如故，但是閉塔者，若爾；何故《正法華》云可還本土？六塔無還處難。又分身諸佛，釋迦命去初即言歸，多寶佛塔迄至經終更無還處。七凈穢有殊難。又以妙音被誡便非凈土，故知分身各已還國者，分身佛集之日，何故各命侍者手捧蓮
【現代漢語翻譯】 現代漢語譯本 旨趣理有八違：
一、眾本相違難。《正法華》（晉朝竺法護所譯）以及《法華經》（隋朝崛多、笈多二人所添）中，〈囑累品〉都放在經文的末尾。
二、論經相違難。《法華論》中說修行之力略有七種：一是持力（〈法師品〉、〈安樂行品〉、〈勸持品〉所示現），二是說力（〈神力品〉所示現），三是行苦行力（〈藥王品〉所示現），四是教化眾生行苦行力（〈妙音品〉所示現），五是護眾生諸難力（〈觀世音品〉、〈陀羅尼品〉所示現），六是功德勝力（〈妙莊嚴王本事品〉所示現），七是護法力（〈普賢菩薩品〉及后品所示現）。既然說護法力是〈普賢菩薩品〉及後面的品所示現，就說明〈囑累品〉應該放在經文的末尾；如果不是這樣，〈普賢菩薩品〉後面還有什麼品呢？而且〈神力品〉之後緊接著就是〈藥王品〉，其餘的品也是依次排列，所以可以知道〈囑累品〉應該放在經文的結尾。
三、諸教不同難。其他經典的囑累都在經文的結尾，為什麼這部經單獨放在前面說？
四、二事乖角難。如果因為讓分身佛回到各自的國土就會變得污穢，所以告誡妙音菩薩不要來到這個世界，那麼〈囑累品〉中也讓多寶佛塔回到原來的地方，為什麼觀世音菩薩奉獻的寶珠仍然分為兩份？
五、兩命不齊難。如果分身佛和多寶佛都各自被遣返回去，為什麼分身佛立即返回，而多寶佛塔仍然存在？如果說讓多寶佛塔返回可以像原來一樣，只是關閉佛塔而已，如果是這樣，為什麼《正法華》說可以回到本土？
六、塔無還處難。分身諸佛，釋迦牟尼佛命令他們回去時立即就說歸去，而多寶佛塔直到經文結束都沒有說要回到哪裡。
七、凈穢有殊難。如果因為告誡妙音菩薩就不是凈土，所以知道分身佛都已經回到各自的國土，那麼分身佛聚集的那天，為什麼各自命令侍者手捧蓮花？ English version There are eight contradictions in the purpose and reasoning:
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The difficulty of contradicting the original intent of the assembly. In the 'Saddharma Puṇḍarīka Sūtra' translated by Dharmarakṣa (竺法護) during the Jin Dynasty, and in the 'Lotus Sutra' supplemented by Jñānagupta (崛多) and Dharmagupta (笈多) during the Sui Dynasty, the 'Entrustment Chapter' (〈囑累品〉) is placed at the end of the sutra.
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The difficulty of contradicting the sutra in the treatise. The 'Lotus Sutra Treatise' states that there are roughly seven types of power in practice: first, the power of upholding (持力), as demonstrated in the 'Teacher of the Law Chapter' (〈法師品〉), 'Peaceful Practices Chapter' (〈安樂行品〉), and 'Exhortation to Hold Fast Chapter' (〈勸持品〉); second, the power of speaking (說力), as demonstrated in the 'Power of the Buddha's Spiritual Penetrations Chapter' (〈神力品〉); third, the power of practicing asceticism (行苦行力), as demonstrated in the 'King of Medicine Bodhisattva Chapter' (〈藥王品〉); fourth, the power of teaching and transforming sentient beings through asceticism (教化眾生行苦行力), as demonstrated in the 'Wonderful Sound Bodhisattva Chapter' (〈妙音品〉); fifth, the power of protecting sentient beings from various difficulties (護眾生諸難力), as demonstrated in the 'Perceiver of the World's Sounds Chapter' (〈觀世音品〉) and 'Dhāraṇī Chapter' (〈陀羅尼品〉); sixth, the power of superior merit (功德勝力), as demonstrated in the 'King Wonderful Adornment Chapter' (〈妙莊嚴王本事品〉); and seventh, the power of protecting the Dharma (護法力), as demonstrated in the 'Universal Worthy Bodhisattva Chapter' (〈普賢菩薩品〉) and subsequent chapters. Since it is said that the power of protecting the Dharma is demonstrated in the 'Universal Worthy Bodhisattva Chapter' and subsequent chapters, it is clear that the 'Entrustment Chapter' should be placed at the end of the sutra; if not, what chapter would follow the 'Universal Worthy Bodhisattva Chapter'? Moreover, the 'King of Medicine Chapter' immediately follows the 'Power of the Buddha's Spiritual Penetrations Chapter', and the remaining chapters are arranged in order, so it can be known that the 'Entrustment Chapter' should be at the end of the sutra.
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The difficulty of differing teachings. In other sutras, the entrustment is at the end of the sutra, so why is it placed at the beginning in this sutra alone?
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The difficulty of two conflicting matters. If it is said that allowing the manifested Buddhas to return to their respective lands would be defiling, and therefore the Wonderful Sound Bodhisattva was warned not to come to this world, then the 'Entrustment Chapter' also allows the Stupa of Many Jewels Buddha (多寶佛塔) to return to its original place, so why is the jewel offered by Avalokiteśvara (觀世音) still divided into two?
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The difficulty of two unequal commands. If the manifested Buddhas and the Stupa of Many Jewels Buddha were each sent back, why did the manifested Buddhas return immediately, while the Stupa of Many Jewels Buddha still remains? If it is said that allowing the Stupa of Many Jewels Buddha to return is the same as before, only closing the stupa, then why does the 'Saddharma Puṇḍarīka Sūtra' say that it can return to its native land?
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The difficulty of the stupa having nowhere to return. When Śākyamuni Buddha (釋迦牟尼佛) ordered the manifested Buddhas to return, he immediately said to go back, but until the end of the sutra, there was no mention of where the Stupa of Many Jewels Buddha should return.
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The difficulty of differing purity and defilement. If it is said that it is not a pure land because the Wonderful Sound Bodhisattva was warned, so it is known that the manifested Buddhas have already returned to their respective lands, then on the day the manifested Buddhas gathered, why did each order their attendants to hold lotuses in their hands?
【English Translation】 There are eight contradictions in the purpose and reasoning: 1. The difficulty of contradicting the original intent of the assembly. In the 'Saddharma Puṇḍarīka Sūtra' translated by Dharmarakṣa (竺法護) during the Jin Dynasty, and in the 'Lotus Sutra' supplemented by Jñānagupta (崛多) and Dharmagupta (笈多) during the Sui Dynasty, the 'Entrustment Chapter' (〈囑累品〉) is placed at the end of the sutra. 2. The difficulty of contradicting the sutra in the treatise. The 'Lotus Sutra Treatise' states that there are roughly seven types of power in practice: first, the power of upholding (持力), as demonstrated in the 'Teacher of the Law Chapter' (〈法師品〉), 'Peaceful Practices Chapter' (〈安樂行品〉), and 'Exhortation to Hold Fast Chapter' (〈勸持品〉); second, the power of speaking (說力), as demonstrated in the 'Power of the Buddha's Spiritual Penetrations Chapter' (〈神力品〉); third, the power of practicing asceticism (行苦行力), as demonstrated in the 'King of Medicine Bodhisattva Chapter' (〈藥王品〉); fourth, the power of teaching and transforming sentient beings through asceticism (教化眾生行苦行力), as demonstrated in the 'Wonderful Sound Bodhisattva Chapter' (〈妙音品〉); fifth, the power of protecting sentient beings from various difficulties (護眾生諸難力), as demonstrated in the 'Perceiver of the World's Sounds Chapter' (〈觀世音品〉) and 'Dhāraṇī Chapter' (〈陀羅尼品〉); sixth, the power of superior merit (功德勝力), as demonstrated in the 'King Wonderful Adornment Chapter' (〈妙莊嚴王本事品〉); and seventh, the power of protecting the Dharma (護法力), as demonstrated in the 'Universal Worthy Bodhisattva Chapter' (〈普賢菩薩品〉) and subsequent chapters. Since it is said that the power of protecting the Dharma is demonstrated in the 'Universal Worthy Bodhisattva Chapter' and subsequent chapters, it is clear that the 'Entrustment Chapter' should be placed at the end of the sutra; if not, what chapter would follow the 'Universal Worthy Bodhisattva Chapter'? Moreover, the 'King of Medicine Chapter' immediately follows the 'Power of the Buddha's Spiritual Penetrations Chapter', and the remaining chapters are arranged in order, so it can be known that the 'Entrustment Chapter' should be at the end of the sutra. 3. The difficulty of differing teachings. In other sutras, the entrustment is at the end of the sutra, so why is it placed at the beginning in this sutra alone? 4. The difficulty of two conflicting matters. If it is said that allowing the manifested Buddhas to return to their respective lands would be defiling, and therefore the Wonderful Sound Bodhisattva was warned not to come to this world, then the 'Entrustment Chapter' also allows the Stupa of Many Jewels Buddha (多寶佛塔) to return to its original place, so why is the jewel offered by Avalokiteśvara (觀世音) still divided into two? 5. The difficulty of two unequal commands. If the manifested Buddhas and the Stupa of Many Jewels Buddha were each sent back, why did the manifested Buddhas return immediately, while the Stupa of Many Jewels Buddha still remains? If it is said that allowing the Stupa of Many Jewels Buddha to return is the same as before, only closing the stupa, then why does the 'Saddharma Puṇḍarīka Sūtra' say that it can return to its native land? 6. The difficulty of the stupa having nowhere to return. When Śākyamuni Buddha (釋迦牟尼佛) ordered the manifested Buddhas to return, he immediately said to go back, but until the end of the sutra, there was no mention of where the Stupa of Many Jewels Buddha should return. 7. The difficulty of differing purity and defilement. If it is said that it is not a pure land because the Wonderful Sound Bodhisattva was warned, so it is known that the manifested Buddhas have already returned to their respective lands, then on the day the manifested Buddhas gathered, why did each order their attendants to hold lotuses in their hands?
華並詣靈山，持散佛上變凈土時，諸山皆無通為佛國，五道亦盡，何有靈山詣佛持散？又文殊海會將至此間，預在靈山忽有華現。八眾喜乖情難。又〈囑累品〉令分身佛還塔時不去，若非經末方囑累者，阿修羅等皆大歡喜何太早生？既非聞法寶以喜生，乃是見客佛去以歡喜慰，深成可怪；但是先放神力故現凈土，由此土本穢恐妙音兼見本土穢相而生譏毀，所以被誡，非妙音至、分身已還而土唯穢，如雖凈土還見靈山，變不唯凈兼見穢故，上見下故，何因不許二佛同坐妙音致禮？觀世音奉珠禮贈此二化主，別意不通余佛，只如〈天授品〉中文殊龍宮而出，獨禮塔中二世尊足，是時分身未還本土，文殊於時不禮分身，故知歸奉意別，何得例使通歸？故知〈囑累〉合在經終，歡喜奉行並居彼故。又〈觀音普門品〉本皆無頌，或有安者後人添足，俗每疑雲：若佛說者，云何頌言「具足妙相尊，偈答無盡意」，此乃經家結集為偈。如《勝鬘經》云：「即生此念時佛于空中現」等，從前偈后乘便為偈以生后偈，中間文短長行不便，理亦應通。又有疑雲：若佛說者何故偈云咒咀諸毒藥還著于本人，豈佛世尊返害生命？昔亦致惑曾問先師慈音妙大云義，大師勘梵本既具此頌，正云梅怛剌耶末那，應言慈意非慈音也。故定有之。又有無失
【現代漢語翻譯】 華藏菩薩前往靈山（Gṛdhrakūṭa，鷲峰山），手持鮮花散在佛陀身上，當佛陀將穢土變為凈土時，所有的山脈都變成了佛國，五道（地獄、餓鬼、畜生、阿修羅、人）也消失了。既然如此，又怎麼會有前往靈山向佛陀獻花的事情呢？而且，文殊菩薩（Mañjuśrī）的海會（大型法會）將要來到這裡，預先已經在靈山了，怎麼又突然出現獻花的事情，使得八部眾（天龍八部）感到疑惑和難以理解？ 另外，在《囑累品》中，讓佛陀的分身回到寶塔時卻沒有回去。如果不是在經文結尾才囑託這件事，那麼阿修羅（Asura）等眾生怎麼會那麼早就感到歡喜呢？既然不是因為聽聞佛法寶藏而生歡喜，而是因為看到其他佛陀離去而感到歡喜，這實在令人費解。這只是因為佛陀事先示現神力，所以顯現凈土。因為這個娑婆世界原本是穢土，佛陀恐怕妙音菩薩（Gadgadasvara）同時看到本土的穢相而產生譏毀，所以才加以告誡，並不是妙音菩薩到來、分身佛已經返回后，這個世界才只有穢土。就像即使是凈土，仍然能看到靈山一樣，變化不只是凈，也同時能看到穢，因為上面能看到下面。那麼，為什麼不允許兩尊佛陀同坐，讓妙音菩薩行禮呢？ 觀世音菩薩（Avalokiteśvara）奉獻寶珠，禮贈釋迦牟尼佛（Śākyamuni）和多寶如來（Prabhūtaratna）這兩位化身之主，這種特別的用意不適用于其他佛陀。就像《提婆達多品》中文殊菩薩從龍宮出來，只禮拜寶塔中釋迦牟尼佛和多寶如來這兩位世尊的腳。當時分身佛還沒有返回本土，文殊菩薩當時沒有禮拜分身佛，由此可知歸奉的用意不同，怎麼能用同樣的例子來普遍適用呢？所以說，《囑累品》應該放在經文的結尾，歡喜奉行並且安住于彼處。另外，《觀世音菩薩普門品》原本都沒有偈頌，或許是後人新增的。世俗之人常常懷疑說：『如果是佛陀所說，為什麼偈頌說『具足妙相尊，偈答無盡意』？』這乃是經家結集時所作的偈頌。如同《勝鬘經》所說：『即生此念時佛于空中現』等等，從前面的偈頌之後，順便作偈以生出後面的偈頌，中間的文字長短不一，長行文不方便，道理也應該可以理解。還有人懷疑說：『如果是佛陀所說，為什麼偈頌說咒詛諸毒藥還著于本人，難道佛陀世尊會反過來傷害生命嗎？』過去也曾因此感到疑惑，曾問過先師慈音妙大云的含義，大師勘對了梵文字，確實有這句偈頌，正確的說法是梅怛剌耶末那（Maitri-citta），應該說是慈意，而不是慈音。所以可以確定是有這句偈頌的。還有無失。
【English Translation】 When Huazang Bodhisattva went to Gṛdhrakūṭa (Vulture Peak Mountain), holding flowers to scatter on the Buddha, and when the Buddha transformed the impure land into a pure land, all the mountains became Buddha lands, and the five realms (hells, hungry ghosts, animals, asuras, humans) disappeared. If this is the case, how could there be an event of going to Gṛdhrakūṭa to offer flowers to the Buddha? Moreover, Mañjuśrī's (Manjushri) great assembly was about to arrive here, already present at Gṛdhrakūṭa, how could the flower offering suddenly appear, causing the eight classes of beings (Devas, Nagas, etc.) to feel confused and difficult to understand? Furthermore, in the 'Entrustment Chapter,' the Buddha's emanations were supposed to return to the stupa but did not. If this entrustment was not made at the end of the sutra, why would the Asuras (Asura) and other beings feel joy so early? Since their joy did not arise from hearing the Dharma treasure, but from seeing other Buddhas depart, it is truly perplexing. This is only because the Buddha manifested his spiritual power beforehand, thus revealing the pure land. Because this Saha world was originally an impure land, the Buddha feared that Gadgadasvara Bodhisattva might see the impure aspects of the native land and generate criticism, so he cautioned him. It is not that the world only became impure after Gadgadasvara arrived and the emanations had returned. Just as even in a pure land, one can still see Gṛdhrakūṭa, the transformation is not only pure but also simultaneously reveals impurity, because the higher can see the lower. Then, why is it not allowed for two Buddhas to sit together, allowing Gadgadasvara to pay respects? Avalokiteśvara (Guanyin) Bodhisattva offered a jewel, presenting it to Śākyamuni (Shakyamuni) Buddha and Prabhūtaratna Buddha, these two lords of transformation. This special intention does not apply to other Buddhas. Just as in the 'Devadatta Chapter,' Mañjuśrī Bodhisattva emerged from the dragon palace and only bowed to the feet of Śākyamuni Buddha and Prabhūtaratna Buddha, these two World-Honored Ones, in the stupa. At that time, the emanation Buddhas had not yet returned to their native lands, and Mañjuśrī Bodhisattva did not bow to the emanation Buddhas at that time. From this, it can be known that the intention of returning and offering is different, how can the same example be universally applied? Therefore, the 'Entrustment Chapter' should be placed at the end of the sutra, joyfully practicing and abiding there. Furthermore, the 'Universal Gate Chapter of Avalokiteśvara Bodhisattva' originally did not have verses, perhaps they were added by later people. Common people often doubt and say: 'If it was spoken by the Buddha, why does the verse say 'The Honored One with perfect and wondrous marks, answers Boundless Intent with verses'?' These are verses made by the compilers of the sutra. Just as the 'Śrīmālādevī Siṃhanāda Sūtra' says: 'As soon as this thought arises, the Buddha appears in the sky,' etc., from the preceding verses, verses are conveniently made to generate the following verses. The text in between is of varying lengths, and prose is inconvenient, so the reasoning should also be understandable. Some people also doubt and say: 'If it was spoken by the Buddha, why does the verse say 'Curses and poisons return to the originator,' would the Buddha, the World-Honored One, turn around and harm life?' In the past, I was also confused by this, and I asked my former teacher about the meaning of 'Compassionate Sound, Wondrous Great Cloud.' The master checked the Sanskrit text, and it does indeed have this verse. The correct saying is Maitri-citta, it should be said as 'compassionate intention,' not 'compassionate sound.' So it can be confirmed that this verse exists. There is also no loss.
，乃是應宜而為調伏，如巧獵師善取罷熊；亦如良醫善用反藥，初雖有損后必為益，非后為損而初益之。有頌既不乖宗，設無亦何違理？又隋時所添經中，莊嚴幢菩薩問無盡意，觀音名所由？無盡意菩薩遍觀觀音過去愿海，告莊嚴幢而說于偈。若爾，云何偈言世尊妙相具？我今重問彼具足妙相尊偈答無盡意，文既相違，故知差舛。又彼經〈藥草喻品〉加其後半，論釋兩喻破執乘一，彼說乘同，日光為喻，《正法》、《妙法》兩經俱無，論又不解四從三逆，有爽通途無順成理，彼經又以〈陀羅尼品〉安在〈神力品〉后，違二本經及論次第。又云：〈富樓那〉及〈法師〉二品初皆脫少。既無誠文，理難依信。又云：合有二十七品，以〈天授品〉與〈寶塔〉同品，四本違三，寔為未可。
第五彰品次第者，凡欲說法必先警覺群情，機集緣和乃可應物宣暢。陳說之漸，初名序品。序品既說次辨正宗，眾既集而未閑，須陳宗以訓誘，法說一乘為實，略開二運為權，言一實而導彼歸途，顯二權而令斯返跡，智揚善巧妙應上根，語演神功津冥𨗉理，故次有〈方便品〉。上根領悟、佛重述成方有授記，應有領、述及〈授記品〉，良以鹙子獨穎不可孤明，領述授記文小略故，〈譬喻品〉初寄其領、述及為授記。中根之類雖聞法說猶
【現代漢語翻譯】 現代漢語譯本：這是爲了適應情況而進行的調伏，就像熟練的獵人善於捕捉疲憊的熊；也像高明的醫生善於使用反藥，開始時雖然有所損害，但之後必定有益處，而不是之後造成損害而開始時有益處。即使有頌文也不違背宗旨，即使沒有頌文又有什麼違背道理的呢？另外，隋朝時所新增的經文中，莊嚴幢菩薩問無盡意菩薩，觀音（Avalokiteśvara，觀世音菩薩）之名的由來？無盡意菩薩遍觀觀音過去所發的廣大誓願，告訴莊嚴幢菩薩並用偈頌來說明。如果這樣，為什麼偈頌中說『世尊妙相具』？我現在重新問他具足妙相的尊者，用偈頌回答無盡意菩薩，文句既然互相違背，所以知道是錯誤的。另外，那部經的〈藥草喻品〉增加了後半部分，論和釋用兩個比喻來破除執著，歸於一乘（Ekayana，唯一乘）。其中說乘是相同的，用日光作比喻，《正法華經》（Saddharma-puṇḍarīka-sūtra）和《妙法蓮華經》（Saddharma-puṇḍarīka-sūtra）兩部經都沒有，論又不理解四從三逆的道理，有違背普遍道理的地方，沒有順應成就道理的地方。那部經又把〈陀羅尼品〉安排在〈神力品〉之後，違背了兩部原本的經和論的次序。又說：〈富樓那品〉和〈法師品〉兩品最初都缺少了一些內容。既然沒有確鑿的證據，道理上難以相信。又說，總共有二十七品，把〈提婆達多品〉（Devadatta）和〈見寶塔品〉當作同一品，四種版本與三種版本不符，實在是不可以的。 第五，闡明品目的次序，凡是要說法，必須先警覺大眾的情緒，機緣成熟，才可以應機說法。陳述的順序，最初叫做序品。序品說完之後，接著辨明正宗，大眾既然聚集但還不熟悉，需要陳述宗旨來訓導，說法說一乘是真實的，略微開示二乘是權宜的，說一實是爲了引導他們迴歸正途，顯示二權是爲了讓他們返回本源，用智慧弘揚善巧方便來適應上等根器的人，用語言演說神通功用來滲透深奧的道理，所以接著有〈方便品〉。上等根器的人領悟之後，佛陀重新述說，才會有授記，應該有領悟、述說和〈授記品〉，因為舍利弗（Śāriputra）特別聰穎，不能讓他獨自明白，領悟、述說和授記的文字比較簡略，所以〈譬喻品〉最初寄託了領悟、述說以及為他授記。中等根器的人雖然聽聞了佛法，仍然...
【English Translation】 English version: This is an adjustment made according to the situation, just like a skilled hunter who is good at capturing tired bears; it is also like a good doctor who is good at using reverse medicine, which may be harmful at first but will definitely be beneficial later, rather than causing harm later and being beneficial at first. Even if there are verses, they do not violate the purpose; even if there are no verses, what violates the principle? In addition, in the scriptures added during the Sui Dynasty, Bodhisattva Adornment Banner asked Bodhisattva Inexhaustible Intent, what is the origin of the name Avalokiteśvara (Guān Shì Yīn Pú Sà, 觀世音菩薩)? Bodhisattva Inexhaustible Intent extensively observed Avalokiteśvara's past vast vows, told Bodhisattva Adornment Banner, and explained it in verses. If so, why does the verse say 'The World Honored One possesses wonderful characteristics'? I am now re-asking the venerable one who possesses wonderful characteristics, using verses to answer Bodhisattva Inexhaustible Intent. Since the sentences contradict each other, it is known to be wrong. In addition, the 〈Chapter on the Parable of Medicinal Herbs〉 in that scripture adds the second half. The treatise and explanation use two metaphors to break through attachments and return to the One Vehicle (Ekayana, 唯一乘). It says that the vehicles are the same, using sunlight as a metaphor. Both the Saddharma-puṇḍarīka-sūtra (《正法華經》) and the Saddharma-puṇḍarīka-sūtra (《妙法蓮華經》) do not have this, and the treatise does not understand the principle of four following three in reverse. There are places that violate universal principles, and there is no place that conforms to the principle of accomplishment. That scripture also places the 〈Dhāraṇī Chapter〉 after the 〈Supernatural Powers Chapter〉, violating the order of the two original scriptures and treatises. It also says: The 〈Pūrṇa Chapter〉 and the 〈Preacher Chapter〉 both initially lacked some content. Since there is no solid evidence, it is difficult to believe in principle. It also says that there are a total of twenty-seven chapters, treating the 〈Devadatta Chapter〉 (提婆達多品) and the 〈Vision of the Jeweled Stūpa Chapter〉 as the same chapter. The four versions do not match the three versions, which is really unacceptable. Fifth, clarifying the order of the chapters, whenever one wants to preach the Dharma, one must first awaken the emotions of the audience. When the conditions are ripe, one can preach the Dharma according to the situation. The order of presentation is initially called the Introductory Chapter. After the Introductory Chapter is finished, the main doctrine is then clarified. Since the audience has gathered but is not yet familiar, it is necessary to state the purpose to instruct them, saying that the One Vehicle is real, and slightly revealing the Two Vehicles as expedient. Saying that the One Reality is to guide them back to the right path, and showing the Two Expedients is to allow them to return to the origin. Using wisdom to promote skillful means to adapt to people of superior faculties, and using language to expound supernatural powers to penetrate profound principles, so there is next the 〈Expedient Means Chapter〉. After people of superior faculties understand, the Buddha restates, and then there will be predictions of enlightenment. There should be understanding, restatement, and the 〈Prediction Chapter〉. Because Śāriputra (舍利弗) is particularly intelligent, he cannot be allowed to understand alone. The texts of understanding, restatement, and prediction are relatively brief, so the 〈Parable Chapter〉 initially entrusts the understanding, restatement, and prediction to him. People of medium faculties, although they have heard the Dharma, still...
未能解，不因曉喻無以解生，故有〈譬喻品〉。智者因喻領慧隨生，故有〈信解品〉。雖少信解尚未深知，為破疑情重成其意，故有〈藥草喻品〉。四大聲聞既深領解，記其當果，故次有〈授記品〉。上中二性雖復解生，下根之徒猶無悟相，必假丁寧之說、欣資鄭重之訓，說過去結緣之始覺照其心，述彼所得涅槃本非真滅，令歸寶所趣大涅槃，故次有〈化城喻品〉。高名之輩因說即解，應有信解復重凈心，良由三遍慇勤領解，文略印亦不廣不別生品。先陳高名當果之相，故有〈五百弟子授記品〉；下位之儔時漸亦達，為之授記，故有〈授學無學人記品〉。三根並悟說利已周，將使遠代同規，嘆人美法令弘大義，故有〈法師品〉。依法修學，若法若人可師範故，破小執而成大道，會權旨以入真宗，信學既希，歸崇亦鮮。多寶現塔、分身佛集，勸長時明信證說不虛，故有〈見寶塔品〉。雖他佛說證信此經，未顯自尊勸人歸仰，故顯身作國王為重此經，于彼怨家為床求法，亦顯經威廣大度龍宮眾極多，法力速成化龍女以成道，故有〈提婆達多品〉。既現自他俱為寶重，威弘用速，慇勤勸勉，聞經菩薩皆受教而愿持，故有〈持品〉，若依論本言「勸持品」，此經無「勸」，因前勸而今持，故名「勸持」理亦無爽。其有末代行法
【現代漢語翻譯】 現代漢語譯本： 如果不能理解，不通過曉之以理是無法產生理解的，所以有了《譬喻品》。有智慧的人通過譬喻領悟，智慧隨之產生，所以有了《信解品》。即使稍微有了相信和理解，但尚未深入瞭解，爲了消除疑惑，再次闡明其意，所以有了《藥草喻品》。四大聲聞既然已經深刻領悟理解，記錄他們應當證得的果位，所以接下來有了《授記品》。上根性和中根性的人雖然已經產生理解，下根性的人仍然沒有覺悟的跡象，必須藉助反覆叮嚀的說法、欣然接受鄭重的教誨，講述過去結緣的開始，覺照他們的內心，闡述他們所得到的涅槃並非真正的寂滅，讓他們迴歸寶所，趣向大涅槃，所以接下來有了《化城喻品》。 高名之輩因為聽聞解說就能理解，應該有信解，再次凈化內心，這是因為他們三遍慇勤地領悟理解，文字簡略，印證也不廣泛，沒有單獨產生一個品。先陳述高名之輩應當證得果位的相狀，所以有了《五百弟子授記品》；下位之輩逐漸也能通達，為他們授記，所以有了《授學無學人記品》。三種根性的人都已覺悟，說法利益已經周全，爲了使遙遠的後代也能遵循，讚美人和美好的法，弘揚偉大的意義，所以有了《法師品》。 依照佛法修行學習，無論是佛法還是人都可以作為師範，所以打破小的執著，成就大的道，會合權宜之旨，進入真實之宗。相信和學習的人既然稀少，歸依和崇敬的人也很少。多寶佛現出寶塔，分身佛聚集，勸勉長久地明瞭相信，證明所說不虛，所以有了《見寶塔品》。 即使其他佛說來證明相信這部經，但尚未顯現自身的尊貴，勸人歸依仰慕，所以顯現自身作為國王，爲了尊重這部經，在怨家那裡作為床座來尋求佛法，也顯現經的威德廣大，度化龍宮的眾生極多，佛法的力量迅速成就，化度龍女成就佛道，所以有了《提婆達多品》。 既然顯現自身和他人共同珍重，威德弘大，作用迅速，慇勤勸勉，聽聞經典的菩薩都接受教誨而願意受持，所以有了《持品》，如果依照論的原本來說是『勸持品』，這部經沒有『勸』，因為之前的勸勉而現在受持，所以名為『勸持』，道理也沒有什麼差錯。那些末法時代修行佛法的人……
【English Translation】 English version: If one cannot understand, understanding cannot arise without explanation, hence the 『Parable Chapter』 (〈譬喻品〉- Piyu Pin). Wise individuals grasp through parables, and wisdom arises accordingly, hence the 『Faith and Understanding Chapter』 (〈信解品〉- Xin Jie Pin). Even with slight faith and understanding, they have not yet deeply comprehended, so to dispel doubts and reiterate the meaning, there is the 『Medicinal Herbs Parable Chapter』 (〈藥草喻品〉- Yao Cao Yu Pin). Since the four great Sravakas have deeply understood, recording their destined fruits, the 『Bestowal of Prophecy Chapter』 (〈授記品〉- Shou Ji Pin) follows. Although those of superior and intermediate faculties have gained understanding, those of inferior faculties still lack signs of enlightenment. It is necessary to rely on repeated exhortations and gladly accept earnest teachings, recounting the beginning of past connections, illuminating their minds, and explaining that the Nirvana they attained was not true extinction, leading them back to the treasure land and towards great Nirvana, hence the 『Imaginary City Parable Chapter』 (〈化城喻品〉- Hua Cheng Yu Pin) follows. Those of high renown understand upon hearing explanations, and should have faith and understanding, purifying their minds again. This is because they have earnestly understood three times, the text is concise, and the confirmation is not extensive, not creating a separate chapter. First, stating the characteristics of those of high renown who are destined to attain Buddhahood, hence the 『Prophecy of the Five Hundred Disciples Chapter』 (〈五百弟子授記品〉- Wu Bai Di Zi Shou Ji Pin); those of lower status gradually also attain understanding, bestowing prophecies upon them, hence the 『Prophecy of Those Still Learning and Those Beyond Learning Chapter』 (〈授學無學人記品〉- Shou Xue Wu Xue Ren Ji Pin). Since beings of all three capacities have awakened and the benefits of the teachings are complete, to enable future generations to follow the same path, praising people and the beautiful Dharma, and promoting the great meaning, hence the 『Teacher of the Law Chapter』 (〈法師品〉- Fa Shi Pin). Following the Dharma to cultivate and learn, whether the Dharma or people can serve as models, thus breaking small attachments and achieving the great path, converging expedient teachings to enter the true doctrine. Since those who believe and learn are few, those who take refuge and revere are also scarce. The Stupa of Many Treasures Buddha appears, and the Buddhas of the emanations gather, urging long-term clear faith, proving that what is said is not false, hence the 『Appearance of the Jeweled Stupa Chapter』 (〈見寶塔品〉- Jian Bao Ta Pin). Even though other Buddhas speak to prove faith in this Sutra, it has not yet revealed its own dignity, urging people to take refuge and admire, so it manifests itself as a king, to respect this Sutra, seeking the Dharma on a bed in the presence of enemies, also revealing the vast power of the Sutra, saving many beings in the Dragon Palace, the power of the Dharma quickly accomplishing, transforming the Dragon Girl to achieve Buddhahood, hence the 『Devadatta Chapter』 (〈提婆達多品〉- Ti Po Da Duo Pin). Since it shows that both oneself and others cherish it, its power is vast, and its effect is swift, earnestly urging and encouraging, the Bodhisattvas who hear the Sutra all accept the teachings and are willing to uphold them, hence the 『Encouragement to Hold Chapter』 (〈持品〉- Chi Pin). If according to the original text of the treatise it is called the 『Exhortation to Hold Chapter』 (勸持品 - Quan Chi Pin), this Sutra does not have 『exhortation』, because of the previous exhortation and now upholding, so it is called 『Upholding』, the reasoning is also not wrong. Those who practice the Dharma in the future age...
多越軌摸，今示儀方令易宣暢，法既易行自離傷毀，故有〈安樂行品〉。八恒菩薩聞妙道以愿持，佛時不許，明已有持弘者，遂有六萬恒沙菩薩久離毀傷先愿弘宣，勸發時會，故有〈從地涌出品〉。眾見涌出，謂此化而非真、父少子老，疑非釋迦所化；今明我道久成，所化故宜非小，為釋此疑難，故有〈如來壽量品〉。報佛之身現壽量而長遠，法身之體亦方便以宣揚，故知釋迦由來化質，佛德深妙，聞信者多，利益既弘功德無量。今明時眾差別獲益，故有〈分別功德品〉。時宜所益雖已具陳，有能隨喜福亦不小，故有〈隨喜功德品〉。傍人隨喜尚獲福多，正能宣闡功德彌眾，故有〈法師功德品〉。法師持經必當作佛，毀法師者獲罪無量，引己為證故有〈常不輕品〉。如來勸說福事俱多，恐眾生疑謂佛虛唱，欲顯己言不謬，何得誑汝眾生，縱神力以示之，故有〈如來神力品〉。藥王昔者殉命持經，說彼本緣勸勉時會，故有〈藥王菩薩本事品〉。流行正法此彼之土皆通，藥王已此土加揚，故召妙音令他方傳授，故有〈妙音菩薩品〉。眾生持經多諸障難，必假普示諸法門大悲救護，故有〈觀世音菩薩普門品〉。雖念觀音憑人救難，未持神咒仰法威加，欲令廣有威靈、持經易所成濟，故有〈陀羅尼品〉。持經之力不簡怨、親，
【現代漢語翻譯】 現代漢語譯本： 『多越軌摸』（Duo Yue Gui Mo，音譯，具體含義不詳），現在展示儀軌方法，使其容易宣揚流暢，佛法既然容易實行自然遠離傷毀，所以有《安樂行品》。八恒菩薩（Ba Heng Pusa，指數量眾多的菩薩）聽聞微妙的佛道，發願受持，但佛陀當時沒有允許，表明已經有受持弘揚佛法的人，於是有六萬恒河沙數的菩薩，他們早已遠離毀傷，先發愿弘揚宣講佛法，勸勉啓發當時的法會大眾，所以有《從地涌出品》。大眾看見（菩薩）從地涌出，認為這是化身而不是真身，（認為）父親年輕兒子年老，懷疑不是釋迦牟尼佛所教化；現在闡明我的道果早已成就，所教化的人自然應該不是少數，爲了解釋這個疑惑，所以有《如來壽量品》。報身佛（Baoshen Fo）顯現壽命的長遠，法身佛（Fashen Fo）的本體也用方便法門來宣揚，因此知道釋迦牟尼佛由來是應化之身，佛的德行深妙，聽聞並相信的人很多，利益既然廣大功德就無量。現在闡明不同時期的聽眾獲得不同的利益，所以有《分別功德品》。不同時期所獲得的利益雖然已經詳細陳述，但即使是隨喜讚歎的人，福報也不小，所以有《隨喜功德品》。旁邊的人隨喜尚且獲得很多福報，真正能夠宣揚闡述佛法的人，功德更加眾多，所以有《法師功德品》。法師受持佛經必定能夠成佛，譭謗法師的人獲罪無量，（佛陀）引用自身作為證明，所以有《常不輕品》。如來勸說（受持佛法）福報和功德都很多，恐怕眾生懷疑認為佛陀虛妄，想要顯現自己所說不虛假，怎麼會欺騙你們這些眾生呢，於是運用神通力量來顯示，所以有《如來神力品》。藥王菩薩（Yao Wang Pusa）過去捨棄生命來受持佛經，講述他過去的因緣來勸勉當時的法會大眾，所以有《藥王菩薩本事品》。流行正法，無論是此土還是彼土都通行，藥王菩薩已經在此土加以弘揚，所以召請妙音菩薩（Miao Yin Pusa）令他在其他地方傳授佛法，所以有《妙音菩薩品》。眾生受持佛經多有各種障礙和困難，必須依靠普門示現各種法門的觀世音菩薩（Guan Shi Yin Pusa）大悲救護，所以有《觀世音菩薩普門品》。雖然唸誦觀世音菩薩憑藉他人救助苦難，但還沒有受持神咒仰仗佛法的威神加持，想要使（受持佛法）廣有威靈、容易成就，所以有《陀羅尼品》。受持佛經的力量不分怨親……
【English Translation】 English version: 'Duo Yue Gui Mo' (transliteration, specific meaning unknown), now demonstrates the ritual methods, making it easy to propagate fluently. Since the Dharma is easy to practice, it naturally avoids injury and destruction, hence the 『An Le Xing Pin』 (Chapter on Peaceful Practices). The Eight Heng Bodhisattvas (Ba Heng Pusa, referring to a large number of Bodhisattvas) heard the wonderful Dharma and vowed to uphold it, but the Buddha did not allow it at that time, indicating that there were already those who upheld and propagated the Dharma. Thus, there were sixty thousand Ganges sand-like Bodhisattvas who had long been free from injury and destruction, and who first vowed to propagate and expound the Dharma, encouraging and inspiring the assembly, hence the 『Cong Di Yong Chu Pin』 (Chapter on Emerging from the Earth). The assembly saw (the Bodhisattvas) emerging from the earth, thinking that they were manifestations rather than true bodies, (thinking) that the father was young and the son was old, and doubting that they were taught by Shakyamuni Buddha. Now it is explained that my path has long been accomplished, and those who are taught should naturally not be few. In order to explain this doubt, there is the 『Ru Lai Shou Liang Pin』 (Chapter on the Duration of the Life of the Tathagata). The Reward Body Buddha (Baoshen Fo) manifests the length of life, and the essence of the Dharma Body Buddha (Fashen Fo) is also propagated through expedient means. Therefore, it is known that Shakyamuni Buddha has always been a manifested body. The Buddha's virtue is profound and wonderful, and many who hear and believe benefit greatly, and the merits are immeasurable. Now it is explained that different listeners at different times receive different benefits, hence the 『Fen Bie Gong De Pin』 (Chapter on Distinguishing Merits). Although the benefits gained at different times have been described in detail, even those who rejoice in praise have no small blessings, hence the 『Sui Xi Gong De Pin』 (Chapter on Rejoicing in Merits). Those who rejoice from the sidelines still gain many blessings, and those who can truly propagate and expound the Dharma have even more merits, hence the 『Fa Shi Gong De Pin』 (Chapter on the Merits of the Dharma Teacher). A Dharma teacher who upholds the sutras will surely become a Buddha, and those who slander the Dharma teacher will incur immeasurable sins. (The Buddha) cites himself as proof, hence the 『Chang Bu Qing Pin』 (Chapter on Sadāparibhūta). The Tathagata advises (upholding the Dharma) that blessings and merits are many, fearing that sentient beings will doubt that the Buddha is speaking falsely, wanting to show that what he says is not false, how could he deceive you sentient beings? Therefore, he uses supernatural powers to show it, hence the 『Ru Lai Shen Li Pin』 (Chapter on the Supernatural Powers of the Tathagata). Yao Wang Bodhisattva (Yao Wang Pusa) gave up his life in the past to uphold the sutras, telling of his past causes and conditions to encourage the assembly at that time, hence the 『Yao Wang Pusa Ben Shi Pin』 (Chapter on the Former Affairs of the Medicine King Bodhisattva). The propagation of the true Dharma is universal in both this land and other lands. Yao Wang Bodhisattva has already promoted it in this land, so he summons Miao Yin Bodhisattva (Miao Yin Pusa) to have him transmit the Dharma in other places, hence the 『Miao Yin Pusa Pin』 (Chapter on the Bodhisattva Wonderful Sound). Sentient beings who uphold the sutras often have various obstacles and difficulties, and must rely on Guan Shi Yin Bodhisattva (Guan Shi Yin Pusa), who universally shows various Dharma doors, to protect them with great compassion, hence the 『Guan Shi Yin Pusa Pu Men Pin』 (Chapter on the Universal Gate of the Bodhisattva Avalokiteśvara). Although reciting Guan Shi Yin Bodhisattva relies on others to relieve suffering, but without upholding the Dharani relying on the majestic power of the Dharma, wanting to make (upholding the Dharma) widely powerful and easy to accomplish, hence the 『Tuo Luo Ni Pin』 (Chapter on Dhāraṇī). The power of upholding the sutras does not distinguish between enemies and relatives...
經福所資常生勝所，欲明古今相即以勸弘于妙旨，故有〈妙莊嚴王本事品〉。雖此土他土皆有弘經，未有此方他方俱為勸勵，故有〈普賢菩薩勸發品〉。贊勸既周化緣已畢，慇勤付授遠使流通，故有〈囑累品〉。此依《正法華》及論，〈囑累品〉居后釋其次第；若〈神力品〉后即說囑累，人情曲解未契通途也。◎
法華玄贊卷第一(本)
大治五年庚戌三月廿三日奉讀受于善明房得業已了僧覺印之。
保安三年十月十二日移點，今以興福寺圓如房之本為之左點為正(云云)。
法隆寺僧覺印為令法久住之
妙法蓮華經玄贊卷第一(末)
沙門基撰
◎第六釋經本文者，古遵法師云：「二十八品分為二文：初之一品明如來起化由序，餘二十七品辨其正化，〈序品〉陳其始由，正化明其利益，迄至經末皆有益故。」吉藏師云：「初一品名序分，次十五品半名正宗，至〈分別功德品〉初格量頌末以來，明乘權、乘實、身權、身實為正宗故。鹙子三請明乘權、實。彌勒三請明身權、實，彼頌第二長行聞此壽量信解功德無有限量，及下十一品名流通分。」凈法師云：「初一品名序分，次十九品名正宗，〈神力品〉下有八品名流通。」雖有此判，不釋其所由也。今為二解：初一品名序
【現代漢語翻譯】 現代漢語譯本： 經由福德所資助，常能獲得殊勝的果報，爲了闡明古今相即的道理，以勸勉人們弘揚微妙的宗旨，所以有了《妙莊嚴王本事品》。雖然在此土（指我們所居住的娑婆世界）和他土（指其他佛國世界）都有弘揚佛經的情況，但沒有像這樣在此方（指娑婆世界）和他方（指其他世界）都同時進行勸勉的，所以有了《普賢菩薩勸發品》。讚歎和勸勉已經周全，教化的因緣也已經完結，於是慇勤地付囑和傳授，希望佛法能夠廣泛地流通，所以有了《囑累品》。這是依據《正法華經》以及相關的論著，將《囑累品》放在後面來解釋它的次第；如果放在《神力品》之後就說囑累，那麼人們的理解就會有所偏差，不能契合普遍的道理。◎ 《法華玄贊》卷第一(本) 大治五年庚戌三月廿三日，在善明房恭敬地誦讀並接受，已經完成了僧人覺印的任務。 保安三年十月十二日，重新校點，現在以興福寺圓如房的版本為準，左側的標記為正確的（云云）。 法隆寺僧人覺印爲了使佛法長久住世 《妙法蓮華經玄贊》卷第一(末) 沙門基撰 ◎第六，解釋經文的本文，古遵法師說：『二十八品分為兩個部分：最初的一品說明如來開始教化的緣由和次序，其餘二十七品辨明其真正的教化，〈序品〉陳述其開始的緣由，正化闡明其利益，直到經文的結尾都有利益。』吉藏師說：『最初一品名為序分，接下來的十五品半名為正宗分，到〈分別功德品〉最初的格量頌結尾為止，闡明乘權（方便之法）、乘實（真實之法）、身權（應化之身）、身實（法身）為正宗。鹙子（舍利弗）三次請求，闡明乘權、實。彌勒（彌勒菩薩）三次請求，闡明身權、實，那首頌的第二段長行中說，聽到此壽量（如來的壽命）的信解功德是無與倫比的，以及下面的十一品名為流通分。』凈法師說：『最初一品名為序分，接下來的十九品名為正宗分，〈神力品〉以下的八品名為流通分。』雖然有這些判別，但沒有解釋其原因。現在我分為兩種解釋：最初一品名為序分。
【English Translation】 English version: Through the merit accumulated, one can constantly attain superior rewards. To clarify the principle of the simultaneity of past and present, and to encourage the propagation of the profound teachings, there is the 『Chapter on the Past Deeds of King Wonderful Adornment』 (Miaozhuangyan Wang Bensi Pin). Although there are instances of propagating the scriptures in both this land (referring to our Saha world) and other lands (referring to other Buddha-lands), there has not been a case where both this direction (Saha world) and other directions (other worlds) are simultaneously encouraged. Therefore, there is the 『Chapter on Universal Worthy Bodhisattva』s Exhortation to Diligence』 (Puxian Pusa Quanfa Pin). With praise and exhortation complete, and the karmic connections for teaching fulfilled, there is a sincere entrustment and transmission, hoping that the Dharma can be widely circulated. Therefore, there is the 『Chapter on Entrustment』 (Zhulei Pin). This is based on the Saddharma-pundarika Sutra and related treatises, placing the 『Chapter on Entrustment』 at the end to explain its order; if the entrustment is discussed after the 『Chapter on the Power of the Thus Come One』 (Shenli Pin), then people』s understanding will be biased and will not align with the universal principle. ◎ Profound Commentary on the Lotus Sutra, Volume 1 (Original) On the 23rd day of the third month of the fifth year of Daji (1110), respectfully recited and received at the Zenmyo-bo. The task of the monk Kakuyin has been completed. On the 12th day of the tenth month of the third year of Hoan (1122), re-edited. Now, the version from the Ennyo-bo of Kofuku-ji is taken as the standard, with the marks on the left being correct (etc.). For the long-lasting preservation of the Dharma, by the monk Kakuyin of Horyu-ji. Profound Commentary on the Lotus Sutra, Volume 1 (End) Composed by the Shramana (monk) Ki ◎ Sixth, explaining the main text of the sutra, Dharma Master Gu Zun said: 『The twenty-eight chapters are divided into two parts: the first chapter explains the causes and order of the Thus Come One』s (Tathagata) (Rulai) commencement of teaching, and the remaining twenty-seven chapters clarify the true teachings. The 『Chapter on Introduction』 (Xupin) states the reasons for its beginning, and the true teachings explain its benefits, so there are benefits until the end of the sutra.』 Dharma Master Ji Zang said: 『The first chapter is called the Introductory Division, the next fifteen and a half chapters are called the Main Teaching Division, up to the end of the initial verse of measurement in the 『Chapter on Discernment of Merits』 (Fenbie Gongde Pin), clarifying the provisional vehicle (upaya) (Chengquan), the real vehicle (Chengshi), the provisional body (Shenquan), and the real body (Shenshi) as the main teaching. Shariputra』s (Sheli Fu) three requests clarify the provisional and real vehicles. Maitreya』s (Mile) three requests clarify the provisional and real bodies. The second long passage of that verse says that hearing the merit of faith and understanding of this lifespan (of the Thus Come One) is unparalleled, and the following eleven chapters are called the Circulation Division.』 Dharma Master Jing Fa said: 『The first chapter is called the Introductory Division, the next nineteen chapters are called the Main Teaching Division, and the eight chapters from the 『Chapter on the Power of the Thus Come One』 downwards are called the Circulation Division.』 Although there are these distinctions, the reasons for them are not explained. Now I will divide it into two explanations: the first chapter is called the Introductory Division.
分，次八品名正宗，正說一乘授三根記，根本所為皆已獲益，化彼二乘出濁水故。此經下云：「今此經中唯說一乘，而昔于菩薩前毀訾聲聞樂小法者，然佛實以大乘教化。」又〈提婆達多品〉「智積菩薩白多寶佛可還本土」，故知事了方始請還，明知說一乘處，正是經宗。若不說一乘但獲益處皆正宗者，〈普賢品〉中無量菩薩得陀羅尼，三千世界微塵數菩薩行普賢道，亦是不說一乘而獲益故，皆應正宗。若爾，即古遵師乃為指南。又事既未了，如何智積中路請還？或並〈法師品〉半八品半為正宗，以〈法師品〉初，授余現座凡聖見聞隨喜者，當菩提記故。〈持品〉雖授現座比丘尼記，因請持經佛便與記，仍言前已總與記訖，更不說一乘，故非正宗。餘十九品總名流通，贊證受命付令行故。或初序分如前無別，從〈方便品〉下至〈持品〉合十二品，明一乘境，〈安樂行品〉、〈從地涌出品〉此之二品，明一乘行，〈如來壽量品〉下至〈常不輕品〉，合此五品說一乘果。說境令知乘之權實，勸應舍權而取于實，聲聞悟此遂便得記；說行令知因之是非，勸應學是而除于非，學者由斯從地涌出，說果令知身之真化、證之果因，勸識于化求證於真，漸獲因、果二位勝德，菩薩知此遂便道證，具顯果、因所成勝德。〈神力品〉下皆
【現代漢語翻譯】 現代漢語譯本： 第八品名為『正宗』，主要講述了宣說一乘佛法，併爲三種根器的眾生授記，根本目的在於使他們都獲得利益，度化那些沉溺於小乘佛法的聲聞乘修行者，使他們脫離污濁的輪迴之水。正如《法華經》下文所說：『如今這部經中只說一乘佛法，而過去在菩薩面前貶低聲聞乘，認為他們只喜歡小乘佛法，實際上佛陀是用大乘佛法來教化他們的。』另外，在《提婆達多品》中，智積菩薩對多寶佛說可以返回本土了，由此可知事情結束后才請求返回，明確說明了宣說一乘佛法的地方，正是這部經的宗旨所在。如果不是宣說一乘佛法，只是獲得利益的地方都算是正宗的話，那麼在《普賢菩薩勸發品》中，無量菩薩獲得了陀羅尼，三千大千世界微塵數般的菩薩修習普賢菩薩的行愿，這也是沒有宣說一乘佛法但獲得了利益，難道也應該算是正宗嗎？如果這樣，那麼古時候遵式法師的說法就成了指南了。而且事情既然還沒有完結，為什麼智積菩薩會在中途請求返回呢？或者將《法師品》和《持品》的前半部分合起來作為正宗，因為在《法師品》的開頭，為在場的凡夫聖人，以及所有見聞隨喜的人，都授予了菩提的授記。雖然《持品》中也為在場的比丘尼授記，但因為她們請求受持此經，佛陀才為她們授記，並且說之前已經全部授記完畢了，沒有再說一乘佛法，所以不是正宗。其餘的十九品總稱為流通分，讚歎、證明、接受佛的命令，並咐囑他們去弘揚此經。或者說，最初的序分和前面一樣沒有區別，從《方便品》到《持品》，共十二品，闡明一乘佛法的境界；《安樂行品》和《從地涌出品》這兩品，闡明一乘佛法的修行；從《如來壽量品》到《常不輕菩薩品》，共五品，宣說一乘佛法的果報。宣說境界，是爲了讓人瞭解一乘佛法的權巧和真實，勸導人們應該捨棄權巧而取用真實，聲聞乘的修行者領悟到這一點，於是就得到了授記；宣說修行，是爲了讓人瞭解修行的因地的是非，勸導人們應該學習正確的修行方法，去除錯誤的修行方法，修行者因此從地涌出；宣說果報，是爲了讓人瞭解佛身的真假變化，以及證得的果報和因地，勸導人們認識變化，追求證得真實，逐漸獲得因地和果地的殊勝功德，菩薩瞭解了這一點，於是就證得了菩提道，充分顯示了果報和因地所成就的殊勝功德。《神力品》以下都是 English version: The eighth chapter, named 'Zheng Zong' (正宗, Main Teaching), mainly discusses expounding the One Vehicle (Ekayana) Dharma and bestowing predictions of enlightenment upon beings of three different capacities, with the fundamental purpose of enabling them all to obtain benefits, and delivering those Shravakas (聲聞, Hearers) who are immersed in the Small Vehicle (Hinayana) Dharma, causing them to escape the turbid waters of Samsara. As the Sutra says later, 'Now, in this Sutra, only the One Vehicle Dharma is spoken of, while in the past, in front of the Bodhisattvas, the Shravakas who delighted in the Small Vehicle Dharma were disparaged, but in reality, the Buddha taught them with the Great Vehicle Dharma.' Furthermore, in the 'Devadatta' chapter, Zhiji Bodhisattva (智積菩薩) said to Many Jewels Buddha (多寶佛, Prabhutaratna Buddha) that he could return to his native land, from which it is known that he only requested to return after the matter was completed, clearly indicating that the place where the One Vehicle Dharma is expounded is precisely the essence of this Sutra. If it were not the exposition of the One Vehicle Dharma, but merely the places where benefits are obtained that are considered the essence, then in the 'Universal Worthy Bodhisattva Encouragement' chapter, countless Bodhisattvas obtained Dharani (陀羅尼, mantras), and Bodhisattvas as numerous as the dust motes in three thousand great thousand worlds practiced the vows of Universal Worthy Bodhisattva (普賢菩薩), this is also without expounding the One Vehicle Dharma but obtaining benefits, should it also be considered the essence? If so, then the ancient teachings of Master Zunshi would become the guiding principle. Moreover, since the matter has not yet been completed, why would Zhiji Bodhisattva request to return midway? Or perhaps the first half of the 'Teacher of the Dharma' chapter and the 'Holding' chapter should be combined as the essence, because at the beginning of the 'Teacher of the Dharma' chapter, predictions of Bodhi (菩提, enlightenment) are bestowed upon the ordinary and noble beings present, as well as all those who see, hear, and rejoice. Although predictions are also bestowed upon the Bhikkhunis (比丘尼, nuns) present in the 'Holding' chapter, it is because they requested to uphold this Sutra that the Buddha bestowed the predictions upon them, and he also said that he had already bestowed all the predictions beforehand, without further mentioning the One Vehicle Dharma, so it is not the essence. The remaining nineteen chapters are collectively called the Transmission Section, praising, proving, accepting the Buddha's command, and entrusting them to propagate this Sutra. Or, the initial Introduction Section is the same as before without distinction, from the 'Expedient Means' chapter to the 'Holding' chapter, a total of twelve chapters, clarifying the realm of the One Vehicle Dharma; the 'Peaceful Practices' chapter and the 'Emerging from the Earth' chapter, these two chapters, clarifying the practice of the One Vehicle Dharma; from the 'Life Span of the Thus Come One' chapter to the 'Never Disparaging Bodhisattva' chapter, a total of five chapters, expounding the fruit of the One Vehicle Dharma. Expounding the realm is to enable people to understand the expedient and true aspects of the One Vehicle Dharma, and to encourage people to abandon the expedient and take the true, the practitioners of the Hearer Vehicle realize this, and thus obtain predictions; expounding the practice is to enable people to understand the right and wrong of the cause of practice, and to encourage people to learn the correct methods of practice and remove the incorrect methods of practice, and the practitioners therefore emerge from the earth; expounding the fruit is to enable people to understand the true and false transformations of the Buddha's body, as well as the fruit and cause of realization, and to encourage people to recognize the transformations and seek to realize the truth, gradually obtaining the superior virtues of the cause and fruit positions, and the Bodhisattvas understand this, and thus realize the Bodhi path, fully displaying the superior virtues accomplished by the fruit and cause. The 'Supernatural Powers' chapter and below are all
【English Translation】 English version:
名流通示相付囑，稟命行故，此等所由皆至下釋。
論說〈序品〉有七種成就，成就者具足圓滿之義，欲明序中具足七義，七義圓滿余經無故。一序分成就，始述通由具圓滿故，山城圓滿表勝餘故偏得序名，實七皆序。二眾成就，「與大比丘眾」下是，一數、二行、三攝功德、四威儀如法住圓滿，勝餘經故。三如來欲說法時至成就，「為諸菩薩說大乘經」下是，先說《無量義經》具十七名，勝餘經故。四所依說法隨順威儀住成就，「佛說此經已結跏趺坐」下是。依止定、器、眾生世間，此三種法余經無故。五依止說因成就，「爾時佛放眉間光」下是，見能照、照境、所照等事生希有心，余經無故。六大眾生現前欲聞法成就，「爾時彌勒菩薩作是念」下是，雖問一人多人慾聞生希有心，余經無故。七文殊師利答成就，以宿命智現見過去因果相，成就十種事如現在前，是故能答，余經無故。七中分二，初二通序，后五別序。通序有五：一總顯已聞，二說教時，三說教主，四所化處，五所被機，此入眾成，序成但四，「如是我聞」即為初也，為令生信顯已聞故。論本但說序二成就：一者城，二者山。此二處勝與余經別，所以偏說；聞時及佛不異余經，雖經具有不別標勝。
「如是我聞」等，以三門分別：一說之
所由，二立之所以，三正釋其文。說所由者，如大術等經說其本緣，佛臨涅槃時，佛命有疑當問，時優婆離、阿㝹樓馱教阿難請問四事：一佛滅度后諸比丘等以誰為師，二依何處住，三惡性比丘如何治罰，四一切經首當置何言。佛教之云：我滅度后，以波羅提木叉為汝大師，依戒而行；依四念處住安處其心；惡性比丘梵檀治之，梵檀默然故不應打罵，但默擯故；一切經首當置「如是我聞」等言。后阿難結集還依佛教，廣述所由皆如經說。立之所以者，為令眾生生信順故。《智度論》云：「如是我聞，生信也。信受奉行，生智也。信為能入、智為能度，信為入法之初基，智為究竟之玄術，信則所言之理順，順則師資之道成，由信故所說之法皆可順從，由順故說聽二徒師資建立。」於此信中略為十釋：一趣極果之初因，依《仁王》等經趣聖位之初因，故四十心以信為首。最初發起大菩提心須具十德起三妙觀，大菩提心以善根為自體，以善友為緣，以不退屈而為策發。善根即信、精進、念、定、慧。故《攝大乘》云：「清凈增上力，堅固心勝進，名菩薩初修，無數三大劫。」二入諦理之基漸，諸論皆說將入聖位有信根、信力。有信根，故萬善因此而生；有信力，故四魔不能屈伏，因此經初創令生信。三通妙真之證凈，能越惡
【現代漢語翻譯】 現代漢語譯本： 所由，二立之所以，三正釋其文。意思是說，第一解釋經典的緣起，第二闡述設立經典的理由，第三正確地解釋經文的含義。 解釋緣起，例如《大術經》等經典說明了其根本因緣。佛陀臨近涅槃時，告誡如有疑問應當提問。當時，優婆離（Upali，持戒第一的弟子）、阿㝹樓馱（Anuruddha，天眼第一的弟子）教導阿難（Ananda，多聞第一的弟子）請問四個問題：一、佛陀滅度后，各位比丘等以誰為老師？二、依靠何處安住？三、對於惡性的比丘，應當如何懲罰？四、一切經典的首句應當放置什麼言語？ 佛陀教導說：我滅度后，以波羅提木叉（Pratimoksha，戒律）作為你們的老師，依戒律而行；依靠四念處（四念住）安住，以此來安定你們的心；對於惡性比丘，用梵檀（Brahmabandha，梵禁）來懲治他們，梵檀就是默然擯棄，所以不應該打罵，只是默默地擯除他；一切經典的首句應當放置『如是我聞』等言語。 後來，阿難結集經典時，仍然依照佛陀的教導，廣泛地敘述了經典的緣起，都如經典所說。 設立經典的理由，是爲了使眾生生起信心和順從。《智度論》（Mahaprajnaparamitopadesha）中說：『如是我聞，是生起信心的。信受奉行，是生起智慧的。』信心是能夠進入佛法的，智慧是能夠度越生死苦海的。信心是進入佛法的最初基礎，智慧是究竟的玄妙法術。有信心，那麼所說之理就順暢；順暢，那麼師徒之道就能成就。由於有信心，所以所說的佛法都可以順從；由於順從，所以說法者和聽法者之間的師徒關係得以建立。 對於這個信心，略微作十種解釋：一、趣向最終果位的最初原因，依據《仁王經》（Karunika-raja-prajnaparamita-sutra）等經典，是趣向聖位的最初原因，所以四十心以信心為首。最初發起大菩提心，必須具備十種功德，生起三種妙觀。大菩提心以善根為自體，以善友為助緣，以不退縮為策發。善根就是信、精進、念、定、慧。所以《攝大乘論》（Mahayana-samgraha）中說：『清凈增上的力量，堅固的心，殊勝的精進，名為菩薩最初的修行，經歷無數三大阿僧祇劫。』二、進入真諦理的根基和漸進，各種論典都說，將要進入聖位時，要有信根、信力。有了信根，所以萬種善行因此而生；有了信力，所以四魔不能屈服，因此經典最初創立時，要使眾生生起信心。三、通達微妙真理的憑證和清凈，能夠超越惡道。
【English Translation】 English version: The reasons for the origin, the reasons for the establishment, and the correct interpretation of the text. That is, first explain the origin of the scriptures, second, explain the reasons for establishing the scriptures, and third, correctly interpret the meaning of the scriptures. Explaining the origin, such as the Mahasutra and other scriptures, explains their fundamental causes and conditions. When the Buddha was approaching Nirvana, he warned that if there were any doubts, they should be asked. At that time, Upali (foremost in upholding the precepts), Anuruddha (foremost in divine eye), and Ananda (foremost in hearing) taught Ananda to ask four questions: First, after the Buddha's Nirvana, who would the monks and others take as their teacher? Second, where should they rely on to dwell? Third, how should evil monks be punished? Fourth, what words should be placed at the beginning of all scriptures? The Buddha taught: After my Nirvana, take the Pratimoksha (precepts) as your teacher, and act according to the precepts; rely on the Four Foundations of Mindfulness (Four Smrtiupasthana) to dwell, and use this to stabilize your mind; for evil monks, punish them with Brahmabandha (Brahma's ban), which is silent expulsion, so you should not beat or scold them, but silently expel them; the first sentence of all scriptures should be 'Thus have I heard' and so on. Later, when Ananda compiled the scriptures, he still followed the Buddha's teachings and extensively narrated the origin of the scriptures, all as the scriptures said. The reason for establishing the scriptures is to make sentient beings generate faith and obedience. The Mahaprajnaparamitopadesha says: 'Thus have I heard' generates faith. Believing, accepting, and practicing generates wisdom.' Faith is able to enter the Dharma, and wisdom is able to cross the sea of birth and death. Faith is the initial foundation for entering the Dharma, and wisdom is the ultimate and profound art. With faith, the principles spoken are smooth; with smoothness, the teacher-student relationship can be established. Because of faith, all the Dharma spoken can be obeyed; because of obedience, the teacher-student relationship between the speaker and the listener can be established. Regarding this faith, let me briefly give ten explanations: First, the initial cause for approaching the ultimate fruit, according to the Karunika-raja-prajnaparamita-sutra and other scriptures, is the initial cause for approaching the holy position, so the forty minds begin with faith. To initially arouse the great Bodhi mind, one must possess ten virtues and generate three wonderful contemplations. The great Bodhi mind takes good roots as its self-nature, good friends as its supporting conditions, and non-retrogression as its motivation. Good roots are faith, diligence, mindfulness, concentration, and wisdom. Therefore, the Mahayana-samgraha says: 'The power of pure increase, the firm mind, the excellent diligence, is called the initial practice of the Bodhisattva, experiencing countless great asamkhyeya kalpas.' Second, the foundation and gradual progress for entering the truth, various treatises say that when one is about to enter the holy position, one must have the roots of faith and the power of faith. With the roots of faith, myriad good deeds are born from this; with the power of faith, the four maras cannot subdue, therefore, when the scriptures are initially established, sentient beings must be made to generate faith. Third, the certificate and purity for penetrating the wonderful truth, able to transcend evil paths.
道離賤貧因，故入聖已證四不壞信，信三寶故能越惡道，由信戒故離賤貧因，故論亦說有信現觀。四荷至德之喜依，《毗婆沙》說信者食法味之嘉手，學佛法者如大龍象，以信為手、以舍為牙、以念為頸、以慧為頭，于其兩肩擔集善法。像所飲啖以鼻為手，故學佛法者最初生信。五聖七財之元胎，法財初故，學者大商、元規法寶、教獲聖財，故初生信。《顯揚論》云：「七聖財者，謂信、戒、聞、舍、慧、慚、愧，信即一焉。六善本因之淑路，善法本故。」《瑜伽論》云：「入諸善法，欲為根本、作意所生、觸所集起、受所引攝、定為增上、慧為最勝、解脫為堅固、出離為後邊。欲為本者起希望故，作意所生數警覺故，觸所集起和心心所對勝緣故，受所引攝領在心故，定為增上心微寂故，慧為最勝擇善惡故，解脫為堅固息纏縛故，出離為後邊覺道滿故。」信既為欲依，故最初令起。七啟機門之勝手，接教手故，《俱舍論》云：「拔眾生出生死泥」；又后陳正宗為佛教手，序令生信為眾生手，兩手相接出淤泥故。又《智度論》云：「如人有手，至於寶山隨意所取，若其無手則空無所得。」有信心人入佛寶山得諸道果，若無信心雖解文義，空無所獲。八湛心水之清珠，令心凈故，《成唯識》云：「信如水珠能清濁水」，能
【現代漢語翻譯】 現代漢語譯本 一、遠離卑賤貧窮的因，因此進入聖位已經證得四不壞信（對佛、法、僧、戒的堅定信仰），因為信仰三寶所以能夠超越惡道，由於信和戒的緣故遠離卑賤貧窮的因，所以論典也說有信現觀。 二、四種殊勝功德喜悅的所依。《毗婆沙論》（佛教論書）說，有信仰的人如同用嘉美的雙手品嚐佛法的美味，學習佛法的人如同大龍象，以信為手，以舍（佈施）為牙，以念（正念）為頸，以慧（智慧）為頭，在他的兩肩擔負著聚集善法。 大象所飲用和吃的東西是用鼻子作為手，所以學習佛法的人最初要生起信心。 三、五聖七財（七種聖潔的財富）的根本。《法財論》（關於財富的論述）最初講到法財，學習佛法的人如同大商人，規劃法寶，教導獲得聖潔的財富，所以最初要生起信心。《顯揚論》（佛教論書）說：『七聖財是指信、戒、聞、舍、慧、慚、愧，信就是其中之一。』 四、善良根本原因的美好道路，因為是善法的根本。《瑜伽師地論》（佛教論書）說：『進入各種善法，以欲（願望）為根本，作意（專注）所生，觸（接觸）所聚集，受（感受）所引導，定（禪定）為增上，慧（智慧）為最殊勝，解脫為堅固，出離為最後。以欲為根本是因為生起希望的緣故，作意所生是因為多次警覺的緣故，觸所聚集是因為心和心所對殊勝因緣的緣故，受所引導是因為領納在心中的緣故，定為增上是因為心微微寂靜的緣故，慧為最殊勝是因為選擇善惡的緣故，解脫為堅固是因為止息纏縛的緣故，出離為最後是因為覺悟的道路圓滿的緣故。』信既然是願望的所依，所以最初使人產生願望。 五、開啟機緣之門的殊勝之手，是接引教義的手。《俱舍論》（佛教論書）說：『拔眾生出生死泥』；又后陳正宗（佛教正統）是佛教的手，序令生信是眾生的手，兩手相接才能出離淤泥的緣故。又《智度論》（佛教論書）說：『如同人有手，到達寶山可以隨意拿取，如果沒手就空無所得。』有信心的人進入佛寶山可以得到各種道果，如果沒有信心，即使理解文字的含義，也空無所獲。 六、澄清心水的清凈寶珠，使心清凈的緣故。《成唯識論》（佛教論書）說：『信如水珠能夠澄清濁水』，能夠...
【English Translation】 English version 1. It avoids the causes of lowliness and poverty, therefore entering the holy state has already proven the four indestructible faiths (steadfast faith in the Buddha, Dharma, Sangha, and precepts). Because of faith in the Three Jewels, one can transcend evil paths. Due to faith and precepts, one avoids the causes of lowliness and poverty, so the treatises also say there is faith-based direct perception. 2. It is the reliance of the joy of four supreme virtues. The Vibhasa (Buddhist treatise) says that those with faith are like using beautiful hands to taste the deliciousness of the Dharma. Those who study the Buddha's teachings are like great dragon elephants, with faith as their hands, giving (dana) as their teeth, mindfulness (smrti) as their neck, and wisdom (prajna) as their head, bearing the accumulation of good deeds on their two shoulders. Elephants use their trunks as hands to drink and eat, so those who study the Buddha's teachings must first generate faith. 3. It is the root of the five holy and seven treasures (seven holy riches). The Dharma Treasure Treatise initially speaks of Dharma treasures. Those who study the Buddha's teachings are like great merchants, planning Dharma treasures, teaching to obtain holy wealth, so one must first generate faith. The Exposition of the Teachings (Buddhist treatise) says: 'The seven holy treasures refer to faith, precepts, learning, giving, wisdom, shame, and remorse, and faith is one of them.' 4. It is the beautiful path of the root cause of goodness, because it is the root of good Dharma. The Yogacarabhumi-sastra (Buddhist treatise) says: 'Entering all good Dharmas, with desire (chanda) as the root, arising from attention (manaskara), gathered by contact (sparsa), guided by feeling (vedana), concentration (samadhi) as the increase, wisdom (prajna) as the most supreme, liberation (vimoksa) as the firm, and detachment as the end. Desire is the root because it gives rise to hope, attention arises because of repeated vigilance, contact gathers because the mind and mental factors are paired with supreme conditions, feeling guides because it is received in the heart, concentration increases because the mind is slightly tranquil, wisdom is the most supreme because it chooses good and evil, liberation is firm because it stops entanglements, and detachment is the end because the path of enlightenment is complete.' Since faith is the reliance of desire, it initially causes people to generate desire. 5. It is the supreme hand that opens the door of opportunity, it is the hand that receives the teachings. The Abhidharmakosa (Buddhist treatise) says: 'Pulling sentient beings out of the mud of birth and death'; and later, Chen Zhengzong (Buddhist orthodoxy) is the hand of Buddhism, and the preface to generate faith is the hand of sentient beings, because the two hands must be connected to get out of the mud. Also, the Mahaprajnaparamita-sastra (Buddhist treatise) says: 'It is like a person with hands, reaching the treasure mountain can take whatever they want, but if they have no hands, they will get nothing.' People with faith can enter the Buddha's treasure mountain and obtain various fruits of the path, but if they have no faith, even if they understand the meaning of the words, they will gain nothing. 6. It is the clear pearl that clarifies the water of the heart, because it purifies the heart. The Vijnaptimatrata-siddhi (Buddhist treatise) says: 'Faith is like a drop of water that can clarify muddy water', it can...
治不信性渾濁故。九建名道之良資，宣尼云：「兵、食、信三，信不可棄，自古皆有死人無信不立，如大車無輗小車無軏，人而無信不知其可。」十穎衷誠之佳傅，《春秋》言：「茍有明信，𡼏溪沼沚之毛、蘋蘩蕰藻之菜，可薦鬼神、可羞公王，而況君子結二國之信。」此中十義，初八依真、后二依俗，故經首置「如是」，經義親從佛聞，離增減失，為令眾生起信樂心順修學故。
正釋其文者，《佛地論》說：「如是之言，依四義轉。一依譬喻，如有說言，如是富貴如毗沙門，如是所傳所聞之法，如佛所說，定無有異，定為利樂方便之因，或當所說如是文句如我昔聞。二依教誨，如有說言，汝當如是讀誦經論，此中『如是』，遠則佛之教誨，近則傳法者之教誨也；或告時眾，如是當聽我昔所聞。三依問答，謂有問言：汝當所說昔定聞耶？故此答言『如是我聞』。四依許可，如有說言：我當爲汝如是而思，如是而作，如是而說，謂結集時諸菩薩眾咸共請言：如汝所聞當如是說。傳法菩薩便許可言：如是當說如我所聞；或信可言：是事如是，謂如是法我昔所聞此事如是，齊此當說定無有異。由四義故經初皆置『如是我聞』。」真諦三藏云：「微細律明，阿難升座集法藏時，身如諸佛具諸相好，下座之時還複本形，勘
【現代漢語翻譯】 現代漢語譯本：爲了對治不信任和心性渾濁的狀況。九，建立名為『道』的良好資糧，宣尼（孔子）說：『軍隊、糧食、信用這三樣東西，信用不可拋棄。自古以來都有人死亡，但沒有信用就無法立足，就像大車沒有車轅，小車沒有車軸一樣，人如果沒有信用，真不知道他能做什麼。』十，重視衷誠的美好傳承，《春秋》說：『如果具有明確的信用，即使是溪流沼澤中的水草，蘋、蘩、蕰、藻之類的菜，也可以用來祭祀鬼神，可以用來款待公王，更何況君子締結兩個國家的信任。』這其中的十個意義，前八個依據真理，后兩個依據世俗，所以經典開頭放置『如是』，經文的意義親自從佛陀那裡聽聞，沒有增減缺失，爲了讓眾生生起信心和喜悅之心，從而順從地修學。
正式解釋經文，根據《佛地論》所說：『如是』這個詞，依據四種意義而轉變。一，依據譬喻，例如有人說，『如此富貴如同毗沙門（Vaiśravaṇa，四大天王之一，掌管財富）』，如此所傳所聞的佛法，如同佛陀所說，一定沒有差異，一定是利益和快樂的方便之因，或者應當所說的『如是』文句如同我過去所聽聞。二，依據教誨，例如有人說，『你應當如此讀誦經論』，這裡的『如是』，從長遠來說是佛陀的教誨，從近處來說是傳法者的教誨；或者告訴當時的聽眾，『如此應當聽聞我過去所聽聞的』。三，依據問答，比如有人問：『你應當所說的，過去一定聽聞過嗎？』因此回答說『如是我聞』。四，依據許可，例如有人說：『我應當為你如此思考，如此作為，如此述說』，指的是結集經典時，諸位菩薩眾共同請求說：『如同您所聽聞的，應當如此述說。』傳法的菩薩便許可說：『應當如此述說如同我所聽聞的』；或者信可說：『這件事就是如此』，指的是『如此的佛法是我過去所聽聞的，這件事就是如此，到此為止應當述說，一定沒有差異』。由於這四種意義，所以經典開頭都放置『如是我聞』。
真諦（Paramārtha）三藏說：『微細律中明確說明，阿難（Ānanda，佛陀的十大弟子之一，以記憶力強著稱）升座結集法藏時，身體如同諸佛一樣，具備各種相好，下座的時候又恢復原本的形貌，勘
【English Translation】 English version: To cure distrust and the turbidity of mind. Nine, establish the good resource named 'the Path'. Xuan Ni (Confucius) said: 'Of the three things: army, food, and trust, trust cannot be abandoned. Since ancient times, there have been deaths, but without trust, one cannot stand. It's like a large cart without a yoke and a small cart without a linchpin. If a person has no trust, I don't know what he can do.' Ten, value the good transmission of sincerity. The 'Spring and Autumn Annals' says: 'If there is clear trust, even the weeds in streams and marshes, such as duckweed, artemisia, elodea, and algae, can be used to sacrifice to ghosts and gods, and can be used to entertain dukes and kings, let alone gentlemen establishing trust between two countries.' Among these ten meanings, the first eight are based on truth, and the last two are based on convention. Therefore, 'Thus' is placed at the beginning of the sutra. The meaning of the sutra was personally heard from the Buddha, without addition or subtraction, in order to make sentient beings generate faith and joy, and thus obediently study.
To formally explain the text, according to the 'Buddhabhumi Sutra' (佛地論): 'The word 'Thus' is transformed according to four meanings. First, according to metaphor, for example, someone says, 'So rich is like Vaiśravaṇa (毗沙門, one of the Four Heavenly Kings, in charge of wealth)', so the Dharma transmitted and heard is like what the Buddha said, there must be no difference, it must be a convenient cause of benefit and happiness, or the 'Thus' sentence that should be said is like what I heard in the past. Second, according to teaching, for example, someone says, 'You should recite the scriptures and treatises in this way', here 'Thus' is the teaching of the Buddha in the long run, and the teaching of the Dharma transmitter in the near term; or tell the audience at the time, 'Thus you should listen to what I have heard in the past'. Third, according to question and answer, for example, someone asks: 'Should what you say have been heard in the past?' Therefore, the answer is 'Thus I have heard'. Fourth, according to permission, for example, someone says: 'I should think, act, and speak for you in this way', referring to when the sutras were compiled, all the Bodhisattvas jointly requested: 'As you have heard, you should speak in this way.' The Bodhisattva who transmits the Dharma then permits: 'I should speak in this way as I have heard'; or approves: 'This matter is so', referring to 'This Dharma is what I have heard in the past, this matter is so, it should be said up to this point, there must be no difference'. Because of these four meanings, 'Thus I have heard' is placed at the beginning of the sutra.
Paramārtha (真諦) Tripitaka said: 'The subtle precepts clearly state that when Ānanda (阿難, one of the Buddha's ten major disciples, known for his strong memory) ascended the seat to compile the Dharma treasury, his body was like all the Buddhas, possessing all kinds of auspicious signs, and when he descended from the seat, he returned to his original appearance, examining
集藏傳亦作是說。眾生三疑：一疑佛大悲從涅槃起更說妙法，二疑更有佛從他方來住此說法，三疑彼阿難轉身成佛為眾說法。今顯如是所說之法，我昔侍佛親所曾聞，非佛更起、他方佛至、轉身成佛。為除此疑，故經初言『如是我聞』。」
結集之緣如藏章說。《注法華》云：「如是者感應之瑞，如以順機受名，是以無非立稱。眾生以無非為感，如來以順機為應，傳經者欲顯名教出于感應，故建言『如是』。」《注無量義》云：「至人說法但為顯如，唯如為是，故言『如是』。」寶公云：「以離五謗名為如是。第一句，如是此經離執有增益謗。第二句，如是此經離執無損減謗。第三句，如是此經離執亦有亦無相違謗。第四句，如是此經離執非有非無愚癡謗。第五句，如是此經離執非非有非非無戲論謗。」光宅云：「『如是』，將傳所聞前，題舉一部也。如是一部經，我親從佛聞，即為『我聞』作呼轍耳。」梁武帝云：「『如是』如斯之義，是佛所說故言如是。」長耳三藏云：「如是有三：一就佛，三世諸佛共說不異名如，以同說故稱是。二就法，諸法實相古今不異故名為如，為如而說故稱為是。三就僧，以阿難聞望佛本教，所傳不異故名為如，永離過非故稱為是。」由此同說，稱理無謬，所傳不異故經可信。以
【現代漢語翻譯】 現代漢語譯本： 集藏的傳承也是這樣說的。眾生有三種疑惑：第一種疑惑是佛陀以大悲心從涅槃中起身，再次宣說微妙的佛法；第二種疑惑是另有佛陀從其他地方來到這裡宣說佛法；第三種疑惑是阿難（Ānanda）轉身變成了佛陀，為大家宣說佛法。現在要表明，這些所說的佛法，是我過去侍奉佛陀時親自聽聞的，不是佛陀再次起身宣說，也不是其他地方的佛陀來到這裡宣說，更不是阿難轉身成佛宣說。爲了消除這些疑惑，所以經典開頭說『如是我聞』。 結集的因緣如同藏章所說。《注法華》中說：『如是』是感應的祥瑞，如同順應眾生的根機而接受命名，因此用『無非』來立名。眾生以『無非』為感，如來以『順機』為應，傳經的人想要表明名教出自感應，所以建立『如是』這個說法。《注無量義》中說：『至人說法只是爲了顯現真如，只有真如才是真理，所以說『如是』。』寶公說：『以遠離五種誹謗稱為如是。第一句，如是此經遠離執著有，避免增益的誹謗。第二句，如是此經遠離執著無，避免損減的誹謗。第三句，如是此經遠離執著亦有亦無，避免相互矛盾的誹謗。第四句，如是此經遠離執著非有非無，避免愚癡的誹謗。第五句，如是此經遠離執著非非有非非無，避免戲論的誹謗。』光宅說：『『如是』，是將要傳達所聽聞的內容之前，提綱挈領地舉出整部經典。如是這一部經，我親自從佛陀那裡聽聞，就是為『我聞』作呼應罷了。』梁武帝說：『『如是』是如斯的意思，是佛陀所說的，所以說如是。』長耳三藏說：『如是』有三種含義：一是就佛陀而言，三世諸佛共同宣說，沒有差異，名為如，因為共同宣說，所以稱為是。二是就佛法而言，諸法的實相古今沒有差異，所以名為如，爲了如實地宣說，所以稱為是。三是就僧眾而言，因為阿難聽聞並期望佛陀的根本教義，所傳達的沒有差異，所以名為如，永遠遠離過失和錯誤，所以稱為是。』由此可見，共同宣說，符合真理，沒有謬誤，所傳達的沒有差異，所以經典是可信的。因此
【English Translation】 English version: The tradition of the collected teachings also says this. Sentient beings have three doubts: first, they doubt that the Buddha, with great compassion, arose from Nirvana to speak the wonderful Dharma again; second, they doubt that another Buddha came from another place to dwell here and speak the Dharma; third, they doubt that Ānanda (Ānanda) transformed into a Buddha to speak the Dharma for everyone. Now, it is to be shown that these Dharmas that are spoken were personally heard by me in the past when I attended the Buddha; it is not that the Buddha arose again to speak, nor that a Buddha from another place came here to speak, nor that Ānanda transformed into a Buddha to speak. To dispel these doubts, therefore, the sutra begins with 'Thus have I heard'. The circumstances of the compilation are as described in the chapter on the collection. The Commentary on the Lotus Sutra says: '『Thus』 is an auspicious sign of interaction, like receiving a name in accordance with the capacity of beings, therefore it is named 『nothing is not』. Sentient beings take 『nothing is not』 as the stimulus, and the Tathagata takes 『according to capacity』 as the response. The transmitter of the sutra wants to show that the teachings originate from interaction, therefore he establishes the statement 『Thus』.' The Commentary on the Immeasurable Meaning Sutra says: 'The words of a perfect being are only to reveal Suchness, and only Suchness is truth, therefore it is said 『Thus』.' Baogong said: 'To be free from the five slanders is called 『Thus』. The first sentence, 『Thus this sutra』 is free from the slander of clinging to existence and increasing. The second sentence, 『Thus this sutra』 is free from the slander of clinging to non-existence and diminishing. The third sentence, 『Thus this sutra』 is free from the contradictory slander of clinging to both existence and non-existence. The fourth sentence, 『Thus this sutra』 is free from the ignorant slander of clinging to neither existence nor non-existence. The fifth sentence, 『Thus this sutra』 is free from the frivolous slander of clinging to neither non-existence nor non-non-existence.' Guangzhai said: '『Thus』 is to introduce the entire sutra before transmitting what was heard. This entire sutra, I personally heard from the Buddha, is just a response to 『I heard』.' Emperor Wu of Liang said: '『Thus』 means 『like this』, it is what the Buddha said, therefore it is said 『Thus』.' The Tripiṭaka Master with Long Ears said: '『Thus』 has three meanings: first, with regard to the Buddha, all Buddhas of the three times speak in common without difference, this is called 『Thus』, and because they speak in common, it is called 『is』. Second, with regard to the Dharma, the true nature of all dharmas is the same in ancient times and now, therefore it is called 『Thus』, and to speak truthfully, it is called 『is』. Third, with regard to the Sangha, because Ānanda heard and hoped for the Buddha's fundamental teachings, and what he transmitted is without difference, therefore it is called 『Thus』, and he is forever free from faults and errors, therefore it is called 『is』.' From this, it can be seen that they speak in common, in accordance with the truth, without error, and what is transmitted is without difference, therefore the sutra is trustworthy. Therefore
上合有一十五釋。
言「我聞」者，傳法菩薩自指己身，言如是法親從佛聞，故名我聞，非謂「我」者定屬一人。我謂諸蘊世俗假者，然我有三：一妄所執我，謂外道等所橫計我。二假施設我，謂大涅槃樂、凈、常、我，除二乘倒強施設故。三世流佈我，謂世共傳天授、祠授等。今傳法者隨順世間指自稱我，不同前二，即是無我之大我也。
問：
諸佛說法本除我執，何故不稱「無我」乃言「我聞」？
答：
有四義：一言說易故，若說無我通蘊處界，知此說誰。二順世間故。三除無我怖故，言無我者，為誰修學？四有自他、染凈、因果、事業等故，所以稱我。
問：
若爾，何故不稱名字但稱我耶？
答：
有三義：一示不乖俗，宗雖顯真、語不乖俗，理雖顯妙、言不乖粗，欲顯真諦不離俗故。二我者主宰自在之義。《集法傳》云：「有三阿難：一阿難陀，云慶喜，持聲聞藏。二阿難跋陀，云喜賢，持獨覺藏。三阿難伽羅，云喜海，持菩薩藏。但是一人，隨德名別。」由是阿難，多聞、聞持、其聞積集，三慧齊備文義並持，於三藏教總持自在，若稱名字雖順正理，無于諸法得自在義。由斯稱我不道阿難。
三「我」者親義，世間共言「我見、我聞」
【現代漢語翻譯】 現代漢語譯本 上合篇共有十五種解釋。
關於『我聞』的說法，是傳法的菩薩自己指稱自身，說這些法是親自從佛陀那裡聽聞的，所以稱為『我聞』，並非說『我』一定是指某一個人。『我』指的是諸蘊（skandha，構成個體的五種要素）、世俗的假象，然而『我』有三種：一是妄所執我，指外道等錯誤地執著為真實存在的『我』；二是假施設我，指大涅槃（Mahāparinirvāṇa，佛教的最高目標）所說的樂、凈、常、我，爲了破除二乘（聲聞和緣覺）的顛倒見而勉強設立的；三是世流佈我，指世間普遍流傳的天授、祠授等。現在傳法的人隨順世間的習慣，指稱自己為『我』，不同於前兩種，這實際上是無我的大我。
問：
諸佛說法本來是爲了去除我執，為什麼不稱『無我』而說『我聞』呢？
答：
有四種原因：一是言說方便，如果說無我，涵蓋了蘊、處、界（ayatana, dhātu，佛教對世界的分類），難以知道說的是誰。二是順應世間習慣。三是消除對無我的恐懼，如果說無我，那麼是誰在修行學習？四是因為有自體和他體、染污和清凈、因和果、事業等，所以稱『我』。
問：
如果這樣，為什麼不稱呼名字而只稱『我』呢？
答：
有三種原因：一是表示不違背世俗，宗義雖然彰顯真理，但言語不違背世俗；道理雖然精妙，但言辭不違背粗淺，想要顯示真諦不離世俗。二是『我』有主宰自在的含義。《集法傳》中說：『有三個阿難（Ānanda，佛陀的十大弟子之一）：一是阿難陀（Ānanda），意思是慶喜，持有聲聞藏（Śrāvakapiṭaka，小乘佛教經典）；二是阿難跋陀（Ānanda-bhadra），意思是喜賢，持有獨覺藏（Pratyekabuddha-piṭaka，辟支佛經典）；三是阿難伽羅（Ānanda-kara），意思是喜海，持有菩薩藏（Bodhisattva-piṭaka，大乘佛教經典）。但這實際上是一個人，隨著功德不同而名稱不同。』因此，阿難多聞、聞持，他的聽聞積累，三慧（聞、思、修）齊備，文義並持，對於三藏教法總持自在，如果稱呼名字雖然順應正理，但沒有對於諸法得自在的含義。因此稱『我』而不說阿難。
三是『我』有親切的含義，世間普遍說『我見、我聞』。
【English Translation】 English version There are fifteen explanations in the Shanghe chapter.
Regarding the statement 'I heard,' the Dharma-transmitting Bodhisattva refers to himself, saying that these teachings were personally heard from the Buddha, hence the name 'I heard.' It does not mean that 'I' necessarily refers to a single person. 'I' refers to the skandhas (the five aggregates constituting an individual), the conventional illusions of the world. However, there are three types of 'I': first, the falsely clung-to 'I,' referring to the 'I' wrongly conceived by externalists; second, the provisionally established 'I,' referring to the bliss, purity, permanence, and self of the Great Nirvana (Mahāparinirvāṇa, the ultimate goal of Buddhism), which are provisionally established to dispel the inverted views of the Two Vehicles (Śrāvakas and Pratyekabuddhas); third, the 'I' commonly circulated in the world, referring to the divinely bestowed, sacrifice-bestowed, etc., commonly transmitted in the world. The Dharma-transmitting person now follows worldly customs, referring to himself as 'I,' which is different from the previous two, and is actually the great 'I' of no-self.
Question:
The Buddhas' teachings are originally intended to remove the attachment to self, so why not say 'no-self' but say 'I heard'?
Answer:
There are four reasons: first, it is easier to speak. If one says 'no-self,' it encompasses the skandhas, ayatanas (sense bases), and dhātus (elements), making it difficult to know who is being referred to. Second, it conforms to worldly customs. Third, it eliminates the fear of no-self. If there is no self, then who is practicing and learning? Fourth, because there are self and other, defilement and purity, cause and effect, activities, etc., therefore it is called 'I'.
Question:
If so, why not call the name but only call 'I'?
Answer:
There are three reasons: first, it shows non-contradiction to customs. Although the doctrine reveals the truth, the language does not contradict customs; although the principle is profound, the words do not contradict the coarse, wanting to show that the true meaning is not separate from the mundane. Second, 'I' has the meaning of sovereignty and freedom. The Samgitiparyaya says: 'There are three Ānandas (one of the ten great disciples of the Buddha): first, Ānanda, meaning Joyful, who holds the Śrāvakapiṭaka (the collection of scriptures of the Hearers); second, Ānanda-bhadra, meaning Joyful and Virtuous, who holds the Pratyekabuddha-piṭaka (the collection of scriptures of the Solitary Buddhas); third, Ānanda-kara, meaning Joyful Sea, who holds the Bodhisattva-piṭaka (the collection of scriptures of the Bodhisattvas). But this is actually one person, with different names according to different merits.' Therefore, Ānanda is learned, holds what he hears, his accumulation of hearing, the three wisdoms (hearing, thinking, and cultivating) are complete, and he holds both the text and the meaning. He has complete mastery over the teachings of the Three Pitakas. Although calling the name conforms to the correct principle, it does not have the meaning of obtaining freedom over all dharmas. Therefore, 'I' is used instead of Ānanda.
Third, 'I' has the meaning of intimacy. The world commonly says 'I see, I hear.'
，此將為親證。若言「阿難聞」，或非親聞從他傳受，今顯親聞世尊所說非是傳聞，破他疑網故不稱字但言「我聞」。「聞」謂耳根發識聽受所說。今廢耳別、就我總稱，故云「我聞」。雖依大乘根、識、心所對境和合方名為聞，然根五義勝於識等，故根名聞。根五義者，所謂依、發、屬、助、如根。如根者，如根明昧識亦明昧，若但聞聲可唯在耳，既緣名義便在意中。故《瑜伽》言：「聞謂比量」，耳根名聞者，親聞于聲，與意為門意方聞故，以二為門熏習在總，因聞所成總名為聞，廢別耳、意總名「我聞」。
問：
慶喜於時親亦見覺知佛所說，何故但言「我聞」不言「我見」等？
答：
有三義：一欲證深理要先聞法，名等詮義非色等故。二此界以聲而為佛事，聲為所依名等有故。三希證菩提要聞熏習，由聞熏習成出世故。由斯經首不說「見、覺、知」，唯說「我聞」。據實於時亦見佛說，諸餘佛土以光明等而為佛事，可言見等，於此義中應生分別。
問：
為佛說法言我能聞，為佛不說言我聞耶？
答：
有二解。一者龍軍等言：「佛唯有三法，謂大定、智、悲。久離戲論曾不說法，由佛慈悲本願緣力，眾生識上文義相生，此文義相雖親依自善根力起，而
就強緣名為佛說，由耳根力及自意變故名我聞，以為體性。故無性云：隨墮八時，聞者識上，直、非直說，聚集顯現，以為體性。彼自難云：若爾，云何菩薩能說？」彼論初言：「薄伽梵前，已能善入大乘菩薩，為顯大乘體大，故說〈攝大乘品〉，故為此難。」論復自答：「彼增上生故作是說，譬如天等增上力故，令于夢中得論咒等，故經亦言：始從成道終至涅槃，于其中間不說一字。如母齒指，子生喚解。」二者親光等言：「佛身具有蘊、處、界等，由離分別名無戲論，豈不說法名無戲論？謂宜聞者善根本願緣力，如來識上文義相生，此文義相是佛利他善根所起，名為佛說，聞者識上雖不親得，然似彼相分明顯現，故名我聞。」世親說言：「謂余相續識差別故，令余相續差別識生，彼此互為增上緣故。由此經說：我所說法如手中葉，未所說法如林中葉，如末尼、天鼓無思而作事故。」此中二解隨彼兩文，綺互解釋。應知說此「如是我聞」，意避增減異分過失，謂如是法，我從佛聞，非他展轉顯示。聞者有所堪能，諸有所聞皆離增減異分過失，非如愚夫無所堪能。諸有所聞或不能離增減異分，結集法時傳佛教者，依如來教初說此言，為令眾生恭敬信受，言如是法我從佛聞，文義決定無所增減，是故聞者應正聞已，如理
【現代漢語翻譯】 現代漢語譯本 對於因緣和合而勉強稱之為『佛說』的，是憑藉耳根的力量以及自身意念的變化，而稱之為『我聞』，並以此作為其體性。《無性論》中說：『隨著墮入八時，聽聞者意識上，直接或間接的言說，聚集顯現，以此為體性。』 他自己反駁說：『如果這樣，菩薩如何說法呢？』 該論最初說：『在薄伽梵（Bhagavan，世尊）前，已經能夠很好地進入大乘的菩薩，爲了彰顯大乘的體性廣大，所以宣說了《攝大乘品》，因此才會有這個疑問。』 論中又自己回答說：『他們因為增上生的緣故才這樣說，譬如天人等憑藉增上的力量，使得在夢中獲得論議、咒語等，所以經中也說：從開始成道直到涅槃，在這期間沒有說過一個字。』 就像母親用牙齒指東西，孩子出生后就明白瞭解一樣。 第二種解釋是親光等人說：『佛身具有蘊（skandha，五蘊）、處（ayatana，十二處）、界（dhatu，十八界）等，因為遠離分別而稱為無戲論，難道說法不是無戲論嗎？』 這是說應該聽聞者具有善根、本願的因緣力量，如來意識上產生文句和義理的形象，這些文句和義理的形象是佛陀利他善根所產生的，稱為『佛說』，聽聞者的意識上雖然不能直接獲得，但似乎有那樣的形象分明地顯現，所以稱為『我聞』。 世親（Vasubandhu）說：『這是說因為其他相續的意識差別，使得其他相續的差別意識產生，彼此互為增上緣的緣故。』 因此經中說：『我所說的法如手中的葉子，未說的法如林中的葉子，就像如意寶珠（Mani）、天鼓一樣，不用思慮就能成就事情。』 這兩種解釋可以根據那兩篇文章，互相交錯地解釋。 應該知道說這句話『如是我聞』，是爲了避免增減異分的過失，意思是說這樣的法，我是從佛陀那裡聽聞的，不是他人輾轉傳述的。 聽聞者具有某種能力，所有聽聞到的都遠離增減異分的過失，不像愚夫沒有能力，所有聽聞到的或許不能遠離增減異分。 結集佛法時，傳達佛教的人，依據如來的教導最初說這句話，是爲了讓眾生恭敬信受，說這樣的法我是從佛陀那裡聽聞的，文句和義理是確定的，沒有增減，所以聽聞者應該正確地聽聞后，如理思惟。
【English Translation】 English version That which is nominally called 'Buddha's words' (Fo shuo) due to strong conditions, and that which is called 'Thus I have heard' (Wo wen) due to the power of the ear faculty and the transformations of one's own mind, is taken as its essence. Hence, the Wu Xing Lun (Treatise on No-Self-Nature) says: 'As one falls into the eight times, on the consciousness of the listener, direct or indirect speech, gathered and manifested, is taken as its essence.' He himself refutes, saying: 'If so, how can a Bodhisattva speak?' That treatise initially says: 'Before Bhagavan (世尊, The Blessed One), Bodhisattvas who have already well entered the Mahayana, in order to manifest the greatness of the Mahayana essence, therefore spoke the She Da Cheng Pin (Chapter on Compendium of the Mahayana), hence this difficulty.' The treatise then answers itself: 'They speak in this way because of the cause of superior birth, just as gods and others, due to superior power, cause one to obtain discourses, mantras, etc., in dreams. Therefore, the sutra also says: From the beginning of enlightenment until the end of Nirvana, not a single word was spoken in between.' It is like a mother pointing with her teeth, and the child understands when born. The second explanation is that of Qin Guang (親光) and others, who say: 'The Buddha's body possesses skandhas (蘊, aggregates), ayatanas (處, sense bases), dhatus (界, elements), etc., and is called non-conceptualization because it is free from discrimination. Is not speaking non-conceptualization?' This means that the listener should have the power of the roots of goodness and the vows of the original aspiration, and the images of sentences and meanings arise on the consciousness of the Tathagata (如來, Thus Come One). These images of sentences and meanings are produced by the Buddha's altruistic roots of goodness and are called 'Buddha's words.' Although the listener's consciousness cannot directly obtain them, it seems that such images clearly appear, hence it is called 'Thus I have heard.' Vasubandhu (世親) says: 'This means that because of the difference in the consciousness of other continuums, the different consciousness of other continuums arises, and they mutually become the cause of increasing conditions.' Therefore, the sutra says: 'The Dharma I have spoken is like a leaf in the hand, and the Dharma not spoken is like the leaves in the forest, like a Mani (如意寶珠, wish-fulfilling jewel) or a heavenly drum, which accomplishes things without thought.' These two explanations can be interpreted interchangeably according to those two texts. It should be known that saying 'Thus I have heard' is to avoid the fault of increase, decrease, and difference. It means that this Dharma, I heard from the Buddha, not from others through transmission. The listener has some ability, and all that is heard is free from the fault of increase, decrease, and difference, unlike a fool who has no ability, and all that is heard may not be free from increase, decrease, and difference. When collecting the Dharma, those who transmit the Buddha's teachings, according to the Buddha's teachings, initially say this phrase, in order to make sentient beings respectfully believe and accept it, saying that this Dharma I heard from the Buddha, the sentences and meanings are definite, without increase or decrease, therefore the listener should correctly hear it and then contemplate it accordingly.'
思惟當勤修學。
經「一時」。
贊曰：第二說教時分也。此有二義：一法王啟化機器咸集，說聽事訖總名一時。二說者、聽者共相會遇，時分無別故言一時，機感、應化時無別故。初就剎那相續無斷說、聽，究竟假名「一時」。此有二解：一者道理時，說、聽二徒雖唯現在，五蘊諸行剎那生滅，即此現法有酬於前引后之義，即以所酬假名過去，即以所引假名未來，對此二種說為現在，此過未世並於現在法上假立，即說、聽者五蘊諸法剎那生滅前後相續，事緒究竟假立三世，總名一時，非一生滅之一時也。二者唯識時，說、聽二徒識心之上變作三時相狀而起，實是現在，隨心分限變作短長，事緒終訖總名一時。如夢所見謂有多生，覺位唯心都無實境；聽者心變三世亦爾，唯意所緣，是不相應行蘊，法界法處所攝。此言一時，一則不定約剎那，二則不定約相續，三則不定約四時六時八時十二時等，四則不定約成道已後年數時節名為一時，但是聽者根熟、感佛為說，說者慈悲、應機為談，說、聽事訖總名一時。不定約剎那等者，聽法之徒根器或鈍，說時雖短、聽解時長，或說者時長、聽者亦久，於一剎那猶未能解，故非剎那。亦不定約相續者，由能說者得陀羅尼，說一字義一切皆了，或能聽者得凈耳、意，聞
【現代漢語翻譯】 現代漢語譯本：應當勤奮地修習思惟。
經文：『一時』。
讚語說：這是指第二次說法教化的時分。這裡有兩種解釋：一是法王開啟教化，所有人都聚集在一起，說法和聽法的事情完畢，總稱為『一時』。二是說法者和聽法者共同相遇，時間上沒有差別，所以稱為『一時』，因為機緣感應和應化教導的時機沒有差別。最初就剎那的相續不斷來說，說法和聽法最終假名為『一時』。這裡有兩種解釋：一是道理上的『時』，說法者和聽法者雖然都只存在於現在，五蘊諸行的剎那生滅，即此現法有酬謝於前、引導於後的意義，就用所酬謝的假名為過去，用所引導的假名為未來，對於這兩種時間，說是現在，這過去和未來都是在現在法上假立的，即說法者和聽法者的五蘊諸法剎那生滅，前後相續，事情的頭緒最終假立為三世，總稱為『一時』，不是一生一滅的『一時』。二是唯識上的『時』，說法者和聽法者的識心之上變現出三種時間的相狀而生起，實際上是現在，隨著心的分限變現出長短，事情的頭緒終結完畢，總稱為『一時』。如同夢中所見，認為有很多生，覺悟時只是心，都沒有真實的境界；聽者心變現三世也是這樣，只是意識所緣，是不相應行蘊，是法界法處所攝。這裡說的『一時』，一則不一定指剎那，二則不一定指相續，三則不一定指四時、六時、八時、十二時等，四則不一定指成道以後的年數時節稱為『一時』，只是聽法的人根機成熟、感應到佛而為之說法，說法的人慈悲、應機而談，說法和聽法的事情完畢，總稱為『一時』。不一定指剎那等，是因為聽法的人根器或者遲鈍，說法的時間雖然短，聽解的時間卻長，或者說法的人時間長，聽法的人也聽了很久，在一剎那間仍然不能理解，所以不是剎那。也不一定指相續，因為能說法的人得到陀羅尼（Dharani，總持），說一個字的意義，一切都明白了，或者能聽法的人得到清凈的耳和意，聽聞
【English Translation】 English version: One should diligently cultivate learning and contemplation.
Sutra: 'At one time'.
The commentary says: This refers to the second time of teaching and transformation. There are two meanings here: First, the Dharma King initiates teaching, and all beings gather together. The matter of speaking and listening to the Dharma is completed, and this is collectively called 'at one time'. Second, the speaker and the listener meet together, and there is no difference in time, so it is called 'at one time', because there is no difference in the timing of karmic response and transformative guidance. Initially, in terms of the continuous flow of moments without interruption, the speaking and listening are ultimately nominally called 'at one time'. There are two explanations here: First, the 'time' in terms of principle. Although the speaker and the listener only exist in the present, the momentary arising and ceasing of the five aggregates and all activities, that is, this present Dharma has the meaning of repaying the past and guiding the future. The repayment is nominally called the past, and the guidance is nominally called the future. With respect to these two kinds of time, it is said to be the present. This past and future are both nominally established on the present Dharma, that is, the momentary arising and ceasing of the five aggregates of the speaker and the listener, the continuous flow of before and after, and the threads of events are ultimately nominally established as the three times, collectively called 'at one time', not the 'at one time' of one arising and ceasing. Second, the 'time' in terms of Consciousness-only. On the mind of the speaker and the listener, the appearances of the three times are transformed and arise, but in reality, it is the present. According to the limits of the mind, it transforms into short and long, and the threads of events are concluded and completed, collectively called 'at one time'. Just as what is seen in a dream is thought to be many lives, but in the state of awakening, it is only mind, and there is no real realm. The transformation of the listener's mind into the three times is also like this, it is only what the mind is aware of, it is the non-associated formations aggregate, and it is included in the Dharma realm and the Dharma sphere. This 'at one time' does not necessarily refer to a moment, nor does it necessarily refer to continuity, nor does it necessarily refer to four periods, six periods, eight periods, twelve periods, etc., nor does it necessarily refer to the years and seasons after enlightenment being called 'at one time'. It is only when the listener's roots are ripe and they are receptive to the Buddha that the Dharma is spoken for them, and when the speaker is compassionate and speaks according to the occasion, the matter of speaking and listening to the Dharma is completed, and this is collectively called 'at one time'. It does not necessarily refer to a moment, etc., because the listener's faculties may be dull, and although the time of speaking is short, the time of understanding is long, or the speaker's time is long, and the listener has also listened for a long time, and still cannot understand it in a moment, so it is not a moment. Nor does it necessarily refer to continuity, because the speaker has attained Dharani (Dharani, total retention), and when he speaks the meaning of one word, everything is understood, or the listener has attained pure ears and mind, and hears
一字時一切能解，故非相續。由於一會聽者根機有利有鈍，如來神力或延短念為長劫，或促多劫為短念，亦不定故，總約說、聽究竟名為一時。亦不定約四時六時八時十二時者，一日、一月照四天下，長短、暄寒、近遠、晝夜諸方不定，恒二天下同起用故。又除已下上諸天等，無此四時及八時等，經擬上地、諸方流通，若說四時等流行不遍故。亦不定約成道已後年數時節者，三乘凡、聖所見佛身報化、年歲短長、成道已來近遠各不同故。經擬三乘凡聖同聞，故不別說成道已后若干年歲。然諸經中有說相續者，此經下云「說是法華經滿六十小劫」，即其事也。有說四時者，《涅槃經》言「二月十五日」。有說六時八時十二時，即《涅槃》云「于其晨朝嚼楊枝時」，《金剛般若》云「飯食訖收衣缽洗足已敷座而坐，日正午時」，《上生經》云「于初夜分舉身放光」，《遺教經》云「于其中夜寂然無聲」。有說成道已後年數時節者，《十地經》云「第二七日於他化自在天王宮摩尼寶藏殿內說華嚴經」，又《法華經》云「三七日中思惟是已，趣波羅奈轉四諦輪」，又《無量義》此經等云「我成道來四十餘年」等。雖有是說，隨一方域化土眾生聞見結集，且作是言，仍非初總題說法時，是故俱應總說一時。
問：
【現代漢語翻譯】 現代漢語譯本： 說『一時』，是因為一個『字』就能理解一切，所以不是相續不斷的。由於一次法會聽眾的根器有利有鈍，如來的神通力有時能將短暫的念頭延長為漫長的劫數，有時又能將多個劫數縮短為短暫的念頭，這些都是不確定的，所以總的來說，說法和聽法圓滿結束就稱為『一時』。也不一定是指四季、六時、八時、十二時，就像太陽和月亮照耀四大部洲，各地的長短、冷暖、遠近、晝夜都不一樣，因為總是兩個天下同時起作用。而且，除去以上諸天等，沒有四季和八時等概念，經典要擬向上界和各方流通，如果說四季等，就不能普遍流傳。也不一定是指成道以後的年數時節，因為三乘的凡夫和聖人所見到的佛身（報身和化身）、年歲長短、成道以來的遠近各不相同。經典要擬三乘的凡夫和聖人都能聽聞，所以不特別說成道以後多少年歲。然而，很多經典中有說相續不斷的，比如這部經的下文說『說是法華經滿六十小劫』，就是這樣的例子。有說四季的，《涅槃經》說『二月十五日』。有說六時八時十二時的，比如《涅槃經》說『于其晨朝嚼楊枝時』，《金剛般若經》說『飯食訖收衣缽洗足已敷座而坐，日正午時』，《上生經》說『于初夜分舉身放光』，《遺教經》說『于其中夜寂然無聲』。有說成道以後年數時節的，《十地經》說『第二七日於他化自在天王宮摩尼寶藏殿內說華嚴經』，又《法華經》說『三七日中思惟是已，趣波羅奈轉四諦輪』，又《無量義經》等說『我成道來四十餘年』等。雖然有這些說法，都是隨著一方地域化土眾生的聞見而結集的，姑且這樣說，但都不是最初總題說法的時候，所以都應該總說『一時』。
問：
【English Translation】 English version: The reason for saying 'At One Time' is that everything can be understood with a single 'word,' so it is not continuous. Because the faculties of the listeners at a Dharma assembly are sharp or dull, the divine power of the Tathagata can sometimes extend a short thought into a long kalpa (aeon), or shorten many kalpas into a short thought. These are uncertain, so generally speaking, the complete ending of the Dharma teaching and listening is called 'At One Time.' It does not necessarily refer to the four seasons, six periods, eight periods, or twelve periods. Just as the sun and moon illuminate the four continents, the length of days, cold and warmth, distance, day and night are different in each place, because two continents always function simultaneously. Moreover, excluding the heavens above, they do not have concepts of four seasons or eight periods. The Sutra is intended to circulate upwards to the higher realms and to all directions. If it spoke of four seasons, it would not be able to circulate universally. It does not necessarily refer to the number of years and seasons after enlightenment, because the Buddha-body (reward body and transformation body), the length of years, and the distance from enlightenment seen by ordinary beings and sages of the Three Vehicles are all different. The Sutra is intended for ordinary beings and sages of the Three Vehicles to hear, so it does not specifically mention how many years after enlightenment. However, many Sutras do speak of continuity, such as this Sutra saying later, 'Having preached the Lotus Sutra for sixty small kalpas,' which is such an example. Some speak of the four seasons, such as the Nirvana Sutra saying 'February 15th.' Some speak of six periods, eight periods, or twelve periods, such as the Nirvana Sutra saying 'When chewing willow branches in the morning,' the Diamond Sutra saying 'Having finished eating, putting away the robes and bowl, washing the feet, laying out the seat and sitting down, at high noon,' the Sutra of Maitreya's Descent saying 'At the beginning of the night, emitting light from the whole body,' the Sutra of the Buddha's Last Teaching saying 'In the middle of the night, silently without sound.' Some speak of the number of years and seasons after enlightenment, such as the Ten Stages Sutra saying 'On the second seventh day, in the Mani Jewel Treasury Palace in the Heaven of Comfort Gained by Transformation of Others, preaching the Avatamsaka Sutra,' and the Lotus Sutra saying 'Having contemplated for three seven days, proceeding to Varanasi to turn the wheel of the Four Noble Truths,' and the Sutra of Immeasurable Meanings and others saying 'Since my enlightenment, more than forty years' and so on. Although there are these statements, they are all compiled according to what the beings in a particular region and land have heard and seen. They are spoken provisionally, but they are not the time of the initial general title of the Dharma teaching, so it should all be generally said 'At One Time.'
Question:
處中有凈穢，隨機定說處，時中凡聖殊，何容不別說？
答：
說處標凈、穢，凈、穢可定知，說時有短、長，聖、凡不可準，一會機宜有利有鈍，長時短時如何定準？故處可定說，而時但總言「一時」。
經「佛」。
贊曰：第三說教主也。梵云「佛陀」此略云「佛」；有慧之主，唐言「覺者」。覺有三義：一自覺，勝凡夫，凡夫不自覺故。二覺他，勝二乘，彼不覺他故。三覺行圓滿，勝諸菩薩，菩薩雖復修於二覺，行未滿故。《佛地論》云：「具一切智、一切種智，能自開覺亦能開覺一切有情，如睡夢覺、如蓮花開，故名為佛。」一切智者，能自開智，如睡夢覺智。觀于空智、理智、真智、無分別智，如所有也。總相而言，斷煩惱障得。一切種智者，覺有情智，如蓮花開智。觀于有智、事智、俗智、后所得智，盡所有也。總相而言，斷所知障得。準諸經梵本，皆稱本師名薄伽梵，佛教安置以此一言含諸德故；翻譯之主，意存省略，隨方生善故稱佛名。
問：
此三身中何身所攝？
答：
準處準機，應聲聞而為化佛。準文準器，教菩薩而即報身。感者根品不同，應現故通報、化。王城、鷲嶺，劫盡火燒，鹙子聞經，即化佛也。我土安隱，壽量長遠，文殊在中，
【現代漢語翻譯】 現代漢語譯本： 問：處所之中有清凈和污穢之分，根據不同情況確定所說的處所。時間上有凡夫和聖人之別，怎麼能不加以區分說明呢？
答：說明處所時，可以標明清凈或污穢，清凈和污穢是可以明確知道的。說明時間時，有長短之分，但聖人和凡夫的情況卻難以衡量。一次法會中，聽眾的根器有利有鈍，時間長短又如何確定標準呢？所以處所可以明確說明，而時間只能總括地說『一時』。
經文中的『佛』。
贊曰：第三是說明教主。梵語稱『佛陀』（Buddha），這裡簡稱為『佛』，意為有智慧的主人，漢語稱為『覺者』。覺有三種含義：一是自覺，勝過凡夫，因為凡夫不能自覺。二是覺他，勝過二乘，因為他們不能覺悟他人。三是覺行圓滿，勝過諸位菩薩，菩薩雖然修習自覺和覺他，但修行尚未圓滿。《佛地論》中說：『具備一切智和一切種智，能夠自己開悟，也能開悟一切有情眾生，如同從睡夢中醒來，如同蓮花開放，所以稱為佛。』一切智，是能夠自己開悟的智慧，如同從睡夢中醒來的智慧。觀察空智、理智、真智、無分別智，是如所有性。總的來說，是斷除煩惱障而獲得的。一切種智，是覺悟有情眾生的智慧，如同蓮花開放的智慧。觀察有智、事智、俗智、后得智，是盡所有性。總的來說，是斷除所知障而獲得的。根據各部佛經的梵文版本，都稱本師為薄伽梵（Bhagavan），佛教安立這個稱謂，是因為這一詞包含了各種功德。翻譯經典的法師，意在省略，隨順各地眾生的善根，所以稱佛名。
問：這三種佛身中，屬於哪一種佛身所攝？
答：根據處所和根機，應聲聞而示現的是化佛（Nirmanakaya）。根據經文和根器，教化菩薩的則是報身佛（Sambhogakaya）。所感應的眾生根器不同，所以應現的佛身也通於報身和化身。王舍城（Rajagrha）、鷲峰山（Vulture Peak），即使劫盡火燒，舍利弗（Sariputra）聽聞佛經，所見也是化佛。我的國土安穩，壽命長遠，文殊菩薩（Manjusri）在其中，
【English Translation】 English version: Question: Within places, there are pure and impure distinctions, and the place is determined according to the situation. In time, there are differences between ordinary beings and sages. How can these not be distinguished and explained?
Answer: When describing a place, one can indicate whether it is pure or impure, and purity and impurity can be clearly known. When describing time, there are short and long durations, but the conditions of sages and ordinary beings are difficult to measure. In one assembly, the faculties of the listeners are sharp and dull. How can the length of time be determined? Therefore, the place can be specifically described, while time can only be generally referred to as 'at one time'.
The 'Buddha' in the sutra.
Commentary: The third explains the teaching master. In Sanskrit, it is called 'Buddha' (Buddha), which is abbreviated here as 'Buddha', meaning the master of wisdom, and in Chinese, it is called 'Awakened One'. Awakening has three meanings: first, self-awakening, surpassing ordinary beings, because ordinary beings cannot awaken themselves. Second, awakening others, surpassing the two vehicles (Sravakas and Pratyekabuddhas), because they do not awaken others. Third, the perfection of awakening and practice, surpassing all Bodhisattvas, because although Bodhisattvas cultivate self-awakening and awakening others, their practice is not yet complete. The Buddhabhumi Sutra says: 'Possessing all-wisdom and all-knowing wisdom, able to awaken oneself and also able to awaken all sentient beings, like waking from a dream, like a lotus flower blooming, therefore it is called Buddha.' All-wisdom is the wisdom to awaken oneself, like the wisdom of waking from a dream. Observing emptiness-wisdom, principle-wisdom, true-wisdom, non-discriminating wisdom, is suchness. Generally speaking, it is obtained by cutting off the afflictive obscurations. All-knowing wisdom is the wisdom to awaken sentient beings, like the wisdom of a lotus flower blooming. Observing existence-wisdom, event-wisdom, conventional-wisdom, subsequent-wisdom, is all that exists. Generally speaking, it is obtained by cutting off the cognitive obscurations. According to the Sanskrit versions of various sutras, the original teacher is called Bhagavan (Bhagavan), Buddhism establishes this title because this word contains various merits. The masters who translate the scriptures intend to abbreviate and follow the good roots of sentient beings in various places, so they call the name of Buddha.
Question: Which of the three bodies does this belong to?
Answer: According to the place and faculties, the Nirmanakaya (transformation body) is shown to the Sravakas. According to the text and faculties, the Sambhogakaya (enjoyment body) is taught to the Bodhisattvas. The sentient beings who are influenced have different faculties, so the manifested Buddha body also includes the Sambhogakaya and Nirmanakaya. Rajagrha (Rajagrha) and Vulture Peak (Vulture Peak), even if the kalpa ends and is burned by fire, when Sariputra (Sariputra) hears the sutra, what he sees is also the Nirmanakaya. My land is peaceful and secure, and the lifespan is long, with Manjusri (Manjusri) in it,
即報身也。應化非真佛亦非說法者，推功歸本即法身也。所以《稱讚大乘功德經》住法界藏，明法身說。《佛地經》等住寶華王十八圓滿，乃報身說。此經王城跡即化佛說。據理而言，實通三佛，應物現身非定一故。《楞伽經》中說三佛身說法各別，皆說法故。由此劬師羅長者，睹三尺以發心，五百婆羅門見灰身而起信，無邊身之菩薩窮上界而有餘，住小聖之凡夫觀丈六而無盡。今顯主尊教隨定勝，初標教主令生喜心。
經「住王舍城耆阇崛山中」。
贊曰：第四所化處也。游化、居止目之為住，住者居止游化安處之義。居止在山、游化在城中，佛依此中游化安處。古人因此解聖、天、梵、佛等住，住名雖同、義意全別。語邃義幽之處曾不屬心，名同理別之文虛張援據，此為未可也。梵云矩奢揭羅補羅城，唐言上茅城，摩揭陀國之正中，古先君王所都之處，多出勝上吉祥茅草，因以為名。崇山四周以為外郭，西通狹徑、北辟山門，東西長、南北狹，週一百五十餘里，內宮子城週四十里，羯尼迦樹遍諸道路，華含殊馥色爛黃金，暮春之月林皆金色。宮城北門外有窣堵波，是提婆達多與未生怨王共為親友，放護財醉象欲害如來，如來指端出五師子，醉象𩢍伏之處；次此東北有窣堵波，是舍利子逢馬勝比丘得初
【現代漢語翻譯】 現代漢語譯本：這就是報身（Sambhogakāya）的體現。應化身（Nirmāṇakāya）並非真正的佛，也不是說法者，將功德歸於根本，那就是法身（Dharmakāya）。所以《稱讚大乘功德經》中說『住法界藏』，闡明的是法身說法。《佛地經》等經中說『住寶華王十八圓滿』，闡明的是報身說法。此經中『王舍城跡』，闡明的是化身佛說法。從道理上來說，實際上貫通了三身佛，應機顯現身形，並非固定不變。正如《楞伽經》中所說，三身佛說法各有不同，但都在說法。因此，劬師羅長者見到三尺金像而發菩提心，五百婆羅門見到佛陀灰身而生起信心，無邊身菩薩窮盡上界仍有剩餘，安住于小乘境界的凡夫觀丈六金身也覺得無窮無盡。現在彰顯主尊，教法隨著所度化對像而有所不同，首先標明教主，是爲了讓眾生生起歡喜心。
經文：『住王舍城耆阇崛山中』。
贊曰：這是第四個被教化之處。遊歷教化、居住停留，都可以稱為『住』，『住』有居住、停留、遊歷教化、安住等含義。居住在山中，遊歷教化在城中，佛陀依此遊歷教化、安住。古人因此解釋聖、天、梵、佛等『住』，雖然都用『住』這個名稱，但意義完全不同。對於深奧幽微之處，從未用心體會，只是在名稱相同但道理不同的文章中虛張聲勢地引用，這是不可取的。梵語『矩奢揭羅補羅城』（Rājagṛha），翻譯成漢語是『上茅城』，位於摩揭陀國（Magadha）的正中央，是古代君王所建都的地方，盛產吉祥的茅草，因此得名。崇山峻嶺環繞四周作為外城，西邊有一條狹窄的小路，北邊開闢了山門，東西長，南北窄，周長一百五十餘里，內宮子城周長四十里，羯尼迦樹（Karṇikāra）遍佈道路兩旁，花朵散發著奇異的香味，顏色像黃金一樣燦爛，暮春時節，樹林都呈現出金黃色。宮城北門外有一座窣堵波（stūpa），是提婆達多（Devadatta）與阿阇世王（Ajātaśatru）結為親友，放出護財醉象想要加害如來，如來指端放出五隻獅子，醉象被降伏的地方；緊挨著這座窣堵波的東北方，還有一座窣堵波，是舍利弗（Śāriputra）遇到馬勝比丘（Aśvajit）得到最初的...
【English Translation】 English version: This is also the manifestation of the Sambhogakāya (reward body). The Nirmāṇakāya (transformation body) is neither the true Buddha nor the one who preaches; attributing merit to the root is the Dharmakāya (dharma body). Therefore, the Sutra of Praising the Merits of the Great Vehicle says 'dwelling in the treasury of the Dharma realm,' clarifying the Dharma body's preaching. The Buddhabhūmi Sūtra and others say 'dwelling in the eighteen perfections of the Jeweled Flower King,' clarifying the Sambhogakāya's preaching. In this sutra, the 'traces of Rājagṛha' clarify the Nirmāṇakāya Buddha's preaching. In terms of principle, it actually penetrates the three bodies of the Buddha, manifesting forms according to circumstances, not fixed. As the Laṅkāvatāra Sūtra says, the three bodies of the Buddha preach differently, but all are preaching. Therefore, the elder Kuśila generated Bodhicitta upon seeing the three-foot golden image, the five hundred Brahmins arose faith upon seeing the Buddha's cremated remains, the Bodhisattva with boundless bodies exhausted the upper realms and still had more, and the ordinary person dwelling in the small vehicle viewed the sixteen-foot golden body and found it inexhaustible. Now, manifesting the main honored one, the teachings vary according to the object being taught; first, marking the teaching master is to generate joy in sentient beings.
Sutra: 'Dwelling in Mount Gṛdhrakūṭa in Rājagṛha.'
Commentary: This is the fourth place to be transformed. Traveling and teaching, residing and dwelling, can be called 'dwelling'; 'dwelling' has the meanings of residing, dwelling, traveling and teaching, and abiding peacefully. Residing in the mountains, traveling and teaching in the city, the Buddha relies on this to travel and teach, and abide peacefully. The ancients therefore explained the 'dwelling' of saints, gods, Brahmā, Buddhas, etc.; although the name 'dwelling' is the same, the meanings are completely different. For places with profound and subtle meanings, never having been experienced with the mind, merely citing articles with the same name but different principles is a false pretense, which is not acceptable. The Sanskrit word 'Rājagṛha' (Kushagarapura) translates to 'Upper Thatch City' in Chinese, located in the very center of Magadha, the place where ancient kings established their capitals, abundant in auspicious thatch grass, hence the name. Lofty mountains surround it as the outer city, with a narrow path to the west and a mountain gate opened to the north, long from east to west and narrow from north to south, with a circumference of more than one hundred and fifty li, the inner palace city with a circumference of forty li, Karṇikāra trees are all over the roads, the flowers emit a strange fragrance, the color is as brilliant as gold, in the late spring months, the forests all appear golden. Outside the north gate of the palace city is a stūpa, where Devadatta and King Ajātaśatru became friends, releasing a drunken elephant guarding wealth to harm the Tathāgata, the Tathāgata emitted five lions from his fingertips, the place where the drunken elephant was subdued; next to this stūpa to the northeast, there is another stūpa, where Śāriputra encountered the Bhikṣu Aśvajit and obtained the initial...
果處；次此正北不遠有大深坑，是室利鞠多此云勝密，火坑、毒飯欲害佛處。宮城東北行十四五里，至姞栗陀羅矩吒山，唐言鷲峰亦謂鷲臺，接北山之陽，孤標特起，既棲棲鷲鳥，又類高臺，空翠相映濃淡分色，佛成道後向五十年，多居此山廣說妙法。舊云耆阇崛山，乃云靈鷲山，鷲鳥於此食人尸，名靈鷲山訛而略也。頻婆娑羅王為聞法故興發人徒，自山麓至岑峰跨谷陵巖編石為階，廣十餘步，長五六里，路有二窣堵波，一謂下乘，即王至此徒行以進；二謂退凡，即簡凡人不令同往。其山頂東西長南北狹，臨崖西埵有磚精舍，高廣奇制東辟其戶，如來在世多居說法。今作說法之像，量等如來之身，精舍東有長石，佛經行所履也。傍有大石，高丈四五週三十餘步，是天授遙擲擊佛傷足出血者也。其南岸下有窣堵波，佛說《法華經》處。山城北門行一里餘至迦蘭陀竹園，園東有窣堵波，未生怨王分得舍利建之供養。竹林園西南行五六里，南山之陰，大竹林中有大石室，是大迦葉波結集法藏之處。竹林園北二百餘步至迦蘭陀池，池西北二三里餘，至曷羅阇結利呬城，唐言王舍，外郭已壞無復遺堵，內城雖毀基趾猶存，週二十餘里面有一門，初頻婆娑羅王都在上茅宮城，編戶之家頻遭火害，一家縱逸四鄰罹災，不安其居眾庶嗟
怨。王曰：我以不德人庶遭患，修何德業可以攘之？群臣白言：大王德化黎庶不謹，請制嚴科以懲后犯，若更有犯遷之寒林。寒林者棄屍之所，俗謂不祥之地。人絕游往，便同棄屍。彼既恥居，當自攝謹。王遂其言以施嚴令，乃先宮內自失火害。王曰：我其遷矣。乃命太子監攝留事，自遷寒林。吠舍厘王聞住於野，集軍來伐，邊候奏聞，王遂建城而居，以王先舍於此，故稱王舍城焉。有云至未生怨嗣位已後方筑此城，乃更為高厚，非新筑也。至無憂王遷都波吒厘，以王舍城施婆羅門，故今城中無復凡庶，唯婆羅門咸千家矣。古人有說：山城為王舍城，有九億家；或云置千王於此。皆謬也。王都既在王舍，佛住鷲峰，城山兩處雙彰自他、二化俱說，利緇、素故。論云：「序分成就者，此法門示現二種義成就：一者一切法門中最勝故，如王舍城勝餘一切城舍故，城乃摩揭陀國之正中，人王之所都處，表一乘乃三乘之中道，法王之所住境城既勝餘城故，經勝餘經故也。二者示現自在功德成就故，如耆阇崛山勝餘諸山，顯此法勝故，俱蘇摩城既是山城，近於王舍乃有多山，此山獨勝高而顯故，表法高顯出過二乘，自在巍巍功德滿故。」或如城勝餘城，無麗物而不出；法勝餘法，無嘉德而不具；山勝餘山，為好鳥之所棲止；法勝
【現代漢語翻譯】 怨。（國王說：我因為沒有德行，百姓遭遇禍患，修什麼樣的德行可以消除它？）群臣稟告說：大王教化百姓不夠謹慎，請制定嚴厲的法令來懲罰後來的犯事者，如果再有犯事的，就把他們遷到寒林。（寒林是丟棄屍體的地方，世俗認為是是不祥之地。人們斷絕來往，（他們）就和被丟棄的屍體一樣。他們既然恥于居住在那裡，應當自己約束自己。）國王聽從了他們的話，施行嚴厲的法令，結果先是宮內自己失火受災。國王說：我該遷走了。於是命令太子代理留守事務，自己遷到寒林。吠舍厘王（Vaishali King）聽說（他）住在郊外，集結軍隊來攻打，邊境的守衛報告了這件事，國王於是建造城池居住，因為國王先前捨棄（王宮）住在這裡，所以稱為王舍城（Rajagriha，意為國王的住所）。有人說阿阇世王（Ajatasattu）繼位以後才建造這座城，而且更加高大堅固，不是新造的。到阿育王（Ashoka）遷都波吒厘（Pataliputra），把王舍城施捨給婆羅門，所以現在城中沒有平民百姓，只有婆羅門一千戶。古人有說：山城是王舍城，有九億戶人家；或者說在這裡安置了一千個國王。這些都是錯誤的。國王的都城既然在王舍城，佛陀住在鷲峰山（Vulture Peak），城和山兩處同時彰顯（佛陀）自身和（其他人的）教化，同時宣說利益僧侶和在家信徒的教義。論中說：『序分成就，這個法門顯示兩種意義的成就：一是所有法門中最殊勝的，就像王舍城勝過其他一切城舍，城是摩揭陀國（Magadha）的正中心，是人王的都城所在，象徵一乘是三乘的中道，是法王的住所。城既然勝過其他城，所以經也勝過其他經。二是顯示自在功德的成就，就像耆阇崛山（Grdhrakuta，意為鷲峰山）勝過其他山，顯示此法殊勝。俱蘇摩城（Kusumapura）既然是山城，靠近王舍城有很多山，這座山獨一無二，高而顯眼，象徵佛法高顯，超過二乘，自在巍峨，功德圓滿。』或者像城勝過其他城，沒有美好的事物不從這裡出產；佛法勝過其他法，沒有美好的德行不具備；山勝過其他山，是美好鳥類的棲息之所；佛法勝過其他法
【English Translation】 Resentment. The king said: 'Because of my lack of virtue, the people suffer calamity. What kind of virtue should I cultivate to dispel it?' The ministers reported: 'Your Majesty's teaching of the people is not diligent enough. Please enact strict laws to punish future offenders. If there are any more offenders, move them to the 'cold forest'. (The 'cold forest' is a place where corpses are abandoned, commonly regarded as an ominous place. People cut off contact, (they) are like abandoned corpses. Since they are ashamed to live there, they should restrain themselves.)' The king followed their advice and implemented strict laws, but first, a fire broke out in the palace itself. The king said: 'I should move away.' So he ordered the crown prince to take charge of the remaining affairs and moved himself to the 'cold forest'. The Vaishali King, hearing that (he) was living in the wilderness, gathered troops to attack. The border guards reported this, and the king then built a city to live in. Because the king had previously abandoned (the palace) and lived here, it was called Rajagriha (meaning 'the king's residence'). Some say that Ajatasattu (Ajatasattu) built this city after he ascended the throne, and it was even taller and stronger, not newly built. When Emperor Ashoka (Ashoka) moved the capital to Pataliputra (Pataliputra), he gave Rajagriha to the Brahmins, so now there are no common people in the city, only a thousand Brahmin families. The ancients said: 'The mountain city is Rajagriha, with 900 million households; or it is said that a thousand kings were placed here.' These are all wrong. Since the king's capital was in Rajagriha, and the Buddha lived on Vulture Peak (Grdhrakuta), the city and the mountain both manifested (the Buddha's) own teachings and (the teachings of others), while simultaneously expounding the doctrines that benefit both monks and lay believers. The treatise says: 'The accomplishment of the introductory section, this Dharma-door shows the accomplishment of two meanings: First, it is the most supreme among all Dharma-doors, just as Rajagriha is superior to all other cities and residences. The city is the very center of Magadha (Magadha), the location of the human king's capital, symbolizing that the One Vehicle is the middle way of the Three Vehicles, the residence of the Dharma King. Since the city is superior to other cities, the sutra is also superior to other sutras. Second, it shows the accomplishment of self-mastery and merit, just as Vulture Peak (Grdhrakuta) is superior to other mountains, showing the superiority of this Dharma. Since Kusumapura (Kusumapura) is a mountain city, there are many mountains near Rajagriha, but this mountain is unique, tall and conspicuous, symbolizing that the Dharma is lofty and conspicuous, surpassing the Two Vehicles, with self-mastery, majestic, and full of merit.' Or, like a city that is superior to other cities, there is no beautiful thing that does not come from here; the Dharma is superior to other dharmas, there is no good virtue that is not possessed; the mountain is superior to other mountains, it is the habitat of beautiful birds; the Dharma is superior
余法，為上人之所止游故。復云妙喻通教、理，或教妙如城含妙理故，理高如山出二乘故，所以此經在王城居鷲嶺，有所表矣。般若通貫五門，舍衛豐其四德，故多居彼不依余處。金生麗水東俗所傳，提河有金西土咸悉，生死如河流不竭故，涅槃如金可寶重故，既河中而有金，表生死中而有圓寂，故於阿利羅拔提河邊說涅槃也。各有所表由來遠矣。古說：此經合居四處，初在靈山，二塔涌空中，三佛集凈土，四〈囑累品〉中分身佛還后居穢土。今解處三、說唯在二。處有三者，無復還穢。〈囑累〉居後分身方還，迄至經終皆唯凈土，復還變穢說經便訖。凈、穢唯二：一初在靈山穢土，二分身佛將集佛便變凈；並塔涌空，處有三也。說唯在二，初在地上靈山創會，為二乘等宣暢一乘；后塔涌空分身佛集，釋迦與多寶同座勸信此經，迄至經末佛令各還，說經事訖佛方居地，以後更不說《法華》，故知說處但唯有二。今標創會故說山城，住標化處，佛說化身，欲令三乘欣樂同故，顯佛悲深，乘、身俱妙，能于穢處而施化故；若標報佛及顯凈土，恐二乘眾疑非已分不能修故，由此但顯穢處、化身。
經「與大比丘眾萬二千人俱」。
贊曰：七成就中，自下第二眾成就也。眾成就以五門解釋：一顯來意，二彰權實，
三定多小，四明次第，五依論解。
來意有五：一為證信。標聽眾者，助成慶喜聞法可信。眾疑有三：一疑慶喜自談，二疑從他傳聞，三疑餘人所說。今顯同聞，證經可信。《智度論》云：「說時、方、人令生信故」。二為顯德。如天帝釋諸天圍繞、大梵天王梵眾圍繞等，今顯法王諸聖圍繞。三為啟請。利物之方必應所欲，次第宣唱先因後果，身是果體、行是因性、乘為所學；〈方便品〉下鹙子三請為乘權實故，顯令舍權就實之境；〈安樂行品〉文殊固請，正明舍權就實之行；〈壽量品〉中彌勒三請，為身權實故，顯舍權就實之果，因緣之經令除法慢。若不因請企意難生，故聲聞請境一乘正逗彼根悟，菩薩請行及果贊，證、因亦利之。四為當機。退菩提心者三根領悟，三週說一乘，菩薩領悟說壽量等，隨類獲益。聲聞凡夫遠塵離垢發菩提心，彼聖者類迴向大乘，菩薩凡夫疑網皆遣證真達聖，聖者菩薩得無生法忍等當得菩提，故為三機說斯妙法。五為引攝。當時眾集，為引當時，餘生發心經具陳者，為引今時眾生髮意，若無勝侶凈信不生。《佛地論》云「列菩薩者，輔翼圓滿；天龍等者，眷屬圓滿」，凈土尚然何況穢剎！上來五義併爲來意。
二者彰權實。如《佛地論》一處化佛凈穢土中，聲聞等實、菩薩
【現代漢語翻譯】 現代漢語譯本 『三定』指的是什麼，『四明次第』又是什麼，『五依論解』又是什麼？
佛陀降臨此地有五個目的：一是為作證和取信。標明聽眾，有助於使慶喜（阿難，Ananda）聽聞佛法一事顯得可信。大眾會有三種懷疑：一是懷疑慶喜自己編造，二是懷疑他從他人那裡道聽途說，三是懷疑是其他人說的。現在表明大家一同聽聞，可以證明佛經是可信的。《智度論》（Mahaprajnaparamita-sastra）中說：『說明時間、地點、人物是爲了使人產生信任。』二是為彰顯功德。如同帝釋天（Indra）被諸天圍繞、大梵天王（Mahabrahma）被梵眾圍繞一樣，現在彰顯法王（佛陀）被諸聖圍繞。三是爲了啟請。利益眾生的方法必然要符合他們的願望，依次宣講先因後果，身是果體、行是因性、乘為所學；〈方便品〉（Upaya-kausalya-parivarta）中舍利弗（Sariputra）三次請求是爲了說明乘的權宜和真實，彰顯使人捨棄權宜而趨向真實的境界；〈安樂行品〉（Sukhavati-vyuha-parivarta）中文殊菩薩（Manjusri）懇切請求，正是爲了闡明捨棄權宜而趨向真實的修行；〈壽量品〉（Tathagata-ayu-pramana-parivarta）中彌勒菩薩（Maitreya）三次請求，是爲了說明身的權宜和真實，彰顯捨棄權宜而趨向真實的結果，因緣之經可以去除法慢。如果不通過請求，企盼之意難以產生，所以聲聞（Sravaka）請求境界，一乘（Ekayana）才能真正契合他們的根器，使他們覺悟，菩薩（Bodhisattva）請求修行和果報，也能讚歎、證明因，同樣能利益他們。四是爲了當機。退失菩提心的人，上中下三根都能領悟，三週說法，宣說一乘，菩薩領悟，宣說壽量等等，都能隨其類別獲得利益。聲聞凡夫遠離塵垢，發起菩提心，那些聖者回向大乘，菩薩凡夫疑慮消除，證得真如，達到聖境，聖者菩薩獲得無生法忍等等，當得菩提，所以為這三類根器的人宣說這種妙法。五是爲了引導和攝受。當時大眾聚集，是爲了引導當時的人，經中詳盡陳述餘生發心，是爲了引導現在眾生髮心，如果沒有殊勝的同伴，清凈的信心難以產生。《佛地論》（Buddhabhumi-sastra）中說：『列出菩薩，是爲了輔助圓滿；天龍等等，是爲了眷屬圓滿』，凈土尚且如此，何況是穢土！以上五種意義都是佛陀降臨的目的。
第二點是彰顯權宜和真實。如同《佛地論》（Buddhabhumi-sastra）中一處化佛在凈土和穢土中，聲聞等等是真實，菩薩
【English Translation】 English version What are the 'Three Determinations'? What is the 'Fourfold Clarity in Sequence'? What is the 'Fivefold Reliance on Treatise Explanation'?
The Buddha's coming here has five purposes: First, to attest and inspire faith. Identifying the audience helps to make Ananda's (Ananda) hearing of the Dharma credible. The assembly may have three doubts: first, that Ananda fabricated it himself; second, that he heard it secondhand from others; and third, that it was said by someone else. Now, by showing that everyone heard it together, it can be proven that the Sutra is credible. The Mahaprajnaparamita-sastra states: 'Explaining the time, place, and people is to generate faith.' Second, to manifest virtue. Just as Indra (Indra) is surrounded by devas, and Mahabrahma (Mahabrahma) is surrounded by Brahma's retinue, now the Dharma King (Buddha) is shown to be surrounded by sages. Third, to request. The method of benefiting beings must accord with their desires, sequentially proclaiming cause and effect, with the body as the fruit, practice as the cause, and the vehicle as what is to be learned; in the Upaya-kausalya-parivarta, Sariputra's (Sariputra) three requests were to explain the expedient and the real of the vehicle, manifesting the state of abandoning the expedient and turning to the real; in the Sukhavati-vyuha-parivarta, Manjusri's (Manjusri) earnest request was precisely to elucidate the practice of abandoning the expedient and turning to the real; in the Tathagata-ayu-pramana-parivarta, Maitreya's (Maitreya) three requests were to explain the expedient and the real of the body, manifesting the result of abandoning the expedient and turning to the real, the Sutra of causes and conditions can remove Dharma pride. If not through request, the intention of anticipation is difficult to arise, so the Sravakas' (Sravaka) request for the realm, the Ekayana (Ekayana) can truly accord with their faculties, enabling them to awaken, the Bodhisattvas' (Bodhisattva) request for practice and reward can also praise and prove the cause, equally benefiting them. Fourth, to be appropriate to the capacity. Those who have regressed from Bodhicitta, the three capacities of superior, middling, and inferior can all comprehend, the three rounds of Dharma, proclaiming the Ekayana, the Bodhisattvas comprehend, proclaiming the life span, etc., all can obtain benefit according to their category. Sravaka ordinary people, far from defilement, generate Bodhicitta, those sages turn towards the Mahayana, Bodhisattva ordinary people dispel doubts, realize Suchness, attain the state of sainthood, saintly Bodhisattvas obtain the non-origination Dharma-kshanti, etc., should attain Bodhi, so for these three types of capacities, this wonderful Dharma is proclaimed. Fifth, to guide and gather. The assembly at that time was to guide those at that time, the Sutra elaborately states the generation of Bodhicitta in future lives, to guide sentient beings of the present time to generate intention, if there are no superior companions, pure faith is difficult to arise. The Buddhabhumi-sastra states: 'Listing the Bodhisattvas is to assist in perfection; the devas and nagas, etc., are to perfect the retinue,' the Pure Land is still like this, how much more so is the impure land! The above five meanings are all the purpose of the Buddha's coming.
The second point is to manifest the expedient and the real. Just as in the Buddhabhumi-sastra, in one place the transformation Buddha is in the Pure Land and the impure land, the Sravakas etc. are real, the Bodhisattvas
為權；報土之中，菩薩為實、聲聞等權。今此化、報俱有，隨應兩實二權。初列靈山化佛，菩薩在中為權，眾生見於劫盡凈土常安，壽量無邊，報身報土聲聞等眾非實。況多寶、分身悉為化現，準知報、化、權、實理彰。論中既說有化聲聞，滿慈等是，自余化眾，多寶、分身等也。
三定多少者，初有十五眾：一高名大德眾，二無名大德眾，三尊重諸尼眾，四內眷諸尼眾，五聖德難思眾，六帝釋諸天眾，七三光四王眾，八二自在眾，九色界諸天眾，十龍眾，十一緊那羅眾，十二乾闥婆王眾，十三阿修羅眾，十四迦樓羅眾，十五人王眾。
復有六眾：一多寶，二分身，三龍宮，四涌出，五妙音，六普賢。此眾二徒，聞法證法、行法持法、說法護法有差別故。此中有六門異：一三乘無獨覺，獨覺多分出無佛世，教雖被彼時無果成，故不在會，《仁王經》中即具有之，下文亦陳有求彼者。二三界無無色界，光照有緣可來聞法，彼界光所不及、機亦不熟，所以不來，《仁王》亦有。三五趣無地獄，光雖照彼，無緣不來。來有二義：一光照，二有緣。地獄光臨，無緣不至，無色並𨷂，所以不來。一乘進習必假容豫之身，地獄苦逼無暇可習。《陀羅尼經》本息眾苦，威力所致，地獄亦來。此經進善，彼無容暇，故彼不
【現代漢語翻譯】 現代漢語譯本： 對於權宜之計，在報土（報身佛所居住的凈土）之中，菩薩是真實的，聲聞等是權宜之計。現在這裡化土（化身佛所教化的國土）和報土都有，根據情況，兩者都有真實和權宜。首先列出靈山會上化身佛，菩薩在其中是權宜之計，眾生看到劫盡之時凈土仍然安穩常在，壽命無邊，報身和報土中的聲聞等大眾不是真實的。更何況多寶佛和分身佛都是化現，由此可知報身、化身、權宜和真實的道理顯明。論中既然說有化身的聲聞，比如滿慈（Purṇa Maitrāyaṇīputra）等就是，其餘的化身大眾，就是多寶佛和分身佛等。
三、確定聽眾的數量，最初有十五類聽眾：一、高名大德眾，二、無名大德眾，三、尊重諸比丘尼眾，四、內眷諸比丘尼眾，五、聖德難思眾，六、帝釋諸天眾，七、三光四王眾，八、二自在眾，九、**諸天眾，十、龍眾（Nāga），十一、緊那羅眾（Kiṃnara），十二、乾闥婆王眾（Gandharva），十三、阿修羅眾（Asura），十四、迦樓羅眾（Garuda），十五、人王眾。
又有六類聽眾：一、多寶佛（Prabhūtaratna），二、分身佛，三、龍宮，四、涌出菩薩，五、妙音菩薩（Gadgadasvara），六、普賢菩薩（Samantabhadra）。這些聽眾分為兩類，因為聽聞佛法、證悟佛法、修行佛法、受持佛法、宣說佛法和護持佛法有所差別。這裡面有六個不同之處：一、三乘（聲聞乘、緣覺乘、菩薩乘）中沒有獨覺乘，獨覺乘大多出現在沒有佛的時代，教法雖然施於他們，但沒有成果，所以不在法會上。《仁王經》（Kāraṇḍavyūha Sūtra）中就包含有獨覺乘，下文也陳述有求獨覺乘的人。二、三界（欲界、色界、無色界）中沒有無想天，佛光照耀有緣眾生可以來聽聞佛法，那些佛光照不到的地方，或者根機不成熟的眾生，所以不來。《仁王經》中也有類似說法。三、五趣（地獄、餓鬼、畜生、人、天）中沒有地獄道的眾生，佛光雖然照到地獄，但沒有因緣不能來。能來聽法有兩個條件：一是佛光照耀，二是有因緣。佛光照臨地獄，但沒有因緣不能來，無色界和𨷂（此處原文有誤，應為'邊地'）也是如此，所以不來。修習一乘佛法必須要有寬裕的身體，地獄的痛苦逼迫沒有空閑可以修習。《陀羅尼經》（Dhāraṇī Sūtra）本來是止息眾苦，憑藉威力，地獄眾生也能來。這部經是增進善法，地獄眾生沒有空閑，所以他們不來。
【English Translation】 English version: Regarding expediency, within the Reward Land (the pure land where the Reward Body Buddha resides), Bodhisattvas are real, while Śrāvakas (Voice-Hearers) and others are expedient. Now, both the Transformation Land (the land where the Transformation Body Buddha teaches) and the Reward Land are present here, and according to the circumstances, both have reality and expediency. First, the Transformation Body Buddha at Vulture Peak is listed, with Bodhisattvas in the midst being expedient. Sentient beings see that even when the kalpa ends, the Pure Land remains stable and eternal, with limitless lifespan. The Śrāvakas and other beings in the Reward Body and Reward Land are not real. Moreover, Prabhūtaratna Buddha (多寶) and the manifested bodies are all transformations, from which it can be known that the principles of Reward Body, Transformation Body, expediency, and reality are clearly revealed. The treatise mentions that there are Transformation Body Śrāvakas, such as Pūrṇa Maitrāyaṇīputra (滿慈), and the remaining Transformation Body assemblies are Prabhūtaratna Buddha and the manifested bodies.
Third, determining the number of attendees, initially there are fifteen assemblies: 1. Assembly of highly renowned and virtuous individuals, 2. Assembly of unnamed virtuous individuals, 3. Assembly of respected Bhikṣuṇīs (nuns), 4. Assembly of inner circle Bhikṣuṇīs, 5. Assembly of inconceivable holy virtues, 6. Assembly of Indra (帝釋) and other devas (gods), 7. Assembly of the Three Lights and Four Heavenly Kings, 8. Assembly of the Two Autonomous Ones, 9. Assembly of ** Devas, 10. Nāga (龍) assembly, 11. Kiṃnara (緊那羅) assembly, 12. Gandharva (乾闥婆) King assembly, 13. Asura (阿修羅) assembly, 14. Garuda (迦樓羅) assembly, 15. Assembly of human kings.
There are also six assemblies: 1. Prabhūtaratna Buddha (多寶), 2. Manifested Buddhas, 3. Dragon Palace, 4. Bodhisattvas emerging from the earth, 5. Gadgadasvara Bodhisattva (妙音), 6. Samantabhadra Bodhisattva (普賢). These assemblies are divided into two categories because there are differences in hearing the Dharma, realizing the Dharma, practicing the Dharma, upholding the Dharma, expounding the Dharma, and protecting the Dharma. There are six differences here: 1. Among the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), there is no Pratyekabuddha (獨覺) Vehicle. Pratyekabuddhas mostly appear in times without a Buddha. Although the teachings are applied to them, there is no fruition, so they are not present at the assembly. The Kāraṇḍavyūha Sūtra (《仁王經》) includes them, and the following text also mentions those who seek the Pratyekabuddha Vehicle. 2. In the Three Realms (Desire Realm, Form Realm, Formless Realm), there is no Non-Thinking Heaven. The light of the Buddha shines on sentient beings with affinity who can come to hear the Dharma. Those places where the light does not reach, or where the faculties are not mature, do not come. The Kāraṇḍavyūha Sūtra also has a similar statement. 3. Among the Five Destinies (hell, hungry ghosts, animals, humans, devas), there are no beings from the hell realm. Although the light shines on hell, without the proper conditions, they cannot come. There are two conditions for coming to hear the Dharma: 1. the light shines, and 2. there is affinity. The light shines on hell, but without affinity, they cannot come. The Formless Realm and the border regions are also similar, so they do not come. Practicing the One Vehicle (Ekayāna) requires a leisurely body, but the suffering of hell is oppressive, leaving no time to practice. The Dhāraṇī Sūtra (《陀羅尼經》) originally alleviates suffering, and through its power, beings from hell can also come. This sutra promotes good deeds, but beings in hell have no leisure, so they do not come.
來。所以光照者，令見生厭故，令彼見光發心苦息故。四四眾無優婆塞優婆夷，下威儀成就中具列，初文略故。五八部無夜叉及摩睺羅伽，下亦具有。六二王無轉輪聖王，唯有小王，下亦具有，此後三無，下明所依威儀成就中，一切具列。
四明次第者，初眾分四：一聲聞眾，二菩薩眾，三八部眾，四諸王眾。或內護、外護為次，內護中聲聞、菩薩為次，聲聞中僧、尼為次，僧中有名、無名為次，尼中尊重、眷屬為次；外護中八部、人王為次。八部中天、非天為次，天中地居、空居為次，地居中帝、臣為次，空居中非禪主、禪主為次。后眾次第者，證法眾、開塔眾、經利廣大眾、持法無邊眾、他方行法眾、他方勸持眾。初眾之中聲聞居先菩薩居後者，《佛地論》雖釋，今為四解：一形相不同，聲聞出家形同諸佛，菩薩不爾。二處有近遠，聲聞近佛、菩薩遠之。三戒德有殊，聲聞出家持出家戒，菩薩不爾，隨類化生故。四欲令菩薩于聲聞所舍憍慢故。然《華嚴經》、《羅摩伽經》、《炬樓王經》、《和休經》、《大五濁經》，先列菩薩后列聲聞，以德大小明先後故。
五依論釋解眾成就，中有四：一數、二行、三攝功德、四威儀如法住。數成就者，謂大眾無數故。總談無數，論各別標，謂萬二千人等。行成
【現代漢語翻譯】 現代漢語譯本：所以，光照者（指佛陀），爲了讓（眾生）見到（世間）生起厭離之心，爲了讓他們見到光明而發起求道之心，從而止息痛苦。四眾弟子中沒有優婆塞（男居士）和優婆夷（女居士），是因為下文在『威儀成就』中詳細列出，此處初文省略了。五，八部眾中沒有夜叉（一種神）和摩睺羅伽（一種蛇神），下文也都有。六，二王中沒有轉輪聖王（擁有統治世界的理想君王），只有小王，下文也都有，此後這三者沒有列出，下文在說明所依的『威儀成就』中，一切都詳細列出。
四、說明排列順序：最初的聽眾分為四類：一、聲聞眾（聽聞佛陀教誨的弟子），二、菩薩眾（追求覺悟的修行者），三、八部眾（天龍八部），四、諸王眾（各國的國王）。或者以內護（內部護法）、外護（外部護法）為順序，內護中以聲聞、菩薩為順序，聲聞中以僧（比丘）、尼（比丘尼）為順序，僧中以有名望、無名望為順序，尼中以受人尊重、眷屬圍繞為順序；外護中以八部、人王為順序。八部中以天（神）、非天（阿修羅等）為順序，天中以地居天、空居天為順序，地居天中以帝釋天（忉利天主）、臣屬為順序，空居天中以非禪定主、禪定主為順序。後面的聽眾順序是：證法眾、開塔眾、經利廣大眾、持法無邊眾、他方行法眾、他方勸持眾。最初的聽眾中，聲聞排在菩薩前面，《佛地論》雖然對此進行了解釋，現在我再做四種解釋：一、形相不同，聲聞的出家形象與諸佛相同，菩薩則不然。二、所處位置有遠近，聲聞靠近佛陀，菩薩遠離佛陀。三、戒律德行有差別，聲聞出家持出家戒，菩薩則不然，因為他們隨順各類眾生而化生。四、爲了讓菩薩在聲聞面前捨棄驕慢之心。然而，《華嚴經》、《羅摩伽經》、《炬樓王經》、《和休經》、《大五濁經》中，先列菩薩后列聲聞，這是因為以德行的大小來表明先後順序。
五、依據論典解釋聽眾的成就，其中有四種：一、數量，二、修行，三、攝取功德，四、威儀如法安住。數量成就，是指聽眾數量眾多。總的來說是無數，論典中分別標明，如一萬二千人等。修行成就
【English Translation】 English version: Therefore, the Illuminator (referring to the Buddha), is to cause (sentient beings) to see and generate a sense of revulsion (towards the world), to cause them to generate a mind seeking enlightenment upon seeing the light, thereby ceasing suffering. Among the fourfold assembly, there are no Upasakas (male lay devotees) and Upasikas (female lay devotees) because the following text details them in 'Accomplishment of Dignified Conduct'; this initial text omits them. Fifth, among the Eight Classes of beings, there are no Yakshas (a type of spirit) and Mahoragas (a type of serpent deity); these are also present in the following text. Sixth, among the Two Kings, there is no Chakravartin (ideal universal ruler), only lesser kings; these are also present in the following text. These three are not listed hereafter; in the following explanation of the 'Accomplishment of Dignified Conduct' upon which they rely, everything is detailed.
Fourth, explaining the order: The initial audience is divided into four categories: 1. Shravaka assembly (disciples who hear the Buddha's teachings), 2. Bodhisattva assembly (practitioners pursuing enlightenment), 3. Assembly of the Eight Classes of beings (Devas, Nagas, etc.), 4. Assembly of Kings (rulers of various countries). Alternatively, the order is Inner Protectors, Outer Protectors; within Inner Protectors, the order is Shravakas, Bodhisattvas; within Shravakas, the order is Monks (Bhikshus), Nuns (Bhikshunis); within Monks, the order is those with fame, those without fame; within Nuns, the order is those who are respected, those surrounded by retinue; within Outer Protectors, the order is Eight Classes of beings, Human Kings. Within the Eight Classes of beings, the order is Devas (gods), Non-Devas (Asuras, etc.); within Devas, the order is Earth-dwelling Devas, Sky-dwelling Devas; within Earth-dwelling Devas, the order is Indra (ruler of the Trayastrimsha Heaven), ministers; within Sky-dwelling Devas, the order is non-Dhyana masters, Dhyana masters. The order of the later audiences is: Assembly of those who Attain the Dharma, Assembly of those who Open Stupas, Assembly of those who Widely Benefit from the Sutras, Assembly of those who Uphold the Dharma Boundlessly, Assembly of those who Practice the Dharma in Other Lands, Assembly of those who Encourage Practice in Other Lands. Among the initial audience, Shravakas are listed before Bodhisattvas; although the Buddhabhumi Sutra explains this, I will now offer four explanations: 1. Their forms are different; the appearance of Shravakas who have left home is the same as the Buddhas, but Bodhisattvas are not. 2. Their locations are near or far; Shravakas are near the Buddha, Bodhisattvas are far from the Buddha. 3. Their precepts and virtues are different; Shravakas who have left home uphold the monastic precepts, but Bodhisattvas do not, because they transform and are born according to the type of beings. 4. It is to cause Bodhisattvas to relinquish arrogance before the Shravakas. However, in the Avatamsaka Sutra, Rāmagama Sūtra, Torch King Sutra, Hevajra Sutra, Great Five Turbidities Sutra, Bodhisattvas are listed before Shravakas, because the order indicates the magnitude of their virtues.
Fifth, according to the treatises, explaining the accomplishments of the audience, there are four: 1. Number, 2. Practice, 3. Accumulation of Merits, 4. Dignified Conduct and abiding in accordance with the Dharma. Accomplishment of number refers to the great number of the audience. Generally speaking, it is countless, but the treatises specifically indicate numbers, such as twelve thousand people. Accomplishment of practice
就中有四：一諸聲聞修小乘行，依乞食等自活，以比丘等為名。二菩薩修大乘行，求覺利有情，以菩提薩埵為目。三菩薩以神通力隨時示現，能修行大乘，如跋陀婆羅等十六人，具足菩薩不可思議事，由不定故，而能示現優婆塞等四眾之形說為菩薩。四出家人威儀一定，不同菩薩，由此定故說為比丘。攝功德成就者，十六句嘆聲聞德，十三句嘆菩薩德等是。然本論中不別標牒，文義顯故。威儀如法住成就者，爾時世尊四眾圍繞等是。明其四眾繞佛威儀恭敬聽法而住相故。雖各禮佛亦是威儀，非聽法相，故此不說。十五眾中合為三類，菩薩、聲聞具四成就，其有學、無學及比丘尼具三成就，不嘆德故；余天等具二，無行、無德。論說眾成中，合有四成就，不言一一皆具四種。
然經明眾成中有二段：初別明十五眾，后明威儀。初中復二：初別列眾，后明禮佛各各退坐。十五眾中分二：初明內護眾，后明外護眾。內護眾有二：初明聲聞，后明菩薩。聲聞有二：初明比丘，后明尼眾。比丘中有二：初有名高德，后無名大德。初中有三：一標類舉數，二嘆德，三列名，此初也。有二成就：一數，二行。
「與」者兼、並、共、及之義。龍樹釋言：「一處、一時、一心、一戒、一見、一道、同一解脫道，是名為共。
【現代漢語翻譯】 現代漢語譯本 其中有四種：第一種是諸聲聞（Śrāvaka，聽聞佛陀教誨者）修行小乘（Hīnayāna，較小的或個體解脫的乘法）之行，依靠乞食等方式自給自足，以比丘（Bhikṣu，男性出家人）等為名。第二種是菩薩（Bodhisattva，為利益眾生而發願成佛者）修行大乘（Mahāyāna，普度眾生的乘法）之行，尋求覺悟並利益有情眾生，以菩提薩埵（Bodhisattva的音譯）為稱呼。第三種是菩薩以神通力隨時示現，能夠修行大乘，例如跋陀婆羅（Bhadra-pāla，賢護）等十六人，具足菩薩不可思議之事，由於其不定性，而能夠示現優婆塞（Upāsaka，男居士）等四眾（比丘、比丘尼、優婆塞、優婆夷）之形，並被說為菩薩。第四種是出家人威儀一定，不同於菩薩，因此這種確定性而被說為比丘。攝取功德成就者，例如十六句讚歎聲聞之德，十三句讚歎菩薩之德等。然而本論中沒有特別標明，因為文義已經很明顯。威儀如法住成就者，例如當時世尊被四眾圍繞等。這表明四眾圍繞佛陀，以威儀恭敬地聽法而住的景象。雖然各自禮佛也是威儀，但不是聽法的狀態，因此這裡沒有提及。十五眾中合為三類，菩薩、聲聞具足四種成就，有學（Śaikṣa，還在學習的修行者）、無學（Arhat，已完成學習的修行者）以及比丘尼（Bhikṣuṇī，女性出家人）具足三種成就，因為沒有讚歎其功德；其餘天等具足兩種，沒有修行，沒有功德。論中說眾成就中，共有四種成就，但沒有說每一個都具足四種。 然而經文中說明眾成就中有兩段：首先分別說明十五眾，然後說明威儀。首先說明十五眾又分為兩部分：首先分別列出各個眾，然後說明禮佛后各自退坐。十五眾中又分為兩部分：首先說明內護眾，然後說明外護眾。內護眾有兩類：首先說明聲聞，然後說明菩薩。聲聞有兩類：首先說明比丘，然後說明尼眾（比丘尼）。比丘中又分為兩類：首先是有名望且有德行的，然後是無名望但有大德的。首先有名望且有德行的比丘中又分為三部分：一是標明類別並舉出數量，二是讚歎功德，三是列出名字，這裡是第一部分。有兩種成就：一是數量，二是修行。 『與』字的意思是兼有、並列、共同、以及。龍樹（Nāgārjuna，印度佛教哲學家）解釋說：『一處、一時、一心、一戒、一見、一道、同一解脫道，這叫做共同。』
【English Translation】 English version Among them, there are four types: First, the Śrāvakas (those who hear the Buddha's teachings) practice the Hīnayāna (the smaller or individual vehicle of liberation), relying on alms and other means to support themselves, and are known as Bhikṣus (male monastics). Second, the Bodhisattvas (beings who vow to attain Buddhahood for the benefit of all beings) practice the Mahāyāna (the great vehicle of universal salvation), seeking enlightenment and benefiting sentient beings, and are called Bodhisattvas. Third, Bodhisattvas manifest at any time with supernatural powers, capable of practicing the Mahāyāna, such as Bhadra-pāla (Virtuous Protector) and the other sixteen, possessing the inconceivable qualities of Bodhisattvas. Due to their indeterminate nature, they can manifest in the forms of Upāsakas (male lay practitioners) and the other four assemblies (Bhikṣus, Bhikṣuṇīs, Upāsakas, Upāsikās), and are said to be Bodhisattvas. Fourth, monastics have fixed deportment, unlike Bodhisattvas, and because of this fixedness, they are called Bhikṣus. Those who gather meritorious accomplishments, such as the sixteen verses praising the virtues of Śrāvakas and the thirteen verses praising the virtues of Bodhisattvas, etc. However, this treatise does not specifically label them, because the meaning is already clear. Those who abide in proper deportment, such as when the World-Honored One was surrounded by the four assemblies, etc. This shows the scene of the four assemblies surrounding the Buddha, abiding with deportment, respectfully listening to the Dharma. Although each prostrating to the Buddha is also deportment, it is not the state of listening to the Dharma, so it is not mentioned here. The fifteen assemblies are combined into three categories: Bodhisattvas and Śrāvakas possess four accomplishments, Śaikṣas (those still in training), Arhats (those who have completed training), and Bhikṣuṇīs (female monastics) possess three accomplishments, because their virtues are not praised; the remaining devas (gods) and others possess two, without practice and without virtue. The treatise says that in the assembly's accomplishment, there are a total of four accomplishments, but it does not say that each one possesses all four. However, the sutra explains that there are two sections in the assembly's accomplishment: first, it separately explains the fifteen assemblies, and then it explains the deportment. The explanation of the fifteen assemblies is further divided into two parts: first, it lists each assembly separately, and then it explains that after prostrating to the Buddha, each retreats to their seats. The fifteen assemblies are further divided into two parts: first, it explains the inner protectors, and then it explains the outer protectors. There are two types of inner protectors: first, it explains the Śrāvakas, and then it explains the Bodhisattvas. There are two types of Śrāvakas: first, it explains the Bhikṣus, and then it explains the Bhikṣuṇīs. The Bhikṣus are further divided into two types: first, those who are famous and virtuous, and then those who are not famous but have great virtue. The Bhikṣus who are famous and virtuous are further divided into three parts: first, it identifies the category and lists the number, second, it praises the virtues, and third, it lists the names; this is the first part. There are two accomplishments: one is the number, and the other is the practice. The word 'with' means inclusive, parallel, common, and as well as. Nāgārjuna (Indian Buddhist philosopher) explains: 'One place, one time, one mind, one precept, one view, one path, the same path to liberation, this is called common.'
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「大比丘」者，《智度論》云，三義解大，諸眾中最大，大障礙斷，大人恭敬。真諦三釋：一勝大，學、無學人中勝。二體大，功德智慧極高廣。三數大，萬二千人。今合為六：一數大；二離大，大障斷故；三位大，大阿羅漢故；四德大，如經所說故；五名大，名稱遠聞故；六識大，大人大眾所知識故。梵云「苾芻」訛云「比丘」，由具五義所以不翻：一曰怖魔，初出家時魔宮動故。二言乞士，既出家已乞食自活故。三名凈持戒，漸入僧數應持戒故。四云凈命，既受得戒，所起三業以無貪發，不依于貪邪活命故。五曰破惡，漸依聖道滅煩惱故。
「眾」者僧也。理、事二和得眾名也。三人已上得僧名故。
經「皆是阿羅漢(至)心得自在」。
贊曰：此嘆德也。經有六句，新翻及舊論中有十六句云：「皆是阿羅漢，諸漏已盡，無復煩惱，得真自在」。論云：「心得自在，心善解脫、慧善解脫」。論云：「善得心慧解脫，如調慧馬」。論云：「心善調伏亦如大龍，已作所作、已辦所辦，棄諸重擔逮得己利，盡諸有結正知解脫。」論云：「善得正智，心解脫至心自在，第一究竟。」論有三釋：一上上起門，二總別相門，三攝取事門。
上上起門者，由上句故下句得起，或由下句上句方
【現代漢語翻譯】 現代漢語譯本 『大比丘』（Mahābhikṣu）這個詞，《智度論》中解釋說，有三重含義可以解釋『大』：在所有僧眾中最為尊大，斷除了巨大的障礙，受到大人物的恭敬。真諦法師有三種解釋：一是殊勝之大，在有學和無學的人中最為殊勝。二是本體之大，功德和智慧極其廣大。三是數量之大，有一萬二千人。現在綜合為六種含義：一是數量之大；二是遠離之大，因為斷除了巨大的障礙；三是地位之大，因為是大阿羅漢；四是功德之大，如經文所說；五是名聲之大，名稱遠揚；六是識知之大，被大人物和大眾所熟知。梵語『苾芻』（Bhiksu），訛傳為『比丘』，因為它具備五種含義所以不翻譯：一是能怖魔，剛出家時能使魔宮震動。二是乞士，出家后靠乞食為生。三是凈持戒，逐漸進入僧團應當持戒。四是凈命，已經受戒，所起的身、口、意三業沒有貪慾，不依靠貪婪邪惡的方式來維持生命。五是破惡，逐漸依靠聖道來滅除煩惱。
『眾』（Samgha）就是僧團。理和事二者和合才能稱為眾。三人以上就可以稱為僧團。
經文說：『皆是阿羅漢（Arhat）（都證得了阿羅漢果位），心得自在』。
讚頌說：這是讚歎他們的功德。經文有六句，新譯本和舊論中有十六句，說：『皆是阿羅漢，諸漏已盡，無復煩惱，得真自在』。論中說：『心得自在，心善解脫、慧善解脫』。論中說：『善得心慧解脫，如調慧馬』。論中說：『心善調伏亦如大龍，已作所作、已辦所辦，棄諸重擔逮得己利，盡諸有結正知解脫。』論中說：『善得正智，心解脫至心自在，第一究竟。』論中有三種解釋：一是上上起門，二是總別相門，三是攝取事門。
上上起門的意思是，由於上一句，下一句才能生起，或者由於下一句，上一句才能成立。
【English Translation】 English version The term 『Mahābhikṣu』 (大比丘 - great Bhiksu) is explained in the Mahāprajñāpāramitopadeśa (智度論) as having three meanings of 『great』: greatest among all assemblies, having severed great obstacles, and being revered by great people. Paramārtha (真諦) offers three explanations: first, great in superiority, being superior among those who are still learning and those who have completed their learning; second, great in essence, with extremely vast merits and wisdom; third, great in number, numbering twelve thousand people. Now, combining these, there are six meanings: first, great in number; second, great in detachment, because of severing great obstacles; third, great in status, because they are great Arhats (阿羅漢 - one who has attained enlightenment); fourth, great in virtue, as described in the scriptures; fifth, great in name, with far-reaching renown; sixth, great in recognition, being known by great people and the masses. The Sanskrit term 『Bhiksu』 (苾芻) is corrupted to 『比丘』, and it is not translated because it possesses five meanings: first, it can frighten Māra (魔 - demon), because the demon's palace trembles when one first renounces the world; second, it means a mendicant, because after renouncing the world, one lives by begging for food; third, it is one who purely upholds the precepts, because one should uphold the precepts upon gradually entering the Sangha (僧 - monastic community); fourth, it means pure life, because having received the precepts, the actions of body, speech, and mind are without greed, and one does not rely on greedy and evil ways to sustain life; fifth, it means destroying evil, because one gradually relies on the noble path to extinguish afflictions.
『Samgha』 (眾) means the monastic community. The harmony of principle and practice is required to be called a community. A group of three or more people can be called a Sangha.
The scripture says: 『All are Arhats (阿羅漢 - one who has attained enlightenment), their minds are free and at ease.』
The praise says: This praises their virtues. The scripture has six lines, while the new translation and old commentaries have sixteen lines, saying: 『All are Arhats, their outflows are exhausted, they have no more afflictions, and they have attained true freedom.』 The commentary says: 『Their minds are free and at ease, their minds are well liberated, and their wisdom is well liberated.』 The commentary says: 『They have well attained liberation of mind and wisdom, like a well-trained horse.』 The commentary says: 『Their minds are well tamed, like a great dragon, they have done what needed to be done, they have accomplished what needed to be accomplished, they have abandoned all heavy burdens, they have attained their own benefit, they have exhausted all bonds, and they are liberated with correct knowledge.』 The commentary says: 『They have well attained correct wisdom, their minds are liberated, their minds are free and at ease, and they have reached the ultimate conclusion.』 The commentary has three explanations: first, the progressive arising; second, the general and specific aspects; third, the comprehensive inclusion.
The progressive arising means that because of the previous line, the next line can arise, or because of the next line, the previous line can be established.
起，起非唯一故名上上起。論以第二句釋初句云：「諸漏已盡故名阿羅漢」，即是論言「應已永害煩惱賊故名阿羅漢」。
漏以五門分別：一釋總名，諸論皆云「煩惱現行令心連注，流散不絕名之為漏」。如漏器漏舍深可厭惡，損污處廣，毀責過失立以漏名，此唯現行，無復煩惱是種子故；據實通種。二列名，漏有三種：一欲漏、二有漏、三無明漏。三出體，欲界見道四十煩惱，四諦一一皆具十故，並修道六，謂貪、瞋、慢、無明、身見、邊見。此中除五無明，餘四十一根本煩惱並忿、恨等二十隨惑併名欲漏；色無色界以無瞋故，各四十一，于中各除五癡，合七十二根本煩惱，並色界諂、誑及二界憍，合此四小隨惑、十六大隨煩惱說名有漏。三界合有十五無明，名無明漏。四離合廢立，欲唯散地唯有漏地，通五趣地，具四生地，不善、有覆無記二性惑地，所以獨立為一欲漏，上界俱定，通無漏地，一趣一生一性煩惱，由此合立為一有漏。無明力增通相應、不共，為前二所依，以具十一殊勝事故離諸惑立。五得名所從，雖知三界一切煩惱應皆名有漏，漏於三有有之漏故。地獄煩惱多緣欲起，從勝為名，說為欲漏；上界諸惑更無別勝，得其本名名為有漏；無明不以余法為名，彰自行相名無明漏。此漏非一故名為諸。
【現代漢語翻譯】 現代漢語譯本： 起，之所以稱為上上起，是因為起並非唯一的。論中用第二句話解釋第一句話說：『因為諸漏已經斷盡，所以稱為阿羅漢』，也就是論中所說的『應該已經永遠摧毀煩惱賊，所以稱為阿羅漢』。
關於『漏』，從五個方面進行分別：一、解釋總名，各論都說『煩惱現行，使心持續不斷，流散不絕，就叫做漏』。就像漏器的漏舍一樣，非常令人厭惡，污染的地方廣泛，毀壞和責備的過失，因此立名為漏，這只是現行，沒有煩惱的種子；實際上也包括種子。二、列出名稱，漏有三種：一、欲漏，二、有漏，三、無明漏。三、指出本體，欲界見道的四十種煩惱，四諦每一諦都具有十種，加上修道的六種，即貪、瞋（chēn）、慢、無明、身見、邊見。其中除去五種無明，其餘四十一種根本煩惱，加上忿（fèn）、恨等二十種隨惑，都叫做欲漏；色無色界因為沒有瞋（chēn）的緣故，各有四十一種，其中各自除去五種癡，合計七十二種根本煩惱，加上**、諂（chǎn）、誑（kuáng）以及二界的憍（jiāo），合計這四種小隨惑、十六種大隨煩惱，說為有漏。三界合計有十五種無明，名為無明漏。四、離合廢立，欲界只有散地，只有有漏地，通於五趣地，具備四生地，不善、有覆無記二性惑地，所以獨立為一種欲漏，上界都是定，通於無漏地，一趣一生一性煩惱，因此合立為一種有漏。無明力量增強，通於相應、不共，作為前兩種漏的所依，因為具備十一種殊勝的緣故，離開各種惑而獨立。五、得名所從，雖然知道三界一切煩惱都應該叫做有漏，因為漏於三有（指欲有、色有、無色有）的有。地獄煩惱多因慾望而起，從殊勝處立名，說為欲漏；上界各種迷惑沒有其他殊勝之處，得到其本名，叫做有漏；無明不以其他法為名，彰顯自身行相，叫做無明漏。這種漏不是單一的，所以稱為諸。
【English Translation】 English version: 'Arising,' it is called 'supreme arising' because arising is not singular. The treatise explains the first sentence with the second sentence, saying, 'Because all outflows (漏, lòu) have been exhausted, it is called an Arhat (阿羅漢, Āluóhàn),' which is what the treatise means by 'should have eternally destroyed the thief of afflictions, therefore it is called an Arhat.'
Regarding 'outflows,' they are distinguished from five aspects: First, explaining the general name, all treatises say, 'Afflictions manifesting, causing the mind to be continuous, flowing and unceasing, are called outflows.' Just like a leaking vessel or a leaking house, they are extremely repulsive, polluting a wide area, with faults of destruction and blame, hence the name 'outflow' is established. This is only the manifest, without the seed of afflictions; in reality, it includes the seed. Second, listing the names, there are three types of outflows: First, the outflow of desire (欲漏, yùlòu); second, the outflow of existence (有漏, yǒulòu); and third, the outflow of ignorance (無明漏, wúmínglòu). Third, pointing out the substance, the forty afflictions of the desire realm's path of seeing, each of the Four Noble Truths possessing ten, plus the six of the path of cultivation, namely greed, hatred, pride, ignorance, self-view, and extreme view. Among these, excluding the five types of ignorance, the remaining forty-one fundamental afflictions, along with the twenty secondary afflictions such as anger and resentment, are all called the outflow of desire. The form and formless realms, because they lack hatred, each have forty-one, among which each excludes the five types of delusion, totaling seventy-two fundamental afflictions, plus **, deceit, deception, and the conceit of the two realms, totaling these four minor secondary afflictions and sixteen major secondary afflictions, are said to be the outflow of existence. The three realms together have fifteen types of ignorance, called the outflow of ignorance. Fourth, separation, combination, abolition, and establishment, the desire realm only has the scattered mind, only the realm of outflows, pervading the five destinies, possessing the four states of birth, the realms of afflictions of the two natures of unwholesome and obscured-unspecified, therefore it is independently established as one outflow of desire. The upper realms are all in concentration, pervading the realm without outflows, one destiny, one birth, one nature of affliction, therefore it is combined and established as one outflow of existence. The power of ignorance increases, pervading both associated and unassociated, as the basis for the previous two, because it possesses eleven superior reasons, it is separated from all afflictions and independently established. Fifth, the origin of the name, although it is known that all afflictions of the three realms should be called outflows, because they flow into the existence of the three existences (desire realm, form realm, formless realm). The afflictions of the lower realm mostly arise from desire, named from the superior aspect, said to be the outflow of desire; the various delusions of the upper realms have no other superior aspects, obtaining their original name, called the outflow of existence; ignorance is not named after other dharmas, manifesting its own characteristics, called the outflow of ignorance. This outflow is not singular, therefore it is called 'outflows.'
然依《瑜伽》更有別釋，繁故且止。以第四句釋第二句云：「得真自在故名諸漏已盡」，由證真無為、漏盡自在，故名諸漏盡。以第二第三句釋第四句云：「以盡無煩惱故名得真自在」，盡者諸漏已盡，無煩惱者無復煩惱，由現種惑無故得真自在。亦有本言「以無煩惱故名得真自在」而無「盡」字，唯第三句釋第四句。又以第五第六句釋第四句云：「以善得心解脫善得慧解脫故，名得真自在」，以離定障名心解脫，離性障故名慧解脫。又離無明、貪愛等體名慧解脫，彼相應心得離縛故名心解脫。由離此二，證獲無為得真自在。以第二句釋第三句云：「以遠離能見、所見故名無復煩惱」，煩惱體唯取種子，遠能見者離相應縛，離所見者離所緣縛，以離現行諸漏二縛故名無復煩惱。或復單釋，能見者執我心，所見者所執我，由無能執我見心故，所執我相當情不現，名離二見。前諸漏盡是總無煩惱，此無煩惱是別無我見。我見為本，諸漏生故，故不相違。以第五第六句釋第七句云：「以善得心、慧解脫故名心善調伏」，故如良馬其性調順。以第九第十兩句釋第八句云：「亦如大龍者，行諸惡道如平坦路，無所拘礙」，應行者已行、應到處已到，故新經云「已作所作已辦所辦」，故如大龍，由已作道諦、已辦滅諦，所以如龍。
【現代漢語翻譯】 現代漢語譯本 然而，根據《瑜伽師地論》（Yoga），還有其他的解釋，但因為內容繁多，所以暫且停止。用第四句解釋第二句說：『因為獲得真正的自在，所以稱為諸漏已盡』，由於證得了真實的無為法，漏盡而自在，所以稱為諸漏已盡。 用第二句和第三句解釋第四句說：『因為斷盡了煩惱，所以稱為獲得真正的自在』，『盡』指的是諸漏已經斷盡，『無煩惱』指的是不再有煩惱，由於現行的和潛在的迷惑都已經斷除，所以獲得真正的自在。也有版本說『因為沒有煩惱，所以稱為獲得真正的自在』，而沒有『盡』字，只有第三句解釋第四句。 又用第五句和第六句解釋第四句說：『因為善於獲得心解脫和善於獲得慧解脫，所以稱為獲得真正的自在』，因為遠離了定的障礙，所以稱為心解脫；因為遠離了性的障礙，所以稱為慧解脫。或者說，遠離了無明、貪愛等的本體，稱為慧解脫；與此相應的心的解脫，因為脫離了束縛，所以稱為心解脫。由於脫離了這兩種解脫，證得了無為法，所以獲得真正的自在。 用第二句解釋第三句說：『因為遠離了能見和所見，所以稱為不再有煩惱』，煩惱的本體只取種子，遠離能見，就是脫離了相應的束縛；遠離所見，就是脫離了所緣的束縛，因為脫離了現行的諸漏和兩種束縛，所以稱為不再有煩惱。或者只是簡單地解釋，能見指的是執著於我的心，所見指的是所執著的我，因為沒有能執著於我的心，所以所執著的我相和情感就不再顯現，稱為脫離了兩種見解。前面說的諸漏已儘是總體的沒有煩惱，這裡說的沒有煩惱是特別的沒有我見。因為我見是根本，諸漏由此而生，所以兩者並不矛盾。 用第五句和第六句解釋第七句說：『因為善於獲得心解脫和慧解脫，所以稱為心善於調伏』，所以就像良馬一樣，它的性情調順。 用第九句和第十句解釋第八句說：『就像大龍一樣，行走在各種惡道上就像走在平坦的道路上一樣，沒有任何拘礙』，應該行走的地方已經行走，應該到達的地方已經到達，所以新譯的經典說『已經做了應該做的，已經完成了應該完成的』，所以就像大龍一樣，由於已經做了道諦，已經完成了滅諦，所以就像龍一樣。
【English Translation】 English version However, according to the Yoga (Yogacarabhumi-sastra), there are other explanations, but because they are numerous, I will stop here for now. Using the fourth sentence to explain the second sentence, it says: 'Because one attains true freedom, it is called the exhaustion of all outflows (asrava)', because one has realized true non-conditioned reality (asamskrta), and is free from outflows, it is called the exhaustion of all outflows. Using the second and third sentences to explain the fourth sentence, it says: 'Because of the exhaustion of afflictions (klesha), it is called the attainment of true freedom', 'exhaustion' refers to the outflows having been exhausted, 'no afflictions' refers to no more afflictions, because both manifest and latent delusions have been eliminated, one attains true freedom. There are also versions that say 'Because there are no afflictions, it is called the attainment of true freedom', without the word 'exhaustion', only the third sentence explains the fourth sentence. Furthermore, using the fifth and sixth sentences to explain the fourth sentence, it says: 'Because of the skillful attainment of liberation of mind (citta-vimukti) and the skillful attainment of liberation of wisdom (prajna-vimukti), it is called the attainment of true freedom', because one is free from the obstructions of samadhi, it is called liberation of mind; because one is free from the obstructions of inherent nature, it is called liberation of wisdom. Or, being free from the essence of ignorance (avidya), craving (trsna), etc., is called liberation of wisdom; the liberation of the mind corresponding to this, because it is free from bondage, is called liberation of mind. Because one is free from these two, one realizes the non-conditioned and attains true freedom. Using the second sentence to explain the third sentence, it says: 'Because one is free from the seer and the seen, it is called no more afflictions', the essence of afflictions only takes the seeds, being free from the seer means being free from the corresponding bondage; being free from the seen means being free from the bondage of the object of perception, because one is free from the manifest outflows and the two bondages, it is called no more afflictions. Or, simply explaining, the seer refers to the mind that clings to self, the seen refers to the self that is clung to, because there is no mind that can cling to self, the appearance and emotions of the self that is clung to no longer manifest, it is called being free from the two views. The aforementioned exhaustion of all outflows is the overall absence of afflictions, this absence of afflictions is the specific absence of the view of self. Because the view of self is the root, from which all outflows arise, therefore the two are not contradictory. Using the fifth and sixth sentences to explain the seventh sentence, it says: 'Because of the skillful attainment of liberation of mind and liberation of wisdom, it is called the mind being well-tamed', therefore, like a good horse, its nature is tamed and docile. Using the ninth and tenth sentences to explain the eighth sentence, it says: 'Like a great dragon, walking on various evil paths is like walking on a flat road, without any hindrance', one has already walked where one should walk, one has already arrived where one should arrive, therefore the newly translated scriptures say 'One has already done what should be done, one has already accomplished what should be accomplished', therefore, like a great dragon, because one has already done the truth of the path (marga-satya), and has already accomplished the truth of cessation (nirodha-satya), therefore, like a dragon.
如龍威德，雖行生死險阻之處，如平坦路，無所拘礙，不為生死而所留難，生死因果皆已盡故，滅、道滿故。論單釋第九句云：「應作者作，人中大龍已對治降伏煩惱怨敵」，道諦滿故，能降集諦煩惱怨敵。論單釋第十句云：「所作已辦者，更不復生，如相應事已成辦故」，苦諦已盡滅諦滿故。以第九第十句釋第十一句云：「離諸重擔者，已作所作已、辦所辦，後生重擔已舍離故。」由滅、道圓，便舍後身生死諸法，名棄重擔。以第十一句釋第十二句云：「逮得己利者，棄捨重擔證涅槃故」，即以涅槃為己利故。以第十二句釋第十三句云：「盡諸有結者，已逮得己利，斷諸煩惱因故」，煩惱為生死因，名為有結，三有之結也。已逮得涅槃己利故，所以能盡三有之結，生死之因能和合苦，能結故名結。此有九種：謂愛結、恚結、慢結、無明結、疑結、見結、取結、嫉結、慳結，由此九種數數現起，損惱自他，招當苦增，偏立為結。以第二句釋第十四句云：「正智解脫者，諸漏已盡故」，以諸漏盡正智慧證無為解脫，名智解脫。單釋第十五句云：「至心自在者，善過見道、修道智故」，住見、修道心未自在尚有惑故，由成上諸句至無學道一切惑盡心自在位。以第十四句釋第十六句云：「第一究竟者善得正智心解脫故，善得
【現代漢語翻譯】 現代漢語譯本 如龍威德之人，即使行走在生死險阻之處，也如同走在平坦的道路上一樣，沒有任何拘束和阻礙，不會因為生死而受到阻難，因為生死的因果都已經窮盡，滅諦（niè pán，指煩惱止息的境界）和道諦（dào dì，指達到涅槃的道路）都已經圓滿的緣故。 《論單釋》解釋第九句說：『應該做的已經做了，人中之龍已經對治降伏了煩惱怨敵』，這是因為道諦圓滿的緣故，能夠降伏集諦（jí dì，指產生痛苦的原因）的煩惱怨敵。 《論單釋》解釋第十句說：『所作已辦的人，不再會再生，因為相應的事情已經完成』，這是因為苦諦（kǔ dì，指人生的痛苦）已經窮盡，滅諦圓滿的緣故。 用第九句和第十句來解釋第十一句說：『離開了所有重擔的人，已經做了該做的，辦了該辦的，後生的重擔已經捨棄了』。由於滅諦和道諦圓滿，便捨棄了後世的生死諸法，這叫做『棄重擔』。 用第十一句來解釋第十二句說：『獲得了自身利益的人，因為棄捨了重擔而證得了涅槃』，就是因為把涅槃作為自身的利益。 用第十二句來解釋第十三句說：『斷盡了所有有結的人，已經獲得了自身利益，斷除了所有煩惱的因』，煩惱是生死的因，被稱為『有結』，也就是三有（sān yǒu，指欲界、色界、無色界）的繫縛。因為已經獲得了涅槃的自身利益，所以能夠斷盡三有的繫縛，生死之因能夠和合苦，能夠繫縛所以叫做『結』。 這裡有九種結：即愛結、恚結（huì jié，指嗔恨）、慢結、無明結（wú míng jié，指愚癡）、疑結、見結、取結、嫉結、慳結（qiān jié，指吝嗇），由於這九種結屢屢現起，損害自己和他人，招致未來的痛苦增加，所以特別立為『結』。 用第二句來解釋第十四句說：『正智解脫的人，因為諸漏（zhū lòu，指煩惱）已經窮盡』，因為諸漏已經窮盡，正智慧證得無為解脫，這叫做『智解脫』。 《論單釋》解釋第十五句說：『至心自在的人，是因為善於超過見道（jiàn dào，指初果聖人所證悟的境界）、修道（xiū dào，指從初果到阿羅漢果的修行過程）的智慧』，住在見道、修道的心還沒有自在，尚且還有迷惑的緣故，由於成就了以上各句，到達無學道（wú xué dào，指阿羅漢果）一切迷惑都窮盡的心自在的地位。 用第十四句來解釋第十六句說：『第一究竟的人，是因為善於獲得正智心解脫的緣故，善於獲得
【English Translation】 English version Like a dragon of majestic virtue, even when walking through dangerous places of life and death, it is like walking on a flat road, without any restraint or hindrance, not hindered by life and death, because the causes and effects of life and death have been exhausted, and the cessation (Nirvana) and the path (the path to Nirvana) are complete. The 'Treatise on Single Explanation' explains the ninth line: 'One who should act has acted, the great dragon among humans has subdued and vanquished the enemy of afflictions,' because the path is complete, able to subdue the afflictions that are the enemy of the cause of suffering (Samudaya). The 'Treatise on Single Explanation' explains the tenth line: 'One whose work is done will not be reborn, because the corresponding matter has been accomplished,' because suffering (Dukkha) has been exhausted and cessation is complete. Using the ninth and tenth lines to explain the eleventh line: 'One who has abandoned all burdens, has done what should be done, accomplished what should be accomplished, and abandoned the burden of future lives.' Because cessation and the path are complete, one abandons the dharmas of future lives and deaths, which is called 'abandoning the burden'. Using the eleventh line to explain the twelfth line: 'One who has attained self-benefit, because they have abandoned the burden and attained Nirvana,' that is, because they regard Nirvana as their own benefit. Using the twelfth line to explain the thirteenth line: 'One who has exhausted all fetters, has attained self-benefit, and cut off all causes of affliction,' affliction is the cause of life and death, called 'fetters,' which are the bonds of the three realms (desire realm, form realm, formless realm). Because one has attained the self-benefit of Nirvana, they are able to exhaust the fetters of the three realms, the cause of life and death can combine with suffering, and being able to bind is called 'fetter'. Here there are nine types of fetters: namely, the fetter of love, the fetter of hatred (ill-will), the fetter of pride, the fetter of ignorance, the fetter of doubt, the fetter of views, the fetter of attachment, the fetter of jealousy, and the fetter of stinginess. Because these nine types of fetters repeatedly arise, harming oneself and others, and causing future suffering to increase, they are specifically established as 'fetters'. Using the second line to explain the fourteenth line: 'One who is liberated by right wisdom, because all outflows (defilements) have been exhausted,' because all outflows have been exhausted, right wisdom can realize unconditioned liberation, which is called 'liberation by wisdom'. The 'Treatise on Single Explanation' explains the fifteenth line: 'One who is wholeheartedly free, because they have surpassed the wisdom of the path of seeing (the stage of stream-enterer) and the path of cultivation (the path from stream-enterer to Arhat),' residing in the mind of the path of seeing and the path of cultivation is not yet free, and there is still delusion, because they have accomplished the above lines and reached the position of the path of no more learning (the stage of Arhat) where all delusions are exhausted and the mind is free. Using the fourteenth line to explain the sixteenth line: 'One who is the ultimate, because they have skillfully attained liberation of mind through right wisdom, skillfully attained
神通、無諍三昧等諸功德故」，成到彼岸之聲聞也。
準上論文唯有三句，以下釋上名上起，謂以第二句釋初句，以第四句釋第二句，以第九第十句釋第八句。此以所起名起，上即起名上起，若能起名起，上之起名上起，此類非一名上上起，準論唯有七句以上釋下名上起，謂以第二句釋第三句，以第五第六句釋第七句，以第九第十句釋第十一句，以第十一句釋第十二句，以第十二句釋第十三句，以第三句釋第十四句，以第十四句釋第十六句，此以能起名起，上即是起名上起。若以所起名起起之上名上起，此類非一名上上起，準論唯有三句單釋，謂第九第十第十五句，或第三句亦是單釋。有二句不釋，謂第五第六句。有一句以上釋下，亦以下釋上，謂第四句。總說頌曰：「下釋上有三， 上釋下有七， 三單二不釋， 一通於上下， 或上釋下有六，四單二不釋。」今依此經文，十六句中唯總有六句，以下釋上有一句，謂以諸漏已盡釋初「皆是阿羅漢故」。以上釋下有二句，謂以諸漏已盡釋「無復煩惱」，又以逮得己利釋「盡諸有結」，自余𨷂故當句自釋。
「漏」如前釋，唯取現行一切煩惱，此諸漏已盡名阿羅漢者，即是應已永害煩惱賊義解阿羅漢，故入十地得阿羅漢名。「無復煩惱」者，論云遠離能見
【現代漢語翻譯】 現代漢語譯本：'由於神通、無諍三昧等各種功德'，成就到達彼岸的聲聞（Śrāvaka，通過聽聞佛法而證悟的修行者）。
根據上面的論述，只有三句話，以下解釋上面的稱為'上起'，即用第二句解釋第一句，用第四句解釋第二句，用第九句和第十句解釋第八句。這裡用被解釋的（所起）命名為'起'，上面的就是'起'，命名為'上起'。如果用能解釋的（能起）命名為'起'，上面的'起'命名為'上起'，這類不是一個'上上起'。根據論述，只有七句話以上解釋下面的稱為'上起'，即用第二句解釋第三句，用第五句和第六句解釋第七句，用第九句和第十句解釋第十一句，用第十一句解釋第十二句，用第十二句解釋第十三句，用第三句解釋第十四句，用第十四句解釋第十六句。這裡用能解釋的（能起）命名為'起'，上面的就是'起'，命名為'上起'。如果用被解釋的（所起）命名為'起'，'起'上面的稱為'上起'，這類不是一個'上上起'。根據論述，只有三句是單獨解釋的，即第九句、第十句和第十五句，或者第三句也是單獨解釋的。有兩句沒有解釋，即第五句和第六句。有一句以上解釋下面的，也以下解釋上面的，即第四句。總的來說，偈頌說：'以下解釋上面有三句，以上解釋下面有七句，三句單獨解釋，兩句沒有解釋，一句貫通上下，或者以上解釋下面有六句，四句單獨解釋，兩句沒有解釋。'現在根據這部經文，十六句話中總共有六句，以下解釋上面有一句，即用'諸漏已盡'（已經斷盡所有煩惱）解釋最初的'皆是阿羅漢故'（都是阿羅漢的緣故）。以上解釋下面有兩句，即用'諸漏已盡'解釋'無復煩惱'（不再有煩惱），又用'逮得己利'（獲得自身的利益）解釋'盡諸有結'（斷盡所有結縛），其餘的因為簡略的緣故，都是當句自己解釋自己。
'漏'（Āsrava，煩惱）如前面解釋，只取現行的一切煩惱，這些'諸漏已盡'（已經斷盡所有煩惱）被稱為阿羅漢（Arhat，斷盡煩惱，值得供養的人），就是應該已經永遠斷除煩惱賊的意思來解釋阿羅漢，因此進入十地（Bhūmi，菩薩修行的十個階段）才能得到阿羅漢的名稱。'無復煩惱'（不再有煩惱）的意思，論中說遠離能見。
【English Translation】 English version: 'Due to supernatural powers, the Samadhi of Non-Contention (absence of conflict), and other merits,' they become Śrāvakas (Disciples who attain enlightenment through hearing the Dharma) who have reached the other shore.
According to the above treatise, there are only three sentences. Explaining the above from below is called 'Uparikta' (arising above), that is, using the second sentence to explain the first sentence, using the fourth sentence to explain the second sentence, and using the ninth and tenth sentences to explain the eighth sentence. Here, the explained (what arises) is named 'rising,' and the above is 'rising,' named 'Uparikta.' If the explainer (what can arise) is named 'rising,' the above 'rising' is named 'Uparikta.' This type is not a 'Upariktoparikta.' According to the treatise, there are only seven sentences where explaining the below from above is called 'Uparikta,' that is, using the second sentence to explain the third sentence, using the fifth and sixth sentences to explain the seventh sentence, using the ninth and tenth sentences to explain the eleventh sentence, using the eleventh sentence to explain the twelfth sentence, using the twelfth sentence to explain the thirteenth sentence, using the third sentence to explain the fourteenth sentence, and using the fourteenth sentence to explain the sixteenth sentence. Here, the explainer (what can arise) is named 'rising,' and the above is 'rising,' named 'Uparikta.' If the explained (what arises) is named 'rising,' the above 'rising' is named 'Uparikta.' This type is not a 'Upariktoparikta.' According to the treatise, there are only three sentences that are explained individually, namely the ninth, tenth, and fifteenth sentences, or the third sentence is also explained individually. There are two sentences that are not explained, namely the fifth and sixth sentences. There is one sentence that explains the below from above and also explains the above from below, namely the fourth sentence. In general, the verse says: 'Explaining the above from below has three sentences, explaining the below from above has seven sentences, three sentences are explained individually, two sentences are not explained, one sentence connects above and below, or explaining the below from above has six sentences, four sentences are explained individually, two sentences are not explained.' Now, according to this sutra text, among the sixteen sentences, there are only six sentences in total. Explaining the above from below has one sentence, namely using 'the outflows are exhausted' (all afflictions have been extinguished) to explain the initial 'all are Arhats' (because all are Arhats). Explaining the below from above has two sentences, namely using 'the outflows are exhausted' to explain 'no more afflictions' (no longer have afflictions), and using 'attained one's own benefit' (obtained one's own benefit) to explain 'exhausted all bonds' (exhausted all fetters). The rest, because of brevity, are self-explanatory within the sentence.
'Outflows' (Āsrava, defilements) are as explained before, only taking the currently active afflictions. Those whose 'outflows are exhausted' (all afflictions have been extinguished) are called Arhats (Arhat, one who has extinguished afflictions and is worthy of offerings), which means explaining Arhat as one who should have permanently eliminated the thief of afflictions. Therefore, entering the Ten Bhūmis (Bhūmi, the ten stages of a Bodhisattva's practice) is necessary to obtain the name of Arhat. The meaning of 'no more afflictions' (no longer have afflictions) is, as the treatise says, being far from what can be seen.
、所見故名無復煩惱。煩惱種子得煩惱名，此可由彼雙離所緣相應現行二縛，諸漏皆盡，無復更有煩惱種子能重斷故，名為遠離能見、所見；或總漏盡，別執亦亡，故遠二見，名無復煩惱。「復」者重也，種子斷故無復重生。由斷生死流轉法故，名棄重擔，故能逮證涅槃己利。「逮」音(徒載反)如音訓釋，至也及也，即由逮得有餘依涅槃己利故，能永盡三有之因九結煩惱。由上漏盡以下四句，彼阿羅漢，善過見道、修道智，故得心自在，離性、事障八解脫滿，亦得名為心得自在。文既闕小，不可次第依論解釋，但可總取論之大義以釋經文，諸有智者當自詳矣。
第二總別相門者，謂皆是阿羅漢者，是總相門。餘十五句是別相門。阿羅漢者總名「應」義，「應」有十五義，諸漏已盡下是。一應受飲食等供養恭敬等者，即諸漏已盡堪為福田。二應將大眾教化一切，無復煩惱離名利等故。三應入聚落城邑等故，得真自在非為欲境所牽惑故。四應降伏外道等，心善解脫具智辨故。五應以智慧速觀察法，慧善解脫了諸法故。六應不遲速說法，如法相應不生疲倦，如調慧馬善稱心故。七應靜坐空閑處，飲食、衣服等一切資生不積不聚，小欲知足，猶如大龍離阓鬧故。八應一向行善行不著諸禪，已作所作，常進修故。九應行
【現代漢語翻譯】 現代漢語譯本： 因為所見已經斷滅，所以稱為不再有煩惱。煩惱的種子被稱為煩惱，這是因為阿羅漢已經斷除了能緣和所緣，以及相應的現行二縛（兩種束縛），所有的煩惱都已滅盡，不再有任何煩惱的種子能夠重新生起，所以稱為遠離能見和所見。或者說，所有的煩惱都已滅盡，對個別事物的執著也消失了，所以遠離了兩種見解，稱為不再有煩惱。「復」是再次的意思，因為種子已經斷滅，所以不會再次重生。由於斷除了生死流轉的法，所以稱為拋棄了重擔，因此能夠證得涅槃的自身利益。「逮」字讀作(徒載反)，意思是到達、及至，也就是因為獲得了有餘依涅槃的自身利益，所以能夠永遠滅盡三有（欲有、色有、無色有）之因，以及九結煩惱。由於上面所說的煩惱滅盡，以及下面的四句話，這位阿羅漢，善於超越見道和修道的智慧，所以獲得了心的自在，遠離了自性障礙和事相障礙，八解脫圓滿，也可以稱為心得自在。經文的順序有些缺失，不能完全按照論典的次第來解釋，但可以總的把握論典的大義來解釋經文，有智慧的人應該自己詳細考察。
第二，總相和別相的區分：所有都是阿羅漢，這是總相。其餘十五句是別相。阿羅漢的總稱是「應」義，這個「應」有十五種含義，從「諸漏已盡」開始就是。第一，應該接受飲食等供養和恭敬等，也就是因為諸漏已盡，堪為福田。第二，應該帶領大眾教化一切，因為沒有煩惱，遠離名利等。第三，應該進入聚落、城邑等，因為獲得了真正的自在，不會被慾望所迷惑。第四，應該降伏外道等，因為心善於解脫，具備智慧和辯才。第五，應該以智慧迅速觀察法，因為智慧善於解脫，瞭解諸法。第六，應該不遲緩也不快速地說法，如法相應，不會感到疲倦，就像調馴好的馬善於稱心如意。第七，應該喜歡空閑的地方，對於飲食、衣服等一切資生之物，不積聚，不貪求，少欲知足，就像大龍遠離喧鬧的地方。第八，應該一向行善，不執著于各種禪定，已經做了應該做的事情，常常精進修行。第九，應該行……
【English Translation】 English version: Because what is seen has been extinguished, it is called no more affliction. The seed of affliction is called affliction because the Arhat has severed the object and subject, as well as the corresponding two bonds of present activity, all afflictions are exhausted, and there are no more seeds of affliction that can arise again, so it is called being far away from what can be seen and what is seen. Or, all afflictions are exhausted, and attachment to individual things has also disappeared, so it is far away from the two views, called no more affliction. 'Again' means once more, because the seed has been cut off, so it will not be reborn again. Because of cutting off the Dharma of the cycle of birth and death, it is called abandoning the heavy burden, therefore being able to attain the benefit of Nirvana for oneself. 'Attain' is pronounced (tu zai fan), meaning to arrive, to reach, that is, because of attaining the benefit of Nirvana with remainder, therefore being able to forever extinguish the cause of the three realms of existence (desire realm, form realm, formless realm), and the nine fetters of affliction. Because of the above-mentioned exhaustion of afflictions, and the following four sentences, this Arhat is good at surpassing the wisdom of the path of seeing and the path of cultivation, so he has obtained the freedom of mind, is far away from the obstacles of self-nature and the obstacles of phenomena, the eight liberations are complete, and he can also be called having obtained the freedom of mind. The order of the sutra text is somewhat missing, and it cannot be completely explained according to the order of the treatises, but the general meaning of the treatises can be grasped to explain the sutra text, and those with wisdom should examine it in detail themselves.
Second, the distinction between general characteristics and specific characteristics: all are Arhats, this is the general characteristic. The remaining fifteen sentences are specific characteristics. The general name of Arhat is the meaning of 'worthy', and this 'worthy' has fifteen meanings, starting from 'all outflows are exhausted'. First, one should receive offerings such as food and drink, and respect, etc., that is, because all outflows are exhausted, one is worthy of being a field of merit. Second, one should lead the masses to teach all, because there are no afflictions, and one is far away from fame and profit, etc. Third, one should enter settlements, cities, etc., because one has obtained true freedom and will not be confused by desires. Fourth, one should subdue heretics, etc., because one's mind is good at liberation and one possesses wisdom and eloquence. Fifth, one should quickly observe the Dharma with wisdom, because wisdom is good at liberation and one understands all Dharmas. Sixth, one should not speak the Dharma slowly or quickly, in accordance with the Dharma, and one will not feel tired, just like a well-trained horse is good at being pleasing. Seventh, one should like quiet places, and for all necessities such as food, clothing, etc., one should not accumulate or be greedy, have few desires and be content, just like a great dragon is far away from noisy places. Eighth, one should always do good deeds and not be attached to various meditations, having already done what should be done, and constantly diligently cultivate. Ninth, one should practice...
空聖行，已辦所辦，我我所非有故。十應行無相聖行，棄諸重擔，觀滅理故。十一應行無愿聖行，逮得己利，不願生死故。十二應降伏世間禪定凈心，不生味著二有界定，盡諸有結，乃至於二界禪不生愛味故。十三應起諸通殊勝功德，正智解脫，解脫謂神通故。十四應到第一義功德，至心自在證無為故。十五應如實知同生眾得諸功德，為利益一切眾生第一究竟故。波羅蜜多聲聞廣度眾生令同己利得功德故。第八修行不息，十二于禪不著，是二別意。恐厭文繁略相配囑，其間義意隨解可知。應說頌曰：「受、將、入、降、以， 中、靜、行善行， 空、無相、無愿， 伏、起、到、實知。」經中六句唯有十五句中第一應受妙供，第二應將大眾教化，第十一應行無愿聖行，第十二應降伏世間禪凈心，第十四應到第一義，次第配下五句，初阿羅漢是總句故。
第三攝取事門者，以十五句攝取十種功德事，為示現可說果、不可說果故。此中意說，十五句中攝十種功德事，為顯阿羅漢所得有為可說果、無為不可說果，有相、無相，粗、細異故。下隨應配；一攝取得功德有二句，謂諸漏已盡、無復煩惱；纏及隨眠二惑若在，不能攝取功德，由二惑亡故能攝取功德。二攝取諸功德有三句，謂得真自在、心善解脫、慧善解脫。此
【現代漢語翻譯】 現代漢語譯本：空聖行，已完成該完成之事，因為沒有『我』和『我所』的執著。十，應修行無相聖行，捨棄各種重擔，因為觀察到寂滅的真理。十一，應修行無愿聖行，獲得自身的利益，因為不願再經歷生死輪迴。十二，應降伏世間的禪定和清凈心，不生起對二有界（色界和無色界）禪定的貪戀和執著，斷盡所有有結（對存在的束縛），乃至對二界禪也不生起愛戀。十三，應生起各種神通和殊勝功德，以正智獲得解脫，這裡的解脫指的是神通。十四，應達到第一義功德，以至誠之心自在地證悟無為的境界。十五，應如實地知曉與自己一同出生的眾生所獲得的各種功德，爲了利益一切眾生，達到第一和究竟的境界。波羅蜜多（到達彼岸）的聲聞（聽聞佛法者）廣泛地度化眾生，使他們與自己一樣獲得利益和功德。第八修行不停止，第十二對於禪定不執著，這是兩種不同的含義。恐怕文字過於繁瑣，所以略作搭配囑咐，其中的意義可以根據理解來領會。應該說頌：『受、將、入、降、以，中、靜、行善行，空、無相、無愿，伏、起、到、實知。』經中的六句，只有十五句中的第一句『應受妙供』，第二句『應將大眾教化』，第十一句『應行無愿聖行』，第十二句『應降伏世間禪凈心』，第十四句『應到第一義』，依次與下面的五句相配，因為最初的阿羅漢是總括性的句子。 第三，關於攝取事門，用十五句來攝取十種功德事，是爲了示現可說的果和不可說的果。這裡的意思是說，十五句中攝取十種功德事，是爲了顯示阿羅漢所獲得的有為可說的果和無為不可說的果，因為有相和無相，粗和細是不同的。下面隨應搭配：一，攝取得功德有兩句，即諸漏已盡（所有煩惱已經斷盡），沒有了煩惱。如果纏（束縛）和隨眠（潛在的煩惱）兩種迷惑還在，就不能攝取功德，因為這兩種迷惑消失了，所以才能攝取功德。二，攝取各種功德有三句，即獲得真正的自在，心得到善解脫，智慧得到善解脫。這裡
【English Translation】 English version: Empty holy conduct, having completed what needed to be done, because there is no attachment to 'I' and 'mine'. Ten, one should practice the signless holy conduct, abandoning all burdens, because one observes the truth of cessation. Eleven, one should practice the desireless holy conduct, attaining one's own benefit, because one does not desire to experience birth and death again. Twelve, one should subdue worldly samadhi (concentration) and pure mind, not giving rise to craving and attachment to the samadhi of the two realms (the Realm of Form and the Formless Realm), cutting off all bonds of existence, even not giving rise to love and attachment to the samadhi of the two realms. Thirteen, one should generate various supernormal powers and excellent merits, attaining liberation through right knowledge, where liberation refers to supernormal powers. Fourteen, one should reach the merit of the ultimate meaning, freely realizing the unconditioned state with a sincere heart. Fifteen, one should truly know the various merits attained by the beings born together with oneself, in order to benefit all beings, reaching the first and ultimate state. The Śrāvakas (listeners of the Dharma) of Pāramitā (reaching the other shore) widely liberate beings, enabling them to attain benefits and merits like themselves. The eighth, practicing without ceasing, and the twelfth, not being attached to samadhi, these are two different meanings. Fearing that the text would be too verbose, I have made brief matching instructions, and the meaning therein can be understood according to one's understanding. One should say the verse: 'Receive, lead, enter, subdue, with, middle, quiet, practice good conduct, empty, signless, desireless, subdue, arise, reach, truly know.' Among the six sentences in the sutra, only the first sentence of the fifteen sentences, 'should receive wonderful offerings', the second sentence, 'should lead and teach the masses', the eleventh sentence, 'should practice the desireless holy conduct', the twelfth sentence, 'should subdue worldly samadhi and pure mind', and the fourteenth sentence, 'should reach the ultimate meaning', are sequentially matched with the following five sentences, because the initial Arhat (one who is worthy) is a comprehensive sentence. Third, regarding the door of gathering matters, using fifteen sentences to gather ten kinds of meritorious matters is to demonstrate the speakable fruit and the unspeakable fruit. The meaning here is that the fifteen sentences gather ten kinds of meritorious matters to show the conditioned speakable fruit and the unconditioned unspeakable fruit attained by the Arhat, because the signed and signless, coarse and fine are different. The following are matched accordingly: One, gathering and attaining merit has two sentences, namely, all outflows are exhausted, and there are no more afflictions. If the two delusions of entanglement (bonds) and latent afflictions are still present, one cannot gather merit, because these two delusions have disappeared, so one can gather merit. Two, gathering various merits has three sentences, namely, attaining true freedom, the mind attaining good liberation, and wisdom attaining good liberation. Here
三句中得真自在一句降伏世間功德，世間之心不得自在，種種惑嬈；由得真自在故永離惑嬈。心善解脫、慧善解脫二句，降伏出世間學人功德，學人未得離二縛故。三攝取不違功德有一句，謂心善調伏，隨順如來教行故，猶如良馬善隨人心。四攝取勝功德有一句，亦如大龍有大威靈，神力圓滿故如龍也。五攝取所應作勝功德有一句，謂應作所作。所應作者依法供養恭敬，尊重如來故，非財供養名所應作，正行法供養者是所應作，彼已皆作此道諦法行供養佛故。六攝取滿足功德有一句，謂已辦所辦，滿足學地故。所學之地皆滿足故，得滅諦滿。七攝取過功德有三句，謂棄諸重擔，逮得己利，盡諸有結。初句過愛故，生死重擔莫過貪愛，今已過故。次句過求命供養恭敬等故，諸求供養恭敬皆為資命，今得己利已證涅槃，過於邪命求利養等。后句過上地獄，已過學地故。有結者謂九結，今已過有學之地，過上地獄故盡諸有結。八攝取上上功德有一句，謂正智解脫。解脫者無為果，諸德之中最上上故。九攝取應作利益眾生功德有一句，謂至心自在。由得神通得心自在，及自內心離繫縛故攝取利益之行。十攝取上首功德有一句，謂第一究竟，謂波羅蜜多聲聞堪到彼岸，勝餘鈍類故。應說頌曰：「初二名攝取， 次三攝諸德， 順
【現代漢語翻譯】 現代漢語譯本 『三句中得真自在』一句，降伏世間功德。世間之心不得自在，種種惑嬈；由於得到真自在，所以永遠脫離惑嬈。 『心善解脫、慧善解脫』二句，降伏出世間學人的功德，因為學人尚未脫離二縛的緣故。 『三攝取不違功德』有一句，指的是心善於調伏，隨順如來的教導和行為，就像良馬善於順從人的心意。 『四攝取勝功德』有一句，也像大龍具有強大的威靈，神力圓滿，所以像龍一樣。 『五攝取所應作勝功德』有一句，指的是應該做的事情已經做了。所應做的事情是依法供養、恭敬、尊重如來，不是用財物供養，而是名為所應作。真正實行法供養才是所應作，他們都已經做了，因為用道諦法來供養佛。 『六攝取滿足功德』有一句，指的是已經辦完該辦的事情，滿足了學習的階段。所學習的階段都已經滿足，所以得到滅諦圓滿。 『七攝取過功德』有三句，指的是捨棄各種重擔，獲得自己的利益，斷盡各種有結（煩惱）。第一句是超越了愛慾的緣故，生死重擔沒有超過貪愛的，現在已經超越了。 第二句是超越了爲了求命而供養恭敬等行為的緣故，各種求供養恭敬都是爲了資養生命，現在得到自己的利益，已經證得涅槃，超越了用不正當的手段求取利益供養等行為。 后一句是超越了上地獄的緣故，已經超越了學習的階段。有結指的是九結（九種煩惱），現在已經超越了有學之地，超越了上地獄，所以斷盡各種有結。 『八攝取上上功德』有一句，指的是正智解脫。解脫是無為的果，在各種功德之中是最上上的。 『九攝取應作利益眾生功德』有一句，指的是至心自在。由於得到神通，得到心的自在，以及自己內心脫離了繫縛，所以攝取利益眾生的行為。 『十攝取上首功德』有一句，指的是第一究竟，指的是波羅蜜多（到達彼岸），聲聞（聽聞佛法教誨而修行證果的人）堪能到達彼岸，勝過其餘遲鈍的人。應該說頌：『初二名為攝取，其次三攝諸德，順』
【English Translation】 English version The phrase 『achieving true freedom within the three phrases』 subdues the merits of the world. The mind of the world cannot be free, leading to various delusions; because of achieving true freedom, one is forever free from delusions. The two phrases 『mind well liberated, wisdom well liberated』 subdue the merits of those learning to transcend the world, because learners have not yet escaped the two bonds. The phrase 『threefold embracing without contradiction of merit』 refers to the mind being well-tamed, compliant with the Tathagata』s (如來) teachings and conduct, like a good horse that readily follows the rider』s will. The phrase 『fourfold embracing of superior merit』 is also like a great dragon with great power and spiritual efficacy, complete in divine strength, hence like a dragon. The phrase 『fivefold embracing of superior merit of what should be done』 refers to what should be done being done. What should be done is to offer, revere, and respect the Tathagata (如來) according to the Dharma (法), not offering material wealth, which is called what should be done. Truly practicing Dharma (法) offerings is what should be done; they have all done this, because they offer the Buddha (佛) with the path of truth (道諦). The phrase 『sixfold embracing of complete merit』 refers to having accomplished what needs to be accomplished, fulfilling the stage of learning. Because the stages of learning are all fulfilled, one attains the complete cessation of suffering (滅諦). The phrase 『sevenfold embracing of surpassing merit』 has three phrases, referring to abandoning all heavy burdens, attaining one』s own benefit, and exhausting all bonds of existence. The first phrase surpasses love, because no burden of life and death is greater than craving; now it has been surpassed. The second phrase surpasses seeking life through offerings, reverence, etc., because all seeking of offerings and reverence is to sustain life; now one has attained one』s own benefit, having realized Nirvana (涅槃), surpassing seeking gain and sustenance through improper means. The last phrase surpasses the realms above and below, having surpassed the stage of learning. 『Bonds of existence』 refers to the nine bonds (九結), now having surpassed the stage of learning, surpassing the realms above and below, hence exhausting all bonds of existence. The phrase 『eightfold embracing of supreme merit』 refers to right knowledge and liberation. Liberation is the unconditioned result, the most supreme among all merits. The phrase 『ninefold embracing of the merit of benefiting sentient beings』 refers to wholehearted freedom. Because of attaining supernatural powers, attaining freedom of mind, and one』s own mind being free from bondage, one embraces the practice of benefiting sentient beings. The phrase 『tenfold embracing of foremost merit』 refers to the ultimate first, referring to Paramita (波羅蜜多), Sravakas (聲聞) (those who hear and practice the Buddha』s teachings) are capable of reaching the other shore, surpassing the rest of the dull ones. A verse should be said: 『The first two are called embracing, the next three embrace all merits, compliant』
勝作滿足， 如次配四句， 三句名攝過， 過愛、命二界， 上上、利、上首， 各一名攝德。」此經六句，攝取十德中唯攝三德：一攝取功德有二句，謂諸漏已盡、無復煩惱。二攝取過功德有二句，謂逮得己利、盡諸有結，過求邪命，及過邪二界。三攝取應作利益眾生功德有一句，謂至心自在。阿羅漢是總，所以不取，唯下十五句攝功德故。《成唯識》中，阿羅漢有三：應已永害煩惱賊故，應受世間妙供養故，應不復受分段生故。上上起門攝應永害賊無分段生；總別相門攝應受妙供養；攝取事門非彼三攝，彼三但約決定義說，一切阿羅漢不過三種故(攝取事門唯俱解脫到彼岸者之所成故。又上上起門永害煩惱，總別相門堪受妙供，攝取事門無分段生死宗義配之，非理定爾。新翻經云「除阿難陀，獨居學地」，此中略文)。
經「其名曰(至)那提迦葉」。
贊曰：此下第三列名，有二，初別列名，后結名高。此二十一人中，或有以出家前後為次第。《報恩經》說：「初度五人，次度耶舍門徒五十，次度優樓頻螺門徒五百，次度伽耶門徒三百，次度那提門人二百，次度鹙子門徒一百，次度目連門人一百，合舉大數成一千二百五十人。」或有行德大小為次第，如迦葉在第二列，鹙子在迦旃延上列等，隨應
【現代漢語翻譯】 現代漢語譯本： 『勝作滿足，如次配四句，三句名攝過，過愛、命二界，上上、利、上首，各一名攝德。』此經六句，攝取十德中唯攝三德：一攝取功德有二句，謂諸漏已盡、無復煩惱。二攝取過功德有二句，謂逮得己利、盡諸有結，過求邪命，及過邪二界。三攝取應作利益眾生功德有一句，謂至心自在。阿羅漢（Arhat，已證涅槃，脫離輪迴的聖人）是總，所以不取，唯下十五句攝功德故。《成唯識》中，阿羅漢（Arhat，已證涅槃，脫離輪迴的聖人）有三：應已永害煩惱賊故，應受世間妙供養故，應不復受分段生故。上上起門攝應永害賊無分段生；總別相門攝應受妙供養；攝取事門非彼三攝，彼三但約決定義說，一切阿羅漢（Arhat，已證涅槃，脫離輪迴的聖人）不過三種故(攝取事門唯俱解脫到彼岸者之所成故。又上上起門永害煩惱，總別相門堪受妙供，攝取事門無分段生死宗義配之，非理定爾。新翻經云『除阿難陀（Ananda，佛陀的十大弟子之一），獨居學地』，此中略文)。
經『其名曰(至)那提迦葉（Nadi-Kasyapa，佛教僧侶）』。
贊曰：此下第三列名，有二，初別列名，后結名高。此二十一人中，或有以出家前後為次第。《報恩經》說：『初度五人，次度耶舍（Yasa，佛陀弟子）門徒五十，次度優樓頻螺迦葉（Uruvilva-Kasyapa，佛教僧侶）門徒五百，次度伽耶迦葉（Gaya-Kasyapa，佛教僧侶）門徒三百，次度那提迦葉（Nadi-Kasyapa，佛教僧侶）門人二百，次度鹙子（Sariputra，佛陀的十大弟子之一）門徒一百，次度目連（Maudgalyayana，佛陀的十大弟子之一）門人一百，合舉大數成一千二百五十人。』或有行德大小為次第，如迦葉（Kasyapa，佛教僧侶的姓氏）在第二列，鹙子（Sariputra，佛陀的十大弟子之一）在迦旃延（Katyayana，佛陀的十大弟子之一）上列等，隨應
【English Translation】 English version: 'Superior accomplishment is fulfilling, matching the four lines accordingly. The three lines are named 'encompassing transgression', transgressing the realms of love and life. 'Supreme, benefit, foremost', each is named 'encompassing virtue'.' These six lines of scripture encompass only three of the ten virtues: First, encompassing merit has two lines, meaning all outflows are exhausted, and there are no more afflictions. Second, encompassing the merit of overcoming has two lines, meaning attaining one's own benefit, exhausting all bonds of existence, overcoming the pursuit of wrong livelihood, and overcoming the two wrong realms. Third, encompassing the merit of benefiting sentient beings has one line, meaning being wholeheartedly free. Arhat (Arhat, a saint who has attained Nirvana and is free from reincarnation) is the general term, so it is not taken; only the following fifteen lines encompass merit. In 'Consciousness-Only', there are three types of Arhat (Arhat, a saint who has attained Nirvana and is free from reincarnation): one who should have permanently destroyed the thieves of affliction, one who should receive the wonderful offerings of the world, and one who should no longer receive segmented birth. The 'Supreme Arising Gate' encompasses the one who should permanently destroy the thieves without segmented birth; the 'General and Specific Aspect Gate' encompasses the one who should receive wonderful offerings; the 'Encompassing Matter Gate' is not encompassed by these three. These three only speak in terms of definitive meaning, and all Arhats (Arhat, a saint who has attained Nirvana and is free from reincarnation) do not exceed these three (the 'Encompassing Matter Gate' is only accomplished by those who are liberated together and have reached the other shore. Furthermore, the 'Supreme Arising Gate' permanently destroys afflictions, the 'General and Specific Aspect Gate' is worthy of receiving wonderful offerings, and the 'Encompassing Matter Gate' is matched with the doctrine of no segmented birth and death, which is not necessarily the case. The newly translated scripture says, 'Except for Ananda (Ananda, one of the ten major disciples of the Buddha), who dwells alone in the learning ground', this is an abbreviated text).
The scripture says, 'Their names are (up to) Nadi-Kasyapa (Nadi-Kasyapa, a Buddhist monk)'.
Praise: Below this is the third listing of names, which has two parts: first, a separate listing of names, and then a concluding elevation of names. Among these twenty-one people, some are listed in order of their ordination. The 'Repaying Kindness Sutra' says: 'First, five people were ordained, then fifty disciples of Yasa (Yasa, a disciple of the Buddha), then five hundred disciples of Uruvilva-Kasyapa (Uruvilva-Kasyapa, a Buddhist monk), then three hundred disciples of Gaya-Kasyapa (Gaya-Kasyapa, a Buddhist monk), then two hundred followers of Nadi-Kasyapa (Nadi-Kasyapa, a Buddhist monk), then one hundred disciples of Sariputra (Sariputra, one of the ten major disciples of the Buddha), then one hundred followers of Maudgalyayana (Maudgalyayana, one of the ten major disciples of the Buddha), totaling one thousand two hundred and fifty people.' Or some are listed in order of the magnitude of their virtuous conduct, such as Kasyapa (Kasyapa, the surname of a Buddhist monk) being in the second row, and Sariputra (Sariputra, one of the ten major disciples of the Buddha) being listed above Katyayana (Katyayana, one of the ten major disciples of the Buddha), etc., as appropriate.
不定。《無垢稱經．弟子品》以德辨為次第，以命問疾要假智辨方堪對揚故。《十二由經》「初成道二年度五比丘，三年化迦葉兄弟三人，五年度目連」，機宜不同，諸部結集誦經異故。《無量壽經》云「了本際者，即阿若憍陳如」。梵云阿若多憍陳那，憍陳是婆羅門姓，那是男聲，阿若多是解義，初悟解故。《因果經》中具說度憍陳那、優樓頻螺、伽耶、那提四人所以。初太子逾城之後，父王乃命內外親族合有五人營衛太子，五人交諍修苦樂行以為道真。太子誡撿依諸外道修苦樂行以過彼行，皆非正術，舍食乳糜，受吉祥草覺樹成道。后趣鹿園度此五人，初轉法輪，佛問解、未。五人之中陳那先報我今已解，凈居等天亦言已解，因以為名名之為解。憍陳之姓乃眾多，以解標名，那是男聲以男簡女，故復云那。《大般若》云「解憍陳那」。梵云摩訶迦葉波。摩訶，大也。迦葉波者姓也。此云飲光。婆羅門姓。上古有仙身有光明，飲蔽日月之光。迦葉是彼之種，迦葉身亦有光能飲日月，以姓為名故名飲光。大富長者之子，舍大財、姓出家，能為大行，少欲知足行杜多行，大人所識故標大名簡余迦葉。如《因果經》第三卷並彌勒疏，具陳上二姓之所因。次三迦葉皆飲光種，兄弟三人，梵云鄔盧頻螺，言優樓訛也，此云木瓜
【現代漢語翻譯】 現代漢語譯本： 不定。《維摩詰經·弟子品》認為，要按照德行來區分次第，因為探問疾病需要憑藉智慧來辨別方向，才能恰當應對。《十二游經》記載『初成道第二年，度化五比丘；第三年，度化迦葉三兄弟；第五年，度化目連』，這是因為眾生的根器和接受能力不同，而且各部派結集經典時，誦讀的順序也有差異。《無量壽經》說『領悟到事物本源的人，就是阿若憍陳如』。梵語阿若多憍陳那（Ājñāta Kauṇḍinya），憍陳（Kauṇḍinya）是婆羅門姓氏，那是男性的稱謂，阿若多（Ājñāta）是『已解』的意思，因為他是最初領悟真理的人。《因果經》中詳細敘述了度化憍陳那（Kauṇḍinya）、優樓頻螺（Uruvilvā-kāśyapa）、伽耶（Gayā-kāśyapa）、那提（Nadī-kāśyapa）四人的緣由。當初太子逾越城墻之後，父王就命令內外親族共五人護衛太子，這五人爭論修行苦行和樂行哪種才是真正的道。太子告誡他們，僅僅依靠各種外道修行苦行和樂行，即使超過他們，也不是正確的途徑。於是太子捨棄了苦行，接受了乳糜的供養，接受了吉祥草，在菩提樹下證悟成道。之後前往鹿野苑度化這五人，初次轉法輪時，佛陀問他們是否理解。五人之中，陳那（Kauṇḍinya）首先回答說『我已理解』，凈居天等天人也說『已理解』，因此就用『解』作為他的名字。憍陳（Kauṇḍinya）這個姓氏的人很多，所以用『解』來標明他的名字，『那』是男性的稱謂，用以區分女性，所以又稱『那』。《大般若經》中稱『解憍陳那（Ājñāta Kauṇḍinya）』。 梵語摩訶迦葉波（Mahākāśyapa）。摩訶（Mahā），是『大』的意思。迦葉波（Kāśyapa）是姓氏，這裡翻譯為『飲光』。是婆羅門姓氏。上古時代有仙人，身體有光明，能夠遮蔽日月的光芒。迦葉（Kāśyapa）是他們的後代，迦葉（Kāśyapa）的身體也有光芒，能夠遮蔽日月，所以用姓氏作為名字，因此稱為飲光。他是大富長者的兒子，捨棄了巨大的財富和姓氏出家，能夠行持偉大的修行，少欲知足，奉行頭陀行，被大人物所認識，所以用『大』來標明他的名字，以區分其他的迦葉（Kāśyapa）。詳細情況可以參考《因果經》第三卷以及彌勒菩薩的疏解，其中詳細敘述了以上兩個姓氏的由來。其次是三迦葉（Kāśyapa），都是飲光（Kāśyapa）的後代，是三兄弟，梵語鄔盧頻螺（Uruvilvā-kāśyapa），『優樓』是訛傳，這裡翻譯為『木瓜』。
【English Translation】 English version: Uncertain. The Vimalakirti Sutra, Chapter on Disciples considers the order to be distinguished by virtue, because inquiring about illness requires wisdom to discern the direction, so as to respond appropriately. The Twelve Journeys Sutra records 'In the second year after the initial enlightenment, he converted the five bhikshus; in the third year, he converted the three Kāśyapa brothers; in the fifth year, he converted Maudgalyāyana,' because the capacities and receptivity of sentient beings are different, and the order of reciting the scriptures varies when the various schools compile the scriptures. The Infinite Life Sutra says 'Those who understand the origin of things are Ājñāta Kauṇḍinya.' The Sanskrit Ājñāta Kauṇḍinya, Kauṇḍinya is a Brahmin surname, -na is a masculine term, Ājñāta means 'understood,' because he was the first to understand the truth. The Cause and Effect Sutra details the reasons for converting Kauṇḍinya, Uruvilvā-kāśyapa, Gayā-kāśyapa, and Nadī-kāśyapa. Initially, after the prince crossed the city walls, the king ordered five relatives, both internal and external, to protect the prince. These five argued about whether practicing asceticism or pleasure was the true path. The prince warned them that relying solely on various external paths to practice asceticism and pleasure, even if surpassing them, was not the correct path. Therefore, the prince abandoned asceticism, accepted the offering of milk porridge, accepted auspicious grass, and attained enlightenment under the Bodhi tree. Later, he went to the Deer Park to convert these five, and when he first turned the wheel of Dharma, the Buddha asked them if they understood. Among the five, Kauṇḍinya first replied 'I have understood,' and the Pure Abode heavens and other devas also said 'understood,' so 'understood' was used as his name. There are many people with the surname Kauṇḍinya, so 'understood' is used to mark his name, and -na is a masculine term, used to distinguish females, so it is also called -na. The Great Perfection of Wisdom Sutra calls him 'Ājñāta Kauṇḍinya.' The Sanskrit Mahākāśyapa. Mahā means 'great.' Kāśyapa is a surname, translated here as 'Drinking Light.' It is a Brahmin surname. In ancient times, there were immortals whose bodies had light and could obscure the light of the sun and moon. Kāśyapa is their descendant, and Kāśyapa's body also has light and can obscure the sun and moon, so the surname is used as the name, hence called Drinking Light. He was the son of a wealthy elder, who abandoned great wealth and his surname to become a monk, able to practice great cultivation, with few desires and contentment, practicing dhūta practices, recognized by great people, so 'great' is used to mark his name, to distinguish other Kāśyapas. Details can be found in the third volume of the Cause and Effect Sutra and Maitreya Bodhisattva's commentary, which detail the origins of the above two surnames. Next are the three Kāśyapas, all descendants of Drinking Light, three brothers, Sanskrit Uruvilvā-kāśyapa, 'Uruvilvā' is a corruption, translated here as 'Wood Gourd.'
。當其胸前有一癃起猶如木瓜。又池中龍亦名木瓜，從彼為稱故以為名。伽耶山名，即像頭山，亦云城，城近此山故名伽耶城。梵云捺地迦，言那提訛也，此是河名。《正法華》云「上時、象、江三迦葉」也。然《因果經》說此三人皆近河邊修道，佛作神通化之入法，以大者胸上有木瓜癃，或從池龍，第二從山，第三從河以為名也。
經「舍利弗(至)劫賓那」。
贊曰：梵云奢利弗呾羅，言舍利弗者訛也。舍利云鹙，即百舌鳥亦曰春鸚，弗呾羅言子，以母才辨喻如鹙鳥，此是彼子，以母顯之故云鹙子。又云過去身為瓦師，值釋迦佛發願愿作釋迦弟子，不但今者，亦符往愿；複名優波提舍，以能論議故兼得彼名。
梵云摩訶沒特伽羅，言大目乾連者訛也，此云大采菽氏。上古有仙居山寂處，常采菉豆而食，因以為姓。尊者之母是彼之族，取母氏姓而為其名，得大神通，簡余此姓故云大采菽氏。從父本名俱利迦，亦云拘[(匕/示)*(入/米)]多，先云俱律陀訛也。《大般若》云「舍利子、大采菽氏」，此二因緣如彌勒疏。
梵云摩訶迦多衍那，云迦旃延亦訛也。《大般若》云「大迦多衍那」，此云大剪剃種男，剪剃種者是婆羅門姓。上古多仙，山中靜處，年歲既久鬚髮稍長，無人為剃，
【現代漢語翻譯】 現代漢語譯本：當他的胸前有一個隆起，像木瓜一樣。池中的龍也叫木瓜，因此用它來命名。伽耶山的名字，就是象頭山，也叫伽耶城，因為城靠近這座山，所以叫伽耶城。梵文是Nadi迦，說是那提的訛音，這是一條河的名字。《正法華經》說的是『上時、象、江三迦葉』。然而，《因果經》說這三個人都在河邊修行，佛用神通點化他們入法，因為老大胸前有木瓜狀的隆起，或者因為池中的龍，老二因為山，老三因為河而得名。
經文：『舍利弗（Sariputra）（至）劫賓那（Kapinna）』。
贊曰：梵文是Sariputra，說舍利弗是訛音。舍利的意思是鹙，也就是百舌鳥，也叫春鸚，弗呾羅的意思是兒子，用母親的才辯來比喻像鹙鳥，這是他的兒子，用母親來彰顯他，所以叫鹙子。又說他過去世是瓦匠，遇到釋迦牟尼佛發願要做釋迦牟尼佛的弟子，不僅僅是今生，也符合過去的願望；又名優波提舍（Upatissa），因為能辯論，所以也得到了這個名字。
梵文是Maha Maudgalyayana，說大目乾連是訛音，這裡的意思是大采菽氏。上古時代有仙人居住在寂靜的山中，經常採摘菉豆食用，因此以此為姓。尊者的母親是這個家族的人，取母親的姓作為他的名字，他得到了大神通，爲了區別于其他人，所以叫大采菽氏。他父親本來的名字叫俱利迦（Kulika），也叫拘[(匕/示)*(入/米)]多（Kutita），之前說的俱律陀是訛音。《大般若經》說『舍利子、大采菽氏』，這兩個人的因緣就像彌勒菩薩的疏解一樣。
梵文是Maha Katyayana，說迦旃延也是訛音。《大般若經》說『大迦多衍那』，這裡的意思是大剪剃種男，剪剃種是婆羅門的姓氏。上古時代有很多仙人，在山中安靜的地方居住，年歲久了，鬚髮長長，沒有人為他們剃頭，
【English Translation】 English version: When there was a lump on his chest like a papaya. The dragon in the pond was also named Papaya, hence the name. The name of Gaya Mountain is Elephant Head Mountain, also called Gaya City, because the city is near this mountain, it is called Gaya City. The Sanskrit word is Nadika, which is said to be a corruption of Nadi, which is the name of a river. The 『Saddharma-pundarika Sutra』 says 『Shangshi, Elephant, Jiang Three Kasyapas』. However, the 『Karma Sutra』 says that these three people were all practicing near the river, and the Buddha transformed them into the Dharma with supernatural powers, because the eldest had a papaya-like lump on his chest, or because of the dragon in the pond, the second was named after the mountain, and the third was named after the river.
Sutra: 『Sariputra (Sariputra) (to) Kapinna (Kapinna)』.
Praise: The Sanskrit word is Sariputra, saying that Sariputra is a corruption. Sarika means osprey, which is also a mockingbird, also called spring parrot, Putra means son, using the mother's talent to compare to an osprey, this is his son, using the mother to show him, so it is called Sariputra. It is also said that he was a tile maker in the past life, and he made a vow to be a disciple of Sakyamuni Buddha when he met Sakyamuni Buddha, not only in this life, but also in accordance with the past vows; he is also named Upatissa (Upatissa), because he can argue, so he also got this name.
The Sanskrit word is Maha Maudgalyayana, saying that Maha Maudgalyayana is a corruption, which means Maha Takshaka. In ancient times, there were immortals living in quiet mountains, often picking mung beans to eat, so they used this as their surname. The Venerable's mother was from this family, and took her mother's surname as his name. He obtained great supernatural powers. In order to distinguish him from others, he was called Maha Takshaka. His father's original name was Kulika, also called Kutita, and the previous Kuluta was a corruption. The 『Maha Prajna Paramita Sutra』 says 『Sariputra, Maha Takshaka』, the causes and conditions of these two people are like Maitreya Bodhisattva's commentary.
The Sanskrit word is Maha Katyayana, saying that Katyayana is also a corruption. The 『Maha Prajna Paramita Sutra』 says 『Maha Katyayana』, which means Maha Kshatriya, Kshatriya is the surname of Brahmins. In ancient times, there were many immortals living in quiet places in the mountains. After a long time, their beards and hair grew long, and no one shaved them,
婆羅門法污剃髮故。一仙有子，兄弟二人俱來觀父，小者乃為諸仙剃之，諸仙愿護后成仙貴。爾來此種皆稱剪剃。尊者身是男子威德特尊，簡余姓故云大剪剔種男。又西方亦有取母姓者，今顯是父姓故置男名。古云「繩扇」，母戀此子不肯改嫁，如繩系扇故名繩扇；真諦云「思勝」，皆非也。
梵云阿泥律陀，此云無滅，佛之黨弟。云阿㝹樓馱訛也，應作[(而/而)*(少/((色-巴)+兄))]字，不知㝹字所出。
劫賓那者，此雲房宿，佛與同房宿，化作老比丘為之說法，因而得道，故云房宿。或雲房星，房星現時生，故云房星。
經「憍梵波提(至)摩訶俱絺羅」。
贊曰：梵云笈房缽底，此云牛相，憍梵波提訛也。過去因摘一莖禾，數顆墮地，五百生中作牛償他，今雖人身尚作牛蹄牛呞之相，因號為牛相比丘。
梵云頡麗伐多，此雲室星，北方星也，祀之得子因以為名，離波多訛也。有云假和合，即《智度論》說二鬼食人事也。
梵云畢藺陀筏蹉，此云余習，言畢陵伽婆蹉訛也。五百生中為婆羅門，惡性粗言，今雖得果余習尚在，如罵恒河神，故名余習。
梵云薄矩羅，此云善容，言薄俱羅訛也。毗婆尸佛入涅槃后，有一比丘甚患頭痛，善容時作貧人，持一
【現代漢語翻譯】 現代漢語譯本 婆羅門因為鄙視剃髮而制定了相關法規。有一位仙人有個兒子，兄弟二人一同來看望父親，弟弟為各位仙人剃頭，眾仙人希望保佑他將來成為尊貴的仙人。從此以後，這個種族都被稱為剪剃種姓。尊者（指優波離）身為男子，威德特別尊貴，爲了區別于其他姓氏，所以稱為大剪剔種男。另外，西方也有隨母姓的習俗，現在爲了彰顯是父姓，所以特別加上『男』字。古書上說『繩扇』（Rope Fan），是因為母親眷戀這個兒子，不肯改嫁，就像用繩子繫住扇子一樣，所以叫做繩扇；真諦法師翻譯為『思勝』，都是不對的。 梵語阿泥律陀（Aniruddha），這裡翻譯為『無滅』，是佛陀的堂弟。『阿㝹樓馱』是訛傳，應該寫作[(而/而)*(少/((色-巴)+兄))]字，不知道㝹字從何而來。 劫賓那（Kappina）的意思是『房宿』，佛陀與他同房居住，化作老比丘為他說法，因此他得以悟道，所以稱為房宿。也有人說是『房星』，因為他出生時房星出現，所以稱為房星。 經文：『憍梵波提（Gavampati）……摩訶俱絺羅（Mahakatyayana）。』 贊曰：梵語笈房缽底（Gavampati），這裡翻譯為『牛相』，『憍梵波提』是訛傳。過去因為摘取一根禾苗，不小心讓幾顆穀粒掉在地上，因此五百世都轉生為牛來償還，現在雖然是人身，仍然有牛蹄和牛反芻的形態，因此被稱為牛相比丘。 梵語頡麗伐多（Revata），這裡翻譯為『室星』，是北方的星宿，祭祀它可以得到兒子，因此用它來命名，『離波多』是訛傳。有人說是『假和合』，就是《智度論》里說的兩個鬼吃人的事情。 梵語畢藺陀筏蹉（Pilindavatsa），這裡翻譯為『余習』，是說『畢陵伽婆蹉』的訛傳。他五百世都是婆羅門，惡習難改，說話粗魯，現在雖然已經證果，但過去的習氣還在，比如他會謾罵恒河神，所以叫做『余習』。 梵語薄矩羅（Bakula），這裡翻譯為『善容』，是說『薄俱羅』的訛傳。毗婆尸佛（Vipassi Buddha）入涅槃后，有一位比丘非常頭痛，善容當時化作窮人，拿著一
【English Translation】 English version The Brahmins made rules because they despised shaving their heads. A certain immortal had a son, and two brothers came to see their father. The younger brother shaved the heads of the immortals, and the immortals wished to protect him so that he would become a noble immortal in the future. Since then, this caste has been called the 'Sheared and Shaved' caste. The Venerable (Upali) is a man of particularly esteemed virtue. To distinguish him from other surnames, he is called 'Man of the Great Sheared and Shaved Caste'. Furthermore, in the West, there is also the custom of taking the mother's surname. Now, to emphasize that it is the father's surname, the word 'man' is specifically added. In ancient books, it is said 'Rope Fan' (Rope Fan) because the mother was attached to this son and refused to remarry, like a fan tied with a rope, hence the name 'Rope Fan'. The translation by Paramartha as 'Thought Victory' is incorrect. The Sanskrit term Aniruddha is translated here as 'Non-extinction', and he was the Buddha's cousin. 'Anuruddha' is a corruption; it should be written as [(而/而)(少/((色-巴)+兄))], it is not known where the character 㝹 comes from. Kappina means 'Room Star'. The Buddha stayed in the same room with him, transformed into an old Bhikkhu to preach the Dharma to him, and thus he attained enlightenment, so he is called 'Room Star'. Some say 'Room Constellation' because the Room Constellation appeared at the time of his birth, hence the name 'Room Constellation'. Sutra: 'Gavampati... Mahakatyayana.' Eulogy: The Sanskrit term Gavampati is translated here as 'Cow-like Appearance'; 'Gavampati' is a corruption. In the past, because he plucked a stalk of grain and accidentally dropped a few grains on the ground, he was reborn as a cow for five hundred lifetimes to repay the debt. Now, although he is in human form, he still has the appearance of cow hooves and cow rumination, hence he is called the Bhikkhu with the Cow-like Appearance. The Sanskrit term Revata is translated here as 'Room Star', which is a northern constellation. Worshipping it can bring a son, hence it is used as a name; 'Revata' is a corruption. Some say 'False Union', which is the story of two ghosts eating people as described in the Mahaprajnaparamita Sastra*. The Sanskrit term Pilindavatsa is translated here as 'Remaining Habit', referring to the corruption of 'Pilindavatsa'. For five hundred lifetimes, he was a Brahmin, with incorrigible bad habits and rude speech. Now, although he has attained fruition, the habits of the past remain, such as cursing the Ganges River deity, hence he is called 'Remaining Habit'. The Sanskrit term Bakula is translated here as 'Good Appearance', referring to the corruption of 'Bakula'. After Vipassi Buddha entered Nirvana, a Bhikkhu suffered from severe headaches. Bakula then transformed into a poor man, holding a
呵梨勒施病比丘，比丘服訖病即除愈。由施藥故九十一劫天上人中受福快樂，今生婆羅門家，其母早亡，遂遇後母方便殺之，經五不死，后求出家得阿羅漢。出家八十曾不患頭痛，目不視女人面亦不入尼寺，不為女人說一句法。后無憂王巡塔布施，知其少欲但施一錢，塔踴置地猶尚不受方知少欲。如《付法藏傳》說此因緣。
梵云摩訶俱瑟恥羅，此云大膝膝蓋故，俱絺羅訛也。此舍利弗舅氏，因共佛論悟解得果，如律中說。
經「難陀(至)羅睺羅」。
贊曰：梵云難陀，此翻為喜，根本乃是牧牛之人。因問佛牧牛十一事，知佛具一切智，獲阿羅漢，甚極聰明音聲絕妙。
梵雲孫達罹難陀，此云艷喜，孫陀羅訛也。艷是妻號，色美端嚴無比名艷，喜是自名。簡前牧牛難陀故言艷喜，艷之喜故。是佛親弟，身長一丈五尺二寸，佛到本城二日度之。大勝生主之所生也。
梵云補剌孥梅呾利曳尼弗呾羅，此云滿慈子，云富樓那彌多羅尼子訛也。滿是其名，慈是母姓，母性其慈，今取母姓，此滿尊者是慈女之子，或滿及慈俱是母號名滿慈子。
梵云蘇補底，此云善現，舊雲鬚菩提、翻為善吉非也。
梵云阿難陀，此云慶喜，但言阿難、翻為歡喜亦訛也。世尊成道內外咸慶，當喜時
【現代漢語翻譯】 現代漢語譯本：呵梨勒施病比丘（Haritaki-giving sick Bhiksu），這位比丘接受了呵梨勒果的施捨后，疾病立刻痊癒。由於施藥的功德，他在九十一劫中於天上和人間享受福報和快樂。今生他出生於婆羅門家庭，母親早逝，後母想方設法要殺害他，經歷了五次不死。後來他尋求出家，證得了阿羅漢果位。出家八十年，從未患過頭痛病，眼睛不看女人的臉，也不進入尼寺，不為女人說一句佛法。後來阿育王（Asoka）巡視佛塔並佈施，知道他少欲知足，只佈施了一枚錢幣，錢幣放在地上，佛塔卻踴躍不受，這才知道他真是少欲知足。這些因緣在《付法藏傳》中有詳細記載。
梵文摩訶俱瑟恥羅（Mahakosthila），意為大膝，因為膝蓋很大。俱絺羅（Kosthila）是訛傳。他是舍利弗（Sariputra）的舅舅，因為與佛陀討論佛法而開悟證果，這些在律藏中有記載。
經文中的『難陀（Nanda）...羅睺羅（Rahula）』。
贊曰：梵文難陀（Nanda），翻譯為喜悅。他原本是牧牛之人。因為向佛陀請教牧牛的十一件事，得知佛陀具有一切智慧，從而獲得了阿羅漢果位，非常聰明，聲音也極其美妙。
梵文孫達罹難陀（Sundarananda），翻譯為艷喜。孫陀羅（Sundara）是訛傳。艷是妻子的稱號，形容她容貌美麗端莊無比，喜是自己的名字。爲了區分之前的牧牛難陀，所以稱為艷喜，因為他愛慕艷妻的喜悅。他是佛陀的親弟弟，身高一丈五尺二寸，佛陀回到他的家鄉兩天後就度化了他。他是大勝生主（Mahaprajapati）所生。
梵文補剌孥梅呾利曳尼弗呾羅（Purna Maitreyaniputra），翻譯為滿慈子。富樓那彌多羅尼子（Purna Maitrayaniputra）是訛傳。滿是他的名字，慈是母親的姓氏，母親的姓氏是慈，現在取母親的姓氏，這位滿尊者是慈女的兒子，或者滿和慈都是母親的稱號，所以稱為滿慈子。
梵文蘇補底（Subhuti），翻譯為善現。舊譯須菩提（Subhuti），翻譯為善吉是不正確的。
梵文阿難陀（Ananda），翻譯為慶喜。只說阿難（Ananda），翻譯為歡喜也是錯誤的。世尊成道時，內外都充滿喜慶，正當喜悅之時。
【English Translation】 English version: Haritaki-giving sick Bhiksu, this Bhiksu was immediately cured of his illness after receiving the offering of Haritaki fruit. Due to the merit of giving medicine, he enjoyed blessings and happiness in the heavens and among humans for ninety-one kalpas. In this life, he was born into a Brahmin family, his mother died early, and his stepmother tried to kill him in every possible way, experiencing five deaths without actually dying. Later, he sought ordination and attained the state of Arhat. For eighty years after ordination, he never suffered from headaches, his eyes did not look at women's faces, nor did he enter nunneries, and he did not speak a single word of Dharma to women. Later, King Asoka (Asoka) inspected the pagodas and made offerings, knowing that he was content with little, he only offered one coin, but the pagoda jumped up and refused to accept it when the coin was placed on the ground, only then did he know that he was truly content with little. These causes and conditions are recorded in detail in the 『Fu Fa Zang Zhuan』.
The Sanskrit word Mahakosthila, meaning 『great knee,』 because his knees were very large. Kosthila is a corruption. He was Sariputra's (Sariputra) uncle, and he attained enlightenment and fruition through discussing the Dharma with the Buddha, as recorded in the Vinaya.
The sutra mentions 『Nanda (Nanda)... Rahula (Rahula).』
A verse says: The Sanskrit word Nanda (Nanda) translates as joy. He was originally a cowherd. Because he asked the Buddha about the eleven things about herding cows, he learned that the Buddha possessed all wisdom, and thus attained the state of Arhat, he was very intelligent, and his voice was extremely beautiful.
The Sanskrit word Sundarananda translates as 『lustrous joy.』 Sundara is a corruption. 『Lustrous』 is the title of his wife, describing her unparalleled beauty and dignity, and 『joy』 is his own name. To distinguish him from the previous cowherd Nanda, he is called Sundarananda, because he loves the joy of his lustrous wife. He was the Buddha's own younger brother, fifteen feet and two inches tall, and the Buddha converted him two days after returning to his hometown. He was born of Mahaprajapati.
The Sanskrit word Purna Maitreyaniputra translates as 『Son of Full Compassion.』 Purna Maitrayaniputra is a corruption. 『Full』 is his name, 『Compassion』 is his mother's surname, his mother's surname is Compassion, now taking his mother's surname, this Venerable Full is the son of the Compassionate Woman, or both Full and Compassion are the titles of his mother, so he is called the Son of Full Compassion.
The Sanskrit word Subhuti translates as 『Good Manifestation.』 The old translation of Subhuti, translating it as 『Good Auspiciousness』 is incorrect.
The Sanskrit word Ananda translates as 『Joyful Celebration.』 Simply saying Ananda, translating it as 『Joy』 is also incorrect. When the World Honored One attained enlightenment, both inside and outside were filled with joy and celebration, at the very moment of joy.
生故名慶喜。
梵云羅怙羅，此云執日，舊言羅睺羅、翻為障蔽非也。
此中九人，摩訶迦葉、舍利弗、大目乾連、摩訶迦旃延，阿㝹樓馱、富樓那彌多羅尼子、須菩提、阿難、羅睺羅。如《說無垢稱經．聲聞品》疏第三四卷廣說所由，恐繁不述。
經「如是(至)大阿羅漢等」。
贊曰：結名高也。論云「諸王、王子、大臣、人民、帝釋、梵天王等，皆識知故。又復聲聞、菩薩、佛等，是勝智者皆善知故，名眾所知識。」初解貴賤大眾所知，后解大小聖眾所識。《無垢稱》云「皆為一切眾望所識」，含此兩義，舉二十一例取餘人，故名為「等」。皆名「大」者，論自解云：「心得自在，到彼岸故。所言『等』者，以阿羅漢等非阿羅漢，由阿難陀是初果故。」
經「復有學無學二千人」。
贊曰：二無名大德眾也。戒、定、慧三正為學體，進趣修習名為有學，進趣圓滿止息修習名為無學，唯無漏法為體。
經「摩訶波阇波提(至)六千人俱」。
贊曰：三尊重諸尼眾也。梵云摩訶缽剌阇伏底，此云大勝生主。佛母有三，此為小母。大術生佛七日命終，此尼養佛，大術姊妹之類故號為姨母。大勝生主本梵王名，一切眾生皆彼子故，從彼乞得因以為名。又一切佛弟子名
【現代漢語翻譯】 現代漢語譯本 生下來因此得名慶喜。
梵語是羅怙羅（Rāhula，覆障），意思是執日，舊譯為羅睺羅，翻譯成障蔽是不對的。
這裡有九個人：摩訶迦葉（Mahākāśyapa，大迦葉）、舍利弗（Śāriputra，智慧第一）、大目乾連（Mahāmaudgalyāyana，神通第一）、摩訶迦旃延（Mahākātyāyana，論議第一），阿㝹樓馱（Aniruddha，天眼第一）、富樓那彌多羅尼子（Pūrṇamaitrāyaṇīputra，說法第一）、須菩提（Subhūti，解空第一）、阿難（Ānanda，多聞第一）、羅睺羅（Rāhula，密行第一）。詳細原因見《說無垢稱經．聲聞品》疏第三四卷，此處不再贅述，以免繁瑣。
經文：『如是（至）大阿羅漢等』。
贊曰：總結名稱很高明。論中說：『因為諸王、王子、大臣、人民、帝釋（Indra，天帝）、梵天王（Brahmā，色界天主）等，都知道他們。而且聲聞、菩薩、佛等，這些具有殊勝智慧的人都清楚地知道他們，所以稱為眾所知識。』前面解釋了貴賤大眾所知，後面解釋了大小聖眾所識。《無垢稱經》（Vimalakīrti Nirdeśa Sūtra）說：『皆為一切眾望所識』，包含了這兩種含義，列舉了二十一個例子，涵蓋了其餘的人，所以稱為『等』。都稱為『大』，論中自己解釋說：『因為心得自在，到達彼岸的緣故。』所說的『等』，是因為阿羅漢等也包括非阿羅漢，因為阿難陀是初果的緣故。
經文：『復有學無學二千人』。
贊曰：這是第二類沒有名字的大德之眾。戒、定、慧三學正是修學的本體，努力進取修習稱為有學，進取圓滿停止修習稱為無學，只有無漏法才是其本體。
經文：『摩訶波阇波提（Mahāprajāpatī，大生主）(至)六千人俱』。
贊曰：這是第三類受到尊重的比丘尼眾。梵語是摩訶缽剌阇伏底（Mahāprajāpatī），這裡翻譯為大勝生主。佛母有三位，這是小母。大術生佛七日後命終，這位尼姑養育佛陀，因為是大術姐妹之類，所以號為姨母。大勝生主本來是梵王的名字，因為一切眾生都是他的孩子，所以從他那裡乞得這個名字作為自己的名字。而且一切佛弟子都叫
【English Translation】 English version He was named Qingxi because of his birth.
The Sanskrit word is Rāhula (羅怙羅), which means 'grasping the sun'. The old translation was Rahouluo (羅睺羅), but translating it as 'obstruction' is incorrect.
Here are nine individuals: Mahākāśyapa (摩訶迦葉, Great Kāśyapa), Śāriputra (舍利弗, foremost in wisdom), Mahāmaudgalyāyana (大目乾連, foremost in supernatural powers), Mahākātyāyana (摩訶迦旃延, foremost in debate), Aniruddha (阿㝹樓馱, foremost in divine eye), Pūrṇamaitrāyaṇīputra (富樓那彌多羅尼子, foremost in expounding the Dharma), Subhūti (須菩提, foremost in understanding emptiness), Ānanda (阿難, foremost in hearing), and Rāhula (羅睺羅, foremost in discreet practice). The reasons are explained in detail in the commentary on the 'Śrāvakā' chapter of the Vimalakīrti Nirdeśa Sūtra, volumes 3 and 4. I will not elaborate here to avoid being verbose.
Sūtra: 'Thus (to) great Arhats and others'.
Commentary: The summary of names is excellent. The treatise says: 'Because kings, princes, ministers, people, Indra (帝釋, the lord of gods), Brahmā (梵天王, the lord of the form realm), and others all know them. Moreover, Śrāvakas, Bodhisattvas, Buddhas, and other wise individuals all know them well, hence they are called 'known by the assembly'. The former explains that they are known by the noble and the common, while the latter explains that they are recognized by the great and small saints. The Vimalakīrti Nirdeśa Sūtra says: 'All are known by the expectations of all', which includes both meanings. Twenty-one examples are given, covering the remaining people, hence they are called 'and others'. All are called 'great' because, as the treatise itself explains: 'Because their minds are free and they have reached the other shore.' The 'and others' refers to those who are Arhats and those who are not, because Ānanda is a stream-enterer.
Sūtra: 'Again, there were two thousand with learning and without learning'.
Commentary: This is the second group of great virtuous ones without names. The three studies of morality, concentration, and wisdom are precisely the substance of learning. Diligently progressing in practice is called 'with learning', while progressing to perfection and ceasing practice is called 'without learning'. Only undefiled dharmas are their substance.
Sūtra: 'Mahāprajāpatī (摩訶波阇波提, Great Prajāpatī) (to) together with six thousand people'.
Commentary: This is the third group of respected nuns. The Sanskrit word is Mahāprajāpatī, which is translated here as Great Victorious Birth-giver. There are three mothers of the Buddha, and this is the lesser mother. Mahāmāyā (大術) gave birth to the Buddha and died seven days later. This nun raised the Buddha, and because she was of the same kind as Mahāmāyā's sisters, she is called the aunt. Great Victorious Birth-giver was originally the name of Brahmā, because all beings are his children, so she begged for this name from him to use as her own. Moreover, all disciples of the Buddha are called
為大生，三乘聖眾名為勝生，由養佛故為大勝生。大勝生之主名大勝生主，雖從彼乞得亦以義為名。舊云波阇波提、名大愛道，皆訛略也。度此因緣，如律中說。
經「羅睺羅母(至)亦與眷屬俱」。
贊曰：四內眷諸尼眾也。梵云耶戍達羅，此云持譽，耶輸陀羅訛也。形容美麗近遠聞知，生育羅睺天人讚詠，故名持譽，「譽」美稱也。相傳釋云，是乾闥婆女，彼生兒為樂神，生女為玉女也。若稱玉女何得有子？又佛出家后，持譽父母欲得將還，明非玉女。《未曾有經》、《須達拏經》、《瑞應經》皆云羅睺是瞿姨之子。佛有三夫人：一瞿姨，二耶輸，三鹿野，各有二萬婇女。瞿姨無子是玉女，彼經從長母為名，亦無過失。又經云佛有三子：一善星，二優婆摩耶，三羅睺。故《涅槃》云「善星比丘，菩薩在家之子」。
上二尼眾各得出家，道行久成希聞妙法，有緣皆至眷屬俱來。
法華經玄贊卷第一(末)
保安三年二月八日(丁酉)書始，同廿八日本末合二卷書了。法隆寺僧覺印之。
同年十月十五日移點已了，以興福寺圓如房本為之。法隆寺僧覺印以左點為正。
長承三年(甲寅)四月十五日(壬午)，同寺僧良勝一遍奉□已了，教授之師覺印了 大正藏第 34
【現代漢語翻譯】 現代漢語譯本 爲了大生，三乘（Triyana）的聖眾被稱為勝生，由於供養佛陀的緣故，被稱為大勝生。大勝生之主被稱為大勝生主，即使是從他那裡乞討而得，也因為合乎義理而得名。舊譯的波阇波提（Prajapati）、大愛道，都是訛略的說法。度化此因緣，如律藏中所說。
經文：『羅睺羅母（Rahula's mother）(至)亦與眷屬俱』。
贊曰：指的是四內眷的眾尼。梵文是耶戍達羅（Yasodhara），這裡翻譯為持譽，耶輸陀羅是訛傳。形容她美麗，遠近聞名，生育了羅睺羅（Rahula），天人都讚美歌詠，所以名為持譽，『譽』是美稱的意思。相傳有人說是乾闥婆（Gandharva）女，乾闥婆生兒子是樂神，生女兒是玉女。如果說是玉女，怎麼會有兒子呢？而且佛陀出家后，持譽的父母想要把她帶回去，說明她不是玉女。《未曾有經》、《須達拏經》、《瑞應經》都說羅睺羅是瞿姨（Gopi）的兒子。佛陀有三位夫人：一是瞿姨，二是耶輸，三是鹿野，各有兩萬婇女。瞿姨沒有兒子，是玉女，那些經典是從年長的母親來命名的，也沒有什麼過失。又有經文說佛陀有三個兒子：一是善星，二是優婆摩耶，三是羅睺羅。所以《涅槃經》說『善星比丘，是菩薩在家時的兒子』。
以上兩位尼眾各自出家，修行日久，希望能聽到微妙的佛法，有緣分的都帶著眷屬一起來。
《法華經玄贊》卷第一(末)
保安三年二月八日(丁酉)開始書寫，同月二十八日將本末兩卷書寫完畢。法隆寺僧覺印。
同年十月十五日移點完畢，以興福寺圓如房的版本為依據。法隆寺僧覺印以左點為正。
長承三年(甲寅)四月十五日(壬午)，同寺僧良勝一遍奉□完畢，教授之師覺印了 《大正藏》第 34 卷
【English Translation】 English version For Mahotpada (great birth), the holy assembly of the Three Vehicles (Triyana) is called Shreshthotpada (superior birth), and because of nourishing the Buddha, it is called Maha-shreshthotpada (great superior birth). The lord of Maha-shreshthotpada is called Maha-shreshthotpadadhipati (lord of great superior birth), and even if it is obtained by begging from him, it is named according to righteousness. The old translations of Prajapati and Mahaprajapati are both abbreviated errors. The deliverance of this cause and condition is as described in the Vinaya.
Sutra: 'Rahula's mother (to) also came with her retinue'.
Commentary: Refers to the nuns of the four inner consorts. In Sanskrit, it is Yasodhara, which here is translated as 'Holder of Fame'. 'Yashutuo' is a corruption. Her beauty was known far and wide, and she gave birth to Rahula, whom gods and humans praised and sang about, hence the name 'Holder of Fame', where 'fame' means beautiful praise. Tradition says she was a Gandharva woman; Gandharvas give birth to sons who are music gods and daughters who are jade maidens. If she were a jade maiden, how could she have a son? Moreover, after the Buddha left home, Yasodhara's parents wanted to take her back, indicating she was not a jade maiden. The Avatamsaka Sutra, Sudana Sutra, and Auspicious Response Sutra all say Rahula was the son of Gopi. The Buddha had three wives: first Gopi, second Yasodhara, and third Mrigaya, each with twenty thousand concubines. Gopi had no son and was a jade maiden; those sutras name her from the eldest mother, which is not a mistake. Also, sutras say the Buddha had three sons: first Sundarananda, second Upmamaya, and third Rahula. Therefore, the Nirvana Sutra says, 'The Bhikshu Sundarananda was the son of the Bodhisattva while he was a householder'.
The above two nuns each left home, and after a long time of practice, they hoped to hear the wonderful Dharma. Those with affinity all came with their retinues.
Commentary on the Lotus Sutra, Volume 1 (end)
Started writing on the eighth day of the second month (Dingyou) of Baoan 3rd year; finished writing both volumes of the main text and appendix on the twenty-eighth day of the same month. Written by the monk Kakue of Horyu-ji Temple.
Finished moving the punctuation on the fifteenth day of the tenth month of the same year, based on the version of the monk Ennyo of Kofuku-ji Temple. The monk Kakue of Horyu-ji Temple corrected the punctuation on the left.
On the fifteenth day (Renwu) of the fourth month of Chochen 3rd year (Jiayin), the monk Ryosho of the same temple finished reciting □ once; Instructor Kakue finished. Taisho Tripitaka, Volume 34
冊 No. 1723 妙法蓮華經玄贊
妙法蓮華經玄贊卷第二(本)
沙門基撰
經「菩薩摩訶薩八萬人」。
贊曰：第五聖德難思眾。文有三：一標類舉數，二嘆德，三列名。此初也。梵云菩提薩埵摩訶薩埵，略云菩薩摩訶薩。菩薩修行略有二門：一自利，大智為首；二利他，大悲為先。菩提，覺義，智所求果；薩埵，有情義，悲所度生。依弘誓語故名菩薩。以二為境名為菩薩，有財釋也。又覺是所求果，有情是自身，求三菩提之有情者，故名菩薩。或菩提是所求果，薩埵者勇猛義，不憚處、時求大菩提，有志有能，故名菩薩。二皆依主。又菩提即般若，薩埵謂方便，如是二法能利能樂一切有情，故名菩薩，亦菩提亦薩埵。或及初解皆持業釋。摩訶，大也。薩埵，如前。今此菩薩位居八地已上，為簡前小及二乘位，故言摩訶薩。無著《般若論》云：「諸菩薩有七種大故，此大眾生名摩訶薩埵，如菩薩地說。」下大乘章中別當具列。
經「皆于阿耨多羅三藐三菩提不退轉」。
贊曰：自下第二嘆德，有十三句，論以二門釋：一上支下支門，二攝取事門。支者分義，上支分謂總相，下支分謂別相，故論云：「應知阿耨多羅三藐三菩提不退轉者，是總相；余是別相。」此總相
【現代漢語翻譯】 現代漢語譯本 妙法蓮華經玄贊 卷第二(本)
沙門基 撰
經文：『菩薩摩訶薩八萬人』。
贊曰：第五是聖德難思議的聽眾。文分三部分：一是標明類別和列舉數量，二是讚歎功德，三是列出名號。這是第一部分。梵語稱菩提薩埵摩訶薩埵，簡稱為菩薩摩訶薩。菩薩的修行略有兩方面：一是自利，以大智為首；二是利他，以大悲為先。菩提，是覺悟之義，是智慧所追求的果實；薩埵，是有情之義，是慈悲所救度的眾生。依仗弘大的誓願，所以稱為菩薩。以自利利他二者為目標，所以稱為菩薩，這是一種有財釋。又，覺悟是所追求的果實，有情是自身，追求三菩提的有情，所以稱為菩薩。或者，菩提是所追求的果實，薩埵是勇猛之義，不畏懼處境和時間，追求大菩提，有志向有能力，所以稱為菩薩。這兩種解釋都屬於依主釋。又，菩提即是般若（Prajna，智慧），薩埵是指方便（Upaya，方法），這兩種法能夠利益和安樂一切有情，所以稱為菩薩，既是菩提也是薩埵。或者，以上最初的解釋都屬於持業釋。摩訶，是大的意思。薩埵，如前所述。現在這些菩薩位居八地以上，爲了區別於前面的小乘以及二乘的果位，所以稱為摩訶薩。無著（Asanga）的《般若論》中說：『諸菩薩有七種大，因此這些眾生被稱為摩訶薩埵，如《菩薩地》所說。』下文的大乘章節中會分別詳細列出。
經文：『皆于阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）不退轉』。
贊曰：下面第二部分是讚歎功德，共有十三句，論典用兩種方式解釋：一是上支下支門，二是攝取事門。支，是分支的意思，上支分指總相，下支分指別相，所以論典中說：『應當知道阿耨多羅三藐三菩提不退轉，是總相；其餘是別相。』這是總相。
【English Translation】 English version Commentary on the Wonderful Dharma Lotus Flower Sutra, Scroll 2 (Original)
Composed by the Monk Ji
Sutra: 'Eighty thousand Bodhisattva-Mahasattvas'.
Commentary: Fifth are the inconceivable assembly of noble virtues. The text has three parts: first, it labels the category and lists the number; second, it praises the virtues; and third, it lists the names. This is the first part. In Sanskrit, it is called Bodhisattva-Mahasattva, abbreviated as Bodhisattva. The practice of a Bodhisattva roughly has two aspects: first, self-benefit, with great wisdom as the foremost; second, benefiting others, with great compassion as the priority. Bodhi means 'awakening', the fruit sought by wisdom; Sattva means 'sentient being', the beings saved by compassion. Relying on great vows, they are called Bodhisattvas. Taking these two as their object, they are called Bodhisattvas, which is an interpretation based on possession. Also, awakening is the fruit sought, and sentient beings are oneself; those sentient beings who seek the three Bodhis (three kinds of enlightenment) are called Bodhisattvas. Or, Bodhi is the fruit sought, and Sattva means 'courage'; not fearing circumstances or time, they seek great Bodhi, having aspiration and ability, so they are called Bodhisattvas. Both of these are dependent possessive compounds. Also, Bodhi is Prajna (wisdom), and Sattva refers to Upaya (skillful means); these two dharmas can benefit and bring joy to all sentient beings, so they are called Bodhisattvas, being both Bodhi and Sattva. Or, the initial explanations above are all appositional compounds. Maha means 'great'. Sattva, as mentioned before. Now, these Bodhisattvas are at the eighth Bhumi (stage) or above; to distinguish them from the preceding Hinayana and the stages of the Two Vehicles, they are called Mahasattvas. Asanga's 'Prajnaparamita Shastra' says: 'The Bodhisattvas have seven kinds of greatness, therefore these beings are called Mahasattvas, as stated in the 'Bodhisattva-bhumi'.' The Mahayana chapter below will list them separately in detail.
Sutra: 'All are non-regressing from Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment)'.
Commentary: The second part below praises the virtues, with thirteen sentences in total. The treatise explains it in two ways: first, the upper branch and lower branch approach; second, the approach of encompassing matters. 'Branch' means division; the upper branch refers to the general characteristics, and the lower branch refers to the specific characteristics, so the treatise says: 'It should be known that non-regression from Anuttara-samyak-sambodhi is the general characteristic; the rest are specific characteristics.' This is the general characteristic.
也。無上正覺，體即佛果所有五法，謂凈法界，及四智心品。無著《金剛般若論》說「阿耨多羅三藐三菩提顯示菩提、及菩提道」。阿耨多羅此顯菩提自相，解脫相故。三藐三菩提顯示菩提者人平等相，以菩提法故得知是佛。《大智度論》說「智、及智處俱說名般若，菩薩地說菩提、菩提斷皆名菩提」。故阿雲無，耨多羅云上，三云正，藐云等。又三云正，菩提云覺，即是無上正等正覺。此有四覺：一無上覺，是總也，即顯菩提、清凈法界。二正覺，簡外道邪覺故。三等覺，簡二乘但了生空偏覺故。四又正覺，簡菩薩，菩薩因覺未滿、果位非正覺故。此顯菩提道即四智品，下一覺字貫通上四，由具下三一切莫過，超遍等喻，真理所覺名無上覺。然諸經論多說真理名無上菩提體，以根本故。今此雙取佛果理、智俱名無上菩提，於此二果俱不退轉。云何不退轉？由具下十因不退轉，故於佛果能不退轉，決定當證唸唸進修名不退轉。退者失也。轉者動也。八地以上任運進修于大菩提，修習不退無煩惱故，亦復不為一切有相功用所動，名不退轉。由此八地名不動地，相用煩惱不能動故。
不退有四：一信不退，十信第六名不退心，自後不退生邪見故。二位不退，十住第七名不退位，自後不退入二乘故。三證不退，初地以
上即名不退，所證得法不退失故。四行不退，八地已上名不退地，為、無為法皆能修故。今此菩薩皆八地已上故，言于無上正等覺不退轉，定當證故，故不退者非即不轉。
又不退有二：一已得不退，初地即得；二未得不退，八地方得。無上正覺是未得法故，八地以上能不退轉，情祈正覺心進不動，法駛流中任運轉故，名不退轉，此不退者即是不轉。
經「皆得陀羅尼(至)轉不退轉法輪」。
贊曰：下別支分，有十二句，以十種示現分二：初九自利，后一利他。初九又二：初八有為德，后一無為德。初中又二：初五福慧，后三悲智。初五又二：初三內行，后二善緣。初中有三：初一熏修自利，次一利他，后一利法。善緣二中，初一遇緣修行，后一讚美除疑。三悲智中，初一慈悲，后二智慧，此中有三，一住聞法不退轉，謂皆得陀羅尼，陀羅尼者此云總持，總持有二，一攝、二散。攝者持也。此即聞持，聞于文義任持不忘，即所聞之能持名之為攝。聞即總持，體念、慧也。《十地經》云：「八地以上菩薩於一切法能堪、能思、能持。」彼論解云：「堪謂聞慧，思謂思慧，持謂修慧，於一修慧分三用故。」散者施也。此有四種：一法，二義，三能得菩薩忍，四明咒；施與眾生故。此中二種，初是能持
【現代漢語翻譯】 現代漢語譯本：上面所說的『不退』，是指所證得的法不會退失。四行不退，是指八地以上的菩薩，因為他們對於有為法和無為法都能夠修習。現在這些菩薩都是八地以上，所以說他們對於無上正等覺不會退轉，必定能夠證得，所以說『不退』並非就是『不轉』。
另外，『不退』有兩種：一種是已經得到的不退，初地菩薩就能得到；另一種是尚未得到的不退，八地菩薩才能得到。無上正覺是尚未得到的法，所以八地以上的菩薩能夠不退轉，情意祈求正覺的心堅定不動，在法的快速流動中能夠自由運轉，所以叫做『不退轉』，這種『不退』就是『不轉』。
經文中說：『皆得陀羅尼（dharani，總持），轉不退轉法輪』。
讚頌說：下面分別說明支分，共有十二句，用十種示現分為兩部分：前九句是自利，后一句是利他。前九句又分為兩部分：前八句是有為功德，后一句是無為功德。前八句又分為兩部分：前五句是福慧，后三句是悲智。前五句又分為兩部分：前三句是內行，后兩句是善緣。前三句中，第一句是熏修自利，第二句是利他，第三句是利法。善緣兩句中，第一句是遇到善緣修行，第二句是讚美消除疑惑。三悲智中，第一句是慈悲，后兩句是智慧，這其中有三點，一是安住于聽聞佛法而不退轉，就是說都得到了陀羅尼。陀羅尼，這裡翻譯為『總持』，總持有兩種，一是攝，二是散。攝，就是持。這裡指的是聞持，聽聞文義能夠任持不忘，就是所聽聞的能夠持守，叫做攝。聽聞就是總持，是體念和智慧。《十地經》（Dasabhumika Sutra）中說：『八地以上的菩薩對於一切法能夠堪、能夠思、能夠持。』那部論典解釋說：『堪，指的是聞慧；思，指的是思慧；持，指的是修慧，對於一種修慧分為三種用處。』散，就是施。這裡有四種：一是法，二是義，三是能夠得到菩薩的忍，四是明咒；施與眾生。這裡有兩種，首先是能夠持守。
【English Translation】 English version: The above-mentioned 'non-regression' refers to the fact that the Dharma attained will not be lost. The non-regression of the four practices refers to Bodhisattvas above the eighth ground (astabhumi), because they are able to cultivate both conditioned (samskrta) and unconditioned (asamskrta) Dharmas. Now, these Bodhisattvas are all above the eighth ground, so it is said that they will not regress from Anuttara-samyak-sambodhi (無上正等覺, unsurpassed perfect enlightenment) and will surely attain it. Therefore, 'non-regression' does not mean 'non-transformation'.
Furthermore, there are two types of 'non-regression': one is the non-regression that has already been attained, which is attained by Bodhisattvas on the first ground (prathama-bhumi); the other is the non-regression that has not yet been attained, which is attained by Bodhisattvas on the eighth ground. Anuttara-samyak-sambodhi is a Dharma that has not yet been attained, so Bodhisattvas above the eighth ground are able to not regress. Their minds, earnestly seeking perfect enlightenment, are firm and unmoving, and they are able to freely operate in the swift flow of Dharma, so it is called 'non-regression'. This 'non-regression' is 'non-transformation'.
The sutra says: 'All have attained Dharani (陀羅尼, total retention), and turn the irreversible Wheel of Dharma'.
The praise says: The following separately explains the divisions, with twelve sentences in total, divided into two parts using ten kinds of manifestations: the first nine sentences are for self-benefit, and the last sentence is for benefiting others. The first nine sentences are further divided into two parts: the first eight sentences are conditioned virtues, and the last sentence is unconditioned virtue. The first eight sentences are further divided into two parts: the first five sentences are merit and wisdom, and the last three sentences are compassion and wisdom. The first five sentences are further divided into two parts: the first three sentences are inner practices, and the last two sentences are good conditions. Among the first three sentences, the first sentence is cultivating self-benefit, the second sentence is benefiting others, and the third sentence is benefiting the Dharma. Among the two sentences on good conditions, the first sentence is encountering good conditions for practice, and the second sentence is praising and eliminating doubts. Among the three sentences on compassion and wisdom, the first sentence is compassion, and the last two sentences are wisdom. Within this, there are three points: one is abiding in hearing the Dharma without regression, which means all have attained Dharani. Dharani, here translated as 'total retention', has two aspects: one is gathering, and the other is scattering. Gathering means holding. This refers to hearing and holding, being able to retain and not forget what is heard in the text and meaning, which means that what is heard can be held, called gathering. Hearing is total retention, it is contemplation and wisdom. The Dasabhumika Sutra (十地經, Ten Stages Sutra) says: 'Bodhisattvas above the eighth ground are able to endure, able to think, and able to hold all Dharmas.' That treatise explains: 'Enduring refers to hearing wisdom, thinking refers to thinking wisdom, and holding refers to cultivating wisdom, dividing one cultivating wisdom into three uses.' Scattering means giving. Here there are four types: one is Dharma, two is meaning, three is being able to attain the Bodhisattva's forbearance, and four is the bright mantra; giving to sentient beings. Here there are two types, the first is being able to hold.
，即聞持是；后是所持，餘四種是。復分為二：一自利，聞持等也；二他利，法義等四。因、果別故。
二樂說不退轉，謂樂說辨才。辨才即是四辨、七辨而樂說故。四辨者即四無礙解：一法無礙解，二義無礙解，此二如次即是解教、理無滯智。三詞無礙，解即解諸方言音無滯智，四辨說無礙解，即說法等七辨無滯智。七辨者：一捷辨，須言即言，無謇吃故。二迅辨，懸河湕泠，不遲訥故。三應辨，應時應機，不增減故。四無疏謬辨，凡說契經不邪錯故。五無斷盡辨，相續連環終無竭故。六凡所演說豐義味辨，一一句言多事理故。七一切世間最上妙辨，具甚深如雷清徹遠聞等五種聲故。四無礙解至〈方便品〉釋，多以後得智及正體智為體外緣起故。
三說不退轉，謂轉不退轉法輪。法輪是所說，常說此不退轉法故，謂轉如前四位二種不退轉法，名轉不退轉法輪。又《彌勒所問經》云：「說自分功德名轉不退法輪，說外分功德名轉不轉法輪。」又說智名不退，說福名不轉。又說般若名不退，說方便名不轉。又說有為事名不退，說無為理名不轉。此法如輪故名法輪。輪有三義：一圓滿義，八正道等，轂、輞、輻等皆圓滿故。二不定義，佛從見道轉生修道，從修道後生無學道，自得此已復為他說，安置聖道於他
【現代漢語翻譯】 ，即聞持是（能夠聽聞並憶持佛法）。后是所持，餘四種是。復分為二：一自利，聞持等也；二他利，法義等四。因、果別故。 二樂說不退轉，謂樂說辨才（指喜愛演說且具有無礙辯才）。辨才即是四辨、七辨而樂說故。四辨者即四無礙解：一法無礙解，二義無礙解，此二如次即是解教、理無滯智。三詞無礙，解即解諸方言音無滯智，四辨說無礙解，即說法等七辨無滯智。七辨者：一捷辨，須言即言，無謇吃故。二迅辨，懸河湕泠，不遲訥故。三應辨，應時應機，不增減故。四無疏謬辨，凡說契經不邪錯故。五無斷盡辨，相續連環終無竭故。六凡所演說豐義味辨，一一句言多事理故。七一切世間最上妙辨，具甚深如雷清徹遠聞等五種聲故。四無礙解至〈方便品〉釋，多以後得智及正體智為體外緣起故。 三說不退轉，謂轉不退轉法輪（指宣說永不退轉的佛法）。法輪是所說，常說此不退轉法故，謂轉如前四位二種不退轉法，名轉不退轉法輪。又《彌勒所問經》云：『說自分功德名轉不退法輪，說外分功德名轉不轉法輪。』又說智名不退，說福名不轉。又說般若名不退，說方便名不轉。又說有為事名不退，說無為理名不轉。此法如輪故名法輪。輪有三義：一圓滿義，八正道等，轂、輞、輻等皆圓滿故。二不定義，佛從見道轉生修道，從修道後生無學道，自得此已復為他說，安置聖道於他
【English Translation】 That is, the 'hearing and retaining' (being able to hear and remember the Dharma). The latter is what is retained, and the remaining four are. It is further divided into two: first, self-benefit, such as hearing and retaining; second, benefiting others, such as the four aspects of Dharma and meaning. This is because the causes and effects are different. Second, 'joyful speaking without regression,' refers to the eloquence of joyful speaking. Eloquence includes the four kinds of eloquence and the seven kinds of eloquence, and is joyful to speak. The four kinds of eloquence are the four unimpeded understandings: first, unimpeded understanding of the Dharma; second, unimpeded understanding of the meaning. These two, in order, are the wisdom that understands teachings and principles without obstruction. Third, unimpeded understanding of words, which is the wisdom that understands various dialects without obstruction. Fourth, unimpeded understanding of eloquent speaking, which is the wisdom that speaks the seven kinds of eloquence without obstruction. The seven kinds of eloquence are: first, quick eloquence, speaking immediately when needed, without stammering. Second, swift eloquence, like a rushing river, not slow or hesitant. Third, appropriate eloquence, appropriate to the time and the situation, without adding or subtracting. Fourth, eloquence without errors, speaking the sutras without deviation or mistake. Fifth, eloquence without exhaustion, continuous and unbroken, never ending. Sixth, eloquence that enriches the meaning in all that is spoken, with each word conveying many principles and reasons. Seventh, the most wonderful eloquence in all the world, possessing five kinds of sound, such as profound, like thunder, clear, penetrating, and far-reaching. The four unimpeded understandings are explained in the 'Expedient Means' (Upaya) chapter, mostly based on subsequent wisdom and the wisdom of the true nature as the external conditions. Third, 'speaking without regression,' refers to turning the wheel of Dharma without regression (Dharmachakra). The wheel of Dharma is what is spoken, constantly speaking this Dharma without regression. That is, turning the two kinds of non-regressive Dharma in the previous four stages is called turning the non-regressive wheel of Dharma. Furthermore, the 'Maitreya's Questions Sutra' says: 'Speaking of one's own merits is called turning the non-regressive wheel of Dharma; speaking of external merits is called turning the wheel of Dharma that may regress.' Also, speaking of wisdom is called non-regression, speaking of blessings is called regression. Also, speaking of Prajna (wisdom) is called non-regression, speaking of Upaya (skillful means) is called regression. Also, speaking of conditioned things is called non-regression, speaking of unconditioned principles is called regression. This Dharma is called the wheel of Dharma because it is like a wheel. A wheel has three meanings: first, the meaning of completeness, such as the Eightfold Path, where the hub, rim, and spokes are all complete. Second, the meaning of non-fixity, where the Buddha turns from the path of seeing to the path of cultivation, and from the path of cultivation to the path of no more learning, and after attaining this himself, he speaks it to others, placing the holy path in others.
身中，如是展轉他得聖已，復為他說，喻輪不定故名為輪。三摧壞義，蟷螂拒轍輪能摧之，聖道在心能摧煩惱，能摧未伏能鎮已伏，如王輪寶故喻如輪。法輪有五：一輪自性，擇法覺支、正見等是。二法輪因，能生聖道教、聞、思等。三輪眷屬，聖道助伴五蘊諸法。四法輪境，聖道所緣四諦等理。五法輪果，因道所證菩提、涅槃。轉者說也。法既名輪說亦稱轉，今隨所應說八地後行不退位此五法輪，故名為轉。又此五體即是四法。教、理、行、果皆名法輪。轉者動也顯也、運也起也。動宣言教顯揚妙理，運聖道于聲前、起真智于言后，圓摧障惱名轉法輪。下〈方便品〉當具顯示。
經「供養無量(至)之所稱歎」。
贊曰：此有三句，初之二句合為第四依止善知識不退轉，供養無量百千諸佛，于諸佛所殖眾德本，論名殖眾善根，以己身心業依色身攝取故。菩薩修行莫過身心，今舉殊勝色身之業供養諸佛、深植德本，攝取己之身心一切所有善業。供養有十。〈菩薩地〉說：一現前供養，于對現前佛設利羅及制多等，一切三寶親面供養。二不現前供養，于余佛制多等作佛等想修不現前供養。三現前不現前供養，現對前時復作是念：「一佛制多等法性即三世十方諸佛制多等法性，故我今者現前供養一佛制多等，
【現代漢語翻譯】 現代漢語譯本：身中，像這樣輾轉相傳，他人證得聖果后，又為其他人宣說，如同車輪轉動不定，所以稱為『輪』。『摧』是摧毀的意思，如同螳螂試圖阻擋車輪一樣，聖道在心中能摧毀煩惱，能摧伏未被調伏的，能鎮住已被調伏的，如同轉輪王的輪寶，所以比喻為『輪』。法輪有五種：一是輪的自性，如擇法覺支（Dharmapravicaya-sambodhyanga）、正見（Samyag-dṛṣṭi）等；二是法輪的因，能產生聖道的教法（Śāsana）、聽聞（Śruta）、思惟（Cintā）等；三是輪的眷屬，聖道的助伴，如五蘊（Pañca-skandha）等諸法；四是法輪的境界，聖道所緣的四諦（catvāri āryasatyāni）等真理；五是法輪的果，因聖道所證得的菩提（Bodhi）、涅槃（Nirvāṇa）。『轉』是宣說的意思。法既然名為『輪』，宣說也稱為『轉』，現在根據情況宣說八地（Aṣṭamī bhūmi）之後，處於不退轉位（Avaivartika）的這五種法輪，所以名為『轉』。又這五種體性就是四法，即教、理、行、果，都可稱為法輪。『轉』是動、顯、運、起的意思。動是宣揚教法，顯是顯揚妙理，運是于聲音之前執行聖道，起是于言語之後生起真智，圓滿摧毀障礙煩惱，名為『轉法輪』。下文〈方便品〉（Upāya）中將詳細顯示。 經文：『供養無量（乃至）之所稱歎』。 贊曰：這裡有三句話，前兩句合起來是第四依止善知識（Kalyāṇa-mitra）不退轉，供養無量百千諸佛，在諸佛那裡種植眾多德本，論中名為種植眾多善根，因為以自己的身心業依附於色身（Rūpa-kāya）來攝取。菩薩修行沒有超過身心的，現在舉出殊勝色身的供養諸佛的行業、深深種植德本，攝取自己的身心一切所有善業。供養有十種。《菩薩地》（Bodhisattvabhūmi）中說：一是現前供養，對於現在眼前的佛舍利（Śarīra）、制多（Caitya）等，一切三寶（Tri-ratna）親自供養。二是不現前供養，對於其餘佛的制多等，作佛的想念修不現前供養。三是現前不現前供養，現在面對眼前時又作這樣的念頭：『一佛的制多等法性就是三世十方諸佛的制多等法性，所以我現在現前供養一佛的制多等，』
【English Translation】 English version: In the body, in this way, it is passed on from one to another. After someone attains sainthood, they preach to others, like a wheel turning without stopping, hence it is called 'wheel'. 'Crushing' means to destroy. Just as a mantis tries to stop a wheel, the holy path in the heart can destroy afflictions, subdue the unsubdued, and pacify the already subdued, like the wheel treasure of a Chakravartin (universal monarch), hence the metaphor of 'wheel'. There are five kinds of Dharma wheels: first, the nature of the wheel, such as discrimination of Dharma (Dharmapravicaya-sambodhyanga), right view (Samyag-dṛṣṭi), etc.; second, the cause of the Dharma wheel, which can generate the holy path, such as teachings (Śāsana), hearing (Śruta), and contemplation (Cintā); third, the retinue of the wheel, the companions of the holy path, such as the five aggregates (Pañca-skandha) and other dharmas; fourth, the realm of the Dharma wheel, the object of the holy path, such as the truths of the four noble truths (catvāri āryasatyāni); fifth, the fruit of the Dharma wheel, Bodhi (enlightenment) and Nirvana (liberation) attained through the holy path. 'Turning' means to preach. Since the Dharma is called 'wheel', preaching is also called 'turning'. Now, according to the situation, these five Dharma wheels of the eighth ground (Aṣṭamī bhūmi) and beyond, in the state of non-retrogression (Avaivartika), are preached, hence the name 'turning'. Moreover, these five entities are the four dharmas, namely teaching, principle, practice, and result, all of which can be called Dharma wheels. 'Turning' means moving, revealing, conveying, and arising. Moving means proclaiming the teachings, revealing means manifesting the wonderful principles, conveying means operating the holy path before the sound, and arising means generating true wisdom after the words, completely destroying obstacles and afflictions, which is called 'turning the Dharma wheel'. The following section on 'Expedient Means' (Upāya) will show this in detail. Scripture: 'Offering immeasurable (up to) praised by all'. Commentary: There are three sentences here. The first two sentences together are the fourth reliance on a good teacher (Kalyāṇa-mitra) without regression, offering immeasurable hundreds of thousands of Buddhas, planting many roots of virtue in the Buddhas' places, which is called planting many roots of goodness in the treatise, because one relies on the physical body (Rūpa-kāya) with one's own body and mind karma to take it. There is nothing more than body and mind in the practice of Bodhisattvas. Now, the act of offering Buddhas with the superior physical body is mentioned, deeply planting the roots of virtue, taking all the good karma of one's own body and mind. There are ten kinds of offerings. The Bodhisattva Grounds (Bodhisattvabhūmi) says: First, present offering, offering in person to the Buddha's relics (Śarīra), stupas (Caitya), etc., all the Three Jewels (Tri-ratna). Second, non-present offering, making the thought of Buddha and practicing non-present offering to the stupas of other Buddhas. Third, present and non-present offering, when facing the present, one also makes this thought: 'The Dharma-nature of one Buddha's stupa is the Dharma-nature of the stupas of all Buddhas in the three times and ten directions, so I now offer the stupa of one Buddha in person,'
即是供養三世十方佛制多等。」修現前不現前供養。四于如是所，唯自供養。五若起悲心以隨力物施貧苦等，愿彼安樂令他供養。六俱供養，自既作時復勸教他作此供養。七財敬供養，以華香等敬問禮拜，乃至以珍寶等修財敬供養。八廣大供養，即以財敬長時多妙，乃至凈念迴向菩提，自力集財從他求得，發願想化為百千身，恭敬禮拜，一一化身出百千手持散華香，出百千聲歌贊功德，復出百千妙莊嚴具而為供養，于瞻部洲乃至十方，所有供養普生隨喜，雖少用功而興無邊廣大供養。九無染供養，不以輕慢、矯詐、放逸、不凈等物，修無染供養。十正行供養，若有須臾修四無量，乃至少時信忍離言真如法性，起無分別住無相心，即為守護菩薩凈戒，乃至修行四攝事等。修正行供養，應念此為最上最妙，過前供養百千萬倍不可比喻。修供養時應念：如來是大福田、具大恩德，有情中尊、難遇獨出、眾義依止。如佛既爾，於法、僧亦然。如《幽贊》上卷說。「殖」種也積也立也。眾通平、去二音。
五斷一切疑不退轉，常為諸佛之所稱歎。「為」者使也被也。由諸菩薩八地已上，位至斷于理、事疑盡，煩惱、所知二疑俱盡，故第八地名決定地，乃被諸佛常所稱歎。或由佛嘆能斷眾疑，眾疑菩薩住於何位，及所得證。
【現代漢語翻譯】 現代漢語譯本： 『即是供養三世十方佛的佛塔等。』修行現前供養和不現前供養。 四、對於這樣的場所，只自己供養。 五、如果生起悲憫之心，用自己能力範圍內的物品施捨給貧困的人等，愿他們安樂，讓他們也能進行供養。 六、共同供養，自己做供養的同時，又勸導教導他人也做這種供養。 七、財敬供養，用鮮花、香等恭敬地問候禮拜，乃至用珍寶等進行財物和敬意的供養。 八、廣大供養，就是用財物和敬意，長時間地、用眾多美好的事物，乃至用清凈的念頭迴向菩提，自己努力積攢財物，或者從他人處求得，發願觀想化現為成百上千的身軀，恭敬地禮拜，每一個化身都伸出成百上千的手，拿著散開的鮮花和香，發出成百上千的聲音歌頌讚美功德，又拿出成百上千種美妙的莊嚴器具來進行供養，對於瞻部洲（Jambudvipa，指我們所居住的這個世界）乃至十方世界，所有的供養都普遍地生起隨喜之心，雖然用的功夫很少，卻能興起無邊廣大的供養。 九、無染供養，不用輕慢、虛假欺詐、放縱懈怠、不乾淨等物品，修行無染的供養。 十、正行供養，如果哪怕是短暫的時間裡修習四無量心（慈、悲、喜、舍），乃至哪怕是極短的時間裡信受忍可遠離言語的真如法性，生起無分別的、安住于無相的心，這就是守護菩薩的清凈戒律，乃至修行四攝事（佈施、愛語、利行、同事）等。修行正行供養，應當認為這是最上最妙的，超過之前的供養成百千萬倍，無法比喻。修行供養的時候應當想到：如來（Tathagata，佛的稱號之一）是最大的福田，具有最大的恩德，是眾生中最尊貴的，難以遇到，獨一無二，是所有意義的依靠。 佛既然如此，對於法、僧也是這樣。正如《幽贊》上卷所說。「殖」是種植、積累、建立的意思。眾字有平聲和去聲兩種讀音。 五、斷除一切疑惑，不退轉，常常被諸佛所稱讚。「為」是使役、被的意思。由於各位菩薩在八地（指菩薩修行過程中的第八個階段）以上，地位達到斷除理和事上的所有疑惑，煩惱和所知二障的疑惑都已斷盡，所以第八地稱為決定地，因此被諸佛常常稱讚。或者因為佛稱讚能夠斷除眾生的疑惑，眾生疑惑菩薩住在什麼地位，以及所得到的證悟。
【English Translation】 English version: 'Which is to make offerings to the stupas and the like of the Buddhas of the three times and ten directions.' Cultivate present and non-present offerings. 4. Regarding such places, only make offerings yourself. 5. If you generate a compassionate heart and use what you can afford to give to the poor and suffering, wishing them happiness and enabling them to make offerings as well. 6. Joint offerings, both making offerings yourself and encouraging and teaching others to make such offerings. 7. Material and respectful offerings, using flowers, incense, etc., to respectfully greet and bow, and even using treasures, etc., to cultivate material and respectful offerings. 8. Vast offerings, that is, using wealth and respect, for a long time, with many wonderful things, and even dedicating pure thoughts to Bodhi (Enlightenment), striving to accumulate wealth yourself, or obtaining it from others, vowing to visualize transforming into hundreds of thousands of bodies, respectfully bowing, each transformed body extending hundreds of thousands of hands holding scattered flowers and incense, emitting hundreds of thousands of voices singing praises of merit, and also producing hundreds of thousands of wonderful adornments for offerings, for Jambudvipa (the world we live in) and even the ten directions, universally generating joy in all offerings, although using little effort, yet raising boundless and vast offerings. 9. Unstained offerings, not using disrespectful, deceitful, indulgent, or impure things to cultivate unstained offerings. 10. Right practice offerings, if even for a moment cultivating the Four Immeasurables (loving-kindness, compassion, joy, equanimity), or even for a short time believing and enduring the true suchness of Dharma-nature that is beyond words, generating a non-discriminating mind dwelling in non-appearance, this is protecting the pure precepts of the Bodhisattva (a being on the path to Buddhahood), and even practicing the Four Embracing Dharmas (giving, kind speech, beneficial action, cooperation) and so on. Cultivating right practice offerings, one should think that this is the most supreme and wonderful, surpassing the previous offerings hundreds of thousands of times, beyond comparison. When cultivating offerings, one should think: The Tathagata (one of the titles of a Buddha) is the greatest field of merit, possessing great kindness, the most honored among sentient beings, difficult to encounter, unique, the reliance of all meanings. Since the Buddha is like this, so are the Dharma and the Sangha (the monastic community). As the upper volume of 'You Zan' says, 'Cultivate' means to plant, accumulate, and establish. The character '眾' (multitude) has two pronunciations, level tone and departing tone. 5. Cutting off all doubts, not regressing, constantly praised by all Buddhas. '為' means to cause or to be. Because the Bodhisattvas above the Eighth Ground (the eighth stage in the Bodhisattva path) have reached the point of cutting off all doubts in principle and in practice, and the doubts of both afflictions and knowledge obstacles are completely exhausted, therefore the Eighth Ground is called the Ground of Determination, and is therefore constantly praised by all Buddhas. Or because the Buddha praises the ability to cut off the doubts of sentient beings, and sentient beings doubt in which position the Bodhisattva resides, and what enlightenment has been attained.
今顯上位及所得證，故除眾疑。
經「以慈修身(至)到于彼岸」。
贊曰：此中四句。
六為何等事說彼彼法，入彼彼事不退轉，謂以慈修身。論云「以大慈悲而修身心」，此釋所由。諸菩薩為何等事，外為他說法，內入證諸法？以大慈悲熏修身心，拔苦與樂故，顯行二利但為慈、悲，不由余事。慈悲各有三，如下當說。
七入一切智如實境界不退轉，謂善入佛慧。此言顛倒，應云入如實境界之一切智不退轉，即入觀照智，與下第九別，若依論文便無異也。
八依我空、法空不退轉，通達大智達二我無智也。
九入如實境界不退轉，到于彼岸窮實性故。
經。「名稱普聞(至)百千眾生」。
贊曰：此有二句，合為一句。
十應作所作住持不退轉，名稱普聞無量世界，故能住持佛法令法不滅。眾生聞名信向修學，能度無數百千眾生，故名應作所作，菩薩所應作謂利眾生故。上來上支。下支門下明攝取事門。論有二釋。論攝取事門者，攝取諸功德事。
初番釋云：示現諸菩薩住何等清凈地中，因何等方便，何等境界中作所應作故，此為總標。論下牒釋十三句中，應分為三：于無上正等正覺不退轉一句，是住何等清凈地中；次有十句是因何等方便；后之
【現代漢語翻譯】 現代漢語譯本 現在顯明菩薩的地位以及所證得的果位，所以消除大眾的疑惑。
經文：『以慈修身（乃至）到于彼岸』。
贊曰：這裡有四句。
六、爲了什麼事情說法，進入那些事情而不退轉呢？就是以慈修身。論中說：『以大慈悲來修身心』，這是解釋原因。諸位菩薩爲了什麼事情，對外為他人說法，對內進入證悟諸法呢？因為用大慈悲熏修身心，拔除眾生的痛苦並給予快樂，所以說菩薩的行持是爲了利益自己和利益他人，只是因為慈悲，而不是因為其他事情。慈悲各有三種，下面會說到。
七、進入一切智（Sarvajna，指佛陀的智慧）如實境界而不退轉，就是善於進入佛的智慧。這裡說法顛倒了，應該說進入如實境界的一切智而不退轉，也就是進入觀照智，這與下面的第九句不同，如果按照論中的說法，就沒有區別了。
八、依靠我空（Atma-sunyata，指沒有實在的『我』）和法空（Dharma-sunyata，指一切事物沒有自性）而不退轉，通達大智慧，了達人我和法我的空性。
九、進入如實境界而不退轉，到達彼岸，窮盡了實相的緣故。
經文：『名稱普聞（乃至）百千眾生』。
贊曰：這裡有兩句，合為一句。
十、能夠做應該做的事情，住持佛法而不退轉，名稱普遍傳聞于無量世界，所以能夠住持佛法，使佛法不滅。眾生聽到菩薩的名稱，信奉嚮往，修學佛法，能夠度化無數百千眾生，所以叫做能夠做應該做的事情，菩薩所應該做的事情就是利益眾生。以上是上支。下面是支門下，說明攝取事情的門。論中有兩種解釋。論攝取事情的門，就是攝取各種功德的事情。
初番解釋說：顯示諸位菩薩住在什麼樣的清凈地中，因為什麼樣的方便，在什麼樣的境界中做應該做的事情，這是總的標示。論中接著解釋十三句，應該分為三部分：對於無上正等正覺（Anuttara-samyak-sambodhi，指最高的、平等的、正確的覺悟，即成佛）不退轉一句，是住在什麼樣的清凈地中；其次有十句是依靠什麼樣的方便；最後是……
【English Translation】 English version Now, it clarifies the Bodhisattva's position and the attained realization, thus dispelling the doubts of the assembly.
Sutra: 'Cultivating the body with loving-kindness (up to) reaching the other shore.'
Commentary: There are four sentences here.
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For what matters does one speak of those specific Dharmas, entering those matters without regression? It is cultivating the body with loving-kindness. The treatise says: 'Cultivating body and mind with great loving-kindness and compassion,' this explains the reason. For what matters do the Bodhisattvas externally preach the Dharma to others and internally enter the realization of all Dharmas? Because they cultivate body and mind with great loving-kindness and compassion, removing suffering and giving joy to sentient beings, it shows that the Bodhisattva's actions are for the benefit of oneself and others, solely due to loving-kindness and compassion, and not due to other matters. Loving-kindness and compassion each have three aspects, which will be discussed below.
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Entering the non-regressing state of the Suchness realm of Omniscience (Sarvajna, referring to the wisdom of the Buddha), means skillfully entering the wisdom of the Buddha. This statement is inverted; it should be said: entering the Omniscience of the Suchness realm without regression, which is entering the wisdom of contemplation. This is different from the ninth statement below. If we follow the treatise, there would be no difference.
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Relying on the emptiness of self (Atma-sunyata, referring to the absence of a real 'self') and the emptiness of phenomena (Dharma-sunyata, referring to the absence of inherent existence in all things) without regression, one penetrates great wisdom, understanding the emptiness of both the self and phenomena.
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Entering the Suchness realm without regression, reaching the other shore, because one has exhausted the true nature of reality.
Sutra: 'Name is universally heard (up to) hundreds of thousands of sentient beings.'
Commentary: There are two sentences here, combined into one.
- Being able to do what should be done, upholding the Dharma without regression, one's name is universally heard in immeasurable worlds, therefore one can uphold the Buddha's Dharma, preventing it from perishing. Sentient beings hear the Bodhisattva's name, believe, aspire, and study the Dharma, being able to liberate countless hundreds of thousands of sentient beings, therefore it is called being able to do what should be done. What the Bodhisattva should do is to benefit sentient beings. The above is the upper branch. Below is the branch gate, explaining the gate of gathering matters. There are two explanations in the treatise. The gate of gathering matters in the treatise refers to gathering various meritorious deeds.
The first explanation says: Showing in what pure lands the Bodhisattvas reside, by what means, and in what realms they do what should be done, this is a general indication. The treatise then explains the thirteen sentences, which should be divided into three parts: The sentence 'Without regression from Unsurpassed Perfect Enlightenment (Anuttara-samyak-sambodhi, referring to the highest, equal, and correct enlightenment, i.e., Buddhahood)' refers to residing in what pure land; the next ten sentences refer to relying on what means; and the last is...
二句是何等境界中所作應作故。論牒釋中唯解初二句標，不釋第三句何等境界中作所應作。地清凈者，八地以上三地，無相行寂靜清凈故，此中以無相理名無上正等正覺故。后三地皆于無相行任運寂靜離障清凈名不退轉，非諸垢染有相等之所退轉故。第二句因何等方便者，有四種：一攝取妙法方便，任持妙法以樂說力為人說故。此攝三句，任持妙法者皆得陀羅尼。由得聞持任持妙法令不捨離，住在自心持之不忘故名任持。以樂說力者樂說辨才故，為人說者轉不退轉法輪，為人說此不退輪故。
二攝取善知識方便，以依善知識作所應作故。此攝三句，以依善知識者，供養無量百千諸佛，作所應作者，于諸佛所植眾德本，德本即善根，是所應作故，由此常為諸佛之所稱歎。
三攝取眾生方便，以不捨眾生故。此攝一句，以慈修身，由以大慈悲熏習身心，故能不捨一切眾生，常能救度。
四攝取智方便，以教化眾生令入彼智故。此攝三句，善入佛慧通達大智到于彼岸，由自有三智慧令眾生攝取三智故。自成三智者是諸眾生攝取三智之因，初智知如實智，自利智也。次智是知事智，利他智也。后智是真理智，智實性也。論中唯解此初標二句，不釋何等境界中作所應作。此攝二句，名稱普聞無量世界，是何等
【現代漢語翻譯】 現代漢語譯本： 這兩句（二句）是在何等境界中所作的應作之事呢？論釋的牒釋中只解釋了最初的兩句標示，沒有解釋第三句『何等境界中作所應作』。『地清凈』指的是八地（不動地，Achala）以上的三地，因為無相之行寂靜清凈的緣故，這裡以無相之理名為無上正等正覺（Anuttara-samyak-sambodhi）。後面的三地都在無相行中任運寂靜，遠離障礙而清凈，名為不退轉（Avaivartika），不是因為各種垢染或有相之物而退轉。第二句『因何等方便』，有四種：一是攝取妙法方便，任持妙法以樂說之力為人說法的緣故。這包含三句，任持妙法的人都能得到陀羅尼（Dharani）。因為能夠聽聞、憶持、任持妙法，使之不捨離，住在自己的心中，持之不忘，所以名為任持。以樂說之力，是因為有樂說的辯才的緣故，為人說法，是轉不退轉法輪（Avivartaniya-chakra），為人說此不退輪的緣故。
二是攝取善知識方便，因為依靠善知識作所應作之事。這包含三句，以依靠善知識，供養無量百千諸佛，作所應作之事，就是在諸佛之處種植各種德本，德本就是善根，是所應作之事，因此常常被諸佛所稱歎。
三是攝取眾生方便，因為不捨棄眾生的緣故。這包含一句，以慈悲修身，因為用大慈悲熏習身心，所以能夠不捨棄一切眾生，常常能夠救度。
四是攝取智慧方便，因為教化眾生，使他們進入那種智慧的緣故。這包含三句，善於進入佛的智慧，通達大智慧，到達彼岸，因為自己有三種智慧，所以能夠使眾生攝取三種智慧。自己成就三種智慧，是諸眾生攝取三種智慧的原因，第一種智慧是知如實智，是自利之智。第二種智慧是知事智，是利他之智。后一種智慧是真理智，是智的實性。論中只解釋了最初標示的兩句，沒有解釋『何等境界中作所應作』。這包含兩句，名稱普聞無量世界，是何等（境界）？
【English Translation】 English version: What kind of realm is it in which these two sentences ('two sentences') are made and what should be done? In the commentary, only the first two sentences of the heading are explained, and the third sentence 'what kind of realm is it in which what should be done' is not explained. 'Ground purity' refers to the three grounds above the eighth ground (Achala), because the practice of no-form is tranquil and pure. Here, the principle of no-form is called Anuttara-samyak-sambodhi. The latter three grounds are all tranquil and pure in the practice of no-form, free from obstacles, and are called Avaivartika, not retreating because of various defilements or forms.
What kind of means is the second sentence 'by what means'? There are four kinds: First, the means of gathering wonderful Dharma, because of upholding the wonderful Dharma and using the power of joyful speech to speak to people. This includes three sentences. Those who uphold the wonderful Dharma can obtain Dharani. Because they can hear, remember, and uphold the wonderful Dharma, so that it is not abandoned, residing in their own hearts, holding it without forgetting, it is called upholding. The power of joyful speech is because of the eloquence of joyful speech. Speaking to people is turning the Avivartaniya-chakra, speaking this non-retreating wheel to people.
Second, the means of gathering good teachers, because relying on good teachers to do what should be done. This includes three sentences. Relying on good teachers, offering to countless hundreds of thousands of Buddhas, doing what should be done, is planting various roots of virtue in the Buddhas' places. Roots of virtue are good roots, which are what should be done, so they are often praised by the Buddhas.
Third, the means of gathering sentient beings, because not abandoning sentient beings. This includes one sentence. Cultivating oneself with compassion, because using great compassion to cultivate body and mind, one can not abandon all sentient beings and can often save them.
Fourth, the means of gathering wisdom, because teaching sentient beings to enter that wisdom. This includes three sentences. Being good at entering the wisdom of the Buddha, understanding great wisdom, reaching the other shore, because one has three kinds of wisdom, one can enable sentient beings to gather three kinds of wisdom. Achieving three kinds of wisdom oneself is the cause for all sentient beings to gather three kinds of wisdom. The first wisdom is knowing the wisdom of reality, which is the wisdom of self-benefit. The second wisdom is knowing the wisdom of affairs, which is the wisdom of benefiting others. The last wisdom is the wisdom of truth, which is the true nature of wisdom. In the commentary, only the first two sentences of the heading are explained, and 'what kind of realm is it in which what should be done' is not explained. This includes two sentences. The name is widely heard in countless worlds, what kind of (realm) is it?
境界；能度無數百千眾生，是所應作。由菩薩具三智等故，名聞遠振十方世界，能於此無量世界境界中，度百千眾生作所應作，度眾生者是諸菩薩之所應作故。此初番訖。第二複次云，復有攝取事門，示現諸地攝取勝功德，不同二乘功德，故此二句為總標。
下自別釋二句者，一示現諸地，二攝取勝功德。不同二乘功德，故十三句中初四句是示現諸地，后九句是攝取勝功德。初四句示現諸地者，皆于無上菩提不退轉一句是第八地故，次二句是第九地，次一句是第十地。故論下釋示現諸地云「八地無功用智不同下上故」，不同下者，下功用行不能動故；不同上者，上無相行不能動故，自然而行故。上者勝行，無相行也；下者劣行，功用行也。唯識釋不動地云「相用煩惱不能動故」，此論解不退轉，謂功用不動，無相行不動，任運進修，空、有雙證，不為二動名不退轉。於九地中得勝進陀羅尼門，具足四無礙解自在故，九地得聞持等滿名為勝進，具足七辨等為他說法。前第三地雖得聞持猶未圓滿，今說滿位，于第十地轉不退轉法輪，得受佛位如轉輪王子，以八九十地同示現諸地故。論自結云「下之九句名攝取功德，上之三地皆同得之」。
釋第二攝取勝功德者，示現依何處？依何心？依何智？依何等境界行？
【現代漢語翻譯】 現代漢語譯本：境界：能夠度化無數百千眾生，這是菩薩應該做的事情。由於菩薩具備三種智慧等等，名聲遠播到十方世界，能夠在這無量世界境界中，度化百千眾生，做他們應該做的事情，度化眾生是所有菩薩應該做的事情。這是第一部分結束。第二部分再次說，還有攝取事門，示現各個地的攝取殊勝功德，不同於二乘（聲聞乘和緣覺乘）的功德，因此這兩句話是總的概括。
下面分別解釋這兩句話，一是示現各個地，二是攝取殊勝功德。不同於二乘的功德，因此在十三句話中，前四句是示現各個地，后九句是攝取殊勝功德。前四句示現各個地是說，『皆于無上菩提不退轉』一句是第八地（不動地）的緣故，接下來的兩句是第九地（善慧地），再接下來的一句是第十地（法雲地）。所以論中解釋示現各個地說：『八地無功用智不同於下和上』，不同於下是指，下面的功用行不能動搖它；不同於上是指，上面的無相行不能動搖它，自然而然地執行。上面指的是殊勝的行，無相行；下面指的是低劣的行，功用行。《唯識論》解釋不動地說『相和作用的煩惱不能動搖它』，這個論解釋不退轉，說功用不動，無相行不動，任運進修，空和有雙重證得，不被二者動搖叫做不退轉。在第九地中得到勝進陀羅尼門，具足四無礙解（法無礙解、義無礙解、詞無礙解、樂說無礙解）自在的緣故，第九地得到聞持等等圓滿叫做勝進，具足七種辯才等等為他人說法。前面第三地雖然得到聞持但還沒有圓滿，現在說的是圓滿的地位，在第十地轉不退轉法輪，得到接受佛位的資格，如同轉輪聖王子的加冕。因為八地、九地、十地一同示現各個地，所以論自己總結說：『下面的九句叫做攝取功德，上面的三地都一同得到它』。
解釋第二部分攝取殊勝功德，示現是依靠什麼處所？依靠什麼心？依靠什麼智慧？依靠什麼樣的境界修行？
【English Translation】 English version: Realm: Being able to liberate countless hundreds of thousands of sentient beings, this is what Bodhisattvas should do. Because Bodhisattvas possess the three wisdoms (Sarvajna - all-knowing wisdom, Marga-jnana - wisdom of the path, and Jnanadarsana-visuddhi - purity of the vision of wisdom) and so on, their fame spreads far and wide to the ten directions of the world. They are able to liberate hundreds of thousands of sentient beings within this immeasurable world realm, doing what they should do. Liberating sentient beings is what all Bodhisattvas should do. This concludes the first part. The second part says again, there is also the 'gate of embracing matters', demonstrating the superior merits of embracing in each of the grounds (Bhumis), which are different from the merits of the Two Vehicles (Sravakayana and Pratyekabuddhayana). Therefore, these two sentences are a general summary.
Below, each of these two sentences is explained separately. One is 'demonstrating the various grounds', and the other is 'embracing superior merits'. Different from the merits of the Two Vehicles, therefore, in the thirteen sentences, the first four sentences are 'demonstrating the various grounds', and the latter nine sentences are 'embracing superior merits'. The first four sentences demonstrating the various grounds say that 'all are non-retrogressive in unsurpassed Bodhi' is because it is the eighth ground (Acala Bhumi - Immovable Ground). The following two sentences are the ninth ground (Sadhumati Bhumi - Ground of Good Intelligence), and the next sentence is the tenth ground (Dharma-megha Bhumi - Cloud of Dharma Ground). Therefore, the treatise explains demonstrating the various grounds by saying: 'The non-contrived wisdom of the eighth ground is different from the lower and upper'. 'Different from the lower' means that the lower contrived practice cannot move it. 'Different from the upper' means that the upper non-conceptual practice cannot move it, it operates naturally. 'Upper' refers to superior practice, non-conceptual practice; 'lower' refers to inferior practice, contrived practice. The Vijnaptimatrata-siddhi explains 'immovable' by saying 'afflictions of appearance and function cannot move it'. This treatise explains non-retrogressive by saying that contrived effort does not move, non-conceptual practice does not move, progressing and cultivating naturally, simultaneously realizing emptiness and existence, not being moved by the two is called non-retrogressive. In the ninth ground, one obtains the gate of superior progressive Dharani (memory and retention), fully possessing the freedom of the four unimpeded eloquence (Pratisamvid - analytical knowledge: Dharma-pratisamvid - analytical knowledge of the Dharma, Artha-pratisamvid - analytical knowledge of the meaning, Nirukti-pratisamvid - analytical knowledge of language, Pratibhana-pratisamvid - analytical knowledge of ready wit), therefore, obtaining complete hearing and retention etc. in the ninth ground is called superior progress, fully possessing the seven kinds of eloquence etc. to expound the Dharma to others. Although one obtains hearing and retention in the previous third ground, it is not yet complete. Now it speaks of the complete position. In the tenth ground, one turns the non-retrogressive Dharma wheel, obtaining the qualification to receive the Buddha position, like the crowning of a Chakravartin (wheel-turning king)'s son. Because the eighth, ninth, and tenth grounds all demonstrate the various grounds together, the treatise itself concludes by saying: 'The following nine sentences are called embracing merits, the above three grounds all obtain them together'.
Explaining the second part, embracing superior merits, what place does the demonstration rely on? What mind does it rely on? What wisdom does it rely on? What kind of realm does the practice rely on?
依何等能辨故？此有五句，論為初標，下自別釋依何處攝三句：供養無量百千諸佛，于諸佛所植眾德本，常為諸佛之所稱歎。論云依善知識處所故。依何心者攝一句，以慈修身，論云我依度眾生心教化，畢竟利益一切眾生故。諸菩薩所作皆云我以度眾生為心故。言我依眾生心，由畢竟能利益一切諸眾生故。依何智者攝三句，善入佛慧、通達大智，到于彼岸。論云依三種智：一授記密智，為眾生說深密義智，記者記別、解釋之義，即佛慧也。二諸通智，以大神通利益眾生智，即通達大智。三真實智，證真如智，即到于彼岸，彼岸即真理故，能到者智證之義。依何等境界行者，名稱普聞無量世界一句也。諸世界有二：一器、二有情，皆是菩薩修行所行之境界。依何等能辦者，能度無數百千眾生。菩薩以三智于彼界中能辦何等事，謂能度眾生，隨合別配后之二句，論乃解云依何等境界行，依何等能辦者，即三種智攝應知者，文意謂以三智於世界境中能辦利益眾生事用故，言三種智攝。此翻意略不能具顯，其意必爾。
經「其名曰(至)得大勢菩薩」。
贊曰：下列名，為二：初列、后結。合有十八菩薩，皆以願行為名，分為七對。此中初三拔苦與樂對。
曼殊室利云妙吉祥，與眾生樂，是北方常喜世界歡
【現代漢語翻譯】 現代漢語譯本 依憑什麼才能辨別呢？這裡有五句，論著首先標出，下面分別解釋。依憑什麼處所包含三句：『供養無量百千諸佛，于諸佛所植眾德本，常為諸佛之所稱歎。』論著說：依憑善知識的處所的緣故。依憑什麼心包含一句：『以慈修身』，論著說：『我依憑度化眾生的心來教化，畢竟利益一切眾生的緣故。』諸位菩薩所作所為都說『我以度眾生為心』的緣故。說我依憑眾生心，由於畢竟能夠利益一切諸眾生的緣故。依憑什麼智慧包含三句：『善入佛慧（Buddha wisdom）、通達大智（great wisdom），到于彼岸（the other shore）。』論著說：依憑三種智慧：一是授記密智（prophecy secret wisdom），為眾生說深密義智，『記者』是記別、解釋的意思，也就是佛慧。二是諸通智（all-knowing wisdom），以大神通利益眾生智，也就是通達大智。三是真實智（true wisdom），證真如智（wisdom of suchness），也就是到于彼岸，彼岸就是真理的緣故，能夠到達的是智慧證悟的意義。依憑什麼樣的境界修行呢？『名稱普聞無量世界』一句。諸世界有二：一是器世界（physical world）、二是有情世界（sentient world），都是菩薩修行所行的境界。依憑什麼才能辦到呢？『能度無數百千眾生』。菩薩以三種智慧在那樣的世界中能辦到什麼樣的事呢？說是能夠度化眾生，隨之合併分別配合後面的兩句，論著於是解釋說依憑什麼樣的境界修行，依憑什麼才能辦到，就是三種智慧所包含的應當知道的，文意是說以三種智慧在世界境界中能夠辦理利益眾生的事業作用的緣故，說是三種智慧所包含的。這個翻譯的意思簡略不能完全顯現，其意思必定是這樣。
經文：『其名曰（至）得大勢菩薩（Mahāsthāmaprāpta）。』
贊曰：下面列出名號，分為兩部分：初列，后結。合共有十八位菩薩，都以願行作為名號，分為七對。這其中最初的三對是拔除痛苦和給予快樂的對應。
曼殊室利（Mañjuśrī）意為妙吉祥，給予眾生快樂，是北方常喜世界（Abhirati）歡喜。
【English Translation】 English version Based on what can one discern? Here are five sentences. The treatise first marks them out, and then separately explains them. Based on what location do three sentences encompass: 'Having made offerings to countless hundreds of thousands of Buddhas, having planted roots of virtue at the places of all the Buddhas, constantly praised by all the Buddhas.' The treatise says: It is based on the location of good spiritual friends. Based on what mind does one sentence encompass: 'Cultivating oneself with loving-kindness.' The treatise says: 'I rely on the mind of liberating sentient beings to teach and transform, ultimately benefiting all sentient beings.' All actions of the Bodhisattvas are said to be 'I take liberating sentient beings as my mind.' It is said that I rely on the minds of sentient beings because I can ultimately benefit all sentient beings. Based on what wisdom do three sentences encompass: 'Well entering the Buddha wisdom, penetrating great wisdom, reaching the other shore.' The treatise says: It is based on three kinds of wisdom: First, the secret wisdom of prophecy, speaking profound meanings to sentient beings; 'prophecy' means distinguishing and explaining, which is Buddha wisdom. Second, all-knowing wisdom, using great supernatural powers to benefit sentient beings, which is penetrating great wisdom. Third, true wisdom, realizing the wisdom of suchness, which is reaching the other shore; the other shore is the truth, and the ability to reach it is the meaning of wisdom realization. Based on what kind of realm does practice occur? 'Their names are universally heard in countless worlds' is one sentence. There are two kinds of worlds: the physical world and the sentient world, both of which are realms where Bodhisattvas practice. Based on what can one accomplish? 'Able to liberate countless hundreds of thousands of sentient beings.' What kind of things can Bodhisattvas accomplish in those worlds with the three kinds of wisdom? It is said that they can liberate sentient beings, accordingly combining and separately matching the following two sentences. The treatise then explains that based on what kind of realm one practices, and based on what one can accomplish, is encompassed by the three kinds of wisdom, which should be known. The meaning of the text is that with the three kinds of wisdom, one can accomplish the work of benefiting sentient beings in the world realm, so it is said to be encompassed by the three kinds of wisdom. The meaning of this translation is brief and cannot fully reveal it, but its meaning must be so.
Sutra: 'Their names are (up to) Mahāsthāmaprāpta (Great Strength Bodhisattva).'
Praise: The following lists the names, divided into two parts: first listing, then concluding. There are a total of eighteen Bodhisattvas, all with vows and practices as their names, divided into seven pairs. Among these, the first three pairs are the correspondence of removing suffering and giving happiness.
Mañjuśrī (Wonderful Auspicious), meaning wonderful auspiciousness, gives happiness to sentient beings, and is joyful in the northern Abhirati (Constant Joy) world.
喜藏摩尼寶積佛，聞名能滅四重等罪。又云過去為龍種上智尊王佛，當來亦言成佛，《華嚴經》說在此清涼五臺山，與一萬菩薩俱。阿縛盧枳帝濕伐邏耶云觀自在，觀三業歸依而拔眾生苦，略云觀音。《觀音授記經》云：「阿彌陀佛滅度后次當作佛，名普光功德山王佛。此佛滅已，大勢至菩薩次當作佛，名善住功德寶王佛。」「得大勢」者，所至之處世界振動有大威勢，眾生遇者自然苦息、獲大勝樂，有前二能。
經「常精進(至)菩薩」。
贊曰：此二自利他對，自行常勤他利不倦。
經「寶掌(至)菩薩」。
贊曰：此三濟貧救對，寶掌濟貧苦眾生，手中出寶。 藥王為大藥樹救治王諸疾。 勇施一人通能二事，勇出財、藥，財、藥俱攝。
經「寶月(至)菩薩」。
贊曰：此三導明破闇對，寶月能導智明如月可重。 月光破諸癡暗猶如月光。 滿月能為二事。
經「大力(至)菩薩」。
贊曰：此二神通小大對。由作神通警策有緣皆令發意，能動百千世界名大力。 能動無數世界名無量力。
經「越三界(至)菩薩」。
贊曰：此二離染進善對，越三二界離染也；越者離度義。颰陀婆羅云賢護，護守善法令不失故。
經「彌勒(至)菩薩
【現代漢語翻譯】 現代漢語譯本 喜藏摩尼寶積佛（Xi Zang Mo Ni Bao Ji Fo），僅僅聽聞其名號就能滅除四重罪等罪業。另有說法稱，過去世為龍種上智尊王佛（Long Zhong Shang Zhi Zun Wang Fo），未來也將成佛。《華嚴經》中說，此佛在清涼五臺山（Qing Liang Wu Tai Shan），與一萬菩薩在一起。阿縛盧枳帝濕伐邏耶（A-fu-lu-zhi-di-shi-fa-luo-ye），意為觀自在，觀察身、口、意三業的歸依，從而拔除眾生痛苦，簡稱為觀音（Guan Yin）。《觀音授記經》中說：『阿彌陀佛（A-mi-tuo Fo）滅度后，將依次成佛，名為普光功德山王佛（Pu Guang Gong De Shan Wang Fo）。此佛滅度后，大勢至菩薩（Da Shi Zhi Pu Sa）將依次成佛，名為善住功德寶王佛（Shan Zhu Gong De Bao Wang Fo）。』『得大勢』是指，所到之處世界震動，具有強大的威勢，眾生遇到他自然痛苦止息，獲得巨大的殊勝快樂，具備前述二佛的能力。
經文：『常精進（Chang Jing Jin）...菩薩（Pu Sa）。』
讚語：這兩位菩薩自利利他，自己修行常勤奮，利益他人不懈怠。
經文：『寶掌（Bao Zhang）...菩薩（Pu Sa）。』
讚語：這三位菩薩濟貧救苦，寶掌（Bao Zhang）濟助貧苦眾生，手中能生出寶物。藥王（Yao Wang）如同大藥樹，救治各種疾病。勇施（Yong Shi）一人兼具二者的能力，勇敢地施捨財物和藥物，財物和藥物都包含在內。
經文：『寶月（Bao Yue）...菩薩（Pu Sa）。』
讚語：這三位菩薩引導光明，破除黑暗，寶月（Bao Yue）能引導智慧光明，如同月亮一樣可貴。月光（Yue Guang）破除各種愚癡黑暗，猶如月光。滿月（Man Yue）能成就兩種功德。
經文：『大力（Da Li）...菩薩（Pu Sa）。』
讚語：這兩位菩薩神通有大小之分。通過展現神通來警醒策勵有緣眾生，都令其發起菩提心，能震動百千世界，名為大力（Da Li）。能震動無數世界，名為無量力（Wu Liang Li）。
經文：『越三界（Yue San Jie）...菩薩（Pu Sa）。』
讚語：這兩位菩薩遠離染污，精進修善，越過三界就是遠離染污；『越』有離開和度過的意思。颰陀婆羅（Ba Tuo Po Luo），意為賢護（Xian Hu），守護善法，使其不丟失。
經文：『彌勒（Mi Le）...菩薩（Pu Sa）。』
【English Translation】 English version Xi Zang Mo Ni Bao Ji Buddha (Xi Zang Mo Ni Bao Ji Fo): Merely hearing his name can eradicate the four major offenses and other sins. It is also said that in the past, he was Long Zhong Shang Zhi Zun Wang Buddha (Long Zhong Shang Zhi Zun Wang Fo), and he will also become a Buddha in the future. The Avatamsaka Sutra says that this Buddha is on Qing Liang Wu Tai Mountain (Qing Liang Wu Tai Shan), together with ten thousand Bodhisattvas. A-fu-lu-zhi-di-shi-fa-luo-ye, also known as Avalokiteśvara, observes the refuge of body, speech, and mind, thereby relieving the suffering of sentient beings, and is abbreviated as Guan Yin (Guan Yin). The Avalokiteśvara Prophecy Sutra says: 'After Amitabha Buddha (A-mi-tuo Fo) passes away, he will become a Buddha in succession, named Pu Guang Gong De Shan Wang Buddha (Pu Guang Gong De Shan Wang Fo). After this Buddha passes away, Mahāsthāmaprāpta Bodhisattva (Da Shi Zhi Pu Sa) will become a Buddha in succession, named Shan Zhu Gong De Bao Wang Buddha (Shan Zhu Gong De Bao Wang Fo).' 'Gaining great power' means that wherever he goes, the world shakes, possessing great power and influence. When sentient beings encounter him, their suffering naturally ceases, and they obtain great and supreme joy, possessing the abilities of the previous two Buddhas.
Sutra: 'Constant Progress (Chang Jing Jin)...Bodhisattva (Pu Sa).'
Praise: These two Bodhisattvas benefit themselves and others; they are constantly diligent in their own practice and tireless in benefiting others.
Sutra: 'Treasure Palm (Bao Zhang)...Bodhisattva (Pu Sa).'
Praise: These three Bodhisattvas relieve poverty and rescue from suffering. Treasure Palm (Bao Zhang) helps impoverished sentient beings, and treasures can emerge from his hand. Medicine King (Yao Wang) is like a great medicine tree, curing all kinds of diseases. Brave Giver (Yong Shi) possesses the abilities of both, bravely giving away wealth and medicine, encompassing both wealth and medicine.
Sutra: 'Treasure Moon (Bao Yue)...Bodhisattva (Pu Sa).'
Praise: These three Bodhisattvas guide with light and break through darkness. Treasure Moon (Bao Yue) can guide with wisdom and light, as precious as the moon. Moonlight (Yue Guang) breaks through all ignorance and darkness, like moonlight. Full Moon (Man Yue) can accomplish two kinds of merits.
Sutra: 'Great Strength (Da Li)...Bodhisattva (Pu Sa).'
Praise: These two Bodhisattvas have different levels of supernatural powers. By displaying supernatural powers to awaken and encourage sentient beings with affinity, they all cause them to generate the Bodhi mind. Being able to shake a hundred thousand worlds is called Great Strength (Da Li). Being able to shake countless worlds is called Immeasurable Strength (Wu Liang Li).
Sutra: 'Transcending the Three Realms (Yue San Jie)...Bodhisattva (Pu Sa).'
Praise: These two Bodhisattvas are free from defilement and diligently cultivate goodness. Transcending the three realms means being free from defilement; 'transcending' has the meaning of leaving and passing over. Ba Tuo Po Luo, also known as Bhadrapāla, means Virtuous Protector (Xian Hu), protecting good dharmas so that they are not lost.
Sutra: 'Maitreya (Mi Le)...Bodhisattva (Pu Sa).'
」。
贊曰：此三世間出世間對。彌勒姓慈，拔離生死世間。寶積、導師引至彼岸出世。寶積引至菩提，菩提法寶積而與之。導師為大導師，引至涅槃圓寂。故此三別合成七對。
經「如是等(至)八萬人俱」。
贊曰：此結也。肇公云「此皆菩薩無生身，無生身者無處不生故言無生，無生故塞三界門，無處不生故垂形六道。」
經「爾時釋提桓因(至)二萬天子俱」。
贊曰：上明內護五眾，下明外護十眾。于中人非人為二：非人中天、非天為二，天中欲、色界為二。欲界有三：一帝釋，二四王，三自在，此初也。或地居、空居為二，地居中帝釋、四王為二，此初也。梵云釋迦提婆因達羅，釋迦姓也，此翻為能；提婆天也；因達羅帝也。正云能天帝。釋提桓因雲天帝釋，俱訛倒也。此在妙高山頂而住，三十三天之帝主，過去字憍尸迦，此云繭兒，名阿摩揭陀，此云無毒害，即摩揭陀國過去帝釋修因之處用為國名，彼國古名致甘露處，即劫初帝釋與阿修羅戰，以山為𥣪，𥣪乳海，得甘露致於此地，因以為名焉。帝釋往昔有三十二人以為同伴，有善法夫人、圓生夫人、歡喜夫人、設支夫人同修勝業，故生天中，有善法堂、圓生樹、歡喜園、阿修羅女、設支夫人，此等因緣如《宗輪疏》。
【現代漢語翻譯】 現代漢語譯本：
讚頌說：這是三世間（指過去、現在、未來）和出世間（指超越世俗的境界）的對應。彌勒（Maitreya，未來佛）姓慈，能拔除生死世間之苦。寶積（Ratnakuta，佛經名）和導師（teacher）引導眾生到達彼岸出世。寶積引導至菩提（Bodhi，覺悟），菩提法寶積累而施予。導師是偉大的導師，引導至涅槃（Nirvana，寂滅）圓寂。因此這三者分別合成了七對。
經文：『如是等（至）八萬人俱』。
讚頌說：這是總結。肇公（僧肇）說：『這些都是菩薩的無生身，所謂無生身，是因為無處不生，所以說無生；因為無生，所以能堵塞三界（欲界、色界、無色界）之門；因為無處不生，所以能垂形於六道（天、人、阿修羅、地獄、餓鬼、畜生）。』
經文：『爾時釋提桓因（至）二萬天子俱』。
讚頌說：上面說明了內護五眾（比丘、比丘尼、沙彌、沙彌尼、式叉摩那），下面說明了外護十眾（八部眾加上人和非人）。其中人和非人分為兩類：非人中又分為天和非天兩類，天中又分為欲界和**兩類。欲界有三類：一是帝釋（Indra，眾神之王），二是四王（四大天王），三是自在天（他化自在天），這是第一類。或者分為地居和空居兩類，地居中又分為帝釋和四王兩類，這是第一類。梵語釋迦提婆因達羅（Śakro devānām indraḥ），釋迦是姓，這裡翻譯為『能』；提婆是天；因達羅是帝。正確的說法是『能天帝』。釋提桓因（Śakro devānām indraḥ）被稱為天帝釋，都是訛誤顛倒的說法。他住在妙高山（須彌山）頂，是三十三天（忉利天）的帝主，過去的名字叫憍尸迦（Kauśika），這裡翻譯為『繭兒』，名字叫阿摩揭陀（Amagadha），這裡翻譯為『無毒害』，也就是摩揭陀國（Magadha）過去帝釋修因的地方，用作國名，那個國家古名叫做致甘露處，也就是劫初帝釋與阿修羅（Asura，一種神）戰鬥，用山作為杵，杵乳海，得到甘露送到這個地方，因此用作地名。帝釋往昔有三十二人作為同伴，有善法夫人、圓生夫人、歡喜夫人、設支夫人一同修習殊勝的功業，所以生在天中，有善法堂、圓生樹、歡喜園、阿修羅女、設支夫人，這些因緣如同《宗輪疏》所說。
【English Translation】 English version:
A eulogy says: This is a correspondence between the three realms (past, present, and future) and the transcendent realm (the state beyond the mundane). Maitreya (the future Buddha) has the surname of 'compassion,' which can eradicate the suffering of the world of birth and death. Ratnakuta (a Buddhist scripture) and the teacher guide beings to the other shore, transcending the world. Ratnakuta guides to Bodhi (enlightenment), accumulating and bestowing the treasures of the Bodhi Dharma. The teacher is the great teacher, guiding to Nirvana (extinction) and perfect stillness. Therefore, these three separately form seven pairs.
Scripture: 'Thus and so forth (to) eight hundred thousand together.'
A eulogy says: This is the conclusion. Master Zhao (Sengzhao) said: 'These are all the non-born bodies of Bodhisattvas. The so-called non-born body is because it is born everywhere, hence it is called non-born; because it is non-born, it can block the gates of the three realms (desire realm, form realm, formless realm); because it is born everywhere, it can manifest forms in the six paths (gods, humans, asuras, hell beings, hungry ghosts, animals).'
Scripture: 'At that time, Śakro devānām indraḥ (to) twenty thousand heavenly beings together.'
A eulogy says: The above explains the inner protection of the five assemblies (bhikshus, bhikshunis, shramaneras, shramanerikas, shikshamanas), and the following explains the outer protection of the ten assemblies (the eight classes of beings plus humans and non-humans). Among them, humans and non-humans are divided into two categories: non-humans are further divided into gods and non-gods, and gods are further divided into the desire realm and ** realm. There are three categories in the desire realm: first, Śakro devānām indraḥ (the king of gods), second, the Four Kings (Four Heavenly Kings), and third, the Free Heaven (Paranirmitavasavartin), this is the first category. Or they are divided into earth-dwellers and sky-dwellers, and earth-dwellers are further divided into Śakro devānām indraḥ and the Four Kings, this is the first category. In Sanskrit, Śakro devānām indraḥ, Śakra is the surname, which is translated here as 'capable'; deva is heaven; indra is emperor. The correct way to say it is 'capable heavenly emperor.' Śakro devānām indraḥ is called the Heavenly Emperor Śakra, which are both erroneous and inverted ways of saying it. He resides on the summit of Mount Meru (Mount Sumeru), and is the lord of the Thirty-three Heavens (Trayastrimsa Heaven). His past name was Kauśika, which is translated here as 'silkworm cocoon,' and his name was Amagadha, which is translated here as 'no poison or harm,' which is the place where Śakro devānām indraḥ cultivated causes in the past in the country of Magadha, and is used as the name of the country. The ancient name of that country was the place where ambrosia was obtained, which is when Śakro devānām indraḥ fought with the Asuras (a type of deity) at the beginning of the kalpa, using the mountain as a pestle, pestling the milk sea, obtaining ambrosia and sending it to this place, hence it is used as the name of the place. Śakro devānām indraḥ had thirty-two people as companions in the past, including the Good Dharma Lady, the Perfect Birth Lady, the Joyful Lady, and the Sachi Lady, who cultivated superior karma together, so they were born in the heavens, with the Good Dharma Hall, the Perfect Birth Tree, the Joyful Garden, the Asura women, and the Sachi Lady. These causes and conditions are as described in the Treatise on the Schools.
經「復有名月天子(至)萬天子俱」。
贊曰：此四王眾，三光乃是四王天攝，更無別天。有經：觀音名寶意作日天子，即此寶光。大勢至名寶吉祥作月天子，即此名月。虛空藏名寶光作星天子，此名普香。日宮火精作，逕五十一逾繕那。月宮水精作，逕五十逾繕那。星亦水精作，極大者十八乃至小者四俱盧舍，一俱盧舍三里餘，此並空中旋繞四洲。四大天王：東方持國、南方增長、西方丑目、北方多聞。居妙高之半腹第四層級，亦住七金山之頂。三光四天高下去地四萬逾繕那，壽量形相如余處說。
經「自在天子(至)三萬天子俱」。
贊曰：下空居天、夜摩天、睹史多天名自在天子，得異熟果隨意所念勝下二天，下二天果依樹而得，今隨欲得，名為自在。樂變化天、他化自在天名天自在天子，不樂異熟果，樂自樂他變為樂具而受用之，名大自在。又解他化天主名自在天，第四禪主名大自在天。又自在天是帝釋臣，大自在天是帝釋之師，若后二解無四空居欲界天也。
經「娑婆世界主(至)二萬天子俱」。
贊曰：此色界天。梵云索訶，此云堪忍，諸菩薩等行利樂時，多諸怨嫉眾苦逼惱，堪耐勞倦而忍受故，因以為名。「娑婆」者訛也。初禪大小等於欲界一四天下，一千初
【現代漢語翻譯】 經文：『又有明月天子(直到)一萬天子一起。』
讚語：這四王眾天，日、月、星三光實際上是被四王天所統攝，並沒有另外的天。有經典說：觀音菩薩名為寶意，化作日天子，就是這裡的寶光。大勢至菩薩名為寶吉祥，化作月天子，就是這裡的明月。虛空藏菩薩名為寶光，化作星天子，就是這裡的普香。日宮由火精構成，直徑五十一由旬(yú shàn nà)。月宮由水精構成，直徑五十由旬。星星也由水精構成，大的有十八俱盧舍(jù lú shě)，小的有四個俱盧舍，一俱盧舍等於三里多。這些都在空中圍繞四大洲旋轉。四大天王是：東方持國天王、南方增長天王、西方丑目天王、北方多聞天王。居住在妙高山(須彌山)半山腰的第四層，也住在七金山的頂端。日、月、星三光和四天王距離地面有四萬由旬高，他們的壽命和形貌如同其他地方所說。
經文：『自在天子(直到)三萬天子一起。』
讚語：下空居天、夜摩天(Yè mó tiān)、兜率天(Dōu shuài tiān)被稱為自在天子，他們得到異熟果報，可以隨意所念，勝過下方的兩個天界。下方的兩個天界的果報依賴於樹木而獲得，現在他們可以隨心所欲地獲得，所以稱為自在。樂變化天、他化自在天(Tā huà zì zài tiān)被稱為天自在天子，他們不樂於異熟果報，而喜歡自己變化或讓別人變化出快樂的器具來享受，所以稱為大自在。另一種解釋是，他化自在天主被稱為自在天，第四禪天主被稱為大自在天。還有一種說法是，自在天是帝釋天(Dì shì tiān)的臣子，大自在天是帝釋天的老師。如果採用后兩種解釋，就沒有四空居天和欲界天了。
經文：『娑婆世界主(直到)二萬天子一起。』
讚語：這是**天。梵語『索訶(Suǒ hē)』，這裡翻譯為『堪忍』，諸位菩薩等在行利樂時，常常遇到許多怨恨嫉妒和眾多的痛苦逼迫，能夠忍耐勞累而忍受，因此用這個來命名。『娑婆(Suō pó)』是訛傳。
【English Translation】 Sutra: 'Again, there were Moon Devas (up to) ten thousand Devas together.'
Commentary: These Four Heavenly Kings and the three luminaries (sun, moon, and stars) are actually governed by the Heaven of the Four Heavenly Kings; there are no separate heavens. Some sutras say: Avalokiteshvara Bodhisattva, named Bao Yi (寶意), transforms into the Sun Deva, which is this Bao Guang (寶光, Precious Light). Mahasthamaprapta Bodhisattva, named Bao Jixiang (寶吉祥), transforms into the Moon Deva, which is this Ming Yue (明月, Bright Moon). Akasagarbha Bodhisattva, named Bao Guang (寶光), transforms into the Star Deva, which is this Pu Xiang (普香, Universal Fragrance). The Sun Palace is made of fire essence, with a diameter of fifty-one Yojana (由旬). The Moon Palace is made of water essence, with a diameter of fifty Yojana. The stars are also made of water essence, the largest being eighteen Krosa (俱盧舍), and the smallest being four Krosa; one Krosa is equivalent to a little over three Li (里). These all revolve around the four continents in the sky. The Four Great Heavenly Kings are: Dhrtarastra (持國) in the East, Virudhaka (增長) in the South, Virupaksa (丑目) in the West, and Vaisravana (多聞) in the North. They reside on the fourth level of the middle abdomen of Mount Meru (妙高山), and also dwell on the peaks of the Seven Golden Mountains. The three luminaries and the Four Heavenly Kings are forty thousand Yojana above the ground; their lifespans and appearances are as described elsewhere.
Sutra: 'The Free Devas (up to) thirty thousand Devas together.'
Commentary: The Lower Sky-Dwelling Heaven, Yama Heaven (夜摩天), and Tushita Heaven (兜率天) are called Free Devas. They obtain the Vipaka (異熟) fruit, and whatever they think of at will surpasses the two lower heavens. The fruits of the two lower heavens are obtained by relying on trees, but now they can obtain them as they wish, so they are called Free. The Nirmanarati Heaven (樂變化天) and Paranirmitavasavartin Heaven (他化自在天) are called Heaven Free Devas. They do not delight in the Vipaka fruit, but delight in transforming themselves or having others transform into joyful instruments to enjoy, so they are called Great Free. Another explanation is that the lord of the Paranirmitavasavartin Heaven is called the Free Heaven, and the lord of the Fourth Dhyana Heaven is called the Great Free Heaven. Yet another explanation is that the Free Heaven is a minister of Indra (帝釋天), and the Great Free Heaven is the teacher of Indra. If the latter two explanations are adopted, there would be no Four Formless Realms and Desire Realm heavens.
Sutra: 'The Lord of the Saha World (up to) twenty thousand Devas together.'
Commentary: This is the ** Heaven. 'Saha (索訶)' in Sanskrit, is translated here as 'Enduring'. When the Bodhisattvas and others are practicing benefiting and bringing joy, they often encounter much hatred, jealousy, and numerous painful oppressions, and are able to endure fatigue and persevere, hence the name. 'Saha (娑婆)' is a corruption.
禪始等二禪；二禪為火災頂，一千二禪始等三禪；三禪為水災頂，一千三禪始等四禪；四禪為風災頂，乃是三千大千世界，號為娑婆世界也。故娑婆界主大梵王，即第四禪主。梵摩云寂靜、清凈、凈潔皆得，亦云梵潔也。今唯言梵，但略云爾。「尸棄」者，火災頂即初禪主，火災尖頂故。「光明」者，二禪主小光、無量光、極光凈天主故，等表三禪主也。然《大般若》五百七十云：「堪忍界主持髻梵王」，故尸棄者頂髻也，即持髻梵王是堪忍界主，梵王之別名；光明是余禪主。
經「有八龍王(至)眷屬俱」。
贊曰：下明非天眾，有五：初龍眾也。第一名喜，次名賢喜，此二兄弟善應人心，風不鳴條、雨不破塊，初能令人喜，后性賢令喜，故以為名。「娑伽羅」者，即鹹海之龍。「和修吉」者，此云九頭，繞妙高，食細龍之類也。「德叉迦」者，此云多舌，舌有多故，或由嗜語故名多舌。「阿那婆達多」者，此云無熱惱，無熱惱池之龍，離三熱惱故。一非火沙所爍，二無風吹衣露形，三無妙翅鳥所食。無此三種所生火惱，名無熱惱。《華嚴經》云：「大地菩薩為此池龍，興大悲云蔭覆一切眾生，離苦法門而得自在，于鱗甲中流出諸水日夜無竭，濟瞻部洲諸有情類。」「摩那斯」者，此云慈心，《華嚴經
【現代漢語翻譯】 現代漢語譯本：初禪開始直到二禪；二禪是火災的頂點，一千個初禪開始直到三禪；三禪是水災的頂點，一千個三禪開始直到四禪；四禪是風災的頂點，這就是三千大千世界，被稱為娑婆世界。所以娑婆世界的界主大梵王，就是第四禪的主。梵摩（Brahmā，大梵天）意味著寂靜、清凈、凈潔，這些他都具備，也可以說是梵潔。現在只說『梵』，只是省略的說法。「尸棄（Śikhin）」指的是火災頂，也就是初禪的主，因為是火災的尖頂。「光明」指的是二禪的主，小光天、無量光天、極光凈天的主，以此類推可以代表三禪的主。然而，《大般若經》第五百七十卷說：『堪忍世界的持有者是持髻梵王』，所以尸棄就是頂髻的意思，也就是持髻梵王，他是堪忍世界的界主，是梵王的別名；光明是其餘禪天的主。
經文：『有八龍王（乃至）眷屬俱』。
贊曰：下面說明非天眾，有五種：首先是龍眾。第一位名叫喜，第二位名叫賢喜，這兩兄弟善於體察人心，風不會吹動樹枝，雨不會破壞土塊，前者能令人喜悅，後者天性賢良令人喜悅，所以以此為名。「娑伽羅（Sāgara）」指的是鹹海之龍。「和修吉（Vāsuki）」的意思是九頭，纏繞妙高山，吞食細小的龍。「德叉迦（Takṣaka）」的意思是多舌，因為舌頭多，或者因為喜歡說話所以被稱為多舌。「阿那婆達多（Anavatapta）」的意思是無熱惱，是無熱惱池的龍，遠離三種熱惱。一是沒有火沙燒灼，二是無風吹衣顯露形體，三是沒有妙翅鳥（Garuda）的吞食。沒有這三種產生的火熱煩惱，所以叫做無熱惱。《華嚴經》說：『大地菩薩是這個池中的龍，興起大悲云覆蓋一切眾生，遠離痛苦的法門而得自在，從鱗甲中流出諸水日夜不停歇，救濟瞻部洲（Jambudvīpa）的各類有情眾生。』「摩那斯（Manasvin）」的意思是慈心，《華嚴經》
【English Translation】 English version: The first Dhyana (meditative absorption) begins up to the second Dhyana; the second Dhyana is the summit of the fire calamity. One thousand first Dhyanas begin up to the third Dhyana; the third Dhyana is the summit of the water calamity. One thousand third Dhyanas begin up to the fourth Dhyana; the fourth Dhyana is the summit of the wind calamity. This is the three-thousand great-thousand world, known as the Sahā world. Therefore, the lord of the Sahā world, Mahābrahmā (Great Brahma), is the lord of the fourth Dhyana. Brahmā means tranquility, purity, and cleanliness, all of which he possesses; it can also be said to be Brahma-clean. Now, only 『Brahma』 is mentioned, which is just an abbreviated way of saying it. 『Śikhin』 refers to the summit of the fire calamity, which is the lord of the first Dhyana, because it is the sharp peak of the fire calamity. 『Luminous』 refers to the lord of the second Dhyana, the lords of Lesser Light Heaven, Immeasurable Light Heaven, and Extreme Purity Light Heaven, and so on, representing the lord of the third Dhyana. However, the five hundred and seventieth volume of the Mahāprajñāpāramitā Sūtra says: 『The holder of the world of endurance is the Crest-Bearing Brahma King,』 so Śikhin means the crest, which is the Crest-Bearing Brahma King, who is the lord of the world of endurance, another name for the Brahma King; Luminous is the lord of the remaining Dhyanas.
The Sutra says: 『There are eight Dragon Kings (up to) with their retinues.』
A verse says: Below, it explains the non-heavenly beings, there are five kinds: first are the dragon beings. The first is named Joy, the second is named Virtuous Joy, these two brothers are good at understanding people's hearts, the wind does not rustle the branches, the rain does not break the clods of earth, the former can make people happy, the latter is virtuous in nature and makes people happy, so they are named accordingly. 『Sāgara』 refers to the dragon of the salt sea. 『Vāsuki』 means nine heads, coils around Mount Meru, and eats small dragons. 『Takṣaka』 means many tongues, because he has many tongues, or because he likes to talk, he is called many tongues. 『Anavatapta』 means no heat affliction, it is the dragon of the Anavatapta lake, far from the three heat afflictions. First, it is not scorched by fire sand, second, there is no wind blowing clothes to reveal the body, third, there is no swallowing by Garuda (the mythical bird). Without these three kinds of fire and heat afflictions, it is called no heat affliction. The Avataṃsaka Sūtra says: 『The Earth Bodhisattva is the dragon in this lake, raising great clouds of compassion to cover all sentient beings, free from the Dharma gate of suffering and attaining freedom, flowing out waters from the scales day and night without ceasing, saving all sentient beings in Jambudvīpa.』 『Manasvin』 means compassionate mind, the Avataṃsaka Sūtra
》云：「將降雨時先云七日，待眾事了，然後始雨，故名慈心。」「優缽羅」者，此云紅蓮華，居池為名。
經「有四緊那羅(至)眷屬俱」。
贊曰：梵云緊捺洛，此云歌神，「緊那羅」訛也。初歌四諦，次歌緣起，次歌六度，后歌一乘；或初三種歌三乘之教行，后一歌一乘之理果，故名持法；或歌一乘教、理、行、果如次配之，隨佛所說一會之法所宜歌故，如世樂音歌君德故。
經「有四乾闥婆王(至)眷屬俱」。
贊曰：「樂」音五孝反。梵云末奴是若颯縛羅，此云可意音，亦名如意音。樂者令人愛樂也。《正法華》云：「一名柔軟天子，二名和音天子也。」梵云健闥縛，此云尋香行，即作樂神。「乾闥婆」訛也。西域由此呼散樂為健闥縛，專尋香氣作樂乞求故。樂中有二類：一非絲竹也，鼓磬之類；二是絲竹，簫箏之輩。非絲竹之下者名樂，上者名樂音；絲竹之下者名美，上者名美音。或此同前歌神音曲，如次同彼。
經「有四阿修羅王(至)眷屬俱」。
贊曰：梵云阿素洛，此云非天。索洛者，天之異名；阿之言非，以多諂詐無天行故名曰非天，如人不仁亦名非人。《瑜伽》、《佛地論》說為天趣攝，《雜心》名鬼趣，《正法念經》是鬼畜趣，《伽陀經》說鬼畜天三
【現代漢語翻譯】 現代漢語譯本 經文說：『將要下雨的時候，先有七天的云，等待各種事情處理完畢，然後才開始下雨，所以叫做慈心。』『優缽羅(Utpala)』，這裡指的是紅蓮花，因為生長在池塘里而得名。
經文：『有四位緊那羅(Kinnara，歌神)……以及他們的眷屬。』
讚語說：梵語稱緊捺洛(Kinnaral)，這裡翻譯為歌神，『緊那羅(Kinnara)』是訛誤的說法。最初歌唱四諦(Four Noble Truths)，其次歌唱緣起(Dependent Origination)，再次歌唱六度(Six Perfections)，最後歌唱一乘(One Vehicle)；或者最初三種歌唱三乘(Three Vehicles)的教義和修行，最後一種歌唱一乘的真理和果報，所以叫做持法；或者歌唱一乘的教義、真理、修行、果報，按照順序配合，隨著佛所說的一次法會所適合歌唱的內容，就像世俗的音樂歌頌君王的德行一樣。
經文：『有四位乾闥婆王(Gandharva，香神或樂神)……以及他們的眷屬。』
讚語說：『樂』字的讀音是五孝反切。梵語稱末奴是若颯縛羅(manojisvara)，這裡翻譯為可意音，也叫做如意音。樂，使人喜愛快樂。《正法華經》說：『一名柔軟天子，二名和音天子。』梵語稱健闥縛(Gandharva)，這裡翻譯為尋香行，也就是作樂神，『乾闥婆(Gandharva)』是訛誤的說法。西域因此稱散樂為健闥縛，專門尋找香氣來作樂乞求。樂中有兩類：一類不是絲竹樂器，如鼓、磬之類；一類是絲竹樂器，如簫、箏之類。非絲竹樂器中，聲音低的叫做樂，聲音高的叫做樂音；絲竹樂器中，聲音低的叫做美，聲音高的叫做美音。或者這裡和前面的歌神一樣歌唱音曲，按照順序和前面相同。
經文：『有四位阿修羅王(Asura，非天)……以及他們的眷屬。』
讚語說：梵語稱阿素洛(Asura)，這裡翻譯為非天。索洛(Sura)是天的別名；阿(A)的意思是否定，因為他們大多諂媚虛詐，沒有天人的行為，所以叫做非天，就像人不仁義也叫做非人。《瑜伽師地論》、《佛地論》說他們屬於天道，《雜心論》認為是鬼道，《正法念經》認為是鬼道和畜生道，《伽陀經》說是鬼道、畜生道和天道這三道。
【English Translation】 English version It says: 'When rain is about to fall, clouds appear seven days in advance, waiting for all matters to be settled before the rain begins, hence the name Compassionate Mind.' 'Utpala' refers to the red lotus flower, named for its habitat in ponds.
The sutra: 'There are four Kinnara (celestial musicians) ... and their retinues.'
The commentary says: The Sanskrit term is Kinnaral, translated here as 'god of song,' 'Kinnara' is a corrupted term. Initially, they sing of the Four Noble Truths, then of Dependent Origination, then of the Six Perfections, and finally of the One Vehicle; or the first three sing of the teachings and practices of the Three Vehicles, and the last sings of the truth and fruition of the One Vehicle, hence the name 'Holder of the Dharma'; or they sing of the teachings, truth, practices, and fruition of the One Vehicle in sequence, according to what is appropriate for the Dharma assembly being addressed by the Buddha, just as secular music praises the virtues of a ruler.
The sutra: 'There are four Gandharva Kings (celestial musicians/scent eaters) ... and their retinues.'
The commentary says: The pronunciation of '樂(lè)' is 'wǔ xiào fǎn qiè'. The Sanskrit term is Manojñāsvara, translated here as 'Pleasing Sound,' also known as 'As-Desired Sound.' '樂(lè)' brings joy and delight. The Saddharma-puṇḍarīka-sūtra says: 'One is named Gentle Deva, the second is named Harmonious Sound Deva.' The Sanskrit term is Gandharva, translated here as 'Fragrance Seeker,' which is the music-making deity. 'Gandharva' is a corrupted term. The Western Regions therefore call secular music Gandharva, specifically seeking fragrance to make music and beg for alms. There are two types of music: one is not stringed or bamboo instruments, such as drums and chimes; the other is stringed and bamboo instruments, such as flutes and zithers. Among non-stringed and bamboo instruments, the lower sounds are called '樂(lè),' and the higher sounds are called '樂音(yuè yīn)'; among stringed and bamboo instruments, the lower sounds are called '美(měi),' and the higher sounds are called '美音(měi yīn).' Or this is the same as the previous god of song singing melodies, in the same order as before.
The sutra: 'There are four Asura Kings (demi-gods/titans) ... and their retinues.'
The commentary says: The Sanskrit term is Asura, translated here as 'non-heavenly.' Sura is another name for deva (heavenly being); A means 'non,' because they are mostly flattering and deceitful, lacking the conduct of devas, hence they are called non-heavenly, just as a person without benevolence is also called non-human. The Yogācārabhūmi-śāstra and Buddhabhūmi-sūtra-śāstra say they belong to the deva realm, the Abhidharma-samuccaya considers them to be in the ghost realm, the Zhengfa Nianchu Jing considers them to be in the ghost and animal realms, and the Gāthā says they are in the ghost, animal, and deva realms.
。有云羅睺阿修羅是師子兒，畜生所攝。今依大乘《瑜伽》為正。此有五類，一極弱者在人間山地中住，即今西方山中有大深窟，多是非天之宮。以下四類《十地經》說。二妙高山北大海之下二萬一千由旬有羅睺宮。三次下二萬一千由旬有勇健宮。四次下二萬一千由旬有華鬘宮。五次下二萬一千由旬有毗摩質多羅宮。準此已下八萬四千深於須彌矣，與《起世經》相違，彼說須彌東西去山一千由旬外有毗摩質多宮，縱廣八萬由旬，七重城等是別聚落，亦復無失。羅睺此云執日，非天與天斗時，將四天王天先與其戰。日月天子放盛光明射非天之眼，此為非天箭鋒，以手執日障蔽其光，故云執日。今為第四應知，初列婆稚者，舊云被縛，非天前軍為天所縛。正云跋稚迦，此雲團圓，《正法華》中最勝是，即當勇健。次執日後與天斗時，有勇健力。䟦陀縛義，此非被縛。「佉羅騫馱」者，佉騫皆去聲，馱平聲呼，古云廣肩膊，形貌更大，次勇健后，當華鬘是。梵云吠摩質呾利，此云綺畫，明文其身，或云寶錦用冠其服。云「毗摩質多羅」訛也。此為最大天帝釋之婦公、舍支之父，說此因緣如《宗輪疏》。
經「有四迦樓羅王(至)眷屬俱」。
贊曰：梵云揭路荼，此云妙翅鳥，羽色妙不唯全金故。舊云「迦樓羅翻
【現代漢語翻譯】 現代漢語譯本：有人說羅睺阿修羅是獅子所生的後代，屬於畜生道的範疇。現在依據大乘《瑜伽師地論》的說法為準。阿修羅有五種類別：第一種是最弱的，居住在人間山地中，就是現在西方山中那些巨大的深窟，大多是非天（阿修羅）的宮殿。以下四種類別在《十地經》中有記載：第二種是位於妙高山（須彌山）北面大海之下二萬一千由旬的地方，那裡有羅睺的宮殿。第三種是再往下二萬一千由旬的地方，那裡有勇健宮。第四種是再往下二萬一千由旬的地方，那裡有華鬘宮。第五種是再往下二萬一千由旬的地方，那裡有毗摩質多羅宮。按照這個說法，這些宮殿的總深度已經超過須彌山八萬四千由旬了，這與《起世經》的說法相矛盾。《起世經》說須彌山東西方向距離山一千由旬之外有毗摩質多宮，縱橫八萬由旬，有七重城等，是獨立的聚落，這樣理解就沒有衝突了。 羅睺，翻譯成中文是『執日』的意思。非天（阿修羅）與天人戰鬥時，總是讓四天王天的人先與他們交戰。日月天子放出強烈的光芒射向非天的眼睛，這對於非天來說就像箭鋒一樣。所以非天用手遮擋太陽，阻擋太陽的光芒，因此被稱為『執日』。現在羅睺阿修羅應該屬於第四類。最初列出的婆稚，舊譯為『被縛』，指的是非天（阿修羅）的前軍被天人所束縛。正確的翻譯應該是跋稚迦，意思是『團圓』，在《正法華經》中是最殊勝的，指的就是勇健。其次是執日，在與天人戰鬥時，具有勇健的力量。䟦陀縛義，這裡不是指被束縛的意思。「佉羅騫馱」（Kharaqandha），佉騫都讀去聲，馱讀平聲，古時候翻譯為『廣肩膊』，形容其形貌更加巨大，在勇健之後，指的就是華鬘。梵文是Vemacitratri，翻譯成中文是『綺畫』，清楚地描述了他的身體，或者說用寶錦裝飾他的衣服。說成『毗摩質多羅』是錯誤的。他是最大的天帝釋的岳父，舍支的父親，關於這個因緣在《宗輪疏》中有詳細的說明。 經文說：『有四迦樓羅王（Garuda-raja）（金翅鳥王）...眷屬俱』。 贊曰：梵文是Garuda（揭路荼），翻譯成中文是妙翅鳥，它的羽毛顏色美妙，不僅僅是純金色。舊譯為『迦樓羅』。
【English Translation】 English version: Some say that Rahu Asura (羅睺阿修羅) (an Asura who obscures the sun and moon) is the offspring of a lion and belongs to the realm of animals. Now, we rely on the Mahayana Yogacarabhumi-sastra (《瑜伽師地論》) as the correct source. There are five categories of Asuras. The first and weakest reside in the mountainous regions of the human world, specifically in the large, deep caves of the western mountains, which are mostly palaces of the non-celestial beings (Asuras). The following four categories are described in the Dasabhumika Sutra (《十地經》): The second is located 21,000 yojanas (由旬) (an ancient Indian unit of distance) below the Great Ocean north of Mount Meru (妙高山) (the central world-mountain), where Rahu's palace is situated. The third is located another 21,000 yojanas below, where the Valiant Palace (勇健宮) is located. The fourth is located another 21,000 yojanas below, where the Garland Palace (華鬘宮) is located. The fifth is located another 21,000 yojanas below, where the Vemacitrin Palace (毗摩質多羅宮) is located. According to this, the total depth of these palaces exceeds 84,000 yojanas below Mount Meru, which contradicts the Aggañña Sutta (《起世經》). The Aggañña Sutta states that the Vemacitrin Palace is located 1,000 yojanas east and west of Mount Meru, with dimensions of 80,000 yojanas in length and width, and has sevenfold walls, etc., as separate settlements. Understanding it this way avoids the contradiction. Rahu (羅睺), translated into Chinese, means 'Grasper of the Sun' (執日). When the non-celestial beings (Asuras) fight with the Devas (天人), they always have the Four Heavenly Kings (四天王天) engage in battle first. The Sun and Moon Devas (日月天子) emit intense light that strikes the eyes of the non-celestial beings, which is like an arrow's point to them. Therefore, the non-celestial beings use their hands to shield the sun, blocking its light, hence the name 'Grasper of the Sun.' Now, Rahu Asura should belong to the fourth category. The first listed, Bābhya (婆稚), formerly translated as 'Bound' (被縛), refers to the vanguard of the non-celestial beings (Asuras) being bound by the Devas. The correct translation should be Bābhya, meaning 'Complete' (團圓), which is the most excellent in the Saddharma Puṇḍarīka Sūtra (《正法華經》), referring to the Valiant (勇健). Next is Grasper of the Sun (執日), who possesses valiant strength when fighting with the Devas. Bādhava does not mean 'being bound' here. 'Kharaqandha' (佉羅騫馱) (Khara and qandha are pronounced in the departing tone, and dha is pronounced in the even tone), was anciently translated as 'Broad-shouldered' (廣肩膊), describing his appearance as even more enormous. After the Valiant (勇健), it refers to the Garland (華鬘). The Sanskrit is Vemacitratri (吠摩質呾利), translated into Chinese as 'Adorned with Paintings' (綺畫), clearly describing his body, or adorned with brocade to crown his garments. Saying 'Vemacitra' (毗摩質多羅) is a mistake. He is the father-in-law of the greatest Deva Indra (天帝釋), the father of Shachi (舍支). The details of this cause and condition are explained in the Treatise on the Categories of Schools (《宗輪疏》). The sutra says: 'There are four Garuda Kings (迦樓羅王) (Garuda-raja) (King of the Golden-Winged Birds)... with their retinues.' Praise: The Sanskrit is Garuda (揭路荼), translated into Chinese as Wonderful-Winged Bird (妙翅鳥), its feather color is wonderful, not just pure gold. Formerly translated as 'Garuda' (迦樓羅).
為金翅鳥」皆訛謬也。《增一阿含》說：「佛告諸比丘：有四生妙翅鳥，謂卵、胎、濕、化。有四生龍亦卵、胎、濕、化。比丘當知，若卵生鳥欲食龍時，上鐵叉樹自投于海，是時此鳥以翅辟水令兩向分，而取卵生龍出而食之。設欲取胎生龍等，鳥即喪亡。如是胎生鳥唯食胎、卵二生龍；濕生鳥食前三生龍，于化生龍，設欲食者鳥即喪亡。化生鳥能食四生龍。設使龍身而事佛者，是妙翅鳥不能食啖。所以者何？如來恒行慈、悲、喜、舍四等之心，是四等心有大筋力、有大勇猛，不可阻壞，故妙翅鳥不能食之。故諸比丘當行四等之心。」今此次第即四生鳥。亦云大威德者，諸龍怖故威德廣大，大身兩翅相去三百三十六萬里，大滿腹恒食飽，如意頷下有珠。
經「韋提希子(至)眷屬俱」。
贊曰：此人王眾，佛以住此王城說法故獨舉之。梵云吠題呬弗呾多，古云思惟子，今云吠是勝義，題呬云身，即東毗提訶之名。彼毗提訶男聲中呼，此吠題呬女聲中呼。此是山名，亦是彼山中神名，從彼乞得因以為名，「韋提希」訛也。梵云阿社多設咄路，此云未生怨，「阿阇世」訛也，未生以前已結怨故；亦名折指，由造逆業，聞小乘經懺悔已后，猶墮拍鞠地獄，后得獨覺果。《涅槃經》云：「阇王不遇耆婆，來月七日
【現代漢語翻譯】 現代漢語譯本： 關於金翅鳥的說法都是謬誤。《增一阿含經》中說：『佛告訴眾比丘，有四種出生的妙翅鳥，即卵生、胎生、濕生、化生。也有四種出生的龍，也是卵生、胎生、濕生、化生。比丘們應當知道，如果卵生的鳥想要吃龍，就會飛到鐵叉樹上，然後跳入海中，這時鳥用翅膀分開海水，然後取出卵生的龍來吃。如果想要吃胎生的龍等，鳥就會喪命。像這樣，胎生的鳥只能吃胎生和卵生的龍；濕生的鳥可以吃前三種龍，但如果想要吃化生的龍，鳥就會喪命。化生的鳥可以吃四種出生的龍。如果龍的身軀侍奉佛，那麼妙翅鳥就不能吃它。為什麼呢？因為如來常常行慈、悲、喜、舍四種平等的心，這四種平等心有強大的力量、有巨大的勇猛，不可阻擋破壞，所以妙翅鳥不能吃它。所以各位比丘應當修行四種平等心。』現在這裡所說的次第就是四種出生的鳥。也稱為大威德，因為眾龍害怕它，所以它的威德廣大，巨大的身軀兩翅相距三百三十六萬里，大大的肚子總是吃得飽飽的，如意珠在它的下巴下面。
經文中的『韋提希子（直到）眷屬俱』。
讚頌說：這些人王大眾，佛因為住在這王舍城說法，所以特別提出來。梵語是Vaidehīputra，古譯為思惟子，現在說吠是勝義，題呬是身，即東毗提訶的名字。彼毗提訶在男聲中稱呼，此吠題呬在女聲中稱呼。這是山名，也是那山中的神名，從那裡乞求得到，因此作為名字，『韋提希』是訛誤的。梵語是Ajātaśatru，這裡翻譯為未生怨，『阿阇世』是訛誤的，未出生以前就已經結下怨恨；也叫折指，因為造了逆業，聽了小乘經典懺悔以後，仍然墮入拍鞠地獄，後來得到獨覺果。《涅槃經》中說：『阿阇世王如果沒有遇到耆婆，來年七月
【English Translation】 English version: All statements about the Garuḍa (golden-winged bird) are erroneous. The Ekottara Agama states: 'The Buddha told the Bhikshus, there are four types of Garuḍas, born from eggs, wombs, moisture, and transformation. There are also four types of Nāgas (dragons), also born from eggs, wombs, moisture, and transformation. Bhikshus should know that if an egg-born bird wants to eat a Nāga, it will fly to an iron-fork tree and then jump into the sea. At that time, the bird uses its wings to split the seawater, and then takes out the egg-born Nāga to eat. If it wants to eat womb-born Nāgas, the bird will die. Like this, womb-born birds can only eat womb-born and egg-born Nāgas; moisture-born birds can eat the first three types of Nāgas, but if they want to eat transformation-born Nāgas, the bird will die. Transformation-born birds can eat all four types of Nāgas. If the body of a Nāga serves the Buddha, then the Garuḍa cannot eat it. Why? Because the Tathagata constantly practices the four immeasurable minds of loving-kindness, compassion, joy, and equanimity. These four immeasurable minds have great strength, great courage, and cannot be obstructed or destroyed, so the Garuḍa cannot eat it. Therefore, all Bhikshus should cultivate the four immeasurable minds.' The order mentioned here refers to the four types of birds. It is also called 'Great Power and Virtue' because the Nāgas fear it, so its power and virtue are vast. Its huge body has a wingspan of 336,000 li (Chinese miles), and its large belly is always full. The wish-fulfilling pearl is under its chin.
The sutra text 'Vaidehīputra (up to) retinue together'.
The verse says: This assembly of human kings, the Buddha specifically mentions because he is dwelling in this royal city of Rājagṛha to teach the Dharma. The Sanskrit is Vaidehīputra, anciently translated as 'Son of Thought', now it is said that 'Veda' means supreme meaning, and 'dehī' means body, which is the name of East Videha. That Videha is called in the masculine voice, this Vaidehī is called in the feminine voice. This is the name of a mountain, and also the name of a deity in that mountain, obtained by begging from there, therefore used as a name, 'Vaidehī' is a corruption. The Sanskrit is Ajātaśatru, here translated as 'Unborn Enemy', 'Ajātaśatru' is a corruption, having formed enmity before birth; also called 'Broken Finger', because he committed rebellious karma, and after hearing the Hinayana sutras and repenting, he still fell into the Pāṭakadikā hell, and later attained the Pratyekabuddha fruit. The Nirvana Sutra says: 'If King Ajātaśatru had not met Jīvaka, in the seventh month of the coming year
當墮地獄，聞大乘經懺悔已后不墮地獄。」又有經云，懺悔已后得柔順忍。以母標名，故言韋提希子阿阇世王。如《涅槃經》等具陳其事。
經「各禮佛足退坐一面」。
贊曰：列眾中第二明其儀軌。尊敬情深，各禮佛足方受正法退坐一面。
經「爾時世尊(至)尊重讚歎」。
贊曰：眾成就中文段為二：上來列眾，此明佛所威儀。論解眾成就中有四，上已解三，此為第四。「四眾」者，古云魔、梵、沙門、婆羅門，此說色慾二天之勝、人中上首。故顗師云：一影響眾，在座默然；二發教眾，如鹙子與彌勒三請是；三當機眾，稟教悟解；四結緣眾，時未悟解結后因緣。又有四眾，謂聲聞、菩薩，並客、舊二眾。古人疏有多義，然此後文。又觀四眾比丘、比丘尼、優婆塞、優婆夷為四，週迴曰圍，坐匝稱繞，進財行為供，有攝資名養，修謹曰恭，崇仰曰敬，敬甚曰尊，尊深曰重，是理談美曰贊，觸事諭德曰嘆。論解有四：一眾圍繞，二前後，三供養恭敬，四尊重讚歎。論牒經同此經之中少前後義，今準應言。爾時世尊為諸四眾前後圍繞，供養恭敬尊重，讚歎文方具足。其前後者，各見佛對其前為之說法，即以面向為前，所不向為后，望一一人皆有前後，不以方處為前後也。
經「為諸菩
【現代漢語翻譯】 現代漢語譯本：當（如果）墮入地獄，聽聞大乘經典並懺悔之後，就不會墮入地獄。還有經書上說，懺悔之後能得到柔順忍辱。因為以母親的名字來標明，所以說韋提希（Vaidehi，佛陀姨母）之子阿阇世王（Ajatasattu，古印度摩揭陀國國王）。就像《涅槃經》（Nirvana Sutra）等經典詳細陳述了這件事。
經文：『各禮佛足退坐一面』。
贊曰：在列席大眾中，第二點說明了他們的儀軌。尊敬之情深厚，各自禮拜佛足之後，才退到一旁坐下，接受正法。
經文：『爾時世尊（至）尊重讚歎』。
贊曰：在眾成就的文段中，可以分為兩部分：上面是列席大眾，這裡說明佛陀的威儀。論述解釋眾成就中有四點，上面已經解釋了三點，這是第四點。『四眾』，古人說是魔、梵、沙門（Sramana，出家求道者）、婆羅門（Brahmana，印度教祭司），這裡說是二天（指欲界和色界的天人）的殊勝，人中的首領。所以智顗大師說：第一是影響眾，在座默默無聲；第二是發教眾，就像舍利弗（Sariputra，佛陀十大弟子之一）與彌勒（Maitreya，未來佛）三次請求說法；第三是當機眾，聽聞教法后領悟理解；第四是結緣眾，暫時沒有領悟理解，但結下了未來的因緣。還有四眾，指的是聲聞（Sravaka，聽聞佛陀教誨而修行的弟子）、菩薩（Bodhisattva，立志成佛的修行者），以及新來和舊有的兩類聽眾。古人的疏解有很多種意義，但這些在後面的經文中會提到。又觀察四眾，比丘（Bhikkhu，男性出家人）、比丘尼（Bhikkhuni，女性出家人）、優婆塞（Upasaka，在家男居士）、優婆夷（Upasika，在家女居士）為四眾，周圍環繞叫做圍，坐滿一圈叫做繞，進獻財物叫做供，擁有資財叫做養，修身謹慎叫做恭，崇尚仰慕叫做敬，非常尊敬叫做尊，尊敬至深叫做重，用道理來談論美德叫做贊，用事物來比喻恩德叫做嘆。論述解釋有四點：一是大眾圍繞，二是前後，三是供養恭敬，四是尊重讚歎。論述引用經文與此經文相同，只是缺少了前後的意義，現在應該按照應有的說法。當時世尊被諸位四眾前後圍繞，供養恭敬尊重，讚歎，這樣文義才算完備。所謂前後，是每個人都看到佛陀在自己面前為自己說法，那麼面向佛陀的就是前面，沒有面向佛陀的就是後面，這樣望向每一個人都有前後，而不是以方位處所來區分前後。
經文：『為諸菩』
【English Translation】 English version: When (if) one falls into hell, after hearing the Mahayana scriptures and repenting, one will not fall into hell. Also, there are scriptures that say that after repentance, one obtains gentleness and forbearance. Because it is named after the mother, it is said to be King Ajatasattu (Ajatasattu, King of Magadha in ancient India), the son of Vaidehi (Vaidehi, Buddha's aunt). As the Nirvana Sutra (Nirvana Sutra) and other scriptures fully describe this matter.
Scripture: 'Each paid homage to the Buddha's feet and retreated to sit on one side.'
Commentary: The second point in the assembly of the masses clarifies their etiquette. The respect is profound, and each pays homage to the Buddha's feet before retreating to sit on one side to receive the Dharma.
Scripture: 'At that time, the World Honored One (to) respected and praised.'
Commentary: In the section on the accomplishment of the assembly, it can be divided into two parts: the above is the assembly of the masses, and this explains the Buddha's demeanor. There are four points in discussing and explaining the accomplishment of the assembly, and the above has explained three points, and this is the fourth point. 'Four Assemblies', the ancients said were Mara, Brahma, Sramana (Sramana, a renunciate seeker), and Brahmana (Brahmana, Hindu priest), here it is said to be the excellence of the two heavens (referring to the devas of the desire realm and the form realm), and the leaders among people. Therefore, Master Zhiyi said: First, the influencing assembly, silently in the seat; second, the teaching assembly, like Shariputra (Sariputra, one of the Buddha's ten great disciples) and Maitreya (Maitreya, the future Buddha) requesting the Dharma three times; third, the receptive assembly, understanding and comprehending after hearing the teachings; fourth, the connection-forming assembly, not understanding and comprehending for the time being, but forming future connections. There are also four assemblies, referring to Sravakas (Sravaka, disciples who practice by hearing the Buddha's teachings), Bodhisattvas (Bodhisattva, practitioners who aspire to become Buddhas), and the two types of new and old listeners. The ancients' commentaries have many meanings, but these will be mentioned in the later scriptures. Also, observe the four assemblies, Bhikkhus (Bhikkhu, male renunciates), Bhikkhunis (Bhikkhuni, female renunciates), Upasakas (Upasaka, male lay practitioners), and Upasikas (Upasika, female lay practitioners) as the four assemblies, surrounding is called 'wei', sitting in a circle is called 'rao', offering wealth is called 'gong', possessing resources is called 'yang', cultivating diligently is called 'gong', admiring and looking up to is called 'jing', very respectful is called 'zun', deeply respectful is called 'zhong', using reason to talk about virtue is called 'zan', using things to compare grace is called 'tan'. The discussion and explanation have four points: first, the masses surrounding, second, front and back, third, offering and respect, fourth, respect and praise. The discussion quotes the scriptures as the same as this scripture, but lacks the meaning of front and back, now it should be said according to the proper statement. At that time, the World Honored One was surrounded by the four assemblies, offering, respecting, and praising, so that the meaning of the text is complete. The so-called front and back is that everyone sees the Buddha speaking to them in front of them, then facing the Buddha is the front, and not facing the Buddha is the back, so looking at each person has a front and back, not distinguishing the front and back by location.
Scripture: 'For the Bodhi'
薩(至)佛所護念」。
贊曰：此即第三如來欲說法時至成就。略有三義：一依人，先為菩薩說大乘經，名「無量義」，后為聲聞方說一乘。二依利，先以一乘利他教理化根熟菩薩，后以一乘自利行果方化初根迴心聲聞。三依法，先談法體后談功能，故未說《法華》已前先說《無量義》，名為時至。「大乘經」者，此是通句，余是別句。《十二門論》六義名大乘：一出二乘，二佛最大此乘能至，三佛之所乘，四能滅大苦與大利樂，五觀音等大士所乘，六能盡諸法源底。《攝大乘》云「亦乘亦大故名大乘」，即萬行是，或乘大性故名大乘，即真如是，乘運載義。無著《金剛般若論》說七種大，名雖少別，義與對法第十一同。對法雲「即此乘性由與七種大性共相應故名為大乘。一境大性，以菩薩道緣百千教為所緣故彼名法大。二行大性，具二利故彼名心大。三智大性，了二無我故彼名信解大。四精進大性，三大阿僧企耶修習百千難行行故，彼名凈心大。五方便善巧大性，由具智悲不住生死及涅槃故，彼名資糧大。六證得大性，成就十力四無畏等諸功德故，彼名果報大。七業大性，窮生死際建立佛事故名為大乘，彼名時大。」乘體根本即真如理，是無相故，與《勝鬘》同。《勝鬘經》云：「一乘即大乘，大乘即佛性，
【現代漢語翻譯】 現代漢語譯本：『薩（至）佛所護念』。
贊曰：此即第三如來欲說法時至成就。略有三義：一依人，先為菩薩說大乘經，名『無量義』（無量的意義），后為聲聞方說一乘。二依利，先以一乘利他教理化根熟菩薩，后以一乘自利行果方化初根迴心聲聞。三依法，先談法體后談功能，故未說《法華》（《妙法蓮華經》的簡稱）已前先說《無量義》（無量的意義），名為時至。『大乘經』者，此是通句，余是別句。《十二門論》六義名大乘：一出二乘，二佛最大此乘能至，三佛之所乘，四能滅大苦與大利樂，五觀音（觀世音菩薩）等大士所乘，六能盡諸法源底。《攝大乘》云『亦乘亦大故名大乘』，即萬行是，或乘大性故名大乘，即真如是，乘運載義。無著《金剛般若論》說七種大，名雖少別，義與對法第十一同。對法雲『即此乘性由與七種大性共相應故名為大乘。一境大性，以菩薩道緣百千教為所緣故彼名法大。二行大性，具二利故彼名心大。三智大性，了二無我故彼名信解大。四精進大性，三大阿僧祇耶（無數）修習百千難行行故，彼名凈心大。五方便善巧大性，由具智悲不住生死及涅槃（佛教術語，指解脫）故，彼名資糧大。六證得大性，成就十力四無畏等諸功德故，彼名果報大。七業大性，窮生死際建立佛事故名為大乘，彼名時大。』乘體根本即真如理，是無相故，與《勝鬘》（《勝鬘經》的簡稱）同。《勝鬘經》云：『一乘即大乘，大乘即佛性』，
【English Translation】 English version: 『Protected by all Buddhas.』
A eulogy states: This is the third Tathagata (如來，one who has thus come) achieving the opportune time for expounding the Dharma. Briefly, there are three meanings: First, based on the person, the Mahayana Sutra (大乘經，Great Vehicle Sutra) named 『Immeasurable Meanings』 (無量義) is first spoken for Bodhisattvas (菩薩，enlightenment beings), and then the One Vehicle is spoken for Sravakas (聲聞，listeners). Second, based on benefit, the teaching and principles of the One Vehicle are first used to benefit others and transform Bodhisattvas with mature roots, and then the practice and results of the One Vehicle for self-benefit are used to transform Sravakas who are just beginning to turn their minds. Third, based on the Dharma, the essence of the Dharma is discussed before its function, so before the Lotus Sutra (《法華》, short for Saddharma Puṇḍarīka Sūtra) is spoken, the Sutra of Immeasurable Meanings (《無量義》) is spoken first, which is called the opportune time. 『Mahayana Sutra』 is a general phrase, and the rest are specific phrases. The Twelve Gate Treatise (《十二門論》) defines Mahayana with six meanings: first, it surpasses the Two Vehicles; second, the Buddha is the greatest, and this vehicle can reach it; third, it is what the Buddha rides; fourth, it can extinguish great suffering and give great joy; fifth, it is what great beings like Avalokitesvara (觀音，Guanyin) ride; sixth, it can exhaust the source of all dharmas. The Compendium of the Mahayana (《攝大乘》) says, 『It is both a vehicle and great, therefore it is called Mahayana,』 which refers to the myriad practices, or it rides the great nature, therefore it is called Mahayana, which refers to Suchness (真如，Tathātā), where 『vehicle』 means conveyance. Asanga』s Diamond Prajna Treatise (《金剛般若論》) speaks of seven kinds of greatness, the names are slightly different, but the meaning is the same as the eleventh chapter of the Abhidharma (對法). The Abhidharma says, 『This vehicle nature, by being in accordance with seven kinds of great natures, is called Mahayana. First, the greatness of the object, because the Bodhisattva path takes hundreds of thousands of teachings as its object, therefore it is called the greatness of Dharma. Second, the greatness of practice, because it possesses both self-benefit and benefiting others, therefore it is called the greatness of mind. Third, the greatness of wisdom, because it understands the two non-selves, therefore it is called the greatness of faith and understanding. Fourth, the greatness of diligence, because it cultivates hundreds of thousands of difficult practices for three great asamkhyeyas (阿僧祇耶，countless) kalpas, therefore it is called the greatness of pure mind. Fifth, the greatness of skillful means, because it possesses wisdom and compassion and does not dwell in samsara (生死，cycle of birth and death) or nirvana (涅槃，liberation), therefore it is called the greatness of provisions. Sixth, the greatness of attainment, because it achieves the ten powers, the four fearlessnesses, and other merits, therefore it is called the greatness of fruition. Seventh, the greatness of karma, because it establishes the Buddha's affairs throughout the limits of samsara, therefore it is called Mahayana, and it is called the greatness of time.』 The fundamental essence of the vehicle is Suchness, which is without characteristics, and is the same as the Śrīmālādevī Siṃhanāda Sūtra (《勝鬘》, short for Śrīmālādevī Siṃhanāda Sūtra). The Śrīmālādevī Siṃhanāda Sūtra says, 『The One Vehicle is the Mahayana, and the Mahayana is the Buddha-nature,』
佛性即涅槃界」，末通萬行亦乘亦大。七大性體，通有為故，至一乘章當具顯示。此為總句，「名無量義」等三句，是所說大乘經別名，《正法華》中唯有二句，論牒經有十七名，正合論文應云，為諸菩薩說大乘經，名無量義、最勝經典、大乘方廣、教菩薩法、佛所護念、諸佛秘法、諸佛德藏、諸佛密處、能生諸佛、諸佛道場、諸佛法輪、堅固舍利、善方便、宣說巧一乘、第一義處、妙法蓮華、最上法門。論云：「一無量義者，成就字、義故，以此法門說彼甚深妙境界法故，深妙境界即佛最勝之境界故，能詮教法說彼義故，教亦無量，由此字教及所詮義皆名無量。」《無量義經》云：「以諸眾生性慾無量，故其所說法亦無量，法無量故義亦無量，義無量者從一法生，其一法者即是無相。如是無相，無相不相，無相不相名為實相，菩薩摩訶薩安住如是真實相已，所發慈悲，明諦不虛，于眾生所真能拔苦，苦既拔已復為說法，令諸眾生受于快樂。善男子！菩薩若能如是修一法門無量義者，必得疾成無上菩提。善男子！譬如一種子能生百千萬，百千萬中一一復生百千萬數，如是展轉乃至無量。此經典者亦復如是。從於一法生百千義，百千義中一一復生百千萬數，如是展轉乃至無量無邊之義，是故此經名無量義。」論不唯取所
【現代漢語翻譯】 現代漢語譯本 『佛性即涅槃界』，即使未通達萬行，也仍然是乘，而且是大乘。七大性體，因為通達有為法，所以在『一乘章』中會詳細闡述。這句是總括句，『名無量義』等三句，是所說大乘經典的別名。《正法華經》中只有兩句，論中引用經典有十七個名稱，正好與論文相合，應該說，為諸菩薩說大乘經典，名為無量義、最勝經典、大乘方廣、教菩薩法、佛所護念、諸佛秘法、諸佛德藏、諸佛密處、能生諸佛、諸佛道場、諸佛法輪、堅固舍利、善方便、宣說巧一乘、第一義處、妙法蓮華、最上法門。 論中說：『一無量義，成就字和義的緣故，用此法門宣說那甚深微妙的境界法，所以深妙境界就是佛最殊勝的境界，能詮釋教法的文字宣說那意義，所以教法也無量，由此字教以及所詮釋的意義都名為無量。』《無量義經》中說：『因為眾生無量，所以所說的法也無量，法無量所以義也無量，義無量是從一法產生的，這一個法就是無相。像這樣無相，無相不相，無相不相名為實相，菩薩摩訶薩安住于這樣的真實相之後，所發出的慈悲，明晰真實不虛妄，對於眾生真正能夠拔除痛苦，痛苦拔除之後又為他們說法，使眾生得到快樂。善男子！菩薩如果能夠這樣修習一法門無量義，必定能夠快速成就無上菩提。善男子！譬如一種子能生百千萬，百千萬中每一個又生百千萬數，這樣輾轉乃至無量。這部經典也是這樣。從一個法產生百千義，百千義中每一個又產生百千萬數，這樣輾轉乃至無量無邊的意義，所以這部經名為無量義。』論中不僅僅取其所...
【English Translation】 English version 'Buddha-nature is the realm of Nirvana' (Fo Xing Ji Nie Pan Jie), even without mastering the myriad practices, it is still a vehicle, and a Great Vehicle. The seven great natures (Qi Da Xing Ti), because they penetrate conditioned phenomena, will be fully revealed in the chapter on the One Vehicle (Yi Cheng Zhang). This is a general statement; the three phrases 'named Immeasurable Meaning' (Ming Wu Liang Yi), etc., are other names for the Great Vehicle Sutra being discussed. In the Saddharma-pundarika Sutra (Zheng Fa Hua Jing), there are only two phrases. The treatise quotes the sutra with seventeen names, which perfectly match the essay, and should say, for the Bodhisattvas, the Great Vehicle Sutra is taught, named Immeasurable Meaning, Most Excellent Sutra (Zui Sheng Jing Dian), Great Vehicle Expansive and Correct (Da Cheng Fang Guang), Teaching the Bodhisattva Dharma (Jiao Pu Sa Fa), Protected and Remembered by the Buddha (Fo Suo Hu Nian), Secret Dharma of the Buddhas (Zhu Fo Mi Fa), Treasury of the Virtues of the Buddhas (Zhu Fo De Zang), Secret Place of the Buddhas (Zhu Fo Mi Chu), Able to Generate All Buddhas (Neng Sheng Zhu Fo), Bodhimanda of the Buddhas (Zhu Fo Dao Chang), Dharma Wheel of the Buddhas (Zhu Fo Fa Lun), Firm Relics (Jian Gu She Li), Skillful Means (Shan Fang Bian), Explaining the Skillful One Vehicle (Xuan Shuo Qiao Yi Cheng), Place of the First Principle (Di Yi Yi Chu), Wonderful Dharma Lotus Flower (Miao Fa Lian Hua), Supreme Dharma Door (Zui Shang Fa Men). The treatise says: 'One, Immeasurable Meaning, because it accomplishes words and meaning; with this Dharma door, the profoundly subtle realm Dharma is explained, therefore the profoundly subtle realm is the most excellent realm of the Buddha; the words that explain the teaching Dharma explain that meaning, therefore the teaching is also immeasurable; hence the words, the teaching, and the meaning being explained are all named Immeasurable.' The Sutra of Immeasurable Meaning (Wu Liang Yi Jing) says: 'Because sentient beings are immeasurable, therefore the Dharma spoken is also immeasurable; because the Dharma is immeasurable, therefore the meaning is also immeasurable; the meaning being immeasurable arises from one Dharma, and that one Dharma is non-form (Wu Xiang). Such non-form, non-form not non-form, non-form not non-form is called true form (Shi Xiang). Bodhisattva Mahasattvas, abiding in such true form, the compassion they generate is clear, true, and not false; they are truly able to remove suffering from sentient beings, and after suffering is removed, they then teach the Dharma to them, causing sentient beings to receive happiness. Good men! If Bodhisattvas can cultivate the one Dharma door of Immeasurable Meaning in this way, they will surely quickly attain unsurpassed Bodhi. Good men! For example, one seed can produce hundreds of thousands, and each of the hundreds of thousands again produces hundreds of thousands, and so on, turning into immeasurable numbers. This sutra is also like this. From one Dharma, hundreds of thousands of meanings arise, and each of the hundreds of thousands of meanings again produces hundreds of thousands of numbers, and so on, turning into immeasurable and boundless meanings, therefore this sutra is named Immeasurable Meaning.' The treatise does not only take what...
生教理名為無量，無量之體即真智境。體能成就，成就彼字、義故。
二最勝經典，此於三藏中最勝妙藏故。
三大乘方廣，無量大乘法門，隨大乘眾生根機之法，此經具有住持成就故。
四教菩薩法，為化根熟菩薩隨彼法器而能成就，不化二乘等故。
五佛所護念，依佛有此依余無故。
六諸佛秘法，此法甚深唯佛所知，秘是藏義故。
七諸佛德藏，諸佛功德禪定之藏，在此經故。
八諸佛密處，若根未熟非法器故，而不與之。
九能生諸佛，聞此法門能成報化身菩提故。
十諸佛道場，此法門能成無上菩提非余經故，能顯諸佛法身智故。
十一諸佛法輪，破諸闇故。
十二堅固舍利，三佛如來功德法身，此經具有而不壞故。
十三善巧方便，依此法門得成佛已，復為眾生說天人等五乘之法，成佛智慧巧方便故。
十四宣說一乘，顯示如來無上菩提究竟之體，二乘非究竟故。
十五第一義處，此法門即是如來法身究竟住處故，佛之法身名第一義，此法身住處名第一義處。
十六妙法蓮華，論有二釋：一出水義，以所詮義名華；二華開義，以能詮教名華，即證智甚深、阿含甚深也。出水有二義：一出水義，不可盡出離
【現代漢語翻譯】 現代漢語譯本：生教理名為無量（immeasurable），無量之體即真智境。此經之體能成就，因其成就了彼字、義之故。
二、最勝經典，此經在三藏（Tripitaka）中最殊勝精妙，故稱最勝。
三、大乘方廣，此經包含無量大乘法門，適應大乘眾生的不同根機，能夠住持和成就這些法門。
四、教菩薩法，此經教化根基成熟的菩薩，隨應他們的根器而能成就，不教化聲聞、緣覺等二乘。
五、佛所護念，此經依仗佛的護念而存在，依靠其他則不能。
六、諸佛秘法，此法甚深，唯有佛才能知曉，『秘』是隱藏之義。
七、諸佛德藏，此經是諸佛功德禪定之寶藏。
八、諸佛密處，對於根基尚未成熟、不具備法器資格的人，不傳授此法。
九、能生諸佛，聽聞此法門能成就報身佛和化身佛的菩提果位。
十、諸佛道場，此法門能成就無上菩提，其他經典不能，能彰顯諸佛的法身智慧。
十一、諸佛法輪，能破除一切黑暗。
十二、堅固舍利（śarīra），此經具有三佛如來的功德法身，堅固而不壞滅。
十三、善巧方便，依此法門成就佛果后，又能為眾生宣說天、人等五乘之法，成就佛的智慧和巧妙方便。
十四、宣說一乘（ekayāna），顯示如來無上菩提究竟之體，二乘並非究竟。
十五、第一義處，此法門即是如來法身究竟的住處，佛的法身名為第一義，此法身住處名為第一義處。
十六、妙法蓮華（Saddharma Puṇḍarīka），論中有兩種解釋：一是出水義，以所詮釋的意義為蓮華；二是華開義，以能詮釋的教法為蓮華，即證智甚深、阿含甚深。出水有二義：一為出水義，不可窮盡地出離。
【English Translation】 English version: 'Śheng jiao li' (生教理) is named 'Wu Liang' (無量, Immeasurable), and the essence of 'Wu Liang' is the realm of true wisdom. This scripture's essence can be accomplished because it accomplishes the 'character' and 'meaning'.
Two, the most supreme scripture, this is the most supreme and wonderful treasure among the 'Three Baskets' (三藏, Tripitaka), hence it is called the most supreme.
Three, 'Mahāyāna Vaipulya' (大乘方廣), this scripture contains immeasurable 'Mahāyāna' (大乘) teachings, adapting to the different capacities of 'Mahāyāna' beings, and it can uphold and accomplish these teachings.
Four, teaching the 'Bodhisattva Dharma' (菩薩法), this scripture teaches 'Bodhisattvas' (菩薩) with mature roots, enabling them to achieve enlightenment according to their capacities, and does not teach the 'Two Vehicles' (二乘) such as 'Śrāvakas' (聲聞) and 'Pratyekabuddhas' (緣覺).
Five, protected and念ed by the 'Buddha' (佛), this scripture exists because of the 'Buddha's' protection and念, and cannot exist by relying on anything else.
Six, the secret teachings of all 'Buddhas' (諸佛), this 'Dharma' (法) is profound and only known by the 'Buddhas', 'secret' means hidden.
Seven, the treasure of virtues of all 'Buddhas' (諸佛), this scripture is the treasure of the merits and 'Dhyana' (禪定) of all 'Buddhas'.
Eight, the secret place of all 'Buddhas' (諸佛), this 'Dharma' is not transmitted to those whose roots are not yet mature and who are not qualified vessels.
Nine, capable of generating all 'Buddhas' (諸佛), hearing this 'Dharma' (法) can accomplish the 'Sambhogakāya' (報身佛) and 'Nirmāṇakāya' (化身佛) 'Bodhi' (菩提) fruit.
Ten, the 'Bodhimanda' (道場) of all 'Buddhas' (諸佛), this 'Dharma' (法) can accomplish unsurpassed 'Bodhi' (菩提), which other scriptures cannot, and can manifest the 'Dharmakāya' (法身) wisdom of all 'Buddhas'.
Eleven, the 'Dharma Wheel' (法輪) of all 'Buddhas' (諸佛), which can break through all darkness.
Twelve, solid 'Śarīra' (舍利), this scripture possesses the meritorious 'Dharmakāya' (法身) of the 'Three Buddhas' (三佛), which is solid and indestructible.
Thirteen, skillful means, after attaining 'Buddhahood' (佛果) through this 'Dharma' (法), one can also expound the 'Five Vehicles' (五乘) such as 'Devas' (天) and humans for sentient beings, accomplishing the 'Buddha's' wisdom and skillful means.
Fourteen, expounding the 'One Vehicle' (一乘, Ekayāna), revealing the ultimate essence of the 'Tathāgata's' (如來) unsurpassed 'Bodhi' (菩提), the 'Two Vehicles' (二乘) are not ultimate.
Fifteen, the place of the 'First Principle' (第一義處), this 'Dharma' (法) is the ultimate dwelling place of the 'Tathāgata's' (如來) 'Dharmakāya' (法身), the 'Buddha's' (佛) 'Dharmakāya' (法身) is called the 'First Principle', and the dwelling place of this 'Dharmakāya' (法身) is called the place of the 'First Principle'.
Sixteen, 'Saddharma Puṇḍarīka' (妙法蓮華), the treatise has two explanations: one is the meaning of emerging from water, with the meaning being explained as the lotus; the other is the meaning of the lotus blooming, with the teaching that can be explained as the lotus, that is, the profoundness of the wisdom of realization and the profoundness of the 'Agama'. There are two meanings of emerging from water: one is the meaning of emerging from water, inexhaustibly departing.
小乘濁泥水故，此談華體；頓悟菩薩性離泥水，法體性常故不可盡，此談一乘理性，出二乘故名出水。二復有義，蓮華出泥水喻諸聲聞入如來大眾中坐，如諸菩薩坐蓮華上聞說無上智慧、清凈境界證如來密藏，此意說言，菩薩坐蓮華上聞說無上智慧、境界，能證如來甚深密藏，聲聞迴心已去得入大眾中坐，亦如菩薩坐于蓮華聞說慧、境亦證密藏。前解菩薩頓悟體出，此解漸悟后時用出，正以教理化諸菩薩，傍化二乘故作此說。華開義者，眾生於大乘中起懸崖想，心怯弱故不能生信，開示如來凈妙法身令生凈信。
十七最上法門，攝成就故。攝成就者，攝取無量名句字身，頻婆羅、阿閦婆等偈故。此為根本，攝餘一切名句字義故，名為最上。此乃所詮，是余能所詮最上法之門，能詮亦是余能所詮法之門，由攝一切名句字等故。頻婆羅是小乘五十二數中第十八數，阿閦婆是第二十數，此是余大乘經教偈頌數，此皆能攝故名法門，即是二十千萬億偈。論云「十七句中此是總句，余是別句。」此經但有三：一無量義體用勝故，二教菩薩法化根熟故，三佛所護念依佛有故，三義增勝故偏說之。
問：
其《無量義經》第十六亦名妙法蓮華，今說《無量義經》竟入無量義處三昧，從三昧起方說此經，亦名妙法蓮
【現代漢語翻譯】 現代漢語譯本： 小乘教義如同渾濁的泥水，所以只談論蓮花的表象；頓悟的菩薩本性脫離泥水，法體本性恒常不變，所以不可窮盡，這是談論一乘教義的理性，超越二乘教義，所以稱為『出水』。還有另一層含義，蓮花從泥水中生出，比喻聲聞弟子進入如來的大眾之中就坐，如同諸位菩薩坐在蓮花之上，聽聞無上的智慧和清凈的境界，證悟如來的秘密藏。這個意思是說，菩薩坐在蓮花之上，聽聞無上的智慧和境界，能夠證悟如來甚深的秘密藏；聲聞弟子回心轉意之後，也能進入大眾之中就坐，也像菩薩一樣坐在蓮花上，聽聞智慧和境界，也能證悟秘密藏。前面的解釋是菩薩頓悟，本體顯現而出，這裡的解釋是漸悟，在後來的修行中作用顯現而出，主要是用教義來教化諸位菩薩，順帶教化二乘弟子，所以這樣說。『華開』的含義是，眾生對於大乘教義產生高不可攀的想法，因為內心怯懦而不能產生信心，所以開示如來清凈微妙的法身，使他們生起清凈的信心。 十七最上法門，是因為它能攝取和成就一切。『攝成就』是指攝取無量的名句字身，例如頻婆羅（Pimbala，小乘五十二數中第十八數）、阿閦婆（Akshobhya，小乘五十二數中第二十數）等偈頌。這是根本，因為它能攝取其餘一切名句字義，所以稱為『最上』。這是所詮釋的內容，是其餘能詮釋和所詮釋的最上法之門，能詮釋也是其餘能詮釋和所詮釋的法之門，因為它能攝取一切名句字等。頻婆羅是小乘五十二數中的第十八數，阿閦婆是第二十數，這些是其餘大乘經教偈頌的數目，這些都能被它所攝取，所以稱為法門，也就是二十千萬億偈。論中說：『十七句中，這是總句，其餘是別句。』這部經只有三個特點：一是無量義的體用殊勝，二是教化菩薩的法，使他們的根基成熟，三是佛所護念，依靠佛的力量而存在，因為這三個特點增勝，所以特別宣說它。 問： 《無量義經》第十六也名為妙法蓮華，現在說《無量義經》完畢，進入無量義處三昧，從三昧中出來才說這部經，也名為妙法蓮華
【English Translation】 English version: The teachings of the Hinayana are like muddy water, so they only discuss the appearance of the lotus flower; the nature of the enlightened Bodhisattva is free from muddy water, and the nature of the Dharma body is constant and unchanging, so it cannot be exhausted. This discusses the rationality of the One Vehicle teaching, which transcends the Two Vehicle teachings, so it is called 'emerging from the water'. There is another meaning: the lotus flower emerges from the muddy water, which is a metaphor for the Shravaka disciples entering the assembly of the Tathagata and sitting down, just as the Bodhisattvas sit on the lotus flower, listening to the supreme wisdom and pure realm, and realizing the secret treasury of the Tathagata. This means that the Bodhisattvas sit on the lotus flower, listening to the supreme wisdom and realm, and can realize the profound secret treasury of the Tathagata; after the Shravaka disciples have a change of heart, they can also enter the assembly and sit down, just like the Bodhisattvas sitting on the lotus flower, listening to wisdom and realm, and also realizing the secret treasury. The previous explanation is that the Bodhisattva's enlightenment is sudden, and the essence manifests itself; this explanation is that the enlightenment is gradual, and its function manifests itself in later practice. It mainly uses the teachings to teach the Bodhisattvas, and incidentally teaches the Two Vehicle disciples, so it is said in this way. The meaning of 'flower blooming' is that sentient beings have unattainable thoughts about the Mahayana teachings, and because their hearts are timid, they cannot generate faith, so they reveal the pure and wonderful Dharma body of the Tathagata, so that they can generate pure faith. The seventeen supreme Dharma doors are because they can encompass and accomplish everything. 'Encompassing and accomplishing' refers to encompassing immeasurable names, phrases, and word bodies, such as the verses of Pimbala (the eighteenth number in the fifty-two numbers of the Hinayana), Akshobhya (the twentieth number in the fifty-two numbers of the Hinayana), etc. This is the root, because it can encompass all other meanings of names, phrases, and words, so it is called 'supreme'. This is the content to be explained, and it is the door to the supreme Dharma that explains and is explained by the rest. The explanation is also the door to the Dharma that explains and is explained by the rest, because it can encompass all names, phrases, words, etc. Pimbala is the eighteenth number in the fifty-two numbers of the Hinayana, and Akshobhya is the twentieth number. These are the numbers of the verses in the rest of the Mahayana scriptures and teachings, and these can all be encompassed by it, so it is called the Dharma door, which is twenty quadrillion verses. The treatise says: 'Among the seventeen sentences, this is the general sentence, and the rest are specific sentences.' This sutra has only three characteristics: first, the essence and function of immeasurable meaning are supreme; second, the Dharma that teaches the Bodhisattvas makes their roots mature; and third, it is protected by the Buddha and exists by relying on the power of the Buddha. Because these three characteristics are superior, it is specially spoken. Question: The sixteenth chapter of the 'Infinite Meanings Sutra' is also called the Wonderful Dharma Lotus Flower. Now that the 'Infinite Meanings Sutra' has been spoken, one enters the Samadhi of the Abode of Infinite Meanings, and only after emerging from the Samadhi is this sutra spoken, which is also called the Wonderful Dharma Lotus Flower.
華，二名何別？
答：
有五解：一云蓮華有二時得名，如蓮華未出水時效能出水故，亦名蓮華。彼經亦爾，說彼智慧之效能出於水，效能開敷時猶未化二乘趣一乘故。今者此經正化彼入大乘之位超出二乘，如蓮華出水已亦名蓮華，彼經正名「無量義」，傍名「妙法蓮華」，正逗菩薩，傍令聲聞聞之信解不愚於法後方化入；此經正名「妙法蓮華」，亦得傍名「無量義」，正化聲聞入一乘故，時、位有殊體性無二，故將說此經先入無量義處三昧。二云《無量義經》名「法華」，與此名、體無二。彼時唯教菩薩，未有二乘趣一乘故，說教理所依真如妙理正名「無量義」，傍名「妙法蓮華」，此時化彼二乘趣一乘故，說能依行果正名「妙法蓮華」，如出水故，傍亦得名「無量義」也。三云彼據智慧體名「法華」，此約智慧功能名「法華」，會二歸一故。四云又彼以教理名為蓮華，菩薩已修一乘之因趣一乘果故，不為說行果一乘名為「法華」，由但不知應病與藥之教理故，但說教理名為「法華」。今此會中二乘未能應病與藥，故不為說教理蓮華，但為彼說行果二種，名為「蓮華」，令趣入故。故下經云「乘此寶乘直至道場」，因行華也。「唯以佛之知見示悟眾生等」，果蓮華也。又開示悟入中，論自解云「開者無
【現代漢語翻譯】 現代漢語譯本 問：『華』和『二名』有什麼區別？（華：指蓮華，二名：指《無量義經》和《妙法蓮華經》） 答： 有五種解釋：第一種說法是，蓮華在不同時期有不同的名稱。例如，蓮華未出水時，因其具有出水的能力，所以也稱為蓮華。《無量義經》也是如此，它闡述了智慧具有出水的能力，具有開敷的能力，但當時尚未將二乘（聲聞乘和緣覺乘）轉化為一乘（佛乘）。現在這部經（《妙法蓮華經》）正是要將他們轉化為大乘的地位，超越二乘，就像蓮華出水后也稱為蓮華一樣。《無量義經》正式名稱是『無量義』，輔助名稱是『妙法蓮華』，主要引導菩薩，同時也讓聲聞聽到后相信理解，不愚昧於佛法，之後再引導他們進入大乘；這部經（《妙法蓮華經》）正式名稱是『妙法蓮華』，也可以輔助稱為『無量義』，主要引導聲聞進入一乘，時間和地位有所不同，但體性和本質沒有區別，所以將要講這部經之前，先進入無量義處三昧。 第二種說法是，《無量義經》名為『法華』，與這部經（《妙法蓮華經》）的名稱和體性沒有區別。當時只教導菩薩，還沒有二乘趨向一乘，所以闡述教理所依據的真如妙理，正式名稱是『無量義』，輔助名稱是『妙法蓮華』。現在這個時候要轉化二乘趨向一乘，所以闡述能依據的修行和果報，正式名稱是『妙法蓮華』，就像出水一樣，輔助名稱也可以稱為『無量義』。 第三種說法是，《無量義經》根據智慧的本體稱為『法華』，這部經（《妙法蓮華經》）根據智慧的功能稱為『法華』，最終會二者合二為一。 第四種說法是，又《無量義經》以教理為蓮華的名稱，因為菩薩已經修習一乘的因，趨向一乘的果，所以不為他們闡述行果一乘，稱為『法華』，因為他們只是不知道應病與藥的教理，所以只闡述教理，稱為『法華』。現在這個法會上，二乘還不能應病與藥，所以不為他們闡述教理蓮華，只是為他們闡述修行和果報兩種，稱為『蓮華』，讓他們趨入。所以下文經中說『乘坐這輛寶車，直至道場』，這是因行之華。『唯以佛的知見開示悟入眾生等』，這是果蓮華。又在開示悟入中，論的自解說『開』是無
【English Translation】 English version Question: What is the difference between 『Hua』 and 『Two Names』? (Hua: refers to Lotus Flower, Two Names: refers to the Infinite Meaning Sutra and the Lotus Sutra) Answer: There are five explanations: The first explanation is that the Lotus Flower has different names at different times. For example, when the Lotus Flower has not yet emerged from the water, it is also called Lotus Flower because it has the ability to emerge from the water. The Infinite Meaning Sutra is also like this, it explains that wisdom has the ability to emerge from the water, and has the ability to bloom, but at that time it had not yet transformed the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) into the One Vehicle (Buddhayāna). Now this Sutra (the Lotus Sutra) is precisely to transform them into the position of the Mahāyāna, surpassing the Two Vehicles, just like the Lotus Flower is also called Lotus Flower after it emerges from the water. The formal name of the Infinite Meaning Sutra is 『Infinite Meaning』, and the auxiliary name is 『Wonderful Dharma Lotus Flower』, mainly guiding Bodhisattvas, and also allowing Śrāvakas to believe and understand after hearing it, not being ignorant of the Dharma, and then guiding them into the Mahāyāna; the formal name of this Sutra (the Lotus Sutra) is 『Wonderful Dharma Lotus Flower』, and it can also be auxiliary called 『Infinite Meaning』, mainly guiding Śrāvakas into the One Vehicle. The time and position are different, but the essence and nature are not different, so before explaining this Sutra, first enter the Samādhi of the Abode of Infinite Meaning. The second explanation is that the Infinite Meaning Sutra is named 『Lotus Flower』, and there is no difference between the name and nature of this Sutra (the Lotus Sutra). At that time, only Bodhisattvas were taught, and there were no Two Vehicles heading towards the One Vehicle, so the true suchness wonderful principle on which the teaching principle is based is formally named 『Infinite Meaning』, and the auxiliary name is 『Wonderful Dharma Lotus Flower』. Now at this time, it is necessary to transform the Two Vehicles to head towards the One Vehicle, so the practice and fruition on which one can rely are formally named 『Wonderful Dharma Lotus Flower』, just like emerging from the water, and the auxiliary name can also be called 『Infinite Meaning』. The third explanation is that the Infinite Meaning Sutra is called 『Lotus Flower』 based on the substance of wisdom, and this Sutra (the Lotus Sutra) is called 『Lotus Flower』 based on the function of wisdom, and the two will eventually be combined into one. The fourth explanation is that the Infinite Meaning Sutra uses the teaching principle as the name of the Lotus Flower, because Bodhisattvas have already cultivated the cause of the One Vehicle and are heading towards the fruit of the One Vehicle, so it does not explain the practice and fruition of the One Vehicle to them, which is called 『Lotus Flower』, because they just do not know the teaching principle of prescribing medicine according to the illness, so it only explains the teaching principle, which is called 『Lotus Flower』. Now in this assembly, the Two Vehicles cannot yet prescribe medicine according to the illness, so it does not explain the teaching principle of the Lotus Flower to them, but only explains the two kinds of practice and fruition to them, which is called 『Lotus Flower』, so that they can enter. Therefore, the following Sutra says 『Ride this precious vehicle and go straight to the Bodhimaṇḍa』, this is the flower of the cause of practice. 『Only with the Buddha's knowledge and vision to show and enlighten sentient beings, etc.』, this is the fruit Lotus Flower. Also, in opening, showing, awakening, and entering, the commentary's own explanation says 『Opening』 is without
上義，示者同義，悟者不知義，入者令入不退轉地義」，前三為果、后一為因。《勝鬘》亦爾，唯說一乘因果名一乘故。五云彼以教理二種名為蓮華，此經對彼二乘教理行果併名蓮華，義周圓故如前已說。前三義釋彼此體同，后二義釋此寬彼狹，由此義故彼《無量義經》唯以二義名為「無量」：一法、二義。論云成就字、義故。字者教法，義者所詮。彼《無量義經》云「以眾生性慾無量故法亦無量，法無量故義亦無量，義無量者從一法生，其一法者即是無相。」然今此經雖初贊理教，後文多以行果名為蓮華實體。上下諸處經文，亦通教理行果故，后解為善。法華既爾，一乘亦然，準此應悉。
經「佛說此經已(至)身心不動」。
贊曰：下文第四所依說法隨順威儀住成就，住者依止安處之義。此明依止安處說法所依威儀隨順說法之軌則也；此正應言住說法所依隨順威儀成就。說無量義經訖結加趺坐，表智處深理方可說法，如說《般若》先住對面念後起方說經。坐有二相：一降伏坐，以左押右；二吉祥坐，以右押左。今將說法作吉祥坐。「加」者重也，即交重足坐。有為「跏」者，不知所從。此明依止安處何等軌儀而說於法。今依三種軌儀：一依三昧成就，故入於三昧身心不動是；二依器世間，天雨四華地
【現代漢語翻譯】 現代漢語譯本：『上』表示證悟的意義，『示』表示開示的意義，『悟』表示領悟的意義，『入』表示進入不退轉地的意義」，前三個是果，后一個是因。《勝鬘經》也是這樣，只說一乘的因果，所以名為一乘。五、有人說《無量義經》用教和理兩種意義來命名為蓮華，而這部經則將二乘的教、理、行、果都命名為蓮華，意義更加周全圓滿，就像前面已經說過的。前三個意義的解釋，彼此的本體相同，后兩個意義的解釋，這部經寬泛而《無量義經》狹窄，因為這個緣故，那部《無量義經》只用兩種意義來命名為『無量』：一是法，二是義。論中說成就字和義的緣故。字指的是教法，義指的是所詮釋的道理。那部《無量義經》說：『因為眾生無量，所以法也無量，法無量所以義也無量，義無量是從一法產生的，那一法就是無相。』然而現在這部經雖然一開始讚歎理和教，後面的經文大多用行和果來命名為蓮華的實體。上下各處的經文，也貫通教、理、行、果，所以後面的解釋更好。《法華經》既然是這樣，一乘也是這樣，按照這個原則應該全部明白。
經文：『佛說此經已（至）身心不動』。
贊曰：下面的第四部分，所依的說法隨順威儀住成就，住的意思是依止安住。這裡說明依止安住說法所依的威儀，隨順說法的規則；這裡應該說住說法所依隨順威儀成就。說完《無量義經》后結跏趺坐，表示智慧處於深奧的道理才能說法，就像說《般若經》先住在對面念，然後才起身說法。坐有兩種姿勢：一是降伏坐，用左腳壓右腳；二是吉祥坐，用右腳壓左腳。現在將要說法，所以採用吉祥坐。『加』的意思是重疊，就是交疊雙腿而坐。有人寫作『跏』，不知道出自哪裡。這裡說明依止安住什麼樣的軌儀來說法。現在依據三種軌儀：一是依據三昧成就，所以進入三昧身心不動；二是依據器世間，天上降下四種花，地上
【English Translation】 English version: 『Shang』 (上) means the meaning of enlightenment, 『Shi』 (示) means the meaning of demonstration, 『Wu』 (悟) means the meaning of understanding, 『Ru』 (入) means the meaning of entering the stage of non-retrogression (不退轉地)」. The first three are the results, and the last one is the cause. The Śrīmālādevī Siṃhanāda Sūtra (勝鬘經) is also like this, only speaking of the cause and effect of the One Vehicle (一乘), hence it is named One Vehicle. Some say that the Sūtra of Immeasurable Meanings (無量義經) uses the two meanings of doctrine and principle to name the lotus flower, while this sutra names the teachings, principles, practices, and results of the Two Vehicles (二乘) all as lotus flowers, the meaning is more complete and perfect, just like what has been said before. The explanations of the first three meanings are the same in essence, the explanations of the last two meanings are broader in this sutra and narrower in the Sūtra of Immeasurable Meanings, because of this reason, that Sūtra of Immeasurable Meanings only uses two meanings to name 『Immeasurable』: one is Dharma (法), and the other is meaning (義). The treatise says that it is because of the accomplishment of words and meanings. Words refer to the teachings, and meanings refer to the principles being explained. That Sūtra of Immeasurable Meanings says: 『Because sentient beings are immeasurable, so the Dharma is also immeasurable, because the Dharma is immeasurable, so the meaning is also immeasurable, the immeasurable meaning arises from one Dharma, that one Dharma is non-form (無相).』 However, although this sutra initially praises principle and teaching, the later texts mostly use practice and result to name the substance of the lotus flower. The sutra texts in various places above and below also connect teachings, principles, practices, and results, so the later explanation is better. Since the Lotus Sutra (法華經) is like this, so is the One Vehicle, according to this principle, everything should be understood.
Sutra: 『After the Buddha finished speaking this sutra (to) body and mind unmoving.』
Praise: The fourth part below, the speaking based on what is relied upon accords with dignified conduct and accomplishment, 『abiding』 (住) means the meaning of relying on and dwelling in. This explains the dignified conduct of relying on and dwelling in what is relied upon for speaking the Dharma, according with the rules of speaking the Dharma; here it should be said that abiding in what is relied upon for speaking the Dharma accords with the accomplishment of dignified conduct. After finishing speaking the Sūtra of Immeasurable Meanings, he sat in the lotus position (結跏趺坐), indicating that wisdom is in a profound principle before one can speak the Dharma, just like when speaking the Prajna Sutra (般若經), one first dwells in facing the opposite side and then rises to speak the sutra. There are two postures for sitting: one is the subduing posture, with the left foot pressing the right foot; the other is the auspicious posture, with the right foot pressing the left foot. Now, about to speak the Dharma, so the auspicious posture is adopted. 『Jia』 (加) means overlapping, that is, sitting with legs crossed. Some write it as 『Jia』 (跏), not knowing where it comes from. This explains what kind of rules are relied upon to speak the Dharma. Now, according to three kinds of rules: one is according to the accomplishment of Samadhi (三昧), so entering Samadhi, the body and mind are unmoving; two is according to the vessel world (器世間), the sky rains four kinds of flowers, the ground
六動是；三依眾生世間，四眾八部歡喜等是。入定證真、起通警物、眾生喜仰故此分三，不唯安坐名為威儀。梵云三摩地，此云等持，平等持心而至於境，即是定也。云「三昧」者訛也。觀無相理定名無量義處三昧，處謂處所，無量義者無量義教所詮眾義，因真理生故說真理名之為處。論解一依三昧成就有二義：一者成就自在力身心不動故，謂若不入三昧有分別動搖，於此不能證說自在，今入三昧身心不動離於分別動搖，於法便得能證說自在故，云成就自在力，身心不動故。二者離一切障隨自在力故，謂得入三昧離諸定障，隨順於法證說自在，若有定障于證及說不自在故。論次別釋前自在力有二：一隨順眾生不見對治攝取覺菩提分法故，釋初自在力，謂諸眾生不能任運見無漏對治道，思覺方得；今佛亦爾，隨順眾生不能任運見對治道，今亦入定思惟攝取，覺察無漏對治道菩提分故。二為對治無始世來堅執煩惱故，釋隨自在力，堅執煩惱謂分別動搖，分別動搖故是非心起，是非心起故愛恚惑生，愛恚惑生故諸業起，諸業起故眾苦轉，今為治此分別動搖法執之心，故入三昧離堅執惑。論又解云「由入定故能動世界，及知過去無量無邊劫事，不入定者神變不起，不知過去世，示相故也。」
問：
佛無不定心，
【現代漢語翻譯】 現代漢語譯本 六種震動是；三種依靠眾生世間，四眾八部歡喜等等是（六動指地動的方式，三依指三種依靠的對象，四眾指比丘、比丘尼、優婆塞、優婆夷，八部指天龍八部）。入定以證悟真理、起神通以警醒世人、眾生因此歡喜仰慕，因此分為三類，並非只有安靜地坐著才叫威儀。梵語『三摩地』（Samadhi），這裡翻譯為『等持』，平等地保持心念專注于境界，這就是定。說成『三昧』是訛傳。觀察無相之理的定，名為無量義處三昧（Anantamukha-nirharartha-samadhi），『處』是指處所，『無量義』是指無量義教所詮釋的眾多意義，因為真理而產生，所以說真理名為『處』。論中解釋依靠三昧成就，有兩種含義：一是成就自在力，身心不動，因為如果不入三昧，就會有分別和動搖，因此不能證悟和宣說自在，現在進入三昧，身心不動，遠離分別和動搖，對於佛法就能證悟和宣說自在，所以說成就自在力，身心不動。二是遠離一切障礙，隨順自在力，因為得到進入三昧，遠離各種禪定障礙，隨順於佛法證悟和宣說自在，如果有禪定障礙，對於證悟和宣說就不自在了。論中進一步分別解釋前面的自在力，有兩種：一是隨順眾生，不見對治，攝取覺悟菩提分法，解釋最初的自在力，指眾生不能自然而然地見到無漏對治之道，需要思考覺悟才能得到；現在佛也這樣，隨順眾生不能自然而然地見到對治之道，現在也入定思惟攝取，覺察無漏對治道菩提分。二是為對治無始世以來堅固執著的煩惱，解釋隨順自在力，堅固執著的煩惱指分別動搖，因為分別動搖，所以是非之心產生，是非之心產生，所以愛恨迷惑產生，愛恨迷惑產生，所以各種業力產生，各種業力產生，所以各種苦難流轉，現在爲了治理這種分別動搖法執之心，所以進入三昧，遠離堅固執著的迷惑。論中又解釋說：『因為入定的緣故，能夠震動世界，以及知道過去無量無邊劫的事情，不入定的人，神通變化不會產生，也不知道過去世的事情，這是爲了示現相。』 問： 佛沒有不定的心，
【English Translation】 English version The six kinds of tremors are; the three dependencies on the sentient world, the joy of the four assemblies and eight classes, etc. (Six tremors refer to the ways the earth shakes, three dependencies refer to the objects of reliance, four assemblies refer to monks, nuns, male lay devotees, and female lay devotees, and eight classes refer to the eight kinds of non-human beings). Entering Samadhi to realize the truth, arousing supernatural powers to awaken the world, and sentient beings rejoicing and admiring, hence it is divided into three categories, it is not only sitting quietly that is called dignified conduct. The Sanskrit word 'Samadhi' (三摩地) is translated here as 'equal holding', equally holding the mind focused on the realm, this is Samadhi. Saying 'Samadhi' (三昧) is a corruption. The Samadhi of observing the principle of no-form is called Anantamukha-nirharartha-samadhi (無量義處三昧), 'place' refers to the location, 'infinite meaning' refers to the numerous meanings explained by the teachings of infinite meaning, because it arises from the truth, so the truth is called 'place'. The treatise explains that relying on Samadhi to achieve has two meanings: one is to achieve the power of freedom, the body and mind are unmoving, because if one does not enter Samadhi, there will be discrimination and agitation, therefore one cannot realize and proclaim freedom, now entering Samadhi, the body and mind are unmoving, away from discrimination and agitation, one can realize and proclaim freedom for the Dharma, so it is said to achieve the power of freedom, the body and mind are unmoving. The second is to be free from all obstacles and follow the power of freedom, because one obtains entry into Samadhi, away from various Samadhi obstacles, following the Dharma to realize and proclaim freedom, if there are Samadhi obstacles, one is not free to realize and proclaim. The treatise further explains the previous power of freedom in two ways: one is to follow sentient beings, not seeing the antidote, grasping the enlightenment factors of Bodhi, explaining the initial power of freedom, referring to sentient beings not being able to naturally see the un-leaked antidote path, needing to think and awaken to obtain it; now the Buddha is also like this, following sentient beings not being able to naturally see the antidote path, now also entering Samadhi to think and grasp, perceiving the un-leaked antidote path of Bodhi. The second is to counteract the firm clinging to afflictions from beginningless time, explaining the power of following freedom, firm clinging to afflictions refers to discrimination and agitation, because of discrimination and agitation, the mind of right and wrong arises, because the mind of right and wrong arises, love, hatred, and delusion arise, because love, hatred, and delusion arise, various karmas arise, because various karmas arise, various sufferings revolve, now in order to govern this mind of discrimination, agitation, and Dharma clinging, one enters Samadhi, away from the firm clinging to delusion. The treatise also explains: 'Because of entering Samadhi, one can shake the world, and know the events of countless eons in the past, those who do not enter Samadhi, supernatural transformations will not arise, and they will not know the events of past lives, this is to show the appearance.' Question: The Buddha has no unfixed mind,
行住恒在定，不起滅定而現威儀，何須今入？
答：
有十義：一入出隨緣，動、靜利物故。二若不入定無由放光現諸瑞故，若不入定恐非佛瑞。三欲說法時示審機故。四顯法殊妙故入定觀，令尊重故。五顯慧必由證理入定方能起之，師範後學令修定、慧故。六示定、慧滿，說法示慧滿、入定顯定滿故。七者為末世軌，說法必先自靜心故。八者示善思惟聰明之相，亦令餘人審諦事故。九入定現瑞發三問答故，不爾便無彌勒等問。十顯示三密，入定意密，放光等身密，說法語密故。頌曰：「隨、瑞、審、妙、師，滿、未、思、問、密」。
問：
將說《法華》何故須入無量義定？何因不入法華三昧？
答曰：
即如將說《般若》亦先入定，《能斷經》云：「端身正愿住對面念後方說經」，此亦如是，先入無量義三昧后說《法華》，法華體即無量義故。法華三昧即無量義三昧，《無量義經》為菩薩說，《法華經》為聲聞說；無量義談體，出生無量義，法華談功能，能出二乘，體、能雖殊其實無二，故將說《法華》先入無量義三昧。下文亦有悟法華三昧，不言悟無量義三昧者，但是隨機濟物之要，宜逐便匠生之巧用，名雖有二體實不異。又教、理、行、果異故，如前。又先觀察真如法
【現代漢語翻譯】 現代漢語譯本：既然行住坐臥常在禪定之中，不離滅盡定而自然顯現威儀，又何必現在特意入定呢？
回答：
有十個原因：一、入定和出定都是隨順因緣，爲了通過動和靜來利益眾生。二、如果不入定，就無法放出光明，顯現各種祥瑞。如果不入定，恐怕就不是佛的祥瑞。三、想要說法時，爲了顯示審視時機。四、爲了彰顯佛法的殊勝微妙，所以入定觀察，使人尊重佛法。五、顯示智慧必定要通過證悟真理入定才能生起，作為榜樣教導後學者修習禪定和智慧。六、顯示禪定和智慧圓滿，說法顯示智慧圓滿，入定顯示禪定圓滿。七、作為末世的規範，說法之前必須先讓自己內心平靜。八、顯示善於思考和聰明的相貌，也讓其他人仔細審視事情。九、入定顯現祥瑞，引發彌勒菩薩等的三次問答，否則就沒有彌勒菩薩等人的提問。十、顯示身、語、意三密，入定是意密，放光等是身密，說法是語密。總結說：『隨、瑞、審、妙、師，滿、未、思、問、密』。
提問：
將要宣講《法華經》（Saddharma Puṇḍarīka Sūtra，妙法蓮華經）為什麼需要先入無量義定（Anantamukha-nirhāradhāraṇī-samādhi，入于無量諸法實相的禪定）？為什麼不入法華三昧（Saddharma-puṇḍarīka-samādhi，與《法華經》相應的禪定）？
回答：
就像將要宣講《般若經》（Prajñāpāramitā Sūtra，智慧到彼岸的經典）之前也要先入定，《能斷金剛經》（Vajracchedikā Prajñāpāramitā Sūtra，能斷除煩惱的金剛般若經）說：『端正身心，以正確的願力安住于對面正念之後，才開始宣說經典』，這裡也是一樣，先入無量義三昧，然後才宣說《法華經》，因為《法華經》的本體就是無量義。法華三昧就是無量義三昧，《無量義經》（Anantamukha-nirhāradhāraṇī Sūtra，宣說無量義的經典）是為菩薩（Bodhisattva，覺悟的眾生）說的，《法華經》是為聲聞（Śrāvaka，聽聞佛法而證悟的修行者）說的；《無量義經》談論本體，出生無量義，《法華經》談論功能，能夠使二乘（Śrāvakayāna and Pratyekabuddhayāna，聲聞乘和緣覺乘）解脫，本體和功能雖然不同，但實際上沒有差別，所以將要宣講《法華經》之前先入無量義三昧。下文也有悟入法華三昧，沒有說悟入無量義三昧，這只是隨機應變的方便，應該順應方便的巧妙運用，名稱雖然有兩個，但本體實際上沒有差異。而且教、理、行、果不同，就像前面所說。又先觀察真如法。
【English Translation】 English version: Since one is constantly in samadhi (deep meditative state) while walking, standing, sitting, and lying down, and naturally manifests dignified conduct without departing from nirodha-samāpatti (cessation of perception and sensation), why is it necessary to specifically enter samadhi now?
Answer:
There are ten reasons: 1. Entering and exiting samadhi are in accordance with conditions, to benefit beings through movement and stillness. 2. If one does not enter samadhi, there is no way to emit light and manifest various auspicious signs. If one does not enter samadhi, it is feared that it is not the auspicious sign of a Buddha. 3. When one wants to expound the Dharma, it is to show that one is discerning the opportune moment. 4. To manifest the Dharma's extraordinary subtlety, one enters samadhi to observe, causing people to respect the Dharma. 5. To show that wisdom must arise from entering samadhi after realizing the truth, serving as a model for later learners to cultivate samadhi and wisdom. 6. To show that samadhi and wisdom are complete; expounding the Dharma shows that wisdom is complete, and entering samadhi shows that samadhi is complete. 7. To serve as a standard for future generations, one must first calm one's mind before expounding the Dharma. 8. To show the appearance of being good at thinking and intelligent, and also to allow others to carefully examine matters. 9. Entering samadhi manifests auspicious signs and initiates the three questions and answers from Maitreya (the future Buddha) and others; otherwise, there would be no questions from Maitreya and others. 10. To reveal the three mysteries: entering samadhi is the mystery of mind, emitting light and so on is the mystery of body, and expounding the Dharma is the mystery of speech. In summary: 'Accordance, Auspiciousness, Discernment, Subtlety, Model, Completion, Future, Thought, Question, Mystery'.
Question:
Why is it necessary to enter the Anantamukha-nirhāradhāraṇī-samādhi (samadhi of infinite meanings) when about to expound the Saddharma Puṇḍarīka Sūtra (Lotus Sutra)? Why not enter the Saddharma-puṇḍarīka-samādhi (Lotus samadhi)?
Answer:
Just as one must first enter samadhi before expounding the Prajñāpāramitā Sūtra (Perfection of Wisdom Sutra), the Vajracchedikā Prajñāpāramitā Sūtra (Diamond Sutra) says: 'Correct your body and mind, abide in mindfulness in front with correct vows, and then expound the sutra.' It is the same here; first enter the Anantamukha-nirhāradhāraṇī-samādhi, and then expound the Saddharma Puṇḍarīka Sūtra, because the essence of the Saddharma Puṇḍarīka Sūtra is infinite meaning. The Saddharma-puṇḍarīka-samādhi is the Anantamukha-nirhāradhāraṇī-samādhi. The Anantamukha-nirhāradhāraṇī Sūtra is spoken for Bodhisattvas (enlightenment beings), and the Saddharma Puṇḍarīka Sūtra is spoken for Śrāvakas (listeners); the Anantamukha-nirhāradhāraṇī Sūtra discusses the essence, giving rise to infinite meanings, and the Saddharma Puṇḍarīka Sūtra discusses the function, enabling the liberation of the two vehicles (Śrāvakayāna and Pratyekabuddhayāna). Although the essence and function are different, they are actually not different, so one first enters the Anantamukha-nirhāradhāraṇī-samādhi before expounding the Saddharma Puṇḍarīka Sūtra. The text below also mentions realizing the Saddharma-puṇḍarīka-samādhi, without mentioning realizing the Anantamukha-nirhāradhāraṇī-samādhi; this is only a matter of expedient means to help beings, one should follow the skillful application of convenience. Although the names are two, the essence is actually not different. Moreover, the teaching, principle, practice, and result are different, as mentioned before. Furthermore, one first observes the true suchness.
體，后說因果功能法華。
經「是時天雨(至)及諸大眾」。
贊曰：下明器世間有二：一雨華，二動地。今此雨華。「曼陀羅」者，此云適意，見者心悅故。「曼殊沙」者，此云柔軟，華體柔軟亦令見者離諸剛照礦三業故。「摩訶」大也。新翻經云「適意華，大適意華、柔軟華、大柔軟華」，如次即是此之四華，欲明法悅諸人心、調三業也。亦有云天雨為「芋」音。華有五德：一掩蔽臭惡，表聞法已障垢云銷。二嚴凈國土，表聞法已眾善飾身，故下經云「而此世界悉皆嚴凈」。三敷榮見臺，表佛將欲開闡一乘。四華後果結，表聞經已后得菩提。五香氣遠騰聞者歡悅，表內德周備名滿十方，眾生聞者莫不崇仰。唯雨此華非余華者，表聞此經發心歡悅，離執二乘硬強心故。又將開一乘教理行果為其真實，亦開二乘四法以為權跡故。雨四華亦為度四生、興四念住、修四正勤、獲四神足、行四法跡、證四諦理、截四流、斷四系、去四軛、得四妙智、悟四涅槃、證於四德故。雨此四華不增不減，散佛以申供養，表佛四事已周，及眾以蔭群生，顯眾當亦成四。
經「普佛世界六種震動」。
贊曰：釋迦所王三千大千名佛世界，此皆普動，故言普佛世界皆動，此動處也。下頌中言而「此世界六種震動」，
【現代漢語翻譯】 現代漢語譯本：體，之後講述因果功能，以《法華經》為例。
經文：『是時天雨(至)及諸大眾』。
贊曰：下面說明器世間有兩種瑞相：一是天降花雨，二是大地震動。現在說這天降花雨。「曼陀羅(Mandala)」的意思是適意，見到的人心裡喜悅。「曼殊沙(Manjusaka)」的意思是柔軟，花的質地柔軟也能讓見到的人遠離剛強和三業。「摩訶(Mahā)」是大的意思。新翻譯的經文說『適意華，大適意華、柔軟華、大柔軟華』，依次就是這四種花，想要說明佛法使眾人心生喜悅、調伏身口意三業。也有人說天降花雨讀作『芋』音。花有五種功德：一、遮蔽臭惡，表示聽聞佛法后，遮蔽污垢，雲霧消散。二、莊嚴清凈國土，表示聽聞佛法后，用各種善行來裝飾自身，所以下面的經文說『而此世界悉皆嚴凈』。三、鋪陳榮顯法座，表示佛將要開闡一乘佛法。四、花開之後結果，表示聽聞佛經后最終獲得菩提。五、香氣遠播，聞到的人歡喜愉悅，表示內在的功德周全完備，名聲傳遍十方，眾生聽聞后沒有不崇敬仰慕的。只降這四種花而不是其他的花，表示聽聞此經后發心歡喜愉悅，遠離執著於二乘的剛硬之心。又將要開顯一乘教理行果作為真實，也開顯二乘四法作為權宜之跡。降下四種花也爲了度化四生、興起四念住、修習四正勤、獲得四神足、奉行四法跡、證悟四諦理、截斷四流、斷除四系、去除四軛、獲得四妙智、覺悟四涅槃、證得四德。降下這四種花不多也不少，散在佛身上以表達供養，表示佛的四事已經周全，以及散在眾人身上以廕庇眾生，顯示眾人也應當成就四事。
經文：『普佛世界六種震動』。
贊曰：釋迦牟尼佛所統治的三千大千世界名為佛世界，這些都普遍震動，所以說普佛世界都震動，這是震動的地方。下面的偈頌中說『而此世界六種震動』。
【English Translation】 English version: On the essence, later explaining the function of cause and effect, taking the Lotus Sutra as an example.
Sutra: 'At that time, the heavens rained (to) and all the great assembly'.
Commentary: The following explains that there are two auspicious signs in the realm of sentient beings: first, the rain of flowers from the heavens; second, the shaking of the earth. Now, speaking of the rain of flowers. 'Mandala' means pleasing, those who see it are delighted. 'Manjusaka' means soft, the soft texture of the flowers can also allow those who see them to stay away from rigidity and the three karmas. 'Mahā' means great. The newly translated sutra says 'Pleasing flowers, great pleasing flowers, soft flowers, great soft flowers', which are in order these four flowers, wanting to explain that the Dharma brings joy to people's hearts, and tames the three karmas of body, speech, and mind. Some also say that the rain of flowers from the heavens is pronounced like '芋' (taro). Flowers have five virtues: first, they cover up foul odors, representing that after hearing the Dharma, the covering of defilements dissipates like clouds. Second, they adorn and purify the land, representing that after hearing the Dharma, one adorns oneself with various good deeds, so the following sutra says 'And this world is entirely adorned and purified'. Third, they spread out and glorify the Dharma seat, representing that the Buddha is about to expound the One Vehicle Dharma. Fourth, after the flowers bloom, they bear fruit, representing that after hearing the sutra, one ultimately attains Bodhi. Fifth, their fragrance spreads far and wide, and those who smell it are joyful and delighted, representing that inner virtues are complete and perfect, and fame spreads throughout the ten directions, and all sentient beings who hear of it cannot help but revere and admire. Only these four types of flowers are rained down, and not other flowers, representing that after hearing this sutra, one's mind is joyful and delighted, and one stays away from the rigid mind that is attached to the Two Vehicles. Also, the teaching, principle, practice, and fruit of the One Vehicle are about to be revealed as the truth, and the four dharmas of the Two Vehicles are also revealed as expedient traces. Raining down four types of flowers is also for the sake of liberating the four types of birth, arousing the four foundations of mindfulness, cultivating the four right exertions, obtaining the four supernatural powers, practicing the four traces of Dharma, realizing the four noble truths, cutting off the four streams, severing the four bonds, removing the four yokes, obtaining the four subtle wisdoms, awakening to the four nirvanas, and attaining the four virtues. Raining down these four types of flowers, neither increasing nor decreasing, scattered on the Buddha to express offerings, representing that the Buddha's four matters are already complete, and scattered on the assembly to shelter sentient beings, showing that the assembly should also accomplish the four matters.
Sutra: 'The Buddha-world in every quarter universally quaked in six different ways'.
Commentary: The three thousand great thousand worlds ruled by Sakyamuni Buddha are called the Buddha-world, and these all universally quake, so it is said that the Buddha-world in every quarter universally quaked, this is the place of the quake. The following verse says 'And this world quaked in six different ways'.
故知唯是動釋迦界非十方界。或此普動與光照同，不爾放光何故乃寬、動界乃狹？下文據近，顯化此界舍權就實故；若依初解唯此界動，明舍權就實故。「震」者動也起也。六動有三。《長阿含》說：一六時動，謂入胎、出胎、出家、成道、轉法輪、入涅槃，今時動者轉法輪時。二六方動，《大般若經》第八帙說：謂東涌西沒，西涌東沒，南涌北沒，北涌南沒，中涌邊沒，邊涌中沒，今或是此。三六相動，《大般若》說，謂動、涌、震、擊、吼、爆，搖飏不安為動，鱗隴凹凸為涌，或六方出沒名涌，隱隱有聲為震。舊云自下升高爲起，今云有所扣打為擊，砰磕發響為吼。舊云令生覺悟為覺，今云出聲驚異為爆。此各有三，名十八相動。《般若經》云「謂動、等動、等極動，乃至爆、等爆、等極爆。」但爾小動名動，諸處通動名等動，遍大傾動名等極動，余皆準知。今此舉總但名六動，唯是十八變中一振動也。《勝思惟梵天經》說有七因：一驚怖諸魔，二令時眾不起散心，三令放逸者而自覺悟，四令念法相，五令觀說處，六令成就者得解脫，七令隨順問正義。今亦可爾故示動相。
經「爾時會中(至)一心觀佛」。
贊曰：此眾生世間有四：一四眾，二八部，三二王，后結歡喜。梵云鄔波索迦、鄔波斯迦者
【現代漢語翻譯】 現代漢語譯本：由此可知，只有這個娑婆世界在震動，而不是十方世界都在震動。或者這種普遍的震動與佛光照耀的範圍相同，如果不是這樣，為什麼佛光照耀的範圍寬廣，而震動的範圍卻狹窄呢？下文根據就近的原則，顯示佛陀在此世界顯現化身，捨棄權巧方便而趨向真實。如果按照最初的解釋，只有這個世界震動，說明佛陀捨棄權巧方便而趨向真實。「震」就是動，就是起。六種震動有三種。《長阿含經》中說：第一種是六時震動，指入胎、出胎、出家、成道、轉法輪、入涅槃這六個時刻；現在這裡的震動是指轉法輪的時候。第二種是六方震動，《大般若經》第八卷中說：指東方涌起西方沉沒，西方涌起東方沉沒，南方涌起北方沉沒，北方涌起南方沉沒，中央涌起邊緣沉沒，邊緣涌起中央沉沒，現在或許就是指這種情況。第三種是六相震動，《大般若經》中說，指動、涌、震、擊、吼、爆，搖動不安叫做動，像魚鱗一樣隆起凹下叫做涌，或者六方出現和沉沒叫做涌，隱隱約約有聲音叫做震。舊的說法認為自下升高叫做起，現在認為有所扣打叫做擊，砰砰磕碰發出響聲叫做吼。舊的說法認為使眾生覺悟叫做覺，現在認為發出聲音使人驚異叫做爆。這每一種各有三種，合起來叫做十八相震動。《般若經》中說「指動、等動、等極動，乃至爆、等爆、等極爆。」只是輕微的震動叫做動，各處普遍震動叫做等動，普遍劇烈傾覆震動叫做等極動，其餘的都可以依此類推。現在這裡總的來說只叫做六動，只是十八種變化中的一種震動。《勝思惟梵天經》中說有七個原因：一是驚嚇諸魔，二是使當時的聽眾不生起散亂之心，三是使放逸的人自覺覺悟，四是使人憶念佛法，五是使人觀察說法之處，六是使成就者得到解脫，七是使人隨順提問正義。現在也可以這樣理解，所以示現震動之相。 經文：『爾時會中（到）一心觀佛』。 讚語說：這個眾生世間有四種：一是四眾（比丘、比丘尼、優婆塞、優婆夷），二是八部（天龍八部），三是二王（轉輪聖王，小國王），最後總結為歡喜。梵語鄔波索迦（Upasaka）、鄔波斯迦（Upasika）是指在家男女居士。
【English Translation】 English version: Therefore, it is known that only this Saha world is shaking, not the ten directions. Or perhaps this universal shaking is the same as the scope of the Buddha's light; if not, why is the light wide and the shaking narrow? The following text, according to the principle of proximity, shows the Buddha manifesting an incarnation in this world, abandoning expedient means and moving towards reality. If according to the initial explanation, only this world shakes, it indicates that the Buddha abandons expedient means and moves towards reality. 'Shaking' means movement, means rising. There are three types of sixfold shaking. The Chang Agama Sutra says: the first is the six times shaking, referring to the six moments of entering the womb, leaving the womb, leaving home, attaining enlightenment, turning the wheel of Dharma, and entering Nirvana; the shaking here refers to the time of turning the wheel of Dharma. The second is the six directions shaking, the eighth volume of the Maha Prajna Paramita Sutra says: referring to the east rising and the west sinking, the west rising and the east sinking, the south rising and the north sinking, the north rising and the south sinking, the center rising and the edges sinking, the edges rising and the center sinking; perhaps this is what is being referred to now. The third is the six aspects shaking, the Maha Prajna Paramita Sutra says, referring to moving, surging, shaking, striking, roaring, and exploding; shaking unsteadily is called moving, rising and falling like fish scales is called surging, or the appearance and disappearance of the six directions is called surging, a faint sound is called shaking. The old saying considered rising from below to be rising, now it is considered striking something to be striking, a crashing sound is called roaring. The old saying considered causing sentient beings to awaken to be awakening, now it is considered making a sound to startle people to be exploding. Each of these has three aspects, which together are called the eighteen aspects of shaking. The Prajna Sutra says 'referring to moving, equal moving, extremely equal moving, and even exploding, equal exploding, extremely equal exploding.' Only slight shaking is called moving, universal shaking in all places is called equal moving, universal and violent overturning shaking is called extremely equal moving, and the rest can be inferred by analogy. Now, generally speaking, it is only called sixfold shaking, which is only one type of shaking among the eighteen transformations. The Vimamsaka Brahma Sutra says there are seven reasons: first, to frighten all the demons; second, to prevent the audience at that time from giving rise to scattered thoughts; third, to cause the negligent to awaken; fourth, to cause people to remember the Dharma; fifth, to cause people to observe the place where the Dharma is spoken; sixth, to cause those who achieve to attain liberation; seventh, to cause people to follow and ask about the correct meaning. Now it can also be understood in this way, so the appearance of shaking is shown. The Sutra says: 'At that time in the assembly (until) wholeheartedly contemplate the Buddha'. The praise says: This world of sentient beings has four types: first, the four assemblies (bhikshus, bhikshunis, upasakas, upasikas); second, the eight classes (Devas, Nagas, and the other eight kinds of beings); third, the two kings (cakravartin kings, small kings); and finally, it concludes with joy. The Sanskrit words Upasaka (male lay devotee) and Upasika (female lay devotee) refer to lay male and female devotees.
，鄔波近也，迦云事，索是男聲，斯是女聲，以諸男、女成就戒者，堪可親近奉事比丘、比丘尼眾故，云近事男、近事女。古云優婆塞、優婆夷名清信男、清信女，訛也。「夜叉」者，此云勇健，飛騰空中攝地行類諸羅剎也。羅剎云暴惡，亦云可畏，彼皆訛音，梵語正云藥叉邏剎娑。梵云莫呼洛伽，此云大腹，大蟒田蛟腹行之類，「摩睺羅伽」訛也。余如前說。
轉輪聖王有四，《仁王經》頌言：「十善菩薩發大心，長別三界苦輪海，中下品善粟散王，上品十善鐵輪王，習種銅輪二天下，銀輪三天性種性，道種堅德轉輪王，七寶金光四天下。」此與余經三種姓別，亦與《十地經》金輪位異，應會釋之。如《正法念經》第二，《瑜伽》第四廣說業果等相，隨其所應感得金、銀、銅、鐵四輪七寶等物而為化也。睹神變之希奇得未曾有，發勝心以冥道歡喜合掌，澄情寂聽故一心，冀發金言故觀佛。
經「爾時佛放眉間白豪相光」。
贊曰：下第五依止說因成就。論有二釋：一云彼諸大眾現見異相不可思議事，如來應為我說，渴仰欲聞生希有心，名依止說因成就，是故放大光明示現諸世界中種種事故。夫佛說法必為濟生，生髮希渴之心名為說因，此將說法所依止因，因生希渴而為說故，放光遠照異相難知，
【現代漢語翻譯】 現代漢語譯本：鄔波近也（Upasaka），指的是迦云事（Kāruṇika），索是男聲，斯是女聲，因為這些男、女成就戒律的人，堪可親近奉事比丘（bhikṣu，男性出家眾）、比丘尼眾（bhikṣuṇī，女性出家眾），所以稱為近事男、近事女。古時候說的優婆塞（upāsaka，男居士）、優婆夷（upāsikā，女居士），被稱作清信男、清信女，這是訛傳。「夜叉」（yakṣa）的意思是勇健，能在空中飛騰，統攝地上行走的羅剎（rākṣasa）等。羅剎的意思是暴惡，也指可畏，這些都是訛音，梵語正確的說法是藥叉邏剎娑（yakṣa rākṣasa）。梵語莫呼洛伽（Mahoraga），這裡的意思是大腹，指大蟒、田蛟等腹行之類，「摩睺羅伽」（Mahoraga）是訛傳。其餘的解釋和前面一樣。 轉輪聖王有四種，《仁王經》的偈頌說：『十善菩薩發大心，長別三界苦輪海，中下品善粟散王，上品十善鐵輪王，習種銅輪二天下，銀輪三天性種性，道種堅德轉輪王，七寶金光四天下。』這與其他的經典三種姓的說法不同，也與《十地經》中金輪位的說法不同，應該會通解釋。如《正法念經》第二，《瑜伽師地論》第四廣泛地講述了業果等相，根據各自的業力感得金、銀、銅、鐵四輪七寶等物而進行教化。看到神變的稀奇，得到前所未有的體驗，發起殊勝的心，以暗合于道的歡喜合掌，澄凈心情寂靜地聽聞，所以一心一意，希望佛陀發出金玉良言，所以專注地觀看著佛陀。 經文說：『爾時佛放眉間白豪相光』。 讚頌說：下面第五是依止說因成就。論中有兩種解釋：一種說法是，那些大眾親眼見到不可思議的異相，心想如來應該為我們解說，渴求聽聞而生起希有之心，這叫做依止說因成就，所以佛陀放出大光明，示現諸世界中的種種事情。佛陀說法必定是爲了救濟眾生，眾生髮起希求渴望之心叫做說因，這是將說法所依止的因，因為眾生生起希求渴望之心而為他們說法，所以佛陀放出光明，遠遠照耀，異相難以知曉。
【English Translation】 English version: Upasaka (鄔波近也) refers to Kāruṇika (迦云事), 'sa' is the male voice, and 'sī' is the female voice, because these men and women who have accomplished the precepts are worthy to approach and serve the Bhikṣu (比丘, male monastic) and Bhikṣuṇī (比丘尼, female monastic) Sangha, therefore they are called Upasaka and Upasika. The ancient terms Upāsaka (優婆塞, male lay devotee) and Upāsikā (優婆夷, female lay devotee) were called 'pure believing man' and 'pure believing woman', which is a corruption. 'Yakṣa' (夜叉) means brave and strong, able to fly in the air, and governs the Rakṣasas (羅剎) and other beings that walk on the ground. Rakṣasa means violent and evil, also meaning fearful, these are all corrupt pronunciations, the correct Sanskrit is Yakṣa Rakṣasa. The Sanskrit term Mahoraga (莫呼洛伽) here means 'large belly', referring to large pythons, field dragons, and other belly-crawling creatures, 'Mahoraga' (摩睺羅伽) is a corruption. The rest of the explanations are the same as before. There are four types of Cakravartin Kings (轉輪聖王). The verse in the Benevolent King Sutra (仁王經) says: 'Bodhisattvas of the ten virtues generate great minds, forever departing from the sea of suffering of the three realms, the lower and middle grade good kings are like scattered millet, the upper grade ten virtues are the iron wheel kings, the learning lineage are the copper wheel kings of two continents, the silver wheel kings of three heavens are of the nature lineage, the Dharma lineage are the firm virtue wheel kings, the seven treasures and golden light are of the four continents.' This differs from the three-lineage classification in other sutras, and also differs from the golden wheel position in the Ten Bhumi Sutra (十地經), it should be reconciled and explained. As in the second chapter of the Sutra of Mindfulness of the True Dharma (正法念經) and the fourth chapter of the Yogācārabhūmi-śāstra (瑜伽師地論), the aspects of karmic results are extensively explained, according to their respective karma, they attain the gold, silver, copper, and iron four wheels and the seven treasures to transform beings. Seeing the rarity of the divine transformation, obtaining an unprecedented experience, generating a supreme mind, with joy that secretly accords with the Dharma, joining palms, clarifying the mind and listening quietly, therefore with one mind, hoping that the Buddha will utter golden words, therefore attentively watching the Buddha. The sutra says: 'At that time, the Buddha emitted a white hair-curl light from between his eyebrows'. The praise says: Below, the fifth is the accomplishment of the cause of reliance on speech. There are two explanations in the treatise: One explanation is that those masses directly saw the inconceivable extraordinary signs, thinking that the Tathagata should explain it for us, craving to hear and generating a rare mind, this is called the accomplishment of the cause of reliance on speech, therefore the Buddha emitted great light, showing various events in the worlds. The Buddha's teaching is certainly for the sake of saving beings, the beings generating a mind of seeking and craving is called the cause of speech, this is taking the cause on which the speech relies, because the beings generate a mind of seeking and craving, the Buddha speaks for them, therefore the Buddha emits light, shining far away, the extraordinary signs are difficult to know.
大眾睹光遂興正念，佛將為說渴仰冀聞，既生希有之心次應當為說法，是故放光能生眾生渴仰心，故名為說因。二云先示現外事六種震動等，后示現此法門內證深密法故，所以先現神通外事，表佛說此法門乃是由內證深密法；又由內證深密，所以外現神變，神變既彰表佛將說所證之法，故名說因。雖先雨華動地，未是殊絕之能，今放神光希奇更甚，由內證深密故外現難思。由此說因，獨標斯瑞，此中有三：一放光、二照境、三所見，此初也。「眉」者面首之媚，表所說勝大乘完媚。「間」謂兩中，表說中道。「白」為眾色之本，顯此法是三乘之源，所以喻白蓮華、白牛馳駕也。「豪」者長毛，亦有為豪毛也。《觀佛三昧海經》第一云：「太子時舒長五尺，樹下長一丈四尺五寸，成佛已長丈五尺，有十楞現，中外俱空旋之圓卷如秋滿月，分明皎色映雪珂，圍如三寸。」光有七義：一令生凈信知是勝人；二破暗瞑癡愚並蕩；三能導明引出世故；四表內發智光；五濟眾苦，由放光照眾苦息除；六警群情，由睹光明有緣皆至；七令厭色境，諸眾生等貪生死之境久沉生死，睹佛光明遂厭生死之色故佛放光。《涅槃》從面門而放四光，《上生》舉佛身而縱金色，今從眉間放其白光，各有表矣。神境智通有十八變：一振動、二熾燃、
【現代漢語翻譯】 現代漢語譯本：大眾看到佛光，於是生起虔誠的念頭，佛將要為他們宣說佛法，他們渴求聽聞。既然已經生起了希有之心，接下來就應當為他們說法，所以佛陀放光能夠使眾生生起渴仰之心，因此稱為『說因』。第二種解釋是，先示現外在的六種震動等現象，然後示現此法門內在證悟的深奧秘密之法，所以先示現神通外事，表明佛陀所說的這個法門乃是由內在證悟的深奧秘密之法而來；又因為內在證悟深奧秘密，所以外在顯現神變，神變既然彰顯，表明佛陀將要宣說所證悟的佛法，所以稱為『說因』。雖然先前有天雨妙華、大地震動，但還不是最殊勝的能力，現在放出神光，希奇更加厲害，因為內在證悟深奧秘密，所以外在顯現難以思議。由此『說因』，唯獨標明這種祥瑞。這裡面有三點：一、放光，二、照境，三、所見，這是第一點。「眉」（mei）是面容之首的美好之處，表示所說的殊勝大乘圓滿美好。「間」（jian）是指兩眉之間，表示宣說中道。「白」（bai）是眾色的根本，顯示此法是三乘之源，所以比喻為白蓮華、白牛拉車。「豪」（hao）是指長毛，也有寫作『豪毛』的。《觀佛三昧海經》第一卷說：『太子時舒展長五尺，樹下長一丈四尺五寸，成佛后長一丈五尺，有十個棱角顯現，內外都是空明的，旋轉捲曲如秋天的滿月，分明皎潔的顏色映照著雪白的珂玉，周圍大約三寸。』光有七種含義：一、使眾生生起清凈的信心，知道是殊勝之人；二、破除黑暗、愚癡；三、能夠引導光明，引出世間；四、表示內在發出的智慧之光；五、救濟眾生的痛苦，因為佛光照耀，眾生的痛苦得以息滅消除；六、警醒大眾的情感，因為看到光明，有緣分的人都來了；七、使眾生厭離色境，諸眾生等貪戀生死的境界，長久沉溺於生死之中，看到佛陀的光明，於是厭離生死的色相，所以佛陀放光。《涅槃經》是從面門放出四種光，《上生經》是舉起佛身而放出金色光芒，現在是從眉間放出白光，各有表法意義。神境智通有十八種變化：一、震動，二、熾燃
【English Translation】 English version: The assembly, beholding the light, thereupon generated right mindfulness. The Buddha was about to expound the Dharma for them, and they eagerly desired to hear it. Since they had already given rise to a rare and precious mind, it was fitting to expound the Dharma for them next. Therefore, the Buddha's emitting light could cause sentient beings to generate a longing mind, hence it is called the 'cause of exposition' (Shuo Yin). The second explanation is that first, external events such as the six kinds of tremors are shown, and then the profound and secret Dharma of inner realization of this Dharma-door is shown. Therefore, the supernatural external events are shown first, indicating that the Dharma-door spoken by the Buddha comes from the profound and secret Dharma of inner realization. Moreover, because of the profound and secret inner realization, external manifestations of divine transformations appear. Since the divine transformations are manifested, it indicates that the Buddha is about to expound the Dharma he has realized, hence it is called the 'cause of exposition'. Although there was previously rain of flowers and the earth trembled, it was not the most extraordinary ability. Now, emitting divine light is even more rare and wonderful, because of the profound and secret inner realization, the external manifestation is inconceivable. Therefore, this 'cause of exposition' uniquely marks this auspicious sign. There are three aspects to this: first, emitting light; second, illuminating the realm; and third, what is seen. This is the first aspect. 'Eyebrow' (Mei) is the beauty of the face, representing the complete and beautiful nature of the supreme Mahayana being expounded. 'Between' (Jian) refers to the space between the two eyebrows, representing the exposition of the Middle Way. 'White' (Bai) is the origin of all colors, revealing that this Dharma is the source of the Three Vehicles, hence it is likened to a white lotus flower and a white ox-drawn carriage. 'Hair' (Hao) refers to long hair, also written as 'fine hair'. The first volume of the Contemplation of Buddha Samadhi Sea Sutra says: 'When he was a prince, it extended five feet long; under the tree, it extended fourteen feet and five inches long; after becoming a Buddha, it extended fifteen feet long, with ten edges appearing, both inside and outside being empty and clear, rotating and curling like a full moon in autumn, with a distinct and bright color reflecting snow-white jade, with a circumference of about three inches.' Light has seven meanings: first, to cause sentient beings to generate pure faith, knowing that it is a superior person; second, to break through darkness and ignorance; third, to be able to guide light and lead out of the world; fourth, to represent the light of wisdom emanating from within; fifth, to relieve the suffering of sentient beings, because the Buddha's light shines, the suffering of sentient beings is extinguished and eliminated; sixth, to awaken the emotions of the masses, because seeing the light, those with affinities come; seventh, to cause sentient beings to be disgusted with the realm of form, all sentient beings are greedy for the realm of birth and death, and have long been immersed in birth and death. Seeing the Buddha's light, they then become disgusted with the form of birth and death, so the Buddha emits light. The Nirvana Sutra emits four kinds of light from the face, the Sutra on the Descent to Be Reborn raises the Buddha's body and emits golden light, now white light is emitted from between the eyebrows, each has its own meaning. Divine realm wisdom and penetration have eighteen transformations: first, shaking; second, blazing
三流佈、四示現、五轉變、六往來、七卷、八舒、九眾像入身、十同類往趣、十一隱、十二顯、十三所作自在、十四制他神通、十五能施辨才、十六能施憶念、十七能施安樂、十八放大光明。雨四華者自在之變，振六種者振動之變，此放光者流佈之變，見六道等示現之變，下〈神力品〉當具顯示。
經「照于東方(至)阿迦尼吒天」。
贊曰：第二照境也。一世界者一三千界，照萬八千佛之世界唯照東方者，西域以東為上，表《法華經》唯被佛性大乘機根不被余性，故不照余。譬如日出先照高原，佛日亦爾，先照根熟故舉東方，有所表矣。《正法華》中亦照東方，殊無照彼余方之文。「萬」者數盈滿，「八」者數不足，表此說一乘真實之盈滿，顯彼二乘權跡之不足。又「萬」表涅槃寶所萬德，「八」表菩提牛車八正，由此二體皆一乘故。此經將演此經能至，聞者圓成，故唯照爾不增不減。下照地獄者，表有苦而皆拔；上至天者，勸有樂者而求一乘。慈悲普廣有緣皆照，地獄眾生雖不至會、雖無容預之心，亦照令其苦息。梵云阿鼻至，此云無間。無間地獄，八地獄中此最下故，受苦不輟故名無間。梵云捺落迦，此云苦器，亦云不可樂，亦云非法行處，造非法行處也。在於處處，今言地獄，從本大處以為言耳
【現代漢語翻譯】 現代漢語譯本 三流佈（Spreading）、四示現（Manifestation）、五轉變（Transformation）、六往來（Coming and Going）、七卷（Rolling Up）、八舒（Unfolding）、九眾像入身（Entering the Body with Multiple Images）、十同類往趣（Similar Beings Approaching）、十一隱（Concealing）、十二顯（Revealing）、十三所作自在（Freedom in Actions）、十四制他神通（Controlling Others' Superpowers）、十五能施辨才（Ability to Bestow Eloquence）、十六能施憶念（Ability to Bestow Mindfulness）、十七能施安樂（Ability to Bestow Peace and Happiness）、十八放大光明（Releasing Great Light）。雨四華者，自在之變（The raining of four types of flowers is a transformation of freedom），振六種者，振動之變（The shaking of six types of earth is a transformation of vibration），此放光者，流佈之變（This emitting of light is a transformation of spreading），見六道等，示現之變（The seeing of the six realms is a transformation of manifestation），下〈神力品〉當具顯示（The 'Supernatural Powers' chapter below will fully reveal these）。
經文：『照于東方(乃至)阿迦尼吒天（Akanistha Heaven）』。
贊曰：第二照境也（This is the second illumination of realms）。一世界者，一三千界（One world refers to one three-thousandfold world system），照萬八千佛之世界（illuminating the worlds of eighteen thousand Buddhas）。唯照東方者，西域以東為上（Only illuminating the east is because in the Western Regions, the east is considered superior），表《法華經》唯被佛性大乘機根不被余性（indicating that the Lotus Sutra only benefits those with the potential for Buddhahood and the roots for the Mahayana, not those of other natures），故不照余（therefore it does not illuminate other directions）。譬如日出先照高原（Just as the sun rises and first illuminates the highlands），佛日亦爾，先照根熟故舉東方（the Buddha's sun is also like this, first illuminating those whose roots are ripe, hence the mention of the east），有所表矣（there is something signified by this）。《正法華》中亦照東方，殊無照彼余方之文（In the Saddharma Pundarika Sutra, it also illuminates the east, with no mention of illuminating other directions）。『萬』者數盈滿，『八』者數不足（'Ten thousand' represents a number of fullness, 'eight' represents a number of incompleteness），表此說一乘真實之盈滿，顯彼二乘權跡之不足（indicating that this speaks of the fullness of the One Vehicle's truth, revealing the inadequacy of the expedient traces of the Two Vehicles）。又『萬』表涅槃寶所萬德，『八』表菩提牛車八正（Furthermore, 'ten thousand' represents the ten thousand virtues of the treasure place of Nirvana, 'eight' represents the eightfold path of the ox-cart of Bodhi），由此二體皆一乘故（because both of these aspects are of the One Vehicle）。此經將演此經能至，聞者圓成，故唯照爾不增不減（This sutra will expound what this sutra can achieve, those who hear it will attain perfect completion, therefore it only illuminates that, without increase or decrease）。下照地獄者，表有苦而皆拔（Illuminating the hells below indicates that all suffering will be eradicated）。上至天者，勸有樂者而求一乘（Reaching up to the heavens encourages those who have happiness to seek the One Vehicle）。慈悲普廣有緣皆照，地獄眾生雖不至會、雖無容預之心，亦照令其苦息（Compassion is universally vast, illuminating all who have affinity. Even though the beings in hell do not attend the assembly and have no capacity for anticipation, they are also illuminated so that their suffering may cease）。梵云阿鼻至，此云無間（Avici in Sanskrit, means 'uninterrupted' in this language）。無間地獄，八地獄中此最下故，受苦不輟故名無間（The Avici Hell is the lowest of the eight hells, and is called 'uninterrupted' because suffering does not cease）。梵云捺落迦，此云苦器，亦云不可樂，亦云非法行處（Naraka in Sanskrit, means 'vessel of suffering' in this language, also 'unpleasant' or 'place of unlawful conduct'），造非法行處也（it is a place where unlawful conduct is created）。在於處處，今言地獄，從本大處以為言耳（It exists in many places, but now we speak of hell, taking the main, large place as the reference）。
【English Translation】 English version Three Spreadings, Four Manifestations, Five Transformations, Six Comings and Goings, Seven Rollings Up, Eight Unfoldings, Nine Entering the Body with Multiple Images, Ten Similar Beings Approaching, Eleven Concealings, Twelve Revealings, Thirteen Freedom in Actions, Fourteen Controlling Others' Superpowers, Fifteen Ability to Bestow Eloquence, Sixteen Ability to Bestow Mindfulness, Seventeen Ability to Bestow Peace and Happiness, Eighteen Releasing Great Light. The raining of four types of flowers is a transformation of freedom, the shaking of six types of earth is a transformation of vibration, this emitting of light is a transformation of spreading, the seeing of the six realms is a transformation of manifestation. The 'Supernatural Powers' chapter below will fully reveal these.
The Sutra says: 'Illuminating the east (reaching to) the Akanistha Heaven (the highest heaven in the Realm of Form)'
Commentary: This is the second illumination of realms. 'One world' refers to one three-thousandfold world system, illuminating the worlds of eighteen thousand Buddhas. Only illuminating the east is because in the Western Regions, the east is considered superior, indicating that the Lotus Sutra only benefits those with the potential for Buddhahood and the roots for the Mahayana, not those of other natures, therefore it does not illuminate other directions. Just as the sun rises and first illuminates the highlands, the Buddha's sun is also like this, first illuminating those whose roots are ripe, hence the mention of the east, there is something signified by this. In the Saddharma Pundarika Sutra, it also illuminates the east, with no mention of illuminating other directions. 'Ten thousand' represents a number of fullness, 'eight' represents a number of incompleteness, indicating that this speaks of the fullness of the One Vehicle's truth, revealing the inadequacy of the expedient traces of the Two Vehicles. Furthermore, 'ten thousand' represents the ten thousand virtues of the treasure place of Nirvana, 'eight' represents the eightfold path of the ox-cart of Bodhi, because both of these aspects are of the One Vehicle. This sutra will expound what this sutra can achieve, those who hear it will attain perfect completion, therefore it only illuminates that, without increase or decrease. Illuminating the hells below indicates that all suffering will be eradicated. Reaching up to the heavens encourages those who have happiness to seek the One Vehicle. Compassion is universally vast, illuminating all who have affinity. Even though the beings in hell do not attend the assembly and have no capacity for anticipation, they are also illuminated so that their suffering may cease. Avici in Sanskrit, means 'uninterrupted' in this language. The Avici Hell is the lowest of the eight hells, and is called 'uninterrupted' because suffering does not cease. Naraka in Sanskrit, means 'vessel of suffering' in this language, also 'unpleasant' or 'place of unlawful conduct', it is a place where unlawful conduct is created. It exists in many places, but now we speak of hell, taking the main, large place as the reference.
。梵云阿迦抳瑟揥，此云質礙究竟，阿迦質礙義，抳瑟揥究竟義，阿迦尼訛也。色究竟天有形之頂、光可至處，不照無色彼無處故。「靡」者無也。傍照一萬八千，上下括於五趣無不周遍；振動唯在此界，偏警有緣；放光遂至一萬八千，顯明權實故也。亦如光照五趣皆蒙，緣集聞經唯在四趣。
經「於此世界(至)六趣眾生」。
贊曰：下明所照有七：一六趣、二佛、三法、四四眾、五菩薩、六入涅槃、七起塔。此七分三：一睹生死沉淪，二睹三寶出現，三睹滅後行化，欲令欣厭以發心故。此生死沉淪六趣眾生，以六門分別：一釋名、二出體、三開合、四處所、五壽量、六因果相。
釋名者，六者數名，趣謂所趣。五蘊假者起煩惱業所歸趣處，立以趣名，帶數釋也。《地持》云「所受自然故名為天」，《俱舍》云「光潔自在神用名天」。《涅槃經》云「以多思故名之為人」。《雜心》云「意寂靜故名之為人」。《雜心》云「以從他求，又常饑虛恐怯多思故名餓鬼」。《俱舍》云「以傍行故名為傍生」，或名畜生，畜者育畜之義，人之資具、人所畜養之生，故名畜生。梵云捺落迦，此云苦器，如前已釋。那落迦，此云惡者，造惡之者生苦器中，故名苦器。無地獄名，處所不定，非唯地故。《地持》云
【現代漢語翻譯】 現代漢語譯本：梵語『阿迦抳瑟揥』(Akaniṣṭha)，這裡翻譯為『質礙究竟』，『阿迦』(Aka)是質礙的意思，『抳瑟揥』(niṣṭha)是究竟的意思，『阿迦尼』(Akani)是訛誤的說法。色究竟天是有形世界的頂端，光明可以到達的地方，不能照到無色界是因為那裡沒有處所。『靡』的意思是沒有。光芒橫向照耀一萬八千世界，上下涵蓋五道眾生，沒有不周遍的；震動只在這個世界，特別警示有緣之人；放出的光芒能夠到達一萬八千世界，是爲了顯明權巧和真實。也像光明照耀五道眾生都能蒙受，但聚集在一起聽經的只有四道眾生。
經文：『於此世界(乃至)六趣眾生』。
贊曰：下面說明所照耀的有七種：一是六趣，二是佛，三是法，四是四眾，五是菩薩，六是入涅槃者，七是起塔者。這七種分為三類：一是看到生死沉淪，二是看到三寶出現，三是看到滅度後行教化，想要讓眾生生起欣喜和厭離之心，從而發菩提心。這生死沉淪的六趣眾生，用六個方面來分別：一是解釋名稱，二是指出本體，三是開合，四是處所，五是壽命長短，六是因果相。
解釋名稱，六是數字，趣是所往之處。五蘊和合的假象，產生煩惱和業力所歸往的地方，因此立名為『趣』，這是帶著數字的解釋。《地持經》說：『所受用自然而有的快樂，所以稱為天』。《俱舍論》說：『光明潔凈，自在運用神通，名為天』。《涅槃經》說：『因為多思慮，所以稱為人』。《雜心論》說：『因為意念寂靜，所以稱為人』。《雜心論》說：『因為從他人處求取，又常常飢餓、恐懼、怯懦、多思慮，所以稱為餓鬼』。《俱舍論》說：『因為橫著行走，所以稱為傍生』，或者稱為畜生，畜是養育的意思，是人所使用的工具，是人所畜養的生命，所以稱為畜生。梵語『捺落迦』(Naraka)，這裡翻譯為『苦器』，如同前面已經解釋過的。『那落迦』(Naraka)，這裡翻譯為『惡者』，造作惡業的人，生在充滿痛苦的器皿中，所以稱為苦器。沒有地獄這個名稱，處所不固定，不只是在地下。《地持經》說
【English Translation】 English version: The Sanskrit term 『Akaniṣṭha』 (阿迦抳瑟揥), is translated here as 『ultimate materiality』, 『Aka』 (阿迦) means materiality, 『niṣṭha』 (抳瑟揥) means ultimate, 『Akani』 (阿迦尼) is a corrupted term. The Akaniṣṭha Heaven is the summit of the world of form, a place that light can reach; it cannot illuminate the formless realm because there is no location there. 『Mi』 (靡) means 『none』. The light shines horizontally across eighteen thousand worlds, encompassing all five realms above and below, without exception; the vibration is only within this world, particularly alerting those with affinity; the emitted light can reach eighteen thousand worlds, in order to reveal skillful means and reality. It is also like the light shining on all beings in the five realms, but only beings in the four realms gather to hear the sutras.
Sutra: 『In this world (up to) beings in the six realms』.
Commentary: Below, it explains that there are seven things illuminated: first, the six realms; second, the Buddha; third, the Dharma; fourth, the four assemblies; fifth, the Bodhisattvas; sixth, those who enter Nirvana; and seventh, those who build stupas. These seven are divided into three categories: first, seeing the cycle of birth and death; second, seeing the appearance of the Three Jewels; and third, seeing the teaching and transformation after extinction, wanting to inspire beings to develop the mind of joy and aversion, thereby generating the Bodhi mind. These beings in the six realms of birth and death are distinguished by six aspects: first, explaining the name; second, pointing out the substance; third, opening and closing; fourth, location; fifth, lifespan; and sixth, the aspect of cause and effect.
Explaining the name, six is a number, and 『gati』 (趣) is the place to which one goes. The illusion of the aggregation of the five skandhas, the place where afflictions and karma lead, is therefore named 『gati』, which is an explanation with a number. The Bodhisattvabhumi Sutra says: 『Because of the natural enjoyment received, it is called Deva (天)』. The Abhidharmakośa says: 『Because of the pure light and the free use of spiritual powers, it is called Deva (天)』. The Nirvana Sutra says: 『Because of much thinking, it is called human (人)』. The Samayuktabhidharmahrdaya Sutra says: 『Because the mind is tranquil, it is called human (人)』. The Samayuktabhidharmahrdaya Sutra says: 『Because they seek from others, and are often hungry, fearful, timid, and thoughtful, they are called hungry ghosts (餓鬼)』. The Abhidharmakośa says: 『Because they walk horizontally, they are called animals (傍生)』, or livestock (畜生), 『chuk』 (畜) means to raise, they are tools used by humans, and lives raised by humans, so they are called animals. The Sanskrit term 『Naraka』 (捺落迦) is translated here as 『vessel of suffering』 (苦器), as explained before. 『Naraka』 (那落迦) is translated here as 『evil one』 (惡者), those who create evil karma are born in a vessel full of suffering, so it is called a vessel of suffering. There is no name for hell, the location is not fixed, it is not only underground. The Bodhisattvabhumi Sutra says
「增上可厭」，《雜心》亦云「不可樂故名為地獄」。梵云阿素落，此云非天，前已解訖。
出體者，六趣皆以第八異熟識而為自體，無覆無記性攝，故《唯識》云「此第八識是界、趣、生，施設本故」。又云「此識足為界、趣、生體，無勞別執有實命根」。又有情流轉五趣、四生，然趣、生之體即異熟識故。
開合者，六趣總為一，謂一期生死。次開為二，謂善趣、惡趣，分段生死、變易生死。或開為三，謂三界。或開為四，謂四生、四有。四有者：一生有、二本有、三死有、四中有。及四種生死：謂方便生死、因緣生死、有有生死、無有生死。或開為五，謂五趣，除阿素洛。或開為六，如此文等說有六趣。《雜心》非天鬼趣所攝，《瑜伽》、《佛地》天趣所攝，《正法念經》鬼、畜生攝。《伽陀經》中鬼、畜、天攝。今依大乘唯天趣攝，以《瑜伽》、《佛地》為正，行多不實諂詐為先，不同諸天直實行故，名曰非天，如人不仁亦名非人，不言非鬼非畜生故，今此離之故分為六。或開為七，謂七有，五趣及業有、中有。或開為九，謂九有或九有情居。或開為二十五有，如下當說。余門如下第二卷經火宅頌中當釋。《瑜伽》第四、《正法念經》亦具陳述，此說萬八千界六趣之生於此悉見。
經「又
【現代漢語翻譯】 現代漢語譯本 『增上可厭』，《雜心》（Abhidharmasamuccaya，論名）也說：『因為不可喜樂，所以稱為地獄』。梵文阿素洛（Asura），這裡翻譯為非天，之前已經解釋過了。
『出體者』，六趣都以第八異熟識（Alaya-vijñana，又稱阿賴耶識）作為自體，屬於無覆無記的性質，所以《唯識》（Vijñaptimātratā-siddhi，論名）說：『這第八識是界、趣、生的施設根本』。又說：『這個識足以作為界、趣、生的本體，不需要另外執著有真實的命根』。又有情在五趣、四生中流轉，然而趣、生的本體就是異熟識。
『開合者』，六趣總合為一，指一期的生死。其次展開為二，指善趣、惡趣，分段生死、變易生死。或者展開為三，指三界（欲界、色界、無色界）。或者展開為四，指四生（卵生、胎生、濕生、化生）、四有（生有、本有、死有、中有）。四有是：一生有、二本有、三死有、四中有。以及四種生死：指方便生死、因緣生死、有有生死、無有生死。或者展開為五，指五趣，除去阿素洛（Asura）。或者展開為六，就像本文等所說有六趣。《雜心》（Abhidharmasamuccaya）認為非天屬於鬼趣所攝，《瑜伽》（Yogācārabhūmi-śāstra，論名）、《佛地》（Buddhabhūmi-sūtra，經名）認為屬於天趣所攝，《正法念經》（Saddharma-smṛtyupasthāna-sūtra，經名）認為屬於鬼、畜生所攝。《伽陀經》（Gāthā，經名）中鬼、畜、天所攝。現在依照大乘，只認為屬於天趣所攝，以《瑜伽》（Yogācārabhūmi-śāstra）、《佛地》（Buddhabhūmi-sūtra）為正，因為阿素洛（Asura）行為多不真實，以諂媚欺詐為先，不同於諸天正直實行，所以名叫非天，就像人不仁義也叫非人，（經中）沒有說非鬼非畜生，現在這裡將阿素洛（Asura）分離出來，所以分為六。或者展開為七，指七有，五趣以及業有、中有。或者展開為九，指九有或者九有情居。或者展開為二十五有，如下面將要說到。其餘的門類在下面第二卷經火宅頌中將要解釋。《瑜伽》（Yogācārabhūmi-śāstra）第四、《正法念經》（Saddharma-smṛtyupasthāna-sūtra）也詳細陳述了，這裡說在一萬八千界中，六趣的眾生在這裡都能看到。
經文『又』
【English Translation】 English version 'Increasingly repulsive', the Abhidharmasamuccaya (Compendium of Abhidharma) also states, 'Because it is not enjoyable, it is called hell.' The Sanskrit term is Asura (non-god), which has been explained previously.
'Emerging from the substance' means that all six realms take the eighth Alaya-vijñana (storehouse consciousness) as their own substance, which is of a nature that is neither obscured nor indeterminate. Therefore, the Vijñaptimātratā-siddhi (Treatise on the Establishment of the Doctrine of Mere-Consciousness) states, 'This eighth consciousness is the basis for the establishment of realms, destinies, and births.' It also states, 'This consciousness is sufficient as the substance of realms, destinies, and births; there is no need to separately cling to a real life-force.' Furthermore, sentient beings transmigrate through the five destinies and four kinds of birth, but the substance of destinies and births is none other than the Alaya-vijñana.
'Opening and closing' means that the six realms are collectively one, referring to a single lifetime of birth and death. Next, they are opened into two, referring to the good destinies and evil destinies, segmented birth and death, and transformational birth and death. Or they are opened into three, referring to the three realms (desire realm, form realm, formless realm). Or they are opened into four, referring to the four kinds of birth (oviparous, viviparous, moisture-born, and metamorphic) and the four states of existence (birth, existence, death, and intermediate state). The four states of existence are: 1. birth, 2. existence, 3. death, and 4. intermediate state. And the four kinds of birth and death are: birth and death by skillful means, birth and death by conditions, birth and death of existence, and birth and death of non-existence. Or they are opened into five, referring to the five destinies, excluding the Asuras. Or they are opened into six, as this text and others state that there are six destinies. The Abhidharmasamuccaya includes Asuras within the realm of ghosts, while the Yogācārabhūmi-śāstra (Treatise on the Stages of Yoga Practice) and the Buddhabhūmi-sūtra (Buddha Land Sutra) include them within the realm of gods. The Saddharma-smṛtyupasthāna-sūtra (The Sutra on the Establishment of Mindfulness of the True Dharma) includes them within the realms of ghosts and animals. The Gāthā (verses) includes them within the realms of ghosts, animals, and gods. Now, according to the Mahayana tradition, they are only included within the realm of gods, taking the Yogācārabhūmi-śāstra and the Buddhabhūmi-sūtra as authoritative, because the actions of Asuras are often untrue, prioritizing flattery and deceit, unlike the gods who are straightforward and honest. Therefore, they are called non-gods, just as an inhumane person is called a non-person. (The sutras) do not say non-ghost or non-animal. Now, here, the Asuras are separated, so they are divided into six. Or they are opened into seven, referring to the seven states of existence: the five destinies, as well as karmic existence and the intermediate state. Or they are opened into nine, referring to the nine states of existence or the nine abodes of sentient beings. Or they are opened into twenty-five states of existence, as will be discussed below. The remaining categories will be explained below in the Fire House Gatha in the second volume. The fourth section of the Yogācārabhūmi-śāstra and the Saddharma-smṛtyupasthāna-sūtra also provide detailed accounts. Here, it is said that within the eighteen thousand realms, the births of beings in the six destinies can all be seen here.
The sutra says 'also'
見彼土(至)修行得道者」。
贊曰：此睹三寶出現有三：一佛、二法、三僧。僧中有二：一聲聞、二菩薩，此聲聞中有其四眾。論云「修行者未得聖果，得道者已得聖果」，四眾之中有此二類，因目睹佛身耳便聞法，並見彼眾隨佛修行。
經「復見諸菩薩(至)行菩薩道」。
贊曰：此菩薩也。「因緣」者是所以義，謂為求出生死速證佛果成就眾生，為此因緣修菩薩道，或為嚴凈佛土成就眾生修菩提分行菩薩道，或為修四攝六度行菩薩道，如是等種種所以。「信解」者，信而且解，住地前位未得聖果。「相貌」者，三業相儀，行菩薩道貌儀也。應為「貌」字，「貌」「猊」皆非。住於十地已得道果，由種種所由行菩薩道故入二位。又「因緣」者外遇良緣值善友也，善知識者是大因緣故。「信解」「相貌」是內修行，內修行中內心行名信解，身語行名相貌；心觀妙理名信解，舍頭目等名為相貌。「行菩薩道」者，論云「依四攝法教化眾生方便攝取」，故信解、相貌皆是行菩薩道。四攝法者：一佈施，如后當釋。二愛語，常說悅意、諦實、如法、別義之語，遠離頻蹙含笑先言，命進問安隨宜慰愈，見有昌盛而不自知覺善法增而申慶悅，說佛法教恒為勝益，于已怨仇起清凈意，于極癡者誓除疑惑，于真
福田諂誑惡行都無嫌恨修難愛語，欲除障蓋為說先作，心調善者為說諦法，多放逸者誨令出離，有疑惑者談說抉擇，依四凈語起八聖語。三者利行，由愛語故先示正理，隨所學處悲無染心勸導、調伏、安處、建立，能令獲得現利財位、后利出家，俱利離欲、輕安、解脫。習近惡友未植善根，著大財位深極放逸，外道僻執邪見誹謗，常起八纏十惡業者，於此一切皆能開解起大悲心，雖受大苦心無勞倦倍生歡喜，雖處財位最勝第一，而自卑屈如仆如奴，如旃茶羅如孝子等。無染無偽真實哀憐慈愍之心，永不退轉。四者同事，以此義利若勸他學亦自修學，教他知已所修同事，善根堅固不生退轉，令作是念：「此所教我定有利樂，彼自行故。」不爾便言：「汝自不善，何能教我？汝且於他咨受此事。」故須自行。菩薩利他行雖無量，舉此四攝攝一切行，故不論余，章義如《無垢稱疏》第二卷。
經「復見諸佛(至)起七寶塔」。
贊曰：此睹滅後行化，有二：一入滅、二起塔。梵云波利抳縛諵，此云圓寂，即是圓滿體寂滅義，「涅槃」訛也。涅槃以六門分別：一體、二名、三得時、四得人、五能障、六入意。體者，涅槃有四：一自性清凈涅槃、二有餘依涅槃、三無餘依涅槃、四無住處涅槃，此四之體即大般涅槃，
有三：一總四之體皆一真如，真如具三方成涅槃，能生圓覺名摩訶般若，體覺性故，在二乘身不生圓覺，非為覺性、不名般若。《大智度論》云：「說智及智處皆名為般若」，故《華嚴》云：「自性清凈心亦名無師智」。二出所知障名為法身，《勝鬘》云：「在纏名如來藏，出纏名法身」，在二乘等不名法身，非功德法所依止故。三眾苦都盡離二死故名為解脫，在二乘等分段死盡，雖離二縛非圓解脫，然二乘者亦微得此，三乘同坐解脫之床，由此二乘亦名得涅槃，然非大涅槃，義不具足故。又依《涅槃經》第二卷，大涅槃要三事具足名入大涅槃。般若能證二空之智，法身即是所證二理，解脫即是由智證理。障盡所得假擇滅，體如伊字三點。涅槃亦爾，由智證法身而得擇滅，法身為本依之有二故，如伊字二點在上、一點在下。別不成者，三事條然有其別體，許別時得理亦不成。三事涅槃不異不一要俱時得方名入故，縱不成者般若為最下品，解脫為次中品，法身為次上品，三法俱時三品而得，此亦不成。豎上下名縱，傍前後名橫。若三別體前後證之理亦不成，由起大智證法身理，離縛解脫，三事不一不異名入大涅槃，非如二乘執三別體有其三品，前後別得，或俱時得，成入涅槃。余別出體釋名等義如《唯識》第十卷抄。今
【現代漢語翻譯】 現代漢語譯本 有三種：第一，總括四聖諦的本體都是一真如（宇宙萬物的本源），真如具備般若、法身、解脫三方面才能成就涅槃（佛教修行的最高境界），能夠產生圓滿覺悟的叫做摩訶般若（偉大的智慧），因為體悟了覺悟的本性，所以在二乘（聲聞乘和緣覺乘，追求自我解脫的修行者）身上不能產生圓滿覺悟，不能稱為覺悟的本性，也不能叫做般若。《大智度論》說：『說智和智的處所都叫做般若』，所以《華嚴經》說：『自性清凈心也叫做無師智』。 第二，脫離所知障（對宇宙萬物的錯誤認知）叫做法身（佛的真身），《勝鬘經》說：『被煩惱纏縛時叫做如來藏（潛在的佛性），脫離煩惱纏縛時叫做法身』，在二乘等修行者身上不能稱為法身，因為不是功德之法所依止的地方。 第三，所有痛苦都消盡，脫離分段生死和變易生死這兩種死亡，叫做解脫，在二乘等修行者身上，雖然分段生死已經消盡，雖然脫離了兩種束縛，但不是圓滿的解脫，然而二乘修行者也稍微得到這種解脫，三乘（菩薩乘、聲聞乘、緣覺乘）共同坐在解脫的床上，因此二乘也叫做得到涅槃，但不是大涅槃，因為意義不完備。 又依據《涅槃經》第二卷，大涅槃需要般若、法身、解脫三件事都具備才能叫做進入大涅槃。般若能夠證得人無我和法無我這二空之智，法身就是所證得的二空之理，解脫就是由智慧證得真理。煩惱障盡后所得的假擇滅，本體就像伊字的三點。涅槃也是這樣，由智慧證得法身而得到擇滅，法身是根本，所依止的有二，所以像伊字的二點在上，一點在下。如果認為般若、法身、解脫是三個不同的個體，即使允許在不同時間證得真理也是不成立的。般若、法身、解脫這三件事，不異不一，必須同時得到才能叫做進入涅槃，即使認為般若、法身、解脫不是同時得到，般若為最下品，解脫為次中品，法身為次上品，這三種法同時得到，也是不成立的。豎直的上下叫做縱，橫向的前後叫做橫。如果認為般若、法身、解脫是三個不同的個體，前後證得的道理也是不成立的，由生起大智慧證得法身之理，脫離束縛而得到解脫，般若、法身、解脫三件事不一不異，叫做進入大涅槃，不是像二乘修行者那樣執著于般若、法身、解脫是三個不同的個體，有三個品級，前後分別得到，或者同時得到，就能成就進入涅槃。其餘關於分別指出本體、解釋名稱等意義，可以參考《唯識》第十卷的抄本。現在
【English Translation】 English version There are three: First, the essence of the Four Noble Truths is all one True Thusness (the origin of all things in the universe). True Thusness possesses the three aspects of Prajna (wisdom), Dharmakaya (the body of the Dharma), and Liberation to achieve Nirvana (the highest state of Buddhist practice). That which can generate perfect enlightenment is called Maha Prajna (great wisdom). Because it realizes the nature of enlightenment, it cannot generate perfect enlightenment in the bodies of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna, practitioners who seek self-liberation). It cannot be called the nature of enlightenment, nor can it be called Prajna. The Mahaprajnaparamita Shastra says: 'Speaking of wisdom and the place of wisdom are both called Prajna.' Therefore, the Avatamsaka Sutra says: 'The self-nature pure mind is also called Uninstructed Wisdom.' Second, to be free from the Obstruction of Knowledge (incorrect understanding of all things in the universe) is called Dharmakaya (the true body of the Buddha). The Śrīmālādevī Siṃhanāda Sūtra says: 'When entangled, it is called the Tathagatagarbha (potential Buddhahood); when free from entanglement, it is called Dharmakaya.' It cannot be called Dharmakaya in practitioners of the Two Vehicles, because it is not the place where meritorious Dharmas rely. Third, all suffering is exhausted, and one is liberated from the two deaths of segmented existence and variable existence, which is called Liberation. In practitioners of the Two Vehicles, although segmented existence has been exhausted, and although they have been freed from the two bonds, it is not complete liberation. However, practitioners of the Two Vehicles also slightly attain this liberation. The Three Vehicles (Bodhisattvayāna, Śrāvakayāna, and Pratyekabuddhayāna) sit together on the bed of liberation. Therefore, the Two Vehicles are also called attaining Nirvana, but it is not Great Nirvana, because the meaning is not complete. Furthermore, according to the second volume of the Nirvana Sutra, Great Nirvana requires the three things of Prajna, Dharmakaya, and Liberation to be complete in order to be called entering Great Nirvana. Prajna can realize the wisdom of the two emptinesses of the emptiness of self and the emptiness of phenomena. Dharmakaya is the two principles of emptiness that are realized. Liberation is the realization of the truth through wisdom. The false cessation obtained after the exhaustion of afflictive obstacles is like the three dots of the letter 'I'. Nirvana is also like this: one obtains cessation through realizing Dharmakaya with wisdom. Dharmakaya is the root, and there are two things to rely on, so it is like the two dots of the letter 'I' above and one dot below. If one considers Prajna, Dharmakaya, and Liberation to be three different entities, even if one allows realizing the truth at different times, it is not established. The three things of Prajna, Dharmakaya, and Liberation are neither different nor the same; they must be obtained simultaneously to be called entering Nirvana. Even if one considers Prajna, Dharmakaya, and Liberation not to be obtained simultaneously, with Prajna being the lowest grade, Liberation being the middle grade, and Dharmakaya being the highest grade, and these three Dharmas being obtained simultaneously, it is also not established. Vertical up and down is called longitudinal, and horizontal front and back is called transverse. If one considers Prajna, Dharmakaya, and Liberation to be three different entities, the principle of realizing them sequentially is also not established. By generating great wisdom to realize the principle of Dharmakaya, one is liberated from bondage and attains liberation. The three things of Prajna, Dharmakaya, and Liberation are neither one nor different, which is called entering Great Nirvana. It is not like practitioners of the Two Vehicles who are attached to Prajna, Dharmakaya, and Liberation as three different entities, having three grades, and obtaining them separately before and after, or obtaining them simultaneously, which can achieve entering Nirvana. For the remaining meanings regarding separately pointing out the essence, explaining names, etc., refer to the copy of the tenth volume of the Yogacarabhumi-sastra. Now
明彼佛示入無餘，非入大涅槃，初得成佛彼已得故。所應度者此已度訖故入涅槃，其未得度者亦皆為作得度因緣，故起寶塔供養舍利。梵云設利羅，體也。「舍利」者訛。窣睹波云高顯，言「塔」訛也。
又論本科照境已下文云：「依器世間者，傍照萬八千，豎朗下二界是。眾生世間者，所見六趣眾生是。數種種者，下云示現種種觀故，即餘五所見，觀見此中種種事故。」論開為四：一者食，謂所見佛資長義，任持義是食義，然資長眾生殊勝善法，住持眾生善根不壞，故佛名食。又云是示現依止住食，若爾菩薩八地以上，對法亦名示現住食，應入此攝。又受用義是食義，受用法樂能食故名食。二聞法，如名可知。三修行，謂四眾修行得道，及菩薩行菩薩道者。四者樂，謂所見入滅，生滅滅已彼寂為樂故。又樂有五：一自性樂，二因樂，三苦對治樂，四受斷樂，五無惱害樂。此復有四：一出離、二遠離、三寂靜、四覺法。此入涅槃是后四中寂靜樂也。示現種種觀者，此顯寶塔無數恒沙觀知此故。又觀見此種種事故名種種觀量。種種者解下頌中入涅槃已起七寶塔，寶塔高妙五千由旬等是。又重科所見七事云：「六趣眾生是具足煩惱差別，佛下足六事具足清凈差別，具足清凈差別中有佛、法、弟子差別，示現三寶差別
【現代漢語翻譯】 現代漢語譯本：明白彼佛顯示進入無餘涅槃，並非進入大涅槃（Mahāparinirvāṇa），因為最初成佛時他就已經獲得了。那些應該被度化的人，此時已經被度化完畢，所以進入涅槃；那些尚未被度化的人，也為他們創造了得度的因緣，所以建造寶塔來供養舍利（Śarīra）。梵語Śarīra，意思是『身體』，『舍利』是訛傳。窣堵波（Stūpa）意為高顯，說『塔』也是訛傳。
此外，在論的本科照境之後的文章中說：『依據器世間（Bhājana-loka）來說，橫向照耀一萬八千世界，縱向照亮下方二界。眾生世間（Sattva-loka）來說，是指所見到的六道眾生。數量種種，下文說示現種種觀，就是其餘五種所見，觀察見到其中的種種事故。』論中分為四種：一是食，指所見佛的資長之義，任持之義就是食的意義，然而資長眾生殊勝的善法，住持眾生的善根不壞，所以佛被稱為食。又說這是示現依止住食，如果這樣，菩薩八地以上，對法也稱為示現住食，應該歸入此列。又受用之義也是食的意義，受用法樂能夠食用，所以稱為食。二是聽聞佛法，如名稱所知。三是修行，指四眾修行得道，以及菩薩行菩薩道。四是樂，指所見到的入滅，生滅滅盡之後，那寂靜就是快樂。而且樂有五種：一自性樂，二因樂，三苦對治樂，四受斷樂，五無惱害樂。這裡又有四種：一出離、二遠離、三寂靜、四覺法。這入涅槃屬於后四種中的寂靜樂。示現種種觀，這顯示寶塔無數恒河沙數，觀知這些。又觀察見到其中的種種事故，名為種種觀量。種種，解釋下文頌中的入涅槃后，建造七寶塔，寶塔高妙五千由旬等等。
又重新科判所見的七件事說：『六道眾生是具足煩惱的差別，佛下足六事具足清凈的差別，具足清凈的差別中有佛、法、弟子差別，示現三寶差別。』
【English Translation】 English version: Understand that the Buddha showed entering into Nirupadhisesa-nirvana (Nirupadhisesa-nirvāṇa), not entering into Mahaparinirvana (Mahāparinirvāṇa), because he had already attained it when he first achieved Buddhahood. Those who should be liberated have now been completely liberated, so they enter Nirvana; those who have not yet been liberated also have the causes and conditions for liberation created for them, so they build stupas (Stūpa) to make offerings to the relics (Śarīra). In Sanskrit, Śarīra means 'body'; 'relic' is a corruption. Stūpa means 'high and visible'; saying 'tower' is also a corruption.
Furthermore, in the text after the section on 'Examining the Realm,' it says: 'According to the container world (Bhājana-loka), it shines horizontally across eighteen thousand worlds and illuminates the two realms below vertically. According to the sentient being world (Sattva-loka), it refers to the sentient beings of the six realms that are seen. The various numbers, as mentioned below in 'showing various views,' refer to the other five types of things seen, observing and seeing the various events within them.' The treatise divides it into four: First, food, referring to the nourishing aspect of the Buddha that is seen; the meaning of sustenance is the meaning of food. However, it nourishes sentient beings' excellent virtuous dharmas and sustains sentient beings' roots of goodness without decay, so the Buddha is called food. It also says that this is showing reliance on abiding in food; if so, bodhisattvas (Bodhisattva) above the eighth bhumi (Bhūmi), the Abhidharma (Abhidharma) is also called showing abiding in food and should be included here. Also, the meaning of enjoyment is the meaning of food; being able to enjoy the Dharma bliss is called food. Second, hearing the Dharma, as the name suggests. Third, practice, referring to the four assemblies practicing and attaining the path, and bodhisattvas practicing the bodhisattva path. Fourth, joy, referring to seeing entering extinction; after the cessation of arising and ceasing, that quiescence is joy. Moreover, there are five types of joy: first, joy of self-nature; second, joy of cause; third, joy of counteracting suffering; fourth, joy of cessation of feeling; fifth, joy of non-harm. Here, there are again four types: first, renunciation; second, detachment; third, tranquility; fourth, awakening to the Dharma. This entering Nirvana belongs to the joy of tranquility among the latter four. Showing various views, this shows that countless Ganges sands of stupas know these. Also, observing and seeing the various events within them is called various measures of view. 'Various' explains the construction of the seven-jeweled stupa after entering Nirvana in the verse below, the stupa being high and wonderful, five thousand yojanas (Yojana) in height, and so on.
Furthermore, re-categorizing the seven things seen, it says: 'The sentient beings of the six realms are the differences of possessing afflictions; the six things below the Buddha's feet are the differences of possessing purity; the differences of possessing purity include the differences of Buddha, Dharma, and Sangha (Saṃgha), showing the differences of the Three Jewels (Tri-ratna).'
故，弟子中復乘差別、聲聞、菩薩二乘別故，即此清凈中有世界有佛，見三寶者名為有佛，有世界無佛見入涅槃，及為起塔名為無佛。」◎
法華玄贊卷第二(本)
保安三年十月十九日移點已了，以興福寺圓如房之本，法隆寺僧覺印為令法久住為之。
妙法蓮華經玄贊卷第二(末)
沙門基撰
◎經「爾時彌勒(至)而有此瑞」。
贊曰：第六大段大眾現前欲聞法成就。文段有三：初彌勒示相懷疑，次眾人實生心惑，后慈氏雙申兩意。發問先因，彌勒道滿當主因成，現世逢緣不少、植業良多，豈復睹豪光而不知、觀等持而不了，但是示有不知之相，發問以警群情，故名彌勒示相懷疑。眾人以根、地人下，不測大聖之徴祥，觀外相以疑生，故名眾人實生心惑。彌勒挾自他之兩意發問，文殊一人徴先所由，故為第三段也。初中有四：一牒瑞徴因，二舉奇詢答，三推功上德，四謙己方陳，此初文也。妙用無方曰神，神通轉異名變，外應群物立以瑞名，瑞即信也符應也。此問放光有何符應？所以牒說因以為問。
經「今佛世尊(至)誰能答者」。
贊曰：此舉奇詢答，牒隨順威儀住以為問。入三昧，三昧理深名不可思議， 動地雨華名現希有事， 或雨華、動地、放光、
【現代漢語翻譯】 故，弟子中復因根器差別而分為聲聞乘和菩薩乘兩種，因此，在此清凈世界中，若有佛存在，能見到佛、法、僧三寶者，則可稱為『有佛』。若有世界存在，但沒有佛，只能見到入涅槃（Nirvana）的聖者，或者爲了紀念他們而建造佛塔，則可稱為『無佛』。」 《法華玄贊》卷第二（原本） 保安三年十月十九日，已完成移點工作。此版本以興福寺圓如房的版本為基礎，由法隆寺僧人覺印爲了佛法長久住世而製作。 《妙法蓮華經玄贊》卷第二（末尾） 沙門基 撰 ◎經文：『爾時彌勒（菩薩名，意為慈氏）（至）而有此瑞』。 贊曰：第六大段講述大眾現前，希望聽聞佛法並最終成就。此段分為三部分：首先是彌勒菩薩示現疑惑之相，其次是眾人內心確實產生疑惑，最後是慈氏菩薩同時表達兩種意思。發問首先要有原因，彌勒菩薩的修行圓滿，應當成為未來的佛，現世遇到殊勝的因緣不少，所積累的善業也很多，怎麼會見到佛陀眉間的白毫相光而不知其含義，觀察到佛陀入于等持三昧（Samadhi）的境界而不明白呢？這只是示現出有所不知的樣子，通過發問來警醒大眾，所以稱為『彌勒示相懷疑』。眾人因為根器和所處地位低下，不能測度偉大聖人的徵兆祥瑞，只觀察外在的表象而產生疑惑，所以稱為『眾人實生心惑』。彌勒菩薩懷著自疑和疑問他人的兩種意思發問，文殊菩薩（Manjusri）一人來驗證先前的原因，所以是第三段。第一部分中又有四個小部分：一是引述祥瑞來徵詢原因，二是提出奇異之處來尋求解答，三是將功德歸於佛陀，四是謙虛地陳述自己的想法，這是第一小部分的內容。妙用無窮稱為『神』，神通變化奇異稱為『變』，外在事物相應而立名為『瑞』，瑞就是徵兆和符應。這裡問的是佛陀放光有什麼符應？所以引述放光的原因來作為提問。 經文：『今佛世尊（至）誰能答者』。 贊曰：這是提出奇異之處來尋求解答，引述佛陀隨順威儀而住的狀態來作為提問。入三昧，三昧的道理深奧，名稱不可思議；動地雨華，名稱為顯現稀有之事；或者雨華、動地、放光等。
【English Translation】 Therefore, among the disciples, there are differences in capacity, resulting in the distinction between the Sravaka Vehicle and the Bodhisattva Vehicle. Thus, in this pure world, if there is a Buddha and one can see the Three Jewels (Buddha, Dharma, Sangha), it is called 'having a Buddha'. If there is a world but no Buddha, and one can only see those entering Nirvana, or build stupas in their memory, it is called 'having no Buddha'.' Commentary on the Lotus Sutra, Volume 2 (Original) On the 19th day of the 10th month of the 3rd year of Hoan (Japanese era), the re-marking was completed. This version is based on the copy from the Ennyo-bo of Kofuku-ji Temple, and was made by the monk Kakue of Horyu-ji Temple for the long-lasting of the Dharma. Commentary on the Wonderful Dharma Lotus Sutra, Volume 2 (End) Composed by the Sramana (Buddhist monk) Ji ◎ Sutra: 'At that time, Maitreya (Bodhisattva's name, meaning 'benevolence') (to) and there was this auspicious sign'. Commentary: The sixth major section describes the assembly appearing, desiring to hear the Dharma and ultimately achieve enlightenment. This section is divided into three parts: first, Maitreya Bodhisattva shows an appearance of doubt; second, the assembly truly generates doubt in their minds; and third, the Bodhisattva Maitreya expresses two intentions simultaneously. Asking a question must first have a reason. Maitreya Bodhisattva's practice is complete, and he should become the future Buddha. He has encountered many auspicious causes in this world and accumulated much good karma. How could he not know the meaning of the white hair mark light between the Buddha's eyebrows, or understand the state of the Buddha entering Samadhi (state of meditative consciousness)? This is merely showing an appearance of not knowing, using the question to alert the assembly, so it is called 'Maitreya showing an appearance of doubt'. The assembly, because of their capacity and low position, cannot fathom the auspicious signs of the great sage, and only observe the external appearances to generate doubt, so it is called 'the assembly truly generating doubt in their minds'. Maitreya Bodhisattva asks the question with two intentions: doubting himself and questioning others. Manjusri (Bodhisattva's name) alone verifies the previous cause, so it is the third section. The first part has four smaller parts: first, citing the auspicious sign to inquire about the cause; second, raising the strange point to seek an answer; third, attributing the merit to the Buddha; and fourth, humbly stating one's own thoughts. This is the content of the first small part. Infinite wonderful functions are called 'divine', and supernatural transformations are called 'change'. External things responding and establishing are called 'auspicious sign'. The auspicious sign is a sign and a correspondence. Here, the question is what is the correspondence of the Buddha emitting light? Therefore, the cause of emitting light is cited as the question. Sutra: 'Now the Buddha, the World Honored One (to) who can answer this?' Commentary: This is raising the strange point to seek an answer, citing the state of the Buddha abiding in accordance with dignified conduct as the question. Entering Samadhi, the principle of Samadhi is profound, and the name is inconceivable; the earth shaking and raining flowers is called manifesting rare events; or raining flowers, shaking the earth, emitting light, etc.
遠照、外應物機皆名神變。 牒瑞徴因所攝， 唯入三昧名為希有事， 誰能答者詢訪答人。
經「復作此念(至)我今當問」。
贊曰：文殊師利等推功上德，「我今當問」者謙己方陳。文殊師利道果久成，示居因末紹佛法王之位，獨得法王子名，已曾親近得遇良緣，供養諸佛深植德本，進財進行名供養故。文殊師利住第四依供養八恒，並前三依合值二十六恒河沙佛故，必應見此希有之相。謙己不知，我今當問。論云：「問於一人，多人慾聞生希有心，是故唯問文殊師利。」心多未了疑出多人，解在非多答唯在一。論云：「示現佛與弟子互相隨順，證、說等法皆不相違。」為現大相因故者，大相謂所說妙法，因謂神變，今現瑞相為說之因。又大相者即現瑞相，瑞相即因，與所說法為因故。又因者所以，問現神變等大相之所以也。何故唯問文殊不問餘人？有二法故推于文殊：一現見諸法，文殊證知諸法故。二離諸因緣，自心成就彼法故。謂文殊師利離諸構畫，及離比知並從他聞之因緣故，所以推之。示現種種瑞相者，示現彼彼事，事非一故名為彼彼。如彼事現沒住滅，所見六趣眾生現在彼生死中沒，名為現沒；所見佛、法、四眾並諸菩薩，現在彼住名為現住；見佛入涅槃，併爲起塔，現在入涅槃，故名現
【現代漢語翻譯】 現代漢語譯本 遠距離的照見、外在事物感應的機緣，都可稱為神變（神通變化）。這些祥瑞的徵兆是因為佛陀的神力所攝持，只有進入甚深禪定才能明白，這才是稀有之事。現在應該詢問誰才能解答呢？所以要尋訪能夠回答的人。
經文說：『（阿難）又生起這樣的念頭（直到）我現在應當請問（世尊）。』
讚語說：文殊師利菩薩等推崇佛的功德，『我現在應當請問』是謙虛地表達自己的想法。文殊師利菩薩的道果早已成就，示現居住在因位，是爲了繼承佛法之王的地位，獨自獲得法王子的名號。他已經親近過佛，得到了良好的機緣，供養過諸佛，深深地種下了德行的根本，貢獻財物和修行，所以稱為供養。文殊師利菩薩安住在第四依，供養了八個恒河沙數的佛，加上之前的三個依，總共值二十六個恒河沙數的佛，所以必定應該見到這種稀有的景象。因為自己謙虛，表示自己不知道，所以說『我現在應當請問』。論中說：『向一個人提問，很多人都想聽，產生稀有的心，所以只問文殊師利。』心中有很多沒有明白的疑惑，出自很多人，解答不在於多，答案只有一個。論中說：『示現佛與弟子互相隨順，證悟、說法等法都不相違背。』爲了示現大相的因緣，大相指的是所說的妙法，因指的是神變，現在示現瑞相是說法的因緣。又，大相就是示現瑞相，瑞相就是因，與所說的法互為因緣。又，因是原因，詢問示現神變等大相的原因。為什麼只問文殊菩薩，不問其他人呢？因為有兩種原因，所以推舉文殊菩薩：一是現見諸法，文殊菩薩證知諸法；二是遠離諸因緣，自心成就彼法。意思是文殊師利菩薩遠離各種構畫，以及遠離比較推知和從他人聽聞的因緣，所以推舉他。示現種種瑞相，示現各種各樣的事，事情不是單一的，所以稱為各種各樣。比如那些事情的顯現、隱沒、住留、滅亡，所見六道眾生現在那些生死之中隱沒，稱為現沒；所見佛、法、四眾以及諸菩薩，現在那裡住留，稱為現住；見到佛入涅槃，並且為佛建造佛塔，現在進入涅槃，所以稱為現滅。
【English Translation】 English version Far-reaching illumination and the responsive mechanisms of external objects are all called divine transformations (supernatural changes). These auspicious omens are sustained by the Buddha's divine power, and only by entering deep Samadhi can one understand them; this is a rare event. Who should be asked to answer this? Therefore, one should seek out someone who can answer.
The sutra says: '(Ananda) then arose this thought (until) I should now inquire (of the World Honored One).'
The commentary says: Manjushri Bodhisattva and others extol the Buddha's merits, and 'I should now inquire' is a humble expression of one's own thoughts. Manjushri Bodhisattva's fruit of the path has long been accomplished, and his manifestation of residing in the causal stage is to inherit the position of the King of the Dharma, uniquely obtaining the title of Dharma Prince. He has already been close to the Buddha, obtained good opportunities, made offerings to the Buddhas, and deeply planted the roots of virtue, contributing wealth and practice, hence called offering. Manjushri Bodhisattva abides in the fourth reliance, making offerings to eight Ganges sands of Buddhas, plus the previous three reliances, totaling twenty-six Ganges sands of Buddhas, so he must have seen this rare phenomenon. Because of his own humility, expressing that he does not know, he says 'I should now inquire'. The treatise says: 'Asking one person, many people want to listen, giving rise to a rare mind, so only ask Manjushri.' There are many doubts in the heart that have not been understood, coming from many people, the answer is not in many, there is only one answer. The treatise says: 'Showing that the Buddha and his disciples follow each other, the enlightenment, teachings, and other dharmas do not contradict each other.' To show the cause of the great sign, the great sign refers to the wonderful Dharma that is spoken, and the cause refers to the divine transformation. Now, showing the auspicious sign is the cause of the Dharma. Also, the great sign is the showing of the auspicious sign, and the auspicious sign is the cause, which is the cause of the Dharma that is spoken. Also, the cause is the reason, asking the reason for showing divine transformations and other great signs. Why only ask Manjushri Bodhisattva and not others? Because there are two reasons, Manjushri is recommended: First, he directly sees all dharmas, and Manjushri Bodhisattva knows all dharmas; second, he is far from all causes and conditions, and his own mind accomplishes that Dharma. It means that Manjushri Bodhisattva is far from all constructions, as well as being far from comparative knowledge and the causes and conditions of hearing from others, so he is recommended. Showing various auspicious signs, showing various things, things are not singular, so they are called various. For example, the appearance, disappearance, dwelling, and destruction of those things, the sentient beings of the six realms seen now disappear in those births and deaths, called present disappearance; the Buddhas, Dharma, four assemblies, and Bodhisattvas seen now dwell there, called present dwelling; seeing the Buddha enter Nirvana, and building pagodas for the Buddha, now entering Nirvana, so it is called present destruction.
滅。所見七事無不攝盡。或住即現在，滅即沒無，見入涅槃併爲起塔名滅沒，所餘五事皆名現住。論以文殊能記彼事，是故問之。文殊師利所作成就因果成就，所作者謂彼所修作法，此有二種：一福德、二智慧，內德滿也。因成就者謂一切智成就。緣即放光、雨華、動地，外德滿故。重複釋言因者相也，謂現大瑞相，此因之果者謂所說大法，文殊外因既滿、內德復圓，故能知佛亦說妙法果，故今推問。
經「爾時比丘(至)今當問誰」。
贊曰：眾人實生心惑也。是佛光明牒說因放光，神通之相牒威儀中雨華、動地。外相眾人共睹，所以牒之生疑，入定非眾所知，所以不牒為問，以根、人、地並居下故不能測知佛之入定，既不知入於何定，亦依何處以生疑，故不問也。
經「爾時彌勒(至)文殊師利言」。
贊曰：下第三段雙申兩意發問先因有二：初長行，後重頌。長行有二：此初雙申兩意。
經「以何因緣(至)國界莊嚴」。
贊曰：此後發問先因。「而有此瑞」，總也。「神通相」者，牒威儀中雨華、動地。「放光明」等，牒說因也。彌勒挾自、他以為問，睹外瑞而共同故，雙牒瑞以生徴，不牒入定以為問；外人不疑入定，下亦不頌入定故也。「悉見彼佛國界莊嚴」者，論
【現代漢語翻譯】 現代漢語譯本 滅，指的是所見七件事無不包含在內。或者說『住』就是指現在，『滅』就是指消失，看見進入涅槃（Nirvana）併爲此建造佛塔，這稱為『滅沒』，其餘五件事都稱為『現住』。《論》中說文殊菩薩（Manjushri Bodhisattva）能夠記住這些事，所以才問他。文殊師利菩薩所作的成就包括因地成就和果地成就，所作是指他所修習的法，這有兩種：一是福德，二是智慧，這是內在功德的圓滿。因地成就指的是一切智的成就。緣指的是放光、降雨、震動大地，這是外在功德的圓滿。重複解釋『因』就是指相，指的是出現大的吉祥之相，這個『因』的果就是所說的大法。文殊菩薩外在的『因』已經圓滿，內在的功德也已經圓滿，所以能夠知道佛陀（Buddha）也能夠宣說妙法之果，所以現在推究詢問。
經文：『爾時比丘（Bhikkhu）(至)今當問誰』。
贊曰：眾人確實產生了疑惑。佛陀的光明已經說明了放光的原因，神通的相狀已經說明了威儀中降雨、震動大地的原因。外在的相狀是眾人共同看到的，所以說明這些來引發疑問，入定不是眾人所能知道的，所以不說明而直接提問，因為根、人、地都處於下位，所以不能測知佛陀的入定，既然不知道進入了什麼禪定，也不知道依據什麼而產生疑問，所以不問。
經文：『爾時彌勒（Maitreya）(至)文殊師利言』。
贊曰：下面第三段，同時陳述兩種意思，發起提問的原因有二：一是長行，二是重頌。長行有二：這是最初同時陳述兩種意思。
經文：『以何因緣(至)國界莊嚴』。
贊曰：這是後面發起提問的原因。『而有此瑞』，是總的概括。『神通相』，指的是威儀中降雨、震動大地。『放光明』等，指的是說明原因。彌勒菩薩（Maitreya Bodhisattva）兼顧自己和他人來提問，因為看到外在的祥瑞是共同的，所以同時說明祥瑞來引發提問，不說明入定來提問；外人不懷疑入定，下面也沒有頌揚入定。『悉見彼佛國界莊嚴』，是說。
【English Translation】 English version 'Cessation' refers to the fact that all seven things seen are included. Or 'abiding' refers to the present, 'cessation' refers to disappearance, seeing entering Nirvana and building a pagoda for it is called 'cessation and disappearance', and the remaining five things are called 'present abiding'. The Treatise says that Manjushri Bodhisattva can remember these things, so he is asked. The accomplishments of Manjushri Bodhisattva include the causal accomplishment and the resultant accomplishment. 'What is done' refers to the Dharma he has cultivated, which are of two kinds: one is merit, and the other is wisdom, which is the fulfillment of inner virtue. Causal accomplishment refers to the accomplishment of omniscience. Conditions refer to emitting light, raining flowers, and shaking the earth, which is the fulfillment of external virtue. Repeating the explanation that 'cause' refers to the signs, referring to the appearance of great auspicious signs, and the result of this 'cause' is the great Dharma that is spoken. Manjushri Bodhisattva's external 'cause' is already fulfilled, and his internal virtue is also complete, so he can know the Buddha and can also expound the fruit of the wonderful Dharma, so now he inquires.
Sutra: 'At that time, the Bhikkhus (至) now, whom shall we ask?'
Commentary: The assembly truly generated doubt. The Buddha's light has already explained the reason for emitting light, and the miraculous signs have already explained the reason for raining flowers and shaking the earth in the deportment. The external signs are seen by all, so explaining these raises questions. Entering Samadhi is not known by all, so it is not explained but directly asked, because the roots, people, and land are all in a lower position, so they cannot fathom the Buddha's entering Samadhi. Since they do not know what Samadhi he has entered, nor do they know what to rely on to generate doubt, so they do not ask.
Sutra: 'At that time, Maitreya (至) Manjushri Bodhisattva said'.
Commentary: The third section below simultaneously states two meanings. There are two reasons for initiating the question: first, the prose section, and second, the verse section. There are two parts to the prose section: this is the initial simultaneous statement of two meanings.
Sutra: 'For what reason (至) the adornment of the Buddha-field'.
Commentary: This is the reason for initiating the question later. 'And there are these auspicious signs' is a general summary. 'Miraculous signs' refers to raining flowers and shaking the earth in the deportment. 'Emitting light' and so on refers to explaining the reason. Maitreya Bodhisattva considers both himself and others to ask, because seeing the external auspicious signs is common, so simultaneously explaining the auspicious signs raises questions, without explaining entering Samadhi to ask; outsiders do not doubt entering Samadhi, and there is no praise of entering Samadhi below. 'All see the adornment of that Buddha-field' means.
總解經意云：「種種佛國土者，示現彼國土中種種差別，示現為化四眾、六趣眾生所現穢國，及凈妙國土無煩惱眾生住處，為化十地菩薩所現凈國。于彼國土佛為上首者，諸菩薩等依佛住故，佛於二國得自在故。」長牒前文，所以所見之中先說佛為上首。凡說重頌有十所由：一為利、鈍兩根，二為前後兩眾，三為直、曲兩樂，四為難、易兩解，五為真、俗兩隨，六為取、舍兩分(長行取善、頌文舍惡)。七為標、釋兩則(長行標、頌文釋)。八為智、辨兩殊(長行智無盡、頌中辯無盡)。九為解、持兩異(長行為解法、頌中為持法)。十為說、行兩別(長行為樂說者、頌文為樂行者)。頌此十曰：「利鈍與前後， 直曲難真俗， 取捨及標釋， 智辨解說行。 長行與頌六義不同。廣略或有無， 合離與前後， 文質並隱顯， 是曲直差別。」至下文中一一當顯。
經「於是彌勒(至)大光普照」。
贊曰：梵云伽陀，此翻為頌，頌者美也歌也。頌中文句極美麗故、歌頌之故。訛略云偈。此祇焰頌，進詮體義劣於名句，退為所依不及聲文，故於百法不別建立。然以聲上屈曲為體，即名句文更無別性，不同小乘頌依于文及文士者，此乃室盧迦三十二字處中頌也。凡有六十二頌，分之為二：初五十四頌頌前瑞
【現代漢語翻譯】 現代漢語譯本：總的解釋是說：『種種佛國土』，是爲了示現那些國土中的種種差別，示現爲了教化四眾（比丘、比丘尼、優婆塞、優婆夷）、六趣（天、人、阿修羅、地獄、餓鬼、畜生）眾生所顯現的穢國，以及清凈美好的國土，是無煩惱眾生居住的地方，是爲了教化十地菩薩所顯現的凈國。在那些國土中，佛為最上首領，因為諸菩薩等依靠佛而住，佛在兩種國土中都得自在。』長篇大論地重複前面的內容，所以所見之中先說佛為最上首領。凡是說重頌有十個原因：一是為利根、鈍根兩種根器的人，二是為前後兩批聽眾，三是為直接、委婉兩種喜好，四是為難解、易解兩種理解程度，五是為真諦、俗諦兩種隨順，六是為取、舍兩種區分（長行取善、頌文舍惡）。七是為標舉、解釋兩種方式（長行標舉、頌文解釋）。八是為智慧、辯才兩種不同（長行是智慧無盡、頌中是辯才無盡）。九是為理解、受持兩種差異（長行是理解法義、頌中是受持法義）。十是為說法、行持兩種區別（長行是樂於說法的人、頌文是樂於行持的人）。用頌文概括這十點說：『利根鈍根與前後，直接委婉難易和真俗，取捨標舉與解釋，智慧辯才解說和行持。長行與頌文六義不同。或廣或略或有或無，或合或離或前或后，文采質樸或隱或顯，這是委婉和直接的差別。』到下面的經文中會一一顯現。 經文：『於是彌勒（Maitreya）（菩薩名）……大光普照』。 讚頌說：梵語『伽陀（Gatha）』，這裡翻譯為『頌』，頌的意思是美好、歌唱。頌文中的文句極其美麗，所以用歌頌的方式。訛略地說成『偈（偈陀，Gatha）』。這種祇夜（Geya）頌，在詮釋本體義理上不如名句，在退而求其次上又不如聲文，所以在百法中不單獨建立。然而以聲音上的抑揚頓挫為本體，即是名句文，更沒有其他自性，不同於小乘的頌依附於文和文士，這乃是室盧迦（Sloka）三十二字處中頌。總共有六十二頌，分為兩部分：最初五十四頌是讚頌前面的瑞相。
【English Translation】 English version: The general explanation is: 'Various Buddha lands' are to show the various differences in those lands, showing the impure lands manifested to transform the four assemblies (bhikshus, bhikshunis, upasakas, upasikas) and the beings of the six realms (devas, humans, asuras, hell beings, hungry ghosts, animals), and the pure and wonderful lands, which are the places where beings without afflictions live, and the pure lands manifested to transform the Bodhisattvas of the ten grounds. In those lands, the Buddha is the supreme leader, because the Bodhisattvas and others rely on the Buddha to live, and the Buddha is at ease in both lands.' The long discourse repeats the previous content, so among what is seen, it first says that the Buddha is the supreme leader. There are ten reasons for saying the repeated verses: first, for people with both sharp and dull faculties; second, for the two groups of listeners, front and back; third, for the two kinds of preferences, direct and indirect; fourth, for the two levels of understanding, difficult and easy; fifth, for the two kinds of conformity, truth and convention; sixth, for the two kinds of distinctions, taking and discarding (the prose takes the good, the verses discard the bad). Seventh, for the two kinds of methods, highlighting and explaining (the prose highlights, the verses explain). Eighth, for the two kinds of differences, wisdom and eloquence (the prose is endless wisdom, the verses are endless eloquence). Ninth, for the two kinds of differences, understanding and upholding (the prose is understanding the Dharma, the verses are upholding the Dharma). Tenth, for the two kinds of differences, speaking and practicing (the prose is those who delight in speaking, the verses are those who delight in practicing). The verses summarize these ten points, saying: 'Sharp and dull faculties and front and back, direct and indirect, difficult and easy, truth and convention, taking and discarding and highlighting and explaining, wisdom and eloquence, understanding and speaking and practicing. The prose and verses differ in six meanings. Sometimes broad, sometimes brief, sometimes present, sometimes absent, sometimes combined, sometimes separated, sometimes before, sometimes after, literary and simple, or hidden and obvious, these are the differences between indirect and direct.' These will be revealed one by one in the following scriptures. The scripture says: 'Then Maitreya (Maitreya) (name of a Bodhisattva)... great light shines everywhere.' The praise says: 'Gatha (Gatha)' in Sanskrit, is translated here as 'verse', which means beautiful and singing. The sentences in the verses are extremely beautiful, so they are sung. It is abbreviated as '偈 (偈陀, Gatha)'. This Geya verse is inferior to the name and phrase in interpreting the essence of the body, and inferior to the sound and text in retreating to the next best thing, so it is not established separately in the hundred dharmas. However, taking the inflection of the sound as the body, that is, the name and phrase text, there is no other self-nature, which is different from the verses of the Hinayana that are attached to the text and the literati. This is the Sloka thirty-two-character middle verse. There are a total of sixty-two verses, divided into two parts: the first fifty-four verses are praises of the previous auspicious signs.
相，后八頌頌正興問。初中復三：初一頌頌前說因中放光能照，次三頌頌前威儀中雨華動地等，后五十頌頌說因中照境所見。此初也，先頌放光、后頌雨華，六不同中前後不同，隨文便故。
經「雨曼陀羅(至)地皆嚴凈」。
贊曰：下三頌頌威儀中三事：一頌半雨華，半頌動地，一頌四眾歡喜。此頌雨華，不頌入定，自知不問，眾亦不疑。長行四華，此頌二者，合、離不同，華為栴檀，香風似赤白檀，香氣可遠聞故悅可眾心。地皆嚴凈乃與長行有無不同。
經「而此世界(至)得未曾有」。
贊曰：初二句頌動地，后一頌頌四眾歡喜。
經「眉間光明(至)上至有頂」。
贊曰：下五十頌頌照境所見，分齊為二：初一頌半頌照境，后四十八頌半頌所見。此頌器世間，即照境也。「皆如金色」顯可重故，光雖白色表一乘為本，所照如金彰一乘可重，或示現諸佛凈土之相，令修一乘外果之因，故如金色，至下當知。下文殊頌中亦現凈土故，或豪雖白、光乃金色。
經「諸世界中(至)於此悉見」。
贊曰：下四十八頌半頌所見六事，前七事中不頌入滅。文分為六：初一頌半頌六趣眾生，次半頌頌見佛，次六頌半頌聞法，次一頌半頌四眾，次三十一頌半頌行菩薩道，后
【現代漢語翻譯】 現代漢語譯本：相，后八頌讚頌正興的提問。最初的一頌中又分為三部分：首先一頌讚頌前面所說的，因為（佛）在因地修行時放光能夠照亮一切；其次三頌讚頌前面所說的威儀，即天雨妙華、大地震動等；最後五十頌讚頌（佛）在因地修行時照亮境界所見到的景象。這是最初的部分，先讚頌放光，后讚頌雨華，六種不同之中，前後有所不同，這是爲了順應文義的方便。\n\n經文：『雨曼陀羅（Mandārava，天界之花）...地皆嚴凈』。\n\n贊曰：下面三頌讚頌威儀中的三件事：一頌半讚頌天雨妙華，半頌讚頌大地震動，一頌讚頌四眾歡喜。此頌讚頌天雨妙華，沒有讚頌（眾生）入定，因為（佛）自己知道，所以沒有提問，大眾也沒有疑惑。長行經文中說了四種花，這裡只讚頌了兩種，這是合和離的不同。花是栴檀（candana，一種香木），香風像赤白栴檀，香氣可以傳到很遠的地方，所以能夠悅可眾心。『地皆嚴凈』與長行經文有無的不同。\n\n經文：『而此世界...得未曾有』。\n\n贊曰：最初兩句讚頌大地震動，后一句讚頌四眾歡喜。\n\n經文：『眉間光明...上至有頂』。\n\n贊曰：下面五十頌讚頌照亮境界所見到的景象，分界為二：最初一頌半讚頌照亮境界，后四十八頌半讚頌所見。此頌讚頌器世間，也就是照亮的境界。『皆如金色』顯示了（一乘佛法）的可貴，光明雖然是白色，表明以一乘為根本，所照亮的景象如同金色，彰顯了一乘的可貴。或者示現諸佛凈土的景象，使人修習一乘外果的因，所以如同金色，到下文自然會明白。下文文殊（Mañjuśrī）的讚頌中也顯現了凈土，或者（佛）的白毫雖然是白色的，但光卻是金色的。\n\n經文：『諸世界中...於此悉見』。\n\n贊曰：下面四十八頌半讚頌所見的六件事，前面的七件事中沒有讚頌入滅。文義分為六部分：最初一頌半讚頌六道眾生，其次半頌讚頌見佛，其次六頌半讚頌聞法，其次一頌半讚頌四眾，其次三十一頌半讚頌行菩薩道，最後...
【English Translation】 English version: On 'Appearance', the subsequent eight Gathas praise Zhengxing's (正興) question. The initial Gatha is further divided into three parts: Firstly, one Gatha praises the aforementioned ability of the light emitted during the Buddha's causal stage to illuminate everything. Secondly, three Gathas praise the aforementioned dignified demeanor, such as the rain of wondrous flowers and the earth shaking. Lastly, fifty Gathas praise the scenes seen when illuminating realms during the Buddha's causal stage. This is the initial part, first praising the emission of light, then praising the rain of flowers, with differences between the six aspects, differing in order to suit the convenience of the text.\n\nSutra: 'Rain of Mandārava (曼陀羅, celestial flower)... the earth is entirely adorned and purified'.\n\nCommentary: The following three Gathas praise three aspects of the dignified demeanor: one and a half Gathas praise the rain of wondrous flowers, half a Gatha praises the earth shaking, and one Gatha praises the joy of the four assemblies. This Gatha praises the rain of wondrous flowers, without praising entering Samadhi (入定), because the Buddha knows it himself, so there is no question, and the assembly has no doubts. The long passage of the Sutra mentions four types of flowers, while this Gatha only praises two, which is the difference between combination and separation. The flowers are sandalwood (栴檀, candana, a type of fragrant wood), the fragrant breeze is like reddish-white sandalwood, and the fragrance can be carried far, thus pleasing the minds of the assembly. 'The earth is entirely adorned and purified' differs from the long passage of the Sutra in terms of presence or absence.\n\nSutra: 'And this world... attained what was never before'.\n\nCommentary: The first two lines praise the earth shaking, and the last line praises the joy of the four assemblies.\n\nSutra: 'The light from between the eyebrows... up to the Summit of Existence'.\n\nCommentary: The following fifty Gathas praise the scenes seen when illuminating realms, divided into two sections: the first one and a half Gathas praise the illumination of realms, and the subsequent forty-eight and a half Gathas praise what is seen. This Gatha praises the vessel world, which is the illuminated realm. 'All like gold' shows the preciousness of the One Vehicle (一乘) Dharma. Although the light is white, it indicates that the One Vehicle is the foundation. The illuminated scenes are like gold, highlighting the preciousness of the One Vehicle. Or it manifests the scenes of the pure lands of all Buddhas, enabling people to cultivate the cause of the external fruit of the One Vehicle, so it is like gold, which will be understood later. In Mañjuśrī's (文殊) praise below, the pure land is also manifested, or although the white hair-curl (白毫) of the Buddha is white, the light is golden.\n\nSutra: 'In all the worlds... all are seen here'.\n\nCommentary: The following forty-eight and a half Gathas praise the six things seen, without praising entering Nirvana (入滅) among the previous seven things. The meaning is divided into six parts: the first one and a half Gathas praise the beings of the six realms, the next half Gatha praises seeing the Buddha, the next six and a half Gathas praise hearing the Dharma, the next one and a half Gathas praise the four assemblies, the next thirty-one and a half Gathas praise practicing the Bodhisattva path, and finally...
七頌頌滅後起塔。此初也，即眾生世間中，具足煩惱差別。生死是總，通惑、業、苦；所趣是別，即六趣果。或所趣果體即生死，以業、煩惱、假者有情為能趣故。經自釋言「善惡業緣受報好醜」，受報好醜是所趣果，善惡業緣為能趣因，由善業為異熟因、貪等為潤緣，受人天好總報；人天好總報，行善眾生所歸處故。由惡業為異熟因、貪等為潤緣，受三惡趣丑總報；三惡趣丑總報行，惡眾生所歸處故，名為所趣。於此悉見中有業、煩惱，名為能趣。外器世間名趣資具，內異熟果名為所趣。如有頌言：「獸歸林藪， 鳥歸虛空， 聖歸涅槃， 法歸分別。」即以所歸為所趣，假者有情以善惡趣為生死所趣。論明具足清凈差別，即數種種。
經「又睹諸佛聖主師子」。
贊曰：此半頌明見佛。師子即聖主，聖主即諸佛，以下釋上。無畏自在名師子，冥真洞俗名聖主，眾聖之主即諸佛也。
經「演說經典(至)開悟眾生」。
贊曰：下六頌半頌聞法，分二：初三頌半頌聞四辨，后三頌頌聞三乘。此即初也。初半聞義無礙，一頌聞法無礙，一頌聞詞無礙，一頌聞辨才無礙。義深名「微妙」，上乘名「第一」，義無礙解也。教離垢染名「清凈」，善順人心名「柔軟」，法無礙解也。契理名「深妙」，
【現代漢語翻譯】 現代漢語譯本：七頌讚頌建造佛塔的功德。這是最初的頌詞，描述了眾生世間中，充滿著煩惱的差別。生死是一個總括的概念，涵蓋了迷惑（通惑）、業和痛苦；『所趣』是一個具體的概念，指的是六道輪迴的果報。或者說，『所趣』的果報本身就是生死，因為業和煩惱，以及虛假的『有情』（指眾生）是能趨向這些果報的原因。經文自己解釋說：『善惡業緣受報好醜』，受報的好壞醜陋就是『所趣』的果報，善惡業的因緣就是能趨向這些果報的原因。由於善業作為異熟因，貪愛等作為滋潤的緣，所以會承受人天善好的總報；人天善好的總報，是行善的眾生所歸往的地方。由於惡業作為異熟因，貪愛等作為滋潤的緣，所以會承受三惡趣醜陋的總報；三惡趣醜陋的總報，是作惡的眾生所歸往的地方，這就被稱為『所趣』。在這裡，我們都可以看到業和煩惱，它們被稱為『能趣』。外在的器世間被稱為『趣資具』，內在的異熟果報被稱為『所趣』。正如頌文所說：『獸歸林藪，鳥歸虛空，聖歸涅槃（Nirvana），法歸分別。』就是以所歸往的地方作為『所趣』，虛假的『有情』以善惡趣作為生死的『所趣』。論典中說明了具足清凈的差別，也就是數量上的種種不同。
經文：『又睹諸佛聖主師子』。
讚頌說：這半頌經文說明了見到佛陀。『師子』就是聖主，聖主就是諸佛，以下解釋以上。無畏自在叫做『師子』，通達真理、洞察世俗叫做『聖主』，眾聖之主就是諸佛。
經文：『演說經典(至)開悟眾生』。
讚頌說：下面的六頌半頌讚頌聽聞佛法，分為兩個部分：前三頌半頌讚頌聽聞四無礙辯才，后三頌讚頌聽聞三乘佛法。這是第一部分。最初的半頌讚頌聽聞義無礙辯才，一頌讚頌聽聞法無礙辯才，一頌讚頌聽聞詞無礙辯才，一頌讚頌聽聞辯才無礙。義理深刻叫做『微妙』，最上乘的佛法叫做『第一』，這就是義無礙解。教法遠離垢染叫做『清凈』，善於順應人心叫做『柔軟』，這就是法無礙解。契合真理叫做『深妙』
【English Translation】 English version: The seven verses praise the merit of building stupas. This is the initial verse, describing how the world of sentient beings is filled with the differentiation of afflictions. 『Birth and death』 is a general concept, encompassing delusion (universal delusion), karma, and suffering; 『what is approached』 is a specific concept, referring to the karmic retribution of the six realms of reincarnation. Alternatively, the karmic retribution of 『what is approached』 is itself birth and death, because karma and afflictions, as well as the false 『sentient beings』 (referring to living beings), are the reasons for being able to approach these retributions. The scripture itself explains: 『Good and evil karmic conditions receive good and bad retributions,』 the goodness and badness of the retributions received are the karmic retribution of 『what is approached,』 and the conditions of good and evil karma are the reasons for being able to approach these retributions. Because good karma serves as the ripening cause, and craving and the like serve as the nourishing condition, one will receive the overall good retribution of humans and gods; the overall good retribution of humans and gods is the place where virtuous sentient beings return. Because evil karma serves as the ripening cause, and craving and the like serve as the nourishing condition, one will receive the overall ugly retribution of the three evil realms; the overall ugly retribution of the three evil realms is the place where evil sentient beings return, and this is called 『what is approached.』 Here, we can all see karma and afflictions, which are called 『what is able to approach.』 The external world of vessels is called 『the equipment for approaching,』 and the internal ripening karmic retribution is called 『what is approached.』 Just as the verse says: 『Beasts return to the forests, birds return to the sky, sages return to Nirvana (Nirvana), and phenomena return to differentiation.』 It is taking the place of return as 『what is approached,』 and false 『sentient beings』 take the good and evil realms as the 『what is approached』 of birth and death. The treatise explains the differentiation of possessing purity, which is the variety in number.
Scripture: 『And also saw all the Buddhas, holy lords, lions.』
The praise says: This half-verse explains seeing the Buddhas. 『Lion』 is the holy lord, and the holy lord is all the Buddhas, explaining the above with the below. Fearlessness and freedom are called 『lion,』 penetrating truth and understanding the mundane are called 『holy lord,』 and the lord of all the holy ones is all the Buddhas.
Scripture: 『Expounding the scriptures (to) enlightening sentient beings.』
The praise says: The following six and a half verses praise hearing the Dharma, divided into two parts: the first three and a half verses praise hearing the four unobstructed eloquence, and the last three verses praise hearing the three vehicles of Buddhism. This is the first part. The initial half-verse praises hearing the unobstructed eloquence of meaning, one verse praises hearing the unobstructed eloquence of Dharma, one verse praises hearing the unobstructed eloquence of language, and one verse praises hearing the unobstructed eloquence of eloquence. Profound meaning is called 『subtle,』 the supreme vehicle of Buddhism is called 『the first,』 and this is the unobstructed understanding of meaning. Teachings that are free from defilement are called 『pure,』 and being good at conforming to people's minds is called 『gentle,』 and this is the unobstructed understanding of Dharma. Being in accordance with truth is called 『profound and wonderful.』
應機名「樂聞」，妙順諸方名各於世界，詞無礙解也。種種因緣法之道理，以無量喻諸譬況也。法喻雙開略有二義：一照明佛法，二開悟眾生，辨才無礙解也。
經「若人遭苦(至)為說凈道」。
贊曰：此聞三乘，聲聞、獨覺、菩薩如次配此三頌，「厭」音于艷反，厭淤猶足而不欲復為也。有作「厭」于鹽反，飽也。
經「文殊師利(至)今當略說」。
贊曰：此一頌半頌見四眾。因結於前，便明睹彼四眾修行得道相狀眾多。「見聞若斯」結前所見，「及千億事」明見四眾。今此經中宗明一乘，不能具列餘四眾行，故例眾多。「我今略說」，上明聲聞、下明菩薩，即乘差別。
經「我見彼土(至)而求佛道」。
贊曰：下三十一頌半頌行菩薩道，分三：初一頌頌種種因緣，次十七頌頌種種相貌，后十三頌半頌種種信解。前長行中以外緣內行說凡至聖階降先後，今頌先依外緣、后明自行，自行以勝劣為前後，相貌者十地無漏有漏雜修，次第修六波羅蜜行，信解者唯有漏修，亂修非次第，勝劣既殊故前後別。然修六度略有三位，見道以前，初劫之中，於一行中唯修一行，亂修有漏即此信解。初地至七地，滿第二劫中，於一行中修一切行，有漏無漏二皆雜修。八地至十地，滿第三劫
【現代漢語翻譯】 現代漢語譯本：應機而生的名字叫『樂聞』（Lè Wén），在各個世界巧妙地順應各方，這是詞無礙解（cí wú ài jiě）的表現。種種因緣法（zhǒng zhǒng yīn yuán fǎ）的道理，用無量的比喻來闡述，這是辨才無礙解（biàn cái wú ài jiě）。法（fǎ）和喻（yù）雙管齊下，略有兩層含義：一是照明佛法（zhào míng fó fǎ），二是開悟眾生（kāi wù zhòng shēng），這是辨才無礙解（biàn cái wú ài jiě）的作用。
經文：『若人遭苦（ruò rén zāo kǔ）(至)為說凈道（wèi shuō jìng dào）。』
贊曰：這裡所說的聽聞三乘（sān shèng），聲聞（shēng wén）、獨覺（dú jué）、菩薩（pú sà）依次對應這三頌。『厭』（yàn）字讀作于艷（yú yàn）的反切，意思是厭惡污泥，覺得足夠了而不願意再來。也有讀作『厭』（yàn）于鹽（yú yán）的反切，意思是飽足。
經文：『文殊師利（Wén shū shī lì）(至)今當略說（jīn dāng lüè shuō）。』
贊曰：這一頌半頌講述了四眾（sì zhòng）。因為總結了前面的內容，所以能夠清楚地看到四眾修行得道的眾多相狀。『見聞若斯（jiàn wén ruò sī）』總結了前面所見，『及千億事（jí qiān yì shì）』說明了所見的四眾之多。現在這部經中主要闡明一乘（yī shèng），不能完全列舉其餘四眾的修行，所以用『眾多』來概括。『我今略說（wǒ jīn lüè shuō）』，上面說明聲聞，下面說明菩薩，這就是乘（shèng）的差別。
經文：『我見彼土（wǒ jiàn bǐ tǔ）(至)而求佛道（ér qiú fó dào）。』
贊曰：下面三十一頌半頌講述了菩薩道（pú sà dào）的修行，分為三部分：開始一頌讚頌種種因緣（zhǒng zhǒng yīn yuán），其次十七頌讚頌種種相貌（zhǒng zhǒng xiàng mào），最後十三頌半頌讚頌種種信解（zhǒng zhǒng xìn jiě）。前面的長行中以外緣內行說明從凡夫到聖人的階梯次第，現在頌文先依據外緣，后說明自身修行，自身修行以殊勝和低劣為先後順序，相貌指的是十地（shí dì）中無漏（wú lòu）和有漏（yǒu lòu）的混合修行，依次修行六波羅蜜（liù bō luó mì）行，信解只是有漏的修行，雜亂的修行沒有次第，殊勝和低劣既然不同，所以先後有別。然而修行六度（liù dù）略有三個階段，見道（jiàn dào）以前，初劫（chū jié）之中，在一種修行中只修一種，雜亂地修有漏就是這裡的信解。初地（chū dì）到七地（qī dì），圓滿第二劫（dì èr jié）中，在一種修行中修一切行，有漏和無漏兩種都混合修行。八地（bā dì）到十地（shí dì），圓滿第三劫（dì sān jié）
【English Translation】 English version: The name that arises in response to the occasion is 'Lè Wén' (樂聞 - Joyful Hearing), skillfully adapting to all directions in various worlds, which is a manifestation of unobstructed eloquence (cí wú ài jiě). The principles of various causal conditions (zhǒng zhǒng yīn yuán fǎ) are explained using countless metaphors, which is the function of unobstructed eloquence (biàn cái wú ài jiě). Opening up both the Dharma (fǎ) and the metaphors (yù) has two main meanings: first, to illuminate the Buddha Dharma (zhào míng fó fǎ), and second, to enlighten sentient beings (kāi wù zhòng shēng), which is the effect of unobstructed eloquence (biàn cái wú ài jiě).
Sutra: 'If people encounter suffering (ruò rén zāo kǔ) ... (to) speak of the pure path (wèi shuō jìng dào).'
Commentary: Here, hearing the Three Vehicles (sān shèng) refers to the Śrāvaka (shēng wén), Pratyekabuddha (dú jué), and Bodhisattva (pú sà), corresponding to these three verses in order. The pronunciation of '厭' (yàn) is the fanqie (反切 - a traditional Chinese pronunciation method) of yú yàn (于艷), meaning to be disgusted with mud, feeling satisfied and unwilling to return. Some pronounce '厭' (yàn) as the fanqie of yú yán (于鹽), meaning to be full.
Sutra: 'Mañjuśrī (Wén shū shī lì) ... (to) now I will briefly explain (jīn dāng lüè shuō).'
Commentary: This one and a half verses describe the Four Assemblies (sì zhòng). Because it summarizes the previous content, it is possible to clearly see the numerous aspects of the Four Assemblies' practice and attainment of the Way. 'Seeing and hearing thus (jiàn wén ruò sī)' summarizes what was seen earlier, and 'and billions of matters (jí qiān yì shì)' indicates the multitude of the Four Assemblies seen. Now, this sutra mainly elucidates the One Vehicle (yī shèng), and cannot fully list the practices of the remaining Four Assemblies, so it uses 'multitude' to generalize. 'Now I will briefly explain (wǒ jīn lüè shuō)', the above explains the Śrāvaka, and the below explains the Bodhisattva, which is the difference in Vehicles (shèng).
Sutra: 'I see that land (wǒ jiàn bǐ tǔ) ... (to) and seek the Buddha Way (ér qiú fó dào).'
Commentary: The following thirty-one and a half verses describe the practice of the Bodhisattva Path (pú sà dào), divided into three parts: the first verse praises various causal conditions (zhǒng zhǒng yīn yuán), the next seventeen verses praise various appearances (zhǒng zhǒng xiàng mào), and the last thirteen and a half verses praise various beliefs and understandings (zhǒng zhǒng xìn jiě). In the preceding prose, external conditions and internal practices were used to explain the order of stages from ordinary person to sage. Now, the verses first rely on external conditions, and then explain self-cultivation. Self-cultivation takes superiority and inferiority as the order, and appearances refer to the mixed practice of undefiled (wú lòu) and defiled (yǒu lòu) in the Ten Grounds (shí dì), practicing the Six Perfections (liù bō luó mì) in order. Belief and understanding are only defiled practices, and disordered practices have no order. Since superiority and inferiority are different, the order is different. However, the practice of the Six Perfections (liù dù) roughly has three stages. Before seeing the Path (jiàn dào), in the first kalpa (chū jié), only one practice is cultivated in one practice, and the disordered cultivation of defilements is this belief and understanding. From the first ground (chū dì) to the seventh ground (qī dì), in the second kalpa (dì èr jié), all practices are cultivated in one practice, and both defiled and undefiled are mixed. From the eighth ground (bā dì) to the tenth ground (shí dì), in the third kalpa (dì sān jié)
中，一切行中修一切行，純無漏修，后二劫修即此相貌。《十地經》言：「初地行檀乃至十地而修智度，于余度中隨力隨分非不修習」，故此相貌即十地修，有次第故、行廣大故。信解即是見道已前，行非勝故、說亂修故。此頌因緣。「恒沙菩薩」者，梵云殑伽，訛略云恒，河神之名，河從彼稱，殑音其矜反，去聲也。經中說恒河沙為喻，無熱惱池出四大河，此即一也。一由沙多；二由世人共為福水，入洗罪滅沒死生天；三雖經劫壞名字常定；四佛多近此宣說妙法；五眾人共委，故多為喻，仍取初出池口方四十里沙以為喻。
經「或有行施(至)求佛智慧」。
贊曰：下十七頌頌相貌，中分二：初十五頌頌六度，次習二益圓成。后之兩頌八風不動、三悲接物。頌六度中分六：初六頌施，次二戒，次一忍，次一勤，次二定，后三慧。此施有三：初四外財，次一內外，后一內財。外財四中，一施七寶，次施八珍，次施成度，后施雜物。
七寶中：一金，《說文》「金有五色，黃為其長，久[廿/墾]不生、百練不輕、徙革不違。西方之行出於土，從土左右，所以金字象金在土形」，今亦聲也。二銀，白金也。三珊瑚，紅赤色石脂，似樹形。四真珠，即赤真珠。《佛地論》云：「赤蟲所出，或珠體赤名赤
【現代漢語翻譯】 現代漢語譯本： 其中，在一切行中修習一切行，純粹是無漏的修習，后兩個阿僧祇劫的修習就是這個相貌。《十地經》說：『初地菩薩修行佈施乃至十地菩薩修行智慧波羅蜜，對於其他的波羅蜜，也隨自己的能力和因緣多少都修習』，所以這個相貌就是十地菩薩的修行，因為它有次第，而且修行廣大。信解位的菩薩，是見道以前的菩薩，因為他們的修行不殊勝，所以說是雜亂的修習。這首偈頌的因緣是關於『恒河沙菩薩』，梵語是殑伽（Gaṅgā，河流名稱），省略為恒，是河神的名字，河流因此得名。殑音讀作qíng。經中說用恒河沙來作比喻，無熱惱池流出四大河，恒河就是其中之一。用恒河沙作比喻，一是因為沙子多；二是因為世人普遍認為恒河是福水，進入恒河洗浴可以滅罪，死後可以昇天；三是雖然經歷劫難，恒河的名字仍然不變；四是佛陀經常在恒河附近宣說妙法；五是眾人普遍認可，所以多用恒河沙作比喻，仍然取最初從池口流出，方圓四十里的沙子作為比喻。
經文：『或有行施（乃至）求佛智慧』。
贊曰：下面的十七首偈頌是讚歎菩薩的相貌，分為兩部分：前十五首偈頌讚嘆六度，其次是修習二種利益圓滿成就。後面的兩首偈頌是讚歎八風吹不動，以及用三種悲心接引眾生。讚歎六度又分為六部分：最初六首偈頌讚嘆佈施，其次兩首讚歎持戒，其次一首讚歎忍辱，其次一首讚歎精進，其次兩首讚歎禪定，最後三首讚歎智慧。這佈施又分為三種：最初四首是外財佈施，其次一首是內外財佈施，最後一首是內財佈施。外財佈施四種中，一是佈施七寶，二是佈施八珍，三是佈施成就的程度，四是佈施雜物。
七寶中：一是金，《說文解字》說：『金有五種顏色，黃色是其中最好的，經過長時間埋藏也不會生鏽，經過多次冶煉也不會變輕，可以隨意改變形狀。金是西方之行，從土中產生，從土的左右，所以金字像金在土中的形狀』，今也是聲旁。二是銀，就是白金。三是珊瑚，是紅赤色的石脂，形狀像樹。四是真珠，就是赤真珠。《佛地論》說：『是赤蟲所產，或者珠體是赤色的，稱為赤真珠』。
【English Translation】 English version: Here, within all practices, one cultivates all practices, purely without outflows, and the cultivation in the latter two asaṃkhyeya kalpas embodies this appearance. The Daśabhūmika Sūtra states: 'A Bodhisattva on the first bhūmi practices dāna (charity) and up to the tenth bhūmi practices prajñāpāramitā (wisdom), and among the other pāramitās (perfections), they also cultivate them according to their ability and circumstances.' Therefore, this appearance is the cultivation of the ten bhūmis, because it has a sequence and the practice is vast. The stage of faith and understanding is before the path of seeing, because their practice is not superior, it is described as mixed cultivation. The cause and condition of this verse is about 'Ganges River sand Bodhisattvas.' In Sanskrit, it is Gaṅgā (river name), abbreviated as Ganges, which is the name of the river deity, and the river is named after it. The sound Ga is pronounced as qing. The sūtras use Ganges River sand as a metaphor. The Anavatapta Lake gives rise to the four great rivers, and the Ganges is one of them. Ganges River sand is used as a metaphor for four reasons: first, because there is a lot of sand; second, because people commonly regard the Ganges as blessed water, entering the Ganges to bathe can extinguish sins and be reborn in heaven after death; third, although it undergoes kalpas of destruction, the name of the Ganges remains constant; fourth, the Buddha often preaches the wonderful Dharma near the Ganges; fifth, it is universally recognized, so Ganges River sand is often used as a metaphor, still taking the sand from the mouth of the lake, forty square li in size, as a metaphor.
Sūtra text: 'Some practice giving (up to) seeking the wisdom of the Buddha.'
Commentary: The following seventeen verses praise the appearance of the Bodhisattva, divided into two parts: the first fifteen verses praise the six pāramitās, followed by the cultivation of the two benefits to achieve perfect accomplishment. The last two verses praise being unmoved by the eight winds and using the three kinds of compassion to receive beings. The praise of the six pāramitās is further divided into six parts: the first six verses praise dāna (charity), the next two praise śīla (discipline), the next one praises kṣānti (patience), the next one praises vīrya (effort), the next two praise dhyāna (meditation), and the last three praise prajñā (wisdom). This dāna is further divided into three types: the first four are external wealth dāna, the next one is internal and external wealth dāna, and the last one is internal wealth dāna. Among the four types of external wealth dāna, the first is giving the seven treasures, the second is giving the eight delicacies, the third is giving the degree of accomplishment, and the fourth is giving miscellaneous items.
Among the seven treasures: first is gold. The Shuōwén Jiězì (an ancient Chinese dictionary) says: 'Gold has five colors, yellow is the best, it does not rust after being buried for a long time, it does not become lighter after being smelted many times, and it can change shape at will. Gold is the element of the west, produced from the earth, from the left and right of the earth, so the character for gold resembles the shape of gold in the earth,' jīn (今) is also the phonetic component. Second is silver, which is white gold. Third is coral, which is a reddish-red stone fat, shaped like a tree. Fourth is pearl, which is a red pearl. The Buddhabhūmi Sūtra says: 'It is produced by red insects, or the pearl body is red, called red pearl.'
真珠」。五摩尼者，如意神珠。既無琉璃，便開珠二。六車𤦲，梵云牟娑洛揭婆，青白間色。七馬瑙，梵云遏濕摩揭婆，此云杵藏，或言胎藏者，堅實故也。色如馬腦，故從彼名作馬腦字。以是寶類故字從玉；或如石類，字或從石。此七不同，隨方所重，如《上生疏》。
次頌八珍：一金剛。二諸珍，帝青、大青之類。三奴，古者罪人，役官入賤為奴，或為僅字。四婢，女之卑稱。五車，輿輪之總名。夏后氏奚仲所作，古音居，言行所以居人，今車舍也，言行者所居如舍。六乘，駕也，謂可乘者，《周禮》「乘，載也」，謂象馬之徒。七寶飾輦，挽車人在前引之。古卿大夫亦乘，自漢已後天子乘之，故今天子皇后所乘車曰輦。八寶飾輿，余據余居二反，《說文》「車輿也」。又車無輪曰輿，乘也載也。有作「輿」，非也。皆以珍嚴，故言「寶飾」。
次一頌施成度義。《成唯識》云「具七攝受方成度相，若闕便非」。應說頌曰：「安住、與依止， 意樂、及事業， 巧便、向、清凈， 度成由此七。」此中但舉一回向菩提，餘六準而可悉。「愿得佛乘三界第一」即迴向意。次一雜物，「駟」音息利反，古人四馬一乘逐也，可以馳逐；房星四謂之天駟，故人效之。「欄」鉤欄也、門遮也。欄、闌皆得。有作
【現代漢語翻譯】 現代漢語譯本：『真珠』（zhen zhu）：指真正的珍珠。『五摩尼』（wu mo ni）：指如意神珠。如果沒有琉璃，就開珠二。『六車𤦲』（liu che qi）：梵文是牟娑洛揭婆（mu suo luo jie po），指青白相間的顏色。『七馬瑙』（qi ma nao）：梵文是遏濕摩揭婆（a shi mo jie po），這裡稱為杵藏（chu zang），或者說是胎藏（tai zang），因為堅固實在。顏色像馬的腦髓，所以根據它的顏色命名為馬腦。因為是寶物的一種，所以字從玉旁；或者像石頭，所以字也可能從石旁。這七種寶物各不相同，各個地方看重的也不一樣，就像《上生疏》（shang sheng shu）里說的那樣。
接下來讚頌八珍：一、金剛。二、諸珍，像帝青（di qing）、大青（da qing）之類的寶物。三、奴，古代的罪人，被官府沒收為奴隸，地位低下，或者寫作『僅』字。四、婢，對女子的卑賤稱呼。五、車，是車子的總稱。夏后氏的奚仲（xi zhong）所造，古音讀作『居』（ju），意思是出行時居住的地方，現在說的車舍也是這個意思，指出行的人居住的地方像房屋一樣。六、乘，指駕馭，可以乘坐的東西，《周禮》（zhou li）中說：『乘，載也』，指大象、馬之類的牲畜。七、寶飾輦（bao shi nian），拉車的人在前面牽引。古代卿大夫也乘坐，從漢代以後天子乘坐，所以今天天子皇后乘坐的車叫做輦。八、寶飾輿（bao shi yu），『輿』字有餘據（yu ju）和余居（yu ju）兩種讀音，《說文》（shuo wen）中說：『輿，車輿也』。又說沒有輪子的車叫做輿，可以乘坐和載物。有人寫作『輿』，這是不對的。這些都用珍寶裝飾，所以說是『寶飾』。
接下來一頌是關於施捨成就度義。《成唯識論》（cheng wei shi lun）中說：『具備七種攝受才能成就度相，缺少任何一種都不行』。應該說的頌是：『安住、與依止，意樂、及事業，巧便、向、清凈，度成由此七。』這裡只舉了一個迴向菩提，其餘六種可以類推得知。『愿得佛乘三界第一』就是迴向的意願。接下來是雜物，『駟』（si）音同『息利』（xi li）的反切，古代四匹馬一輛車追逐，可以用來馳騁追逐；房星四顆星叫做天駟（tian si），所以人們效仿它。『欄』（lan）指鉤欄，也指門遮。欄和闌都可以。有人寫作
【English Translation】 English version: 'True Pearl' (zhen zhu): Refers to genuine pearls. 'Five Mani' (wu mo ni): Refers to the wish-fulfilling divine pearl. If there is no lapis lazuli, then open the pearl two. 'Six Chariot Qi' (liu che qi): The Sanskrit is Musa-rakta-garbha (mu suo luo jie po), referring to a color between blue and white. 'Seven Agate' (qi ma nao): The Sanskrit is Asma-garbha (a shi mo jie po), here called Chuzang (chu zang), or embryonic store (tai zang), because it is solid and real. The color is like the marrow of a horse's brain, so it is named Agate according to its color. Because it is a kind of treasure, the character is from the jade radical; or like a stone, so the character may also be from the stone radical. These seven treasures are different, and each place values them differently, just like what is said in the 'Upper Life Commentary' (shang sheng shu).
Next, praise the Eight Treasures: 1. Vajra. 2. Various treasures, such as lapis lazuli (di qing), dark blue (da qing), and other similar treasures. 3. Slave, ancient criminals, confiscated by the government as slaves, with low status, or written as the character 'Jin' (僅). 4. Maid, a humble term for women. 5. Chariot, the general name for vehicles. Made by Xi Zhong (xi zhong) of the Xiahou clan, the ancient pronunciation is 'Ju' (居), meaning the place to live when traveling. The current car shed also means this, referring to the place where travelers live like a house. 6. Ride, refers to driving, something that can be ridden. The 'Zhou Li' (zhou li) says: 'Ride, to carry', referring to animals such as elephants and horses. 7. Jeweled Carriage (bao shi nian), with people pulling the cart in front. Ancient officials also rode in it, and after the Han Dynasty, the emperor rode in it, so today the emperor and empress's carriage is called Nian. 8. Jeweled Yu (bao shi yu), the character 'Yu' (輿) has two pronunciations: Yu Ju (yu ju) and Yu Ju (yu ju). The 'Shuowen' (shuo wen) says: 'Yu, a carriage'. It also says that a car without wheels is called Yu, which can be ridden and carried. Some people write '輿', which is incorrect. These are all decorated with treasures, so they are called 'Jeweled'.
The next verse is about the meaning of giving and achieving perfection. The 'Cheng Weishi Lun' (cheng wei shi lun) says: 'Having seven kinds of acceptance can achieve the appearance of perfection, and lacking any one of them will not work.' The verse that should be said is: 'Abiding, and reliance, intention, and action, skillful means, direction, purity, perfection is achieved by these seven.' Here, only the dedication to Bodhi is mentioned, and the other six can be inferred. 'May I attain the Buddha vehicle, the first in the three realms' is the intention of dedication. Next are miscellaneous items, 'Si' (駟) is pronounced as the fanqie of 'Xi Li' (xi li), in ancient times, four horses pulled a chariot to chase, which could be used for galloping and chasing; the four stars of Fangxing are called Tian Si (tian si), so people imitate it. 'Lan' (欄) refers to a railing, also refers to a door cover. Lan and Lan are both acceptable. Some people write
蘭香草也，非此義。「楯」音食尹時名二反，闌檻也。縱曰檻，橫曰楯。「華」音戶華反。依此俗釋，黃帝與蚩尤戰于涿鹿之野，常有五色雲氣金枝玉葉止於帝上，有花蘤之形，因而作華蓋，華美之蓋也。據實理釋，西域暑熱，人多持蓋以花飾之，名為花蓋，華是花音也。「軒」音虛言反，安車也。曲辀轓車耳。以物增嚴名為飾也。有作「幰」飾虛偃反，布張車上御熱名幰。車四馬駕，傍飾欄楯、上施華蓋，張幰嚴飾，以為佈施。
上四外財，次一內外。身等為內、妻子為外。次一唯內，施而心欣。施有五相，至心及信心、隨時、自手施、如法行、舍物，是名施五種，即七攝受中第四事業。不應施亦五相，不凈、亂眾生、惱害眾生物及壞凈心者，皆不應施與。即五相中如法施也。施有五利：親近、恒樂見、宗敬、好名聞、復作后時因，是名施善利。此上皆如《發菩提心經》說。於此施中應起四智：一若有財心不樂施，起覺悟智；二財鮮闕心不樂施，起忍苦智；三財悅意心不樂施，起知倒智；四欣世果而行施者，起不堅智。施以無貪及彼所起三業為性，如〈菩薩地〉說。
經「文殊師利(至)而被法服」。
贊曰：此二頌戒。戒有三種：一律儀戒，即七眾所受；二攝善法戒，所修三乘一切善法；三饒
【現代漢語翻譯】 現代漢語譯本：蘭香草不是這個意思。「楯(shǔn)」讀作shí yǐn shí míng èr fǎn，是欄桿的意思。豎著的叫檻，橫著的叫楯。「華(huá)」讀作hù huá fǎn。按照世俗的解釋，黃帝與蚩尤在涿鹿之野作戰時，常有五色雲氣和金枝玉葉停留在黃帝上方，呈現花朵的形狀，因此製作了華蓋，是華美的傘蓋。根據實際情況解釋，西域炎熱，人們多持傘蓋並用花朵裝飾，稱為花蓋，「華」是花朵的讀音。「軒(xuān)」讀作xū yán fǎn，是安車。是彎曲車轅的車子。用物品增加莊嚴稱為裝飾。有的寫作「幰(xiǎn)」，讀作xū yǎn fǎn，用布張在車上遮擋暑熱叫做幰。用四匹馬拉車，旁邊裝飾欄楯，上面設定華蓋，張設幰來莊嚴裝飾，用來佈施。 以上四種是外財佈施，接下來一種是內外財佈施。身體等同於內財，妻子等同於外財。接下來一種是唯內財佈施，佈施時內心歡欣。佈施有五種表現：至誠心和信心、隨時佈施、親自佈施、如法行事、捨棄財物，這稱為佈施的五種表現，也就是七種攝受中的第四種事業。不應該佈施也有五種情況：不乾淨的物品、擾亂眾生的物品、惱害眾生的物品以及破壞清凈心的情況，這些都不應該佈施。也就是五種表現中如法的佈施。佈施有五種利益：親近（善知識）、經常樂意見到（善知識）、被（善知識）尊敬、有好名聲、將來再次造作善因，這稱為佈施的善利。以上都如《發菩提心經》所說。在這種佈施中應該生起四種智慧：一、如果擁有財富卻內心不樂於佈施，生起覺悟智；二、財富稀少缺乏卻內心不樂於佈施，生起忍苦智；三、財富令人愉悅卻內心不樂於佈施，生起知倒智；四、欣求世間果報而行佈施的人，生起不堅智。佈施以無貪以及由此生起的三業為體性，如《菩薩地》所說。 經文：『文殊師利(Wénshūshīlì)（Manjusri，智慧的象徵）……而被法服』。 贊曰：這兩頌是關於戒律的。戒律有三種：一是律儀戒，即七眾所受持的戒律；二是攝善法戒，所修的三乘一切善法；三是饒益有情戒。
【English Translation】 English version: 'Lan xiang' grass is not the meaning here. '楯(shǔn)' (shield/railing) is pronounced shí yǐn shí míng èr fǎn, meaning railing. Vertical ones are called 檻(kǎn) (rail), horizontal ones are called 楯(shǔn) (shield/railing). '華(huá)' (flower/splendor) is pronounced hù huá fǎn. According to the common explanation, when the Yellow Emperor fought Chiyou in the wilderness of Zhuolu, five-colored clouds and golden branches and jade leaves often rested above the Emperor, appearing in the shape of flowers, hence the creation of the 'hua gai' (華蓋) (splendid canopy), a beautiful canopy. According to the actual explanation, the Western Regions are hot, and people often hold canopies decorated with flowers, called 'hua gai' (花蓋) (flower canopy), 'hua' (華) is the sound of flower (花). '軒(xuān)' (carriage) is pronounced xū yán fǎn, meaning a comfortable carriage. It is a carriage with a curved shaft. Adding solemnity with objects is called decoration. Some write it as '幰(xiǎn)' (curtain), pronounced xū yǎn fǎn, using cloth stretched over the carriage to shield from the heat is called 'xiǎn' (curtain). Using four horses to pull the carriage, decorating the sides with railings, setting up a splendid canopy above, and stretching curtains for solemn decoration, is used for almsgiving. The above four are external wealth almsgiving, the next one is internal and external wealth almsgiving. The body, etc., is equivalent to internal wealth, wife and children, etc., are equivalent to external wealth. The next one is solely internal wealth almsgiving, with joy in the heart when giving. There are five aspects of almsgiving: utmost sincerity and faith, giving at the right time, giving with one's own hands, acting in accordance with the Dharma, and relinquishing possessions, these are called the five aspects of almsgiving, which is the fourth activity in the seven means of gathering. There are also five situations in which one should not give: unclean items, items that disturb sentient beings, items that harm sentient beings, and situations that destroy pure minds, these should not be given. That is, giving in accordance with the Dharma among the five aspects. There are five benefits of almsgiving: closeness (to good teachers), constant joy in seeing (good teachers), being respected (by good teachers), having a good reputation, and creating good causes for future times, these are called the good benefits of almsgiving. The above are all as described in the 'Bodhisattva Mind Generation Sutra'. In this almsgiving, one should generate four wisdoms: first, if one has wealth but is not happy to give, generate the wisdom of awakening; second, if wealth is scarce and lacking but one is not happy to give, generate the wisdom of enduring suffering; third, if wealth is pleasing but one is not happy to give, generate the wisdom of knowing inversion; fourth, for those who seek worldly rewards and give, generate the wisdom of impermanence. Almsgiving is characterized by non-greed and the three karmas arising from it, as described in the 'Bodhisattva Grounds'. Sutra: 'Manjusri (Wénshūshīlì) (symbol of wisdom)... and wearing the Dharma robes'. Praise: These two verses are about precepts. There are three types of precepts: first, the precepts of discipline, which are received by the seven assemblies; second, the precepts of gathering good dharmas, all the good dharmas of the three vehicles that are cultivated; and third, the precepts of benefiting sentient beings.
益有情戒，即利有情三業萬行。《勝鬘經》云：「波羅提木叉毗尼出家受具足為大乘故說」。〈菩薩地〉言：「律儀戒者舍輪王位如棄草葉，出家受具足等，皆名律儀戒」，故此所說即律儀戒。律儀戒為本方有後二，若破律儀三戒俱舍，故四波羅夷皆律儀戒。此明初出家方能受具足等，故說最初律儀戒也。有本言「披法服」，「披」音敷羈反，方言披散也，今亦梙著之義；今正應言「而被法服」，「被」音皮義反，服用被帶之義。出家寬曠猶如虛空，在家迫迮猶如牢獄，故說出家持戒有五利：一十方佛護念，二捨命時歡喜，三持戒者為親友，四功德圓滿，五生生常得戒成其性。《智度論》說「戒為德瓶」，即此第四。頌曰：「護念終歡喜， 戒友功德圓， 生常戒成性， 是名戒五種。」
經「或見菩薩(至)樂誦經典」。
贊曰：此一頌忍。讀誦經典、思惟法義、諦察法忍，舉難偏說，攝餘二忍謂耐怨害忍、安受苦忍。
經「又見薩薩(至)思惟佛道」。
贊曰：此一頌勤。此通被甲攝善二種，略無利樂有情精進。精進有五：謂被甲、加行、無下、無退、無足，即經所說有勢、有勤、有勇、堅猛、不捨善軛。最初發起猛利樂欲名被甲，次起堅固勇悍方便名加行，次為證得不自輕蔑亦無怯懼
【現代漢語翻譯】 現代漢語譯本 益有情戒，即利益有情眾生的身、口、意三業所行的萬種善行。《勝鬘經》說：『波羅提木叉（Pratimoksha，別解脫戒）毗尼（Vinaya，律）出家受具足戒是爲了大乘佛法而說的。』《菩薩地》中說：『律儀戒，就像捨棄輪王之位如同丟棄草葉，出家受具足戒等等，都叫做律儀戒。』因此這裡所說的就是律儀戒。律儀戒是根本，有了它才有後面的兩種戒，如果破了律儀戒，三種戒都失去了，所以四波羅夷（Sipparisa，四重罪）都屬於律儀戒。這說明最初出家才能受具足戒等等，所以說最初的律儀戒。有的版本說『披法服』，『披』讀作敷羈反，是方言中披散的意思，現在也有穿著的意思；現在應該說『而被法服』，『被』讀作皮義反，是服用穿戴的意思。出家寬廣猶如虛空，在家狹窄猶如牢獄，所以說出家持戒有五種利益：一是十方諸佛護念，二是捨棄生命時歡喜，三是持戒的人是親友，四是功德圓滿，五是生生世世都能得到戒律成為本性。《智度論》說『戒為德瓶』，就是指這第四種利益。總結說：『護念終歡喜，戒友功德圓，生常戒成性，是名戒五種。』
經文：『或者見到菩薩（乃至）樂於誦讀經典。』
讚頌說：這一頌是忍辱。讀誦經典、思惟法義、仔細觀察法忍，這裡只舉出困難的方面來說，涵蓋了其餘兩種忍辱，即耐怨害忍和安受苦忍。
經文：『又見到薩薩（乃至）思惟佛道。』
讚頌說：這一頌是精進。這裡貫通了披甲精進和攝善精進兩種，省略了利樂有情眾生的精進。精進有五種：即披甲、加行、無下、無退、無足，也就是經文所說的有勢、有勤、有勇、堅猛、不捨善軛。最初發起猛烈的樂於修行的意願叫做披甲，其次產生堅固勇猛的方便方法叫做加行，其次爲了證得而不輕視自己，也沒有怯懦恐懼。
【English Translation】 English version 'Benefiting sentient beings' precepts' refers to the myriad virtuous deeds performed by sentient beings through their body, speech, and mind. The Śrīmālādevī Siṃhanāda Sūtra states: 'The Prātimokṣa (individual liberation vow) Vinaya (discipline) of ordination and full ordination is taught for the sake of the Mahayana.' The Bodhisattvabhūmi says: 'The precepts of discipline are like abandoning the position of a Chakravartin king as if discarding blades of grass; ordination and full ordination are all called precepts of discipline.' Therefore, what is spoken of here is the precepts of discipline. The precepts of discipline are fundamental, and only with them can the latter two precepts exist. If the precepts of discipline are broken, all three precepts are lost. Therefore, the four Pārājikas (four root downfalls) all belong to the precepts of discipline. This explains that only after initially ordaining can one receive full ordination, etc., so it speaks of the initial precepts of discipline. Some versions say 'wearing the Dharma robes,' where 'wearing' is pronounced fū jī fǎn, which is a dialectal term for scattering, but now also has the meaning of putting on; now it should be said 'and being clothed in Dharma robes,' where 'being clothed' is pronounced pí yì fǎn, which means to wear and adorn. Ordination is vast like space, while being a householder is narrow like a prison, so it is said that holding precepts in ordination has five benefits: first, being protected and remembered by the Buddhas of the ten directions; second, rejoicing at the time of giving up life; third, those who hold precepts are friends; fourth, merit is perfected; fifth, one always obtains precepts as one's nature in life after life. The Mahāprajñāpāramitopadeśa says 'precepts are a vase of virtue,' which refers to this fourth benefit. A summary says: 'Protection and remembrance, final joy, precept friends, perfected merit, always obtaining precepts as one's nature in life, these are called the five kinds of precepts.'
Sutra: 'Or seeing Bodhisattvas (even) delighting in reciting scriptures.'
Commentary: This verse is about patience. Reciting scriptures, contemplating the meaning of the Dharma, and carefully observing Dharma-patience, only the difficult aspects are mentioned here, encompassing the remaining two types of patience, namely patience in enduring resentment and harm, and patience in accepting suffering.
Sutra: 'Also seeing Sassa (even) contemplating the Buddha-path.'
Commentary: This verse is about diligence. This connects both armor-like diligence and gathering-good diligence, omitting the diligence of benefiting and bringing joy to sentient beings. There are five types of diligence: namely, armor-like, applying effort, without inferiority, without retreat, and without satisfaction, which are the sutra's 'having power, having diligence, having courage, firm and fierce, not abandoning the yoke of goodness.' Initially arousing fierce and joyful desire is called armor-like, next generating firm and courageous skillful means is called applying effort, next, in order to attain, not belittling oneself and without fear or trepidation.
名無下，次能忍受寒熱等苦於劣等善不生喜足名無退，次能證入諸諦現觀等欣求後後勝品功德名無足。二乘究竟道欣大菩提故，諸佛究竟道樂利樂他故，初一名被甲，后四名攝善，此中合名「勇猛精進」。
經「又見離欲(至)贊諸法王」。
贊曰：此二頌定。離憒鬧故常處空閑。由安住靜慮故深修禪定，引發靜慮故得五神通。由辦事靜慮故贊諸法王，此三必由離欲方得。
經「復見菩薩(至)聞悉受持」。
贊曰：下三頌頌慧。此一加行智，妙達實相故智深，音樂不壞故志固。又思慮遠故智深，不休息故志固。加功能問，聞並能持。
經「又見佛子(至)而擊法鼓」。
贊曰：此二頌頌二智。定慧具足，根本后得二智滿故。后得智中以喻講法，講法有四意：一欣樂說法，二化諸菩薩不化二乘，三破十魔眾，四而擊法鼓。擊法鼓者開權顯實，至下當知。魔羅云破壞號也，略云魔。名波卑夜，云惡者，波旬訛也。《雜藏》中佛說魔軍有十，今為頌言：「欲、憂愁、飢渴， 愛、睡眠、怖畏， 疑、毒、及名利， 自高輕慢彼， 汝等軍如是。 一切無能破， 我智箭定刀， 摧壞瓶投水。」或正智擊真如、后智擊俗理，說法發響令眾得聞，此六度中皆具二利。然以佈施唯明利他，
【現代漢語翻譯】 現代漢語譯本：『名無下』（Nāmānatā，不低劣），是指能夠忍受寒冷、炎熱等痛苦，對於不如法的善不生歡喜和滿足。『名無退』（Nirāvartanīyatā，不退轉），是指能夠證入諸諦的現觀等，欣求越來越殊勝的功德。『名無足』（Atriptatā，不滿足），是指二乘的究竟道欣求大菩提的緣故，諸佛的究竟道樂於利益和安樂他人的緣故。最初一個名為『被甲』（Samnāha，準備），後面四個名為『攝善』（Kuśalasamgraha，攝集善法），這裡合起來稱為『勇猛精進』（Vīryārambha，發起精進）。
經文：『又見離欲(至)贊諸法王』。
贊曰：這兩句偈頌是關於禪定的。因為遠離喧鬧所以常處空閑。由於安住于靜慮的緣故，所以能夠深入地修習禪定，因為引發靜慮的緣故，所以能夠得到五神通。因為能夠成辦事情的靜慮的緣故，所以能夠讚歎諸法王，這三者必定要通過遠離慾望才能夠得到。
經文：『復見菩薩(至)聞悉受持』。
贊曰：下面的三句偈頌是關於智慧的。這一個是加行智，因為能夠巧妙地通達實相的緣故所以智慧深邃，音樂不會損壞的緣故所以意志堅定。又因為思慮深遠的緣故所以智慧深邃，因為不休息的緣故所以意志堅定。加上功能夠提問，聽聞並且能夠受持。
經文：『又見佛子(至)而擊法鼓』。
贊曰：這兩句偈頌是關於二智的。禪定和智慧都具足，根本智和后得智兩種智慧都圓滿的緣故。在後得智中用比喻來講法，講法有四種用意：一是欣樂說法，二是化度諸菩薩而不化度二乘，三是破除十種魔眾，四是擊打法鼓。擊打法鼓就是開權顯實，到下面應當知道。魔羅（Māra）的意思是破壞，是破壞的稱號，簡稱為魔。名字叫波卑夜（Pāpīyas），意思是惡者，是波旬（Pāpman）的訛音。《雜藏》中佛說魔軍有十種，現在用偈頌來說：『欲、憂愁、飢渴，愛、睡眠、怖畏，疑、毒、及名利，自高輕慢彼，汝等軍如是。一切無能破，我智箭定刀，摧壞瓶投水。』或者用正智擊打真如，用后智擊打俗理，說法發出響聲讓大眾聽聞，這六度中都具備二利。然而用佈施只是說明利他。
【English Translation】 English version: 'Nāmānatā' (not inferior) refers to being able to endure suffering such as cold and heat, and not being pleased or satisfied with inferior virtues. 'Nirāvartanīyatā' (non-retrogression) refers to being able to realize the direct perception of the truths and aspiring to increasingly superior merits. 'Atriptatā' (non-contentment) refers to the ultimate path of the Two Vehicles aspiring to great Bodhi, and the ultimate path of the Buddhas delighting in benefiting and bringing happiness to others. The first is called 'Samnāha' (preparation), and the latter four are called 'Kuśalasamgraha' (collection of virtues), which together are called 'Vīryārambha' (initiating diligence).
Sutra: 'Again, seeing detachment (to) praising the kings of Dharma'.
Commentary: These two verses are about meditation. Because of being away from noise, they often dwell in solitude. Because of abiding in quiet contemplation, they can deeply cultivate meditation, and because of inducing quiet contemplation, they can attain the five supernormal powers. Because of the quiet contemplation that can accomplish things, they can praise the kings of Dharma, and these three must be obtained through detachment from desires.
Sutra: 'Again, seeing Bodhisattvas (to) hearing and upholding all'.
Commentary: The following three verses are about wisdom. This is the wisdom of application, because it can skillfully understand the true nature of reality, so the wisdom is profound, and because the music is not destroyed, the will is firm. Also, because the thoughts are far-reaching, the wisdom is profound, and because it does not rest, the will is firm. In addition, the function is to be able to ask questions, hear, and be able to uphold.
Sutra: 'Again, seeing the Buddha's sons (to) striking the Dharma drum'.
Commentary: These two verses are about the two wisdoms. Both meditation and wisdom are complete, because both fundamental wisdom and subsequent wisdom are fulfilled. In the subsequent wisdom, the Dharma is taught through metaphors, and there are four intentions for teaching the Dharma: first, to delight in teaching the Dharma; second, to transform Bodhisattvas but not the Two Vehicles; third, to destroy the ten kinds of demons; and fourth, to strike the Dharma drum. Striking the Dharma drum is to reveal the real from the provisional, which should be known below. Māra means destruction, and is a title of destruction, abbreviated as demon. The name is Pāpīyas, which means evil, and is a corruption of Pāpman. In the Miscellaneous Collection, the Buddha said that there are ten kinds of demon armies, which are now expressed in verses: 'Desire, sorrow, hunger and thirst, love, sleep, fear, doubt, poison, and fame and gain, self-exaltation and contempt for others, your armies are like this. All are unable to break, my arrow of wisdom, fixed knife, destroys the bottle and throws water.' Or use correct wisdom to strike Suchness, and use subsequent wisdom to strike conventional truth, and the Dharma is spoken to make a sound so that the masses can hear it, and all six perfections have two benefits. However, giving only clarifies benefiting others.
后慧通彰二利，中四但說自利略無利他之說，實非無也。
經「又見菩薩(至)不以為喜」。
贊曰：下二頌八風不動，三悲接物。二頌如次，此八風不動。「宴」音焉見反，安也息也。有作「晏」字，焉澗反，亦默也。八風者：一利、二衰、三毀、四譽、五稱、六譏、七苦、八樂。今此但舉於四生喜，得財、位、名、利。面贊為譽，背贊名稱，適悅名樂。於此四中菩薩不以為喜，恭敬之言義貫通故。翻此四種衰、毀、譏、苦亦不生憂，身心寂然語言宴默離八風故，此如《瑜伽》第二帙解。
經「又見菩薩(至)令入佛道」。
贊曰：此三悲接物。悲謂拔苦，有情緣悲緣有情起，行有多種生亦無窮，偏舉一行濟重苦生，故言放光濟地獄苦，餘二悲行：法緣、無緣，準此亦成，下當具顯。
經「又見佛子(至)勤求佛道」。
贊曰：下十三頌半頌地前凡夫信解行道，六度亂修即為六也。一頌勤、一頌戒、一頌半忍、二頌定、五頌施、三頌慧。此勤也。飲食知量、減劣睡眠，初夜后夜覺悟瑜伽，《遺教》亦言：「初夜后夜亦勿有廢，中夜誦經以自訊息，無以睡眠因緣，令一生空過無所得也。」「嘗」試也，謂暫為之；今不暫為故言未嘗。經行林中，西域地濕疊磚為道，于中往來消食
【現代漢語翻譯】 現代漢語譯本： 后慧通彰顯自利利他兩種利益，中間的四句只是說自利，略微沒有提到利他，實際上並非沒有利他之意。
經文：『又見菩薩（乃至）不以為喜』。
贊曰：下面的兩頌講的是八風不動，三頌講的是以三悲接引眾生。這兩頌依次解釋，講的是八風不動。『宴』讀作yān，是安寧、休息的意思。也有寫作『晏』字的，讀作yān，是沉默的意思。八風指的是：一利、二衰、三毀、四譽、五稱、六譏、七苦、八樂。現在這裡只舉了四種令人歡喜的情況，即得到財物、地位、名聲、利益。當面讚揚是譽，背後讚揚是名稱，心情愉悅是樂。對於這四種情況，菩薩不以為喜，這是恭敬的說法，意義是貫通的。反過來，對於這四種情況的衰敗、譭謗、譏諷、痛苦，菩薩也不會產生憂愁，身心寂靜，言語沉默，遠離八風的干擾，這就像《瑜伽師地論》第二卷所解釋的那樣。
經文：『又見菩薩（乃至）令入佛道』。
贊曰：這三頌講的是以三悲接引眾生。悲指的是拔除痛苦，有情緣悲是緣于有情眾生而生起的悲心，行為有多種，眾生的生命也無窮無盡，這裡偏舉一種行為來救濟深重苦難的眾生，所以說放出光明救濟地獄的痛苦。其餘兩種悲行：法緣悲、無緣悲，可以依此類推，下面將會詳細闡述。
經文：『又見佛子（乃至）勤求佛道』。
贊曰：下面的十三頌半講的是地前凡夫的信解行道，六度（佈施、持戒、忍辱、精進、禪定、智慧）雜亂地修習，也就是六種不同的修習方式。一頌講精進、一頌講持戒、一頌半講忍辱、二頌講禪定、五頌講佈施、三頌講智慧。這裡講的是精進。飲食知量、減少睡眠，初夜后夜保持覺悟，修習瑜伽。《遺教經》也說：『初夜后夜也不要有荒廢，中夜誦經來調養身心，不要因為睡眠的緣故，讓一生空過而一無所得。』『嘗』是嘗試的意思，指的是暫時做一下；現在不是暫時做一下，所以說『未嘗』。在林中經行，西域（印度）的土地潮濕，用磚頭疊起來作為道路，在其中來回走動，可以幫助消化食物。
【English Translation】 English version: Later wisdom manifests both self-benefit and benefiting others, while the middle four lines only speak of self-benefit, with little mention of benefiting others, but in reality, it is not without the intention of benefiting others.
Sutra: 'Again, he sees Bodhisattvas (up to) not taking it as joy'.
Commentary: The following two verses speak of being unmoved by the eight winds, and the three verses speak of receiving beings with the three kinds of compassion. These two verses are explained in order, speaking of being unmoved by the eight winds. 'Yan' (宴) is pronounced yān, meaning peace and rest. Some write it as '晏', also pronounced yān, meaning silence. The eight winds refer to: one, gain; two, loss; three, defamation; four, praise; five, commendation; six, ridicule; seven, suffering; eight, joy. Now, only four kinds of joyful situations are mentioned here, namely, obtaining wealth, status, fame, and profit. Praising to one's face is praise, praising behind one's back is commendation, and feeling happy is joy. Regarding these four situations, Bodhisattvas do not take them as joy, which is a respectful way of speaking, and the meaning is consistent. Conversely, regarding the decline, defamation, ridicule, and suffering of these four situations, Bodhisattvas will also not generate sorrow, their body and mind are tranquil, their speech is silent, and they are far from the disturbance of the eight winds, as explained in the second fascicle of the Yogacarabhumi-sastra.
Sutra: 'Again, he sees Bodhisattvas (up to) causing them to enter the Buddha-way'.
Commentary: These three verses speak of receiving beings with the three kinds of compassion. Compassion refers to removing suffering, sentient-being-related compassion arises from compassion for sentient beings, actions are of many kinds, and the lives of sentient beings are endless. Here, one action is specifically mentioned to relieve sentient beings from deep suffering, so it is said that emitting light relieves the suffering of hell. The other two kinds of compassionate actions: Dharma-related compassion and non-related compassion, can be inferred by analogy, and will be explained in detail below.
Sutra: 'Again, he sees Buddha-sons (up to) diligently seeking the Buddha-way'.
Commentary: The following thirteen and a half verses speak of the faith, understanding, and practice of ordinary people before the ground, and the six perfections (dana (generosity or giving), shila (ethics or morality), kshanti (patience or tolerance), virya (energy or diligence), dhyana (meditation or concentration), and prajna (wisdom or insight)) are practiced in a mixed manner, which are six different ways of practice. One verse speaks of diligence, one verse speaks of precepts, one and a half verses speak of patience, two verses speak of concentration, five verses speak of giving, and three verses speak of wisdom. Here, it speaks of diligence. Knowing the proper amount of food and drink, reducing sleep, maintaining awareness in the early and late nights, and practicing yoga. The Last Teaching Sutra also says: 'Do not neglect the early and late nights, recite sutras in the middle of the night to nourish your mind and body, and do not let your life pass in vain and without gain because of sleep.' 'Chang' (嘗) means to try, referring to doing it temporarily; now it is not doing it temporarily, so it is said 'never'. Walking in the forest, the land in Western Regions (India) is humid, and bricks are stacked to form roads, walking back and forth in them can help digestion.
誦經，如經布綃之來去，故言經行。此乃策勵修四正斷：于已生惡不善法修律儀斷，于未生惡不善法修斷斷，于已生善法修防護斷，于未生善法修修習斷，以求佛道。故《華嚴》云：「佛子善諦聽， 我說如實義， 或有速出要， 或有難解脫， 若欲求除滅， 無量諸過惡， 應當一切時， 勇猛大精進， 譬如微小火， 爝濕即能滅， 于佛法教中， 懈怠者亦爾。 譬如人鉆火 未出、數休息， 火勢隨止滅， 懈怠者亦爾。 譬如凈火珠， 離緣而求火， 畢竟不可得， 懈怠者亦爾。 譬如明凈日， 閉目求見色， 于佛教法中， 懈怠者亦爾。」由初發心精進為最，信為欲依，欲為精進依故。此但以精進為首，十信心中信后精進故。
經「又見具戒(至)以求佛道」。
贊曰：此一頌戒。三業威儀常無缺減，勿輕小罪以為無殃，水渧雖微漸盈大器，深見怖畏及慚愧故。「凈如寶珠」者，一內外無瑕，二戒德圓備，三威光晃曜，四眾所愛樂。由此鵝珠被縛草系，捨身雁墮知事之前，龍生伊蘭之樹，瓶隨所欲，律儀為本故也。
經「又見佛子(至)以求佛道」。
贊曰：此一頌半耐怨害忍。少得謂多得，名增上慢。恃族姓、色力、聰睿、財富、道德、名譽，得高勝他遂行打罵。菩薩
【現代漢語翻譯】 現代漢語譯本 誦經，就像經書布帛的來回穿梭，所以稱為『經行』。這實際上是策勵修行四正斷（Samyakprahāṇa）：對於已經產生的惡和不善法，修習律儀斷；對於尚未產生的惡和不善法，修習斷除；對於已經產生的善法，修習防護；對於尚未產生的善法，修習修習，以此來追求佛道（Buddha-mārga）。所以《華嚴經》（Avataṃsaka Sūtra）說：『佛子善諦聽，我說如實義，或有速出要，或有難解脫，若欲求除滅，無量諸過惡，應當一切時，勇猛大精進，譬如微小火，爝濕即能滅，于佛法教中，懈怠者亦爾。譬如人鉆火，未出、數休息，火勢隨止滅，懈怠者亦爾。譬如凈火珠，離緣而求火，畢竟不可得，懈怠者亦爾。譬如明凈日，閉目求見色，于佛教法中，懈怠者亦爾。』由於最初發心精進最為重要，信是慾望的依靠，慾望是精進的依靠。這裡只是以精進為首，因為在十信心中，信之後是精進。
經文：『又見具戒（至）以求佛道』。
贊曰：這一頌讚戒律。身口意三業的威儀常常沒有缺失減少，不要輕視小的罪過，認為沒有災殃，水滴雖然微小，逐漸也能充滿大的器皿，因為深深地見到怖畏和慚愧。『凈如寶珠』，一是內外沒有瑕疵，二是戒德圓滿具備，三是威光晃耀，四是大眾所喜愛。因此，鵝珠被縛草繩，捨身雁墮在知事之前，龍生在伊蘭樹上，瓶子隨心所欲，都是因為以律儀為根本。
經文：『又見佛子（至）以求佛道』。
贊曰：這一頌半贊耐怨害忍。少許得到就認為得到很多，這叫做增上慢（adhimāna）。依仗族姓、容貌、力量、聰慧、財富、道德、名譽，認為自己比別人高勝，於是就進行打罵。菩薩（Bodhisattva）...
【English Translation】 English version Reciting scriptures is like the coming and going of silk cloth, hence the term 'scripture walking' (經行, Jīngxíng). This is actually encouraging the cultivation of the Four Right Exertions (Samyakprahāṇa): for evil and unwholesome dharmas that have already arisen, cultivate the discipline of abandoning; for evil and unwholesome dharmas that have not yet arisen, cultivate the abandonment of preventing; for wholesome dharmas that have already arisen, cultivate the protection of maintaining; for wholesome dharmas that have not yet arisen, cultivate the cultivation of developing, in order to seek the path to Buddhahood (Buddha-mārga). Therefore, the Avataṃsaka Sūtra (華嚴經, Huáyán Jīng) says: 'Good children of the Buddha, listen carefully, I speak the true meaning, some quickly find the essential, some are difficult to liberate, if you wish to eliminate countless faults and evils, you should at all times be courageous and greatly diligent, like a small fire, that can be extinguished by damp tinder, so too are the lazy in the Buddha's teachings. Like a person drilling for fire, stopping often before it appears, the fire's power ceases and dies, so too are the lazy. Like a pure fire pearl, seeking fire apart from conditions, it is ultimately unattainable, so too are the lazy. Like the bright and clear sun, seeking to see colors with closed eyes, so too are the lazy in the Buddha's teachings.' Because the initial aspiration for diligence is most important, faith is the basis of desire, and desire is the basis of diligence. This only takes diligence as the head, because in the ten faiths, diligence follows faith.
Sutra: 'Again, seeing those who uphold the precepts (to) seek the path to Buddhahood'.
Praise: This verse praises the precepts. The deportment of body, speech, and mind is always without deficiency or reduction, do not belittle small sins thinking there will be no calamity, although water droplets are small, they can gradually fill a large vessel, because of deeply seeing fear and shame. 'Pure like a jewel', firstly, there are no flaws inside and out, secondly, the virtue of precepts is complete and fully equipped, thirdly, the majestic light shines brightly, fourthly, it is loved by all. Therefore, the goose pearl is bound by grass rope, the swan sacrifices its body and falls before the one in charge, the dragon is born in the Erandaka tree, the bottle follows one's desires, all because the precepts are the foundation.
Sutra: 'Again, seeing the Buddha's children (to) seek the path to Buddhahood'.
Praise: This one and a half verses praise patience with resentment and harm. Considering a little gain as a great gain is called adhimāna (增上慢, zēngshàngmàn, conceit). Relying on lineage, appearance, strength, intelligence, wealth, morality, and reputation, considering oneself superior to others, and then engaging in beating and scolding. The Bodhisattva (菩薩, Púsà)...
以五種觀皆悉能忍：一親屬想，二唯法想，三有苦想，四無常想，五攝受想。頌曰：「應觀彼害者， 親屬、唯有法， 有苦、及無常， 攝受、故應忍。」上來略標，並廣如《幽贊》，恐繁不述。「捶」音之累反，擊也。「打」音頂。
經「又見菩薩(至)以求佛道」。
贊曰：此二頌定。所離有四：一戲謂分別戲論，二笑謂談謔，三離自愚癡，四離惡眷屬，離親屬尋故。不離有二：一翻第四親近善緣，二一心除亂翻前三種。故《遺教經》云：「汝等比丘，當離憒鬧獨處閑居，思滅苦本。若樂眾者即受眾惱」，廣說如經。
經「或見菩薩(至)求無上道」。
贊曰：此五頌施。分三：初三頌四事施，次一頌上妙施，后一頌意樂施。「四事」者，飲食、湯藥、衣服、臥具。「肴」者，非谷而食之曰肴。「肴」𦵔也，應作「肴」字。食也啖也。菜之類是。亦云豆實。「膳」具食也。今時美物亦曰珍膳，俗解肴膳肉也。今則不然，菩薩設以供養佛故應為「膳」字，有作「肴膳」非也。「旃檀」者，赤謂牛頭栴檀，黑謂紫檀之類，白謂白檀之屬。上妙施中，父、母，病法師，最後身菩薩；設非證聖者，施果亦無量。又云若有戒足雖羸劣，而能辨說利多人，如佛大師應供養，愛彼善說故相似故，以清
【現代漢語翻譯】 現代漢語譯本：以五種觀想皆能忍受：一、親屬想（將加害者視為親屬），二、唯法想（只關注佛法，不計較個人恩怨），三、有苦想（觀想眾生皆有苦難），四、無常想（觀想一切皆是無常變化的），五、攝受想（以慈悲心攝受一切眾生）。偈頌說：『應當觀想那加害者，是親屬、唯有法，有苦、及無常，攝受、所以應當忍受。』以上是簡略的標示，詳細內容見《幽贊》，因內容繁多不再贅述。「捶」字讀音為之累反，是擊打的意思。「打」字讀音為頂。
經文：『又見菩薩（乃至）以求佛道。』
贊曰：這兩首偈頌是總結。所要遠離的有四種：一、戲，指分別戲論；二、笑，指談笑戲謔；三、遠離自身的愚癡；四、遠離惡劣的眷屬，因為親近惡劣眷屬會尋釁滋事。不遠離的有兩種：一、反過來親近善緣；二、一心排除雜亂，從而翻轉前面的三種過失。所以《遺教經》說：『你們這些比丘，應當遠離喧鬧，獨自居住在清凈的地方，思考滅除痛苦的根本。如果喜歡聚集在一起，就會遭受眾多的煩惱』，詳細的說明如同經文所說。
經文：『或見菩薩（乃至）求無上道。』
贊曰：這五首偈頌是關於佈施的。分為三個部分：最初三首偈頌是關於四事供養的佈施，接下來一首偈頌是關於上妙的佈施，最後一首偈頌是關於意樂的佈施。「四事」指的是飲食、湯藥、衣服、臥具。「肴」指的是非穀物而食用的食物，叫做肴。「肴」同「餚」，應該寫作「餚」字。是食物，吃的意思。是蔬菜之類的。也可以說是豆類的果實。「膳」是預備好的食物。現在美好的食物也叫做珍膳，世俗的解釋肴膳是肉食。現在則不是這樣，菩薩設定這些來供養佛，所以應該是「膳」字，有寫作「肴膳」的是錯誤的。「旃檀」（檀香）指的是，紅色的是牛頭旃檀，黑色的是紫檀之類，白色的是白檀之屬。在上妙的佈施中，父母、生病的法師、最後之身的菩薩；即使不是證得聖果的人，佈施的果報也是無量的。又說如果有人戒行具足，即使身體羸弱，卻能辨別解說，利益眾人，如同佛陀大師一樣，應當供養，因為愛慕他的善說，因為相似的緣故，以清凈的供養。
【English Translation】 English version: They can endure all (afflictions) with five kinds of contemplation: first, the thought of relatives (seeing the perpetrator as a relative); second, the thought of only Dharma (focusing only on the Dharma, not dwelling on personal grievances); third, the thought of suffering (contemplating that all beings have suffering); fourth, the thought of impermanence (contemplating that everything is impermanent and changing); fifth, the thought of embracing (embracing all beings with compassion). The verse says: 'One should contemplate that perpetrator, as a relative, only Dharma, having suffering, and impermanent, embracing, therefore one should endure.' The above is a brief indication, and the details are as in 'You Zan', fearing it is too verbose, it will not be described. The pronunciation of '捶' (chuí, to beat) is 'zhī léi fǎn', meaning to strike. The pronunciation of '打' (dǎ, to hit) is 'dǐng'.
Sutra: 'Again, seeing Bodhisattvas (up to) seeking the Buddha path.'
Commentary: These two verses are conclusive. There are four things to be abandoned: first, play, referring to discriminating and playful discussions; second, laughter, referring to joking and jesting; third, abandoning one's own ignorance; fourth, abandoning evil companions, because associating with evil companions leads to trouble. There are two things not to be abandoned: first, conversely, associating with good conditions; second, focusing the mind to eliminate distractions, thereby reversing the previous three faults. Therefore, the 'Last Teaching Sutra' says: 'You monks, should stay away from noisy places, live alone in quiet places, and think about eliminating the root of suffering. If you like to gather together, you will suffer many troubles', detailed explanations are as in the sutra.
Sutra: 'Or seeing Bodhisattvas (up to) seeking the unsurpassed path.'
Commentary: These five verses are about giving. Divided into three parts: the first three verses are about the giving of the four necessities, the next verse is about the giving of supreme and wonderful things, and the last verse is about the giving with joyful intention. The 'four necessities' refer to food, medicine, clothing, and bedding. '肴' (yáo) refers to food that is not grain but is eaten, called '肴'. '肴' is the same as '餚', it should be written as '餚'. It is food, meaning to eat. It is like vegetables. It can also be said to be the fruit of beans. '膳' (shàn) is prepared food. Now, delicious food is also called '珍膳' (zhēn shàn, precious delicacies), the common explanation is that '肴膳' is meat. Now it is not like this, Bodhisattvas set these up to offer to the Buddha, so it should be the word '膳', some write '肴膳' which is wrong. '旃檀' (zhān tán, sandalwood) refers to, the red one is the '牛頭旃檀' (niú tóu zhān tán, ox-head sandalwood), the black one is like '紫檀' (zǐ tán, purple sandalwood), the white one is the category of '白檀' (bái tán, white sandalwood). In the supreme and wonderful giving, parents, sick Dharma masters, Bodhisattvas in their last life; even if they are not people who have attained sainthood, the fruit of giving is immeasurable. It is also said that if someone is complete in precepts, even if their body is weak, but they can discern and explain, benefiting many people, like the Buddha master, they should be offered to, because of admiration for their good speech, because of the similarity, with pure offerings.
凈好園林施。意樂施中有六意樂：一廣大、二無厭、三歡喜、四恩德、五無染、六善好。此中有三：一歡喜、二無厭、三善好，即求無上道前施四事即廣大施，荷彼前恩名恩德施，三時無悔不為染雜名無染施。以飲食施足法食故，不墮饑饉劫故；以醫藥施當得法藥無諸病故；以衣服施得七寶衣，柔和善順具慚愧故；以臥具施當具資緣入空寂舍慈悲室故；以園林施當住覺苑總持園故，及得無漏法林樹故；以華施得七覺華故；以果施得四聖果故；以浴池施當得舍垢八解池故。
經「或有菩薩(至)求無上道」。
贊曰：此三頌慧。初一后得智，法施無盡故。《迦葉經》云：「若恒沙世界，珍寶滿其中，以施諸如來，不如以法施，施寶雖福多，不及一法施，一偈福尚勝，況多難思議。」次一正智，證無相故。「二相」者分別也。無二相者即是余經不二法門，如彼三類說不二義，地前學作有相無相、利他自利，二智行故，后一加行求正道故。「教」音古孝反，訓也示也。「詔」音諸耀反，導也，謂教導之。詔照也。闇于成事即有所犯，以此示之使照然可見。又有本作「教招」，教無平音，「招」誘進也。
經「文殊師利(至)供養舍利」。
贊曰：下第六段有七頌頌起塔。有二：初一頌供養舍利，后
【現代漢語翻譯】 現代漢語譯本：凈好園林的佈施。意樂佈施中有六種意樂：一、廣大，二、無厭，三、歡喜，四、恩德，五、無染，六、善好。這其中有三種：一、歡喜，二、無厭，三、善好，即在求無上道前佈施四事就是廣大施，感念之前的恩情名為恩德施，三時都沒有後悔不被染污摻雜名為無染施。用飲食佈施，能滿足法食，所以不會墮入饑饉劫；用醫藥佈施，應當獲得法藥，沒有各種疾病；用衣服佈施，得到七寶衣，柔和善良順從，具有慚愧心；用臥具佈施，應當具備資糧因緣，進入空寂的房舍慈悲的住所；用園林佈施，應當安住于覺悟的花園，總持的園林，以及得到無漏的法林樹木；用花布施，得到七覺支的花朵；用果實佈施，得到四聖果；用浴池佈施，應當得到捨棄污垢的八解脫池。
經文：『或有菩薩（乃至）求無上道』。
贊曰：這三頌是關於智慧的。第一個頌是后得智，因為法施是無盡的。《迦葉經》說：『如果恒河沙數的世界，都充滿珍寶，用來佈施給諸如來，不如用佛法來佈施。佈施珍寶雖然福報多，也不及一次法佈施，一個偈頌的福報尚且勝過，何況是多的難以思議。』第二個頌是正智，因為證悟了無相。『二相』指的是分別。沒有二相就是其他經中所說的『不二法門』，就像那三類所說的不二之義，地前學習有相無相、利他自利，這是兩種智慧的修行，第三個頌是加行，爲了尋求正道。『教』，讀音古孝反，是訓導、指示的意思。『詔』，讀音諸耀反，是引導的意思，指教導引導。詔，是照亮的意思。如果對成就之事感到迷惑，就會有所犯錯，用這個來指示他，使他能夠清楚地看到。還有一種版本寫作『教招』，教沒有平音，『招』是誘導前進的意思。
經文：『文殊師利（乃至）供養舍利』。
贊曰：下面第六段有七個頌，讚頌建造佛塔。分為兩部分：第一頌讚頌供養舍利，後面...
【English Translation】 English version: Giving of pure and beautiful gardens. In the giving with joyful intention, there are six joyful intentions: 1. vastness, 2. non-satiety, 3. joy, 4. kindness, 5. non-contamination, 6. goodness. Among these, there are three: 1. joy, 2. non-satiety, 3. goodness, which means giving the four necessities before seeking the unsurpassed path is vast giving; remembering previous kindness is called giving with kindness; having no regrets at any time and not being contaminated or mixed is called giving without contamination. By giving food and drink, one can satisfy the Dharma food, so one will not fall into the famine kalpa (era); by giving medicine, one should obtain the Dharma medicine and be free from all diseases; by giving clothes, one obtains the seven-jeweled garments, being gentle, kind, obedient, and having a sense of shame; by giving bedding, one should have the resources and conditions to enter the empty and silent abode, the compassionate dwelling; by giving gardens, one should dwell in the garden of enlightenment, the garden of total retention, and obtain the un-outflowed Dharma forest trees; by giving flowers, one obtains the flowers of the seven factors of enlightenment (Sapta bojjhaṅgāni); by giving fruits, one obtains the four noble fruits (catvāri phala); by giving bathing ponds, one should obtain the eight liberation ponds that abandon defilements.
Sutra: 'Or there are Bodhisattvas (up to) seeking the unsurpassed path'.
Commentary: These three verses praise wisdom. The first verse is about subsequent wisdom (post-cognition), because Dharma giving is inexhaustible. The Kashyapa Sutra says: 'If countless worlds like the sands of the Ganges were filled with treasures, and used to make offerings to all the Tathagatas, it would not be as good as giving the Dharma. Although giving treasures has much merit, it is not as good as a single Dharma giving; the merit of even one verse surpasses it, let alone many that are difficult to conceive.' The second verse is about right wisdom (direct cognition), because it realizes no-form (absence of characteristics). 'Two characteristics' refers to discrimination. Having no two characteristics is what other sutras call the 'non-dual Dharma gate', just like the three categories that speak of the meaning of non-duality; before reaching the bhumis (stages), one learns about form and no-form, benefiting others and benefiting oneself; these are the practices of two kinds of wisdom. The third verse is about exertion, for the sake of seeking the right path. 'Teach' (教), pronounced 'gǔ xiào' in ancient Chinese, means to instruct and show. 'Proclamation' (詔), pronounced 'zhū yào' in ancient Chinese, means to guide, referring to teaching and guiding. Proclamation means to illuminate. Being confused about accomplishing things leads to making mistakes; using this to show him, so that he can see it clearly. There is also a version that writes 'teach and invite' (教招), but 'teach' has no level tone; 'invite' (招) means to induce and advance.
Sutra: 'Manjushri (up to) making offerings to the relics'.
Commentary: The sixth section below has seven verses praising the building of stupas. It is divided into two parts: the first verse praises the offering of relics, and the following...
六頌造塔供養。後文分三：初三頌造塔嚴飾，次一頌八部供養，后二頌顯造塔殊勝。又七頌分二：初五頌頌長行，后二頌結造塔勝。初中復二：初四頌菩薩供養，后一頌八部供養。菩薩供養復二：初一頌供養舍利，后三起塔。準此頌文，長行應言供養舍利起七寶塔。此初也。
經「又見佛子(至)寶鈴和鳴」。
贊曰：此三頌起塔：一頌數，一頌量，一頌嚴。〈菩薩地〉說：「若佛滅后造一或多佛制多等而為供養，當獲無量大福德果，受大梵福，無數大劫不墮惡趣，亦獲無上菩提資糧。」梵云逾繕那，限量義，訛云由旬。《俱舍》頌云：「極微、微、金、水， 兔、羊、牛、隙塵， 蟣、虱、麥、指節， 後後增七倍， 二十四指肘， 四肘為弓量， 五百俱盧舍， 此八逾繕那。」十六里餘，若依余經乃四十里。 「縱」音即容子用二反，豎也。「廣」橫也。古為從字，切韻唯有縱、蹤、䡮三字。有本作「從」，不知所出。俗解南北曰縱，東西曰橫。 「露」謂不覆， 「幔」謂覆也。顯所莊嚴或露或覆，下寶塔品當具釋之。此明報土寶塔之量，上位所見；不爾，此洲詎安多塔？有云幔幕也。在傍曰帷、在上曰幕，幕覆也。露謂覆露，同諸經文，珠交露蓋。有作「縵」字，繒帛無文，非是幔體。「寶鈴
【現代漢語翻譯】 現代漢語譯本 六頌讚美建造佛塔的功德。後面的內容分為三部分：首先三頌讚美建造佛塔的莊嚴，其次一頌讚美天龍八部供養佛塔，最後兩頌彰顯建造佛塔的殊勝。又有七頌分為兩部分：前五頌讚美長行文，后兩頌總結建造佛塔的殊勝。前面的五頌又分為兩部分：前四頌讚美菩薩供養佛塔，后一頌讚美天龍八部供養佛塔。菩薩供養佛塔又分為兩部分：前一頌讚美供養舍利，后三頌讚美建造佛塔。根據這些頌文，長行文應該說供養舍利，建造七寶塔。這是第一部分。 經文：『又見佛子（乃至）寶鈴和鳴』。 贊曰：這三頌讚美建造佛塔：一頌說數量，一頌說大小，一頌說莊嚴。《菩薩地持經》說：『如果佛陀滅度后，建造一個或多個佛制多（佛塔）等來供養，將獲得無量的大福德果報，享受大梵天的福報，無數大劫不會墮入惡趣，也能獲得無上菩提的資糧。』梵語逾繕那（yojana），是『程』的意思，訛傳為由旬。《俱舍論》的頌文說：『極微、微、金、水，兔、羊、牛、隙塵，蟣、虱、麥、指節，後後增七倍，二十四指肘，四肘為弓量，五百俱盧舍（krosa），此八逾繕那（yojana）。』大約十六里多，如果依據其他經典，則是四十里。『縱』音同容子的『容』，是豎立的意思。『廣』是橫向的意思。古同『從』字，切韻只有縱、蹤、䡮三個字。有版本寫作『從』，不知道出自哪裡。世俗的解釋是南北方向叫做縱，東西方向叫做橫。『露』是指沒有遮蓋，『幔』是指遮蓋。顯示所莊嚴的佛塔，有的地方露著，有的地方遮蓋著，下面的寶塔品會詳細解釋。這裡說明報土寶塔的大小，是上位者所見到的；不然的話，這個洲怎麼能容納這麼多佛塔？有人說幔就是幕。在旁邊叫做帷，在上面叫做幕，幕是遮蓋的意思。露是指覆露，如同其他經文所說，珠子交錯，露出寶蓋。有寫作『縵』字，指沒有花紋的繒帛，不是幔的本體。『寶鈴』
【English Translation】 English version Six verses praising the merit of building stupas. The following content is divided into three parts: first, three verses praise the adornment of building stupas; second, one verse praises the offering of stupas by the Eightfold Deities; and finally, two verses highlight the auspiciousness of building stupas. There are also seven verses divided into two parts: the first five verses praise the prose section, and the last two verses summarize the auspiciousness of building stupas. The first five verses are further divided into two parts: the first four verses praise the Bodhisattvas offering stupas, and the last verse praises the offering of stupas by the Eightfold Deities. The Bodhisattva's offering of stupas is further divided into two parts: the first verse praises the offering of sarira (relics), and the last three verses praise the building of stupas. According to these verses, the prose section should say offering sarira (relics) and building seven-jeweled stupas. This is the first part. The sutra says: 'Also seeing Buddha's sons (up to) jeweled bells harmoniously ringing'. Commentary: These three verses praise the building of stupas: one verse speaks of the number, one verse speaks of the size, and one verse speaks of the adornment. The Bodhisattvabhumi Sutra says: 'If, after the Buddha's Parinirvana, one builds one or more caityas (stupas) etc. for offering, one will obtain immeasurable great merit and rewards, enjoy the blessings of the Great Brahma Heaven, will not fall into evil realms for countless great kalpas, and will also obtain the resources for unsurpassed Bodhi.' The Sanskrit word yojana means 'distance', which is corrupted into yojana. The verse in the Abhidharmakosa says: 'Atom, subtle, gold, water, rabbit, sheep, cow, dust mote in a window, nit, louse, barley, finger joint, each successively increases sevenfold. Twenty-four fingers are an elbow, four elbows are a bow's length, five hundred krosa, these eight are a yojana.' It is about sixteen li or so, but according to other sutras, it is forty li. 'Vertical' has the same sound as the 'rong' in 'rong zi', meaning upright. 'Wide' means horizontal. In ancient times, it was the same as the character 'cong', and the Qieyun only has the three characters zong, zong, and rong. Some versions write 'cong', but it is not known where it comes from. The common explanation is that the north-south direction is called vertical, and the east-west direction is called horizontal. 'Exposed' means uncovered, and 'curtain' means covered. It shows that the adorned stupa is sometimes exposed and sometimes covered, which will be explained in detail in the following chapter on jeweled stupas. This explains the size of the jeweled stupa in the Reward Land, which is seen by those in higher positions; otherwise, how could this continent accommodate so many stupas? Some say that a curtain is a screen. On the side it is called a wei, and above it is called a mu, and a mu is a covering. 'Exposed' means covered and exposed, like the other sutras say, with pearls intertwined, revealing the jeweled canopy. Some write the character 'man', which refers to plain silk without patterns, and is not the body of a curtain. 'Jeweled bell'
和鳴」聲和調也。
經「諸天龍神(至)常以供養」。
贊曰：此明八部供養。
經「文殊師利(至)其華開敷」。
贊曰：此二頌結造塔勝，因造塔故國界殊特，塔迥高嚴，眾寶彩飾，如天帝釋圓生樹王花開之時，端嚴絕比，迥光諸樹，故以為喻。
經「佛放一光(至)照無量國」。
贊曰：下大文第二段，有八頌頌請，分二：初四頌牒奇興問，后四頌推事請答。初中復二：初二頌牒近遠兩立奇，后二頌舉見二事問。此初也。初頌牒見近奇，后頌牒見遠奇。
經「我等見此(至)放斯光明」。
贊曰：此二頌舉見二事問。初頌牒自他之兩見，后頌舉此彼之被瞻。疑意若斯，放光何故？此被瞻者欣我問故，彼被瞻者希仁答故。
經「佛子時答(至)演斯光明」。
贊曰：下推事請答，分四：初一頌推時請答，次一頌推事請答，次一頌舉事極大，后一頌正請彼答。此初也。四眾欣渴冀聞勝道，愿決令喜今正是時，凡說法者必逗機故。
經「佛坐道場(至)此非小緣」。
贊曰：初頌推二事請答：一妙法、二授記。后頌明事極大，見佛及凈土，此非小緣故。
經「文殊當知(至)為說何等」。
贊曰：正請彼答。唯見瞻仁，獨悕
【現代漢語翻譯】 現代漢語譯本：『和鳴』指的是聲音和音調的和諧。
經文：『諸天龍神(至)常以供養』。
讚語：這裡說明天龍八部對佛的供養。
經文：『文殊師利(至)其華開敷』。
讚語：這兩句偈頌總結了建造佛塔的殊勝之處，因為建造佛塔的緣故，使得國界變得特別殊勝。佛塔高大莊嚴，用各種珍寶裝飾，就像天帝釋提桓因（Devanam Indra）的圓生樹王開花的時候一樣，端正莊嚴，無與倫比，光芒超過其他樹木，所以用它來作比喻。
經文：『佛放一光(至)照無量國』。
讚語：下面是長文的第二段，有八句偈頌來讚頌請問，分為兩部分：前四句偈頌陳述奇異的景象並提出疑問，后四句偈頌推究事情的緣由並請求解答。前一部分又分為兩部分：前兩句偈頌陳述近處和遠處的兩種奇異景象，后兩句偈頌舉出所見的兩件事來發問。這是第一部分。第一句偈頌陳述所見的近處奇異景象，后一句偈頌陳述所見的遠處奇異景象。
經文：『我等見此(至)放斯光明』。
讚語：這兩句偈頌舉出所見的兩件事來發問。第一句偈頌陳述自己和他人的兩種所見，后一句偈頌舉出此處和彼處都被光明照耀。心中的疑惑是這樣，佛陀為什麼放出這樣的光明？這是因為被照耀的人歡喜我們發問的緣故，彼處被照耀的人希望我們懇請佛陀回答的緣故。
經文：『佛子時答(至)演斯光明』。
讚語：下面推究事情的緣由並請求解答，分為四部分：第一句偈頌推究時機並請求解答，第二句偈頌推究事情並請求解答，第三句偈頌舉出事情的極大之處，最後一句偈頌正式請求佛陀解答。這是第一部分。四眾弟子欣喜渴望聽聞殊勝的佛法，希望佛陀能夠決斷他們的疑惑，使他們歡喜，現在正是時候，凡是說法的人必定要順應時機。
經文：『佛坐道場(至)此非小緣』。
讚語：第一句偈頌推究兩件事並請求解答：一是妙法，二是授記。后一句偈頌說明事情的極大之處，見到佛陀以及清凈的佛土，這並非是小的因緣的緣故。
經文：『文殊當知(至)為說何等』。
讚語：正式請求佛陀解答。只是瞻仰仁者（佛陀），獨自希望。
【English Translation】 English version: 『He Ming』 refers to the harmony of sound and tone.
Sutra: 『The gods, dragons, and spirits (to) constantly make offerings.』
Commentary: This explains the offerings made by the eight classes of gods and dragons.
Sutra: 『Manjushri (to) its flowers bloom.』
Commentary: These two verses summarize the merits of building a stupa (Buddhist shrine), because of building the stupa, the country becomes particularly special. The stupa is tall and solemn, decorated with various treasures, just like when the Parijata tree ( Erythrina variegata) of Indra (Devanam Indra) blooms, it is upright and dignified, unparalleled, and its light surpasses other trees, so it is used as a metaphor.
Sutra: 『The Buddha emits a light (to) illuminates countless lands.』
Commentary: The following is the second section of the long text, with eight verses praising the request, divided into two parts: the first four verses state the strange phenomena and raise questions, and the last four verses investigate the reasons for the matter and request answers. The first part is further divided into two parts: the first two verses state the two strange phenomena of near and far, and the last two verses raise questions about the two things seen. This is the first part. The first verse states the strange phenomena seen near, and the last verse states the strange phenomena seen far.
Sutra: 『We see this (to) emit this light.』
Commentary: These two verses raise questions about the two things seen. The first verse states the two views of oneself and others, and the last verse mentions that both here and there are illuminated by light. The doubt in the heart is like this, why does the Buddha emit such light? This is because those who are illuminated are happy that we ask, and those who are illuminated there hope that we earnestly request the Buddha to answer.
Sutra: 『The Buddha then answered (to) emit this light.』
Commentary: The following investigates the reasons for the matter and requests answers, divided into four parts: the first verse investigates the timing and requests answers, the second verse investigates the matter and requests answers, the third verse mentions the extreme importance of the matter, and the last verse formally requests the Buddha to answer. This is the first part. The fourfold assembly is delighted and eager to hear the supreme Dharma, hoping that the Buddha can resolve their doubts and make them happy, now is the right time, for all who preach the Dharma must adapt to the occasion.
Sutra: 『The Buddha sits in the Bodhimanda (to) this is no small cause.』
Commentary: The first verse investigates two matters and requests answers: one is the wonderful Dharma, and the other is the prediction of Buddhahood. The last verse explains the extreme importance of the matter, seeing the Buddha and the pure Buddha land, this is not a small cause.
Sutra: 『Manjushri, you should know (to) what is he preaching?』
Commentary: Formally requesting the Buddha to answer. Only looking up to the benevolent one (the Buddha), hoping alone.
仁答。前瞻此彼問答之者雙瞻，此獨瞻仁愿決眾之疑網故也。
經「爾時文殊(至)及諸大士」。
贊曰：下第七文殊師利答成就。論云：「文殊師利以宿命智，現見過去因果相成就十種事，如現在前，是故能答，非比度非構虛能答也。」論云：「因相者，文殊自見已身於彼彼佛土修行諸行，是今時之因菩提因行故，果者過去所依自體。」論云：「文殊自見已身是過去妙光法師，于彼佛所聞此法門為眾生說，是前前世過去之果，果謂所依自體，非是所見因之果也。彼因者今時佛果之因，彼果者乃是過去無量生因之果。」大分為三：初標名總告，次正答所徴，後有二頌語眾勸知陳佛今說。此即初也。
經「善男子等如我惟忖(至)演大法義」。
贊曰：正答所徴也。然依論本，此答之中成就十事：第一現見大義因，即此文是。第二「諸善男子我於過去」下，現見世間文字章句甚深意因。第三「諸善男子如過去無量無邊」下，現見希有因。第四「次復有佛亦名日月燈明」下，現見勝妙因。第五「其最後佛未出家」下，現見受用大因。第六「佛滅度后妙光菩薩持妙法蓮華」下，現見攝取諸佛轉法輪因。第七「日月燈明佛八子皆師妙光」下，現見善堅實如來法輪因。第八「是諸王子供養無量」下，現
【現代漢語翻譯】 仁者回答。先前瞻望提問的人都是成雙成對地瞻望，而現在獨自瞻望仁者，是因為希望您能決斷眾人心中的疑惑之網。
經文：『爾時文殊(至)及諸大士』。
贊曰：下面第七部分是文殊師利回答成就。論中說：『文殊師利憑藉宿命智，親眼見到過去因果相成就的十種事，就像發生在眼前一樣，所以能夠回答，不是通過推測或虛構就能回答的。』論中說：『因相，是指文殊自己看到自身在各個佛土修行各種行，這是現在的菩提因行之因；果，是指過去所依的自體。』論中說：『文殊自己看到自身是過去的妙光法師，在那位佛的處所聽聞此法門，為眾生宣說，這是前前世過去的果，果是指所依的自體，不是所見的因之果。那個因是現在佛果之因，那個果是過去無量生因之果。』大體分為三部分：首先是標明名稱總的告知，其次是正式回答所提出的問題，最後有兩首偈頌告訴大眾，勸導他們瞭解佛陀現在所說。這裡是第一部分。
經文：『善男子等如我惟忖(至)演大法義』。
贊曰：正式回答所提出的問題。然而依據論的原本，這個回答之中成就了十件事：第一，現見大義因，就是這段文字。第二，『諸善男子我於過去』以下，現見世間文字章句甚深意因。第三，『諸善男子如過去無量無邊』以下，現見希有因。第四，『次復有佛亦名日月燈明』以下，現見勝妙因。第五，『其最後佛未出家』以下，現見受用大因。第六，『佛滅度后妙光菩薩持妙法蓮華』以下，現見攝取諸佛轉法輪因。第七，『日月燈明佛八子皆師妙光』以下，現見善堅實如來法輪因。第八，『是諸王子供養無量』以下，現
【English Translation】 The Worthy One answers. Those who previously looked forward to asking questions did so in pairs, but now they look solely to the Worthy One, because they hope that you can resolve the net of doubts in everyone's minds.
Sutra: 'At that time, Manjushri (to) and all the great Bodhisattvas'.
Commentary: The seventh part below is Manjushri's accomplishment in answering. The treatise says: 'Manjushri, relying on his knowledge of past lives, personally sees the ten kinds of events accomplished by the causes and effects of the past, as if they were happening before his eyes, so he is able to answer, not through speculation or fabrication.' The treatise says: 'The cause aspect refers to Manjushri himself seeing himself cultivating various practices in various Buddha lands, which is the cause of the present Bodhi cause practice; the effect refers to the self-nature relied upon in the past.' The treatise says: 'Manjushri himself sees himself as the former Wonderful Light Dharma Master, hearing this Dharma gate at that Buddha's place and expounding it for sentient beings, which is the effect of the past previous lives; the effect refers to the self-nature relied upon, not the effect of the cause seen. That cause is the cause of the present Buddha fruit, and that effect is the effect of the causes of countless past lives.' It is divided into three main parts: first, naming and generally informing; second, formally answering the questions raised; and third, there are two verses telling the assembly and exhorting them to understand what the Buddha is now saying. This is the first part.
Sutra: 'Good men, etc., as I contemplate (to) expound the great Dharma meaning'.
Commentary: Formally answering the questions raised. However, according to the original text of the treatise, ten things are accomplished in this answer: first, the cause of directly seeing the great meaning, which is this passage. Second, 'Good men, I in the past' below, directly seeing the cause of the profound meaning of worldly words and sentences. Third, 'Good men, like the past immeasurable and boundless' below, directly seeing the rare cause. Fourth, 'Next, there was also a Buddha named Sun Moon Light' below, directly seeing the excellent and wonderful cause. Fifth, 'The last Buddha did not leave home' below, directly seeing the great cause of enjoyment. Sixth, 'After the Buddha's extinction, the Bodhisattva Wonderful Light held the Wonderful Dharma Lotus Flower' below, directly seeing the cause of gathering the Buddhas' turning of the Dharma wheel. Seventh, 'The eight sons of the Buddha Sun Moon Light all took Wonderful Light as their teacher' below, directly seeing the cause of the good, firm, and solid Tathagata's Dharma wheel. Eighth, 'These princes made offerings immeasurable' below, directly
見能進入因。第九「其最後成佛者名曰燃燈」下，現見憶念因。第十「彌勒當知爾時妙光菩薩」下，現見自身所逕事因。因者所以文殊現量智見其事證其所由，以答彌勒，故說為因。或此十事多居往代，為今時因，故名為因。此十因中總為五對：一義教對，二希勝對，三轉嗣對，四堅進對，五他自對。配經十相如次應知，此中總分為四：一示相籌量答，二舉古成今答，三指陳別事答，四古今相即答。初二后一如文次第，自余中間七因總為指陳別事，至文當知。今此即示相籌量答。「惟」者思也念也謀也。「忖」者度也。論名現見大義因成就者，
義者義理，成於八種大義理之所由，所由因也。八大義者，經有五句，論有八句，應言欲說大法，雨大法雨，擊大法鼓，不斷大法鼓，建大法幢，燃大法炬，吹大法螺，演大法義。論中第七方說不斷大法鼓，今以義推故第四說亦不相違。雨大法雨，二皆宇音，或初芋音。吹有二音，昌為尺偽二反，今從初反。「螺」音落過反，水蟲也，或作蠃字。論云：「疑者斷疑，即欲說大法欲破先疑住外凡位令進修故，已斷疑者增長淳熟彼智身故。即雨大法雨，先住內凡而無疑者，滋善萌芽令入聖位欲增善故。」此本論意上下相連鉤鎖相起以釋經文，下皆準知。論云：「根熟者，為說
【現代漢語翻譯】 現代漢語譯本： 見能進入因。第九『其最後成佛者名曰燃燈』（燃燈：過去佛之一，為釋迦牟尼佛之前的佛）下，現見憶念因。第十『彌勒當知爾時妙光菩薩』（彌勒：未來佛）下，現見自身所經歷事因。因者，所以文殊（文殊：文殊菩薩，智慧的象徵）現量智見其事，證明其所以然，以回答彌勒，故說為因。或此十事多居往代，為今時因，故名為因。此十因中總為五對：一義教對，二希勝對，三轉嗣對，四堅進對，五他自對。配經十相如次應知，此中總分為四：一示相籌量答，二舉古成今答，三指陳別事答，四古今相即答。初二后一如文次第，自余中間七因總為指陳別事，至文當知。今此即示相籌量答。『惟』者，思也，念也，謀也。『忖』者，度也。論名現見大義因成就者，
義者，義理，成於八種大義理之所由，所由因也。八大義者，經有五句，論有八句，應言欲說大法，雨大法雨，擊大法鼓，不斷大法鼓，建大法幢，燃大法炬，吹大法螺，演大法義。論中第七方說不斷大法鼓，今以義推故第四說亦不相違。雨大法雨，二皆宇音，或初芋音。吹有二音，昌為尺偽二反，今從初反。『螺』音落過反，水蟲也，或作蠃字。論云：『疑者斷疑，即欲說大法，欲破先疑住外凡位令進修故，已斷疑者增長淳熟彼智身故。即雨大法雨，先住內凡而無疑者，滋善萌芽令入聖位欲增善故。』此本論意上下相連鉤鎖相起以釋經文，下皆準知。論云：『根熟者，為說』
【English Translation】 English version: Seeing is the cause of entering. Under the ninth, 'The last to become a Buddha will be named Dipamkara' (Dipamkara: one of the past Buddhas, before Shakyamuni Buddha), is the cause of present seeing and recollection. Under the tenth, 'Maitreya, you should know that the Bodhisattva Wonderful Light at that time' (Maitreya: the future Buddha), is the cause of present seeing of one's own past experiences. 'Cause' means that Manjushri (Manjushri: Manjushri Bodhisattva, the symbol of wisdom) uses his direct perception and wisdom to see the matter, prove its reason, and answer Maitreya, therefore it is called 'cause'. Or these ten matters mostly belong to the past, and are the cause for the present, therefore they are called 'cause'. Among these ten causes, there are five pairs in total: one is the pair of meaning and teaching, two is the pair of hope and victory, three is the pair of transmission and succession, four is the pair of firmness and progress, and five is the pair of others and self. The ten aspects of matching the sutra should be known in order. Here, there are four divisions in total: one is answering by showing the appearance and deliberation, two is answering by citing the past to complete the present, three is answering by pointing out separate matters, and four is answering by the identity of the past and present. The first two and the last one follow the order of the text. The remaining seven causes in the middle are all answering by pointing out separate matters, which will be known when reaching the text. Now, this is answering by showing the appearance and deliberation. 'V唯' means thinking, remembering, and planning. '忖' means measuring. The treatise is named 'Accomplishment of the Cause of Manifestly Seeing Great Meaning',
'Meaning' refers to the principle, which is accomplished by the cause of the eight great meanings. The eight great meanings are: the sutra has five sentences, and the treatise has eight sentences. It should be said: wishing to speak the great Dharma, raining the great Dharma rain, striking the great Dharma drum, not ceasing the great Dharma drum, erecting the great Dharma banner, lighting the great Dharma torch, blowing the great Dharma conch, and expounding the great Dharma meaning. The treatise only mentions not ceasing the great Dharma drum in the seventh part, but now it is said in the fourth part based on the meaning, which is not contradictory. 'Raining the great Dharma rain', both have the sound 'yu', or the initial sound 'yu'. 'Blowing' has two sounds, 'chang' is the second and fourth tone of 'chi wei', now following the initial tone. 'Conch' has the sound 'luo guo', it is a water insect, or written as the character '蠃'. The treatise says: 'For those who have doubts, dispel their doubts, which means wishing to speak the great Dharma, wishing to break the previous doubts and keep them in the position of ordinary people outside the path, so that they can advance in cultivation. For those who have already dispelled their doubts, increase and mature their wisdom body. That is, raining the great Dharma rain, for those who already live in the inner ordinary and have no doubts, nourish the sprouts of goodness so that they can enter the holy position, wishing to increase goodness.' The meaning of this treatise is connected from top to bottom, with interlocking links to explain the sutra text, and the following should be known accordingly. The treatise says: 'For those whose roots are mature, speak'
二種密境界，謂聲聞菩薩二密境界，二句示現，即擊大法鼓、不斷大法鼓，以遠聞故次第配之。」即明今者開往聲聞乘為權密境界，顯今所說菩薩乘為實密境界，名二密境界，令根熟者舍權取實，故論云：「入密境界者，令進取上上清凈義故，即建大法幢，建立菩提妙智極高顯故。猶如於幢由知權實有舍有取，行大乘行得菩提智離障凈故。」論云：「進取上上清凈義者，進取一切智現見故，即然大法炬。」既得真智建立菩提，照于真境證涅槃故，如炬照物。論云：「取一切智現見者，為一切法建立名字章句義故，即吹大法䗍，既得真境必須說教義，教詮一切法故，名為一切法建立名字等，如俗作樂，曲終滿位吹大螺吼。今既得果事圓滿位，為他說法亦復如是。」故《涅槃》說「吹貝知時」。論云：「建立名字章句義者，令入不可說證智轉法輪故，即演大法義，說于教者，令所應度入于證智，成轉法輪摧于煩惱。」此八句中分為四對：一破惡進善對，二開權顯實對，三得智證真對，四說法利生對。如是循環名為法輪。自既得果，欲令有情證聖真智破滅煩惱。論既鉤鎖解經，故此相乘為對可披解意。尋釋來由，經有五句唯二對半，有破惡進善、說法利生、開權一門；自余顯實、得智證真，文對皆闕，仍不次第，讀者應知。
經「諸善男子(至)即說大法」。
贊曰：下現見世間文字章句意甚深因者，此說大教故，教是世間戲論名字章句故。意者意況，說教之所以也。即是舉古成今答。文中有三：一舉過去，二結成今，三釋其意。此初也。
經「是故當知(至)亦復如是」。
贊曰：此結成今。
經「欲令眾生(至)故現斯瑞」。
贊曰：此釋其意。放光何意？欲令聞知難信法故。昔說二真、今談一實，令舍舊極取今新極，故名難信。不但信難，義旨亦難。
經「諸善男子(至)阿僧祇劫」。
贊曰：下有八因總為二文：初長行，后偈頌。長行分二：初七因指陳別事答，后一因古今相即答。初文分三：初一讚揚希有答，次一顯后勝妙答，后五委陳同事答。初讚揚希有答，論名現見希有因，無量時不可得故。于中有四：一讚時久遠希，二贊佛名號希，三贊法勝妙希，四贊生利答希。此即初也。論云：「不可思議不可稱不可量者，示現過彼阿僧祇劫不可得故。」梵云阿僧企耶，訛云阿僧祇，言無數也。《俱舍論》說：「第五十二數，從一積十至此數極，名阿僧祇，本數六十，餘八傳忘。」《華嚴經》說百二十數，此乃第一百一十二。劫臘波略名為劫，此云分別，時分分別之義。「不可思
【現代漢語翻譯】 現代漢語譯本 經文：『諸善男子(直到)即說大法』。
贊曰：下面解釋『現見世間文字章句意甚深因』，這是因為宣說大法，而『教』是世間的戲論、名字和章句。『意』是指意況，說明宣說教義的原因。這是用過去的例子來成就現在的說法。文中包含三個部分：一是舉出過去的事例，二是總結成就現在的情況，三是解釋其中的含義。這是第一部分。
經文：『是故當知(直到)亦復如是』。
贊曰：這是總結成就現在的情況。
經文：『欲令眾生(直到)故現斯瑞』。
贊曰：這是解釋其中的含義。佛陀放光有什麼用意呢？是爲了讓眾生聽聞並瞭解難以置信的佛法。過去宣說二諦（Two Truths），現在宣說一實相（One Reality），使眾生捨棄過去的極端，接受現在新的至極之理，所以稱為『難信』。不僅是信難以建立，其中的義理也難以理解。
經文：『諸善男子(直到)阿僧祇劫』。
贊曰：下面有八個原因，總共分為兩部分：一是長行，二是偈頌。長行又分為兩部分：前七個原因是指陳不同的事情來回答，后一個原因是用過去和現在相互印證來回答。前面的部分又分為三部分：一是讚揚希有來回答，二是顯示後來的殊勝美妙來回答，三是詳細陳述相同的事情來回答。首先是讚揚希有來回答，論中稱為『現見希有因』，因為在無量的時間裡都難以遇到。其中包含四個方面：一是讚歎時間久遠是希有的，二是讚歎佛的名號是希有的，三是讚歎佛法的殊勝美妙是希有的，四是讚歎所生的利益是希有的。這便是第一方面。論中說：『不可思議、不可稱、不可量』，這是因為顯示超過阿僧祇劫（asamkhya kalpa，無數劫）都無法遇到的緣故。梵語『阿僧企耶(asamkhya)』，訛譯為『阿僧祇(asamkhya)』，意思是無數。《俱舍論(Abhidharmakośabhāṣya)》中說：『第五十二個數，從一累積到十，直到這個數達到極限，就叫做阿僧祇(asamkhya)，原本的數是六十，其餘八個已經遺忘。』《華嚴經(Avataṃsaka Sūtra)》中說有一百二十個數，這裡指的是第一百一十二個。劫波（kalpa）簡略地稱為劫（kalpa），意思是分別，是時間分段分別的含義。『不可思』
【English Translation】 English version Sutra: 'Good men (up to) then spoke the Great Dharma'.
Commentary: The following explains 'the cause of profoundly deep meaning in the present perception of worldly words, phrases, and sentences,' because it proclaims the Great Teaching, and 'teaching' is worldly play, names, phrases, and sentences. 'Meaning' refers to the situation, explaining the reason for proclaiming the teachings. This is answering by using past examples to accomplish the present. The text contains three parts: first, citing past examples; second, concluding and accomplishing the present situation; and third, explaining the meaning. This is the first part.
Sutra: 'Therefore, know (up to) it is also thus'.
Commentary: This concludes and accomplishes the present situation.
Sutra: 'Wishing to enable sentient beings (up to) therefore manifesting this auspicious sign'.
Commentary: This explains the meaning. What is the purpose of the Buddha emitting light? It is to enable sentient beings to hear and understand the Dharma that is difficult to believe. In the past, the Two Truths were taught; now, the One Reality is proclaimed, causing sentient beings to abandon past extremes and accept the new ultimate principle of the present, hence it is called 'difficult to believe'. Not only is belief difficult to establish, but the meaning within is also difficult to understand.
Sutra: 'Good men (up to) asamkhya kalpas (asamkhya kalpa，innumerable eons)'.
Commentary: Below are eight causes, divided into two parts: first, prose; second, verses. The prose is further divided into two parts: the first seven causes answer by pointing out different matters, and the last cause answers by using the mutual confirmation of past and present. The first part is further divided into three parts: first, answering by praising the rare and wonderful; second, answering by showing the later superiority and beauty; and third, answering by detailing the same matters. First is answering by praising the rare and wonderful, which is called in the treatise 'the cause of perceiving the rare and wonderful,' because it is difficult to encounter in immeasurable time. It contains four aspects: first, praising the length of time as rare; second, praising the Buddha's name as rare; third, praising the Dharma's superiority and beauty as rare; and fourth, praising the benefits produced as rare. This is the first aspect. The treatise says: 'Inconceivable, inexpressible, immeasurable,' because it shows that it cannot be encountered even after passing asamkhya kalpas (asamkhya kalpa，innumerable eons). The Sanskrit word 'asamkhya (asamkhya)' is mistranslated as 'asamkhya (asamkhya),' meaning countless. The Abhidharmakośabhāṣya (Abhidharmakośabhāṣya) says: 'The fifty-second number, accumulating from one to ten until this number reaches its limit, is called asamkhya (asamkhya), the original number being sixty, the remaining eight having been forgotten.' The Avataṃsaka Sūtra (Avataṃsaka Sūtra) says there are one hundred and twenty numbers, here referring to the one hundred and twelfth. Kalpa (kalpa) is abbreviated as kalpa (kalpa), meaning distinction, the meaning of distinguishing time segments. 'Inconceivable'
議」者，過情計之境。「不可稱」者，過言議境。「不可量」者，非喻算境。今經云「無量」者，過算分喻分。「無邊」者，過時分。「不思議」者，過情計分；即同《般若》過四分也。〈菩薩地〉說劫有二種：「一日夜年數，二阿僧祇劫」。《瑜伽》復說：「或說一增減為一劫，謂饑饉、疫病、刀兵；或有二十劫為一劫，謂梵眾天；或四十為一劫，謂梵輔天；或此六十為一劫，謂大梵天；或此八十為一劫，謂火災劫，少光天數此壽命二劫；或七火方一水災劫，謂極光凈天；或八七火、一七水災方一風災劫，謂遍凈天。數此至不可數為一阿僧祇。」凡經此三大阿僧祇劫修因方得作佛，並賢劫等合有十類劫之差別。古《攝論》文或地前分三，十地各分三，合成三十三阿僧祇劫，七地已前為小，八九十地為中，地前為大。雖有此等劫量不同，今依本論，法華一會所說諸劫多依五種：一夜、二晝、三月、四時、五年。今依無量無邊不可思議之阿僧祇年，非余大劫也，欲顯諸佛無數大劫時一出故，文殊所見極大遠故。
經「爾時有佛(至)佛世尊」。
贊曰：此贊佛名號希。「日月燈明」是別名，「如來」已下是通名。日有二能：一導明、二成就。月有二能：一除熱、二清涼。燈有二能：一破暗、二傳照。顯佛能
【現代漢語翻譯】 現代漢語譯本 『議』指的是超越情感計度的境界；『不可稱』指的是超越言語議論的境界；『不可量』指的是非比喻計算的境界。現在經文說『無量』，是超越算數譬喻的範疇；『無邊』是超越時間的範疇；『不可思議』是超越情感計度的範疇；這與《般若經》中超越四種分別相同。《菩薩地》中說劫有兩種：『一日一夜的年數，以及阿僧祇劫（asaṃkhyeya-kalpa，無數劫）』。《瑜伽師地論》又說：『或者說一增一減為一劫，指的是饑荒、瘟疫、刀兵；或者有二十劫為一劫，指的是梵眾天（brahma-pāriṣadya）；或者四十劫為一劫，指的是梵輔天（brahma-purohita）；或者六十劫為一劫，指的是大梵天（mahā-brahman）；或者八十劫為一劫，指的是火災劫，少光天（parīttābha）的壽命是二劫；或者七個火災後有一個水災劫，指的是極光凈天（ābhāsvara）；或者八個七火災、一個七水災後有一個風災劫，指的是遍凈天（śubhakṛtsna）。數到不可數為止，算作一個阿僧祇劫。』通常要經過這三大阿僧祇劫修行因地，才能成佛，並且賢劫等共有十類劫的差別。古《攝大乘論》的說法，或者將成佛過程分為地前三個阿僧祇劫，十地每地各分三個阿僧祇劫，合共三十三個阿僧祇劫，七地以前為小，八九十地為中，地前為大。雖然有這些劫量上的不同，現在依照本論，《法華經》一會所說的諸劫，大多依據五種：一夜、一晝、一月、一時、一年。現在依據無量無邊不可思議的阿僧祇年，而不是其他的大劫，想要顯示諸佛在無數大劫之後才出現一次，所以文殊菩薩所見極其遙遠。
經文：『爾時有佛(至)佛世尊』。
讚頌說：這是讚歎佛的名號稀有。『日月燈明（candrasūrya-pradīpa）』是別名，『如來（tathāgata）』以下是通名。太陽有兩種功能：一是引導光明，二是成就萬物。月亮有兩種功能：一是消除暑熱，二是帶來清涼。燈有兩種功能：一是破除黑暗，二是傳遞光明。顯示佛陀的功德。
【English Translation】 English version 『Consideration』 refers to the realm beyond emotional calculation; 『unutterable』 refers to the realm beyond verbal discourse; 『immeasurable』 refers to the realm beyond metaphorical calculation. Now, the sutra says 『immeasurable,』 which surpasses the category of calculation and analogy; 『boundless』 surpasses the category of time; 『inconceivable』 surpasses the category of emotional calculation; this is the same as surpassing the four distinctions in the Prajnaparamita Sutra. In the Bodhisattva-bhumi, it is said that there are two types of kalpas (aeons): 『the number of days and nights in a year, and asaṃkhyeya-kalpas (innumerable aeons).』 The Yogacarabhumi further states: 『Or it is said that one increase and one decrease constitute one kalpa, referring to famine, plague, and war; or twenty kalpas constitute one kalpa, referring to the Brahma-pāriṣadya (Brahma Assembly) heaven; or forty constitute one kalpa, referring to the Brahma-purohita (Brahma Ministers) heaven; or sixty constitute one kalpa, referring to the Maha-brahman (Great Brahma) heaven; or eighty constitute one kalpa, referring to the fire disaster kalpa, the lifespan of the Parīttābha (Minor Light) heaven is two kalpas; or after seven fire disasters there is one water disaster kalpa, referring to the Ābhāsvara (Radiant Light) heaven; or after eight sets of seven fire disasters and one set of seven water disasters there is one wind disaster kalpa, referring to the Śubhakṛtsna (Pure Beauty) heaven. Counting up to the point where it is uncountable is considered one asaṃkhyeya-kalpa.』 Generally, one must cultivate the causes for these three great asaṃkhyeya-kalpas to become a Buddha, and there are ten types of kalpa differences, including the Bhadrakalpa (Auspicious Aeon). The ancient She Lun (Compendium of the Mahayana) text divides the process into three asaṃkhyeya-kalpas before the ten grounds, and each of the ten grounds is divided into three asaṃkhyeya-kalpas, totaling thirty-three asaṃkhyeya-kalpas, with the first seven grounds being small, the eighth, ninth, and tenth grounds being medium, and the period before the grounds being large. Although there are these differences in the measurement of kalpas, now, according to this treatise, the kalpas mentioned in the Lotus Sutra assembly mostly rely on five types: one night, one day, one month, one season, and one year. Now, relying on immeasurable, boundless, and inconceivable asaṃkhyeya years, rather than other great kalpas, it is intended to show that Buddhas appear only once after countless great kalpas, so what Mañjuśrī (文殊) saw was extremely distant.
The Sutra: 『At that time, there was a Buddha (up to) the World-Honored One.』
The praise says: This praises the rarity of the Buddha's name. 『Candra-sūrya-pradīpa (日月燈明)』 is a specific name, and 『Tathāgata (如來)』 and below are common names. The sun has two functions: one is to guide with light, and the other is to accomplish all things. The moon has two functions: one is to eliminate heat, and the other is to bring coolness. The lamp has two functions: one is to break through darkness, and the other is to transmit light. This shows the virtues of the Buddha.
導迷至覺，成器熟根，除煩惱之熱、得涅槃之涼，永破愚癡、化生傳法，表別名希有也。依《瑜伽》八十三解十號云：一如來、二應、三正等覺、四明行圓滿、五善逝、六世間解、七無上丈夫調御士、八天人師、九佛、十薄伽梵。如來者初總序，是下九號之總序也。《涅槃經》云：「如過去諸佛所說經法，六波羅蜜、三十七品、十一空等來至菩提，故言如來。」且今釋迦，如過去諸佛，依諸教法修六度等行，觀十一空等理，來至菩提果，故言如來，即報身佛。《般若》云：「如來者無所從來亦無所去，故名如來。」即法身佛。《成實論》云：「乘如實道來成正覺故名如來。」義雖略得，非此宗義。論云：「應正等覺，謂永解脫一切煩惱障及所知障故」。
阿羅漢者，此正云應。《成唯識》云：「應已永害煩惱賊，應無分段生，應受妙供養。」如前本論釋經有十五義，是《瑜伽》及此經但取害煩惱賊名阿羅漢，永斷所知障名為正等覺。故《瑜伽》云：「阿羅漢是共德，正等覺下是不共德。」舊云正遍知，即正覺、等覺、正等覺，如次簡外道、小乘、菩薩三種。
明行圓滿者，即明行足，明謂三明：一宿住隨念智明，二生死智明，三漏盡智明。行謂遮行、行行。行行謂清凈三業現行正命。又四種增上心法現法
【現代漢語翻譯】 現代漢語譯本：引導迷惑的人走向覺悟，使根器未成熟的人得以成熟，去除煩惱的熱惱，獲得涅槃的清涼，永遠破除愚癡，通過化生來傳揚佛法，這些都表明佛的名號是稀有而獨特的。依據《瑜伽師地論》第八十三卷對如來十號的解釋：一是如來（Tathagata），二是應供（Arhat），三是正等覺（Samyaksambuddha），四是明行圓滿（Vidyacharana-sampanna），五是善逝（Sugata），六是世間解（Lokavid），七是無上丈夫調御士（Anuttara-purusa-damya-sarathi），八是天人師（Shasta deva-manushyanam），九是佛（Buddha），十是薄伽梵（Bhagavan）。如來是最初的總綱，是下面九個名號的總序。《涅槃經》說：『如過去諸佛所說的經法，以六波羅蜜（Six Paramitas）、三十七道品（Thirty-seven Wings to Enlightenment）、十一空（Eleven aspects of Emptiness）等修行來到菩提（Bodhi），所以稱為如來。』如今的釋迦牟尼（Shakyamuni），就像過去的諸佛一樣，依據各種教法修行六度等行，觀察十一空等的道理，來到菩提果位，所以稱為如來，這是指報身佛（Sambhogakaya）。《般若經》（Prajna Sutra）說：『如來者，無所從來，亦無所去，故名如來。』這是指法身佛（Dharmakaya）。《成實論》（Tattvasiddhi Shastra）說：『乘如實之道來成就正覺，所以名為如來。』這個解釋雖然略有道理，但並非本宗的含義。論中說：『應正等覺，是指永遠解脫一切煩惱障（Klesha-avarana）及所知障（Jneya-avarana）。』 阿羅漢（Arhat），正確的說法是應供。《成唯識論》（Vijnaptimatrata-siddhi Shastra）說：『應已永遠斷除煩惱賊，應不受分段生死，應接受殊妙的供養。』如前本論解釋經文有十五種含義，《瑜伽師地論》及此經只取斷除煩惱賊這一含義來稱阿羅漢，永遠斷除所知障稱為正等覺。所以《瑜伽師地論》說：『阿羅漢是共同的功德，正等覺以下是不共同的功德。』舊譯為正遍知，即正覺、等覺、正等覺，依次簡別外道、小乘、菩薩這三種。 明行圓滿，即明行足。明是指三明：一是宿住隨念智明（Purvanivasanusmriti-jnana-abhijna），二是生死智明（Cyutyupapada-jnana-abhijna），三是漏盡智明（Asravaksaya-jnana-abhijna）。行是指遮行、行行。行行是指清凈的身、語、意三業的現行和正命。又有四種增上心法現法。
【English Translation】 English version: Guiding the deluded to awakening, maturing those with immature roots, removing the heat of afflictions, attaining the coolness of Nirvana, forever breaking through ignorance, and propagating the Dharma through transformation, all these demonstrate the rarity and uniqueness of the Buddha's name. According to the explanation of the ten titles of the Tathagata in the eighty-third volume of the Yogacarabhumi-shastra (Treatise on the Stages of Yoga Practice): First is Tathagata (如來), second is Arhat (應供), third is Samyaksambuddha (正等覺), fourth is Vidyacharana-sampanna (明行圓滿), fifth is Sugata (善逝), sixth is Lokavid (世間解), seventh is Anuttara-purusa-damya-sarathi (無上丈夫調御士), eighth is Shasta deva-manushyanam (天人師), ninth is Buddha (佛), and tenth is Bhagavan (薄伽梵). 'Tathagata' is the initial general introduction, serving as the general preface to the following nine titles. The Nirvana Sutra (涅槃經) states: 'Like the sutras and teachings spoken by the Buddhas of the past, coming to Bodhi (菩提) through the practice of the Six Paramitas (六波羅蜜), the Thirty-seven Wings to Enlightenment (三十七道品), the Eleven aspects of Emptiness (十一空), etc., therefore it is called Tathagata.' Now, Shakyamuni (釋迦牟尼), like the Buddhas of the past, relies on various teachings to practice the Six Perfections and other practices, observes the principles of the Eleven Emptinesses, and comes to the fruit of Bodhi, therefore he is called Tathagata, which refers to the Sambhogakaya (報身佛). The Prajna Sutra (般若經) says: 'The Tathagata, from nowhere does he come, nor to anywhere does he go, therefore he is called Tathagata,' which refers to the Dharmakaya (法身佛). The Tattvasiddhi Shastra (成實論) says: 'Riding the path of reality to achieve perfect enlightenment, therefore he is called Tathagata.' Although this explanation has some merit, it is not the meaning of this school. The treatise says: 'Arhat Samyaksambuddha refers to the eternal liberation from all Klesha-avarana (煩惱障) and Jneya-avarana (所知障).' Arhat (阿羅漢), the correct term is 'deserving of offerings'. The Vijnaptimatrata-siddhi Shastra (成唯識論) states: 'One who has already permanently destroyed the thieves of affliction, one who should not receive segmented birth and death, one who should receive excellent offerings.' As the previous treatise explains the sutra with fifteen meanings, the Yogacarabhumi-shastra and this sutra only take the meaning of destroying the thieves of affliction to call one an Arhat, and the eternal cutting off of the Jneya-avarana is called Samyaksambuddha. Therefore, the Yogacarabhumi-shastra says: 'Arhat is a common virtue, while below Samyaksambuddha are uncommon virtues.' The old translation is 'perfectly knowing', which is Right Awakening, Equal Awakening, and Right Equal Awakening, respectively distinguishing the three: heretics, Hinayana, and Bodhisattvas. 'Vidyacharana-sampanna' (明行圓滿) means 'complete in knowledge and conduct'. 'Knowledge' refers to the three knowledges: Purvanivasanusmriti-jnana-abhijna (宿住隨念智明), Cyutyupapada-jnana-abhijna (生死智明), and Asravaksaya-jnana-abhijna (漏盡智明). 'Conduct' refers to prohibitive conduct and active conduct. Active conduct refers to the pure actions of body, speech, and mind, and right livelihood. There are also four types of superior mental states.
樂住是住行，此二是行行攝。密護根門是遮行。此二行及三明皆圓滿，由此如來顯示三不護、無忘失法，由不造過，得世間靜慮，遮自苦行。此中由不造過者，三業清凈故，即三不護密護根門故，無忘失法得世間靜慮，現法樂住，遮自苦行也。故言明行圓滿。
善逝者，謂于長夜具一切種自利、利他二功德故。逝者往也。謂成菩提已，于生死長夜具一切種二利功德善事往矣。故名善逝。
世間解者，有情及器二世間中皆善通達故，由悟入有情世間依前後際宿住生死智，依一切時八萬四千行差別故，即知三際眾生心行差別，及善了知器世間等，于東方等十方世界無邊成壞善了知故。又於一切世間諸法自性、因緣、愛味、過患、出離、能趣行等皆善知故，謂知自性果也。因緣，因也，此為總句，餘四四諦如次配之。
無上丈夫調御士者，舊云無上士調御丈夫，智無等故無過上，故名無上；于現法中佛身具相好，是大丈夫；又多分調御無量丈夫最第一故，極尊勝故，由此後釋。舊云無上士調御丈夫。
天人師者，以彼天、人解甚深義勤修正行有力能故，余趣不能故不稱師。
言佛陀者，謂畢竟斷一切煩惱、所知、並習氣，現等正覺，證得無上正等覺故，即具二智覺自他也。
薄伽梵者
【現代漢語翻譯】 現代漢語譯本： 『樂住』是指安住于修行之中，這二者都包含在修行之中。嚴密守護根門是遮止惡行。這兩種修行以及三種明都達到圓滿，因此如來顯示了三種不護、無忘失法，因為不造作過失，所以能獲得世間的禪定，遮止自我苦行。這裡，因為不造作過失，身語意三業清凈，也就是嚴密守護根門，所以不會忘失正念，從而獲得世間的禪定，在當下獲得安樂的住處，遮止自我苦行。所以說，光明和修行都圓滿。
『善逝』是指在漫長的生死長夜中，具備一切種類的自利和利他兩種功德。『逝』是往的意思。意思是說，成就菩提之後，在生死長夜中具備一切種類的自利利他功德善事，已經前往了。所以叫做善逝。
『世間解』是指對於有情世間和器世間兩種世間都能夠完全通達，因為領悟了有情世間，依靠前後際的宿住生死智，依靠一切時候八萬四千種行門的差別，就能知道過去、現在、未來三際眾生的心行差別，並且能夠清楚地瞭解器世間等等，對於東方等十方世界的無邊成住壞空都能夠清楚地瞭解。並且對於一切世間諸法的自性、因緣、愛味、過患、出離、能夠趣入的修行等等都能夠清楚地瞭解，這裡所說的知自性就是指知果。因緣，就是指因，這是總的概括，其餘四項可以依次對應四諦。
『無上丈夫調御士』，舊譯為『無上士調御丈夫』，智慧沒有可以等同的，沒有可以超越的，所以叫做無上；在當下佛身具備相好，是大丈夫；並且多數情況下能夠調御無量丈夫，是最第一的，極其尊勝的，因此後面這樣解釋。舊譯為『無上士調御丈夫』。
『天人師』，因為天人和人能夠理解甚深的意義，勤奮地修正自己的行為，並且有能力做到，其餘的眾生沒有能力做到，所以不稱為師。
『佛陀』，是指徹底斷除一切煩惱、所知障以及習氣，顯現出等正覺，證得了無上正等覺，也就是具備了覺悟自己和覺悟他人的兩種智慧。
『薄伽梵』
【English Translation】 English version: 'Pleasant abiding' refers to abiding in practice, and these two are encompassed by practice. Closely guarding the sense gates is preventing wrong actions. These two practices and the three kinds of clear knowing are all perfected. Therefore, the Tathagata reveals the three non-protections and the non-forgetfulness Dharma. Because of not committing transgressions, one obtains worldly meditative concentration, preventing self-mortification. Here, because of not committing transgressions, the three karmas of body, speech, and mind are purified, which is closely guarding the sense gates. Therefore, there is no forgetfulness of mindfulness, thereby obtaining worldly meditative concentration, experiencing pleasant abiding in the present life, and preventing self-mortification. Therefore, it is said that clarity and practice are perfected.
'Sugata' (Well-Gone) refers to possessing all kinds of self-benefit and other-benefit virtues throughout the long night of samsara (cyclic existence). 'Gone' means to go. It means that after attaining Bodhi (enlightenment), one has gone forth with all kinds of virtuous deeds of self-benefit and other-benefit throughout the long night of samsara. Therefore, it is called Sugata.
'Lokavidu' (Knower of the World) refers to being able to fully understand both the sentient world and the insentient world. Because of realizing the sentient world, relying on the knowledge of past lives and deaths in the past and future, and relying on the differences of eighty-four thousand practices at all times, one can know the differences in the minds and actions of sentient beings in the three times (past, present, and future), and can clearly understand the insentient world, etc., and can clearly understand the boundless formation, abiding, decay, and emptiness of the ten directions, such as the East. Furthermore, one clearly knows the nature, causes, flavors, faults, liberation, and practices that lead to liberation of all dharmas (phenomena) in all worlds. Knowing the nature refers to knowing the result. Cause refers to the cause. This is a general statement, and the remaining four can be matched to the Four Noble Truths in order.
'Anuttara-purusa-damya-sarathi' (Unsurpassed Trainer of Men) was formerly translated as 'Unsurpassed Man, Tamer of Men'. Because wisdom is unequaled and unsurpassed, it is called unsurpassed. In the present life, the Buddha's body possesses excellent marks and characteristics, and is a great man. Moreover, in most cases, he can tame countless men, and is the most supreme and venerable. Therefore, the latter explanation is given. It was formerly translated as 'Unsurpassed Man, Tamer of Men'.
'Sasta Devanam Manusyanam' (Teacher of Gods and Humans) is because gods and humans can understand profound meanings, diligently correct their behavior, and have the ability to do so. Other beings do not have the ability to do so, so they are not called teachers.
'Buddha' refers to completely cutting off all afflictions, the obscurations to knowledge, and habitual tendencies, manifesting perfect enlightenment, and attaining unsurpassed perfect enlightenment, which is possessing the two wisdoms of awakening oneself and awakening others.
'Bhagavan' (Blessed One)
，舊云世尊，坦然安坐妙菩提座，任運摧滅一切魔軍，大勢力故即破四魔。如《佛地論》頌：「自在、熾盛、與端嚴， 名稱、吉祥、及尊貴， 具足如是諸六義，應知總名為薄伽。」薄伽者聲也，梵謂具德，若有為此薄伽聲，自能破四魔，必具六德：一自在義，永不繫屬諸煩惱故；二熾盛義，炎猛智火所燒練故；三端嚴義，三十二相等所莊嚴故；四名稱義，佛之勝名無不知故；五吉祥義，恒起方便利有情故；六尊貴義，世出世間咸尊重故。今名世尊，闕前五義。
經「演說正法(至)梵行之相」。
贊曰：下贊法勝妙希。八十三云：「具十德也。一初善，謂聽聞時生歡喜故。二中善，謂修行時無有艱苦，遠離二邊依中道行故。三后善，謂極究竟離諸垢故，及一切究竟離欲為後邊故。」法性離垢故，能學之者亦離垢故，修行究竟得果離垢。故《智度論》云：「贊佈施為初善，贊持戒為中善，贊二果報生天凈土名后善。復說聲聞、獨覺、大乘亦名三善。」《寶篋經》云：「知苦斷集名初善，修正道名中善，證滅名后善，是名聲聞初、中、后善；若不捨菩提心，不念下乘，迴向一切智是名菩薩初中后善。」今依《瑜伽》為正。四文巧，此云「其語巧妙」，謂善縎綴名身等故，及八語具皆圓滿故。五妙義，此云
【現代漢語翻譯】 現代漢語譯本：過去常說，世尊安然端坐在妙菩提座上，自然而然地摧毀一切魔軍，因為具有強大的力量，所以能夠破除四魔。正如《佛地論》的頌文所說：『自在、熾盛、與端嚴，名稱、吉祥、及尊貴，具足如是諸六義，應知總名為薄伽。』薄伽是聲音，梵語的意思是具德，如果有了這個薄伽聲，自然能夠破除四魔，必定具備六種功德：一是自在義，永遠不被各種煩惱所束縛；二是熾盛義，被猛烈的智慧之火所燒煉；三是端嚴義，被三十二相所莊嚴；四是名稱義，佛的殊勝名號無人不知；五是吉祥義，經常發起方便來利益有情眾生；六是尊貴義，世間和出世間都尊重他。現在稱為世尊，缺少前面五種功德。
經文說：『演說正法（乃至）梵行之相』。
讚頌說：下面讚歎佛法的殊勝和稀有。八十三說：『具備十種功德。一是初善，指的是聽聞佛法時產生歡喜心。二是中善，指的是修行時沒有艱苦，遠離兩種極端，依循中道而行。三是后善，指的是達到最終的境界，遠離各種垢染，以及一切最終的境界，以離欲為最終的目標。』佛法的本性是遠離垢染的，所以能夠學習佛法的人也能夠遠離垢染，修行最終能夠證得果位，遠離垢染。所以《智度論》說：『讚歎佈施是初善，讚歎持戒是中善，讚歎兩種果報，即生天和凈土，稱為后善。』又說聲聞、獨覺、大乘也稱為三善。《寶篋經》說：『知苦斷集稱為初善，修正道稱為中善，證滅稱為后善，這就是聲聞的初善、中善、后善；如果不捨棄菩提心，不念及下乘，迴向一切智，這就是菩薩的初善、中善、后善。』現在依據《瑜伽師地論》作為正解。四是文巧，這裡說『其語巧妙』，指的是善於組織名身等，以及八種語具都圓滿。
【English Translation】 English version: It is often said that the World Honored One (Śākyamuni Buddha), serenely sat on the wondrous Bodhi seat, spontaneously destroying all the armies of Māra (demon), because of great power, thus breaking the four Māras (Skandha-māra, Klesha-māra, Mrtyu-māra, Devaputra-māra). As the verse in the Buddhabhūmi-śāstra (Treatise on the Buddha-land) says: 'Sovereignty, flourishing, and beauty, name, auspiciousness, and nobility, possessing these six meanings, should be known as collectively called Bhagavān (Blessed One).' Bhagavān is a sound, meaning 'possessing virtues' in Sanskrit. If one has this Bhagavān sound, one can naturally break the four Māras, and must possess six virtues: first, the meaning of sovereignty, never being bound by various afflictions; second, the meaning of flourishing, being refined by the fierce fire of wisdom; third, the meaning of beauty, being adorned by the thirty-two marks; fourth, the meaning of name, the Buddha's excellent name being known to all; fifth, the meaning of auspiciousness, constantly initiating skillful means to benefit sentient beings; sixth, the meaning of nobility, being respected by both the mundane and supramundane worlds. Now, calling him World Honored One (Lokabhagya), lacks the first five meanings.
The sutra says: 'Expounding the true Dharma (up to) the aspects of pure conduct (brahmacarya).'
The praise says: Below praises the Dharma's excellence, subtlety, and rarity. Eighty-three says: 'Possessing ten virtues. First is initial goodness, referring to generating joy when hearing the Dharma. Second is intermediate goodness, referring to having no hardships when practicing, being far from the two extremes, and following the Middle Way. Third is final goodness, referring to reaching the ultimate state, being free from all defilements, and all ultimate states, with detachment as the final goal.' The nature of Dharma is free from defilements, so those who can learn it can also be free from defilements. Practice ultimately attains the fruit, free from defilements. Therefore, the Mahāprajñāpāramitāśāstra (Great Treatise on the Perfection of Wisdom) says: 'Praising giving as initial goodness, praising upholding precepts as intermediate goodness, praising the two fruits of rebirth in the heavens and pure lands is called final goodness.' It also says that Śrāvakas (voice-hearers), Pratyekabuddhas (solitary realizer), and Mahāyāna (great vehicle) are also called the three goodnesses. The Baoqie Jing (Ratnakuta Sutra) says: 'Knowing suffering and cutting off accumulation is called initial goodness, correcting the path is called intermediate goodness, realizing cessation is called final goodness, these are called the initial, intermediate, and final goodnesses of the Śrāvakas; if one does not abandon the Bodhi mind, does not think of the lower vehicle, and dedicates it to all-knowing wisdom, this is called the initial, intermediate, and final goodnesses of the Bodhisattva.' Now, relying on the Yogācārabhūmi-śāstra (Stages of Yoga Practice) as the correct interpretation. Fourth is skillful wording, here saying 'its words are skillful,' referring to being good at organizing name-body etc., and the eight qualities of speech are all complete.
「其義深遠」，謂能引發利益安樂故。六純一，此云「純一無雜」，謂不與一切外道共故，唯佛法有、外道所無。七圓滿，此云「具足」，無限量故、最尊勝故，義豐且勝故名圓滿。八清凈，謂自性解脫故，依一剎那自體解脫故，或法自性解脫故。九鮮白，謂相續解脫故，設多剎那亦解脫故，或學之者亦解脫故。十梵行，謂八聖道支滅諦名梵，道諦名行，與滅為因，此具八道名梵行相。當知此道由純一等四種妙相所顯說故，是梵行相此中第六純一無雜、第七具足、第八清、第九白，余如文可解，準義配同新經所說。
經「為求聲聞者(至)成一切種智」。
贊曰：下贊生利益希。有佛出世唯說一法或不說法，今說三乘故名希有。「應」音于興反，又于證反，應當應契，隨其機器說法契應，根、法相當故。眾生根性有下、中、上，總知四諦染凈因果，由最劣故名得聲聞；總知生死十二因緣因果，次勝名得緣覺；能行二利總、別俱知，修行以六度，究竟作佛，名為菩薩，當成種智。辟支迦佛陀者，此云獨覺，略云辟支佛。
經「次復有佛(至)姓頗羅墮」。
贊曰：下第二顯后勝妙答。論名現見勝妙因，以諸佛菩薩自示現受用勝名姓等，故名勝妙。文有四妙，此中有二：一名同妙，二姓同妙。「
【現代漢語翻譯】 「其義深遠」，是指它能夠引發利益和安樂的緣故。六純一，這裡稱為「純一無雜」，是指它不與一切外道相同，只有佛法才有，外道所沒有。七圓滿，這裡稱為「具足」，沒有缺陷的緣故，最尊勝的緣故，意義豐富且殊勝的緣故，所以稱為圓滿。八清凈，是指自性解脫的緣故，依靠一剎那的自體解脫的緣故，或者法的自性解脫的緣故。九鮮白，是指相續解脫的緣故，即使經過多個剎那也能解脫的緣故，或者學習它的人也能解脫的緣故。十梵行，是指八聖道支滅諦（Nirvana，寂滅）名為梵，道諦（Marga，道路）名為行，與滅為因，這具備八道的稱為梵行相。應當知道這道由純一等四種妙相所顯示和說明，所以是梵行相。這其中第六純一無雜、第七具足、第八清凈、第九鮮白，其餘的可以按照文字理解，按照意義配合等同於新經所說。
經文說「為求聲聞者(至)成一切種智」。
讚頌說：下面讚歎產生利益的稀有。有佛出世只說一法或者不說任何法，現在說三乘（Triyana，三種乘法）所以稱為稀有。「應」字讀作于興反，又讀作于證反，應當應契，隨著眾生的根器說法契合相應，根器和佛法相互適應的緣故。眾生的根性有下、中、上，總的來說是知曉四諦（Four Noble Truths，四聖諦）染凈因果，因為最差的緣故，所以稱為得到聲聞（Śrāvaka，聲聞乘）；總的來說是知曉生死十二因緣（Twelve Nidānas，十二因緣）因果，稍微好一點的稱為得到緣覺（Pratyekabuddha，緣覺乘）；能夠實行二利，總的來說和分別來說都知道，修行以六度（Six Pāramitās，六波羅蜜），最終成佛，稱為菩薩（Bodhisattva，菩薩），將要成就一切種智（Sarvajñāna，一切種智）。辟支迦佛陀（Pratyekabuddha）的意思是獨覺，簡略地說就是辟支佛。
經文說「次復有佛(至)姓頗羅墮」。
讚頌說：下面第二點顯示後來的殊勝美妙的回答。論中說現見殊勝美妙的原因，因為諸佛菩薩自己示現受用殊勝的名字和姓氏等，所以稱為殊勝美妙。文中有四種美妙，這裡面有兩種：一是名字相同的美妙，二是姓氏相同的美妙。
【English Translation】 'Its meaning is profound,' meaning it can bring about benefit and happiness. Six, pure and unmixed, which means 'pure and unmixed,' meaning it is not shared with any other external paths, only the Buddha's Dharma has it, external paths do not. Seven, complete, which means 'fully endowed,' without defects, most venerable and victorious, its meaning is rich and superior, therefore it is called complete. Eight, pure, meaning it is liberated by its own nature, liberated by its own essence in a single moment, or the Dharma's own nature is liberated. Nine, fresh and white, meaning it is continuously liberated, even after many moments it is liberated, or those who study it are also liberated. Ten, Brahmacharya (梵行, pure conduct), meaning the extinction of the Eightfold Noble Path (八聖道支, Aṣṭāṅga-mārga) is called Brahma (梵, pure), the Path is called conduct, it is the cause of extinction, this possessing the Eightfold Path is called the aspect of Brahmacharya. It should be known that this path is revealed and explained by the four wonderful aspects of purity and so on, therefore it is the aspect of Brahmacharya. Among these, the sixth, pure and unmixed, the seventh, complete, the eighth, pure, and the ninth, fresh and white, the rest can be understood according to the text, and their meanings can be matched to what is said in the new sutras.
The sutra says, 'For those who seek Śrāvakahood (聲聞, Śrāvaka) (to) achieve all-knowing wisdom (一切種智, Sarvajñāna).'
The verse says: The following praises the rarity of generating benefits. Some Buddhas appear in the world and only speak of one Dharma or do not speak at all, now speaking of the Three Vehicles (三乘, Triyana), therefore it is called rare. 'Should' is pronounced as 'yuxing fan,' and also as 'yuzheng fan,' it should be appropriate, speaking in accordance with the capacity of beings, the faculties and the Dharma are compatible. The faculties of beings are inferior, middling, and superior, generally knowing the Four Noble Truths (四諦, Four Noble Truths) and the causes and effects of defilement and purity, because they are the worst, they are called Śrāvakas (聲聞, Śrāvaka); generally knowing the causes and effects of the Twelve Nidānas (十二因緣, Twelve Nidānas) of birth and death, slightly better, they are called Pratyekabuddhas (緣覺, Pratyekabuddha); able to practice the two benefits, generally and specifically knowing, cultivating with the Six Pāramitās (六度, Six Pāramitās), ultimately becoming a Buddha, they are called Bodhisattvas (菩薩, Bodhisattva), and will achieve all-knowing wisdom (一切種智, Sarvajñāna). Pratyekabuddha (辟支迦佛陀, Pratyekabuddha) means solitary enlightened one, abbreviated as Pratyekabuddha.
The sutra says, 'Next, there was a Buddha (to) named Bhāradvāja (頗羅墮).'
The verse says: The second point below shows the superior and wonderful answer that follows. The treatise says the cause of directly seeing the superior and wonderful, because the Buddhas and Bodhisattvas themselves manifest and enjoy superior names and surnames, therefore it is called superior and wonderful. There are four wonderful things in the text, and there are two here: one is the wonderfulness of the same name, and the other is the wonderfulness of the same surname.
頗羅墮」者，婆羅門十八姓中之一姓也。
經「彌勒當知(至)初中后善」。
贊曰：此有二妙：一號同妙，二法同妙。略說三善貫餘七德。
經「其最後佛(至)有八王子」。
贊曰：下第三段委陳同事答。有五因：一受用大因，二攝取諸佛轉法輪因，三善堅實如來法輪因，四能進入因，五憶念因。于中有二：初一因佛在宣揚，后四因滅後行化。
受用大因者，論云：「是時王子受勝妙樂，各捨出家，復彼大眾于爾許時不生疲倦心故。」此解受用因中文之大意有二受用：一在家受欲樂，二出家受法樂。此文有四：一示相同今，二唱滅異即，三當成佛記，四現入涅槃。
示相同今有六，無初序分成就，餘六同此序品之事。此下第一同今眾成；第二「是時日月燈明」下同今時成；第三「說是」下同今威儀成；第四「爾時如來放眉間」下同今說因成；第五「彌勒當知爾時會中有二十億菩薩」下同今欲聞成；第六「時有菩薩名曰妙光」下同今答成。同眾成中有二：一在俗、二出家。在俗有三：一標有子，二列八名，三明王化。此初也。法爾諸佛必先有子，後方出家，為降世間受樂者故示現欲樂不可寶故，顯佛能具丈夫德故。
經「一名有意(至)八名法意」。
贊曰：此
【現代漢語翻譯】 現代漢語譯本：『頗羅墮』（Bharadvaja）是指婆羅門十八姓中的一個姓氏。
經文：『彌勒當知（至）初中后善』。
贊曰：此處有二妙：一是名號相同之妙，二是法義相同之妙。略說三善貫穿其餘七德。
經文：『其最後佛（至）有八王子』。
贊曰：下面第三段詳細陳述了同事之答。有五種因緣：一是受用大因，二是攝取諸佛轉法輪因，三是善堅實如來法輪因，四是能進入因，五是憶念因。其中有二：最初一因是佛在宣揚，后四因是佛滅度後行化。
受用大因，論中說：『是時王子受勝妙樂，各捨出家，復彼大眾于爾許時不生疲倦心故。』這解釋了受用因中文字的大意，有兩種受用：一是在家受欲樂，二是出家受法樂。這段文字有四層含義：一是顯示與現在相同，二是闡明滅度之異即，三是授記當來成佛，四是示現入涅槃。
顯示與現在相同有六點，沒有初序分成就，其餘六點與此序品之事相同。下面第一點是與現在大眾成就相同；第二點『是時日月燈明』下是與現在時成就相同；第三點『說是』下是與現在威儀成就相同；第四點『爾時如來放眉間』下是與現在說因成就相同；第五點『彌勒當知爾時會中有二十億菩薩』下是與現在欲聞成就相同；第六點『時有菩薩名曰妙光』下是與現在答成就相同。同眾成就中有兩種：一是在家，二是出家。在家有三種：一是標明有子，二是列出八個名字，三是闡明以王道化世。這是最初的。法爾如是，諸佛必定先有兒子，然後才出家，爲了降生世間，讓受樂者明白欲樂不可珍寶，顯示佛能具足大丈夫之德。
經文：『一名有意（至）八名法意』。
贊曰：此
【English Translation】 English version: 『Bharadvaja』 (頗羅墮) refers to one of the eighteen Brahman surnames.
Sutra: 『Maitreya, you should know (to) good in the beginning, middle, and end.』 (彌勒當知(至)初中后善)
Commentary: There are two wonders here: one is the wonder of the same name, and the other is the wonder of the same Dharma. Briefly speaking, the three goodnesses permeate the remaining seven virtues.
Sutra: 『The last Buddha (to) had eight princes.』 (其最後佛(至)有八王子)
Commentary: The third section below elaborates on the answer of the same affairs. There are five causes: first, the cause of great enjoyment; second, the cause of gathering all Buddhas to turn the Dharma wheel; third, the cause of the well-established Tathagata's Dharma wheel; fourth, the cause of being able to enter; and fifth, the cause of remembrance. Among them, there are two: the first cause is the Buddha proclaiming, and the latter four causes are the practice of transformation after the Buddha's extinction.
The cause of great enjoyment, the treatise says: 『At that time, the princes enjoyed supreme bliss, each renounced their home and became monks, and that assembly did not feel weary for that long time.』 This explains the general meaning of the words in the cause of enjoyment, there are two kinds of enjoyment: one is enjoying sensual pleasures at home, and the other is enjoying the bliss of Dharma after renouncing home. This passage has four meanings: first, to show similarity with the present; second, to clarify the difference and identity of extinction; third, to predict future Buddhahood; and fourth, to show entering Nirvana.
Showing similarity with the present has six points, without the initial introductory part of accomplishment, the remaining six points are the same as the affairs of this introductory chapter. The first point below is the same as the present assembly's accomplishment; the second point, 『At that time, the Sun Moon Light』 (是時日月燈明) below, is the same as the present time's accomplishment; the third point, 『Saying this』 (說是) below, is the same as the present demeanor's accomplishment; the fourth point, 『At that time, the Tathagata emitted light from between his eyebrows』 (爾時如來放眉間) below, is the same as the present cause of speaking's accomplishment; the fifth point, 『Maitreya, you should know that in that assembly there were twenty billion Bodhisattvas』 (彌勒當知爾時會中有二十億菩薩) below, is the same as the present desire to hear's accomplishment; the sixth point, 『At that time, there was a Bodhisattva named Wonderful Light』 (時有菩薩名曰妙光) below, is the same as the present answer's accomplishment. There are two kinds of assembly accomplishment: one is laypeople, and the other is monks. There are three kinds of laypeople: first, indicating having sons; second, listing eight names; and third, clarifying the transformation through kingship. This is the beginning. It is the Dharma that all Buddhas must first have sons, and then renounce their home, in order to descend into the world, to show those who enjoy pleasures that sensual pleasures are not precious, and to show that the Buddha can possess the virtues of a great man.
Sutra: 『The first is named Intent (to) the eighth is named Dharma Intent.』 (一名有意(至)八名法意)
Commentary: This
列八名。分為四雙：一大智大悲雙，二了有了空雙，三進善破惡雙，四達偽知真雙，如次配之。
經「是八王子(至)各領四天下」。
贊曰：此明王化。無一世界有二輪王，如何今言各領四天下？今解八子相繼統領，非一時也。然以義通，劫減佛興、劫增輪王方出，如何彼佛有子而作輪王？此乃應紹輪帝王四天下，如釋迦佛應為金輪王，非正已受，劫漸減故，由此增至八萬歲儴佉方出。第十劫初減彌勒方出，輪王命長故見彌勒。或此報佛與化佛殊，報佛未必于減劫出，故可有子得作輪王。妙光化八子堅固菩提得入八地，故知報佛亦為菩薩先說無量義竟，為聲聞后說法華，如《鼓音王經》阿彌陀佛有妻子故。
經「是諸王子(至)亦隨出家」。
贊曰：下明出家。有三：一形隨真侶，二行出塵中，三得遇良緣，堅修福慧。此初也。舍輪王位如富者脫屣，趣出家如貧人得寶，寬曠無依去羈網故。
經「發大乘意(至)皆為法師」。
贊曰：行出塵中也。既發大心恒勤持戒，能宣妙理皆為法師。發心者住定，梵行者持戒，法師者具慧，三藏備矣。
經「已於千萬佛所殖諸善本」。
贊曰：得遇良緣堅修福慧也。
經「是時日月(至)佛所護念」。
贊曰：
【現代漢語翻譯】 現代漢語譯本 列出八位王子，分為四對：第一對是大智大悲，第二對是了有悟空，第三對是進善破惡，第四對是達偽知真，依次對應。
經文：『這八位王子（直到）各自統領四大天下。』
贊曰：這說明了以佛法教化。沒有一個世界會有兩位轉輪聖王，為什麼現在說各自統領四大天下呢？現在解釋為八位王子相繼統領，不是同一時間。然而從義理上講得通，劫衰減時佛出現，劫增長時轉輪聖王才出現，為什麼那位佛有兒子而能成為轉輪聖王呢？這是因為他們應當繼承轉輪聖王的帝王之位，統治四大天下，就像釋迦牟尼佛本應成為金輪王一樣，但實際上並沒有接受，因為劫數逐漸衰減的緣故，由此增長到八萬歲時儴佉才會出現。第十劫初衰減時彌勒才會出現，轉輪聖王的壽命很長，所以能見到彌勒。或者這是報身佛與化身佛不同，報身佛未必在衰減劫時出現，所以可能有兒子而能成為轉輪聖王。妙光菩薩化現的八位王子，因為堅固菩提心而得以進入八地菩薩的境界，因此可知報身佛也先為菩薩宣說了《無量義經》，再為聲聞眾說法華經，如同《鼓音王經》所說阿彌陀佛有妻子一樣。
經文：『這些王子（直到）也跟隨出家。』
贊曰：下面說明出家。有三種意義：一是形體跟隨真正的僧侶，二是行為超出塵世之中，三是得到良好的因緣，堅定地修習福慧。這是第一種意義。捨棄轉輪聖王的地位就像富人丟掉破鞋，趨向出家就像窮人得到珍寶，寬廣無依，去除束縛的羅網。
經文：『發大乘意（直到）都成為法師。』
贊曰：行為超出塵世之中。既然發了大乘之心，恒常勤奮地持守戒律，能夠宣講微妙的道理，都成為法師。發心的人安住于禪定，修行梵行的人持守戒律，成為法師的人具備智慧，三藏經典都具備了。
經文：『已經在千萬佛所種下各種善根。』
贊曰：得到良好的因緣，堅定地修習福慧。
經文：『這時日月（直到）佛所護念。』
贊曰：
【English Translation】 English version List the eight princes, divided into four pairs: the first pair is great wisdom and great compassion, the second pair is understanding existence and emptiness, the third pair is advancing good and breaking evil, and the fourth pair is attaining falsehood and knowing truth, corresponding in order.
Sutra: 'These eight princes (until) each ruled the four continents.'
Praise: This explains the transformation through the king's influence. No world has two Chakravartin kings, so how can it be said that each rules the four continents? Now it is explained that the eight princes ruled in succession, not at the same time. However, it makes sense in terms of meaning. When the kalpa declines, the Buddha appears; when the kalpa increases, the Chakravartin king appears. Why does that Buddha have sons who can become Chakravartin kings? This is because they should inherit the throne of the Chakravartin king and rule the four continents, just as Shakyamuni Buddha should have become a Golden Wheel King, but did not actually accept it because the kalpa was gradually declining. From this, when it increases to eighty thousand years, a 'Niyuta' will appear. Maitreya will appear at the beginning of the tenth kalpa when it declines. The Chakravartin king has a long life, so he can see Maitreya. Or this is because the Reward Body Buddha is different from the Manifestation Body Buddha. The Reward Body Buddha does not necessarily appear in a declining kalpa, so he may have sons who can become Chakravartin kings. The eight princes manifested by Wonderful Light Bodhisattva were able to enter the eighth Bhumi of Bodhisattva because of their firm Bodhi mind. Therefore, it is known that the Reward Body Buddha also first spoke the 'Infinite Meaning Sutra' for the Bodhisattvas, and then spoke the 'Lotus Sutra' for the Shravakas, just as the 'Drum Sound King Sutra' says that Amitabha Buddha has a wife and children.
Sutra: 'These princes (until) also renounced their home life.'
Praise: The following explains renunciation. There are three meanings: first, the form follows the true Sangha; second, the conduct transcends the world; and third, one encounters good conditions and firmly cultivates blessings and wisdom. This is the first meaning. Abandoning the position of Chakravartin king is like a rich man discarding worn-out shoes, and approaching renunciation is like a poor man obtaining treasure, broad and without reliance, removing the net of bondage.
Sutra: 'Generated the intention for the Great Vehicle (until) all became Dharma masters.'
Praise: Conduct transcends the world. Since they have generated the great mind, they are constantly diligent in upholding the precepts, and are able to expound the wonderful principles, all becoming Dharma masters. Those who generate the mind abide in Samadhi, those who practice Brahmacharya uphold the precepts, and those who become Dharma masters possess wisdom. The three baskets of scriptures are all complete.
Sutra: 'Already planted various good roots in the presence of millions of Buddhas.'
Praise: One obtains good conditions and firmly cultivates blessings and wisdom.
Sutra: 'At that time, the sun and moon (until) are protected and念 by the Buddha.'
Praise:
第二同時成也。夫說《法華》必先說《無量義》，故名時至，示為菩薩說也。
經「說是經已(至)身心不動」。
贊曰：下第三同威儀成。有三：一佛入定，二器世間，三有情世間。此初也。
經「是時天雨(至)六種震動」。
贊曰：器世間也。
經「爾時會中(至)一心觀佛」。
贊曰：有情世間也。
經「爾時如來(至)是諸佛土」。
贊曰：第四同說因成。有三：一放光，二照境，三所見，「如今所見是諸佛土」是也。
經「彌勒當知(至)樂欲聞法」。
贊曰：第五同欲聞成。有二：一樂欲聞法，二欲知光緣。此初也。
問：
何故釋迦放光現瑞，四眾生疑，樂欲聞法知光緣由，燈明說法乃言菩薩與今不同？
答：
此依本位總名四眾，彼說發心併名菩薩。又此舉劣者但言四眾，彼舉勝眾故言菩薩。下頌中雲「爾時四部眾乃至是事何因緣」，故知影顯。如經說八子以為眾成，舉勝者故。又彼實是菩薩化言四眾，報身化故；此實是四眾，化身化故。
經「是諸菩薩(至)所為因緣」。
贊曰：欲知光因緣推覓答者。「為」音通平、去皆得。
經「時有菩薩(至)八百弟子」。
贊曰：第
【現代漢語翻譯】 現代漢語譯本 第二是同時成就。《法華經》的宣說必定先要宣說《無量義經》，所以稱為時機成熟，這是爲了向菩薩們宣說。
經文：『說是經已（至）身心不動』。
贊曰：下面第三是共同的威儀成就。有三方面：一是佛入定，二是器世間，三是有情世間。這是第一方面。
經文：『是時天雨（至）六種震動』。
贊曰：這是器世間。
經文：『爾時會中（至）一心觀佛』。
贊曰：這是有情世間。
經文：『爾時如來（至）是諸佛土』。
贊曰：第四是共同的說法因緣成就。有三方面：一是放光，二是照亮境界，三是所見，『如今所見是諸佛土』就是指這個。
經文：『彌勒(Maitreya)當知（至）樂欲聞法』。
贊曰：第五是共同的想要聽聞成就。有兩方面：一是樂於聽聞佛法，二是想要知道放光的因緣。這是第一方面。
問：
為什麼釋迦(Sakyamuni)放光顯現瑞相，四眾（比丘、比丘尼、優婆塞、優婆夷）心生疑惑，想要聽聞佛法，了解放光的緣由，而燈明(Dipamkara)說法時卻說菩薩與現在不同？
答：
這是依據根本的地位總稱為四眾，燈明(Dipamkara)說法時說的是發心，都稱為菩薩。而且這裡是舉出較差的，只說是四眾，燈明(Dipamkara)說法時是舉出殊勝的，所以說是菩薩。下面的偈頌中說『爾時四部眾乃至是事何因緣』，所以知道是影略地顯現。如同經中所說八個兒子作為大眾成就，這是舉出殊勝的緣故。而且當時實際上是菩薩化現為四眾，是報身佛的化現；而現在實際上是四眾，是化身佛的化現。
經文：『是諸菩薩（至）所為因緣』。
贊曰：想要知道放光的因緣，推求尋找回答的人。『為』字讀音可以讀平聲，也可以讀去聲。
經文：『時有菩薩（至）八百弟子』。
贊曰：第
【English Translation】 English version The second is simultaneous accomplishment. The preaching of the Lotus Sutra must precede the preaching of the Infinite Meanings Sutra, hence it is called the arrival of the time, indicating it is spoken for the Bodhisattvas.
Sutra: 'Having spoken this Sutra (to) body and mind unmoving'.
Commentary: The third below is the accomplishment of shared dignified behavior. There are three aspects: first, the Buddha enters Samadhi; second, the vessel world; third, the sentient world. This is the first.
Sutra: 'At that time, the heavens rained (to) six kinds of quakes'.
Commentary: This is the vessel world.
Sutra: 'At that time, in the assembly (to) single-mindedly contemplate the Buddha'.
Commentary: This is the sentient world.
Sutra: 'At that time, the Tathagata (to) these Buddha lands'.
Commentary: The fourth is the accomplishment of shared causes for speaking. There are three aspects: first, emitting light; second, illuminating realms; third, what is seen, 'What is now seen are these Buddha lands' refers to this.
Sutra: 'Maitreya (Maitreya), you should know (to) delight in hearing the Dharma'.
Commentary: The fifth is the accomplishment of shared desire to hear. There are two aspects: first, delighting in hearing the Dharma; second, desiring to know the cause of the light. This is the first.
Question:
Why did Sakyamuni (Sakyamuni) emit light and manifest auspicious signs, causing the four assemblies (bhikshus, bhikshunis, upasakas, and upasikas) to doubt, desiring to hear the Dharma and understand the cause of the light, while Dipamkara (Dipamkara) said that the Bodhisattvas were different from those now?
Answer:
This is based on the fundamental position, generally called the four assemblies; Dipamkara (Dipamkara), when speaking of the initial aspiration, calls them all Bodhisattvas. Moreover, this refers to the inferior, only mentioning the four assemblies; Dipamkara (Dipamkara) refers to the superior assembly, hence calling them Bodhisattvas. The verse below says, 'At that time, the fourfold assembly, even to what cause is this matter', thus knowing it is an abbreviated manifestation. As the Sutra says, the eight sons are regarded as the assembly's accomplishment, because it refers to the superior. Moreover, they were actually Bodhisattvas transformed into the four assemblies, a transformation of the Reward Body; while these are actually the four assemblies, a transformation of the Transformation Body.
Sutra: 'These Bodhisattvas (to) the causes and conditions for which'.
Commentary: Desiring to know the cause of the light, seeking and searching for the answerer. The pronunciation of '為' (wei) can be either the first tone or the fourth tone.
Sutra: 'At that time, there was a Bodhisattva (to) eight hundred disciples'.
Commentary: The
六同答成。有四：一傳燈眷屬，二因說此經，三時節短長，四大眾安樂。此初也。
經「是時日月燈明佛(至)佛所護念」。
贊曰：第二因說此經。釋迦說《法華》，因彌勒等問，文殊為答。燈明說《法華》，因大眾樂欲，妙光為答。故頌中言「佛從三昧起，讚妙光令喜」，即因妙光說《法華經》。又釋迦今化四眾樂聞，因鹙子方說；燈明往化菩薩樂聞，因妙光方說。今佛從定起正告鹙子，聲聞眾中隨深智慧與佛相應；彼佛從定起正告妙光，菩薩眾中隨深智慧與佛相應。此為聲聞，彼為菩薩。其《妙法蓮華》亦名「教菩薩法」、「佛所護念」，與《無量義經》名字不殊，但以體義、利頓漸機，所望有異報化事殊，不名無量義，如前已解。然彼示現化諸聲聞亦無有失，或說化身實化聲聞，說余勝事即說報佛，亦無失也。
經「六十小劫(至)謂如食頃」。
贊曰：第三時節短長。論解：既以日月年等為劫，故名為小，不可別生分別。但是佛觀根熟應物時長，眾樂情深亦能久聽玩，法樂之心極，所以謂如食頃，如俗觀棋斧柯便爛。
經「是時眾中(至)而生懈倦」。
贊曰：第四大眾安樂，法食資持禪悅生樂，盡業縛之粗重，何得生於懈倦焉。懈懶、倦疲也。有作「惓」，無所從
【現代漢語翻譯】 現代漢語譯本 六種成就的答覆有四方面：一是傳承佛法的眷屬，二是因宣說此經，三是時間長短，四是大眾安樂。這是第一方面。 經文：『是時日月燈明佛（至）佛所護念』。 贊曰：第二是因宣說此經。釋迦牟尼佛宣說《法華經》，是因為彌勒菩薩等人提問，文殊菩薩作答。日月燈明佛宣說《法華經》，是因為大眾喜愛聽聞，妙光菩薩作答。所以頌文中說『佛從三昧起，讚妙光令喜』，就是因為妙光菩薩宣說《法華經》。又釋迦牟尼佛現在教化四眾弟子，他們樂於聽聞，是因為舍利弗（Śāriputra）提問才開始宣說；日月燈明佛過去教化菩薩，他們樂於聽聞，是因為妙光菩薩提問才開始宣說。現在佛陀從禪定中起來，正式告訴舍利弗，在聲聞眾中，隨著智慧深邃的人與佛相應；那位佛陀從禪定中起來，正式告訴妙光菩薩，在菩薩眾中，隨著智慧深邃的人與佛相應。一個是為聲聞而說，一個是為菩薩而說。《妙法蓮華經》也名為『教菩薩法』、『佛所護念』，與《無量義經》（Amitārtha Sūtra）名字沒有差別，但因為體性、義理、利益的頓漸根機，以及所期望的報身和化身之事不同，所以不名為《無量義經》，如前面已經解釋的。然而，日月燈明佛示現教化諸聲聞弟子也沒有什麼過失，或者說化身確實教化聲聞，說其他的殊勝之事就是說報身佛，也沒有什麼過失。 經文：『六十小劫（至）謂如食頃』。 贊曰：第三是時間長短。論中解釋：既然用日月年等來計算劫數，所以稱為小劫，不可另外產生分別。只是佛陀觀察眾生的根機成熟，應該用很長的時間來教化，大眾喜愛佛法的情感深厚，也能長久地聽聞佛法，喜愛佛法的心情到了極點，所以說如同吃一頓飯的時間，如同世俗之人觀看下棋，斧子的柄都爛了。 經文：『是時眾中（至）而生懈倦』。 贊曰：第四是大眾安樂，以佛法為食糧，資養身心，產生禪悅的快樂，消除業力束縛的粗重煩惱，怎麼會產生懈怠疲倦呢？懈怠就是懶惰、疲倦。有人寫作『惓』，沒有依據。
【English Translation】 English version The answer to the six accomplishments has four aspects: first, the family that transmits the Dharma; second, the reason for expounding this sutra; third, the length of time; and fourth, the peace and happiness of the assembly. This is the first aspect. Sutra: 'At that time, Buddha Sun Moon Light (to) protected by the Buddha'. Praise: The second is the reason for expounding this sutra. Śākyamuni Buddha expounded the Lotus Sutra because Maitreya (Maitreya) and others asked questions, and Mañjuśrī (Mañjuśrī) answered. Buddha Sun Moon Light expounded the Lotus Sutra because the assembly liked to listen, and Wonderful Light ( * * ) answered. Therefore, the verse says, 'The Buddha arose from samadhi, praising Wonderful Light to make him happy', which is because Wonderful Light expounded the Lotus Sutra. Also, Śākyamuni Buddha now teaches the fourfold assembly, and they are happy to listen because Śāriputra (Śāriputra) asked questions before the exposition began; Buddha Sun Moon Light in the past taught Bodhisattvas, and they were happy to listen because Wonderful Light asked questions before the exposition began. Now the Buddha arises from samadhi and formally tells Śāriputra that among the Śrāvaka assembly, those whose wisdom is profound are in accordance with the Buddha; that Buddha arises from samadhi and formally tells Wonderful Light that among the Bodhisattva assembly, those whose wisdom is profound are in accordance with the Buddha. One is spoken for the Śrāvakas, and the other is spoken for the Bodhisattvas. The Wonderful Dharma Lotus Flower Sutra is also named 'Teaching the Bodhisattva Dharma', 'Protected by the Buddha', which is no different in name from the Infinite Meaning Sutra (Amitārtha Sūtra), but because of the nature, meaning, gradual and sudden capacity for benefit, and the different expected reward body and transformation body events, it is not named the Infinite Meaning Sutra, as explained earlier. However, there is nothing wrong with Buddha Sun Moon Light manifesting and teaching the Śrāvaka disciples, or that the transformation body truly teaches the Śrāvakas, and saying other excellent things is saying the reward body Buddha, which is also not wrong. Sutra: 'Sixty small kalpas (to) said to be like the time of a meal'. Praise: The third is the length of time. The treatise explains: Since kalpas are calculated using suns, moons, years, etc., they are called small kalpas, and no other distinctions should be made. It is only that the Buddha observes that the faculties of beings are ripe and that he should teach for a long time, and that the assembly's love for the Dharma is deep, and they can listen to the Dharma for a long time. The feeling of loving the Dharma reaches its peak, so it is said to be like the time of a meal, like a common person watching chess, the handle of the axe rots. Sutra: 'At that time, in the assembly (to) and give rise to weariness'. Praise: The fourth is the peace and happiness of the assembly. Taking the Dharma as food, nourishing body and mind, producing the joy of dhyana, eliminating the coarse and heavy afflictions of karmic bondage, how can one give rise to laziness and weariness? Laziness is laziness and weariness. Some write '惓', which has no basis.
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經「日月燈明(至)無餘涅槃」。
贊曰：上來合是示相同今，此即第二唱滅異即。佛之入滅不同二乘，示現同之言入無餘，所應化了故尋唱滅。沙門息義以得法故，暫爾寧息，亦息惡也。正言室羅磨拏，或室摩那拏，此云功勞，謂修道有多功勞也。婆羅門，凈行義。
經「時有菩薩(至)即授其記」。
贊曰：第三當成佛記。有二：一標、二記。此初也。含持眾善故名德藏。
經「告諸比丘(至)三佛陀」。
贊曰：此授記也。多陀如義，阿伽度來義，阿羅訶應義，三正義，藐等義。又三正義，佛陀覺義，即是如來、應、正等覺，十號之中初三號也。《增一阿含》云：「佛告比丘：諸佛出世必為五事：一轉法輪，二度父母，三無信之人立於信地，四未發菩薩意令發菩薩意，五授當佛記。」此中亦爾。其佛三號多分依斷、恩、智三德如次以明，故不說余。
經「佛授記已(至)入無餘涅槃」。
贊曰：第四現入涅槃。何故入滅，要于中夜？于生死夜證寂靜故，如《涅槃經》。
經「佛滅度后(至)為人演說」。
贊曰：上來合是受用大因，佛在宣揚。自下四因滅後行化，即分為四，此即攝取諸佛轉法輪因，論云「法輪不斷故」。
經。「日
【現代漢語翻譯】 現代漢語譯本 經 『日月燈明 (Rìyuè Dēngmíng) (日月燈明：佛名) (至) 無餘涅槃 (wúyú nièpán) (無餘涅槃：指斷盡一切煩惱，不再輪迴的涅槃狀態)』。
贊曰：上面所說是示現與過去諸佛相同，這裡是第二次宣唱滅度，但實際上是不同的。佛的入滅與二乘 (èrshèng) (二乘：聲聞乘和緣覺乘) 不同，示現相同是說進入無餘涅槃，因為所應教化的人已經教化完畢，所以才宣唱滅度。沙門 (shāmén) (沙門：出家修道者) 停止活動是因為已經證得佛法，暫時停止是爲了休息，也是爲了止息惡行。正確的說法是室羅磨拏 (shìluómóná) (室羅磨拏：梵語Śramaṇa的音譯，意為勤勞者) ，或者室摩那拏 (shìmónáná)，這裡的意思是功勞，指修道有很多功勞。婆羅門 (póluómén) (婆羅門：古印度社會中的祭司階層) ，意思是凈行。
經 『時有菩薩 (shí yǒu púsà) (時有菩薩：當時有一位菩薩) (至) 即授其記 (jí shòu qí jì) (即授其記：就為他授記)』。
贊曰：第三是當來成佛的授記。分為兩部分：一是標示，二是授記。這是第一部分。因為包含和持有眾多善行，所以名為德藏 (Dézàng) (德藏：菩薩名)』。
經 『告諸比丘 (gào zhū bǐqiū) (告諸比丘：告訴各位比丘) (至) 三佛陀 (sān fótuó) (三佛陀：三位佛陀)』。
贊曰：這是授記。多陀如 (duōtuó rú) (多陀如：如來) 的意思是『如』，阿伽度 (ājiādù) (阿伽度：應供) 的意思是『來』，阿羅訶 (āluóhē) (阿羅訶：阿羅漢) 的意思是『應』，三正 (sānzhèng) (三正：正等覺) 的意思是『正』，藐等 (miǎoděng) (藐等：無上正等正覺) 的意思是『等』。又，三正的意思是正等，佛陀 (fótuó) (佛陀：覺者) 的意思是覺悟，也就是如來 (Rúlái) (如來：佛的稱號之一) 、應 (yìng) (應：應供) 、正等覺 (zhèngděngjué) (正等覺：佛的稱號之一)，是十號 (shíhào) (十號：佛的十種稱號) 中的前三個。《增一阿含經 (Zēngyī Āhánjīng) 》說：『佛告訴比丘：諸佛出世必定爲了五件事：一是轉法輪 (zhuǎnfǎlún) (轉法輪：宣講佛法) ，二是度化父母，三是使沒有信仰的人建立信仰，四是使沒有發起菩薩心的人發起菩薩心，五是授當來成佛的記。』這裡也是這樣。佛的這三個稱號，大部分是依據斷德 (duàndé) (斷德：斷除煩惱的功德) 、恩德 (ēndé) (恩德：利益眾生的功德) 、智德 (zhìdé) (智德：智慧的功德) 這三種功德依次說明，所以沒有說其他的稱號。
經 『佛授記已 (fó shòujì yǐ) (佛授記已：佛授記完畢) (至) 入無餘涅槃 (rù wúyú nièpán) (入無餘涅槃：進入無餘涅槃)』。
贊曰：第四是示現進入涅槃。為什麼要于中夜 (zhōngyè) (中夜：半夜) 入滅？因為要在生死長夜中證得寂靜，如《涅槃經 (Nièpánjīng) (涅槃經：佛教經典) 》所說。
經 『佛滅度后 (fó mièdù hòu) (佛滅度后：佛滅度之後) (至) 為人演說 (wèi rén yǎnshuō) (為人演說：為人們演說)』。
贊曰：上面所說是受用大因，佛在世時宣揚佛法。從下面開始的四個因是佛滅度後行化，分為四個方面，這裡是攝取諸佛轉法輪的因，論中說『法輪不斷故』。
經 『日』
【English Translation】 English version Sutra: 'Sun-Moon-Lamp-Bright (Rìyuè Dēngmíng) (Sun-Moon-Lamp-Bright: Name of a Buddha) (to) No-Residue Nirvana (wúyú nièpán) (No-Residue Nirvana: The state of Nirvana where all afflictions are extinguished, and there is no more rebirth)'.
Commentary: The above states that it is the same as the past Buddhas in showing the same appearance. This is the second time proclaiming extinction, but in reality, it is different. The Nirvana of the Buddha is different from the Two Vehicles (èrshèng) (Two Vehicles: Śrāvakayāna and Pratyekabuddhayāna). Showing the same appearance means entering No-Residue Nirvana because those who should be taught have already been taught, so extinction is proclaimed. The Śramaṇa (shāmén) (Śramaṇa: A renunciate or ascetic) ceases activity because they have attained the Dharma. Temporary cessation is for rest and also to stop evil deeds. The correct term is Śramaṇa (shìluómóná) (Śramaṇa: transliteration of Sanskrit Śramaṇa, meaning diligent one), or Śramaṇaka (shìmónáná), which here means merit, referring to the many merits of cultivation. Brahmin (póluómén) (Brahmin: The priestly class in ancient Indian society) means pure conduct.
Sutra: 'At that time, there was a Bodhisattva (shí yǒu púsà) (At that time, there was a Bodhisattva: At that time, there was a Bodhisattva) (to) immediately conferred a prophecy (jí shòu qí jì) (immediately conferred a prophecy: immediately gave him a prophecy)'.
Commentary: The third is the prophecy of future Buddhahood. It is divided into two parts: first, the indication, and second, the prophecy. This is the first part. Because it contains and holds many good deeds, it is named Virtue Treasury (Dézàng) (Virtue Treasury: Name of a Bodhisattva).'
Sutra: 'Telling all Bhikshus (gào zhū bǐqiū) (Telling all Bhikshus: Telling all the Bhikshus) (to) Three Buddhas (sān fótuó) (Three Buddhas: Three Buddhas)'.
Commentary: This is the prophecy. Tathata (duōtuó rú) (Tathata: Thus Come One) means 'Thus', Agata (ājiādù) (Agata: Worthy of Offerings) means 'Come', Arhat (āluóhē) (Arhat: Arhat) means 'Worthy', Samyak (sānzhèng) (Samyak: Right Enlightenment) means 'Right', Samyak-sambuddha (miǎoděng) (Samyak-sambuddha: Unsurpassed Right and Perfect Enlightenment) means 'Equal'. Also, Samyak means Right and Equal, Buddha (fótuó) (Buddha: Awakened One) means Awakening, which is the Thus Come One (Rúlái) (Thus Come One: One of the titles of the Buddha), Worthy of Offerings (yìng) (Worthy of Offerings: Worthy of receiving offerings), Right and Perfect Enlightenment (zhèngděngjué) (Right and Perfect Enlightenment: One of the titles of the Buddha), which are the first three of the Ten Titles (shíhào) (Ten Titles: The ten titles of the Buddha). The Ekottara Agama (Zēngyī Āhánjīng) says: 'The Buddha told the Bhikshus: The Buddhas appear in the world for five things: first, to turn the Dharma wheel (zhuǎnfǎlún) (turn the Dharma wheel: to preach the Dharma), second, to liberate parents, third, to establish faith in those who have no faith, fourth, to cause those who have not generated the Bodhi mind to generate the Bodhi mind, and fifth, to give prophecies of future Buddhahood.' It is the same here. These three titles of the Buddha mostly explain the three virtues of severance (duàndé) (severance: the merit of severing afflictions), kindness (ēndé) (kindness: the merit of benefiting sentient beings), and wisdom (zhìdé) (wisdom: the merit of wisdom) in order, so the other titles are not mentioned.
Sutra: 'After the Buddha gave the prophecy (fó shòujì yǐ) (After the Buddha gave the prophecy: After the Buddha gave the prophecy) (to) entered No-Residue Nirvana (rù wúyú nièpán) (entered No-Residue Nirvana: entered No-Residue Nirvana)'.
Commentary: Fourth is showing entering Nirvana. Why enter extinction in the middle of the night (zhōngyè) (middle of the night: midnight)? Because one must attain tranquility in the long night of birth and death, as the Nirvana Sutra (Nièpánjīng) (Nirvana Sutra: Buddhist scripture) says.
Sutra: 'After the Buddha's extinction (fó mièdù hòu) (After the Buddha's extinction: After the Buddha's extinction) (to) explain it for people (wèi rén yǎnshuō) (explain it for people: explain it for people)'.
Commentary: The above states that it is the great cause of enjoyment, with the Buddha proclaiming the Dharma while in the world. The four causes from below are the activities after the Buddha's extinction, divided into four aspects. Here, it is gathering the cause of the Buddhas turning the Dharma wheel, as the treatise says, 'Because the Dharma wheel does not cease'.
Sutra: 'Sun'
月燈明佛八子(至)三菩提」。
贊曰：第三善堅實如來法輪因也。論云：「佛滅度后無量時說，故教化之令其堅固，即入八地。」堅固乃是不退義故，不爾如何今已成佛？或入初地得不壞信名堅固故。
經「是諸王子(至)皆成佛道」。
贊曰：第四能進入因。論云：「彼諸王子得大菩提故，供養者修財、法行，諸佛者所遇良緣，要遇良緣深修妙行方成佛故。」
經「其最後成佛者名曰燃燈」。
贊曰：第五憶念因。論云「為他說法利益他故」。文分為二：一八子成佛，二八百弟子成佛。此初也。理應此文屬前能進入因，但以別明成佛者名，故合入此。
經「八百弟子(至)故號求名」。
贊曰：下八百弟子成佛有二：一染因，二凈因。此初也。內妙業不純，外多貪聲譽，故號求名。論云：「汝號求名，示現知過去事故，不爾便成指斥他失。」
經「是人亦以(至)尊重讚歎」。
贊曰：此明凈因。福、慧雙植得遇良緣，三業修習財、法供養、身恭敬、意尊重、語讚歎。論云「種諸善根，復示現得彼法具足故。」
經「彌勒當知(至)汝身是也」。
贊曰：上委陳同事答，下明古今相即答。自身所𨒬事因也。論云「以文殊自身受勝妙樂故」。
【現代漢語翻譯】 現代漢語譯本 『月燈明佛八子(至)三菩提』。
贊曰：第三善堅實如來法輪因也。論云：『佛滅度后無量時說，故教化之令其堅固，即入八地。』堅固乃是不退義故，不爾如何今已成佛？或入初地得不壞信名堅固故。
經『是諸王子(至)皆成佛道』。
贊曰：第四能進入因。論云：『彼諸王子得大菩提故，供養者修財、法行，諸佛者所遇良緣，要遇良緣深修妙行方成佛故。』
經『其最後成佛者名曰燃燈』。
贊曰：第五憶念因。論云『為他說法利益他故』。文分為二：一八子成佛，二八百弟子成佛。此初也。理應此文屬前能進入因，但以別明成佛者名，故合入此。
經『八百弟子(至)故號求名』。
贊曰：下八百弟子成佛有二：一染因，二凈因。此初也。內妙業不純，外多貪聲譽，故號求名。論云：『汝號求名，示現知過去事故，不爾便成指斥他失。』
經『是人亦以(至)尊重讚歎』。
贊曰：此明凈因。福、慧雙植得遇良緣，三業修習財、法供養、身恭敬、意尊重、語讚歎。論云『種諸善根，復示現得彼法具足故。』
經『彌勒(Maitreya)當知(至)汝身是也』。
贊曰：上委陳同事答，下明古今相即答。自身所𨒬事因也。論云『以文殊(Manjusri)自身受勝妙樂故』。
【English Translation】 English version 'The eight sons of the Buddha Moon Lamp (to) complete enlightenment (Sān Pútí)'
Commentary: The third is the cause of the well-established Tathagata's (Rúlái) Dharma wheel. The treatise says: 'It is said an immeasurable time after the Buddha's (Fo) Nirvana (Niè pán), therefore, teaching them to be firm, that is, entering the eighth ground.' Firmness is the meaning of non-retrogression, otherwise, how could they have already become Buddhas? Or entering the first ground, obtaining indestructible faith is called firmness.
Sutra: 'These princes (to) all attained Buddhahood.'
Commentary: The fourth is the cause of being able to enter. The treatise says: 'Because those princes obtained great enlightenment (Bodhi), those who make offerings cultivate wealth and Dharma practices, and the Buddhas encounter good conditions. One must encounter good conditions and deeply cultivate wonderful practices to become a Buddha.'
Sutra: 'The last one to become a Buddha was named Burning Lamp (Rándēng)'
Commentary: The fifth is the cause of recollection. The treatise says, 'For he speaks the Dharma to benefit others.' The text is divided into two parts: first, the eight sons become Buddhas, and second, the eight hundred disciples become Buddhas. This is the first. Logically, this text should belong to the previous cause of being able to enter, but it is combined here because it separately clarifies the name of the one who becomes a Buddha.
Sutra: 'The eight hundred disciples (to) therefore were called Seekers of Fame.'
Commentary: Below, the eight hundred disciples becoming Buddhas has two causes: one is the defiled cause, and the other is the pure cause. This is the first. Internally, wonderful karma is not pure, and externally, there is much greed for fame and reputation, therefore they are called Seekers of Fame. The treatise says: 'You are called Seekers of Fame, showing that you know past events, otherwise it would become pointing out the faults of others.'
Sutra: 'This person also with (to) respect and praise.'
Commentary: This clarifies the pure cause. Blessings and wisdom are cultivated together, encountering good conditions, the three karmas are cultivated, wealth and Dharma are offered, the body is respectful, the mind is respectful, and the speech is praised. The treatise says, 'Planting all good roots, and also showing that one obtains the complete Dharma.'
Sutra: 'Maitreya (Mílè), you should know (to) your body is it.'
Commentary: Above, the answer is to entrust and state the common affairs, and below, the answer clarifies that the ancient and present are identical. It is the cause of the affairs that one personally undertakes. The treatise says, 'Because Manjusri (Wénshū) himself receives supreme and wonderful joy.'
此中有二：一即人，二即法。此初也。
經「今見此瑞(至)佛所護念」。
贊曰：此即法總結答也。
經「爾時文殊師利(至)令入佛智慧」。
贊曰：下有四十三頌，頌前指陳別事古今相即，不頌初二因，後有二頌不入答中。第三語眾勸知，非頌前義，由此還分為二：初四十頌頌指陳別事，后三頌頌古今相即。長行指陳別事有七因分三，今不頌次復有佛等勝妙因，故頌六因，但分為二：初二頌頌讚揚希有，后三十八頌頌委陳同事。讚揚希有中此亦有四：初二句頌時，次二句頌名，次一句頌法，后三句頌生利益。
經「佛未出家時(至)亦隨修梵行」。
贊曰：下三十八頌委陳同事中五因分二：初二十九頌頌受用大因佛在宣揚，后九頌頌餘四因滅後行化。初中分四：初二十頌半頌示相同今，次四頌頌唱滅異即，次二頌半頌當成佛記，后二頌頌現入涅槃。初二十半示相同今中有六：初一眾成，次一時成，次二頌半威儀成，次十頌半說因成，次一頌半欲聞成，后四頌答成。此初也。上二句頌在俗，后二句頌出家。
經「時佛說大乘(至)而為廣分別」。
贊曰：第二時成。
經「佛說此經已(至)經名無量義」。
贊曰：下第三有二頌半威儀成中有二：
【現代漢語翻譯】 現代漢語譯本： 這裡面包含兩方面：一是人，二是法。這是開始。
經文：『現在見到這種祥瑞（直到）佛所護念。』
讚語說：這便是對法的總結回答。
經文：『這時文殊師利（直到）令入佛智慧。』
讚語說：下面有四十三頌，這些頌文之前指陳了不同事件的古今相應，沒有頌揚最初的兩個因，後面有兩頌沒有進入回答之中。第三句是告訴大眾勸人知曉，並非頌揚之前的意義，因此還可以分為兩部分：最初的四十頌頌揚指陳不同事件，後面的三頌頌揚古今相應。長行指陳不同事件有七個因，分為三部分，現在沒有頌揚，其次還有佛等殊勝微妙的因，所以頌揚六個因，但分為兩部分：最初的兩頌頌揚希有，後面的三十八頌頌揚詳細陳述共同的事情。讚揚希有之中也有四個方面：最初兩句頌揚時間，其次兩句頌揚名稱，其次一句頌揚法，最後三句頌揚產生利益。
經文：『佛未出家時（直到）也隨之修行梵行。』
讚語說：下面的三十八頌詳細陳述共同的事情中，五個因分為兩部分：最初的二十九頌頌揚受用大因，佛在宣揚，後面的九頌頌揚其餘四個因，滅度後行化。最初的部分分為四個方面：最初的二十頌半頌揚顯示相同于現在，其次四頌頌揚唱滅不同即，其次兩頌半頌揚當來成佛的授記，最後兩頌頌揚現在進入涅槃。最初的二十頌半顯示相同于現在之中有六個方面：最初是大眾成就，其次是時間成就，其次是兩頌半是威儀成就，其次是十頌半是說因成就，其次是一頌半是欲聞成就，最後四頌是回答成就。這是開始。上面兩句頌揚在家時，後面兩句頌揚出家。
經文：『當時佛說大乘（直到）而為廣分別。』
讚語說：第二是時間成就。
經文：『佛說此經已（直到）經名無量義。』
讚語說：下面第三部分有兩頌半，是威儀成就，其中分為兩部分：
【English Translation】 English version: Herein are two aspects: one is the person, and the other is the Dharma (law/teachings). This is the beginning.
The sutra says: 'Now seeing this auspicious sign (until) protected and念ed by the Buddha.'
The commentary says: This is the concluding answer regarding the Dharma.
The sutra says: 'At that time, Manjushri (until) causing them to enter the wisdom of the Buddha.' (Manjushri is a Bodhisattva representing wisdom)
The commentary says: Below are forty-three verses (頌, song/verse), preceding which are indications of distinct events, ancient and modern, corresponding to each other. The initial two causes are not praised in verse, and the final two verses are not included in the answer. The third statement advises the assembly to understand, not praising the previous meaning. Therefore, it is further divided into two parts: the initial forty verses praise the indications of distinct events, and the final three verses praise the correspondence between ancient and modern. The prose (長行) indicates that distinct events have seven causes, divided into three parts. Now, there is no praise, and furthermore, there are supreme and subtle causes such as the Buddha, so six causes are praised, but divided into two parts: the initial two verses praise the rarity, and the subsequent thirty-eight verses praise the detailed description of shared events. Within the praise of rarity, there are also four aspects: the initial two lines praise the time, the next two lines praise the name, the next line praises the Dharma, and the final three lines praise the benefits produced.
The sutra says: 'When the Buddha had not left home (until) also following the practice of pure conduct.'
The commentary says: In the following thirty-eight verses detailing shared events, the five causes are divided into two parts: the initial twenty-nine verses praise the great cause of enjoyment, with the Buddha proclaiming it, and the subsequent nine verses praise the remaining four causes, practicing transformation after extinction. The initial part is divided into four aspects: the initial twenty and a half verses show similarity to the present, the next four verses praise the difference between proclaiming extinction and immediate presence, the next two and a half verses praise the prediction of future Buddhahood, and the final two verses praise the present entry into Nirvana (涅槃, state of enlightenment). The initial twenty and a half verses showing similarity to the present have six aspects: the initial one is the assembly's accomplishment, the next is the time's accomplishment, the next two and a half verses are the accomplishment of dignified conduct, the next ten and a half verses are the accomplishment of the cause of speaking, the next one and a half verses are the accomplishment of the desire to hear, and the final four verses are the accomplishment of the answer. This is the beginning. The above two lines praise being at home, and the following two lines praise leaving home.
The sutra says: 'At that time, the Buddha spoke the Great Vehicle (Mahayana) (until) and extensively distinguished them.'
The commentary says: The second is the accomplishment of time.
The sutra says: 'After the Buddha spoke this sutra (until) the sutra is named Immeasurable Meaning.'
The commentary says: Below, the third part has two and a half verses, which is the accomplishment of dignified conduct, divided into two parts:
一頌入定，一頌半器及有情世間。此初也。
經「天雨曼陀羅(至)即時大震動」。
贊曰：器及眾生，世間也。此中合有五：入定、雨華、作樂、供養、地動，與長行前後有無廣略不同。「一切諸佛土即時大震動」者，亦唯日月燈明佛國震動，非十方界，前云「而此世界六振動」故，今此燈明佛國一切皆動，化身報身下位非一，可言諸佛。
經「佛放眉間光(至)萬八千佛土」。
贊曰：下十頌半說因成有三：二句放光，二句照境，九頌半如今所見是諸佛土。此初二也。
經「示一切眾生生死業報處」。
贊曰：下九頌半如今所見中有五：初半頌六趣眾生，三頌見佛，一頌聞法，一頌見四眾，四頌見菩薩，不頌入滅起塔。此初也。處謂所趣報，是業因所歸處故。或處謂道理，善因感善果惡因感惡果，有是理故。或處謂處所，受善惡果之處所也。
經「有見諸佛土(至)斯由佛光照」。
贊曰：下三頌見佛分三：一見凈土，一見供養，一正見佛。此初也。釋迦光照皆如金色，日月燈明琉璃頗梨色者，欲顯大乘純一可重故唯金色，眾德圓備故種種色，互影彰故。梵云吠琉璃，略云琉璃，有種種色。頗胝迦雲水精，亦云水玉，或云白珠，訛云頗梨，「梨」力私反。《智
【現代漢語翻譯】 現代漢語譯本 一頌講述入定，一頌半講述器世間和有情世間。這是第一部分。
經文：『天雨曼陀羅(Mandala)（天上的花名）(至)即時大震動』。
贊曰：器世間和眾生世間，合稱為世間。此處總共有五種景象：入定、天雨妙華、天樂鳴奏、供養諸佛、大地震動，與長行經文前後在有無和廣略上有所不同。『一切諸佛土即時大震動』，也只是日月燈明佛國發生震動，並非十方世界，因為前面說『而此世界六種震動』，所以現在說燈明佛國一切都震動，化身佛和報身佛的地位並非單一，所以可以說諸佛。
經文：『佛放眉間光(至)萬八千佛土』。
贊曰：下面用十頌半的篇幅講述因緣成就，分為三個部分：兩句講述佛放光，兩句講述佛光照耀的境界，九頌半講述如今所見到的諸佛國土。這是前兩個部分。
經文：『示一切眾生生死業報處』。
贊曰：下面用九頌半的篇幅講述如今所見到的景象，分為五個部分：最初用半頌講述六道眾生，三頌講述見到佛，一頌講述聽聞佛法，一頌講述見到四眾弟子，四頌講述見到菩薩，沒有講述入滅和起塔。這是第一部分。『處』指的是所趨向的果報，是業因最終歸宿的地方。或者『處』指的是道理，善因感得善果，惡因感得惡果，這是其中的道理。或者『處』指的是處所，是承受善惡果報的場所。
經文：『有見諸佛土(至)斯由佛光照』。
贊曰：下面用三頌的篇幅講述見佛，分為三個部分：一頌講述見到清凈佛土，一頌講述見到供養，一頌講述正見佛。這是第一部分。釋迦牟尼佛的光芒照耀都是金色，而日月燈明佛的光芒是琉璃和頗梨色，這是爲了彰顯大乘佛法純一而可貴，所以只用金色；眾德圓滿具備，所以用種種顏色，互相輝映而彰顯。梵語Vaidūrya（吠琉璃），簡稱為琉璃，有各種顏色。Sphatika（頗胝迦）稱為水精，也稱為水玉，或者稱為白珠，訛傳為頗梨，『梨』讀作力私反。《智
【English Translation】 English version One verse describes entering Samadhi (deep meditative state), and one and a half verses describe the vessel world and the sentient world. This is the first part.
Sutra: 'Rain of Mandarava (heavenly flowers) (to) immediately great earthquake'.
Commentary: The vessel world and the sentient world are collectively called the world. Here, there are five scenes in total: entering Samadhi, rain of wonderful flowers, heavenly music playing, offering to the Buddhas, and the earth shaking. These differ from the prose section in terms of presence or absence, and breadth or brevity. 'All Buddha lands immediately greatly shook' only refers to the shaking of the land of Buddha Sun-Moon-Lamp-Bright, not the ten directions, because it was previously said, 'And this world shook in six ways.' Therefore, now it is said that everything in the land of Buddha Lamp-Bright shook. The positions of the Nirmāṇakāya (transformation body) and Sambhogakāya (reward body) are not singular, so it can be said 'Buddhas'.
Sutra: 'The Buddha emitted light from between his eyebrows (to) eighteen thousand Buddha lands'.
Commentary: The following ten and a half verses describe the causes and conditions for accomplishment, divided into three parts: two lines describe the Buddha emitting light, two lines describe the realm illuminated by the light, and nine and a half verses describe the Buddha lands seen now. These are the first two parts.
Sutra: 'Showing all beings the places of birth, death, karma, and retribution'.
Commentary: The following nine and a half verses describe the scenes seen now, divided into five parts: the first half verse describes the beings of the six realms, three verses describe seeing the Buddha, one verse describes hearing the Dharma, one verse describes seeing the fourfold assembly, and four verses describe seeing the Bodhisattvas. There is no mention of entering Nirvana (passing away) or erecting stupas. This is the first part. 'Place' refers to the retribution one is destined for, the final destination of karmic causes. Or 'place' refers to the principle, good causes lead to good results, and bad causes lead to bad results, this is the principle. Or 'place' refers to the location, the place where one receives the rewards of good and evil.
Sutra: 'Some saw Buddha lands (to) this is due to the Buddha's light'.
Commentary: The following three verses describe seeing the Buddha, divided into three parts: one verse describes seeing the pure land, one verse describes seeing offerings, and one verse describes rightly seeing the Buddha. This is the first part. Shakyamuni Buddha's light shines all in gold color, while the light of Buddha Sun-Moon-Lamp-Bright is Vaidūrya (lapis lazuli) and Sphatika (crystal) color. This is to highlight that the Mahayana (Great Vehicle) is pure and precious, so only gold color is used; because all virtues are fully present, so various colors are used, reflecting and highlighting each other. Vaidūrya is abbreviated as lapis lazuli, and has various colors. Sphatika is called crystal, also called water jade, or white pearl, mistakenly transmitted as 'po-li', with 'li' pronounced as 'li-si'. (The) 'Wisdom
度論》云：「出山石窟中，過千年冰化為頗梨。」西方暑熱土地無冰，何物化焉？此但石類，處處皆有。
經「及見諸天人(至)端嚴甚微妙」。
贊曰：此二頌中初見八部供養，后見佛也。
經「如凈琉璃中(至)敷演深法義」。
贊曰：此聞法也。佛放光自映，或眾映佛，此方遙見如琉璃中現金像說法也。
經「一一諸佛土(至)悉見彼大眾」。
贊曰：此見四眾。
經「或有諸比丘(至)說法求佛道」。
贊曰：此四頌見菩薩種種因緣、信解、相貌、行菩薩道，唯頌信解，亂修行故。一頌勤、戒，欲顯在家、出家並得行菩薩行，故言比丘，或稱菩薩，精進遍策，戒是學本，故初舉之。一頌施、忍，言「等」者，施、忍非一，類有多故。一頌禪定，一頌智慧。
經「爾時四部眾(至)是事何因緣」。
贊曰：下一頌半頌第五欲聞成也。長行雲「二十億菩薩樂欲聞法」，此言「四部」，互相顯故。前據發心，此未發故。
經「天人所奉尊(至)唯汝能證知」。
贊曰：下四頌第六答成。長行有四，此文有二，初二頌因說此經，后二頌時節短長，略無傳燈眷屬大眾安樂。此初也。「適」近也始也。才從定起能引眾生至菩提位，出世智慧照
【現代漢語翻譯】 現代漢語譯本 《度論》（Mahāprajñāpāramitāśāstra）中說：『從山中石窟里取出，經過千年的冰融化后變成頗梨（sphatika，水晶）。』西方炎熱的土地沒有冰，什麼東西融化而成呢？這只不過是石頭的一種，到處都有。
經文：『以及看見諸天人（deva）…端正莊嚴非常微妙。』
贊曰：這兩首偈頌中，先是看見八部（aṣṭa-deva-nāga，天龍八部）供養，然後看見佛。
經文：『如在清凈的琉璃中…敷演深奧的佛法真義。』
贊曰：這是聽聞佛法。佛陀放出光明照耀自身，或者大眾的光芒照耀佛陀，我們這個地方遙遠地看見，就像在琉璃中顯現出金色的佛像在說法一樣。
經文：『一一諸佛國土…都能看見那裡的所有大眾。』
贊曰：這是看見四眾（bhikṣu，比丘；bhikṣuṇī，比丘尼；upāsaka，優婆塞；upāsikā，優婆夷）。
經文：『或者有些比丘（bhikṣu）…說法來尋求佛道。』
贊曰：這四首偈頌是看見菩薩（bodhisattva）的種種因緣、信解、相貌、修行菩薩道，只有一首偈頌是關於信解，因為修行比較雜亂。一首偈頌是關於精勤和持戒，想要顯示在家居士和出家僧侶都可以修行菩薩行，所以說『比丘』，或者稱『菩薩』，精進普遍策勵，戒律是學習的根本，所以首先提出。一首偈頌是關於佈施和忍辱，說『等』字，是因為佈施和忍辱不是單一的，種類有很多。一首偈頌是關於禪定，一首偈頌是關於智慧。
經文：『這時四部大眾…這件事是什麼因緣？』
贊曰：下面一頌半是第五個『想要聽聞』的成就。長行文中說『二十億菩薩（bodhisattva）樂於聽聞佛法』，這裡說『四部』，是互相顯明。前面是根據發心，這裡是沒有發心。
經文：『天人（deva）所敬奉的世尊…只有您才能證知。』
贊曰：下面的四首偈頌是第六個『回答成就』。長行文中有四個方面，這裡只有兩個方面，最初的兩首偈頌是關於因緣說這部經，後面的兩首偈頌是關於時間長短，省略了傳燈、眷屬、大眾安樂。這是最初的。『適』是接近、開始的意思。才從禪定中起身就能引導眾生到達菩提果位，出世間的智慧照耀。
【English Translation】 English version The Mahāprajñāpāramitāśāstra says: 'Taken from mountain caves, after a thousand years of ice melting, it becomes sphatika (crystal).' The hot lands of the West have no ice; what melts to form it? This is merely a type of stone, found everywhere.
Sutra: 'And seeing all the devas... with upright and dignified, supremely subtle forms.'
Commentary: In these two verses, first one sees the offerings of the eight classes of beings (aṣṭa-deva-nāga), then one sees the Buddha.
Sutra: 'As in pure vaidūrya (beryl)... expounding profound Dharma meanings.'
Commentary: This is hearing the Dharma. The Buddha emits light illuminating himself, or the light of the assembly illuminates the Buddha. From afar, we see it as if a golden Buddha image is appearing and teaching the Dharma within vaidūrya.
Sutra: 'In each and every Buddha-land... one can see all the great assemblies there.'
Commentary: This is seeing the four assemblies (bhikṣu, bhikṣuṇī, upāsaka, upāsikā).
Sutra: 'Or some bhikṣus... expounding the Dharma, seeking the Buddha path.'
Commentary: These four verses describe the various causes and conditions, faith and understanding, appearances, and practices of the bodhisattvas, only one verse is about faith and understanding, because the practice is relatively mixed. One verse is about diligence and precepts, intending to show that both laypeople and monastics can practice the bodhisattva path, hence the mention of 'bhikṣus,' or 'bodhisattvas,' diligently encouraging all. Precepts are the foundation of learning, so they are mentioned first. One verse is about giving and patience, saying 'etc.' because giving and patience are not singular, but of many kinds. One verse is about dhyāna, and one verse is about wisdom.
Sutra: 'At that time, the four assemblies... what is the cause and condition for this?'
Commentary: The following one and a half verses are the accomplishment of the fifth, 'wanting to hear.' The prose section says, 'Twenty billion bodhisattvas delight in hearing the Dharma,' while this says 'four assemblies,' mutually clarifying each other. The former is based on the arising of the mind, while this is without the arising of the mind.
Sutra: 'The World-Honored One, revered by devas... only you can realize this.'
Commentary: The following four verses are the sixth, 'accomplishment of answering.' The prose section has four aspects, while this text has only two. The first two verses are about the cause and condition for speaking this sutra, and the latter two verses are about the length of time, omitting the transmission of the lamp, the retinue, the great assembly's happiness. This is the beginning. '適' means near or beginning. Only when one arises from dhyāna can one lead sentient beings to the state of bodhi, the transcendent wisdom shines.
達真俗名世間眼。
經「世尊既讚歎(至)悉皆能受持」。
贊曰：時節短長也。
經「佛說是法華(至)當入于涅槃」。
贊曰：上頌示相同今，下四頌頌第二唱滅異即。分三：二頌唱滅，一頌誡勸所化，一頌大眾悲惱。此初也。化緣既終便唱今滅。
經「汝一心精進(至)億劫時一遇」。
贊曰：此誡勸所化，精進為出世之根，放逸為生死之本，理須修斷，況乎諸佛億劫方遇，今既得遇而不修斷者哉！故經云諸佛出現樂、演說正法樂、僧眾和合樂，同修勇進樂。
經「世尊諸子等(至)佛滅一何速」。
贊曰：大眾悲惱也。世間空虛、眾生福盡故生悲惱。
經「聖主法之王(至)汝等勿憂怖」。
贊曰：下二頌半第三當成佛記，有二：一頌勸勿生憂，有當來佛可依投故，示同入滅實常樂故；后一頌半正明授記。此初也。
經「是德藏菩薩(至)亦度無量眾」。
贊曰：此授記也。
經「佛此夜滅度(至)以求無上道」。
贊曰：第四二頌現入涅槃中：初一頌現入涅槃，后一頌見失良醫精勤慕道。
經「是妙光法師(至)廣宣法華經」。
贊曰：上二十九頌頌受用大因佛在宣揚，下有九頌頌餘四因滅後行化，
【現代漢語翻譯】 現代漢語譯本 達真俗名世間眼（指以世俗的眼光看待真理）。
經文：『世尊既讚歎(至)悉皆能受持』。
贊曰：時節短長也。
經文：『佛說是法華(至)當入于涅槃』。
贊曰：上頌示相同今，下四頌頌第二唱滅異即。分三：二頌唱滅，一頌誡勸所化，一頌大眾悲惱。此初也。化緣既終便唱今滅（佛陀教化的因緣既然終結，便宣說即將入滅）。
經文：『汝一心精進(至)億劫時一遇』。
贊曰：此誡勸所化，精進為出世之根，放逸為生死之本，理須修斷，況乎諸佛億劫方遇，今既得遇而不修斷者哉！故經云諸佛出現樂、演說正法樂、僧眾和合樂，同修勇進樂（這是告誡勸勉所教化的人，精進是脫離輪迴的根本，放逸是生死輪迴的根本，理應修習斷除，更何況諸佛是億劫才能遇到，如今既然遇到了而不修習斷除呢！所以經中說，諸佛出現是快樂的，演說正法是快樂的，僧眾和合是快樂的，共同修習勇猛精進是快樂的）。
經文：『世尊諸子等(至)佛滅一何速』。
贊曰：大眾悲惱也。世間空虛、眾生福盡故生悲惱（這是大眾的悲傷苦惱。世間空虛、眾生福報耗盡，所以產生悲傷苦惱）。
經文：『聖主法之王(至)汝等勿憂怖』。
贊曰：下二頌半第三當成佛記，有二：一頌勸勿生憂，有當來佛可依投故，示同入滅實常樂故；后一頌半正明授記。此初也（下面的兩頌半是第三部分，應當是成佛的授記，分為兩部分：一頌勸說不要產生憂愁，因為有未來的佛可以依靠投奔，顯示一同進入寂滅實際上是常樂的；后一頌半正式說明授記。這是第一部分）。
經文：『是德藏菩薩(至)亦度無量眾』。
贊曰：此授記也（這是授記）。
經文：『佛此夜滅度(至)以求無上道』。
贊曰：第四二頌現入涅槃中：初一頌現入涅槃，后一頌見失良醫精勤慕道（第四部分的兩頌是顯現進入涅槃之中：前一頌顯現進入涅槃，后一頌看到失去良醫而精勤地仰慕佛道）。
經文：『是妙光法師(至)廣宣法華經』。
贊曰：上二十九頌頌受用大因佛在宣揚，下有九頌頌餘四因滅後行化（前面的二十九頌是讚頌受用大因的佛在宣揚佛法，下面的九頌是讚頌其餘四因在佛滅度後行教化）。
【English Translation】 English version 『Da Zhen』s』 common name is 『the worldly eye』 (referring to viewing the truth with a secular perspective).
Scripture: 『The World-Honored One, having praised (to) all can receive and uphold.』
Commentary: The timing is short or long.
Scripture: 『The Buddha said this Lotus (to) shall enter Nirvana.』
Commentary: The above verse shows the same now, the following four verses praise the second proclamation of extinction is different. Divided into three: two verses proclaim extinction, one verse admonishes and encourages those to be transformed, one verse is about the great assembly's sorrow. This is the first. The karmic connection for transformation having ended, then proclaims entering extinction now (Since the Buddha's karmic connection for teaching has ended, he proclaims that he will enter extinction soon).
Scripture: 『You, with one mind, be diligent (to) meet once in billions of kalpas.』
Commentary: This admonishes and encourages those to be transformed. Diligence is the root of transcending the world, indulgence is the root of birth and death. It is reasonable to cultivate and cut off indulgence. Moreover, the Buddhas are encountered only once in billions of kalpas. Now that you have encountered them, how can you not cultivate and cut off indulgence! Therefore, the sutra says that the appearance of Buddhas is joyful, expounding the right Dharma is joyful, the Sangha being harmonious is joyful, and cultivating courageously and diligently together is joyful.
Scripture: 『The World-Honored One's sons, etc. (to) How quickly the Buddha has passed away!』
Commentary: This is the great assembly's sorrow. The world is empty and beings' blessings are exhausted, hence the sorrow.
Scripture: 『The holy lord, king of the Dharma (to) You should not worry or fear.』
Commentary: The following two and a half verses are the third part, which should be the prediction of becoming a Buddha. There are two parts: one verse advises not to be worried, because there is a future Buddha to rely on and turn to, showing that entering extinction together is actually constant joy; the latter one and a half verses clearly state the prediction. This is the first part.
Scripture: 『This Bodhisattva Virtue Treasury (to) also liberate countless beings.』
Commentary: This is the prediction.
Scripture: 『The Buddha will pass away this night (to) to seek the unsurpassed path.』
Commentary: The fourth part, two verses show entering Nirvana: the first verse shows entering Nirvana, the second verse sees the loss of a good doctor and diligently yearns for the Buddha's path.
Scripture: 『This Dharma Master Wonderful Light (to) widely proclaim the Lotus Sutra.』
Commentary: The above twenty-nine verses praise the Buddha who enjoys the great cause in proclaiming the Dharma, the following nine verses praise the remaining four causes in teaching and transforming after the Buddha's extinction.
分四：初一頌攝取諸佛轉法輪因，次一頌善堅實如來法輪因，次一頌能進入因，后六頌憶念因。此初也。
經「是諸八王子(至)當見無數佛」。
贊曰：此第二善堅實如來法輪因。若依小乘於三無數劫，逆次逢勝觀、燃燈、寶髻佛，初釋迦牟尼初劫初逢釋迦牟尼佛，更逢七萬五千佛。第二劫初逢寶髻佛，更逢七萬六千佛。第三劫初逢燃燈佛，更逢七萬七千佛。第三劫滿百劫修相好業，初逢勝觀佛，即毗婆尸。由翹足讚歎底沙超於九劫，所以經中往往言過去九十一劫有毗婆尸佛。若依大乘，第四依菩薩供養八恒河沙諸佛，始今解涅槃十六分義。古來配在第十地中，今亦未定，只言八恒河沙，何必即是第十地也。真諦釋言：「初劫遇五恒，第二劫逢六恒，第三劫逢七恒河沙佛。」所以今言得入八地，仍言當見無數諸佛。
經「供養諸佛已(至)轉次而授記」。
贊曰：此第三能進入因，后得作佛故。
經「最後天中天(至)度脫無量眾」。
贊曰：此第四。後有六頌憶念因，分二：初一頌憶八子，后五頌憶八百弟子。此初也。
經「是妙光法師(至)號之為求名」。
贊曰：下五頌憶八百弟子，分二：初二頌半憶染因，后二頌半憶凈因。此初也。寶族姓以為貴、愛利
【現代漢語翻譯】 現代漢語譯本：分為四個部分：第一頌概括了諸佛轉法輪的因緣，第二頌講述了善堅實如來轉法輪的因緣，第三頌講述了能夠進入（佛道）的因緣，最後六頌講述了憶念（佛陀）的因緣。這是第一部分。
經文：『是諸八王子（直到）當見無數佛』。
贊曰：這是第二部分，講述了善堅實如來轉法輪的因緣。如果按照小乘的說法，在三個無數劫中，逆向依次遇到勝觀佛（勝觀佛，指過去七佛之一，意為『勝者』的觀察）、燃燈佛（燃燈佛，過去佛之一，又名『錠光佛』）、寶髻佛（寶髻佛，過去佛之一）。第一個釋迦牟尼劫的最初遇到了釋迦牟尼佛（釋迦牟尼佛，即現在佛，佛教的創始人），之後又遇到了七萬五千佛。第二個劫的最初遇到了寶髻佛，之後又遇到了七萬六千佛。第三個劫的最初遇到了燃燈佛，之後又遇到了七萬七千佛。第三個劫圓滿時，用一百劫的時間修習相好之業，最初遇到了勝觀佛，也就是毗婆尸佛（毗婆尸佛，過去七佛之首）。因為翹足讚歎底沙佛（底沙佛，過去佛之一）的功德，超越了九劫，所以在經文中常常說過去九十一劫有毗婆尸佛。如果按照大乘的說法，第四依菩薩供養八恒河沙數的諸佛，才開始理解涅槃十六分的意義。古來將此配在第十地中，現在也未確定，只說是八恒河沙數，何必一定是第十地呢？真諦（真諦，南朝陳代著名佛教學者和翻譯家）解釋說：『初劫遇到五恒河沙數的佛，第二劫遇到六恒河沙數的佛，第三劫遇到七恒河沙數的佛。』所以現在說得到進入八地的果位，仍然說將會見到無數諸佛。
經文：『供養諸佛已（直到）轉次而授記』。
贊曰：這是第三部分，講述了能夠進入（佛道）的因緣，因為後來能夠成佛的緣故。
經文：『最後天中天（直到）度脫無量眾』。
贊曰：這是第四部分。後面有六頌講述憶念（佛陀）的因緣，分為兩個部分：第一頌憶念八位王子，後面五頌憶念八百位弟子。這是第一部分。
經文：『是妙光法師（直到）號之為求名』。
贊曰：下面五頌憶念八百位弟子，分為兩個部分：最初兩頌半憶念染污的因緣，後面兩頌半憶念清凈的因緣。這是第一部分。以寶貴的族姓為尊貴，貪愛利益。
【English Translation】 English version: Divided into four parts: the first verse summarizes the causes and conditions for the Buddhas to turn the Dharma wheel; the second verse describes the causes and conditions for the Well-Established Thus Come One (善堅實如來) to turn the Dharma wheel; the third verse describes the causes and conditions for being able to enter (the path to Buddhahood); and the last six verses describe the causes and conditions for remembering (the Buddha). This is the first part.
Sutra: 'These eight princes (until) will see countless Buddhas'.
Commentary: This is the second part, describing the causes and conditions for the Well-Established Thus Come One to turn the Dharma wheel. According to the Hinayana (小乘) tradition, in three countless kalpas (無數劫), one encounters Vipassī Buddha (勝觀佛, one of the past seven Buddhas, meaning 'superior observer'), Dīpankara Buddha (燃燈佛, a past Buddha, also known as 'Lamp-lighting Buddha'), and Ratnaśikhin Buddha (寶髻佛, a past Buddha) in reverse order. In the first kalpa of Śākyamuni (釋迦牟尼佛, the present Buddha, founder of Buddhism), one initially encounters Śākyamuni Buddha, and then encounters 75,000 Buddhas. In the beginning of the second kalpa, one encounters Ratnaśikhin Buddha, and then encounters 76,000 Buddhas. In the beginning of the third kalpa, one encounters Dīpankara Buddha, and then encounters 77,000 Buddhas. When the third kalpa is complete, one cultivates the causes for the marks and characteristics (相好) for a hundred kalpas, and initially encounters Vipassī Buddha. Because of praising Tishya Buddha (底沙佛, a past Buddha) with raised feet, one surpasses nine kalpas. Therefore, the sutras often say that Vipassī Buddha existed ninety-one kalpas ago. According to the Mahayana (大乘) tradition, the fourth relies on Bodhisattvas (菩薩) making offerings to Buddhas as numerous as eight Ganges Rivers sands, and only then begins to understand the meaning of the sixteen parts of Nirvana (涅槃). In ancient times, this was associated with the tenth Bhumi (地), but it is not certain now. It is only said to be eight Ganges Rivers sands, so why must it be the tenth Bhumi? Paramārtha (真諦, a famous Buddhist scholar and translator of the Chen Dynasty in Southern Dynasties) explained: 'In the first kalpa, one encounters Buddhas as numerous as five Ganges Rivers sands; in the second kalpa, one encounters Buddhas as numerous as six Ganges Rivers sands; in the third kalpa, one encounters Buddhas as numerous as seven Ganges Rivers sands.' Therefore, it is now said that one attains the fruit of entering the eighth Bhumi, and it is still said that one will see countless Buddhas.
Sutra: 'Having made offerings to the Buddhas (until) they successively received predictions'.
Commentary: This is the third part, describing the causes and conditions for being able to enter (the path to Buddhahood), because one will be able to become a Buddha later.
Sutra: 'Finally, the God of Gods (until) delivered countless beings'.
Commentary: This is the fourth part. There are six verses that follow, describing the causes and conditions for remembering (the Buddha), divided into two parts: the first verse remembers the eight princes, and the following five verses remember the eight hundred disciples. This is the first part.
Sutra: 'This Wonderful Light Dharma Master (until) was named Seeking Fame'.
Commentary: The following five verses remember the eight hundred disciples, divided into two parts: the first two and a half verses remember the defiled causes and conditions, and the following two and a half verses remember the pure causes and conditions. This is the first part. They valued noble families and loved profit.
譽以為先，所習多廢故號求名，具六失故，如文可知。「懈」音古隘反，懶也倦也。「怠」音徒亥反，亦懈也疲也。或作「駘」亦疲也慢也墮也。第二貪著已得利名，第三更求未得名利。「族」云類也。《周禮》「四閭為族」，鄭玄「百家也」。
經「亦行眾善業(至)其數無有量」。贊曰：頌凈因，有二：初五句憶凈五因，后五句憶凈二果。
經「彼佛滅度后(至)今則我身是」。
贊曰：上四十頌頌指陳別事，下三頌頌古今相即。有三：初一頌即人，次一頌即法，后一頌結成。此初也。
經「我見燈明佛(至)欲說法華經」。
贊曰：此即法。
經「今相如本瑞(至)助發實相義」。
贊曰：此結成也。放光警覺、有緣皆集，眾見此已深生渴仰，起此神變表法非虛，顯證深密，故名放光助實相義。
經「諸人今當知(至)充足求佛道」。
贊曰：上四十三頌頌長行，下之二頌大文第三語眾勸知陳佛今說，有二：初一頌明佛說法雨道芽生令進善也，后一頌明佛說法令求道者疑惑皆除斷滅眾惡。此初也。
經「諸求三乘人(至)令盡無有餘」。
贊曰：此斷疑也。此後二頌雨大法雨，說大法也。
妙法蓮華經玄贊卷第二(末)
保
【現代漢語翻譯】 現代漢語譯本 以追求名譽為先，所學習的很多都被荒廢，因此被稱為『求名』，具備六種過失，這些在原文中可以瞭解到。「懈」（xiè）讀音同『古隘』的反切，是懶惰和疲倦的意思。「怠」（dài）讀音同『徒亥』的反切，也是懈怠和疲憊的意思。有時寫作『駘』（dài），也是疲憊、怠慢和墮落的意思。第二種是貪戀已經獲得的利益和名聲，第三種是進一步追求尚未得到的名利。「族」的意思是類別。《周禮》中說『四閭為族』，鄭玄解釋為『百家』。
經文：『亦行眾善業（至）其數無有量』。 贊曰：讚頌清凈的因，分為兩部分：前五句回憶清凈的五種因，后五句回憶清凈的兩種果。
經文：『彼佛滅度后（至）今則我身是』。
贊曰：前面四十頌讚頌指陳不同的事情，後面的三頌讚頌古代和現在相互契合。分為三個部分：第一頌是人，第二頌是法，第三頌是總結。這是第一部分。
經文：『我見燈明佛（至）欲說法華經』（Dīpaṃkara Buddha）。
贊曰：這是指法。
經文：『今相如本瑞（至）助發實相義』。
贊曰：這是總結。佛陀放光警覺，有緣分的人都聚集在一起，眾人見到此景象后，內心深處產生強烈的渴望和仰慕之情，出現這種神奇的變化表明佛法並非虛妄，顯現和證明了深奧秘密的道理，所以稱為放光輔助實相的意義。
經文：『諸人今當知（至）充足求佛道』。
贊曰：前面四十三頌讚頌長行文，下面的兩頌是第三大段，告訴大眾應當知道，陳述佛陀現在說法，分為兩個部分：第一頌說明佛陀說法如同降下法雨，使菩提道之芽生長，從而促進善行；后一頌說明佛陀說法使追求佛道的人疑惑全部消除，斷滅各種惡行。這是第一部分。
經文：『諸求三乘人（至）令盡無有餘』。
贊曰：這是斷除疑惑。這後面的兩頌是降下大法雨，宣說大法。
《妙法蓮華經玄贊》卷第二（末） 保
【English Translation】 English version Taking reputation as the priority, much of what is learned is abandoned, hence the term 'seeking fame,' possessing six faults, as can be understood from the text. '懈' (xiè) is pronounced with the fanqie (a traditional Chinese pronunciation method) of '古隘' (gǔ ài), meaning lazy and weary. '怠' (dài) is pronounced with the fanqie of '徒亥' (tú hài), also meaning lax and tired. Sometimes written as '駘' (dài), it also means weary, negligent, and fallen. The second is being greedy for already obtained benefits and fame, and the third is further pursuing fame and gain that have not yet been obtained. '族' (zú) means category. The Zhou Li (Rites of Zhou) says 'four lü (neighborhoods) form a zu (clan),' which Zheng Xuan explains as 'a hundred families'.
Sutra: 'Also practicing numerous virtuous deeds (to) their number is immeasurable'. Commentary: Praising the pure cause, there are two parts: the first five lines recall the five pure causes, and the last five lines recall the two pure results.
Sutra: 'After that Buddha (至) now this body of mine is'.
Commentary: The preceding forty verses praise and describe different matters, while the following three verses praise the correspondence between ancient and present. There are three parts: the first verse is about people, the second verse is about the Dharma, and the third verse is a conclusion. This is the first part.
Sutra: 'I saw Dīpaṃkara Buddha (至) wishing to preach the Lotus Sutra'.
Commentary: This refers to the Dharma.
Sutra: 'Now the signs are like the original auspicious signs (至) assisting in revealing the meaning of true reality'.
Commentary: This is the conclusion. The Buddha emits light to awaken, and those with affinity gather together. Upon seeing this, the assembly deeply generates thirst and admiration. This miraculous transformation indicates that the Dharma is not false, revealing and proving the profound and secret truth, hence it is called emitting light to assist the meaning of true reality.
Sutra: 'You people should now know (至) fulfilling the seeking of the Buddha path'.
Commentary: The preceding forty-three verses praise the prose section, and the following two verses are the third major section, telling the assembly to know and stating that the Buddha is now preaching. There are two parts: the first verse explains that the Buddha's preaching is like raining down the Dharma, causing the sprouts of the Bodhi path to grow, thereby promoting good deeds; the latter verse explains that the Buddha's preaching eliminates all doubts for those seeking the Buddha path, cutting off all evil deeds. This is the first part.
Sutra: 'Those seeking the Three Vehicles (至) causing them all to be without remainder'.
Commentary: This is to eliminate doubts. The following two verses rain down the great Dharma rain, expounding the great Dharma.
Profound Commentary on the Wonderful Dharma Lotus Flower Sutra, Volume Two (End) Bao
安三年四月四日書了，法隆寺僧覺印之。同年十月廿二日移點了，興福寺圓如房本。法隆寺僧覺印為令法久住為之，以左點可為指南(云云)。 大正藏第 34 冊 No. 1723 妙法蓮華經玄贊
妙法蓮華經玄贊卷第三(本)
沙門基撰
方便品
略開三門：一來意，二釋名，三出體。來意有三：一者依八品為正宗中，蓮華有出水、開敷之二德，妙法具果秀、行竦之兩能。又經下言今此經中唯說一乘，故以破二、會二歸於一乘為法華之正主，故三週說逗彼三根。此品初說一乘為利鹙子，鹙子上根最初于〈譬喻品〉中領解，佛為述成授記，乃至天子說偈竟，是第一週。〈譬喻品〉中舍利弗請，我今無復疑悔下，佛說譬喻利彼中根，中根四人信解佛說，〈藥草喻品〉為重述成，便為授記，是第二週。〈化城喻品〉說往結緣化城不實，利彼下根，滿慈子領、佛印述訖，便授五百及學無學記，是第三週。自下更無說一乘處，故但一乘是法華體。今既眾集緣和警之已畢，機器符會正可陳宗，且法說一乘利上根性，故〈序品〉后〈方便品〉來。二者依十九品為正宗中，〈方便品〉下初十二品明一乘境，〈安樂〉、〈涌出〉明一乘行，〈如來壽量〉至〈常不輕〉合此五品明一乘果，說境令知乘
【現代漢語翻譯】 現代漢語譯本：安政三年四月四日書寫完畢，法隆寺的僧人覺印所為。同年十月二十二日新增標點，是興福寺圓如房的版本。法隆寺的僧人覺印爲了使佛法長久住世而做這件事，用左側的標點可以作為指南（等等）。 《大正藏》第34冊 No. 1723 《妙法蓮華經玄贊》
《妙法蓮華經玄贊》卷第三（原本）
沙門基撰
方便品
略開三門：一來意，二釋名，三出體。來意有三：一者，依據八品作為正宗之中，蓮華具有出水、開敷這兩種德行，妙法具備果實秀美、行為端正這兩種能力。而且經文下面說『如今這部經中只說一乘（Ekayana）』，所以把破除二乘（二種乘法，即聲聞乘和緣覺乘）、會合二乘歸於一乘作為《法華經》的正要主旨，因此三週說法來啓發他們的三種根器。此品最初說一乘是爲了利益舍利弗（Sariputra），舍利弗是上根之人，最初在《譬喻品》中領悟理解，佛為他敘述成就並授記，乃至天子說完偈頌，這是第一週。《譬喻品》中舍利弗請求，『我現在沒有疑惑和後悔』之後，佛說譬喻來利益那些中根之人，中根的四人信解佛所說，在《藥草喻品》中為他們重新敘述成就，便為他們授記，這是第二週。《化城喻品》說往昔結緣的化城是不真實的，利益那些下根之人，滿慈子（Purna）領悟、佛印可敘述完畢，便為五百羅漢以及有學無學之人授記，這是第三週。自此之後再沒有說一乘的地方，所以只有一乘是《法華經》的本體。現在既然大眾聚集，因緣和合，警示已經完畢，時機符合，正是可以陳述宗旨的時候，而且法說一乘可以利益上根之人，所以在《序品》之後是《方便品》到來。二者，依據十九品作為正宗之中，《方便品》之後的最初十二品闡明一乘之境，《安樂行品》、《涌出品》闡明一乘之行，《如來壽量品》到《常不輕菩薩品》合這五品闡明一乘之果，說境是爲了讓人知道乘（yana）
【English Translation】 English version: Written on the 4th day of the 4th month of Ansei 3 (1856), by the monk Kakue of Horyu-ji (Horyu Temple). Punctuation added on the 22nd day of the 10th month of the same year, from the version of Ennyo-bo of Kofuku-ji (Kofuku Temple). The monk Kakue of Horyu-ji did this for the long-lasting preservation of the Dharma, using the left-side punctuation as a guide (etc.). Taisho Tripitaka Volume 34, No. 1723, Profound Commentary on the Lotus Sutra
Profound Commentary on the Lotus Sutra, Volume 3 (Original)
Composed by the Shramana (Buddhist monk) Ji
Chapter on Expedients (Upaya)
Briefly opening three doors: 1. Purpose, 2. Explanation of the name, 3. Exposition of the substance. There are three purposes: 1. Based on the eight chapters as the main teaching, the lotus flower has two virtues: emerging from water and blooming. The Wonderful Law (妙法, Myoho) possesses two capabilities: the beauty of the fruit and the uprightness of the practice. Moreover, the sutra says below, 'Now, in this sutra, only the One Vehicle (Ekayana) is taught.' Therefore, breaking the Two Vehicles (二乘, the two kinds of vehicles, namely Sravaka Vehicle and Pratyekabuddha Vehicle) and uniting the Two Vehicles into the One Vehicle is the main theme of the Lotus Sutra. Thus, the three rounds of preaching are to inspire their three capacities. This chapter initially speaks of the One Vehicle to benefit Sariputra (舍利弗), who is of superior capacity. Sariputra initially understands in the 'Parable Chapter', and the Buddha narrates the accomplishment and bestows prediction, until the heavenly beings finish reciting the verses. This is the first round. In the 'Parable Chapter', Sariputra requests, 'Now I have no more doubts or regrets.' Then the Buddha speaks parables to benefit those of middle capacity. The four people of middle capacity believe and understand what the Buddha says. In the 'Herbs Chapter', it is re-narrated for their accomplishment, and predictions are bestowed upon them. This is the second round. The 'Imaginary City Chapter' speaks of the illusory city of past connections, benefiting those of inferior capacity. Purna (滿慈子) understands, the Buddha approves and finishes narrating, and then bestows predictions upon the five hundred Arhats and those with and without learning. This is the third round. From here on, there is no more mention of the One Vehicle, so only the One Vehicle is the substance of the Lotus Sutra. Now that the assembly has gathered, the conditions are harmonious, and the warnings are complete, the time is right to state the purpose. Moreover, the Dharma speaks of the One Vehicle to benefit those of superior capacity, so after the 'Introduction Chapter' comes the 'Expedients Chapter'. 2. Based on the nineteen chapters as the main teaching, the first twelve chapters after the 'Expedients Chapter' explain the realm of the One Vehicle. The 'Peaceful Practices Chapter' and the 'Emerging from the Earth Chapter' explain the practice of the One Vehicle. The 'Life Span of the Tathagata Chapter' to the 'Never Disparaging Bodhisattva Chapter' combine these five chapters to explain the fruit of the One Vehicle. Explaining the realm is to let people know the vehicle (yana).
之權實，勸應舍權而取于實，聲聞悟此遂便得記。于中分三：初之八品正明權實、三根得記。次之三品嘆人美法、勸募持行。后〈持〉一品稟命舍權持行實法。科初八品與前無別，故〈序品〉后〈方便品〉來。三者論云：「自此已下示現所說因果相，此意從前〈序品〉之後，明經宗旨所說因果體相相狀。」此有三釋：一云所說諸佛智慧為果，能詮智慧教門名因，如門為入室之所由，故教為顯理之處，蓮華但說二義因、果，故即智、詮。二云三請已后明一大事，開、示、悟、入，前三為果、后一為因，正是一乘之宗旨，初揚智門之意，欲發鹙子等疑，令其固請說一乘故，蓮華二義雖解《無量義經》，果秀因開，此亦未爽通理，由此即以開示悟入為果及因。三云初智及門，門因智果，開示悟入三果入因，教、理、行、果俱法華故，令識昔者教行方便說三，今談乘體理果唯一，聽三乘之教、解一乘之理，行三乘之因、證一乘之果，法華意也。如前已釋，此品具明經所說宗因之與果，故〈序品〉后〈方便品〉來。
釋名者，「便」方連反，今為去音。佛智有二：一真實智、二方便智。真實智有二：一者實法、二者實智。實法亦二：一體實，謂有為無為；二真實，謂真如妙理。實智亦爾：一如體實智，即觀體實無漏真智，
【現代漢語翻譯】 現代漢語譯本：關於權巧方便和真實，勸導人們捨棄權巧方便而取真實，聲聞乘的修行者領悟到這一點，於是就得到了佛的授記。其中分為三部分：最初的八品經文，正面闡明權巧方便和真實，以及三種根器的眾生得到授記。接下來的三品經文，讚歎佛法的殊勝和勸募人們受持奉行。最後的〈持品〉，是稟受佛的命令，捨棄權巧方便而奉行真實的佛法。這最初的八品經文的科判與之前沒有區別，所以繼〈序品〉之後是〈方便品〉。天臺宗的論著中說：『從這裡以下，是佛示現所說的因果相。』這個意思是說，從前面的〈序品〉之後，闡明《法華經》的宗旨所說的因果的體相和相狀。對此有三種解釋：第一種說法是，所說的諸佛智慧是果，能夠詮釋智慧的教門是因，就像門是進入房間的途徑一樣，所以教法是顯現真理的地方。《蓮華經》只說了因和果這兩種意義，所以就是智慧和詮釋。第二種說法是，在三次請法之後，闡明一大事因緣，即開、示、悟、入。前三者是果，后一者是因，這正是唯一佛乘的宗旨。最初宣揚智慧之門的意思，是想要引發舍利弗等人的疑惑，讓他們堅決請求佛陀宣說一乘之法，所以《蓮華經》的兩種意義雖然解釋了《無量義經》，果實顯現而因地開啟，但這也沒有違背通達的道理，因此就以開示悟入作為果和因。第三種說法是，最初是智慧和門，門是因，智慧是果，開示悟入這三種果又作為因。教、理、行、果都屬於《法華經》，所以要認識到過去所說的教行方便是三乘，現在所談論的乘體、理和果是唯一的，聽聞三乘的教法，理解一乘的道理，修行三乘的因，證得一乘的果，這就是《法華經》的意旨。正如前面已經解釋過的，這一品經文具體闡明了《法華經》所說的宗、因和果，所以繼〈序品〉之後是〈方便品〉。 解釋品名，『便』字，古音讀作方連反，現在讀作去聲。佛的智慧有兩種：一是真實智，二是方便智。真實智有兩種：一是實法，二是實智。實法也有兩種：一是體實，包括有為法和無為法；二是真實，指真如妙理。實智也是如此：一是如體實智，即觀照體實的無漏真智。
【English Translation】
English version: Regarding expedient means (upaya) and reality (satya), it encourages people to abandon expedient means and embrace reality. Those of the Sravaka (voice-hearer) vehicle who awaken to this will then receive predictions of enlightenment. This is divided into three parts: the first eight chapters directly explain expedient means and reality, and the three types of roots (capacities) receiving predictions. The next three chapters praise the beauty of the Dharma and encourage its upholding and practice. The last chapter,
對凡妄智不知名實智，根本、后得二智俱是。二證真實智，唯正體智，此有五對：一對知妄名實智，二對知事名實智，三對知相名實智，四對知詮名實智，此之四種實智皆是唯觀第四真智，餘四所對如次皆是四世俗智。五對知權智名實智，謂一乘理、智，對知二權智，此依證智以第四真智對后三俗智；若依趣入智，以第三真智對第三俗智。
方便智有三或四：一進趣方便，謂見道前七方便智，進趣向果名為方便，所學有則曰方，隨位修順宜曰便。二施為方便，謂方便善巧波羅蜜多，后智妙用能行二利故名方便。此則有三：一教行方便，言音可則曰方，稟教獲安名便；二證行方便，空理正直曰方，智順正理名便；三不住方便，蒞真入俗曰方，自他俱利名便。上三皆是第二施為。三整合方便，諸法同體巧相整合故名方便。且真如中具恒沙佛法，以智為門、以識為門皆攝一切故。〈菩薩地〉云：「此法善巧成，是故名方便」。《十地》云：「總、同、成、別、異、壞，以總對別之方便也。」苞總有則曰方，以少含多名便。四權巧方便，實無此事，應物權現故言方便，謂以三業方便化也。此對實智名為方便，利物有則曰方，隨時而濟名便。此體即于施為中出，更無別義，故體唯三。
今此有三：一接下方便唯引于
【現代漢語翻譯】 現代漢語譯本：對於所有虛妄的智慧，不能真正瞭解名與實的智慧，根本智（根本智，指證得真如理體的智慧）和后得智（后得智，指證得真如理體后，爲了教化眾生而獲得的智慧）都是如此。二證真實智，只有正體智（正體智，指證得事物本體的智慧），這裡有五種對應關係：第一種是知妄名實智（知妄名實智，指認識虛妄之名的真實智慧），第二種是知事名實智（知事名實智，指認識事物之名的真實智慧），第三種是知相名實智（知相名實智，指認識現象之名的真實智慧），第四種是知詮名實智（知詮名實智，指認識詮釋之名的真實智慧），這四種實智都是唯有觀照第四真智（第四真智，指如理智，即符合真理的智慧）才能獲得，其餘四種所對應的分別是四種世俗智（世俗智，指認識世俗事物的智慧）。第五種是知權智名實智（知權智名實智，指認識權宜之智的真實智慧），即一乘理（一乘理，指引導眾生達到唯一佛果的教理）和智，對應于認識二乘權智（二乘權智，指引導聲聞和緣覺達到解脫的權宜之智），這依據證智（證智，指通過修行證得的智慧），以第四真智對應后三種俗智；如果依據趣入智（趣入智，指引導眾生進入佛道的智慧），則以第三真智對應第三俗智。 方便智有三種或四種：第一種是進趣方便（進趣方便，指引導眾生進步趨向佛果的方便法門），指見道（見道，指證悟真理的階段）之前的七方便智（七方便智，指在見道前修行的七種方便法門），進步趨向佛果稱為方便，所學有法則稱為『方』，隨順不同根基進行修行稱為『便』。第二種是施為方便（施為方便，指通過行動來利益眾生的方便法門），指方便善巧波羅蜜多（方便善巧波羅蜜多，指菩薩以智慧巧妙地利益眾生的修行），后得智的巧妙運用能夠利益自己和他人，所以稱為方便。這又有三種：一是教行方便（教行方便，指通過教導和行動來利益眾生的方便法門），言語教誨有法則稱為『方』，聽從教誨獲得安樂稱為『便』；二是證行方便（證行方便，指通過證悟和行動來利益眾生的方便法門），空性之理正直稱為『方』，智慧順應正理稱為『便』；三是不住方便（不住方便，指不住于涅槃而入世利益眾生的方便法門），處於真諦而進入世俗稱為『方』，自己和他人都能得到利益稱為『便』。以上三種都是第二種施為方便。第三種是整合方便（整合方便，指將各種法門融會貫通的方便法門），諸法同體巧妙地相互整合，所以稱為方便。例如，真如（真如，指事物的真實本性）中具有無量佛法，以智慧為門徑，以識（識，指認識作用）為門徑，都能攝取一切。《菩薩地》中說：『這種法善巧成就，所以稱為方便。』《十地經》中說：『總、同、成、別、異、壞，以總對別就是方便。』包容總括有法則稱為『方』，以少包含眾多稱為『便』。第四種是權巧方便（權巧方便，指根據不同情況靈活應變的方便法門），實際上沒有這件事，爲了適應眾生而權宜示現，所以稱為方便，指用身、口、意三業（三業，指身體、語言和思想的行為）來方便教化。這種方便是針對實智（實智，指真實的智慧）而言的，利益眾生有法則稱為『方』，隨時救濟稱為『便』。它的本體是從施為方便中產生的，沒有其他含義，所以本體只有三種。 現在這裡有三種：第一種是接下方便（接下方便，指引導根基較差的眾生的方便法門），只是引導他們
【English Translation】 English version: Regarding all deluded wisdom that does not truly understand the wisdom of names and realities, both Fundamental Wisdom (Genuinely knowing the principle of True Thusness) and Acquired Wisdom (Wisdom acquired after realizing True Thusness, for the purpose of teaching sentient beings) are like that. The Two Proofs of True Wisdom only have Correct Entity Wisdom (Wisdom that realizes the true nature of things). Here, there are five correspondences: the first is the wisdom of knowing the names and realities of delusion (Knowing the true wisdom of deluded names), the second is the wisdom of knowing the names and realities of phenomena (Knowing the true wisdom of the names of phenomena), the third is the wisdom of knowing the names and realities of appearances (Knowing the true wisdom of the names of appearances), and the fourth is the wisdom of knowing the names and realities of interpretations (Knowing the true wisdom of the names of interpretations). These four kinds of True Wisdom can only be attained by contemplating the Fourth True Wisdom (The Fourth True Wisdom, referring to the Wisdom of Reason, which conforms to the truth), and the other four correspond to the Four Mundane Wisdoms (Mundane Wisdom, referring to the wisdom of knowing worldly matters). The fifth is the wisdom of knowing the names and realities of Expedient Wisdom (Knowing the true wisdom of expedient wisdom), which is the One Vehicle Principle (The One Vehicle Principle, referring to the doctrine that guides sentient beings to the sole Buddha fruit) and Wisdom, corresponding to knowing the Expedient Wisdom of the Two Vehicles (Expedient Wisdom of the Two Vehicles, referring to the expedient wisdom that guides Sravakas and Pratyekabuddhas to liberation). This relies on Proof Wisdom, using the Fourth True Wisdom to correspond to the latter three Mundane Wisdoms; if relying on Entering Wisdom (Entering Wisdom, referring to the wisdom that guides sentient beings to enter the Buddhist path), then using the Third True Wisdom to correspond to the Third Mundane Wisdom. Expedient Wisdom has three or four types: the first is Progressive Expedient (Progressive Expedient, referring to the expedient methods that guide sentient beings to progress towards the Buddha fruit), referring to the Seven Expedient Wisdoms (Seven Expedient Wisdoms, referring to the seven expedient methods practiced before seeing the path) before Seeing the Path (Seeing the Path, referring to the stage of realizing the truth). Progressing towards the fruit is called 'expedient,' what is learned has principles is called 'method,' and cultivating in accordance with different capacities is called 'skill.' The second is Active Expedient (Active Expedient, referring to the expedient methods of benefiting sentient beings through actions), referring to the Perfection of Skillful Means (Perfection of Skillful Means, referring to the Bodhisattva's practice of skillfully benefiting sentient beings with wisdom). The skillful application of Acquired Wisdom can benefit both oneself and others, so it is called expedient. This has three aspects: first, Teaching and Practice Expedient (Teaching and Practice Expedient, referring to the expedient methods of benefiting sentient beings through teaching and action), words and teachings with principles are called 'method,' and receiving teachings and gaining peace is called 'skill'; second, Realization and Practice Expedient (Realization and Practice Expedient, referring to the expedient methods of benefiting sentient beings through realization and action), the principle of emptiness being upright is called 'method,' and wisdom conforming to the correct principle is called 'skill'; third, Non-Abiding Expedient (Non-Abiding Expedient, referring to the expedient methods of benefiting sentient beings by not abiding in Nirvana and entering the world), being in the truth and entering the mundane is called 'method,' and both oneself and others benefit is called 'skill.' The above three are all the second type, Active Expedient. The third is Integrative Expedient (Integrative Expedient, referring to the expedient methods of integrating various Dharma gates), the same essence of all dharmas skillfully integrating with each other, so it is called expedient. For example, True Thusness (True Thusness, referring to the true nature of things) contains countless Buddha-dharmas, using wisdom as the gateway and consciousness (Consciousness, referring to the function of cognition) as the gateway, both can encompass everything. The Bodhisattva-bhumi says: 'This Dharma is skillfully accomplished, so it is called expedient.' The Ten Stages Sutra says: 'General, same, complete, different, distinct, destroy, using general to correspond to distinct is expedient.' Encompassing and summarizing with principles is called 'method,' and containing much with little is called 'skill.' The fourth is Skillful Expedient (Skillful Expedient, referring to the expedient methods of flexibly adapting to different situations), in reality there is no such thing, but it is expediently manifested to adapt to sentient beings, so it is called expedient, referring to using the three karmas (Three Karmas, referring to the actions of body, speech, and mind) to expediently teach and transform. This expedient is in relation to True Wisdom (True Wisdom, referring to true wisdom), benefiting sentient beings with principles is called 'method,' and helping at any time is called 'skill.' Its essence arises from Active Expedient, and there is no other meaning, so the essence is only three. Now here there are three: the first is the Expedient of Receiving Those of Lower Capacity (Expedient of Receiving Those of Lower Capacity, referring to the expedient methods of guiding sentient beings with lower capacities), which only guides them
下，二顯上方便唯顯深妙，三通彰方便遍於上下。一接下方便者，此經下云「十方佛土中唯有一乘法，無二亦無三，除佛方便說」，又云「正直舍方便，但說無上道」，於前四中權巧方便也。此乃有三：一身方便，執持糞器而著垢衣，伽耶成道等是。二語方便，下云「我此九部法入大乘為本」，又趣波羅奈轉四諦法輪等是。三意方便，下云「尋念過去佛所行方便力，我今所得道亦應說三乘」等，是上同古佛下順有情。《佛地經》云「成所作智起三業化」，正與此同。依此解云，施為可則曰方，善逗機宜曰便。《往生論》云「正直曰方，外已為便」，方是方術，便謂穩便，便之方名方便。二顯上名方便者，《無垢稱》云「有方便故解，無方便故縛」，此經下云「我設是方便令得入佛慧，一切諸如來以無量方便度脫諸眾生」，入佛無漏智初設方便顯后佛智故，即四方便中施為方便，理妙可則曰方，巧用能顯曰便，其義深遠其語巧妙，便通教理，方之便名方便。三通彰方便，下經大眾疑雲「何故世尊慇勤稱歎方便而作是言：佛所得法甚深難解，有所言說意趣難知」，方便是總，下二句別。「佛所得法」是顯上，明今一實；「有所言說」是接下，彰昔三權。又云「佛悉知是已以諸緣譬喻言辭方便力令一切歡喜」，接下顯上二皆
【現代漢語翻譯】 現代漢語譯本 下，二顯上方便唯顯深妙，三通彰方便遍於上下。一接下方便者，此經下云『十方佛土中唯有一乘法，無二亦無三，除佛方便說』，又云『正直舍方便，但說無上道』，於前四中權巧方便也。此乃有三：一身方便，執持糞器而著垢衣，伽耶（Gaya，地名，釋迦牟尼成道處）成道等是。二語方便，下云『我此九部法入大乘為本』，又趣波羅奈（Varanasi，古印度城市名）轉四諦法輪等是。三意方便，下云『尋念過去佛所行方便力，我今所得道亦應說三乘』等，是上同古佛下順有情。《佛地經》云『成所作智起三業化』，正與此同。依此解云，施為可則曰方，善逗機宜曰便。《往生論》云『正直曰方，外已為便』，方是方術，便謂穩便，便之方名方便。二顯上名方便者，《無垢稱》（Vimalakirti Nirdesa Sutra，維摩詰所說經）云『有方便故解，無方便故縛』，此經下云『我設是方便令得入佛慧，一切諸如來以無量方便度脫諸眾生』，入佛無漏智初設方便顯后佛智故，即四方便中施為方便，理妙可則曰方，巧用能顯曰便，其義深遠其語巧妙，便通教理，方之便名方便。三通彰方便，下經大眾疑雲『何故世尊慇勤稱歎方便而作是言：佛所得法甚深難解，有所言說意趣難知』，方便是總，下二句別。『佛所得法』是顯上，明今一實；『有所言說』是接下，彰昔三權。又云『佛悉知是已以諸緣譬喻言辭方便力令一切歡喜』，接下顯上二皆
【English Translation】 English version Firstly, 'inferior' means that the expedient teachings reveal the profound and subtle. Secondly, 'superior' means that the expedient teachings only reveal the deep and wonderful. Thirdly, 'universal' means that the expedient teachings pervade both the inferior and superior. The first, 'inferior' expedient, is mentioned in this sutra: 'In the Buddha lands of the ten directions, there is only the One Vehicle Dharma, neither two nor three, except for the Buddha's expedient teachings.' It also says, 'Directly abandoning expedient means, only speaking of the unsurpassed path,' which refers to the skillful means among the previous four. There are three aspects to this: First, physical expedient, such as holding a dung shovel and wearing soiled clothes, and attaining enlightenment in Gaya (Gaya, a place name, where Shakyamuni attained enlightenment). Second, verbal expedient, as it says below, 'These nine divisions of my Dharma are based on the Great Vehicle,' and turning the Wheel of the Four Noble Truths in Varanasi (Varanasi, an ancient Indian city). Third, mental expedient, as it says below, 'Reflecting on the expedient powers practiced by past Buddhas, I should also speak of the Three Vehicles in the Dharma I have now attained,' which is to be in accord with the ancient Buddhas above and to comply with sentient beings below. The Buddhabhumi Sutra says, 'The Wisdom of Accomplishment arises to transform the three karmas,' which is exactly the same as this. According to this explanation, 'that which can be followed is called 'fang' (方，method),' and 'skillfully adapting to the occasion is called 'bian' (便，expedient).' The Treatise on Rebirth says, 'Uprightness is called 'fang,' and outward action is called 'bian'.' 'Fang' is a method, and 'bian' means convenience. The 'bian' of 'fang' is called 'fangbian' (方便，expedient). The second, 'superior' expedient, is mentioned in the Vimalakirti Nirdesa Sutra (Vimalakirti Nirdesa Sutra, The Sutra Spoken by Vimalakirti): 'Because of expedient means, there is liberation; without expedient means, there is bondage.' This sutra says below, 'I establish these expedient means to enable them to enter the Buddha's wisdom. All Tathagatas liberate all sentient beings with immeasurable expedient means.' Entering the Buddha's unconditioned wisdom, the initial establishment of expedient means reveals the subsequent Buddha wisdom. This is the expedient of practice among the four expedients. The principle is wonderfully exemplary, called 'fang,' and skillful application can reveal it, called 'bian.' Its meaning is profound, and its language is skillful. 'Bian' encompasses both doctrine and principle, and the 'bian' of 'fang' is called 'fangbian.' The third, 'universal' expedient, is that the assembly in the sutra below doubts, 'Why does the World-Honored One diligently praise expedient means and say, 'The Dharma attained by the Buddha is very profound and difficult to understand, and the meaning of what is said is difficult to know'?' 'Expedient' is the general term, and the following two sentences are specific. 'The Dharma attained by the Buddha' reveals the superior, clarifying the one reality now. 'What is said' connects to the inferior, revealing the three provisional teachings of the past. It also says, 'The Buddha, knowing all this, uses various causes, analogies, and the power of expedient language to make everyone happy,' connecting the inferior and revealing the superior.
通故，即十二種方便喜巧波羅蜜多，隨應配攝，方者統情機之法軌，便者濟物理之要宜，方謂方軌方法，便謂要便宜便，情謂有情，機謂機要，統攝機情機要之軌法名方，貫人貫法故，物謂人物，理謂道理，濟益人物道理之要宜名便，濟人益法故，此言意顯濟人益法之軌則故言方便，亦方亦便故名方便。由此義推乃通三釋。三種合是十二種方便善巧波羅蜜多，隨應配攝。《瑜伽》四十五說十二種中，初六依內修證，后六依外成熟。內六種者：悲心顧戀，了知諸行，欣佛妙智，不捨生死，輪迴不染，熾然精進。外六種者：令以少施等善感無量果，令以少戒等力引大善根，憎聖教者除其恚惱，處中住者令其趣入，已趣入者令其成熟，已成熟者令得解脫。此中接下即外成熟，此中顯上即內成熟，此中通彰合是內外一十二種。十二種中為成后四，復修六種方便善巧：一隨順會通，將為說法，先現軟美可愛身語令生愛敬，於法起樂，漸次為說，彼不解空密意言教，一切諸法無性無事無生無滅如幻夢等，如理和會，彼經不說一切法體都無所有，但無所執可說自性，據第一義非其自性，既彼性事都無所有，有何生滅？又如幻夢非如顯現，又非彼事都無所有，故說如幻令彼了知。二共立要契，見有來求，先共立契令知恩德供養恭敬持凈
【現代漢語翻譯】 現代漢語譯本 『通故』，即十二種方便善巧波羅蜜多（upāya-kauśalya-pāramitā），根據情況相應地配合攝受。『方』是統攝有情心意和關鍵的法則，『便』是救濟事物和道理的重要適宜之方法。『方』指方法和軌則，『便』指重要且適宜的方便。『情』指有情眾生，『機』指關鍵之處。統攝有情心意和關鍵的軌則方法稱為『方』，因為它貫穿人和法；救濟人物和道理的重要適宜之方法稱為『便』，因為它救濟人和利益法。這裡的意思是說，救濟人和利益法的軌則稱為『方便』，既是『方』又是『便』，所以稱為『方便』。由此意義推斷，可以貫通三種解釋。這三種解釋合起來就是十二種方便善巧波羅蜜多，根據情況相應地配合攝受。《瑜伽師地論》第四十五卷說，十二種方便善巧中，前六種依內在修證，后六種依外在成熟。內在的六種是：以悲心顧念眾生，了知諸行（saṃskāra）的無常性，欣樂佛陀的微妙智慧，不捨棄生死輪迴，在輪迴中不被染污，熾盛地精進修行。外在的六種是：使眾生以少許佈施等善行感得無量果報，使眾生以少許持戒等力量引生廣大的善根，對於憎恨聖教的人，消除他們的嗔恚煩惱，對於處於中間狀態的人，引導他們趣入佛法，對於已經趣入佛法的人，使他們得到成熟，對於已經成熟的人，使他們得到解脫。這裡所說的『接下』就是指外在的成熟，這裡所說的『顯上』就是指內在的成熟，這裡所說的『通彰』合起來就是內外一十二種方便善巧。爲了成就后四種方便善巧，又修習六種方便善巧：一是隨順會通，準備說法，先示現柔和美好可愛的身語，使眾生生起愛敬之心，對佛法產生歡喜，然後逐漸為他們說法，如果他們不理解空性的密意言教，即一切諸法（dharma）無自性、無實體、無生無滅，如同幻夢等，就應如理地調和會通。那些經典並不是說一切法的本體都完全不存在，只是說沒有可以執著的自性，從第一義諦（paramārtha-satya）的角度來說，法沒有自性。既然法的自性和實體都無所有，又有什麼生滅可言呢？又如幻夢，雖然顯現，但並非真實存在，但也不是完全不存在，所以說如幻，使他們了知。二是共同訂立要約，見到有人前來求法，先共同訂立契約，使他們知道恩德，供養恭敬，保持清凈的戒律。
【English Translation】 English version 'Thoroughness' refers to the twelve kinds of skillful means and wisdom pāramitās (upāya-kauśalya-pāramitā), which are appropriately combined and embraced according to the circumstances. 'Skillful means' (方, fang) is the method and rule for governing the emotions and key points of sentient beings, while 'expedient' (便, bian) is the essential suitability for saving things and principles. 'Skillful means' refers to methods and rules, while 'expedient' refers to important and suitable conveniences. 'Emotions' (情, qing) refers to sentient beings, and 'key points' (機, ji) refers to crucial aspects. The method and rule for governing the emotions and key points of sentient beings is called 'skillful means' because it penetrates both people and Dharma; the essential suitability for saving people and principles is called 'expedient' because it saves people and benefits the Dharma. The meaning here is that the rules for saving people and benefiting the Dharma are called 'skillful means,' which is both 'skillful means' and 'expedient,' hence the name 'skillful means.' From this meaning, it can be inferred that it encompasses three explanations. These three explanations together constitute the twelve kinds of skillful means and wisdom pāramitās, which are appropriately combined and embraced according to the circumstances. The forty-fifth volume of the Yogācārabhūmi-śāstra states that among the twelve kinds of skillful means, the first six rely on internal cultivation and realization, while the latter six rely on external maturation. The six internal ones are: compassionately caring for sentient beings, understanding the impermanence of all conditioned phenomena (saṃskāra), rejoicing in the Buddha's wonderful wisdom, not abandoning the cycle of birth and death, remaining unpolluted in saṃsāra, and diligently practicing. The six external ones are: enabling sentient beings to obtain immeasurable results with a small amount of generosity and other virtuous deeds, enabling sentient beings to generate great roots of virtue with a small amount of precepts and other strengths, eliminating the anger and afflictions of those who hate the holy teachings, guiding those who are in an intermediate state to enter the Dharma, enabling those who have already entered the Dharma to mature, and enabling those who have already matured to attain liberation. The 'connecting below' mentioned here refers to external maturation, the 'revealing above' refers to internal maturation, and the 'general manifestation' together refers to the twelve kinds of skillful means, both internal and external. In order to accomplish the latter four kinds of skillful means, one cultivates six kinds of skillful means: first, to accord with and reconcile, preparing to teach the Dharma, first showing gentle, beautiful, and lovable body and speech to make sentient beings generate love and respect, and develop joy in the Dharma, and then gradually teach them the Dharma. If they do not understand the secret meaning of emptiness, that is, all dharmas have no self-nature, no substance, no arising, and no ceasing, like illusions and dreams, then one should reconcile and harmonize them according to reason. Those sutras do not say that the essence of all dharmas is completely non-existent, but only that there is no self-nature to be attached to. From the perspective of the ultimate truth (paramārtha-satya), dharmas have no self-nature. Since the self-nature and substance of dharmas are all non-existent, what arising and ceasing can there be? Moreover, like illusions and dreams, although they appear, they are not real, but they are not completely non-existent either, so it is said to be like an illusion, so that they may understand. Second, to jointly establish an agreement, seeing someone coming to seek the Dharma, first jointly establish an agreement to make them aware of the kindness, offer worship and respect, and maintain pure precepts.
戒等，然後與之。三異分意樂，共立契已彼不速行，以利益意先許不與，先為親友隨順化導，彼不依學現憤恚相，所作乖違詐不隨益，此等權時外現棄捨，非內意樂不為救拔。四逼迫所作，有自在力于親屬等能正教誡，不知恩德毀戒等者，或斷所求、驅擯訶捶，令正修習。五施恩報恩，于曾彼所有大恩德，彼期酬報勸令修善名大報恩。六究竟清凈，果道滿已住知足天，乃至下產生等正覺，令生欣樂，往生隨下，請轉法輪廣為饒益。此中方便即是六中隨順會通，會昔三權通今一實，《抉擇》、《唯識》又說有二種：一拔濟方便善巧，即外六種；二回向方便善巧，即內六種。如其所應皆此所攝。
出體性者，方便乃智以慧為性，無分別智內冥真境，后得智中利他說法，能起方便之妙用故，以後得智為性，《唯識》等說后五波羅蜜多皆后得智為性故，其能所詮性又各別，因智為顯；今從根本故智為性。
下釋本文，第一週中有四：初世尊曉喻，次鹙子領解，次如來述成，后佛為記別。同中下根文各四故，此四之中初一即〈方便品〉，后三皆在〈譬喻品〉中。佛曉喻中論判為五：初嘆法勝妙分；「吾從成佛」下，第二嘆法師功德分；「爾時眾中漏盡阿羅漢」下，第三大眾定疑分；「佛告舍利弗止止不須復說，若說
【現代漢語翻譯】 現代漢語譯本： 戒律等等，然後才給予。三、不同的意樂：共同立下約定后，對方沒有迅速行動，因為有利益對方的心意，所以先答應但不給予；先爲了親友，隨順引導教化，對方不依教學習，現出憤怒怨恨的樣子，所作所為乖違，假裝不順從利益，這些都是權宜之計，外表上看起來是放棄捨棄，但內心意樂並非真的不救拔。四、逼迫所作：有自在的力量，對於親屬等等能夠正確地教誡，對於不知感恩、毀壞戒律等等的人，或者斷絕他們的需求、驅逐斥責鞭打，使他們能夠正確地修行。五、施恩報恩：對於曾經對自己有很大恩德的人，期望他們報答，勸導他們修習善法，這叫做大報恩。六、究竟清凈：果地的修行圓滿后，住在知足天，乃至下生到人間成就等正覺，使他們生起欣喜快樂，往生後跟隨下生，請他們轉法輪，廣為利益眾生。這裡所說的方便，就是以上六種方便的隨順會通，會通過去的三種權宜之計，通達現在的一種真實。《抉擇》、《唯識》又說有兩種：一是拔濟的方便善巧，就是外在的六種；二是迴向的方便善巧，就是內在的六種。這些都應該包含在這裡面。
出體性方面，方便就是智慧，以慧為體性，無分別智在內冥合真如實境，后得智中利益他人說法，能夠生起方便的妙用，所以以後得智為體性。《唯識》等論說后五波羅蜜多都是后得智為體性，而其能詮釋和所詮釋的體性又各自不同，因智是爲了顯現；現在從根本上說，所以以智為體性。
下面解釋本文，第一週中有四個部分：一是世尊曉喻，二是鹙子（Śāriputra）[舍利弗]領會理解，三是如來述說成就，四是佛為之記別。相同的是下根器的文句各有四個部分，所以這四個部分中，第一個就是《方便品》，后三個都在《譬喻品》中。佛曉喻中，論中判為五個部分：一是讚歎佛法勝妙的部分；『吾從成佛』以下，二是讚歎法師功德的部分；『爾時眾中漏盡阿羅漢』以下，三是大眾的定疑部分；『佛告舍利弗止止不須復說，若說』
【English Translation】 English version: Precepts, etc., and then give them. Three, different intentions: After a covenant has been established, if the other party does not act quickly, because of the intention to benefit them, first promise but do not give; first, for the sake of relatives and friends, follow and guide them, if they do not follow the teachings, show anger and resentment, and if their actions are contrary, pretend not to follow the benefit. These are all expedient means, and outwardly it seems to be abandonment, but the inner intention is not really to abandon them. Four, actions of coercion: Having the power of freedom, being able to correctly teach relatives, etc., and for those who do not know gratitude, destroy precepts, etc., either cut off their needs, expel, scold, or beat them, so that they can practice correctly. Five, bestowing kindness and repaying kindness: For those who have had great kindness to oneself, expecting them to repay, and encouraging them to cultivate good deeds, this is called great repayment of kindness. Six, ultimate purity: After the completion of the practice of the fruition, dwelling in the Tuṣita Heaven, and even being born into the human world to achieve complete enlightenment, causing them to rejoice, and after rebirth, following the descent, inviting them to turn the Dharma wheel and widely benefit sentient beings. The expedient means mentioned here are the adaptation and integration of the above six expedient means, integrating the past three expedient means to understand the one reality of the present. The Yogācārabhūmi-śāstra and Vijñāptimātratāsiddhi also say that there are two types: one is the skillful means of rescuing, which are the six external types; the other is the skillful means of dedication, which are the six internal types. These should all be included here.
In terms of the nature of the entity, expedient means are wisdom, with prajñā as their nature. Non-discriminating wisdom internally merges with the true reality, and in the wisdom attained after enlightenment, benefiting others by teaching the Dharma, being able to generate the wonderful function of expedient means, so it takes the wisdom attained after enlightenment as its nature. The Vijñāptimātratāsiddhi and other treatises say that the last five pāramitās all take the wisdom attained after enlightenment as their nature, and the nature of what can be explained and what is explained are different from each other. Causal wisdom is for manifestation; now, from the root, wisdom is taken as its nature.
Below is an explanation of the text. There are four parts in the first week: first, the Buddha's explanation; second, Śāriputra [Śāriputra] understands; third, the Tathāgata narrates the accomplishment; and fourth, the Buddha makes a prediction. What is the same is that the sentences for those of lower capacity each have four parts, so among these four parts, the first is the Upāyakauśalya-parivarta (Chapter on Skillful Means), and the last three are in the Dṛṣṭānta-parivarta (Chapter on Parables). In the Buddha's explanation, the treatise judges it to be five parts: first, the part praising the excellence of the Dharma; from 'I have attained Buddhahood' onwards; second, the part praising the merits of the Dharma teacher; from 'At that time, among the assembly, Arhats who had exhausted their outflows' onwards; third, the part of the assembly's certainty and doubt; 'The Buddha told Śāriputra, stop, stop, there is no need to speak further, if you speak'
是事一切世間皆當驚疑」下，第四定記分；「舍利弗諸佛出於五濁惡世」下，第五斷疑分，法為佛師，人由法以成德，人為能顯，法假人以弘宣故。初嘆法妙、后嘆人勝，諸聲聞等於自所證已為決定，聞嘆所說遂有疑生，故有定疑分。佛心所為先已定訖，唱止邀其固請，亦令惡人退席，既爾分明解釋其義，故有定記分。眾人之內聞前所說又有疑者，佛為重解，故有斷疑分，遂成五分。或分為二：初嘆法及師妙，眾遂疑生；后佛更為定記解釋，眾復疑生重釋此疑，故分二也。
一品之中今科為四：初二深先唱警察群生之心，次四眾驚疑發揚鹙子之情，三開斯實相啟彼權門，四勸發喜心令欣作佛，品末三行頌是。
經「爾時世尊(至)所不能知」
贊曰：二深先唱警察群生之心。文中有二：初長行、后偈頌。長行有二：初嘆所證所說法妙，「吾從成佛」下嘆如來身能證能說法師勝妙，初中有二：初總標勝妙，后「所以者何」下釋斯勝妙。初中復二：初顯自在從定而起，后告鹙子正陳所說。「安」者徐也，「詳」者審也。論云：「以如實智觀從三昧安詳而起，起已告舍利弗者，示現如來得自在力故，如來入定無能驚寤故。觀無量義處定名如實智觀，佛定殊勝，入已餘人不能驚佛令從定起，非佛自出余不能
【現代漢語翻譯】 現代漢語譯本：在『是事一切世間皆當驚疑』之後，是第四定記分；在『舍利弗諸佛出於五濁惡世』之後，是第五斷疑分。法是佛的老師，人通過法來成就德行，人是能顯現者，法藉助人來弘揚宣講。所以先讚歎法的精妙，后讚歎人的殊勝。諸位聲聞對於自己所證悟的已經確定無疑，聽到讚歎所說的法后反而產生疑惑，所以有定疑分。佛的心意早已確定，先唱止是爲了邀請他們懇請，也是爲了讓惡人退席，既然如此就分明地解釋其中的意義，所以有定記分。眾人之中聽到前面所說又有疑惑的人，佛為他們再次解釋，所以有斷疑分，於是形成五分。或者分為二：先讚歎法和老師的精妙，大眾因此產生疑惑；後來佛再次為他們確定和解釋，大眾又產生疑惑再次解釋這個疑惑，所以分為二分。 一品之中現在科判為四部分：最初的二深先唱是爲了警策眾生的心，其次的四眾驚疑是爲了發揚舍利弗（Śāriputra）的情感，第三是開顯真實之相，開啟權宜之門，第四是勸發歡喜之心，使他們欣然成佛。品末的三行頌文是總結。 經文『爾時世尊(至)所不能知』 贊曰：二深先唱是爲了警策眾生的心。文中有兩個部分：首先是長行，然後是偈頌。長行有兩個部分：首先是讚歎所證悟的法和所說的法精妙，在『吾從成佛』之後是讚歎如來身能夠證悟、能夠說法，老師殊勝精妙，最初的部分中有兩個部分：首先是總標勝妙，然後在『所以者何』之後是解釋這種勝妙。最初的部分又分為兩個部分：首先是顯示自在，從禪定而起，然後告訴舍利弗（Śāriputra），正式陳述所說。『安』是緩慢的意思，『詳』是審慎的意思。論中說：『用如實智觀察，從三昧中安詳而起，起來后告訴舍利弗（Śāriputra），這是顯示如來得到自在之力，所以如來入定沒有人能夠驚醒他。觀無量義處定名為如實智觀，佛的禪定殊勝，進入禪定后其他人不能驚動佛讓他從禪定中出來，不是佛自己出來其他人不能。'
【English Translation】 English version: After 'These things are such that all the world must be amazed and doubtful' comes the fourth section, the Confirmation and Prediction Section; after 'Śāriputra, the Buddhas appear in the evil world of the five defilements' comes the fifth section, the Doubt-Severing Section. The Dharma is the teacher of the Buddha, and people achieve virtue through the Dharma. People are the ones who can manifest it, and the Dharma relies on people to propagate and proclaim it. Therefore, first praise the subtlety of the Dharma, and then praise the superiority of people. The Śrāvakas (hearers) are already certain about what they have realized themselves, but after hearing the praise of what was said, doubts arise, so there is a Doubt-Confirmation Section. The Buddha's intention was already determined beforehand, and the initial cessation was to invite them to earnestly request, and also to allow evil people to withdraw. Since this is the case, the meaning is clearly explained, so there is a Confirmation and Prediction Section. Among the people, there are those who hear what was said earlier and have doubts again, so the Buddha explains it again for them, thus forming five sections. Or it can be divided into two: first, praise the subtlety of the Dharma and the teacher, and the assembly therefore has doubts; later, the Buddha confirms and explains it again for them, and the assembly again has doubts and re-explains this doubt, so it is divided into two. Within one chapter, it is now divided into four parts: the initial Two Profound Proclamations are to alert the minds of sentient beings, the subsequent Four Assemblies' Amazement and Doubt are to express the feelings of Śāriputra, the third is to reveal the true aspect and open the expedient gate, and the fourth is to encourage the arising of joyful minds, so that they gladly become Buddhas. The three lines of verse at the end of the chapter are a summary. The Sutra: 'At that time, the World-Honored One (to) cannot know.' Commentary: The Two Profound Proclamations are to alert the minds of sentient beings. There are two parts in the text: first the prose, then the verses. The prose has two parts: first, praise the subtlety of the Dharma realized and the Dharma spoken; after 'I, since attaining Buddhahood' is praise of the Tathāgata's body being able to realize, being able to speak the Dharma, and the teacher being superior and subtle. The initial part has two parts: first, a general statement of superiority and subtlety, then after 'What is the reason for this' is an explanation of this superiority and subtlety. The initial part is further divided into two parts: first, showing freedom, arising from Samādhi (concentration), then telling Śāriputra, formally stating what was said. 'Peacefully' means slowly, 'carefully' means cautiously. The treatise says: 'Using true wisdom to observe, arising peacefully from Samādhi, and after arising, telling Śāriputra, this shows that the Tathāgata has obtained the power of freedom, so the Tathāgata enters Samādhi and no one can awaken him. Contemplating the meaning of immeasurable meanings in Samādhi is called true wisdom contemplation. The Buddha's Samādhi is superior, and after entering Samādhi, others cannot disturb the Buddha and make him come out of Samādhi, if the Buddha does not come out himself, others cannot.'
令出，故自從定起。又顯于定中入出縱任得自在故，即由二義故從定起。雖是無量義處三昧，多是第四禪，功德勝故。不告餘人獨告舍利弗者，隨深智慧與如來相應故，謂舍利弗聲聞之中最為上品，智慧利根一聞即解最先悟入，佛凡說法必應機根，由彼智慧最為第一，根法相符故名相應。相應者隨順義，非是智慧相似名為相應，根合佛法名相應，故不告菩薩。」論有五義：一為諸聲聞所作事故，妙法蓮華為聲聞說，聲聞所作舍于權乘非菩薩故。二為諸聲聞迴向大菩提故，令其發心趣大果故。三護諸聲聞恐怯弱故，若告菩薩即諸聲聞謂此一乘非為已分，心生怯弱不能進修，今告聲聞令除此意，是汝等分除怯弱心。四為令餘人善思念故，令餘聲聞善思念之，其舍利弗已蒙佛告，我是彼流亦應被告，深生信仰起修學心。五為諸聲聞不起所作已辦心故，昔諸聲聞謂所得滅果滿證圓所作已辦，今嘆法妙告彼不知，令舍小心。菩薩於五事全不相應，故雖利根佛不正告，傍告無爽，告三乘人有疑悔者令皆斷故，正告不定性兼任持所餘故。
所嘆之法略有二種：一者智慧，二智慧門。故論云：「有二甚深：一證甚深謂智慧，二阿含甚深謂智慧門。」智慧門者即能詮教，智慧甚深即所詮理。梵云阿笈摩，此名為教，或翻為傳，上古
【現代漢語翻譯】 現代漢語譯本 佛陀的命令由此而出，所以說（諸法實相的智慧）是從禪定中生起的。又因為在禪定中能夠出入縱任，得到自在，所以由於這兩個原因，（諸法實相的智慧）是從禪定中生起的。雖然是無量義處三昧（Samadhi，一種甚深的禪定），但多半是第四禪，因為第四禪的功德殊勝。佛陀不告訴其他人，唯獨告訴舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）的原因是，因為舍利弗的甚深智慧與如來（Tathagata，佛陀的稱號之一）相應。舍利弗在聲聞（Sravaka，聽聞佛陀教法而修行的弟子）之中最為上品，智慧敏銳，一聽就能理解，最先悟入。佛陀說法必定應合聽眾的根器，因為舍利弗的智慧最為第一，根器與佛法相符，所以稱為相應。相應的意思是隨順，不是說智慧相似就稱為相應，而是根器與佛法相合才稱為相應，所以佛陀不告訴菩薩（Bodhisattva，發願成佛的修行者）。」《論》中有五個原因：一是為聲聞所作的事情的緣故，《妙法蓮華經》是為聲聞說的，聲聞所作的是捨棄權巧方便的教法，而不是菩薩所作的緣故。二是為聲聞迴向大菩提（Mahabodhi，偉大的覺悟）的緣故，讓他們發心趣向大果。三是保護聲聞，恐怕他們怯弱的緣故，如果告訴菩薩，那麼聲聞就會認為這唯一佛乘沒有自己的份，心中產生怯弱，不能精進修行，現在告訴聲聞，讓他們消除這種想法，這是你們的份，消除怯弱之心。四是為讓其他人善於思念的緣故，讓其餘的聲聞善於思念，舍利弗已經蒙受佛陀告知，我是與他同類的人，也應該被告知，從而深深地產生信仰，發起修學之心。五是為讓聲聞不生起所作已辦的心的緣故，以前的聲聞認為自己所得的滅盡之果已經圓滿證得，所作的事情已經辦完，現在讚歎佛法的微妙，告訴他們並非如此，讓他們捨棄小心。菩薩與這五件事完全不相應，所以即使菩薩根器銳利，佛陀也不直接告訴他們，旁敲側擊地告知也不會有差錯，告知三乘人中存在疑惑後悔的人，讓他們都斷除疑惑，直接告知不定性的人，兼顧其餘的人。 所讚歎的佛法略有二種：一是智慧，二是智慧之門。所以《論》中說：「有二種甚深：一是證悟的甚深，指的是智慧；二是阿含（Agama，佛教經典）的甚深，指的是智慧之門。」智慧之門指的是能詮釋教義的言教，智慧的甚深指的是所詮釋的真理。梵語阿笈摩（Agama），這裡的意思是教，或者翻譯為傳，上古
【English Translation】 English version The Buddha's command arises from this, hence it is said that (the wisdom of the true nature of all dharmas) arises from Samadhi (定, meditative concentration). Furthermore, because one can freely enter and exit Samadhi and attain自在 (liberation), it is due to these two reasons that (the wisdom of the true nature of all dharmas) arises from Samadhi. Although it is the Samadhi of immeasurable meanings (無量義處三昧), it is mostly the fourth Dhyana (禪, meditative state), because the merit of the fourth Dhyana is supreme. The reason why the Buddha does not tell others but only tells Sariputra (舍利弗, one of the Buddha's ten great disciples, known for his wisdom) is because Sariputra's profound wisdom corresponds with the Tathagata (如來, one of the titles of the Buddha). Sariputra is the most superior among the Sravakas (聲聞, disciples who practice by hearing the Buddha's teachings), his wisdom is sharp, he understands as soon as he hears, and he is the first to awaken. The Buddha's teachings must correspond to the faculties of the audience, because Sariputra's wisdom is the most excellent, and his faculties are in accordance with the Dharma, so it is called correspondence. Correspondence means accordance, it does not mean that similarity in wisdom is called correspondence, but rather that the faculties are in harmony with the Buddha's Dharma is called correspondence, therefore the Buddha does not tell the Bodhisattvas (菩薩, beings who aspire to Buddhahood)." There are five reasons in the Treatise: First, it is for the sake of the affairs of the Sravakas, the Lotus Sutra is spoken for the Sravakas, and what the Sravakas do is to abandon the expedient teachings, not what the Bodhisattvas do. Second, it is for the Sravakas to dedicate themselves to the Great Bodhi (大菩提, great enlightenment), to encourage them to aspire to the great fruit. Third, it is to protect the Sravakas, lest they be timid, if the Bodhisattvas were told, then the Sravakas would think that this one vehicle is not for them, and they would become timid and unable to advance in their practice, now telling the Sravakas to eliminate this thought, this is your share, eliminate the timid heart. Fourth, it is to allow others to contemplate well, to allow the other Sravakas to contemplate well, Sariputra has already been informed by the Buddha, I am of the same kind as him, and I should also be informed, so that I can deeply generate faith and initiate the mind of learning. Fifth, it is to prevent the Sravakas from giving rise to the mind that what has been done is completed, the former Sravakas thought that the fruit of extinction they had attained was fully realized, and that what had to be done was completed, now praising the subtlety of the Dharma, telling them that this is not the case, and letting them abandon their small minds. Bodhisattvas are completely incompatible with these five things, so even if the Bodhisattvas have sharp faculties, the Buddha does not directly tell them, indirectly telling them will not be wrong, telling those among the three vehicles who have doubts and regrets, so that they can all cut off their doubts, directly telling those of uncertain nature, while also taking care of the rest. The Dharma that is praised is roughly of two kinds: one is wisdom, and the other is the gate of wisdom. Therefore, the Treatise says: 'There are two kinds of profoundness: one is the profoundness of realization, which refers to wisdom; and the other is the profoundness of Agama (阿含, Buddhist scriptures), which refers to the gate of wisdom.' The gate of wisdom refers to the teachings that can explain the doctrine, and the profoundness of wisdom refers to the truth that is explained. The Sanskrit word Agama (阿笈摩) here means teaching, or it can be translated as transmission, in ancient times
諸佛傳至今故。此甚深義通教及理，然理正得甚深之名，門深乃稱難見覺等。二乘不知亦通此二，自余別屬理教二法，論意如此。論說智慧者謂一切種、一切智智義故，一切智人之智名一切智智，體通性相名一切種，即佛果位涅槃、菩提，或一切智者無分別智，重言智者是后得智，義者境也，即一切智智之境，故名一切智智義。何謂彼境？謂一切種，一切種者謂若空若有、有為無為、有漏無漏，若教若理名一切種。種謂種類，法體種類眾多非一，攝一切盡名一切種，謂此一切種是一切智智之境，即此一切種境名為所詮之智慧也。
今以理窮，智慧有五，攝一切法盡方名一切種。一智慧性，謂真如，故下經云「唯佛究竟盡諸法實相」。論自釋云「如來藏性為體，攬法成人，人之所成即是智慧」，故引下為證。二智慧相，即無漏，能觀正體后得二智為體，下云「方便知見皆已具足盡思共度量不能測佛智」等是。三智慧伴，塵沙萬德有為功德是，下云「如來知見廣大深遠，無量無礙力無所畏皆具足」等是。四智慧因，謂能詮教及萬行是，下云「其智慧門難解難入」。論云阿含甚深，又論引經云「如來能說一切法、種種言詞」，又云「盡行諸佛無量道法」等是。五智慧境，謂若空若有、有為無為、真俗諦境，下云「如是
【現代漢語翻譯】 現代漢語譯本： 諸佛所傳的教義至今未變。這甚深的意義貫通教法和理體，然而理體才真正獲得『甚深』之名，法門深邃才被稱為難以見到覺悟等等。聲聞乘和緣覺乘（二乘）不瞭解，也貫通這教法和理體二者，其餘的則分別屬於理法和教法二法，論的意義是這樣的。論中說智慧，是指一切種智（Sarvākāra-jñāna，對一切事物、一切道理無所不知的智慧）和一切智智（Sarvajnajnana，佛陀所證得的智慧）的意義。一切智人（Sarvajna，指佛）的智慧名為一切智智，本體貫通體性和相狀，名為一切種，也就是佛果位的涅槃（Nirvana，解脫）和菩提（Bodhi，覺悟），或者說一切智是無分別智（Nirvikalpa-jñāna，不帶任何分別的智慧），重複說智是指后得智（Prsthalabdha-jnana，證得真如后所獲得的智慧），義是指境界，也就是一切智智的境界，所以名為一切智智義。什麼是它的境界呢？就是一切種，一切種是指若空若有、有為無為、有漏無漏，若教若理，名為一切種。種是指種類，法體的種類眾多而非單一，包含一切窮盡，名為一切種，意思是說這所有的一切種是一切智智的境界，也就是這所有的一切種境界名為所詮釋的智慧。
現在用理來探究，智慧有五種，包含一切法窮盡才能稱為一切種。第一是智慧性，指真如（Tathata，事物的真實如是之性），所以下面的經文說：『只有佛才能究竟通達所有法的真實相狀』。論自己解釋說：『如來藏性（Tathāgatagarbha，一切眾生皆具的成佛的可能性）為本體，包含法而成就人，人所成就的就是智慧』，所以引用下面的經文作為證明。第二是智慧相，指無漏（Anasrava，沒有煩惱），能觀照正體和后得二智為本體，下面說：『方便知見都已經具足，窮盡思慮共同度量也不能測度佛的智慧』等等。第三是智慧伴，指塵沙萬德的有為功德，下面說：『如來的知見廣大深遠，無量無礙力無所畏都具足』等等。第四是智慧因，指能詮釋的教法和萬行，下面說：『其智慧之門難以理解難以進入』。論中說阿含（Agama，佛經）甚深，又論中引用經文說：『如來能說一切法、種種言詞』，又說：『窮盡修行諸佛無量道法』等等。第五是智慧境，指若空若有、有為無為、真俗諦境，下面說：『如此』
【English Translation】 English version: The teachings transmitted by all Buddhas remain unchanged to this day. This profound meaning permeates both doctrine and principle, yet only principle truly earns the name 'profound.' The depth of the Dharma gate is what makes it known as difficult to see enlightenment, and so on. The Sravakas (Hearers) and Pratyekabuddhas (Solitary Realizers) (the Two Vehicles) do not understand, and also permeate these two: doctrine and principle. The rest belong separately to the two Dharmas of principle and doctrine. This is the meaning of the treatise. The treatise speaks of wisdom, referring to the meaning of Sarvākāra-jñāna (all-knowing wisdom, wisdom that knows everything about all things and all principles) and Sarvajnajnana (the wisdom attained by the Buddha). The wisdom of the Sarvajna (the All-Knowing One, referring to the Buddha) is called Sarvajnajnana. The essence permeates both nature and characteristics, and is called Sarvākāra, which is the Nirvana (liberation) and Bodhi (enlightenment) of the Buddha's fruition, or Sarvajna is non-discriminating wisdom (Nirvikalpa-jñāna, wisdom without any discrimination). The repeated mention of wisdom refers to subsequent wisdom (Prsthalabdha-jnana, wisdom acquired after attaining Suchness). 'Meaning' refers to the realm, which is the realm of Sarvajnajnana, hence it is called the meaning of Sarvajnajnana. What is its realm? It is Sarvākāra. Sarvākāra refers to whether it is emptiness or existence, conditioned or unconditioned, defiled or undefiled, doctrine or principle, all are called Sarvākāra. 'Kāra' refers to types. The types of Dharma bodies are numerous and not singular. Encompassing everything exhaustively is called Sarvākāra, meaning that all these Sarvākāras are the realm of Sarvajnajnana, and this entire realm of Sarvākāra is called the wisdom being explained.
Now, using principle to investigate, there are five types of wisdom. Only by encompassing all Dharmas exhaustively can it be called Sarvākāra. First is the nature of wisdom, referring to Tathata (the true nature of things as they are), hence the following sutra says: 'Only the Buddha can ultimately understand the true characteristics of all Dharmas.' The treatise itself explains: 'The Tathāgatagarbha (the potential for Buddhahood inherent in all beings) is the essence, encompassing Dharma to accomplish a person, and what a person accomplishes is wisdom,' hence it quotes the following sutra as proof. Second is the characteristic of wisdom, referring to Anasrava (without outflows, without afflictions), with the ability to contemplate the correct essence and subsequent wisdom as the essence. The following says: 'Expedient knowledge and views are already complete, and exhaustive thought and common measure cannot fathom the Buddha's wisdom,' and so on. Third is the companion of wisdom, referring to the conditioned merits of countless virtues like dust motes, the following says: 'The Tathagata's knowledge and views are vast and profound, immeasurable and unobstructed power and fearlessness are all complete,' and so on. Fourth is the cause of wisdom, referring to the doctrine that can explain and the myriad practices, the following says: 'Its gate of wisdom is difficult to understand and difficult to enter.' The treatise says that the Agamas (Buddhist scriptures) are profound, and the treatise also quotes the sutra saying: 'The Tathagata can speak of all Dharmas, in various languages,' and also says: 'Exhaustively practicing the countless Dharma paths of all Buddhas,' and so on. Fifth is the realm of wisdom, referring to the realm of whether it is emptiness or existence, conditioned or unconditioned, the true or conventional truth, the following says: 'Thus'
相如是性」等是。今智慧門既是方便，能詮教深故所詮理深，即餘四慧。義雖可爾，然依諸教，五甚深中多唯慧性真如為體，以阿含甚深即昔三教，故證甚深即一乘體，無上甚深是大菩提，故《勝鬘經》中說「一乘體唯真如故」，即〈化城品〉之寶所也。今此經中依實勝慧，唯取智性智相為體，菩提菩提斷皆名菩提，智及智處皆名般若，攝一切故。火宅牛車即智相故，牛車言作，各與一故；寶所舊有，即智性故，眾共取故；示悟知見即是二故，由此有故餘三自成，下云「一大事因緣」即唯此二。若因若果，謂此智慧是一乘真理，其智慧門是三乘權教，總標實權理教二別，欲令二乘舍權取實行因證果，故《勝鬘》由此說二乘等四智究竟得涅槃者是佛方便，欲令舍二權而取一實故。其證甚深，論有二義：一體妙、二難了。體妙者，論云「證甚深有五種」。難了者，論云：「又甚深者，一切聲聞辟支佛所不能知故。」其五甚深，古來唯依真如解：一者義深，差別義也；二者體深，自體性也；三內證深，正智內證、余智不得故；四依止深，法界法性諸佛本故；五無上深，體最勝故，謂大菩提即是所證無上正等正覺果也。若兼觀照智性、智相合名五證，義甚深者其義甚深，謂正智如之用故；體甚深者謂真如，法本性故；內證甚深
【現代漢語翻譯】 現代漢語譯本 『相如是性』等等。現在智慧門既然是方便法門，能夠詮釋的教義深刻，所以所詮釋的道理也深刻，就包括了其餘四種智慧。義理上雖然可以這樣說，但依據各種經典，五種甚深之中，大多隻以智慧的體性——真如（Tathata，如如）——作為本體，因為阿含甚深就是以前的三教，所以證甚深就是一乘（Ekayana，唯一佛乘）的本體，無上甚深就是大菩提（Mahabodhi，無上智慧），所以《勝鬘經》中說『一乘的本體唯有真如』，就是《化城喻品》中的寶所。現在這部經中，依據真實的殊勝智慧，只取智慧的體性和智慧的相狀作為本體，菩提、菩提斷都叫做菩提，智慧以及智慧的處所都叫做般若（Prajna，智慧），因為它統攝了一切。火宅中的牛車就是智慧的相狀，牛車是製造出來的，所以各自給予一輛；寶所本來就存在，就是智慧的體性，所以大家共同獲取；開示、覺悟、知見就是智慧的體性和相狀這二者，因為有了這二者，其餘三種智慧自然成就，下文所說的『一大事因緣』就是指這二者。無論是因還是果，都說明這種智慧是一乘的真理，而智慧門是三乘的權巧方便之教，總的標明了真實和權巧、理和教這兩種區別，想要讓二乘人捨棄權巧而取真實的修行，證得果位，所以《勝鬘經》因此說二乘等四智究竟得到涅槃是佛的方便，想要讓他們捨棄二乘的權巧而取一乘的真實。關於證甚深，論中有兩種含義：一是體妙，二是難了。體妙，論中說『證甚深有五種』。難了，論中說：『又甚深，是一切聲聞（Sravaka，聽聞佛法者）、辟支佛（Pratyekabuddha，緣覺）所不能知道的。』這五種甚深，古來都依據真如來解釋：一是義深，是差別義；二是體深，是自體性；三是內證深，是正智內證，其餘智慧不能達到；四是依止深，是法界法性諸佛的根本；五是無上深，是體最殊勝，指大菩提就是所證的無上正等正覺果。如果兼顧觀照的智性、智相，合起來就叫做五證，義甚深是指它的義理甚深，是正智如如的功用；體甚深是指真如，是法的本性；內證甚深
【English Translation】 English version 'Suchness is the nature' and so on. Now that the Wisdom Gate is an expedient means, the teachings it expounds are profound, so the principles it expounds are also profound, including the other four wisdoms. Although this can be said in terms of meaning, according to various scriptures, among the five profoundnesses, most only take the nature of wisdom—Tathata (如如, Suchness)—as the substance, because the profoundness of the Agamas is the former three teachings, so the profoundness of realization is the substance of the One Vehicle (Ekayana, 唯一佛乘), and the unsurpassed profoundness is Mahabodhi (大菩提, unsurpassed wisdom), so the Srimaladevi Sutra says 'The substance of the One Vehicle is only Suchness,' which is the treasure land in the 'Parable of the Phantom City' chapter. Now in this sutra, based on true and supreme wisdom, only the nature of wisdom and the appearance of wisdom are taken as the substance, Bodhi (菩提, enlightenment), the cutting off of Bodhi are all called Bodhi, wisdom and the place of wisdom are all called Prajna (般若, wisdom), because it encompasses everything. The ox carts in the burning house are the appearance of wisdom, the ox carts are made, so each is given one; the treasure land exists from the beginning, which is the nature of wisdom, so everyone obtains it together; showing, awakening, knowledge, and vision are these two aspects of wisdom, because with these two, the other three wisdoms are naturally accomplished, and the 'one great matter and cause' mentioned below refers to these two. Whether it is the cause or the result, it shows that this wisdom is the truth of the One Vehicle, while the Wisdom Gate is the expedient teaching of the Three Vehicles, generally indicating the two distinctions of truth and expediency, principle and teaching, wanting to make the followers of the Two Vehicles abandon expediency and take up true practice, realizing the fruit, so the Srimaladevi Sutra therefore says that the ultimate attainment of Nirvana by the Four Wisdoms, such as the Two Vehicles, is the Buddha's expedient means, wanting to make them abandon the expediency of the Two Vehicles and take up the truth of the One Vehicle. Regarding the profoundness of realization, the treatise has two meanings: one is the subtlety of the substance, and the other is the difficulty of understanding. The subtlety of the substance, the treatise says, 'There are five kinds of profoundness of realization.' The difficulty of understanding, the treatise says: 'Moreover, profoundness is what all Sravakas (聲聞, hearers of the Buddha's teachings) and Pratyekabuddhas (辟支佛, solitary Buddhas) cannot know.' These five profoundnesses have been interpreted based on Suchness since ancient times: first, the profoundness of meaning, which is the meaning of differentiation; second, the profoundness of substance, which is the nature of the self; third, the profoundness of inner realization, which is the inner realization of correct wisdom, which other wisdoms cannot reach; fourth, the profoundness of reliance, which is the root of the Dharmadhatu (法界, the realm of Dharma) and the nature of Dharma of all Buddhas; fifth, the unsurpassed profoundness, which is the most supreme substance, referring to Mahabodhi, which is the unsurpassed, complete, and perfect enlightenment that is realized. If the nature of wisdom and the appearance of wisdom of contemplation are combined, they are called the five realizations, the profoundness of meaning refers to its profound meaning, which is the function of correct wisdom as Suchness; the profoundness of substance refers to Suchness, which is the fundamental nature of Dharma; the profoundness of inner realization
者重顯正智，內冥如故所以名深；依止深者重顯真如，一切德本所以名深；無上深者謂大菩提，大菩提者如來所證阿耨多羅三藐三菩提。無著《金剛般若論》云：「無上菩提是法身理，三藐三菩提是報身智」，故即通顯此之二種，體過一切所以名深，此為本意。
若通義解，或隨所應所詮，四慧皆有義、體、證、依四深，或智慧相、性、伴、境四法，如次配初四種甚深，唯無上深在大菩提，諸德主故。又非喻所喻、思議所思議故名甚深。上來解深唯在智慧不通慧門，準論解經，慧門亦有五：論名總句阿含深故即五難是，無量者智性、智相、智伴、智境如其次第，體遍、用寬、德備、法廣，如空無限、德數無窮，終必無盡，故名無量。然今但說智性、智相二種智慧名為無量，體、德、作用皆具無限，無窮盡故。其門甚深亦有二義：一體妙、二難了。體妙者，論引經云：「其智慧門難見、難覺、難知、難解、難入，具彼五難。難了者，二乘不知故。一由智義深故其門難見，二由智體深故其門難覺，三由智內證深故其門難知，四由智依止深故其門難解，五由智無上深故其門難入。」以教五難別配智慧五種甚深。又智有二：一凡、二聖。凡有二智：一現、二比。凡現智不知名難見，比智不知名難覺。聖智有二：一有漏、
【現代漢語翻譯】 現代漢語譯本
重顯正智的人，內心深邃如初，所以稱為『深』；依止『深』的人，重顯真如（Tathata，事物的真實本性），是一切功德的根本，所以稱為『深』；無上『深』指的是大菩提（Mahabodhi，偉大的覺悟），大菩提是如來（Tathagata，佛陀的稱號）所證悟的阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。無著（Asanga，一位偉大的佛教論師）在《金剛般若論》（Vajracchedika Prajna Paramita Sutra Shastra）中說：『無上菩提是法身（Dharmakaya，佛的法性之身）之理，三藐三菩提是報身（Sambhogakaya，佛的報償之身）之智』，因此可以普遍地顯示這兩種，其本體超越一切，所以稱為『深』，這是根本的含義。 如果從通義來解釋，或者根據所應詮釋的內容，四慧（Four Wisdoms）都有義、體、證、依四種『深』，或者智慧的相、性、伴、境四法，依次對應于最初的四種甚深，只有無上『深』存在於大菩提中，因為它是諸功德之主。此外，由於它不是比喻所能比喻的，不是思議所能思議的，所以稱為『甚深』。以上解釋的『深』只在于智慧，不包括慧門（Wisdom Gate），按照《金剛般若論》來解釋經典，慧門也有五種：論中總句的阿含深（Agama-gambhirya，聖教甚深）就是五難（Five Difficulties），無量指的是智性、智相、智伴、智境，依次是體遍、用寬、德備、法廣，如同虛空無限、功德數量無窮，終究不會窮盡，所以稱為『無量』。然而現在只說智性、智相兩種智慧稱為『無量』，體、德、作用都具備無限，無窮無盡。慧門甚深也有兩種含義：一是體妙，二是難了。體妙指的是，論中引用經文說：『其智慧門難見、難覺、難知、難解、難入』，具備這五種困難。難了指的是，二乘（Sravaka-yana and Pratyekabuddha-yana，聲聞乘和緣覺乘）不瞭解。一是由於智義深，所以其門難見；二是由於智體深，所以其門難覺；三是由於智內證深，所以其門難知；四是由於智依止深，所以其門難解；五是由於智無上深，所以其門難入。』用教義的五難分別對應智慧的五種甚深。此外，智有二種：一是凡夫之智，二是聖人之智。凡夫之智有二種：一是現量智，二是比量智。凡夫的現量智不瞭解，稱為『難見』，比量智不瞭解，稱為『難覺』。聖人之智有二種：一是有漏智
【English Translation】 English version
Those who repeatedly manifest correct wisdom, their inner minds remain profound as before, hence the name 'deep'; those who rely on 'deep', repeatedly manifest Suchness (Tathata, the true nature of things), which is the root of all virtues, hence the name 'deep'; the unsurpassed 'deep' refers to the Great Bodhi (Mahabodhi, the great enlightenment), the Great Bodhi is the Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment) realized by the Tathagata (the thus-gone one, title of the Buddha). Asanga (a great Buddhist commentator) in the 'Vajracchedika Prajna Paramita Sutra Shastra' says: 'Unsurpassed Bodhi is the principle of the Dharmakaya (the Dharma body of the Buddha), and Samyak-sambodhi is the wisdom of the Sambhogakaya (the reward body of the Buddha)', therefore, these two can be universally revealed, its essence transcends everything, hence the name 'deep', this is the fundamental meaning. If interpreted in a general sense, or according to what should be explained, the Four Wisdoms each have four kinds of 'deep': meaning, essence, realization, and reliance; or the four dharmas of wisdom's aspect, nature, companion, and realm, correspond in order to the first four kinds of profoundness, only the unsurpassed 'deep' exists in the Great Bodhi, because it is the master of all virtues. Furthermore, because it cannot be compared by metaphors, nor can it be conceived by thought, it is called 'profound'. The 'deep' explained above only lies in wisdom, not including the Wisdom Gate; according to the 'Vajracchedika Prajna Paramita Sutra Shastra' to interpret the scriptures, the Wisdom Gate also has five kinds: the Agama-gambhirya (profoundness of the sacred teachings) in the general sentence of the treatise is the Five Difficulties, 'immeasurable' refers to the nature of wisdom, the aspect of wisdom, the companion of wisdom, and the realm of wisdom, which in order are the pervasiveness of essence, the breadth of function, the completeness of virtue, and the vastness of dharma, like the infinity of space, the countless number of virtues, which will ultimately never end, hence the name 'immeasurable'. However, now only the two kinds of wisdom, the nature of wisdom and the aspect of wisdom, are called 'immeasurable', the essence, virtue, and function all possess infinity, without end. The profoundness of the Wisdom Gate also has two meanings: one is the subtlety of essence, and the other is the difficulty of understanding. The subtlety of essence refers to, the treatise quotes the scripture saying: 'Its Wisdom Gate is difficult to see, difficult to perceive, difficult to know, difficult to understand, difficult to enter', possessing these five difficulties. The difficulty of understanding refers to, the Two Vehicles (Sravaka-yana and Pratyekabuddha-yana) do not understand. One is because the meaning of wisdom is deep, so its gate is difficult to see; two is because the essence of wisdom is deep, so its gate is difficult to perceive; three is because the inner realization of wisdom is deep, so its gate is difficult to know; four is because the reliance of wisdom is deep, so its gate is difficult to understand; five is because the unsurpassedness of wisdom is deep, so its gate is difficult to enter.' Using the five difficulties of the teachings to separately correspond to the five kinds of profoundness of wisdom. Furthermore, there are two kinds of wisdom: one is the wisdom of ordinary beings, and the other is the wisdom of sages. There are two kinds of wisdom of ordinary beings: one is direct perception, and the other is inferential perception. The direct perception of ordinary beings does not understand, it is called 'difficult to see', the inferential perception does not understand, it is called 'difficult to perceive'. There are two kinds of wisdom of sages: one is contaminated wisdom
二無漏。有漏世俗智不了名難知。無漏智有二：一根本、二后得。初無漏智不知名難解，后無漏智不知名難入，入者證解。今此經中唯有二無漏智，不知故言難解難入，總顯證、教二難了，云「一切聲聞、辟支佛所不能知，唯佛能知故。」佛今所以嘆二深者，論自解云：「為諸大眾生尊重心，畢竟欲聞如來說故，為下將說一乘真實佛所得法甚深難解之由漸故，先嘆智深，彰下所嘆有所言說意趣難知二乘為權之由漸故，先嘆門深，令其發心希所聞也。不爾唯應嘆智慧深，總攬萬德以成佛故。」
經「所以者何(至)意趣難解」。
贊曰：此釋前標阿含甚深。此中有二：初徴、后顯。「所以者何」者，佛所得法所謂解脫，三乘同坐解脫之床，二乘亦得，方便言教亦已依學，如何今說此之二種，二乘不知不見。又此徴意，佛之智慧二乘未得，可名甚深其智慧門；二乘已得，何名甚深，云二乘不知？若依初解所以者何，所得解脫三乘雖同，般若、法身，相、性智慧，彼所未得，汝定不知，且智慧門彼亦未了，故此以下但解阿含八種甚深，欲顯二乘尚不能知教之甚深，況佛智慧。依第二解所以者何，前徴教門深所以者，今當具顯，故此已下但顯教深。論牒經有八句，今此文唯六句，準論應言，佛曾親近百千萬億無數
【現代漢語翻譯】 現代漢語譯本 二無漏：有漏的世俗智慧不能完全理解，因此稱為『難知』。無漏智慧有兩種：一是根本無漏智，二是后得無漏智。最初的根本無漏智不為人所知，因此稱為『難解』；后得無漏智不為人所知，因此稱為『難入』，能『入』才能證得理解。現在這部經中只有這兩種無漏智，因為不為人所知，所以說『難解難入』，總的來說，就是證悟和教法都難以理解，所以說『一切聲聞（Śrāvaka，聽聞佛法而證悟的弟子）、辟支佛（Pratyekabuddha，不依師教，自己證悟的修行者）所不能知，唯有佛才能知』。佛現在讚歎這兩種『深』，論中自己解釋說：『是爲了讓大眾生起尊重心，畢竟想聽如來（Tathāgata，佛的稱號之一）宣說，爲了接下來要說的一乘（Ekayāna，唯一佛乘）真實佛所證得的法甚深難解的緣由，所以先讚歎智慧之深，彰顯下面所讚歎的有所言說的意趣難以理解，二乘（Śrāvakayāna and Pratyekabuddhayāna，聲聞乘和緣覺乘）是權宜之計的緣由，所以先讚歎法門之深，讓他們發起希求聽聞的心。』否則，只應該讚歎智慧之深，因為總攬萬德才能成佛。
經文：『所以者何（至）意趣難解』。
贊曰：這是解釋前面標出的阿含（Āgama，佛教經典）甚深。這裡面有兩點：一是提問，二是顯明。『所以者何』，佛所證得的法，也就是解脫，三乘（Triyāna，聲聞乘、緣覺乘和菩薩乘）共同坐在解脫之床上，二乘也能得到解脫，方便的言教也已經依之學習，為什麼現在說這兩種，二乘不知不見？又，這個提問的意思是，佛的智慧二乘沒有得到，可以稱為甚深，他們的智慧之門；二乘已經得到，為什麼稱為甚深，說二乘不知？如果按照第一種解釋，『所以者何』，所得的解脫三乘雖然相同，但般若（Prajñā，智慧）、法身（Dharmakāya，佛的法性之身），相、性智慧，他們沒有得到，你一定不知道，而且智慧之門他們也沒有明白，所以下面只是解釋阿含的八種甚深，想要顯示二乘尚且不能知道教法的甚深，更何況是佛的智慧。按照第二種解釋，『所以者何』，前面提問教門深的原因，現在應當具體顯明，所以下面只是顯明教法的深奧。論中引用經文有八句，現在這段文字只有六句，按照論來說，應該說，佛曾經親近百千萬億無數
【English Translation】 English version Two Non- outflows: The wisdom of the mundane with outflows cannot fully understand, hence it is called 'difficult to know'. There are two types of wisdom without outflows: first, fundamental non-outflow wisdom; second, subsequent acquired non-outflow wisdom. The initial fundamental non-outflow wisdom is not known, hence it is called 'difficult to understand'; the subsequent acquired non-outflow wisdom is not known, hence it is called 'difficult to enter'. Only by 'entering' can one realize understanding. In this sutra, there are only these two types of wisdom without outflows. Because they are not known, it is said 'difficult to understand and difficult to enter'. In general, both realization and teachings are difficult to understand, hence it is said 'all Śrāvakas (disciples who attain enlightenment by hearing the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment on their own, without a teacher) cannot know, only the Buddha can know'. The Buddha now praises these two 'depths'. The treatise explains itself: 'It is to make the masses generate respect, after all, wanting to hear the Tathāgata (one of the titles of the Buddha) speak, to explain the reason why the true Dharma attained by the one vehicle (Ekayāna, the only Buddha vehicle) Buddha is profound and difficult to understand, so first praise the depth of wisdom, to highlight that the intention of what is praised below is difficult to understand, the reason why the two vehicles (Śrāvakayāna and Pratyekabuddhayāna, the Hearer Vehicle and the Solitary Realizer Vehicle) are expedient means, so first praise the depth of the Dharma gate, to make them generate a desire to hear. Otherwise, only the depth of wisdom should be praised, because encompassing all virtues is necessary to become a Buddha'.
Sutra: 'What is the reason (to) the intention is difficult to understand'.
Commentary: This explains the profoundness of the Āgama (Buddhist scriptures) mentioned earlier. There are two points here: first, questioning; second, clarifying. 'What is the reason' means that the Dharma attained by the Buddha, which is liberation, the three vehicles (Triyāna, the Hearer Vehicle, the Solitary Realizer Vehicle, and the Bodhisattva Vehicle) sit together on the bed of liberation, and the two vehicles can also attain liberation, and the expedient teachings have already been learned accordingly, why is it said now that these two are not known or seen by the two vehicles? Also, the meaning of this question is that the wisdom of the Buddha has not been attained by the two vehicles, and can be called profound, their gate of wisdom; if the two vehicles have already attained it, why is it called profound, saying that the two vehicles do not know? If according to the first explanation, 'What is the reason', although the liberation attained is the same for the three vehicles, Prajñā (wisdom), Dharmakāya (the Dharma body of the Buddha), characteristics, nature, and wisdom, they have not attained, you certainly do not know, and they have not understood the gate of wisdom either, so below only the eight profoundnesses of the Āgama are explained, wanting to show that the two vehicles are still unable to know the profoundness of the teachings, let alone the wisdom of the Buddha. According to the second explanation, 'What is the reason', the reason for questioning the depth of the Dharma gate earlier, should now be specifically clarified, so below only the profoundness of the teachings is clarified. The treatise quotes eight sentences from the sutra, but this passage only has six sentences. According to the treatise, it should be said that the Buddha once approached hundreds of thousands of millions of countless
諸佛，盡行諸佛無量道法，勇猛精進名稱普聞，成就甚深未曾有法，難解法者如來能知，隨宜所說，意趣難解，一切聲聞，辟支佛所不能知，加今經中第六句難解法者如來能知，加第八句一切聲聞、辟支佛所不能知，故成八深。第一句佛曾親近百千萬億無數諸佛者受持讀誦甚深，此顯世尊經三大劫供養二十六恒河沙佛，于彼諸佛所受持讀誦此法門故，所以甚深，非如彼二乘略即能解，故名甚深。第二句盡行諸佛無量道法者，修行甚深，諸佛福智二利道行皆盡行故，非如二乘略修因故，名為甚深，下皆準知。第三句勇猛精進者，果行甚深，果謂果決，精純勇捍堪耐勞倦所作皆成名為果決，或由精進所作善成，今獲勝果名果甚深，一句投火半偈捨身，六年苦行七日翹足，非不專精勤勞得故。第四句名稱普聞者，增長功德心甚深，由名遠振凡聖普聞，勖勵已身勤加修斷，自功德心倍加增長，或名遠振他聞之故，皆悉增長功德之心，一切聞知故成甚深。第五句成就甚深未曾有法者，快妙事心甚深，由所成法是未曾有快妙勝事，能成之心亦為快妙，快妙心說故教難知。第六句難解法者，如來能知者無上甚深，由極難解法如來能知，故此法門得成無上；或難解法體即無上，唯佛能知，故是甚深。第七句隨宜所說意趣難解者，入甚深
【現代漢語翻譯】 現代漢語譯本 諸佛，窮盡修習諸佛無量的道法，勇猛精進，名稱廣為流傳，成就甚深且前所未有的法，這難以理解的法只有如來才能知曉，隨順根機所說的法，其意趣難以理解，一切聲聞乘、辟支佛所不能知。如今經文中第六句『難解法者如來能知』，加上第八句『一切聲聞、辟支佛所不能知』，因此構成八種甚深之處。 第一句『佛曾親近百千萬億無數諸佛者』，受持讀誦甚深，這顯示世尊經歷了三大阿僧祇劫供養二十六恒河沙數諸佛，在那些佛所受持讀誦此法門，因此非常深奧，不像那些二乘人略微就能理解，所以名為甚深。 第二句『盡行諸佛無量道法者』，修行甚深，諸佛的福德和智慧兩種利益的道行都窮盡修習，不像二乘人略微修習因，所以名為甚深，下文都依此類推。 第三句『勇猛精進者』，果行甚深，果是指果決，精純勇猛，能夠忍耐勞累，所做的事情都能成功，稱為果決，或者由於精進所作的善事成就，如今獲得殊勝的果報，名為果甚深，一句投火，半偈捨身，六年苦行，七日翹足，不是不專心勤勞就能得到的。 第四句『名稱普聞者』，增長功德心甚深，由於名聲遠播，凡夫聖人都普遍聽聞，勉勵自身勤加修習斷除煩惱，自身的功德心倍加增長，或者名聲遠播他人聽聞的緣故，都全部增長功德之心，一切聞知，所以成就甚深。 第五句『成就甚深未曾有法者』，歡快奇妙的事心甚深，由於所成就的法是未曾有過的歡快奇妙殊勝之事，能夠成就的心也是歡快奇妙的，用歡快奇妙的心來說，所以教法難以知曉。 第六句『難解法者，如來能知者』，無上甚深，由於極其難以理解的法只有如來才能知曉，因此這個法門得以成就無上；或者難以理解的法體就是無上，只有佛才能知曉，所以是甚深。 第七句『隨宜所說意趣難解者』，入甚深
【English Translation】 English version The Buddhas, having exhausted the immeasurable Dharma practices of all Buddhas, are courageous and diligent, their names are widely known, they have accomplished profound and unprecedented Dharma. This difficult-to-understand Dharma can only be known by the Tathagata (Thus Come One, another name for the Buddha), the meaning of what is spoken according to the appropriate capacity is difficult to understand, and cannot be known by all Shravakas (Disciples who learn by hearing) and Pratyekabuddhas (Solitary Realizers). Now, in this sutra, the sixth sentence 'The difficult-to-understand Dharma can be known by the Tathagata,' plus the eighth sentence 'Cannot be known by all Shravakas and Pratyekabuddhas,' thus forming eight profound aspects. The first sentence 'The Buddha has been close to hundreds of thousands of millions of countless Buddhas,' upholding, reciting, and deeply understanding. This shows that the World Honored One (another name for the Buddha) spent three great kalpas (an immense period of time) offering twenty-six Ganges river sands of Buddhas, and in those Buddhas upheld and recited this Dharma gate, therefore it is very profound, unlike those Two Vehicles (Shravakas and Pratyekabuddhas) who can understand it slightly, so it is called profound. The second sentence 'Exhausting the immeasurable Dharma practices of all Buddhas,' the practice is profound, the Buddhas' blessings and wisdom, the two benefits of the path, are all exhausted in practice, unlike the Two Vehicles who slightly cultivate the cause, so it is called profound, and the following should be understood accordingly. The third sentence 'Courageous and diligent,' the fruit of practice is profound, the fruit refers to decisiveness, pure courage, able to endure fatigue, and everything done is successful, called decisiveness, or because of the diligent good deeds accomplished, now obtaining the supreme fruit, called the profound fruit, a sentence of throwing oneself into the fire, half a verse of sacrificing the body, six years of ascetic practice, seven days of standing on one foot, cannot be obtained without being focused and diligent. The fourth sentence 'Names are widely heard,' increasing the merit and virtue mind is profound, because the name is far-reaching, ordinary people and sages universally hear, encouraging oneself to diligently cultivate and cut off afflictions, one's own merit and virtue mind is doubled, or because the name is far-reaching and others hear it, all increase the mind of merit and virtue, everything is heard and known, so it becomes profound. The fifth sentence 'Accomplishing profound and unprecedented Dharma,' the joyful and wonderful matter-mind is profound, because the accomplished Dharma is an unprecedented joyful and wonderful supreme matter, the mind that can accomplish it is also joyful and wonderful, speaking with a joyful and wonderful mind, so the teaching is difficult to know. The sixth sentence 'The difficult-to-understand Dharma, the Tathagata can know,' is supremely profound, because the extremely difficult-to-understand Dharma can only be known by the Tathagata, therefore this Dharma gate can achieve the supreme; or the difficult-to-understand Dharma body is the supreme, only the Buddha can know, so it is profound. The seventh sentence 'Speaking according to the appropriate capacity, the meaning is difficult to understand,' entering the profound
，入甚深者名字章句意難得故，佛自住持入解此意，不同外道自不能解何令他解，說因緣法極甚深故。入有二義：一難入解佛自解故，二隨宜所說令他入法故，意趣難解名為甚深。第八句一切聲聞辟支佛所不能知者，不共聲聞、辟支佛所作住持甚深，不同二乘所作外利所作、內利住持故成甚深。上來總說，由近諸佛，受持、讀誦、修行、果決、增長功德心、證快妙事、成無上法、故隨宜說、難可得解、二乘不了，其智慧門名為甚深難解入故，況佛智慧非甚深哉！
經「舍利弗(至)種種譬喻」。
贊曰：上嘆所證、所說法勝妙，下嘆如來能證、能說法師勝妙。依論牒經，次下應云：何以故？舍利弗！諸佛如來自在說因成就故。舍利弗！如來成就種種方便、種種知見、種種念觀、種種言詞。此上為總，下釋上言。舍利弗！吾從成佛已來，于彼彼處廣演言教，無數方便引導眾生，令離諸著等。展轉意言，由如來身於所證理成就自在說因圓滿，是以今說所證智慧及智慧門，二皆甚深。何等名為說因成就？謂種種方便、種種知見、種種念觀、種種言詞，此中初三合名因緣。因緣，道理也。言詞，名譬喻，言詞多說諸譬喻故。準論解經，「譬喻」以上名為總句，「廣演」以下名為別句。展轉訓釋，論有三解：初論自
【現代漢語翻譯】 現代漢語譯本：因為進入甚深之境，其名字、章句、意義都難以理解，所以佛陀親自住持，深入理解此意。這與外道不同，他們自己不能理解，又如何能讓別人理解呢？因為所說的因緣法極其深奧。『入』有兩重含義：一是難以進入，因為佛陀自己才能理解；二是隨順機宜而說，使他人能夠進入佛法。意義和旨趣難以理解，就叫做『甚深』。第八句『一切聲聞、辟支佛所不能知者』，是不與聲聞、辟支佛共同的，佛所作的住持甚深，不同於二乘（聲聞乘、緣覺乘）所作的外利和內利住持，因此成就甚深。以上是總的概括，由於親近諸佛，受持、讀誦、修行、果決，增長功德心，證得快速奇妙之事，成就無上之法，所以隨順機宜而說，難以理解，二乘不能明瞭，其智慧之門名為甚深難以進入，更何況佛的智慧不是甚深呢！
經文：『舍利弗(Śāriputra)（佛陀十大弟子之一，以智慧著稱）……種種譬喻』。
贊曰：上面讚歎所證悟的、所說法的殊勝微妙，下面讚歎如來（Tathāgata）（佛陀的稱號之一）能夠證悟、能夠說法，是殊勝微妙的法師。依據論典解釋經文，接下來應該說：『為什麼呢？舍利弗！諸佛如來能夠自在地說因成就的緣故。舍利弗！如來成就種種方便、種種知見、種種念觀、種種言詞。』以上是總的概括，下面是解釋上面的話。『舍利弗！我從成佛以來，在各個地方廣泛地演說言教，用無數的方便來引導眾生，使他們脫離各種執著等等。』輾轉地表達意思是說，由於如來之身對於所證悟的道理成就自在說因的圓滿，因此現在所說的證悟智慧以及智慧之門，二者都是甚深的。什麼叫做『說因成就』呢？就是指種種方便、種種知見、種種念觀、種種言詞，這其中前三者合起來叫做『因緣』。因緣，就是道理。言詞，指的是譬喻，因為言詞大多是說各種譬喻的緣故。按照論典來解釋經文，『譬喻』以上叫做總句，『廣演』以下叫做別句。輾轉地訓釋，論典有三種解釋：最初是論典自己。
【English Translation】 English version: Because entering into the profound is difficult, its names, phrases, and meanings are hard to grasp, therefore the Buddha personally abides and deeply understands this meaning. This is different from the heretics, who cannot understand themselves, so how can they make others understand? Because the Dharma of Dependent Origination that is spoken is extremely profound. 『Entering』 has two meanings: first, it is difficult to enter because only the Buddha himself can understand; second, it is spoken according to suitability, so that others can enter the Dharma. Meanings and intentions that are difficult to understand are called 『profound』. The eighth sentence, 『that which all Śrāvakas (Hearers) and Pratyekabuddhas (Solitary Buddhas) cannot know』, is not shared with Śrāvakas and Pratyekabuddhas; the abiding that the Buddha does is profound, different from the external benefit and internal benefit abiding that the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) do, therefore it achieves profoundness. The above is a general summary, because of being close to the Buddhas, upholding, reciting, practicing, being decisive, increasing the mind of merit and virtue, realizing quick and wonderful things, achieving the unsurpassed Dharma, therefore it is spoken according to suitability, difficult to understand, the Two Vehicles cannot comprehend, its wisdom gate is called profound and difficult to enter, how much more so is the Buddha's wisdom not profound!
Sutra: 『Śāriputra (One of the ten great disciples of the Buddha, known for his wisdom)… various parables』.
Praise: Above, it praises the supreme and wonderful attainment and Dharma spoken; below, it praises the Tathāgata (One of the titles of the Buddha) who is able to attain and able to speak the Dharma, as a supreme and wonderful Dharma master. According to the treatise explaining the sutra, next it should say: 『Why? Śāriputra! Because the Buddhas and Tathāgatas are able to freely speak the cause of accomplishment. Śāriputra! The Tathāgata achieves various skillful means, various knowledges, various mindfulness contemplations, various words.』 The above is a general summary, and below is an explanation of the above words. 『Śāriputra! Since I attained Buddhahood, I have widely expounded the teachings in various places, using countless skillful means to guide sentient beings, causing them to be free from various attachments, etc.』 To express the meaning in turn, it means that because the Tathāgata's body achieves the perfection of freely speaking the cause of accomplishment for the attained principle, therefore the wisdom of attainment and the wisdom gate that are now spoken are both profound. What is called 『accomplishment of speaking the cause』? It refers to various skillful means, various knowledges, various mindfulness contemplations, various words, among which the first three together are called 『cause and condition』. Cause and condition is the principle. Words refer to parables, because words mostly speak of various parables. According to the treatise to explain the sutra, 『parables』 and above are called the general sentence, and 『widely expounding』 and below are called the separate sentence. To explain and interpret in turn, the treatise has three explanations: the first is the treatise itself.
別釋初四句，次論以經下諸句兩番配此四句，其後二番中，初三義一處明，第四義一處明。
初番別解云，如來成就四種功德故，能化度眾生。一往成就，謂種種方便從兜率天退，乃至示現入涅槃故，能往十方起難思化，八相成道利益眾生，權巧智用故名方便。八相者，《大般若經》第五百六十八卷說：「一從兜率天沒即入胎相，二嬰兒，三童子，四苦行，五成道，六降魔，七轉法輪，八入般涅槃。」何故示現八相者？彼經云：「爾時最勝天王復白佛言：云何菩薩行深般若，為度有情示現諸相？佛告最勝：甚深般若相不可得，諸菩薩相亦不可得，但由方便善巧威力，為有情類示現入胎乃至涅槃種種化相。諸天計常謂無墮落，是故菩薩為破彼執示現入胎，因令彼天起無常念，世間最勝於欲不染，尚有墮落，況余天眾而得常耶？故勿放逸勤加精進繫念修道，如見日輪尚有墮沒，即知螢火不得久住。復有諸天放逸著樂，不修正法恣情遊戲，雖與菩薩同處天宮，不往禮拜不咨受法，各作是念：今旦受樂明詣菩薩當受法寶。共相謂言：我與菩薩常此同住，修行，何晚？是故菩薩如救頭燃，破放逸行示現墮落。如是示現有二因緣：一令諸天離放逸故，二令有情鹹得見故。乃至第八復有諸天人樂聞圓寂，菩薩為彼示現涅槃。」
【現代漢語翻譯】 現代漢語譯本： 接下來解釋最初的四句，然後討論用『以經下諸句』的兩種方式來配合這四句。在後面的兩種配合中，前三個意義在一處闡明，第四個意義在一處闡明。
第一種方式的解釋是，如來成就了四種功德，因此能夠化度眾生。第一種成就，指的是種種方便，從兜率天（Tushita Heaven，佛教宇宙觀中欲界天的第四層）退下，乃至示現進入涅槃（Nirvana，佛教術語，指解脫生死輪迴的狀態），因此能夠前往十方世界，發起不可思議的教化，以八相成道（Eight Aspects of Enlightenment，指佛陀一生中最重要的八個階段）來利益眾生，這種權巧的智慧和運用，就叫做方便。八相指的是，《大般若經》（Mahaprajnaparamita Sutra）第五百六十八卷所說的：『一是從兜率天去世，隨即入胎之相；二是嬰兒；三是童子；四是苦行；五是成道；六是降魔；七是轉法輪（Turning the Wheel of Dharma，指佛陀開始宣講佛法）；八是進入般涅槃。』 為什麼要示現八相呢？該經說：『當時最勝天王又對佛說：云何菩薩行深般若（Deep Prajna，指深刻的智慧），爲了度化有情眾生而示現各種相？佛告訴最勝：甚深的般若之相是不可得的，諸菩薩之相也是不可得的，但由於方便善巧的威力，爲了有情眾生示現入胎乃至涅槃的種種化相。諸天認為常住不變，認為沒有墮落，因此菩薩爲了破除他們的執著，示現入胎，因此讓這些天人產生無常的念頭，世間最殊勝的，對於慾望都不染著，尚且有墮落，何況其餘的天眾能夠常住不變呢？所以不要放逸，勤加精進，繫念修道，如同見到太陽尚且有墜落的時候，就知道螢火蟲不能夠長久存在。』
『又有諸天放逸，貪著享樂，不修正法，恣意遊戲，雖然與菩薩同處天宮，不前往禮拜，不請教佛法，各自想著：今天享受快樂，明天去菩薩那裡接受佛法。互相說道：我與菩薩常常住在這裡，修行，何必著急呢？因此菩薩如同救頭燃一樣，破除放逸的行為，示現墮落。像這樣示現有兩種因緣：一是讓諸天離開放逸的緣故，二是讓有情眾生都能夠見到的緣故。』 乃至第八，又有諸天人喜歡聽聞圓寂（Parinirvana，指佛陀的最終涅槃），菩薩爲了他們示現涅槃。
【English Translation】 English version: Next, explain the initial four lines, and then discuss using the two methods of 'the following lines in the sutra' to match these four lines. In the latter two matches, the first three meanings are clarified in one place, and the fourth meaning is clarified in one place.
The explanation of the first method is that the Tathagata (Thus Come One, an epithet of the Buddha) achieves four kinds of merits, and therefore is able to transform and deliver sentient beings. The first achievement refers to various skillful means, retreating from Tushita Heaven (the fourth heaven of the desire realm in Buddhist cosmology), and even manifesting entering Nirvana (the state of liberation from the cycle of birth and death), and therefore being able to go to the ten directions, initiating inconceivable teachings, and using the Eight Aspects of Enlightenment (the eight most important stages in the life of the Buddha) to benefit sentient beings. This skillful wisdom and application is called skillful means. The eight aspects refer to what is said in the five hundred and sixty-eighth volume of the Mahaprajnaparamita Sutra (Great Perfection of Wisdom Sutra): 'First, departing from Tushita Heaven and immediately entering the womb; second, infancy; third, childhood; fourth, ascetic practice; fifth, enlightenment; sixth, subduing Mara (demon); seventh, turning the Wheel of Dharma (referring to the Buddha beginning to preach the Dharma); eighth, entering Parinirvana.' Why manifest the eight aspects? The sutra says: 'At that time, the most victorious heavenly king said to the Buddha: How does the Bodhisattva practice deep Prajna (profound wisdom), manifesting various aspects in order to deliver sentient beings? The Buddha told the most victorious one: The aspect of deep Prajna is unattainable, and the aspects of the Bodhisattvas are also unattainable, but due to the power of skillful means, various manifestations of entering the womb and even Nirvana are shown for sentient beings. The devas (gods) believe in permanence and think there is no fall, so the Bodhisattva manifests entering the womb in order to break their attachment, thus causing these devas to have thoughts of impermanence. The most supreme in the world, who is not attached to desires, still has a fall, let alone the other devas who can remain permanent? Therefore, do not be negligent, diligently strive, focus on cultivating the Way, just as seeing the sun still has a time to fall, one knows that the firefly cannot last long.'
'Also, there are devas who are negligent, greedy for enjoyment, do not correct the Dharma, and indulge in games. Although they are in the same heavenly palace as the Bodhisattva, they do not go to worship, do not ask for the Dharma, and each thinks: Today I will enjoy happiness, and tomorrow I will go to the Bodhisattva to receive the Dharma treasure. They say to each other: I and the Bodhisattva often live here, cultivate, why rush?' Therefore, the Bodhisattva, like saving a burning head, breaks the negligent behavior and manifests falling. There are two causes for manifesting like this: one is to make the devas leave negligence, and the other is to allow sentient beings to see it.' Even to the eighth, there are devas who like to hear Parinirvana (the final Nirvana of the Buddha), and the Bodhisattva manifests Nirvana for them.
《攝大乘論》第九卷中有少差別。《華嚴經》中示現十相，皆廣如彼。
二教化成就，謂種種知見示現染凈諸因故。由具知見，于化身中能示現有一切染因集能招苦，一切凈因道能證滅，或示現染凈諸法道理。因者所以、道理義故。前能現身，此于身中示有諸法染凈道理。論下解此與第四別，此依證法，彼依說法故。
三功德畢竟成就，謂種種念觀，以說彼法成就因緣如法相應故。此意說言，以說種種念觀等法，彼念觀等佛皆成就，如所說法本末因緣皆相應故。言相應者，契會證義。
四說成就，謂種種言詞，以四無礙，依何等何等名字章句，隨何等何等眾生能受，而為說故。依何等者，何等義也，即義無礙解。何等名字章句者，何等之名字章句，法無礙解也。隨何等者，隨何等方眾生言音而為說故，即詞無礙解。何等眾生能受為說者，何等眾生根器能受，佛便為說，辨才無礙解也。此四之中，第一能起化身八相成道，第二能示現有染凈諸法道理，第三如所說法皆畢竟得，第四具四無礙。由佛法師具此四種說因成就成勝妙故，其所說法亦為勝妙。論解四句已，重解第二句第四句差別云：「教化成就依證法故，說成就者依說法故，依自所證苦集滅道染凈道理次第為他說，名第二教化成就。依說法說，
【現代漢語翻譯】 現代漢語譯本 《攝大乘論》（Mahāyānasaṃgraha）第九卷中有少許差別。《華嚴經》（Avataṃsaka Sūtra）中所示現的十種相，都廣泛地如同《攝大乘論》中所說。
二、教化成就，是指種種知見，示現染凈諸因的緣故。由於具備知見，在化身中能夠示現一切染因積聚能招致痛苦，一切凈因道能證得寂滅，或者示現染凈諸法的道理。『因』是指所以然、道理的意義。前面是能夠示現身，這裡是在身中示現有諸法染凈的道理。《論》在下面解釋此成就與第四種成就的區別，在於此成就依于證法，彼成就依于說法的緣故。
三、功德畢竟成就，是指種種念觀，因為宣說那些法成就的因緣如法相應。此意是說，因為宣說種種念觀等法，那些念觀等佛都成就了，如所說法從根本到末端，因緣都相應。『相應』是指契合、會合證悟的意義。
四、說成就，是指種種言詞，因為具備四無礙解，依據何等何等名字章句，隨順何等何等眾生能夠接受，而為他們說法。『依據何等』，是指何等義理，即義無礙解。『何等名字章句』，是指何等之名字章句，即法無礙解。『隨何等』，是指隨順何等方眾生的言語音聲而為說法，即詞無礙解。『何等眾生能接受為說者』，是指何等眾生的根器能夠接受，佛便為他們說法，即辨才無礙解。這四種成就之中，第一種能夠發起化身八相成道，第二種能夠示現現有染凈諸法的道理，第三種如所說法都畢竟獲得，第四種具備四無礙解。由於佛法師具備這四種說因成就，成就殊勝微妙的緣故，其所說法也殊勝微妙。《論》解釋四句之後，重新解釋第二句和第四句的差別說：『教化成就依于證法，說成就依于說法，依據自己所證悟的苦集滅道（duḥkha-samudaya-nirodha-mārga）染凈道理次第為他人說，名為第二教化成就。依于說法說，』
【English Translation】 English version There are slight differences in the ninth fascicle of the Mahāyānasaṃgraha (Compendium of the Mahāyāna). The ten aspects manifested in the Avataṃsaka Sūtra (Flower Garland Sutra) are extensively described as in that treatise.
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Accomplishment of edification refers to the various kinds of knowledge and views, demonstrating the causes of defilement and purity. Because of possessing knowledge and views, in the manifested body, one can demonstrate that the accumulation of all defiled causes can bring about suffering, and the path of all pure causes can realize cessation, or demonstrate the principles of defiled and pure dharmas. 'Cause' refers to the meaning of reason and principle. The former is the ability to manifest the body, while this is to demonstrate the principles of defilement and purity of all dharmas within the body. The Treatise explains the difference between this and the fourth accomplishment below, stating that this accomplishment relies on the Dharma of realization, while that accomplishment relies on the Dharma of teaching.
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Accomplishment of ultimate merit refers to the various kinds of mindfulness and contemplation, because the causes and conditions for the accomplishment of those dharmas are spoken of in accordance with the Dharma. This means that because various dharmas such as mindfulness and contemplation are spoken of, the Buddhas all accomplish those mindfulness and contemplation, and the causes and conditions from beginning to end are all in accordance with what is spoken. 'In accordance' means conforming to and meeting the meaning of realization.
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Accomplishment of speech refers to the various kinds of words and phrases, because of possessing the four unimpeded eloquence, according to whatever names, phrases, and sentences, and according to whatever beings are able to receive, one speaks for them. 'According to whatever' refers to whatever meaning, which is the unimpeded eloquence of meaning. 'Whatever names, phrases, and sentences' refers to whatever names, phrases, and sentences, which is the unimpeded eloquence of Dharma. 'According to whatever' refers to speaking according to the language and sounds of beings in whatever direction, which is the unimpeded eloquence of language. 'Whatever beings are able to receive, one speaks for them' refers to whatever beings whose faculties are able to receive, the Buddha then speaks for them, which is the unimpeded eloquence of eloquence. Among these four accomplishments, the first is able to initiate the eight aspects of the manifested body to accomplish the path, the second is able to demonstrate the principles of defiled and pure dharmas, the third is that all that is spoken is ultimately attained, and the fourth possesses the four unimpeded eloquence. Because the Dharma masters of the Buddhas possess these four kinds of causes for speech, accomplishing the supreme and wonderful, their speech is also supreme and wonderful. After explaining the four sentences, the Treatise re-explains the difference between the second and fourth sentences, saying: 'Accomplishment of edification relies on the Dharma of realization, while accomplishment of speech relies on the Dharma of teaching. According to the order of the principles of suffering, accumulation, cessation, and path (duḥkha-samudaya-nirodha-mārga), defilement and purity, which one has realized oneself, one speaks for others, which is called the second accomplishment of edification. Relying on the Dharma of teaching, one speaks,'
義法詞辨次第為他說，名第四說成就，皆無亂故。」或前四種，第一句是化身德，第二句是報身德，第三句是法身德，第四句四辨具足，由此三身四辨具足故能起說。三身具故智慧甚深，四辨具故慧門甚深，故此因緣即前三種，方便、知見、念觀三也。譬喻即是種種言詞。
經「廣演言教(至)令離諸著」。
贊曰：上依論文一番別釋總四句已，論復第二以下經句配此四句，此即第一種種方便。次下「所以者何」，如來方便知見波羅蜜皆已具足，為第二種種知見。次「舍利弗如來知見至解脫三昧」，為第三句種種念觀。次「深入無際乃至本末究竟等」，為第四句種種言詞。論雖以下經文別配上總四句，然初以兩番釋上三句已，復以兩番釋后一句，彼論文長，乍披難解，應依此讀。此中初番釋云：「復有義，種種方便者，示現外道邪法種種過失，諸佛正法種種功德故。如經『舍利弗吾從成佛已來，廣演言教無數方便引導眾生，于諸著處令得解脫。』」文雖少異，大意亦同。釋無數方便更有四番：一方便者方便令入諸善法故，二斷諸疑故，三令入增上勝智故，四依四攝法攝取眾生令得解脫故。此六釋中回邪入正、進善破惡，自入勝智、令他解脫，如次配之。以此方便引攝將導一切眾生令離諸著；著者執本，愛
【現代漢語翻譯】 現代漢語譯本：『義法詞辨次第為他說，名第四說成就，皆無亂故。』意思是按照義、法、詞、辨的順序為他人說法，這被稱為第四種說法成就，因為一切都沒有錯亂。或者，前四種說法中，第一句是化身德（Nirmanakaya，佛的化身所具有的功德），第二句是報身德（Sambhogakaya，佛的報身所具有的功德），第三句是法身德（Dharmakaya，佛的法身所具有的功德），第四句是四辨具足（Catur-pratisamvidā，四種無礙辯才）。由於三身和四辨都具足，所以能夠開始說法。具備三身，所以智慧非常深邃；具備四辨，所以智慧之門非常深廣。因此，這種因緣就是前面所說的三種：方便、知見、念觀。譬喻就是各種各樣的言辭。
經文：『廣演言教(至)令離諸著』。
贊曰：上面依據論文，用一番解釋分別解釋了總的四句之後，論文又從第二段開始，用下面的經文來對應這四句，這對應的是第一句，即種種方便。接下來『所以者何』，如來的方便知見波羅蜜（Upaya-jnana-paramita，方便智慧波羅蜜）都已經具足，對應的是第二句，即種種知見。接下來『舍利弗如來知見至解脫三昧』，對應的是第三句，即種種念觀。接下來『深入無際乃至本末究竟等』，對應的是第四句，即種種言詞。論文雖然用下面的經文分別對應上面的總的四句，但是最初用兩番解釋了上面的三句之後，又用兩番解釋了後面一句。那篇論文很長，乍一看很難理解，應該按照這種方式來閱讀。這其中，第一番解釋說：『還有一種解釋，種種方便是指，示現外道邪法的種種過失，以及諸佛正法的種種功德。』如經文所說：『舍利弗，我從成佛以來，廣泛演說言教，用無數方便引導眾生，使他們在各種執著之處得以解脫。』文句雖然略有不同，但大意相同。解釋無數方便還有四種方式：一是方便使人進入各種善法；二是斷除各種疑惑；三是使人進入增上勝智；四是依靠四攝法（Catur-samgrahavastu，佈施、愛語、利行、同事）來攝取眾生，使他們得以解脫。這六種解釋中，回邪入正、進善破惡、自入勝智、令他解脫，可以依次對應。用這種方便來引導和攝取一切眾生，使他們遠離各種執著；執著是指執本，愛著。
【English Translation】 English version: 'Explaining the meaning, Dharma, words, and eloquence in order is called the accomplishment of the fourth explanation, because everything is without confusion.' This means explaining to others in the order of meaning, Dharma, words, and eloquence, which is called the accomplishment of the fourth explanation because everything is without confusion. Alternatively, in the first four explanations, the first sentence is the virtue of Nirmanakaya (the manifested body of the Buddha), the second sentence is the virtue of Sambhogakaya (the enjoyment body of the Buddha), the third sentence is the virtue of Dharmakaya (the Dharma body of the Buddha), and the fourth sentence is the perfection of Catur-pratisamvidā (the four kinds of unobstructed eloquence). Because the three bodies and four kinds of eloquence are complete, one can begin to explain. Having the three bodies, wisdom is very profound; having the four kinds of eloquence, the gate of wisdom is very broad. Therefore, this cause and condition is the same as the previous three: skillful means, knowledge and insight, mindfulness and contemplation. Metaphors are various kinds of words.
Sutra: 'Extensively expounding teachings (to) causing them to be free from all attachments'.
Commentary: Above, based on the treatise, after explaining the four general sentences separately in one interpretation, the treatise then uses the following sutra sentences to correspond to these four sentences, starting from the second paragraph. This corresponds to the first sentence, which is various skillful means. Next, 'What is the reason?', the Tathagata's skillful means, knowledge and insight, and Paramita (perfection) are already complete, corresponding to the second sentence, which is various knowledge and insight. Next, 'Sariputra, the Tathagata's knowledge and insight to liberation Samadhi (concentration)', corresponds to the third sentence, which is various mindfulness and contemplation. Next, 'Deeply entering the boundless, even to the ultimate beginning and end, etc.', corresponds to the fourth sentence, which is various words. Although the treatise uses the following sutra text to separately correspond to the above four general sentences, it first explains the above three sentences in two interpretations, and then explains the last sentence in two interpretations. That treatise is long, and it is difficult to understand at first glance, so it should be read in this way. Among these, the first interpretation says: 'There is another interpretation, various skillful means refers to showing the various faults of heretical doctrines and the various merits of the Buddhas' correct Dharma.' As the sutra says: 'Sariputra, since I attained Buddhahood, I have extensively expounded teachings, using countless skillful means to guide sentient beings, so that they can be liberated from various attachments.' Although the wording is slightly different, the general meaning is the same. There are four more ways to explain countless skillful means: first, skillful means to lead people into various good Dharmas; second, to eliminate various doubts; third, to lead people into superior wisdom; fourth, to use the four Samgrahavastu (the four means of attracting others: giving, kind speech, beneficial action, and cooperation) to gather sentient beings and liberate them. Among these six explanations, turning from heresy to the correct path, advancing in goodness and breaking evil, entering superior wisdom oneself, and liberating others can be matched in order. Use these skillful means to guide and gather all sentient beings, so that they are free from various attachments; attachment refers to clinging to the root, loving.
染生死之根本故。論云：「諸著者，彼彼處著，或著界、著地、著分、著乘。著界者著三界。著地者著戒取、三昧初禪定地，乃至非想非非想、滅盡定地，即以九次第定為地，戒取、見取執此三昧故名著地。著分者著在家分已同類，作種種業邪見等故；著出家分名聞利養，能起種種覺察煩惱等故。著乘著聲聞乘樂持小戒求四果等故，著于大乘著利養供養恭敬等故。由著分別觀種種法相乃至分別佛地故。」
經「所以者何(至)皆已具足」。
贊曰：此第二句。論初番云：「複種種知見者，自身成就不可思議境界，與聲聞、菩薩故，如經『舍利弗！如來知見、方便到于彼岸故』，到彼岸者勝餘一切諸菩薩故。」文少不同，義意無別。「知見」者，真俗二智體，根本智名知、后得智名見。「方便」者，此智妙用方便善巧，由自成就不思議境界，故具知見與聲聞等名為方便。「波羅蜜」者到彼岸義，明佛成就二勝智體，故能成就不可思議境界，已到彼岸勝餘一切；由具方便二智妙用，復能令他到于彼岸，故能以此不可思議境界知見，亦與聲聞菩薩。
經「舍利弗(至)解脫三昧」。
贊曰：此第三句。論初番云：「複種種念觀者，如經『舍利弗！如來知見，廣大深遠無障無礙，力、無所畏、不共法
，根、力、菩提分，禪定、解脫、三昧、三摩跋提，皆已具足故。』」文意大同，多少有別。今言知見，廣者無邊，大者無上，深者難測，遠者時長窮未來故。此上乃是諸德總句。二智為性故云知見，又此諸德亦是二智眷屬所攝故云知見。「無量」已下諸德別句。依此經文，「無量」者四無量，即論牒經無障也。「無礙」者四無礙解。「力」謂十力，「無所畏」者四無所畏。論本牒經中不共法，十八不共法也。「根」謂五根，「力」謂五力，「菩提分」謂三十七，此上四種經本所無。「禪」謂色界四靜慮，「定」謂四無色定，「解脫」謂八解脫，「三昧」者謂三三昧，「三摩跋提」謂九等至，此之一種經本亦無。論牒經中有十三門，今此經中合有八門功德名爲念觀，體即明記之慧解，故不可廣解。義門各應略為分別，四無量以五門分別：一列名、二釋名、三辨行相、四出體性、五辨差別。列名者，謂慈無量、悲無量、喜無量、舍無量。釋名者，一緣無量境、緣一切有情起此四故；二起無量行，行解亦復極廣大故；三感無量果，得大梵福成如來故，名為無量；四者是數，帶數釋也。辨行相者，法界有情總為三類：一無苦無樂者，無倒與樂名慈，無瞋為體。二有苦者，拔苦名悲，不害為體。三有樂者，助喜名喜，不嫉善根
【現代漢語翻譯】 現代漢語譯本：『根、力、菩提分（三十七道品），禪定、解脫、三昧（專注的狀態）、三摩跋提（等持，心住於一境），都已具足。』文意大體相同，只是在細節上有所區別。現在所說的知見，廣闊無邊，廣大無上，深刻難測，長遠到時間的盡頭，窮盡未來。以上是各種功德的總括性語句。因為二智（根本智和后得智）是其體性，所以稱為知見，而且這些功德也都是二智所統攝的眷屬，所以稱為知見。「無量」以下是各種功德的分別性語句。依據這部經文，「無量」指的是四無量心，也就是論典中引用的經文中的無障。「無礙」指的是四無礙解。「力」指的是十力，「無所畏」指的是四無所畏。論典中引用的經文中的不共法，指的是十八不共法。「根」指的是五根，「力」指的是五力，「菩提分」指的是三十七道品，以上四種是經文中原本沒有的。「禪」指的是四靜慮（色界四禪），「定」指的是四無色定，「解脫」指的是八解脫，「三昧」指的是三種三昧，「三摩跋提」指的是九次第定，這最後一種也是經文中原本沒有的。論典中引用經文中有十三門，現在這部經中有八門功德，名爲念觀，其體性就是明記的智慧和理解，所以不能廣泛地解釋。義理的各個方面應該略作分別，四無量心用五門來分別：一、列出名稱；二、解釋名稱；三、辨別行相；四、指出體性；五、辨別差別。列出名稱，就是指慈無量心、悲無量心、喜無量心、舍無量心。解釋名稱，一是因為緣無量的境界，緣一切有情眾生而生起這四種心；二是因為生起無量的行為，行為和理解也極其廣大；三是因為感得無量的果報，得到大梵天的福報，成就如來，所以稱為無量；四是就數量而言，是帶數字的解釋。辨別行相，法界有情總共分為三類：一類是無苦無樂的眾生，給予快樂稱為慈，以無嗔為體。一類是有痛苦的眾生，拔除痛苦稱為悲，以不損害為體。一類是有快樂的眾生，幫助他們感到喜悅稱為喜，以不嫉妒善根
【English Translation】 English version: 'The roots, powers, Bodhi-factors (thirty-seven factors of enlightenment), Dhyana (meditation), liberation, Samadhi (state of concentration), and Samapatti (attainment, mind abiding in one object) are all complete.' The meaning of the texts is largely the same, with some differences in detail. The knowledge and vision now spoken of are boundless in breadth, unsurpassed in greatness, unfathomable in depth, and extend far into the end of time, exhausting the future. The above is a general statement of all virtues. Because the two wisdoms (fundamental wisdom and subsequent wisdom) are its nature, it is called knowledge and vision, and these virtues are also the retinue governed by the two wisdoms, so it is called knowledge and vision. 'Immeasurable' and below are separate statements of various virtues. According to this sutra, 'immeasurable' refers to the four immeasurables, which are the unobstructedness in the sutra quoted in the treatise. 'Unimpeded' refers to the four unimpeded understandings. 'Power' refers to the ten powers, and 'fearlessness' refers to the four fearlessnesses. The uncommon dharmas in the sutra quoted in the treatise refer to the eighteen uncommon dharmas. 'Roots' refers to the five roots, 'powers' refers to the five powers, and 'Bodhi-factors' refers to the thirty-seven factors of enlightenment. The above four are not originally in the sutra. 'Dhyana' refers to the four Dhyanas (four meditations of the form realm), 'Samadhi' refers to the four formless Samadhis, 'liberation' refers to the eight liberations, 'Samadhi' refers to the three Samadhis, and 'Samapatti' refers to the nine successive abidings. This last one is also not originally in the sutra. There are thirteen doors in the sutra quoted in the treatise, and now there are eight doors of merit in this sutra, called mindfulness contemplation, whose nature is the wisdom and understanding of clear recollection, so it cannot be widely explained. The various aspects of the meaning should be briefly distinguished. The four immeasurables are distinguished by five doors: 1. Listing the names; 2. Explaining the names; 3. Distinguishing the characteristics; 4. Pointing out the nature; 5. Distinguishing the differences. Listing the names refers to immeasurable loving-kindness, immeasurable compassion, immeasurable joy, and immeasurable equanimity. Explaining the names, firstly, is because they are based on immeasurable realms, arising from all sentient beings; secondly, is because they give rise to immeasurable actions, and the actions and understanding are extremely vast; thirdly, is because they reap immeasurable rewards, obtaining the blessings of the Great Brahma and accomplishing the Tathagata, so they are called immeasurable; fourthly, is in terms of quantity, which is an explanation with numbers. Distinguishing the characteristics, sentient beings in the Dharma realm are generally divided into three categories: one category is beings without suffering or joy, giving happiness is called loving-kindness, with non-anger as its essence. One category is beings with suffering, removing suffering is called compassion, with non-harming as its essence. One category is beings with joy, helping them feel joy is called joy, with non-jealousy of good roots
為體。復于無苦無樂者起離癡想，于有苦者起離瞋想，于有樂者起離貪想，平等欲令離諸惡故名舍。令舍惡故，善舍為體。出體性者，合以三法，謂無瞋、不害及舍，不嫉體即無瞋，無別法故。辨差別者，此各有三：一有情緣，作有情想；二者法緣，不見有情唯作法想；三無緣，復于諸法離分別心，作真如想故名無緣，或法無量緣諸教法。此三之中，初共外道，次共二乘，后唯菩薩。初三安樂，后一利益，感果可知。與大慈、大悲、大喜、大舍有差別者，彼唯實觀唯佛所起，緣三界生，並無癡俱，此通假實通凡聖起，緣界不定，非無癡俱。
四無礙解以三門分別：一列名，二辨相，三出體。列名者：一法無礙解，二義無礙解，三詞無礙解，四辨才無礙解。辨相者，法謂能詮名句文教，義謂所詮真俗諦理，詞謂諸方音聲，辨才謂七種辨才。緣此四智無所拘礙，名無礙解。有多差別，如〈抉擇〉、〈菩薩地〉及《十地論》說。出體者，此四即以無漏后得智為體，非證真故；義無礙解亦通正智，初地分得，九地任運離障圓成，佛果滿足。
十力略以五門分別：一辨名，二出體，三行相，四次第，五諸門。辨名有二：一列名，二釋名。列名者，一處非處智力；二自業智力，《大般若》五十三名業異熟智力；三靜慮
【現代漢語翻譯】 現代漢語譯本：舍的體性。又于無苦無樂的感受中生起遠離愚癡的想法，對於有痛苦的感受生起遠離嗔恨的想法，對於有快樂的感受生起遠離貪愛的想法，平等地希望眾生遠離各種惡行，這叫做舍。因為能使眾生捨棄惡行，所以善的舍以舍惡為體性。如果要說明它的體性，可以結合三種法，即無嗔、不害和舍。不嫉妒的體性就是無嗔，因為沒有其他的法。如果要辨別它們的差別，每一種都有三種：第一種是緣于有情眾生，心中想著有情眾生；第二種是緣於法，不見有情眾生，只想著法；第三種是無所緣，對於諸法也遠離分別心，想著真如，所以叫做無緣，或者法是無量的，緣于各種教法。這三種之中，第一種是與外道共通的，第二種是與聲聞、緣覺二乘共通的，第三種只有菩薩才有。最初的三種帶來安樂，最後一種帶來利益，所感得的果報可以推知。與大慈、大悲、大喜、大舍的區別在於，大慈、大悲、大喜、大舍唯有真實觀才能生起，只有佛才能生起，緣於三界眾生，並且沒有愚癡相伴隨；而這裡所說的舍，可以是假觀，也可以是實觀，可以是凡夫，也可以是聖人，所緣的境界不確定，並且不是沒有愚癡相伴隨。 四無礙解從三個方面來分別：一是列出名稱，二是辨別相狀，三是說明體性。列出名稱是：一、法無礙解，二、義無礙解，三、詞無礙解，四、辯才無礙解。辨別相狀是：法是指能表達意義的名句文教，義是指所表達的真諦和俗諦的道理，詞是指各地的音聲，辯才是指七種辯才。因為對於這四種智慧沒有阻礙，所以叫做無礙解。其中有很多差別，如《抉擇分》、《菩薩地》以及《十地論》中所說。說明體性是：這四種無礙解都以無漏后得智為體性，因為不是證得真如的智慧；義無礙解也通於正智，初地菩薩分證，九地菩薩任運離障圓滿成就，佛果時完全具足。 十力，大致從五個方面來分別：一是辨別名稱，二是說明體性，三是說明行相，四是說明次第，五是說明各種門類。辨別名稱有兩種：一是列出名稱，二是解釋名稱。列出名稱是：一、處非處智力（知道什麼是合理的，什麼是不合理的智慧力量）；二、自業智力（知道自己業報的智慧力量），《大般若經》中第五十三種名稱是業異熟智力（知道業力成熟的智慧力量）；三、靜慮…
【English Translation】 English version: The nature of 'upeksha' (equanimity, detachment). Furthermore, in the absence of suffering and pleasure, one generates the thought of detachment from ignorance; in the presence of suffering, one generates the thought of detachment from hatred; in the presence of pleasure, one generates the thought of detachment from greed. Equanimously wishing sentient beings to be free from all evil deeds is called 'upeksha'. Because it enables sentient beings to abandon evil deeds, virtuous 'upeksha' has the nature of abandoning evil. To explain its nature, it can be combined with three dharmas: non-anger, non-harm, and 'upeksha'. The nature of non-jealousy is non-anger, because there is no other dharma. To distinguish their differences, each has three aspects: first, it is conditioned by sentient beings, thinking of sentient beings; second, it is conditioned by dharmas, not seeing sentient beings, only thinking of dharmas; third, it is unconditioned, also abandoning the discriminating mind towards all dharmas, thinking of 'tathata' (suchness), so it is called unconditioned, or the dharmas are immeasurable, conditioned by various teachings. Among these three, the first is common with non-Buddhists, the second is common with the 'shravakas' (hearers) and 'pratyekabuddhas' (solitary realizers) of the Two Vehicles, and the third is only possessed by Bodhisattvas. The first three bring happiness, and the last one brings benefit, and the resulting consequences can be inferred. The difference between great 'maitri' (loving-kindness), great 'karuna' (compassion), great 'mudita' (joy), and great 'upeksha' (equanimity) is that great 'maitri', great 'karuna', great 'mudita', and great 'upeksha' can only arise from true contemplation, and only Buddhas can generate them, conditioned by sentient beings in the Three Realms, and without ignorance accompanying them; while the 'upeksha' mentioned here can be a false contemplation or a true contemplation, can be generated by ordinary beings or sages, the conditioned realm is uncertain, and it is not without ignorance accompanying it. The four 'pratisamvids' (unobstructed knowledges) are distinguished from three aspects: first, listing the names; second, distinguishing the characteristics; and third, explaining the nature. Listing the names are: first, 'dharma-pratisamvid' (unobstructed knowledge of the Dharma); second, 'artha-pratisamvid' (unobstructed knowledge of the meaning); third, 'nirukti-pratisamvid' (unobstructed knowledge of the language); and fourth, 'pratibhana-pratisamvid' (unobstructed knowledge of eloquence). Distinguishing the characteristics are: 'dharma' refers to the names, phrases, sentences, and teachings that can express meaning; 'artha' refers to the principles of 'satya' (truth) and 'samvriti' (conventional truth) that are expressed; 'nirukti' refers to the sounds of various regions; and 'pratibhana' refers to the seven kinds of eloquence. Because there is no obstruction to these four kinds of wisdom, it is called 'pratisamvid'. There are many differences, as described in the 'Viniścaya-saṃgrahaṇī' (Collection of Decisions), 'Bodhisattvabhumi' (Stages of a Bodhisattva), and 'Daśabhūmika-sūtra' (Ten Stages Sutra). Explaining the nature is: these four 'pratisamvids' all have 'anāsrava-pṛṣṭhalabdha-jñāna' (undefiled knowledge acquired after realization) as their nature, because it is not the wisdom of realizing 'tathata' (suchness); 'artha-pratisamvid' also extends to 'samyag-jñāna' (right knowledge), partially realized by Bodhisattvas on the first 'bhumi' (stage), fully realized without obstruction on the ninth 'bhumi', and completely fulfilled at the Buddha stage. The ten 'balas' (powers) are roughly distinguished from five aspects: first, distinguishing the names; second, explaining the nature; third, explaining the characteristics; fourth, explaining the order; and fifth, explaining the various categories. Distinguishing the names has two aspects: first, listing the names; and second, explaining the names. Listing the names are: first, 'sthana-asthana-jnana-bala' (the power of knowing what is reasonable and what is unreasonable); second, 'karma-vipaka-jnana-bala' (the power of knowing the results of one's own actions), the fifty-third name in the 'Mahaprajnaparamita Sutra' is 'karma-vipaka-jnana-bala' (the power of knowing the maturation of karma); third, 'dhyana' (meditative concentration)...
解脫等持等至智力，彼名靜慮解脫等持等至雜染清凈智力；四根勝劣智力；五種種勝解智力；六種種界智力；七遍趣行智力，彼名遍行智力；八宿住隨念智力；九死生智力；十漏盡智力。釋名者，初總、后別。總名力者，能摧怨敵義，不可屈伏義。《瑜伽．菩薩地》第四十九、五十，及〈抉擇〉五十七，《菩薩藏經》第五，《顯揚》第四，《對法》第十四，《大般若經》皆釋此相，與一切種利樂有情功能相應，畢竟勝伏一切魔怨，大威力故說名為力，故以威勢能摧難屈名力。《對法》云「善降眾魔善記問論，故名十力。十者是數，力用不同有此十種，故名十力。」依六釋中帶數釋也。釋別名者，因果相當名之為處，若不相當名為非處，故《瑜伽》云：「凈不凈果非不平等，如實轉因是名為處。」處者建立義，依義起義能建立果為依，能起于果法故，因立處名。不平等因與上相違，是名非處。於此二種，一切智、無滯智、清凈智、離增上慢名之為智，力義如前。各自所作三世三業，或順現受或順生受、順后受、不定受名為自業，於此正知名自業智力。此于善惡業異熟果中而生智解，亦名業異熟智力。靜慮者四靜慮，解脫者八解脫，等持者一切有心定，等至者一切有心無心定，於此正知名靜慮解脫等持等至智力。此等諸定
【現代漢語翻譯】 現代漢語譯本 解脫等持等至智力，這被稱為靜慮（dhyāna，禪定）解脫（vimoksha，從束縛中解脫）等持（samādhi，專注）等至（samāpatti，入定）雜染清凈智力；四根勝劣智力；五種種勝解智力；六種種界智力；七遍趣行智力，這被稱為遍行智力；八宿住隨念智力；九死生智力；十漏盡智力。 解釋這些名稱時，首先是總的解釋，然後是分別的解釋。總的來說，稱為『力』，是因為它具有摧毀怨敵的含義，以及不可屈服的含義。《瑜伽師地論·菩薩地》第四十九、五十，以及〈抉擇〉第五十七，《菩薩藏經》第五，《顯揚聖教論》第四，《對法論》第十四，《大般若經》都解釋了這種相狀，它與一切種類的利益和快樂有情的功能相應，最終能夠勝伏一切魔怨，因為具有強大的威力，所以被稱為『力』，因此用威勢能夠摧毀和難以屈服的被稱為『力』。《對法論》說：『善於降伏眾魔，善於記錄問論，所以稱為十力。』『十』是一個數字，力量和作用不同，有這十種，所以稱為十力。」這是依據六種解釋方法中的帶數釋。 解釋各個名稱時，因果相當的稱為『處』，如果不相當的稱為『非處』，所以《瑜伽師地論》說：『清凈或不清凈的果報並非不平等，如實地轉變因，這稱為處。』『處』是建立的含義，依據意義產生意義，能夠建立果作為所依，能夠產生果法，因此因被稱為『處』。不平等的因與上述情況相反，這稱為『非處』。對於這兩種情況，一切智、無滯智、清凈智、遠離增上慢被稱為『智』，『力』的含義如前所述。各自所作的三世三業，或者順現受（當下感受果報），或者順生受（下一世感受果報），或者順后受（未來世感受果報），或者不定受（不確定何時感受果報），被稱為『自業』，對此正確瞭解稱為自業智力。這種智力能夠在善惡業的異熟果中產生智慧和理解，也稱為業異熟智力。 靜慮指的是四靜慮，解脫指的是八解脫，等持指的是一切有心定，等至指的是一切有心無心定，對此正確瞭解稱為靜慮解脫等持等至智力。這些禪定
【English Translation】
English version
The power of wisdom regarding liberation, samādhi (concentration), and samāpatti (attainment), which is called the power of wisdom regarding the defilements and purity of dhyāna (meditation), vimoksha (liberation), samādhi, and samāpatti; the power of wisdom regarding the superiority or inferiority of the four roots; the power of wisdom regarding the various kinds of superior understanding; the power of wisdom regarding the various realms; the power of wisdom regarding the paths of universal practice, which is called the power of wisdom regarding universal practice; the power of wisdom regarding the recollection of past lives; the power of wisdom regarding death and rebirth; and the power of wisdom regarding the exhaustion of outflows (āsrava).
In explaining these names, first is the general explanation, and then the separate explanations. Generally speaking, it is called 'power' because it has the meaning of destroying enemies and the meaning of being unconquerable. The Yogācārabhūmi-śāstra, Bodhisattva-bhūmi (Treatise on the Stages of Yoga Practice, Stage of the Bodhisattva), forty-ninth and fiftieth, and the
通有漏無漏，加名雜染清凈。根者信等五根，此耎中上名為勝劣，於此正知名根勝劣智力。若從他信以為其先，或觀諸法以為其先，成耎中上。愛樂勝解名種種勝解，於此正知名種種勝解智力。若廣建立種種姓，或一乘或三乘或四乘或五乘，或貪瞋癡等分行等，乃至有情八十千行名種種界，界是姓故，於此正知名種種界智力。若即如是諸趣門中隨順正行，如貪行者修不凈觀等名遍趣行，或趣一切五趣之行，或諸外道沙門婆羅門，各各異見品類諸行，或此世他世無罪趣行名遍趣行，於此正知名遍趣行智力，能于遍行諸趣之行而了知故，亦名遍行行。若於種種有情眾中，四方名字假設安立品類差別，隨先過去所有自體八言說句：一如是名，二生類，三種姓，四飲食，五受苦樂，六長壽，七久住，八壽量邊際。於此八中隨念六種略所行行，有無量種宿住隨念。六略行者：一呼召假名，二剎帝利等色類差別，三父母，四飲食方軌，五興衰，六壽量。此等宿住是過去境，住宿世故，於此宿住而起隨唸唸俱行智，名宿住隨念智力。諸有情類臨欲終沒名為死時，住在中有名為生時，于善惡趣死時生時皆能正知名死生智力。一切諸法漏及隨眠無餘永斷，名為漏盡，於此正知名漏盡智力。智者是體，力是作用，然智即力更無別性。此中宿
【現代漢語翻譯】 現代漢語譯本 通有漏無漏（有煩惱和無煩惱），附加名稱為雜染和清凈。根是指信等五根（信根、精進根、念根、定根、慧根），這些根的軟、中、上三種程度分別稱為勝和劣，對此正確認識稱為根勝劣智力。 如果從相信他人開始，或者觀察諸法開始，就能達到軟、中、上三種程度。喜愛和理解稱為種種勝解，對此正確認識稱為種種勝解智力。 如果廣泛建立各種姓，或者一乘、三乘、四乘、五乘，或者貪、嗔、癡等分（相等）的行為等，乃至有情（眾生）的八萬種行為稱為種種界，界是姓的緣故，對此正確認識稱為種種界智力。 如果像這樣在各種趣（道）的門中隨順正確的行為，比如貪慾心重的人修不凈觀等稱為遍趣行，或者趣向一切五趣（地獄、餓鬼、畜生、人、天）的行為，或者各種外道、沙門、婆羅門各自不同的見解和品類的行為，或者此世他世沒有罪過的趣向的行為稱為遍趣行，對此正確認識稱為遍趣行智力，因為能夠了解普遍存在的各種趣向的行為，所以也稱為遍行行。 如果在各種有情眾生中，對於四方（東南西北）的名字假設安立品類的差別，根據先前過去所有的自體（自身）的八種言說句：一是名字，二是生類，三是種姓，四是飲食，五是感受苦樂，六是長壽，七是久住，八是壽命的邊際。在這八種中隨念六種略所行行，有無量種宿住隨念。六種略行是：一是呼召的假名，二是剎帝利（國王）等色類的差別，三是父母，四是飲食的方式，五是興衰，六是壽命的長短。這些宿住是過去的境界，是過去居住的世間，對於這些宿住而生起隨念，隨念俱行的智慧，稱為宿住隨念智力。 各種有情眾生臨近死亡的時候稱為死時，住在中陰身的時候稱為生時，對於善惡趣的死時和生時都能正確認識稱為死生智力。 一切諸法中的煩惱和隨眠（潛在的煩惱）完全斷除，稱為漏盡，對此正確認識稱為漏盡智力。 智是本體，力是作用，然而智就是力，沒有其他的區別。這裡宿
【English Translation】 English version The terms 'with outflows' (having defilements) and 'without outflows' (without defilements) are added to name the mixed defilement and purity. The 'roots' refer to the five roots of faith, etc. (faith, vigor, mindfulness, concentration, and wisdom). The soft, medium, and superior levels of these are called superior and inferior. Correctly knowing this is called the 'power of wisdom regarding the superiority and inferiority of roots'. If one starts with believing others or observing phenomena, one can achieve the soft, medium, and superior levels. Love and understanding are called 'various understandings'. Correctly knowing this is called the 'power of wisdom regarding various understandings'. If one extensively establishes various lineages, or the One Vehicle, Three Vehicles, Four Vehicles, or Five Vehicles, or behaviors such as equal parts of greed, hatred, and delusion, up to the eighty thousand behaviors of sentient beings, these are called 'various realms', because realms are lineages. Correctly knowing this is called the 'power of wisdom regarding various realms'. If, in the gateways of these various destinies (paths), one follows correct conduct, such as those with strong desires practicing the contemplation of impurity, this is called 'pervasive destiny conduct'. Or conduct that leads to all five destinies (hell, hungry ghosts, animals, humans, and gods), or the various different views and categories of conduct of various non-Buddhists, ascetics, and Brahmins, or conduct that leads to a faultless destiny in this life or the next, this is called 'pervasive destiny conduct'. Correctly knowing this is called the 'power of wisdom regarding pervasive destiny conduct', because one can understand the universally existing conduct of various destinies, it is also called 'pervasive conduct'. If, among various sentient beings, one provisionally establishes categories of differences in names from the four directions (east, south, west, north), according to the eight statements of the self (oneself) in the past: first, the name; second, the type of birth; third, the lineage; fourth, the food; fifth, the experience of suffering and pleasure; sixth, longevity; seventh, long dwelling; eighth, the limit of lifespan. Among these eight, recollecting the six briefly practiced conducts, there are countless recollections of past lives. The six brief conducts are: first, the provisional name called out; second, the differences in types such as Kshatriyas (kings); third, parents; fourth, the manner of eating and drinking; fifth, rise and fall; sixth, the length of lifespan. These past abodes are past realms, the worlds where one resided in the past. Arising recollection of these past abodes, the wisdom that accompanies recollection is called the 'power of wisdom of recollecting past lives'. When various sentient beings are about to die, it is called the time of death. When dwelling in the intermediate state, it is called the time of birth. Being able to correctly know the time of death and the time of birth in good and bad destinies is called the 'power of wisdom regarding death and birth'. The complete eradication of all defilements and latent defilements (dormant afflictions) in all phenomena is called the 'exhaustion of outflows'. Correctly knowing this is called the 'power of wisdom regarding the exhaustion of outflows'. 'Wisdom' is the substance, and 'power' is the function. However, wisdom is power, and there is no other difference. Here, past
住隨念相應智力，是鄰近釋。自余最初處非處乃至漏盡是所觀境，智力是能觀智。處非處乃至漏盡之智力，皆依主釋。宿住是境，隨念相應智力是能觀，亦依主釋。
二出體者，〈抉擇分〉五十七云「佛具知根，慧根為體」，《對法論》云「若定若慧，及彼相應諸心心所」，〈菩薩地〉云「謂總五根為其自性」。雖復三文不同，然體有五：一最勝體，故〈抉擇分〉佛具知根慧根為性。二引生體，故《對法》云若定若慧。三克實體，〈菩薩地〉云五根為性，由慧勝故，且說十力慧為自性，所以但言處非處等智力，不言信力精進等力，依此即會〈抉擇〉文訖。四相應體，《對法》又云「及彼相應諸心心所四蘊為性」。五眷屬體，五蘊為性，定共、道共無漏色等助為體故。此雖無文，理必應爾，遮犯戒垢助摧怨故。余之三門如《無垢稱疏》第二卷說。
四無所畏以五門分別：一辨名、二出體、三行相、四次第、五諸門，亦如《菩薩藏經》第五、《大般若》五十三、《顯揚》第四、《瑜伽》五十、《對法》十四。辨名有二：一列名，二釋名。列名者，一正等覺無畏，二漏盡無畏，三障法無畏，四出苦道無畏。釋名有二，一總、二別。總者，四是數名；無所畏者，於此四處能自了知坦然無畏，心無怯劣無所疑慮都無
【現代漢語翻譯】 現代漢語譯本：安住于隨念相應的智力，這是鄰近的解釋。其餘的，從最初的處非處（指如理與不如理）乃至漏盡（指煩惱斷盡）是所觀察的境界，智力是能觀察的智慧。對於處非處乃至漏盡的智力，都是依主釋（一種梵文語法結構，表示所屬關係）。宿住（指過去世的住所和經歷）是境界，隨念相應的智力是能觀察的，這也是依主釋。
二、關於體性：〈抉擇分〉第五十七卷說：『佛具有知根，以慧根為體性』。《對法論》說：『若是禪定，若是智慧，以及與它們相應的各種心和心所』。〈菩薩地〉說：『總的來說，以五根（信、精進、念、定、慧）作為它的自性』。雖然這三段經文有所不同，但體性有五種：一是殊勝的體性，所以〈抉擇分〉說佛具有知根，以慧根為自性。二是引發的體性，所以《對法》說若是禪定，若是智慧。三是確定的體性，〈菩薩地〉說以五根為自性，因為智慧殊勝的緣故，暫且說十力以智慧為自性，所以只說處非處等智力，而不說信力、精進等力，依據這個就可以理解〈抉擇分〉的經文了。四是相應的體性，《對法》又說：『以及與它們相應的各種心和心所，以四蘊（色、受、想、行）為自性』。五是眷屬的體性，以五蘊為自性，禪定所共有的、道所共有的無漏色等輔助作為體性。這雖然沒有經文說明，但道理上必定是這樣，因為能遮止違犯戒律的污垢，幫助摧毀怨敵的緣故。其餘的三門，如《無垢稱疏》第二卷所說。
四、關於無所畏，以五門來分別：一、辨別名稱，二、闡述體性，三、說明行相，四、解釋次第，五、列舉諸門，也如《菩薩藏經》第五卷、《大般若經》第五十三卷、《顯揚論》第四卷、《瑜伽師地論》第五十卷、《對法論》第十四卷所說。辨別名稱有二：一是列舉名稱，二是解釋名稱。列舉名稱是：一、正等覺無畏，二、漏盡無畏，三、障法無畏，四、出苦道無畏。解釋名稱有二：一是總的解釋，二是分別解釋。總的解釋是：四是數字的名稱；無所畏的意思是，對於這四種情況，能夠自己明瞭，坦然無畏，心中沒有怯懦，沒有疑慮，完全沒有恐懼。
【English Translation】 English version: Abiding in the intellectual power corresponding to recollection is the proximate explanation. The rest, from the initial 'what is possible and impossible' (referring to what is reasonable and unreasonable) to the exhaustion of outflows (referring to the complete cessation of afflictions), are the objects to be observed, and intellectual power is the wisdom that can observe. The intellectual power regarding what is possible and impossible up to the exhaustion of outflows are all dependent genitive compounds (a type of Sanskrit grammatical structure indicating possession). Past abodes (referring to past lives' residences and experiences) are the object, and the intellectual power corresponding to recollection is the observer; this is also a dependent genitive compound.
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Regarding the substance: Chapter 57 of the 〈Yogācārabhūmi-śāstra〉 states, 'The Buddha possesses the root of knowing, with the root of wisdom as its substance.' The 〈Abhidharma-samuccaya〉 states, 'Whether it is samādhi (concentration), whether it is prajñā (wisdom), and all the mental factors associated with them.' The 〈Bodhisattvabhūmi〉 states, 'Generally speaking, the five roots (faith, vigor, mindfulness, concentration, wisdom) are its self-nature.' Although these three texts differ, there are five types of substance: First, the most excellent substance, hence the 〈Yogācārabhūmi-śāstra〉 states that the Buddha possesses the root of knowing, with the root of wisdom as its nature. Second, the generating substance, hence the 〈Abhidharma-samuccaya〉 states whether it is samādhi or prajñā. Third, the definitive substance, the 〈Bodhisattvabhūmi〉 states that the five roots are its nature, because wisdom is superior, so it is temporarily said that the ten powers have wisdom as their self-nature, so only the intellectual powers regarding what is possible and impossible, etc., are mentioned, and not the powers of faith, vigor, etc. Based on this, the text of the 〈Yogācārabhūmi-śāstra〉 can be understood. Fourth, the corresponding substance, the 〈Abhidharma-samuccaya〉 also states, 'And all the mental factors associated with them, with the four aggregates (form, feeling, perception, volition) as their self-nature.' Fifth, the retinue substance, with the five aggregates as its self-nature, the shared samādhi, the shared path, and the unconditioned form, etc., as auxiliary substances. Although there is no textual explanation for this, it must be so in principle, because it can prevent the defilements of violating precepts and help destroy enemies.
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Regarding the fearlessnesses, they are distinguished by five aspects: 1. Discriminating the names, 2. Explaining the substance, 3. Describing the characteristics, 4. Explaining the order, 5. Listing the doors, as also stated in the fifth chapter of the 〈Bodhisattva-piṭaka Sūtra〉, the fifty-third chapter of the 〈Mahāprajñāpāramitā Sūtra〉, the fourth chapter of the 〈Asaṅga's Compendium of Determinations〉, the fiftieth chapter of the 〈Yogācārabhūmi-śāstra〉, and the fourteenth chapter of the 〈Abhidharma-samuccaya〉. Discriminating the names has two aspects: 1. Listing the names, 2. Explaining the names. Listing the names is: 1. Fearlessness of perfect enlightenment, 2. Fearlessness of the exhaustion of outflows, 3. Fearlessness of obstructive dharmas, 4. Fearlessness of the path to liberation from suffering. Explaining the names has two aspects: 1. General explanation, 2. Specific explanation. The general explanation is: 'Four' is a numerical name; 'fearlessness' means that in these four situations, one can understand for oneself, be fearless, have no timidity in one's heart, have no doubts, and have no fear at all.
驚懼，故名無畏。別名者，正覺諸法、等覺諸法，名正等覺。諸煩惱漏種現俱斷，故名漏盡。說障礙法，染必為障，故言障法。說出離道，諸聖修習決定出苦，名出苦道。於此四中得無所畏，皆依主釋。出體性者，五十七云，以信、進、念、定、慧及具知根為性。《對法》云「若定若慧及彼相應諸心心所」，又言「若起作用后得智為性，若住自性正智為體」。此體有五，據勝二智為體，發起定、慧為體，談實五根為體，相應四蘊為性，眷屬五蘊為體。行相者，如經言「世尊自稱我是正等覺者」，復有沙門或非沙門從他方來，佛慰勞言安樂住不？乞食得不？遂於此中有立難云：言正等覺無所未知，今問於他一何相返？我於此難正見無由：得安穩住無怖無畏，自稱我處大仙尊位。所以者何？攝受來者令發勝心，聞佛慰問發道心故，欲令諸人審諦於事，佛知尚問，況余不知？亦為後人作其軌範，見來發心應為引攝，非佛不知，仍言等覺。又如經言，我諸漏盡。后時天授行諸惡行，佛常罵之；執日調順，佛常耎語。遂有難言：言諸漏盡煩惱並亡，呵叱天授、愛語執日，貪、瞋未滅漏寧盡耶？一何乖返！我於此難正見無由：得安穩住無怖無畏，自稱我處大仙尊位，天授譬之惡馬，楚毒方調，若不叱呵返言怖我；執日喻之慧象隨逐
【現代漢語翻譯】 現代漢語譯本： 因為能使人免於驚慌恐懼，所以稱為『無畏』（Abhaya）。它的別名是『正覺諸法』（samyaksambuddha-dharma），『等覺諸法』（sambuddha-dharma），所以名為『正等覺』（samyaksambuddha）。因為所有煩惱的潛在和顯現的種子都被斷除，所以稱為『漏盡』（anasrava）。宣說障礙之法，被染污必定成為障礙，所以說是『障法』（avaranadharma）。宣說出離之道，所有聖者修習此道必定能脫離痛苦，所以名為『出苦道』（nairyanika-marga）。在這四種無畏中，獲得無所畏懼，都是依主釋（tatpurusa）。 關於它的體性，第五十七卷說，以信（sraddha）、進（virya）、念（smrti）、定（samadhi）、慧（prajna）以及具知根（ajnendriya）為體性。《對法》（Abhidharma）中說：『若是定，若是慧，以及與它們相應的諸心心所』，又說：『若是生起作用的后得智（prsthalabdha-jnana）為體性，若是安住于自性的正智（samyak-jnana）為體』。這個體有五種，根據殊勝的兩種智慧為體，發起定和慧為體，談論實際的五根為體，相應的四蘊為性，眷屬的五蘊為體。 關於它的行相，如經中所說：『世尊自稱我是正等覺者』，又有沙門（sramana）或非沙門從其他地方來，佛陀慰勞他們說：『安樂居住嗎？乞食容易嗎？』於是有人對此提出疑問：說正等覺無所不知，現在卻問別人，這豈不是自相矛盾？我對此疑問的正確理解是：爲了讓他們得到安穩居住，沒有怖畏，自稱我處於大仙尊位。這是為什麼呢？爲了攝受來者，使他們發起殊勝之心，聽到佛陀的慰問而發起道心，想要讓人們審慎地對待此事，佛陀明知尚且詢問，何況其他人不知？也是爲了給後人樹立榜樣，見到來者發心應該引導攝受，並非佛陀不知，仍然說自己是等覺。 又如經中所說，『我諸漏盡』。後來提婆達多（Devadatta）做出各種惡行，佛陀常常斥責他；調順的執日（graha-adhitisthana），佛陀常常溫和地與他說話。於是有人提出疑問：說諸漏已盡，煩惱已經滅亡，呵斥提婆達多，喜愛與執日說話，貪（raga）、嗔（dvesa）沒有滅盡，怎麼能說是漏盡呢？這豈不是自相矛盾？我對此疑問的正確理解是：爲了讓他們得到安穩居住，沒有怖畏，自稱我處於大仙尊位，提婆達多比喻為惡馬，用鞭打才能調伏，如果不呵斥反而會說我恐嚇他；執日比喻為慧象，跟隨順從。
【English Translation】 English version: It is called 'Abhaya' (無畏, fearlessness) because it protects one from panic and fear. Its other names are 'Samyaksambuddha-dharma' (正覺諸法, the Dharma of Perfect Enlightenment) and 'Sambuddha-dharma' (等覺諸法, the Dharma of Equal Enlightenment), hence it is named 'Samyaksambuddha' (正等覺, Perfect and Equal Enlightenment). Because all the latent and manifest seeds of afflictions are severed, it is called 'Anasrava' (漏盡, exhaustion of outflows). Declaring the Dharma of Obstacles, being defiled inevitably becomes an obstacle, hence it is said to be 'Avaranadharma' (障法, Dharma of Obstruction). Declaring the Path of Liberation, all sages who practice this path will surely escape suffering, hence it is named 'Nairyanika-marga' (出苦道, Path of Escape from Suffering). In these four kinds of fearlessness, attaining fearlessness in all respects is a tatpurusa (依主釋, dependent determinative compound). Regarding its nature, the fifty-seventh volume says that it is characterized by faith (sraddha, 信), vigor (virya, 進), mindfulness (smrti, 念), concentration (samadhi, 定), wisdom (prajna, 慧), and the root of complete knowledge (ajnendriya, 具知根). The 'Abhidharma' (對法) says: 'If it is concentration, if it is wisdom, and all the mental factors associated with them,' and also says: 'If it is the post-attainment wisdom (prsthalabdha-jnana, 后得智) that arises in function, it is the nature; if it abides in its own nature, it is right wisdom (samyak-jnana, 正智) as its essence.' This essence has five aspects: according to the two superior wisdoms as its essence, initiating concentration and wisdom as its essence, discussing the actual five roots as its essence, the corresponding four aggregates as its nature, and the related five aggregates as its essence. Regarding its characteristics, as the sutra says: 'The World-Honored One calls himself the Perfectly and Equally Enlightened One,' and there are sramanas (sramana, 沙門) or non-sramanas who come from other places, and the Buddha comforts them, saying: 'Do you live in peace? Is it easy to beg for food?' Then someone raises a question about this: saying that the Perfectly and Equally Enlightened One knows everything, but now asks others, isn't this a contradiction? My correct understanding of this question is: in order to let them live in peace, without fear, he calls himself the Great Sage. Why is this? In order to receive those who come and make them generate superior minds, hearing the Buddha's comfort generates the mind of the Path, wanting people to carefully consider this matter, the Buddha knows and still asks, let alone others who do not know? It is also to set an example for future generations, seeing those who come with the intention to be guided and received, it is not that the Buddha does not know, but still says that he is Equally Enlightened. Also, as the sutra says, 'I have exhausted all outflows.' Later, Devadatta (提婆達多) committed various evil deeds, and the Buddha often rebuked him; to the tamed graha-adhitisthana (執日), the Buddha often spoke to him gently. Then someone raises a question: saying that all outflows have been exhausted, and afflictions have been extinguished, rebuking Devadatta and liking to talk to graha-adhitisthana, greed (raga, 貪) and hatred (dvesa, 嗔) have not been extinguished, how can it be said that outflows have been exhausted? Isn't this a contradiction? My correct understanding of this question is: in order to let them live in peace, without fear, he calls himself the Great Sage. Devadatta is likened to a bad horse, which can only be tamed with whipping, and if not rebuked, he would say that I am intimidating him; graha-adhitisthana is likened to a wise elephant, following obediently.
人心，故以耎言即能調順，非有貪瞋漏不盡也。又如經言，佛為弟子說障礙法，染必為障，復不遮彼預流一來有妻子等。遂有難言：染必為障，聖畜妻子一何乖返？我於此難正見無由：安穩無怖處大仙位，邪行障諸聖道，畜妻障離欲道，初二果人既未離欲，性戒久成故除邪行，不斷妻子斯有何失？故諸染法非不障也。又如經言，我為弟子說出離道，諸聖修習決定出離，決定通達，復有無學迦留陀夷埋足糞壞，鴦掘魔羅獄火焚身。遂有難言：聖道久修望離眾苦，無學既還受苦，何用修道之為？一何乖返！我於此難正見無由：安穩無怖處大仙位，實得無學苦果定亡，為現因必有苦報，由此聖者有現受苦起后教故；或苦異熟無學不受，惡業盡故，有必障果不成無學。彼言無學受彼苦者，現居有學猶未離欲，定成無學故與其名，縱得神通非不還等，世五通故。或無學苦非是業招，諸異熟苦必已出故，如《涅槃經》第二十九解三時業，至無學位排諸惡業一切不受，說未入聖名為定業，其入聖已不名定業，廣如彼說，故阿羅漢定無苦果。后之二門亦如《無垢稱》第二卷疏。
禪謂色界四靜慮，謂初有尋有伺靜慮，第二離尋伺喜，第三離喜樂，第四已離喜樂舍念清凈靜慮。
定是四無色，謂空處、識處、無所有處、非想
【現代漢語翻譯】 現代漢語譯本：人心容易被觸動，所以用溫和的言語就能調順，並非是因為他們沒有完全斷除貪婪和嗔恨。又比如經書上說，佛陀為弟子們講說障礙之法，執著于染污必定會成為障礙，但並沒有因此禁止證得預流果（Sotapanna，須陀洹，入流者）和一來果（Sakadagami，斯陀含，一還果）的聖者擁有妻子等。於是就有人提出疑問：如果執著于染污必定會成為障礙，那麼聖人擁有妻子，這豈不是自相矛盾？我對這個疑問的正確理解是：安穩無怖的大仙之位，邪淫的行為會障礙通往聖道的道路，擁有妻子會障礙脫離慾望的道路。初果和二果的聖人既然還沒有完全脫離慾望，而且他們守護自性的戒律已經很久，所以能夠避免邪淫的行為。他們沒有斷絕與妻子的關係，這又有什麼過失呢？所以說，各種染污之法並非不會成為障礙。又比如經書上說，我為弟子們講說出離之道，各位聖人修習這些道路必定能夠出離，必定能夠通達。但是卻有阿羅漢（Arhat，無學）迦留陀夷（Kalodayin）被埋在糞堆里，鴦掘摩羅（Angulimala，指鬘）被獄火焚燒。於是就有人提出疑問：聖道修習很久，期望能夠脫離各種痛苦，無學之人既然還要遭受痛苦，那麼修道又有什麼用呢？這豈不是自相矛盾？我對這個疑問的正確理解是：安穩無怖的大仙之位，確實證得無學果位的人，其苦果必定會消失。這是爲了示現因果報應的必然性，因此聖者會示現承受痛苦，以此來啓發後人。或者說，痛苦的異熟果報無學之人不會承受，因為惡業已經消盡，所以必定會成為障礙的果報無法成就無學果位。他們所說的無學之人承受痛苦，是因為他們現在還處於有學階段，還沒有脫離慾望，（佛陀）預先判定他們必定能夠成就無學果位，所以才這樣稱呼他們。即使他們獲得了神通，也並非不會遭受還報等等，因為這是世間的五神通。或者說，無學之人所承受的痛苦並非是業力所招致的，各種異熟果報的痛苦必定已經脫離了，正如《涅槃經》（Nirvana Sutra）第二十九品解釋三時業，到了無學果位，各種惡業都不會再承受，說沒有進入聖位的人，其業力是確定的，進入聖位之後，其業力就不再是確定的了，詳細的解釋可以參考《涅槃經》，所以阿羅漢必定不會有苦果。後面的兩種說法也可以參考《無垢稱經》（Vimalakirti Sutra）第二卷的疏解。 禪是指四靜慮（Dhyana，禪那），也就是初禪的有尋有伺靜慮（Vitarka-vicara，覺觀），二禪的離尋伺喜，三禪的離喜樂，四禪的已離喜樂舍念清凈靜慮（Upekkhā-sati-parisuddhi，舍念清凈）。 定是指四無色定（Arūpa-jhānas，無色禪），也就是空無邊處定（Ākāsānañcāyatana，虛空處）、識無邊處定（Viññāṇañcāyatana，識處）、無所有處定（Ākiñcaññāyatana，無所有處）、非想非非想處定（N'eva-saññā-n'āsaññāyatana，非想）。
【English Translation】 English version: People's minds are easily moved, so they can be tamed with gentle words, not because they have not completely eradicated greed and hatred. Furthermore, as the scriptures say, the Buddha taught the Dharma of obstacles to his disciples, and attachment to defilement will surely become an obstacle, but he did not prohibit those who attained the Sotapanna (stream-enterer) and Sakadagami (once-returner) from having wives, etc. Therefore, some people raise the question: if attachment to defilement will surely become an obstacle, then how can it not be contradictory for a saint to have a wife? My correct understanding of this question is: the position of a great immortal in a secure and fearless place, the act of sexual misconduct will hinder the path to the holy path, and having a wife will hinder the path of detachment from desire. Since the saints of the first and second fruits have not completely detached from desire, and they have maintained the precepts of their nature for a long time, they can avoid the act of sexual misconduct. What is wrong with them not severing their relationship with their wives? Therefore, various defiled dharmas are not incapable of becoming obstacles. Furthermore, as the scriptures say, I taught the path of liberation to my disciples, and the saints who practice these paths will surely be able to liberate themselves and surely be able to understand. However, there were Arhat (one who is worthy) Kalodayin buried in a pile of dung, and Angulimala (garland of fingers) burned by the fire of hell. Therefore, some people raise the question: the holy path has been practiced for a long time, hoping to be free from all kinds of suffering, since the non-learner still has to suffer, then what is the use of practicing the path? How can this not be contradictory? My correct understanding of this question is: the position of a great immortal in a secure and fearless place, those who have truly attained the fruit of non-learning, their suffering will surely disappear. This is to show the inevitability of cause and effect, therefore, the saints will show suffering to inspire future generations. Or rather, the suffering of the ripening fruit will not be endured by the non-learner, because the evil karma has been exhausted, so the fruit of becoming an obstacle will not be able to achieve the fruit of non-learning. What they say about the non-learner enduring suffering is because they are still in the stage of learning, and have not yet detached from desire, (the Buddha) predetermines that they will surely be able to achieve the fruit of non-learning, so they call them that. Even if they have obtained supernatural powers, they will still suffer retribution, etc., because these are the five worldly supernatural powers. Or rather, the suffering endured by the non-learner is not caused by karma, and the suffering of various ripening fruits must have been detached from, just as the twenty-ninth chapter of the Nirvana Sutra explains the karma of the three times, and when it comes to the fruit of non-learning, all kinds of evil karma will no longer be endured, saying that those who have not entered the holy position, their karma is certain, and after entering the holy position, their karma is no longer certain, detailed explanations can be found in the Nirvana Sutra, so Arhats will surely not have suffering fruits. The latter two statements can also be found in the commentary on the second volume of the Vimalakirti Sutra. Dhyana (meditation) refers to the four Dhyanas, which are the first Dhyana with Vitarka-vicara (initial application of thought and sustained application of thought), the second Dhyana with joy free from Vitarka-vicara, the third Dhyana with joy free from happiness, and the fourth Dhyana with Upekkhā-sati-parisuddhi (purity of equanimity and mindfulness) free from happiness and suffering. Samadhi refers to the four Arūpa-jhānas (formless meditations), which are Ākāsānañcāyatana (sphere of infinite space), Viññāṇañcāyatana (sphere of infinite consciousness), Ākiñcaññāyatana (sphere of nothingness), and N'eva-saññā-n'āsaññāyatana (sphere of neither perception nor non-perception).
非非想處。
解脫，謂八解脫，以三門分別：一列名字，二顯行相，三出體性。列名字者，依《瑜伽》第十二、十五、七十三，〈攝事分〉第四，並《對法》十三，《顯揚》第四、第二及第二十，《菩薩藏經》第四等說：一有色觀諸色解脫，二內無色想觀外諸色解脫，三凈解脫身作證具足住，四空無邊處解脫，五識無邊處解脫，六無所有處解脫，七非想非非想處解脫，八想受滅解脫身作證具足住。顯行相者，《俱舍》第二十九說，內有色想觀外諸色名初解脫，內未伏除見者色想，觀外諸色以為不凈，名觀外色。今則不然，準《對法》文，初修業者，身在欲界已離欲界欲，未依無色定伏除見者色想，未離色界欲故。若久習業已離色界欲，見者色想安立現前，而觀欲界一切所有內外諸色作光明想，由前三解脫引發勝處、遍處等故，即觀勝處所攝少多等色作光明想，由除變化障故作光明想，不除貪慾故不作不凈想。《瑜伽》唯云未得無色定，未離色界染，觀外諸色，是初解脫者，唯依初業說故。第二解脫，《俱舍論》說，內已伏除見者色想，唯觀外境而為不凈，名內無色想觀外諸色。大乘不然，準《對法》云「久習業者，已依無色定伏除見者色想，初習業者見者無色想安立現前，而觀外色作少多等想，不同於初觀內外
【現代漢語翻譯】 現代漢語譯本 非非想處（既不是有想，也不是無想的境界）。
解脫，指的是八解脫，從三個方面來分別說明：一是列出名字，二是顯示其行相，三是闡述其體性。列出名字，依據《瑜伽師地論》第十二、十五、七十三卷，〈攝事分〉第四品，以及《阿毗達磨集異門足論》第十三卷，《顯揚聖教論》第四、第二和第二十卷，《菩薩藏經》第四卷等經典所說：一、有色觀諸色解脫（在有色界中觀察諸色而得到的解脫），二、內無色想觀外諸色解脫（內心沒有色想，而觀察外在諸色而得到的解脫），三、凈解脫身作證具足住（通過清凈的解脫，以身體證悟並安住于其中），四、空無邊處解脫（證悟空無邊處的解脫），五、識無邊處解脫（證悟識無邊處的解脫），六、無所有處解脫（證悟無所有處的解脫），七、非想非非想處解脫（證悟非想非非想處的解脫），八、想受滅解脫身作證具足住（通過滅盡想和受，以身體證悟並安住于解脫之中）。
顯示行相，《俱舍論》第二十九卷說，內心有色想而觀察外在諸色，稱為初解脫。內心尚未降伏和去除對色法的執著，觀察外在諸色，認為是不清凈的，這叫做觀外色。但現在不是這樣，按照《阿毗達磨》的說法，剛開始修習的人，身在欲界，已經遠離了欲界的慾望，但還沒有依靠無色定來降伏和去除對色法的執著，因為還沒有脫離的慾望。如果長期修習的人，已經脫離了的慾望，對色法的執著已經確立並顯現，那麼就觀察欲界一切內外諸色，將其視為光明之想，因為前三種解脫引發了勝處、遍處等禪定，所以就觀察勝處所包含的少量或大量的色法，將其視為光明之想，因為去除了變化的障礙，所以將其視為光明之想，但因為沒有去除貪慾，所以不將其視為不清凈之想。《瑜伽師地論》只說沒有得到無色定，沒有脫離**的染污，觀察外在諸色，是初解脫，這只是依據剛開始修習的人來說的。
第二解脫，《俱舍論》說，內心已經降伏和去除對色法的執著，只觀察外在境界，認為是不清凈的，這叫做內無色想觀外諸色。大乘佛法不是這樣，按照《阿毗達磨》的說法，『長期修習的人，已經依靠無色定降伏和去除對色法的執著，剛開始修習的人，對色法的執著已經確立並顯現，那麼就觀察外在諸色，將其視為少量或大量的想法，這不同於最初觀察內外』
【English Translation】 English version Neither perception nor non-perception.
Liberation, referring to the eight liberations, is distinguished in three aspects: first, listing the names; second, revealing the characteristics; and third, elucidating the essence. Listing the names, according to the Yogacarabhumi-sastra (瑜伽師地論) Volumes 12, 15, and 73, Section Samgrahavastu (攝事分) Chapter 4, as well as the Abhidharmasamuccaya (阿毗達磨集異門足論) Volume 13, the Mahayanasutralamkara (顯揚聖教論) Volumes 4, 2, and 20, the Bodhisattvapiṭaka-sutra (菩薩藏經) Volume 4, etc.: 1. Liberation by contemplating forms in the realm of form (有色觀諸色解脫), 2. Liberation by contemplating external forms with no internal perception of form (內無色想觀外諸色解脫), 3. Liberation by realizing and abiding in purity through bodily witness (凈解脫身作證具足住), 4. Liberation of the sphere of infinite space (空無邊處解脫), 5. Liberation of the sphere of infinite consciousness (識無邊處解脫), 6. Liberation of the sphere of nothingness (無所有處解脫), 7. Liberation of the sphere of neither perception nor non-perception (非想非非想處解脫), 8. Liberation by realizing and abiding in the cessation of perception and feeling through bodily witness (想受滅解脫身作證具足住).
Revealing the characteristics, the Abhidharmakosa (俱舍論) Volume 29 states that contemplating external forms with internal perception of form is called the first liberation. When the mind has not yet subdued and eliminated attachment to form, observing external forms and considering them impure is called contemplating external forms. However, this is not the case now. According to the Abhidharma, those who are just beginning to practice, being in the desire realm, have already distanced themselves from the desires of the desire realm, but have not yet relied on the formless samadhi to subdue and eliminate attachment to form, because they have not yet detached from ** desire. If those who have practiced for a long time have already detached from ** desire, and the attachment to form has been established and manifested, then they observe all internal and external forms in the desire realm, considering them as thoughts of light, because the first three liberations give rise to superior states, pervasive states, and other samadhis. Therefore, they observe the small or large amount of form contained in the superior states, considering them as thoughts of light, because they have removed the obstacle of change, so they consider them as thoughts of light, but because they have not removed greed, they do not consider them as impure thoughts. The Yogacarabhumi-sastra only states that not having attained the formless samadhi and not having detached from ** defilement, observing external forms is the first liberation, which is only based on those who are just beginning to practice.
The second liberation, the Abhidharmakosa states that having already subdued and eliminated attachment to form internally, only observing external realms and considering them impure is called contemplating external forms with no internal perception of form. Mahayana Buddhism is not like this. According to the Abhidharma, 'those who have practiced for a long time have already relied on the formless samadhi to subdue and eliminate attachment to form, those who are just beginning to practice, the attachment to form has already been established and manifested, then they observe external forms, considering them as small or large thoughts, which is different from the initial observation of internal and external'
色皆作光明，未自在故。」今此唯觀已離欲色作少多等名觀外色，已離染故立以外名，觀心漸勝故稍略觀。故《瑜伽》云「又不思惟彼想明相，但于外色而作勝解，即觀少多等不作光明等，若於是處已得離欲說彼為外，故唯觀彼已離染色名之為外。又由初解脫觀色不言外，其內有色亦不言內，通緣內外根塵等色作光明想，故今此第二內有色，有根等色故，其觀外色，唯觀外塵作少多等，不緣根等作少多等故。」《瑜伽》又云「無色界定不現在前者，此說觀外色不依無色定，無色定不能緣外色故，或已離色界欲，不依無色定伏除色想，但依色界定，見者無色想而現在前，故作是說。」上二解脫初作光明想，後作少多想，初寬后狹兩觀有殊。《顯揚》二十說，此二解脫除變化障，為于變化得自在故。變化既通，四靜慮有故，初二解脫通依四靜慮，初作多依，初二定有但在根本非近分地，彼欣趣修都無通果，此容預修有通果故，不同《俱舍》初二靜慮能除欲界初靜慮中顯色貪故作不凈觀。第三解脫，《俱舍論》說，清凈相轉作凈光明鮮，行相轉故，唯第四靜慮離八災患心澄凈故，餘地雖有相似解脫而不建立，非增上故。今者大乘謂如有一已得舍念圓滿清白，以此為依修習清凈聖行圓滿，于內凈不凈諸色已得展轉相待想、展轉
【現代漢語翻譯】 現代漢語譯本： 『所有顏色都呈現光明，因為尚未自在。』現在這裡僅僅是觀察已經脫離慾望的顏色，並將其視為少量或大量的顏色，這被稱為『觀外色』。因為已經脫離了染污，所以設立了『外』這個名稱。觀察內心逐漸變得殊勝，因此稍微簡化了觀察。所以《瑜伽師地論》中說：『也不思惟那些想像中的光明景象，只是對外色產生殊勝的理解，即觀察少量或大量的顏色，而不將其視為光明等。如果在這個地方已經脫離了慾望，就說他是「外」，所以僅僅觀察那些已經脫離染色的顏色，才被稱為「外」。』此外，由於最初解脫時觀察顏色時不說是『外』，其內在的顏色也不說是『內』，普遍地緣取內外根塵等顏色，併產生光明的想法。所以現在這第二個解脫，內在有顏色，有根等顏色。而其觀外色，僅僅是觀察外塵，將其視為少量或大量，不緣取根等，將其視為少量或大量。』《瑜伽師地論》又說：『沒有無色定，不出現在前者。』這是說觀察外色不依賴無色定，因為無色定不能緣取外色。或者已經脫離了色慾，不依賴無色定來伏除色想，只是依賴色界定，見到的人沒有色想而現在眼前，所以這樣說。』以上兩種解脫，最初產生光明想，後來產生少量或大量的想法，最初寬泛，後來狹窄，兩種觀察有所不同。《顯揚聖教論》第二十卷說，這兩種解脫可以去除變化障，爲了在變化中獲得自在。變化既然普遍，四禪都有，所以最初的兩種解脫普遍地依賴四禪，最初的觀察大多依賴初禪和二禪，但只在根本定，而非近分地。那些欣樂趣向的修行都沒有神通的果報，這裡容許預先修行，有神通的果報，所以不同於《俱舍論》中，初禪和二禪能夠去除欲界和初禪中對顯色的貪愛，所以要作不凈觀。第三解脫，《俱舍論》說，清凈的相狀轉變為清凈光明鮮明，行相轉變的緣故，只有第四禪才能脫離八種災患，心澄凈的緣故，其他地方雖然有相似的解脫，但不建立，因為不是最殊勝的緣故。現在大乘認為，如果有人已經獲得了舍念圓滿清白，以此為基礎修習清凈的聖行圓滿，對於內在清凈和不凈的各種顏色，已經獲得了輾轉相待想、輾轉。
【English Translation】 English version: 'All colors appear as light because they are not yet free.' Now, this is merely observing colors that have been freed from desire, regarding them as few or many, which is called 'contemplating external colors.' Because one has been freed from defilement, the name 'external' is established. As the contemplation of the mind gradually becomes superior, the observation is slightly simplified. Therefore, the Yogacarabhumi-sastra says: 'Also, one does not contemplate those imagined bright appearances, but merely generates a superior understanding of external colors, that is, observing few or many colors without regarding them as light, etc. If one has become free from desire in this place, it is said that they are 'external,' so only observing those colors that have been freed from defilement is called 'external'.' Furthermore, because in the initial liberation, when observing colors, one does not say 'external,' nor does one say 'internal' for the internal colors, one universally contemplates internal and external sense bases and objects, generating the thought of light. Therefore, now in this second liberation, there are internal colors, such as the sense organs, etc. And the contemplation of external colors is merely observing external objects, regarding them as few or many, without regarding the sense organs, etc., as few or many.' The Yogacarabhumi-sastra also says: 'There is no formless samadhi that does not appear before one.' This means that observing external colors does not rely on formless samadhi, because formless samadhi cannot apprehend external colors. Or, having already become free from desire for form, one does not rely on formless samadhi to subdue the thought of form, but merely relies on form samadhi, and the one who sees has no thought of form appearing before them, so it is said in this way.' The above two liberations initially generate the thought of light, and later generate the thought of few or many; the initial one is broad, and the later one is narrow, so the two contemplations are different. The twentieth chapter of the Asanga's Compendium of Determinations says that these two liberations remove the obstacle to transformation, in order to attain freedom in transformation. Since transformation is universal and present in the four dhyanas, the initial two liberations universally rely on the four dhyanas. The initial observation mostly relies on the first and second dhyanas, but only in the fundamental samadhi, not in the preliminary stage. Those who delight in and aspire to practice do not have the result of supernatural powers; here, it is permissible to practice in advance and have the result of supernatural powers, so it is different from the Abhidharmakosa, where the first and second dhyanas can remove the greed for visible forms in the desire realm and the first dhyana, so one should practice the contemplation of impurity. The third liberation, the Abhidharmakosa says, is that the pure appearance transforms into pure, bright, and radiant light, because the aspect of practice transforms. Only the fourth dhyana can be free from the eight calamities, because the mind is clear and pure. Although there are similar liberations in other realms, they are not established because they are not the most superior. Now, the Mahayana believes that if someone has already attained perfect purity of equanimity and mindfulness, and based on this, cultivates the perfect pure holy conduct, they have already attained the thought of reciprocal dependence and reciprocal Note: Samadhi (三昧): Concentration, a state of deep meditation. Dhyana (禪那): Meditation, a state of profound contemplation. Yogacarabhumi-sastra (瑜伽師地論): Treatise on the Stages of Yoga Practice. Asanga's Compendium of Determinations (顯揚聖教論): A key Yogacara text by Asanga. Abhidharmakosa (俱舍論): Treasury of Metaphysics.
相入想、展轉一味想，是第三解脫行相，謂待諸凈色，于余色中謂為不凈，非不相待，若唯見一類凈與不凈二覺無故，是名初想。又于凈中不凈性所隨入，于不凈中凈性所隨入，由於被障薄皮所覆，共謂為凈之中現有三十六種不凈物故，是第二想。如是展轉，總一切色合為一味清凈想解，是第三想，乃名成就。唯第四靜慮地有舍念凈故，論說超過諸苦樂故，一切動亂已寂靜故，善磨瑩故，餘地不然故唯第四，此亦內無色想而觀外色。由前已說故略不論，而立異稱。
次四無色解脫，《俱舍論》說以四無色定善為性，非無記染，已解脫故，亦非散善性微劣故。近分解脫道亦得解脫名，無間不然，所緣下故，彼要背下地方名解脫，故多說根本者，近分非全故。今者大乘皆已離自地欲，依自根本地重觀自地境，思惟勝解，令障更遠，引生勝德。謂如有一于彼空處已得離欲，即于空處思惟勝解，是名空處解脫行相；于彼識處已得離欲，即於是識思惟勝解，是名識處解脫行相；于無所有處已得離欲，于識無邊處思惟勝解，是名無所有處解脫行相。空識二名，自地所緣行相為稱，無所有處以識無有為自地名，故於識處思惟勝解，于有頂地已得離染，更不于余而作勝解，乃至遍於想可生處，即於是處而作勝解，無所有處名想可
【現代漢語翻譯】 現代漢語譯本： 『相入想』、『展轉一味想』，是第三種解脫行相，指的是觀待各種凈色，在其他顏色中認為是『不凈』（asubha），並非不互相觀待。如果只見到一類『凈』（subha）與『不凈』，就沒有兩種覺知，這稱為最初的『想』（saṃjñā）。又在『凈』中，『不凈性』（asubhatā）隨之進入；在『不凈』中，『凈性』（subhatā）隨之進入，因為被遮蔽的薄皮所覆蓋，共同認為在『凈』之中，實際存在三十六種『不凈物』（asubha-vastu），這是第二種『想』。像這樣輾轉，總括一切色蘊，合為一種清凈的『想』，這便是第三種『想』，才算成就。只有第四『靜慮』（dhyāna）之地，才有『舍念清凈』（upekkhā-sati-parisuddhi），經論中說，因為超越了各種苦樂，一切動亂已經寂靜，善於磨練，其他地方不是這樣，所以只有第四『靜慮』。這也在內心沒有色『想』（saṃjñā）的情況下，觀察外在的色。因為前面已經說過，所以簡略地不討論，而另立不同的名稱。
接下來的四種『無色解脫』（arūpa-vimokṣa），《俱舍論》（Abhidharmakośa）說，以四種『無色定』（arūpa-samāpatti）的善法為體性，不是無記或染污，因為已經解脫，也不是散亂的善法，因為力量微弱。『近分定』（upacāra-samādhi）的解脫道，也可以稱為『解脫』，『無間定』（ānantarika-samādhi）則不然，因為所緣的境界低下。它需要背離下方的境界，才能稱為『解脫』，所以多說『根本定』（mūla-samādhi），因為『近分定』並非完全。現在大乘佛教，都已經離開了自地的慾望，依靠自己的根本地，重新觀察自地的境界，思維勝解，使障礙更加遠離，引生殊勝的功德。例如，如果有人在『空無邊處』（ākāśānantyāyatana）已經離欲，就在『空無邊處』思維勝解，這稱為『空無邊處解脫行相』；在『識無邊處』（vijñānānantyāyatana）已經離欲，就在『識無邊處』思維勝解，這稱為『識無邊處解脫行相』；在『無所有處』（ākiṃcanyāyatana）已經離欲，就在『識無邊處』思維勝解，這稱為『無所有處解脫行相』。『空』（ākāśa）和『識』（vijñāna）這兩個名稱，以自地所緣的行相為名稱，『無所有處』以『識』的『無有』（nāsti）作為自地的名稱，所以在『識處』思維勝解。在『有頂地』（bhavāgra）已經離染，不再對其他地方作勝解，乃至遍於『想』（saṃjñā）可能生起的地方，就在那個地方作勝解，『無所有處』名為『想』可能生起的地方。
【English Translation】 English version: 'The idea of interpenetration' (saṃjñā) and 'the idea of revolving into one taste' (ekarasasaṃjñā) are the third aspect of liberation, referring to relying on various pure colors, considering other colors as 'impure' (asubha), not without mutual dependence. If one only sees one kind of 'pure' (subha) and 'impure', there would be no two perceptions, which is called the initial 'idea' (saṃjñā). Furthermore, in the 'pure', the nature of 'impurity' (asubhatā) enters; in the 'impure', the nature of 'purity' (subhatā) enters, because they are covered by a thin, obscuring skin, commonly believing that within the 'pure', there are actually thirty-six kinds of 'impure things' (asubha-vastu), this is the second 'idea'. Revolving in this way, encompassing all form aggregates, combining into one taste of pure 'idea', this is the third 'idea', which is considered accomplished. Only the fourth 'dhyāna' realm has 'purity of equanimity and mindfulness' (upekkhā-sati-parisuddhi), as the scriptures say, because it transcends various sufferings and joys, all disturbances have been pacified, and it is well-refined, other realms are not like this, so only the fourth 'dhyāna'. This also observes external forms without internal form 'ideas' (saṃjñā). Because it has been mentioned before, it is briefly not discussed, and a different name is established.
The following four 'formless liberations' (arūpa-vimokṣa), the 'Abhidharmakośa' says, take the wholesome qualities of the four 'formless attainments' (arūpa-samāpatti) as their nature, not unwholesome or defiled, because they have already been liberated, nor scattered wholesome qualities, because their power is weak. The path of liberation of 'access concentration' (upacāra-samādhi) can also be called 'liberation', but not 'consecutive concentration' (ānantarika-samādhi), because the object of focus is inferior. It needs to turn away from the lower realm to be called 'liberation', so it is often said to be 'fundamental concentration' (mūla-samādhi), because 'access concentration' is not complete. Now, Mahayana Buddhism has already abandoned the desires of its own realm, relying on its own fundamental ground, re-observing the realm of its own ground, contemplating with superior understanding, making the obstacles further away, and generating superior merits. For example, if someone has already abandoned desire in the 'sphere of infinite space' (ākāśānantyāyatana), then contemplates with superior understanding in the 'sphere of infinite space', this is called the 'aspect of liberation of the sphere of infinite space'; if one has already abandoned desire in the 'sphere of infinite consciousness' (vijñānānantyāyatana), then contemplates with superior understanding in the 'sphere of infinite consciousness', this is called the 'aspect of liberation of the sphere of infinite consciousness'; if one has already abandoned desire in the 'sphere of nothingness' (ākiṃcanyāyatana), then contemplates with superior understanding in the 'sphere of infinite consciousness', this is called the 'aspect of liberation of the sphere of nothingness'. The names 'space' (ākāśa) and 'consciousness' (vijñāna) are named after the aspect of the object of focus of their own realm, the 'sphere of nothingness' takes the 'non-existence' (nāsti) of 'consciousness' as the name of its own realm, so it contemplates with superior understanding in the 'sphere of consciousness'. Having abandoned defilement in the 'peak of existence' (bhavāgra), one no longer contemplates with superior understanding in other places, even throughout the place where 'ideas' (saṃjñā) can arise, one contemplates with superior understanding in that place, the 'sphere of nothingness' is named as the place where 'ideas' can arise.
生處，今緣此無所有心心所名非想非非想處，故遍於此思惟勝解，至下當知。上說離染依無學說，故《瑜伽》云：「前七解脫于已解脫而生勝解，身證者得。」若依《唯識》有二師說，一云伏初定已上染得滅定，二云伏第四定已上染得滅定。無所有處已下染可有伏義，令障轉遠引生勝德；有頂一地定未能伏。故《瑜伽》第十二，空識二解脫，有說離自地染言。上之二地無說離自地染字，有學無學影略說故，唯在根本亦非近分。滅盡解脫大小俱說，即滅盡定而無行相，棄想、受故。然將入時有二行相，謂依非想非非想處及無相界想，初修、久熟二入明故。
出體性者，《俱舍論》說，前三無貪性，眷屬五蘊性，次四無色定善為性，第八滅定性。大乘之中七十三卷解五法中雲，世間出世間正智為體，有漏者以分別中世間正智為體，無漏者即無分別智及后得智，唯慧為性，緣色非色及真如境，離諸定障引生勝德，非余能故。若相應體，初七以四蘊為性，眷屬五蘊性，故《對法》云：「若定若慧及彼相應諸心心所，無色界中計有定道無表色故，第八解脫以二十二法種子上厭心功能為體，即不相應行蘊所攝。」三昧梵語，此云等持，即三等持，謂空、無相、無愿，三等持至下當釋。《般若》五十三「三境俱同俱緣空故」。
然依論引經更有五德，恐繁不述。論重釋上三句中，復第二番釋次上三句云：「又第一成就可化眾生依止善知識故，謂能引導有菩提性可化眾生未發心者，令依善友離諸著故，名為方便引導眾生。第二成就根熟眾生，令得解脫故，謂令久修已發心者得解脫故，名方便知見波羅蜜。第三成就，力、家、自在凈降伏故，謂佛內成種種功德，是故外能屈伏煩惱、蘊、死、天魔，名之為力；其禪定等皆是世尊所棲止處、名之為家；由力自在故能降伏，由家自在故凈諸障。又由棲止禪定等為家故，得自在神通業等，由成無量無礙力等故，能凈諸障、降伏外道等，名如來知見廣大深遠。」依論本重兩番釋經上三句已。次以經下七句釋上第四標句種種言詞，亦兩番解：初配經，後重釋。
經「深入無際(至)未曾有法」。
贊曰：以七句釋第四言詞。此經唯有初之五句，第六句𨷂、第七句少，至文當悉。論云：「第四說成就有七種，此即初句種種成就，理事、空有、世出世間、未曾有法皆深入故，洞曉無涯故，能起彼種種言詞。」「際」涯畔也。
經「舍利弗(至)悅可眾心」。
贊曰：此第二句。論名語言成就。佛得五種美妙音聲，說諸法故。《大智度論》說，五種音聲從佛口出：一甚深如雷，二清徹遠
【現代漢語翻譯】 現代漢語譯本：然而，根據論典引用經典，還有五種功德，恐怕過於繁瑣，在此不作詳述。論典著重解釋了前面的三句，又第二次解釋了接下來的三句，說：『第一成就，能夠讓可教化的眾生依止善知識，所以能夠引導具有菩提性、尚未發心的可教化眾生，讓他們依靠善友，遠離各種執著，因此稱為方便引導眾生。第二成就，能夠讓根基成熟的眾生得到解脫，所以能夠讓長期修行、已經發心的眾生得到解脫，因此稱為方便知見波羅蜜（pāramitā，到彼岸）。第三成就，具有力量、安住處、自在而清凈的降伏能力，這是因為佛陀內在成就了種種功德，所以外在能夠降伏煩惱、五蘊、死亡、天魔，這稱為力量；禪定等等都是世尊（Śākyamuni，釋迦牟尼）所安住的地方，稱為安住處；由於力量自在，所以能夠降伏，由於安住處自在，所以能夠清凈各種障礙。又因為安住在禪定等處作為安住處，所以得到自在神通等業，由於成就無量無礙的力量等等，所以能夠清凈各種障礙、降伏外道等等，這稱為如來知見廣大深遠。』根據論典原本，已經兩次解釋了經典前面的三句。接下來用經典下面的七句來解釋上面的第四句總標句『種種言詞』，也分兩次解釋：先是配合經典，然後是重新解釋。
經典：『深入無際（直到）未曾有法』。
贊曰：用七句來解釋第四句『言詞』。這部經典只有最初的五句，第六句缺少，第七句很少，到正文時會詳細說明。論典說：『第四種說法成就具有七種，這就是最初一句的種種成就，事、理、空、有、世間、出世間、未曾有法都深入瞭解，洞曉無涯，所以能夠發起那些種種言詞。』『際』是邊際的意思。
經典：『舍利弗（Śāriputra，智慧第一）（直到）悅可眾心』。
贊曰：這是第二句。論典稱之為語言成就。佛陀得到五種美妙的音聲，用來宣說諸法。 《大智度論》說，五種音聲從佛口中發出：第一種是甚深如雷，第二種是清澈遠聞。
【English Translation】 English version: Furthermore, according to the treatise citing the sutra, there are five more virtues, but fearing prolixity, they will not be elaborated upon here. The treatise emphasizes the explanation of the first three sentences, and then explains the next three sentences for the second time, saying: 'The first accomplishment is that it enables transformable beings to rely on good spiritual friends, so it can guide transformable beings with Bodhi-nature (bodhicitta, the mind of enlightenment) who have not yet generated the aspiration, allowing them to rely on good friends and stay away from all attachments, therefore it is called expediently guiding beings. The second accomplishment is that it enables beings with mature roots to attain liberation, so it can allow those who have practiced for a long time and have already generated the aspiration to attain liberation, therefore it is called expedient knowledge and vision pāramitā (pāramitā, perfection). The third accomplishment is that it possesses the power, abode, and the unconstrained and pure ability to subdue, this is because the Buddha internally accomplishes all kinds of merits, so externally he can subdue afflictions, the five aggregates, death, and the heavenly demons, this is called power; meditation and so on are all places where the World Honored One (Śākyamuni, the historical Buddha) dwells, called abode; because of the unconstrained power, he can subdue, and because of the unconstrained abode, he can purify all obstacles. Also, because he dwells in meditation and so on as an abode, he obtains unconstrained supernatural powers and so on, because he accomplishes immeasurable and unobstructed power and so on, he can purify all obstacles, subdue external paths and so on, this is called the Tathāgata's (Tathāgata, Thus Come One) knowledge and vision being vast and profound.' According to the original treatise, the first three sentences of the sutra have been explained twice. Next, the seven sentences below the sutra are used to explain the fourth general statement 'various words', which is also explained in two parts: first, matching the sutra, and then re-explaining.
Sutra: 'Profoundly entering the boundless (until) unprecedented Dharma'.
Praise: The seven sentences are used to explain the fourth sentence 'words'. This sutra only has the first five sentences, the sixth sentence is missing, and the seventh sentence is very few, which will be explained in detail in the main text. The treatise says: 'The fourth kind of speech accomplishment has seven kinds, this is the various accomplishments of the first sentence, phenomena, principle, emptiness, existence, mundane, supramundane, and unprecedented Dharma are all deeply understood, and the boundless is thoroughly understood, so it can initiate those various words.' 'Boundless' means the edge.
Sutra: 'Śāriputra (Śāriputra, foremost in wisdom) (until) pleasing to all minds'.
Praise: This is the second sentence. The treatise calls it language accomplishment. The Buddha obtains five kinds of beautiful sounds to proclaim the Dharma. The Mahāprajñāpāramitāśāstra says that five kinds of sounds come from the Buddha's mouth: the first is profound like thunder, and the second is clear and far-reaching.
聞聞者悅樂，三入心敬愛，四諦了易解，五聽者無厭能辨有漏無漏等義。甚深如雷名種種分別諸法，諦了易解名巧說諸法，諸法之言通上分別，慈悲愍念聽者無厭，名言詞柔軟、清徹遠聞、聞者悅樂、入心敬愛名悅可眾心。初三各一，后一攝二。
經「舍利弗(至)不須復說」。
贊曰：此第三句。論名相成就。然論牒經無「取要言之」以下、「佛悉成就」以上文，唯有「止」以下文。論云：「有法器眾生心已滿足故名相成就。法器有二：一真、二假。真即舍利弗等，假謂增上慢者。為真法器眾生，聖心已滿者，心樂妙法唱止現相，令其邀請。佛今所唱止不須說何等法耶？為假法器眾生，自謂聖心已滿足者，心不樂法，在座未去，唱止現相令其起去，諸法解脫我已得訖，更有何法止不說耶？故名為相。如世間人共會一處，亦有樂聞、不樂聞語時，能語言止不須說，說之何益？令樂者請話，不樂者起去。今為前真者令問取一乘，故名為相。」
經「所以者何(至)難解之法」。
贊曰：此第四句。論名堪成就。本無徴詞，一切可化眾生知如來成就希有功德堪能說法故，謂舍利弗等善根熟者，名可化眾生，知佛成就第一希有難解功德堪說法故。
經「唯佛與佛(至)諸法實相」。
【現代漢語翻譯】 現代漢語譯本：聽聞者感到喜悅，以恭敬心三次領悟，四聖諦容易理解，聽聞者不會厭倦，能夠辨別有漏和無漏等含義。如雷鳴般深刻，種種分別諸法，透徹理解容易明白，稱為善巧解說諸法。『諸法』一詞統攝上述分別，以慈悲之心憐憫聽眾，使聽眾不會感到厭倦，言辭柔和、清晰透徹、傳得很遠、聽聞者感到喜悅、以恭敬心領悟，稱為悅可眾心。最初三個各自獨立，最後一個包含前兩個。
經文：『舍利弗(Śāriputra，佛陀十大弟子之一，以智慧著稱)（至）不須復說』。
贊曰：這是第三句。論述名相成就。然而，論述引用經文時，沒有『取要言之』以下、『佛悉成就』以上的內容，只有『止』以下的內容。論述中說：『有法器眾生，他們的心已經滿足，所以稱為名相成就。法器有兩種：一是真，二是假。真法器指舍利弗(Śāriputra)等，假法器指增上慢者。爲了真法器眾生，那些聖心已經滿足的人，內心喜愛妙法，（佛）唱止現相，讓他們請求（說法）。佛現在所唱的止，是不須說什麼樣的法呢？爲了假法器眾生，那些自認為聖心已經滿足的人，內心不喜愛佛法，（但）還在座位上沒有離開，（佛）唱止現相，讓他們起身離開，（因為他們認為）諸法解脫我已經得到了，還有什麼法可以停止不說呢？所以稱為名相。就像世間人聚集在一起，也有喜歡聽和不喜歡聽的時候，能說『停止，不須再說，說了有什麼益處？』讓喜歡聽的人請求說話，不喜歡聽的人起身離開。現在爲了前面的真法器，讓他們提問求取一乘(Ekāyana，唯一乘載，指引向解脫的唯一道路)，所以稱為名相。』
經文：『所以者何（至）難解之法』。
贊曰：這是第四句。論述堪成就。原本沒有徵詢的詞語，一切可被教化的眾生知道如來(Tathāgata，佛的稱號之一，意為『如實而來者』)成就了稀有功德，堪能說法，所以（佛）告訴舍利弗(Śāriputra)等善根成熟的人，稱為可被教化的眾生，（他們）知道佛成就了第一稀有難解的功德，堪能說法。
經文：『唯佛與佛（至）諸法實相』。
【English Translation】 English version: Those who hear are delighted, they enter with reverence three times, the Four Noble Truths (catvāri āryasatyāni) are easily understood, and those who listen are never weary, able to discern the meanings of defiled (sāsrava) and undefiled (anāsrava) etc. Profound like thunder, distinguishing all dharmas (phenomena), thoroughly understanding and easy to comprehend, is called skillfully explaining all dharmas. The term 'all dharmas' encompasses the above distinctions, with compassion and mindfulness for the listeners, so that the listeners are not weary, the words are gentle, clear and far-reaching, those who hear are delighted, and enter with reverence, is called pleasing the minds of all. The first three are each independent, the last one includes the first two.
Sutra: 'Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom) (to) no need to speak further'.
Commentary: This is the third sentence. Discussing the accomplishment of name and form. However, the commentary quoting the sutra does not include the content from 'to take the essential words' below, to 'the Buddha has fully accomplished' above, only the content from 'stop' below. The commentary says: 'There are sentient beings who are vessels of the Dharma (dharma-bhājana), whose minds are already satisfied, therefore it is called the accomplishment of name and form. There are two kinds of Dharma vessels: one is true, and the other is false. The true Dharma vessels refer to Śāriputra (Śāriputra) and others, the false Dharma vessels refer to those with increased arrogance. For the true Dharma vessel sentient beings, those whose holy minds are already satisfied, their hearts delight in the wonderful Dharma, (the Buddha) sings the appearance of stopping, so that they request (the Dharma). What kind of Dharma is the stop that the Buddha is now singing about not needing to speak? For the false Dharma vessel sentient beings, those who consider themselves to have already satisfied their holy minds, their hearts do not delight in the Dharma, (but) they are still in their seats and have not left, (the Buddha) sings the appearance of stopping, so that they get up and leave, (because they think) I have already obtained the liberation of all dharmas, what other Dharma is there to stop and not speak about? Therefore it is called name and form. Just like people in the world gathering together, there are also times when they like to listen and do not like to listen, they can say 'stop, no need to say more, what is the benefit of saying it?' Let those who like to listen ask to speak, and those who do not like to listen get up and leave. Now, for the former true Dharma vessels, let them ask and seek the One Vehicle (Ekāyana, the only vehicle, referring to the only path leading to liberation), therefore it is called name and form.'
Sutra: 'What is the reason (to) the Dharma that is difficult to understand'.
Commentary: This is the fourth sentence. Discussing the accomplishment of being worthy. Originally there were no words of inquiry, all sentient beings who can be transformed know that the Tathāgata (one of the titles of the Buddha, meaning 'one who comes as it is') has accomplished rare merits and is capable of speaking the Dharma, so (the Buddha) tells Śāriputra (Śāriputra) and other people with mature good roots, called sentient beings who can be transformed, (they) know that the Buddha has accomplished the first rare and difficult to understand merits, and is capable of speaking the Dharma.
Sutra: 'Only a Buddha with a Buddha (to) the true nature of all dharmas'.
贊曰：此第五句。論名無量種成就說不可盡。實相者謂如來藏法身之體，性不變故，佛智具知此實相體，窮源底故名為究盡。不但成就有為萬德，無為萬德佛亦究盡，故言無量種成就說不可盡。此經脫第六覺體成就，如來能知一切法，佛自證得故。亦少第七隨順眾生意為說修行法成就，如來能說一切法故，此經所言「所謂諸法如是相」等是。此第七所說諸法，佛所現見無所不見，上來初番論解經中言詞七句已。論第二番復以七句解種種言詞，配此七句云：第一種種法門攝取眾生入于佛法故，深入無際。第二令不散亂住故，以教貫眾生，令不散亂專心住境希欲聞故，遂能種種分別諸法。第三令取故，令根熟者問取一乘故，唱止不須說。第四令得解脫故，令根熟者皆得解脫故，佛成就難解之法。第五令彼修行成就得對治法故，令修行者得於真際性對治法故，能究盡諸法實相。第六能令修行進趣成就故，令修行者進趣成就，得凈妙智，由此如來能知諸法。第七令得修行不退失故，令彼修行得滿足者，復為他說不失利益故。佛能說一切法要，由佛自成此七種故，能令眾生漸隨所作。以論配上經文七句，鉤瑣相起如理應知。初四住權，次二住實，后一外化。何故配經方便、知見、念觀三句作第三番釋也？論云：「又與教化成就者
【現代漢語翻譯】 現代漢語譯本 贊曰：此第五句。論名無量種成就說不可盡。實相者謂如來藏（Tathagatagarbha，如來所藏）法身之體，性不變故，佛智具知此實相體，窮源底故名為究盡。不但成就有為萬德，無為萬德佛亦究盡，故言無量種成就說不可盡。此經脫第六覺體成就，如來能知一切法，佛自證得故。亦少第七隨順眾生意為說修行法成就，如來能說一切法故，此經所言『所謂諸法如是相』等是。此第七所說諸法，佛所現見無所不見，上來初番論解經中言詞七句已。論第二番復以七句解種種言詞，配此七句云：第一種種法門攝取眾生入于佛法故，深入無際。第二令不散亂住故，以教貫眾生，令不散亂專心住境希欲聞故，遂能種種分別諸法。第三令取故，令根熟者問取一乘（Ekāyana，唯一乘）故，唱止不須說。第四令得解脫故，令根熟者皆得解脫故，佛成就難解之法。第五令彼修行成就得對治法故，令修行者得於真際性對治法故，能究盡諸法實相。第六能令修行進趣成就故，令修行者進趣成就，得凈妙智，由此如來能知諸法。第七令得修行不退失故，令彼修行得滿足者，復為他說不失利益故。佛能說一切法要，由佛自成此七種故，能令眾生漸隨所作。以論配上經文七句，鉤瑣相起如理應知。初四住權，次二住實，后一外化。何故配經方便、知見、念觀三句作第三番釋也？論云：『又與教化成就者』
【English Translation】 English version Praise: This is the fifth sentence. It discusses the immeasurable kinds of accomplishments, which are inexhaustible. 'Reality' refers to the essence of the Dharmakaya (法身, Dharma body) of the Tathagatagarbha (如來藏, the womb of the Tathagata), whose nature is unchanging. The Buddha's wisdom fully knows this essence of reality and thoroughly investigates its source, hence it is called 'exhaustive.' Not only does the Buddha exhaustively understand the conditioned virtues, but also the unconditioned virtues, therefore it is said that the immeasurable kinds of accomplishments are inexhaustible. This sutra omits the sixth accomplishment of the awakened body, that the Tathagata can know all dharmas (法, teachings), because the Buddha has self-realized it. It also lacks the seventh accomplishment of according with the minds of sentient beings to speak the Dharma (法, teachings) of practice, that the Tathagata can speak all dharmas (法, teachings), as it is said in this sutra, 'So-called all dharmas (法, teachings) are such appearances,' and so on. The dharmas (法, teachings) spoken in this seventh aspect, which the Buddha directly sees and nothing is unseen, are the seven sentences in the first interpretation of the sutra's words. The second interpretation uses seven sentences to explain various words, matching these seven sentences: First, various Dharma (法, teachings) gates gather sentient beings into the Buddha's Dharma (法, teachings), hence they are deeply boundless. Second, to prevent distraction and abide, using teachings to connect sentient beings, preventing distraction and focusing on the object of desire to hear, thus being able to variously distinguish all dharmas (法, teachings). Third, to cause taking, causing those with ripe roots to ask and take the One Vehicle (Ekāyana, 唯一乘), so chanting to stop is unnecessary. Fourth, to cause liberation, causing those with ripe roots to all attain liberation, thus the Buddha accomplishes the Dharma (法, teachings) that is difficult to understand. Fifth, to cause those who practice to achieve the antidote Dharma (法, teachings), causing practitioners to attain the true reality of the antidote Dharma (法, teachings), thus being able to exhaustively understand the reality of all dharmas (法, teachings). Sixth, to enable practitioners to progress and achieve, causing practitioners to progress and achieve, attaining pure and wonderful wisdom, thereby the Tathagata can know all dharmas (法, teachings). Seventh, to prevent practitioners from regressing in practice, causing those who have attained fulfillment in practice to speak to others without losing benefits. The Buddha can speak all essential Dharma (法, teachings), because the Buddha has self-accomplished these seven kinds, enabling sentient beings to gradually follow what they do. Using the treatise to match the seven sentences of the sutra, the connections arise like a chain, as it should be understood. The first four abide in provisionality, the next two abide in reality, and the last one is external transformation. Why match the three sentences of skillful means, knowledge and vision, mindfulness and contemplation in the sutra to make the third interpretation? The treatise says: 'Also, for those who have accomplished teaching and transformation.'
，依證法故如是次第，謂方便者，令根未熟可化眾生令依善友；其知見者，根熟眾生令得解脫；其念觀者，解脫眾生令成力、家諸功德故。」此依次第證法而說教化眾生，何故配經言詞七句作第三番說也？論云：「依說法說故，如是次第如次前說。」次第可知恐繁不述，是故論云：「又與教化成就者，依證法故。又說成就者，依說法故。」此二種法如向前說。論云：「依此二種法有何次第？依之而得修行者問證及說次第而依修行。」即彼前文句再說應知者，前論再說方便、知見、念觀三種，依證次第再解言詞七句次第，依說次第故如是次第。說既如是，依之修學即證次第，結前義也。勸學者知，或此料簡初番別解四句中，第二教化成就。第四說成就二種差別。
經「所謂諸法(至)究竟等」。
贊曰：此顯第七句。佛所說法依證而說，故論引經有五句，謂何等法、云何法、何似法、何相法、何體法。論有四釋：第一番依舍權就實乘解，初說三乘名何等法；次於一一乘起種種事說，名云何法；次依三乘門修行清凈，名何似法；次明三乘唯一相故名何相法；后究竟唯一佛乘無二乘體，故名何體法。第二番依展轉訓釋法。何等法謂有為無為法，云何法謂因緣、非因緣等，以因緣生釋有為，非因緣生釋無為。何似
【現代漢語翻譯】 現代漢語譯本：依據證法，所以有這樣的次第：所謂的方便，是讓根器尚未成熟、可以教化的眾生依靠善友；所謂的知見，是讓根器成熟的眾生得以解脫；所謂的念觀，是讓解脫的眾生能夠成就力、家等各種功德。』這是依據次第證法而說教化眾生，為什麼配合經文的七句話作為第三番解說呢？論中說：『依據說法而說，所以有這樣的次第，如同前面所說。』次第可以理解，恐怕繁瑣不再贅述，所以論中說：『又與教化成就者，依證法故。又說成就者，依說法故。』這兩種法如同前面所說。論中說：『依據這兩種法有什麼次第？依據它們而得以修行的人，詢問證和說的次第，從而依據修行。』即前面文句再次解說應該知道，前面的論再次解說方便、知見、念觀三種，依據證的次第再次解釋言詞七句的次第，依據說的次第所以有這樣的次第。說既然是這樣，依據它修學就是證的次第，總結前面的意義。勸勉學者知曉，或許這種簡擇，初番分別解釋四句中，第二是教化成就，第四是說成就兩種差別。 經文：『所謂諸法（至）究竟等』。 贊曰：這顯示了第七句。佛所說的法依據證而說，所以論中引用經文有五句，即什麼法（何等法）、怎樣的法（云何法）、像什麼樣的法（何似法）、什麼相的法（何相法）、什麼本體的法（何體法）。論中有四種解釋：第一番依據捨棄權巧而歸於真實的乘來解釋，最初說三乘名為『何等法』；其次在每一個乘中生起種種事情來說，名為『云何法』；其次依據三乘之門修行清凈，名為『何似法』；其次說明三乘是唯一相，所以名為『何相法』；最後究竟是唯一佛乘，沒有二乘的本體，所以名為『何體法』。第二番依據輾轉訓釋法。『何等法』是指有為法和無為法，『云何法』是指因緣、非因緣等，用因緣生來解釋有為法，用非因緣生來解釋無為法。『何似
【English Translation】 English version: 'According to the Dharma of realization, there is such an order: the so-called 'skillful means' (方便, fangbian), is to enable sentient beings whose roots are not yet mature and can be transformed to rely on good friends; the so-called 'knowledge and insight' (知見, zhijian), is to enable sentient beings whose roots are mature to attain liberation; the so-called 'mindfulness and contemplation' (念觀, nian guan), is to enable liberated sentient beings to achieve powers, families, and various merits.' This is based on the sequential Dharma of realization to teach and transform sentient beings. Why is it matched with the seven sentences of the sutra as the third explanation? The treatise says: 'Based on the Dharma of speaking, there is such an order, as mentioned earlier.' The order can be understood, and I am afraid of being verbose, so I will not repeat it. Therefore, the treatise says: 'Also, for those who achieve teaching and transformation, it is based on the Dharma of realization. Also, for those who achieve speaking, it is based on the Dharma of speaking.' These two kinds of Dharma are as mentioned earlier. The treatise says: 'What is the order based on these two kinds of Dharma? Those who can cultivate based on them ask about the order of realization and speaking, and thus rely on cultivation.' That is, the previous sentences are explained again to be known. The previous treatise explains again the three kinds of skillful means, knowledge and insight, and mindfulness and contemplation, and explains again the order of the seven sentences based on the order of realization, and there is such an order based on the order of speaking. Since speaking is like this, cultivating and learning based on it is the order of realization, summarizing the previous meaning. Exhort scholars to know, perhaps this selection, in the initial separate explanation of the four sentences, the second is the achievement of teaching and transformation, and the fourth is the difference between the two achievements of speaking. Sutra: 'The so-called all dharmas (to) ultimate equality'. Praise: This reveals the seventh sentence. The Dharma spoken by the Buddha is based on realization, so the treatise quotes the sutra with five sentences, namely, what Dharma (何等法, he deng fa), how is the Dharma (云何法, yun he fa), what is the Dharma like (何似法, he si fa), what is the characteristic of the Dharma (何相法, he xiang fa), and what is the essence of the Dharma (何體法, he ti fa). There are four explanations in the treatise: The first explanation is based on abandoning the expedient and returning to the true vehicle, initially saying that the three vehicles are called 'what Dharma'; secondly, arising various things in each vehicle to say, called 'how is the Dharma'; secondly, cultivating purity based on the gate of the three vehicles, called 'what is the Dharma like'; secondly, explaining that the three vehicles are of the same characteristic, so called 'what is the characteristic of the Dharma'; finally, ultimately there is only one Buddha vehicle, without the essence of the two vehicles, so called 'what is the essence of the Dharma'. The second explanation is based on the method of interpreting and explaining in turn. 'What Dharma' refers to conditioned and unconditioned dharmas, 'how is the Dharma' refers to causes and conditions, non-causes and conditions, etc., using the arising of causes and conditions to explain conditioned dharmas, and using the arising of non-causes and conditions to explain unconditioned dharmas. 'What is the Dharma like'
法謂常、無常法等，以常釋非因緣生，無常釋因緣生。何相法謂生等三相法、不生等三相法，以有生等法釋前無常，以不生等釋常。何體法謂五蘊體、非五蘊體法，五陰即生等，非陰非生等。第三番但解后三句，唯依有為解，其初二句不異於前，所以不解。論云：「何似法者，謂無常、有為、因緣法；何相法者，謂可見相等法；何體法者，謂五陰能取所取，五陰是苦集體故，亦是道諦故。」如論可解。第四番依說法法用說，何等法者，謂以名句字身說故；云何法者，依如來所說之法而說之故；何似法者，能教化可教化眾生故，何相法者，依音聲取故，謂令聽者依于音聲取所詮法故；何體法者，假名體法相故，雖令依聲取所詮法，法性離言故。所詮者假名體法非稱法實，不令依文便生執著。然今經文恐人不解，翻譯之家遂依第二展轉訓釋法而釋。然少不次，以義正之不違聖教；若別義釋，便是人情非為聖教。如是相、如是性合是第一何等法，相是有為、性是無為故。如是體者是第五何體法，謂五蘊體非五蘊體故，合而為文。如是力、如是作者合是第三何似法，力謂常法，常法有力能故；作謂無常法，有造作故。如是因、如是緣、如是果、如是報合是第二云何法，因、緣、果、報之中，有為是因緣所生法，無為非因緣所生
【現代漢語翻譯】 現代漢語譯本 法是指常法、無常法等，用『常』來解釋非因緣所生，用『無常』來解釋因緣所生。 什麼叫做『相法』呢？是指生等三相法（生、住、滅），以及不生等三相法（不生、不住、不滅）。用有生等法來解釋前面的『無常』，用不生等法來解釋『常』。 什麼叫做『體法』呢？是指五蘊體（色、受、想、行、識），以及非五蘊體法。五陰就是生等法，非陰就不是生等法。 第三番只解釋后三句，只依據有為法來解釋。前面的兩句與前面沒有不同，所以不解釋。論中說：『什麼叫做「似法」呢？是指無常、有為、因緣法；什麼叫做「相法」呢？是指可見相等法；什麼叫做「體法」呢？是指五陰能取所取，五陰是苦的集合體，所以也是道諦。』 按照論來理解就可以了。 第四番依據說法、法的作用來說明。『什麼叫做「法」呢？』 是指用名、句、字身來說明；『怎麼樣是「法」呢？』 依據如來說說的法而說；『什麼叫做「似法」呢？』 能夠教化可教化的眾生；『什麼叫做「相法」呢？』 依據音聲來理解，是讓聽者依據音聲來理解所要表達的法；『什麼叫做「體法」呢？』 是假名體法的相，雖然讓人依據音聲來理解所要表達的法，但法的本性是超越言語的。所要表達的是假名體法，並非真正的法，不要讓人依據文字就產生執著。然而現在的經文恐怕人們不理解，翻譯的人就依據第二種展轉訓釋法來解釋。然而稍微有些不合順序，用義理來糾正它，不違背聖教；如果用別的義理來解釋，那就是人的想法，不是聖教。 『如是相』、『如是性』合起來是第一種『何等法』，相是有為法，性是無為法。 『如是體』是第五種『何體法』，是指五蘊體和非五蘊體。 『如是力』、『如是作者』合起來是第三種『何似法』，力是指常法，常法有力量的作用；作是指無常法，有造作。 『如是因』、『如是緣』、『如是果』、『如是報』合起來是第二種『云何法』，因、緣、果、報之中，有為法是因緣所生法，無為法不是因緣所生。 English version 『Dharma』 refers to permanent dharmas, impermanent dharmas, etc. 『Permanent』 explains that which is not produced by causes and conditions, while 『impermanent』 explains that which is produced by causes and conditions. What is 『characteristic dharma (相法)』? It refers to the three characteristics of arising, etc. (生、住、滅 - arising, abiding, ceasing), and the three characteristics of non-arising, etc. (不生、不住、不滅 - non-arising, non-abiding, non-ceasing). Using dharmas such as arising explains the aforementioned 『impermanence,』 while using non-arising, etc., explains 『permanence.』 What is 『substance dharma (體法)』? It refers to the substance of the five aggregates (五蘊 - form, feeling, perception, mental formations, consciousness), and dharmas that are not the substance of the five aggregates. The five aggregates are the dharmas of arising, etc., while that which is not the aggregates is not arising, etc. The third section only explains the last three sentences, relying solely on conditioned dharmas (有為法) for explanation. The first two sentences are no different from before, so they are not explained. The treatise says: 『What is 「resemblance dharma (似法)」? It refers to impermanent, conditioned, and causal dharmas. What is 「characteristic dharma」? It refers to dharmas with visible characteristics, etc. What is 「substance dharma」? It refers to the five aggregates that can grasp and are grasped. The five aggregates are the collection of suffering, therefore they are also the path truth (道諦).』 It can be understood according to the treatise. The fourth section explains based on the function of speaking and the function of the Dharma. 『What is 「dharma」?』 It refers to explaining using names, sentences, and syllables. 『How is it 「dharma」?』 It is explained based on the Dharma spoken by the Thus Come One (如來). 『What is 「resemblance dharma」?』 It is able to teach and transform teachable beings. 『What is 「characteristic dharma」?』 It is understood based on sound, which is to allow the listener to understand the Dharma being expressed based on the sound. 『What is 「substance dharma」?』 It is the characteristic of a provisional name and substance dharma. Although it allows one to understand the Dharma being expressed based on sound, the nature of the Dharma is beyond words. What is being expressed is a provisional name and substance dharma, not the true Dharma, so do not allow people to become attached based on the words. However, the current sutra text is afraid that people will not understand, so the translators explain based on the second type of explanatory interpretation. However, it is slightly out of order, so correct it with reason, not violating the holy teachings. If explained with other meanings, then it is human thought, not the holy teachings. 『Suchness of characteristic』 and 『suchness of nature』 combined are the first type of 『what dharma (何等法),』 characteristic is conditioned dharma, and nature is unconditioned dharma (無為法). 『Suchness of substance』 is the fifth type of 『what substance dharma,』 which refers to the substance of the five aggregates and that which is not the substance of the five aggregates. 『Suchness of power』 and 『suchness of action』 combined are the third type of 『what resemblance dharma,』 power refers to permanent dharma, permanent dharma has the function of power; action refers to impermanent dharma, there is creation and action. 『Suchness of cause,』 『suchness of condition,』 『suchness of result,』 and 『suchness of retribution』 combined are the second type of 『how is it dharma,』 among cause, condition, result, and retribution, conditioned dharma is the dharma produced by causes and conditions, unconditioned dharma is not produced by causes and conditions.
【English Translation】 English version 『Dharma』 refers to permanent dharmas, impermanent dharmas, etc. 『Permanent』 explains that which is not produced by causes and conditions, while 『impermanent』 explains that which is produced by causes and conditions. What is 『characteristic dharma (相法)』? It refers to the three characteristics of arising, etc. (生、住、滅 - arising, abiding, ceasing), and the three characteristics of non-arising, etc. (不生、不住、不滅 - non-arising, non-abiding, non-ceasing). Using dharmas such as arising explains the aforementioned 『impermanence,』 while using non-arising, etc., explains 『permanence.』 What is 『substance dharma (體法)』? It refers to the substance of the five aggregates (五蘊 - form, feeling, perception, mental formations, consciousness), and dharmas that are not the substance of the five aggregates. The five aggregates are the dharmas of arising, etc., while that which is not the aggregates is not arising, etc. The third section only explains the last three sentences, relying solely on conditioned dharmas (有為法) for explanation. The first two sentences are no different from before, so they are not explained. The treatise says: 『What is 「resemblance dharma (似法)」? It refers to impermanent, conditioned, and causal dharmas. What is 「characteristic dharma」? It refers to dharmas with visible characteristics, etc. What is 「substance dharma」? It refers to the five aggregates that can grasp and are grasped. The five aggregates are the collection of suffering, therefore they are also the path truth (道諦).』 It can be understood according to the treatise. The fourth section explains based on the function of speaking and the function of the Dharma. 『What is 「dharma」?』 It refers to explaining using names, sentences, and syllables. 『How is it 「dharma」?』 It is explained based on the Dharma spoken by the Thus Come One (如來). 『What is 「resemblance dharma」?』 It is able to teach and transform teachable beings. 『What is 「characteristic dharma」?』 It is understood based on sound, which is to allow the listener to understand the Dharma being expressed based on the sound. 『What is 「substance dharma」?』 It is the characteristic of a provisional name and substance dharma. Although it allows one to understand the Dharma being expressed based on sound, the nature of the Dharma is beyond words. What is being expressed is a provisional name and substance dharma, not the true Dharma, so do not allow people to become attached based on the words. However, the current sutra text is afraid that people will not understand, so the translators explain based on the second type of explanatory interpretation. However, it is slightly out of order, so correct it with reason, not violating the holy teachings. If explained with other meanings, then it is human thought, not the holy teachings. 『Suchness of characteristic』 and 『suchness of nature』 combined are the first type of 『what dharma (何等法),』 characteristic is conditioned dharma, and nature is unconditioned dharma (無為法). 『Suchness of substance』 is the fifth type of 『what substance dharma,』 which refers to the substance of the five aggregates and that which is not the substance of the five aggregates. 『Suchness of power』 and 『suchness of action』 combined are the third type of 『what resemblance dharma,』 power refers to permanent dharma, permanent dharma has the function of power; action refers to impermanent dharma, there is creation and action. 『Suchness of cause,』 『suchness of condition,』 『suchness of result,』 and 『suchness of retribution』 combined are the second type of 『how is it dharma,』 among cause, condition, result, and retribution, conditioned dharma is the dharma produced by causes and conditions, unconditioned dharma is not produced by causes and conditions.
法。建立果義名因，成辦報義名緣；親得果名因，疏得果名緣；四果名果，異熟名報。如是本末是第四何相法，生等三相法是末，體是事故；不生等三相是本、體是理故。究竟等者，重解理本，法性究竟也。本論牒經更有何等、云何、何似、何相、何體，佛重以此顯前五義更無別理。◎
法華經玄贊卷第三(本)
保安三年十月廿四日移點已了，以興福寺圓如房本。法隆寺覺印為令法久住為之。以左然可為正云云。
妙法蓮華經玄贊卷第三(末)
沙門基撰
◎經「爾時世尊(至)無能測量者」。
贊曰：下二十一頌分之為二：初十七頌半頌前二妙，后三頌半勸發信心，顯今說實。初中復二：初二頌總頌二妙，后十五頌半別頌二妙。此即初也。初一頌總嘆法師妙，后一頌總嘆法妙，總嘆佛身及所成德、法體妙也。
經「本從無數佛(至)難見難可了」。
贊曰：下十五頌半別頌二妙，于中分二：初十四頌頌法妙，后一頌半頌法師妙。初中分五：初一頌頌讀誦、修行二深，次一頌頌果行、增長功德心、快妙心三深，次一頌頌無上深，次一頌半頌入深，后九頌半頌不共二乘住持甚深。此初也。不頌標文但頌八深，「本從無數佛」受持讀誦甚深也，「具足行諸道」修行甚
【現代漢語翻譯】 現代漢語譯本 法。建立果的意義，稱之為因；成就報的意義，稱之為緣；直接得到果，稱之為因；間接得到果，稱之為緣；四果（Srotapanna-phala, Sakrdagami-phala, Anagami-phala, Arhat-phala）稱為果，異熟（Vipaka）稱為報。像這樣，本和末是第四何相法，生等三相法是末，體是事故；不生等三相是本，體是理故。究竟等，是再次解釋理本，法性是究竟的。本論引用經典更有何等、云何、何似、何相、何體，佛再次用這些來顯示前面五種意義沒有別的道理。
《法華經玄贊》卷第三(本)
保安三年十月廿四日移點完畢，以興福寺圓如房本為底本。法隆寺覺印爲了令佛法長久住世而做。以左然可為正云云。
《妙法蓮華經玄贊》卷第三(末)
沙門基撰
◎經文：『爾時世尊(至)無能測量者』。
贊曰：下面二十一頌分為二：開始的十七頌半讚頌前二妙，後面的三頌半勸發信心，顯示現在所說是真實的。開始的部分又分為二：開始的二頌總贊二妙，後面的十五頌半分別讚頌二妙。這是開始的部分。開始的一頌總贊法師的妙，後面的一頌總贊法的妙，總贊佛身以及所成就的功德、法體妙。
經文：『本從無數佛(至)難見難可了』。
贊曰：下面的十五頌半分別讚頌二妙，其中分為二：開始的十四頌讚頌法妙，後面的一頌半讚頌法師妙。開始的部分分為五：開始的一頌讚頌讀誦、修行二深，接下來的一頌讚頌果行、增長功德心、快妙心三深，接下來的一頌讚頌無上深，接下來的一頌半讚頌入深，後面的九頌半讚頌不共二乘住持甚深。這是開始的部分。不讚頌標文，只讚頌八深，『本從無數佛』受持讀誦甚深，『具足行諸道』修行甚深。
【English Translation】 English version Law. Establishing the meaning of 'fruit' is called 'cause'; accomplishing the meaning of 'retribution' is called 'condition'; directly obtaining the fruit is called 'cause'; indirectly obtaining the fruit is called 'condition'; the Four Fruits (Srotapanna-phala, Sakrdagami-phala, Anagami-phala, Arhat-phala) are called 'fruit', and Vipaka (Vipaka) is called 'retribution'. Thus, the root and branch are the fourth 'what aspect' dharma; the three aspects of arising, etc., are the branch, and their substance is the event; the three aspects of non-arising, etc., are the root, and their substance is the principle. 'Ultimately', etc., is to re-explain the root of principle, the nature of dharma is ultimate. This treatise quotes the sutra with further 'what kind', 'how', 'what like', 'what aspect', 'what substance'; the Buddha again uses these to show that there is no other principle beyond the preceding five meanings.
The Profound Commentary on the Lotus Sutra, Volume 3 (Beginning)
On the 24th day of the tenth month of Baoan 3rd year, the moving of dots was completed, based on the copy from the room of Ennyo of Kofuku-ji Temple. Kakue of Horyu-ji Temple made this for the long-lasting of the Dharma. Zasen is considered correct, and so on.
The Profound Commentary on the Wonderful Dharma Lotus Sutra, Volume 3 (End)
Composed by the monk Ki
◎ Sutra: 'At that time, the World-Honored One (to) none can measure'.
Commentary: The following twenty-one verses are divided into two: the first seventeen and a half verses praise the preceding two wonders, and the latter three and a half verses encourage faith, showing that what is now being said is true. The first part is further divided into two: the first two verses generally praise the two wonders, and the latter fifteen and a half verses separately praise the two wonders. This is the beginning part. The first verse generally praises the wonder of the Dharma Master, and the latter verse generally praises the wonder of the Dharma, generally praising the Buddha's body and the merits achieved, and the wonder of the Dharma's substance.
Sutra: 'Originally from countless Buddhas (to) difficult to see and difficult to understand'.
Commentary: The following fifteen and a half verses separately praise the two wonders, among which they are divided into two: the first fourteen verses praise the wonder of the Dharma, and the latter one and a half verses praise the wonder of the Dharma Master. The first part is divided into five: the first verse praises the two depths of reading and reciting, and practice; the next verse praises the three depths of the fruit practice, increasing the mind of merit, and the mind of joy and wonder; the next verse praises the unsurpassed depth; the next one and a half verses praise the entering depth; and the latter nine and a half verses praise the unsurpassed profoundness of abiding in the Two Vehicles. This is the beginning part. It does not praise the title text, but only praises the eight depths, 'Originally from countless Buddhas', the depth of upholding, reading, and reciting; 'Fully practicing all paths', the depth of practice.
深，由此二故其智慧門難見難了。
經「于無量億劫(至)我已悉知見」。
贊曰：此頌果行、增長功德、快妙心三深。由精進勇猛於無量劫行此諸道，果行甚深；善名遠振增功德心；道場得果我悉知見，故名快妙心甚深，甚深希有法皆成就故。
經「如是大果報(至)乃能知是事」。
贊曰：此頌無上甚深。性謂道理，相謂事義，前脫此文；難解法者如來能知，今此文有。
經「是法不可示(至)信力堅固者」。
贊曰：此頌入甚深。甚深者，佛所說法名字章句，意難得故、卒難入解，故名為人。又佛自住持是深法中，故名為入。不同外道雖說諸法，自不能入。由佛世尊說因緣理，唯佛自入、余不能知，意趣難解故名入深。論云：「佛自住持不同外道，說因緣法甚深故。」此經云「是法不可示，言詞相寂滅」，因緣道理絕語言故，諸眾生類無能得解，除諸菩薩信力堅固者，初地已上得四種證凈，信佛、法、僧、戒故，能信法妙，而未圓證如是二妙。故此下云「不退菩薩亦不能知」，不能知者，不能圓證，非不信知。雖見道前比信亦知，非證信故，既非堅固所以不說。
經「諸佛弟子眾(至)其力所不堪」。
贊曰：下有九頌半頌不共二乘所作住持深。中分三：初
【現代漢語翻譯】 現代漢語譯本：因為這兩個原因，它的智慧之門難以見到，難以理解。
經文：『于無量億劫（直到）我已悉知見』。
讚語：這首偈頌包含果行甚深、增長功德甚深、快妙心甚深三重含義。由於精進勇猛，在無量劫中修行這些道，所以果行甚深；善名遠播，增長功德之心；在道場證得果位，我完全知見，所以名為快妙心甚深，因為甚深稀有的法都成就了。
經文：『如是大果報（直到）乃能知是事』。
讚語：這首偈頌講的是無上甚深。性指的是道理，相指的是事義，前面脫漏了這些文字；難以理解的法，如來能夠知曉，現在這段經文包含了這些內容。
經文：『是法不可示（直到）信力堅固者』。
讚語：這首偈頌講的是入甚深。甚深指的是佛所說的法，名字章句的意趣難以獲得，難以理解，所以稱為入甚深。而且佛自己住持于甚深法中，所以名為入。這與外道不同，他們雖然說諸法，自己卻不能入。由於佛世尊說因緣之理，只有佛自己能入，其餘人不能知曉，意趣難以理解，所以名為入深。《論》中說：『佛自住持，不同於外道，說因緣法甚深。』此經說『是法不可示，言詞相寂滅』，因為因緣道理超越了語言，所以諸眾生類無法理解，除非是那些信力堅固的菩薩，初地以上的菩薩得到四種證凈，信佛、法、僧、戒，所以能信法妙，但尚未圓滿證得這兩種妙處。所以下面說『不退菩薩亦不能知』，不能知指的是不能圓滿證得，並非不信知。即使在見道之前，通過比量和信心也能知曉，但因為不是證信，所以不是堅固的，因此沒有提及。
經文：『諸佛弟子眾（直到）其力所不堪』。
讚語：下面有九頌半頌，講的是不共二乘所作的住持深。其中分為三部分：第一部分
【English Translation】 English version: Because of these two reasons, its gate of wisdom is difficult to see and difficult to understand.
Sutra: 'In immeasurable billions of kalpas (until) I have fully known and seen'.
Commentary: This verse contains three profound meanings: profound result of practice, profound increase of merit, and profound delightful mind. Because of diligent and courageous practice of these paths in immeasurable kalpas, the result of practice is very profound; good reputation spreads far and wide, increasing the mind of merit; having attained the fruit in the Bodhi-field, I fully know and see, therefore it is called profound delightful mind, because profound and rare dharmas are all accomplished.
Sutra: 'Such great karmic reward (until) then can know this matter'.
Commentary: This verse speaks of the unsurpassed profound. 'Nature' refers to principle, 'appearance' refers to matters and meanings, the previous text omitted these words; the Dharma that is difficult to understand, the Tathagata can know, now this text contains these contents.
Sutra: 'This Dharma cannot be shown (until) those whose power of faith is firm'.
Commentary: This verse speaks of entering the profound. 'Profound' refers to the Dharma spoken by the Buddha, the meaning of the names, phrases, and sentences is difficult to obtain, difficult to understand, therefore it is called entering the profound. Moreover, the Buddha himself abides in the profound Dharma, therefore it is called entering. This is different from the non-Buddhists, although they speak of all dharmas, they themselves cannot enter. Because the World Honored One Buddha speaks of the principle of dependent origination, only the Buddha himself can enter, others cannot know, the meaning is difficult to understand, therefore it is called entering the profound. The Shastra says: 'The Buddha himself abides, different from the non-Buddhists, speaking of the profound Dharma of dependent origination.' This Sutra says 'This Dharma cannot be shown, words and speech are extinguished', because the principle of dependent origination transcends language, therefore all sentient beings cannot understand, unless those Bodhisattvas whose power of faith is firm, Bodhisattvas above the first ground obtain the four kinds of pure faith, faith in the Buddha, Dharma, Sangha, and precepts, therefore they can believe in the wonderfulness of the Dharma, but have not yet fully realized these two wonderful aspects. Therefore, it is said below 'Non-retrogressing Bodhisattvas also cannot know', 'cannot know' refers to not being able to fully realize, not that they do not believe and know. Even before seeing the path, they can know through inference and faith, but because it is not verified faith, it is not firm, therefore it is not mentioned.
Sutra: 'The assembly of the Buddha's disciples (until) their strength cannot bear'.
Commentary: Below there are nine and a half verses, speaking of the profound abiding made by those not shared with the two vehicles (Śrāvakayāna and Pratyekabuddhayāna). It is divided into three parts: the first part
四頌頌聲聞不知，二頌頌辟支不知，三頌半頌菩薩不知。長行但有二乘不知，因顯彼不知，亦說菩薩不知。聲聞不知中分三：一頌半總頌一切聲聞不知，一頌別頌皆如利根鹙子不知，一頌半別顯皆如利根鹙子並余弟子共度不知。此即初也。曾近善友、諸漏皆盡、住阿羅漢，此最後身有是三德，其智慧力不堪能知。
經「假使滿世間(至)不能測佛智」。
贊曰：此明世間皆如鹙子利根第一，盡情思共度量亦不能知。既不知佛智，故智慧門難解難入。「盡」音茲引反，任也窮也；或秦引反，本盡之盡。「思」音息字反，無息茲反，不爾便與度量無別。
經「正使滿十方(至)亦復不能知」。
贊曰：十方利根皆如鹙子並余弟子，亦滿十方共度，亦不知。
經「辟支佛利智(至)莫能知少分」。
贊曰：此頌辟支不知。辟支望聲聞名利根，麟角望部行亦名利根，亦復不知。若未入聲聞抉擇分善而作獨覺便成麟角，入抉擇分已後作者皆成部行。在解脫分未定生時可成麟角，生數多故，已定生者亦成部行，生數少故。
經「新發意菩薩(至)不能知佛智」。
贊曰：下三頌半菩薩不知。中分二：初二頌半凡菩薩不知，一頌十地上聖亦不能知。此初也。新發意菩薩具六種德：
【現代漢語翻譯】 現代漢語譯本 四句偈頌說明聲聞（Śrāvaka，聽聞佛法而修行的弟子）無法知曉佛的智慧，兩句偈頌說明辟支佛（Pratyekabuddha，無師自悟的修行者）無法知曉，三句半偈頌說明菩薩（Bodhisattva，立志成佛的修行者）無法知曉。長行文中只說二乘（聲聞和辟支佛）無法知曉，因為要顯示他們的無知，也說菩薩無法知曉。聲聞的無知又分為三部分：一句半總括地說明一切聲聞都無法知曉，一句專門說明即使是像舍利子（Śāriputra，佛陀的著名弟子，以智慧著稱）這樣利根的聲聞也無法知曉，一句半特別顯示即使是像舍利子這樣利根的聲聞和其餘弟子共同思量也無法知曉。這是第一部分。曾經親近善友、諸漏（煩惱）已盡、安住于阿羅漢（Arhat，斷盡煩惱，證得解脫的聖者）果位，此為最後之身，具有這三種功德，他們的智慧力量仍然無法知曉佛的智慧。
經文：『假使充滿世間（乃至）不能測佛智』。
贊曰：這說明即使世間所有人都像舍利子一樣是利根第一，竭盡心思共同思量，也不能知曉佛的智慧。既然不知佛智，所以智慧之門難以理解難以進入。『盡』字讀作茲引反，意思是任憑、窮盡；或者讀作秦引反，是本來的『盡』字。『思』字讀作息字反，如果不是息茲反，就與度量沒有區別了。
經文：『正使充滿十方（乃至）亦復不能知』。
贊曰：十方所有利根的人都像舍利子和其餘弟子一樣，即使充滿十方共同思量，也不能知曉佛的智慧。
經文：『辟支佛利智（乃至）莫能知少分』。
贊曰：這句偈頌說明辟支佛無法知曉佛的智慧。辟支佛相對於聲聞來說是利根，麟角喻獨覺（Rhinoceros-horn like solitary Buddha）相對於部行獨覺（group-walking solitary Buddha）來說也是利根，他們也無法知曉佛的智慧。如果未進入聲聞的抉擇分善根（stage of discerning wholesome roots）而修成獨覺，就成為麟角獨覺，進入抉擇分善根之後修成的都是部行獨覺。在解脫分（stage of liberation）未確定生時可以成為麟角獨覺，因為生數多；已經確定生者也成為部行獨覺，因為生數少。
經文：『新發意菩薩（乃至）不能知佛智』。
贊曰：下面三句半偈頌說明菩薩無法知曉佛的智慧。分為兩部分：最初兩句半說明凡夫菩薩無法知曉，一句說明十地（Bhumi，菩薩修行的十個階段）以上的聖者也無法知曉。這是第一部分。新發意的菩薩具有六種功德：
【English Translation】 English version Four verses explain that Śrāvakas (disciples who practice by listening to the Buddha's teachings) cannot know the Buddha's wisdom, two verses explain that Pratyekabuddhas (solitary Buddhas who attain enlightenment without a teacher) cannot know it, and three and a half verses explain that Bodhisattvas (beings who aspire to become Buddhas) cannot know it. The prose only states that the Two Vehicles (Śrāvakas and Pratyekabuddhas) do not know, and in order to show their ignorance, it is also said that Bodhisattvas do not know. The ignorance of Śrāvakas is further divided into three parts: one and a half verses generally state that all Śrāvakas cannot know, one verse specifically states that even sharp-witted Śāriputra (one of the Buddha's foremost disciples, known for his wisdom) cannot know, and one and a half verses particularly show that even sharp-witted Śāriputra and other disciples together cannot fathom it. This is the first part. Having been close to good friends, having exhausted all outflows (afflictions), and abiding in the state of Arhat (a liberated being who has extinguished all afflictions), this is their last life, possessing these three virtues, yet their wisdom power is still incapable of knowing the Buddha's wisdom.
Sutra: 'Even if the world is filled (up to) cannot measure the Buddha's wisdom'.
Commentary: This explains that even if everyone in the world is as sharp-witted as Śāriputra, exerting all their thoughts and jointly measuring, they still cannot know the Buddha's wisdom. Since they do not know the Buddha's wisdom, the gate of wisdom is difficult to understand and difficult to enter. The word '盡' (jìn, exhaust) is pronounced as 'zī yǐn fǎn', meaning to allow, to exhaust; or pronounced as 'qín yǐn fǎn', which is the original '盡' (jìn, exhaust). The word '思' (sī, think) is pronounced as 'xī zì fǎn', if it is not 'xī zī fǎn', then it is no different from measurement.
Sutra: 'Even if filled the ten directions (up to) also cannot know'.
Commentary: All sharp-witted people in the ten directions are like Śāriputra and other disciples, even if they fill the ten directions and jointly measure, they still cannot know.
Sutra: 'Pratyekabuddhas with sharp wisdom (up to) cannot know even a small part'.
Commentary: This verse explains that Pratyekabuddhas cannot know. Pratyekabuddhas are considered sharp-witted compared to Śrāvakas, and rhinoceros-horn like solitary Buddhas are also considered sharp-witted compared to group-walking solitary Buddhas, and they also cannot know the Buddha's wisdom. If one cultivates into a solitary Buddha without entering the stage of discerning wholesome roots of Śrāvakas, then they become rhinoceros-horn like solitary Buddhas; those who cultivate after entering the stage of discerning wholesome roots all become group-walking solitary Buddhas. Before the stage of liberation is determined, one can become a rhinoceros-horn like solitary Buddha because the number of births is many; those whose births are already determined also become group-walking solitary Buddhas because the number of births is few.
Sutra: 'Newly aspiring Bodhisattvas (up to) cannot know the Buddha's wisdom'.
Commentary: The following three and a half verses explain that Bodhisattvas cannot know the Buddha's wisdom. It is divided into two parts: the first two and a half verses explain that ordinary Bodhisattvas cannot know, and one verse explains that even the saints above the Ten Bhumis (the ten stages of a Bodhisattva's practice) cannot know. This is the first part. Newly aspiring Bodhisattvas possess six virtues:
一親近、二達義、三善說、四數眾、五一心、六長時，測度亦復不知。「剎」梵云剎多羅，此云田，田土也。有云國亦云土，義譯之耳。字書本無此字，《說文》作㓼，楚乙反，刀割物聲，黍音七聲也。
經「不退諸菩薩(至)亦復不能知」。
贊曰：此地上聖不知。或初二頌半七地已前不知，初地已上亦名新發意，證發十種心故；后一頌八地以上不知，亦名不退故。前門甚深有此八種，今第八中嘆佛智者，顯智深故其門亦深。或十五頌半別嘆法妙中初六頌嘆智門妙，準前科配，其中末後一頌半頌不共深故，次八頌頌嘆智深，三乘不知佛智慧故，準義科頌則可知矣。
經「又告舍利弗(至)十方佛亦然」。
贊曰：此一頌半頌總嘆法師妙，無別頌也。
經「舍利弗當知(至)要當說真實」。
贊曰：下三頌半勸發信心、顯今說實。中分二：初一頌半唯告鹙子顯今說實，后之二頌普告二乘顯初方便。此初也。汝既未證我之所說，於我所說當生信心。
經「告諸聲聞眾(至)引之令得出」。
贊曰：此二頌普告二乘，為二：初頌普告至涅槃者，后頌顯佛化以三乘之意，由處處著，著界地故，引之令出，且說三乘，理唯有一。此會唯有聲聞極果，緣覺即無，故言及求緣覺
【現代漢語翻譯】 現代漢語譯本： 一、親近，二、通達義理，三、善於說法，四、人數眾多，五、一心一意，六、長久的時間，都無法測度佛的智慧。「剎」（kṣetra）梵語叫剎多羅（kṣetra），這裡翻譯為「田」，就是田地的意思。有人說「國」也叫「土」，這是義譯而已。《字書》原本沒有這個字，《說文》寫作㓼，讀作楚乙反，是刀割東西的聲音，黍音七聲。
經文：「不退轉的諸菩薩（乃至）也不能知道。」
贊曰：此地上的聖者都不能知道。或者最初兩頌半是七地菩薩以前不能知道的，初地以上的菩薩也稱為新發意菩薩，因為他們證得了發起十種心的緣故；后一頌是八地以上的菩薩不能知道的，也稱為不退轉菩薩。前面的甚深之門有這八種，現在第八品中讚歎佛的智慧，是顯示佛的智慧深邃，所以這個門也很深。或者十五頌半分別讚歎法的奧妙，其中最初六頌讚嘆智慧之門的奧妙，按照前面的科判來分配，其中最後的一頌半頌是不共的甚深之處，接下來的八頌讚嘆智慧的深邃，因為三乘的修行者不能瞭解佛的智慧，按照義理來科判頌文就可以明白了。
經文：「又告訴舍利弗（Śāriputra）（乃至）十方諸佛也是這樣。」
贊曰：這一頌半頌總的讚歎法師的奧妙，沒有其他的頌文了。
經文：「舍利弗（Śāriputra），應當知道（乃至）一定要說真實之語。」
贊曰：下面的三頌半是勸發信心，顯示現在所說的是真實的。分為兩部分：最初一頌半隻是告訴舍利弗（Śāriputra），顯示現在所說的是真實的，後面的兩頌是普遍告訴二乘，顯示最初的方便。這是最初的部分。你們既然沒有證得我所說的，對於我所說的應當生起信心。
經文：「告訴各位聲聞眾（乃至）引導他們令得出離。」
贊曰：這兩頌是普遍告訴二乘，分為兩部分：最初一頌是普遍告訴那些達到涅槃（Nirvana）境界的人，后一頌是顯示佛以三乘之意來教化，因為他們處處執著，執著于界地，所以引導他們令得出離，姑且說有三乘，但道理只有一個。這次法會只有聲聞乘的極果，沒有緣覺乘，所以說及求緣覺乘的人。
【English Translation】 English version: Even with closeness, understanding the meaning, skillful explanation, a large assembly, a focused mind, and a long time, one still cannot fathom the Buddha's wisdom. 'Kṣetra' in Sanskrit is 'kṣetra', which translates here as 'field,' meaning farmland. Some say 'country' is also called 'land,' but that is just a free translation. This character originally does not exist in dictionaries. In the 'Shuowen,' it is written as 㓼, pronounced as 'chu yi fan,' the sound of a knife cutting something, the seventh tone of 'shu'.
Sutra: 'The irreversible Bodhisattvas (and even) cannot know.'
Commentary: Even the sages on this ground cannot know. Perhaps the first two and a half verses refer to those before the seventh ground, while those above the first ground are also called newly aspiring, because they have attained the ten kinds of mind. The latter verse refers to those above the eighth ground, who are also called irreversible. The previous profound gate has these eight aspects. Now, in the eighth chapter, praising the Buddha's wisdom shows that the Buddha's wisdom is profound, so this gate is also profound. Or, the fifteen and a half verses separately praise the subtlety of the Dharma, with the first six verses praising the subtlety of the wisdom gate. According to the previous classification, the last one and a half verses are uniquely profound. The following eight verses praise the depth of wisdom, because the three vehicles cannot understand the Buddha's wisdom. Understanding can be achieved by classifying the verses according to their meaning.
Sutra: 'Again, he told Śāriputra (Śāriputra) (and even) all the Buddhas in the ten directions are like this.'
Commentary: This one and a half verses generally praise the subtlety of the Dharma teacher, without any other verses.
Sutra: 'Śāriputra (Śāriputra), you should know (and even) must speak the truth.'
Commentary: The following three and a half verses encourage faith and show that what is being said now is true. It is divided into two parts: the first one and a half verses only tell Śāriputra (Śāriputra), showing that what is being said now is true. The latter two verses universally tell the two vehicles, showing the initial expedient. This is the initial part. Since you have not attained what I have said, you should have faith in what I say.
Sutra: 'Tell all the Śrāvaka assembly (and even) guide them to liberation.'
Commentary: These two verses universally tell the two vehicles, divided into two parts: the first verse universally tells those who have reached Nirvana (Nirvana), and the latter verse shows that the Buddha teaches with the intention of the three vehicles, because they are attached everywhere, attached to realms and grounds, so he guides them to liberation, temporarily speaking of the three vehicles, but the principle is only one. This assembly only has the ultimate fruit of the Śrāvaka vehicle, without the Pratyekabuddha vehicle, so it mentions those seeking the Pratyekabuddha vehicle.
乘，聲聞不爾。
經「爾時大眾中(至)各作是念」。
贊曰：下第二段四眾驚疑發揚鹙子之請，有三，三度請故、佛止亦三，止皆居前、請皆在後。論釋三止云：「初止為相，令問取一乘；次止欲令大眾推覓深境，渴仰欲聞；后止欲令惡人退廗，至下當知。」又三請中初挾自他疑故請，次陳大眾于余佛所已植因故請，後述自他已從今佛化堪聞故請。論五段中自下第三大眾定疑分，于自所證心生決定，于佛所說遂有疑生。若依驚疑發鹙子請，請既有三，文隨三段：初止既屬前唱一乘，二止攝屬此請文中。初請分二：初大眾疑、后鹙子請。論說第三定疑分有三，云：「自此以下依三種義示現，一決定義、二疑義、三依何事疑義。」初二義在大眾疑中，依何事疑義在鹙子疑中。大眾疑有二：初標疑眾、后申疑意。此初也。
經「今者世尊(至)所不能及」。
贊曰：下申疑意，有二：初牒所疑緣由，后正申定疑。此牒佛前所說疑緣由。佛所得法甚深難解者，牒佛前說諸佛智慧甚深無量；有所言說意趣難知者，牒佛前說其智慧門難解難入。此二深故，二乘不知。初是顯上，后是接下，合名方便。何故佛嘆？此為疑意。
經「佛說一解脫義(至)是義所趣」。
贊曰：下申定疑，謂到于
【現代漢語翻譯】 現代漢語譯本
乘，聲聞（Shravaka，聽聞佛法之弟子）不這樣認為。
經文：『爾時大眾中(至)各作是念』。
贊曰：下面第二段是四眾（比丘、比丘尼、優婆塞、優婆夷）驚疑，引發舍利弗（Shariputra，佛陀十大弟子之一，以智慧著稱）的請求，有三個方面，因為三次請求，所以佛陀制止也有三次，制止都在前面，請求都在後面。《瑜伽師地論》解釋三次制止說：『第一次制止是爲了顯示真相，引導提問一乘（Ekayana，唯一佛乘）；第二次制止是想讓大眾推求探索甚深境界，渴望聽聞；第三次制止是想讓惡人退避，下文將會知道。』又三次請求中，第一次是夾雜著自己和他人疑惑而請求，第二次是陳述大眾在其他佛所已經種下善因的緣故而請求，第三次是敘述自己和他人已經從現在的佛陀教化而堪能聽聞的緣故而請求。《瑜伽師地論》五段中，從下面第三段大眾確定無疑的部分開始，對於自己所證悟的心生起決定，對於佛陀所說的卻產生了疑惑。如果依據驚疑引發舍利弗請求，請求既然有三次，文義也隨著分為三段：第一次制止屬於前面唱導一乘，第二、三次制止攝屬於這個請求文中。第一次請求分為兩部分：先是大眾的疑惑，然後是舍利弗的請求。《瑜伽師地論》說第三確定無疑的部分有三個方面，說：『從這裡以下依據三種意義來示現，一是決定義，二是疑義，三是依據什麼事情產生疑義。』前兩種意義在大眾的疑惑中，依據什麼事情產生疑義在舍利弗的疑惑中。大眾的疑惑有兩點：先是標明疑惑的聽眾，然後是陳述疑惑的意圖。這是第一點。
經文：『今者世尊(至)所不能及』。
贊曰：下面是陳述疑惑的意圖，有兩點：先是照錄所疑惑的緣由，然後是正式陳述確定的疑惑。這裡照錄佛陀前面所說的疑惑緣由。佛陀所證得的法甚深難以理解，是照錄佛陀前面所說的諸佛智慧甚深無量；佛陀所說的言語意趣難以理解，是照錄佛陀前面所說的其智慧之門難以理解難以進入。因為這兩種甚深，所以二乘（聲聞乘和緣覺乘）不知道。第一個是顯示上面的內容，第二個是連線下面的內容，合起來稱為方便（Upaya，善巧方便）。為什麼佛陀要讚歎？這是疑惑的意圖。
經文：『佛說一解脫義(至)是義所趣』。
贊曰：下面是陳述確定的疑惑，意思是到達了
【English Translation】 English version
The Shravakas (Shravaka, disciples who hear and learn the Dharma) do not think so.
Sutra: 'At that time, in the assembly (to) each made this thought'.
Commentary: The second section below describes the astonishment and doubt of the four assemblies (bhikshus, bhikshunis, upasakas, and upasikas), which led to Shariputra's (Shariputra, one of the ten great disciples of the Buddha, known for his wisdom) request. There are three aspects to this, because there were three requests, and the Buddha stopped him three times. The stopping always comes before the request. The Yogacarabhumi-sastra explains the three stops, saying: 'The first stop is to reveal the true nature, guiding the question towards the One Vehicle (Ekayana, the single Buddha Vehicle); the second stop is to encourage the assembly to seek and explore the profound realm, yearning to hear; the third stop is to cause evil people to retreat, as will be known below.' Furthermore, in the three requests, the first request is made with a mixture of self and other's doubts, the second request is made because the assembly has already planted good causes in other Buddhas' lands, and the third request is made because oneself and others have already been transformed by the current Buddha and are capable of hearing. In the five sections of the Yogacarabhumi-sastra, starting from the third section below, which is the part where the assembly resolves their doubts, they develop certainty about what they have realized themselves, but doubts arise about what the Buddha has said. If we follow the astonishment and doubt that led to Shariputra's request, since there are three requests, the meaning of the text also follows and is divided into three sections: the first stop belongs to the previous chanting of the One Vehicle, and the second and third stops are included in this request text. The first request is divided into two parts: first, the doubts of the assembly, and then Shariputra's request. The Yogacarabhumi-sastra says that there are three aspects to the third section of resolving doubts, saying: 'From here onwards, it is shown according to three meanings: first, the meaning of resolution; second, the meaning of doubt; and third, the meaning of what the doubt is based on.' The first two meanings are in the doubts of the assembly, and the meaning of what the doubt is based on is in Shariputra's doubts. The assembly's doubts have two points: first, identifying the audience with doubts, and then stating the intention of the doubts. This is the first point.
Sutra: 'Now, the World-Honored One (to) cannot reach'.
Commentary: Below is the statement of the intention of the doubts, with two points: first, quoting the reasons for the doubts, and then formally stating the confirmed doubts. Here, the reasons for the doubts that the Buddha spoke of earlier are quoted. The Dharma that the Buddha has attained is very profound and difficult to understand, which quotes the Buddha's earlier statement that the wisdom of all Buddhas is very profound and immeasurable; the meaning of the Buddha's words is difficult to understand, which quotes the Buddha's earlier statement that the gate of wisdom is difficult to understand and enter. Because of these two profound aspects, the Two Vehicles (Shravaka Vehicle and Pratyekabuddha Vehicle) do not know. The first is to reveal the above content, and the second is to connect to the content below, together called expedient means (Upaya, skillful means). Why does the Buddha praise? This is the intention of the doubts.
Sutra: 'The Buddha speaks of one liberation meaning (to) is the meaning that is approached'.
Commentary: Below is the statement of the confirmed doubts, meaning reaching
涅槃已上名為決定義，于自所證有為無為果法決定久已無疑，而今不知是義所趣名為疑義，謂於前說佛所得法甚深難解，有所言說意趣難知中，而今不知是所說義何所歸趣、意趣如何、說何宗趣？故名疑義。「趣」音七句七俱二反，今從初反。謂疑意云，若說解脫我已得之；又說難知，意說何法？故論云：「決定義者，有聲聞方便證得深法作決定心，于聲聞道中得方便及涅槃證故，如是二種法示現有為無為法故。」如經「爾時大眾中乃至亦得此法到于涅槃」。言二法者，謂方便及涅槃證。方便者有為，能證生空智道。涅槃者謂無為，所證空理。於此能得能修，此二中得決定故。論云：「疑義者，謂聲聞辟支佛不能知故，是故生疑」，如經「而今不知是義所趣」故。
經「爾時舍利弗(至)難解之法」。
贊曰：下鹙子請中有二：初長行、后偈頌。長行分二：初申疑、后請決。此初也。依論，下是第三依何事疑義。依何事疑義者，如來說聲聞解脫與我解脫不異，三乘同坐解脫床故，是以生疑。生疑者，生因中疑。因謂所由，云何如來數數宣說甚深境界？前說甚深、后說甚深不同聲聞，聲聞與佛解脫既等，更何不同？除此已外不同何法？於此所由而生疑惑。大般涅槃有其三事：摩訶般若、解脫、法身。解脫雖
【現代漢語翻譯】 現代漢語譯本：涅槃以上的境界被稱為『決定義』（Nirvana and beyond is called 'Definite Meaning'），對於自己所證悟的有為法和無為法的結果，已經確定無疑很久了。而現在卻不明白這個意義所指向的目標，這被稱為『疑義』（Doubtful Meaning），也就是對於之前所說的佛陀所證悟的甚深難解之法，以及所說之話的意趣難以理解，現在不明白所說的意義歸向何處、意趣如何、所說的宗旨是什麼？所以稱為『疑義』。「趣」字的讀音是七句七俱二反，現在採用初反。這是疑惑的意思，如果說解脫我已經得到了，又說難以理解，那意指什麼法呢？所以論中說：『決定義是指，有聲聞通過方便法門證得甚深之法，並作出決定的心，在聲聞道中得到方便和涅槃的證悟，像這樣兩種法門顯示了有為法和無為法。』如同經文所說：『當時大眾中乃至也有人得到此法到達涅槃。』所說的兩種法，指的是方便和涅槃的證悟。方便是有為法，能夠證悟生空之智道。涅槃是無為法，是所證悟的空性之理。對於此二者能夠得到和修習，因此在這兩者中得到確定。論中說：『疑義是指，聲聞和辟支佛不能夠理解，所以產生疑惑』，如同經文所說：『而今不知是義所趣』。 經文：『爾時舍利弗（Sariputra）(舍利弗)乃至難解之法』。 贊曰：下面舍利弗的請問分為兩個部分：首先是長行，然後是偈頌。長行又分為兩個部分：首先是陳述疑問，然後是請求解答。這是第一個部分。按照論的說法，下面是第三個依何事而產生的疑義。依何事而產生的疑義是，如來說聲聞的解脫和我的解脫沒有區別，三乘共同坐在解脫的床上，因此產生疑問。產生疑問，是對原因中的疑問。原因是所由，為什麼如來屢次宣說甚深境界？前面說甚深，後面說甚深，和聲聞不同，聲聞和佛的解脫既然相等，還有什麼不同？除了這個以外還有什麼不同？對於這個所由而產生疑惑。大般涅槃有三個方面：摩訶般若（Mahaprajna）(大智慧)、解脫（Liberation）、法身（Dharmakaya）(法身)。解脫雖然
【English Translation】 English version: The state beyond Nirvana is called 'Definite Meaning' (Nirvana and beyond is called 'Definite Meaning'), regarding the results of conditioned and unconditioned dharmas that one has realized, there has long been certainty and no doubt. But now not understanding the goal to which this meaning points is called 'Doubtful Meaning', that is, regarding the previously mentioned profound and difficult-to-understand dharma realized by the Buddha, and the intention of what was said is difficult to understand, now not understanding where the meaning of what was said leads, what the intention is, and what the doctrine being spoken of is? Therefore, it is called 'Doubtful Meaning'. The pronunciation of '趣' (qu) is 'qi ju qi ju er fan', now the first 'fan' is used. This is the meaning of doubt, if it is said that liberation has already been attained, and it is also said to be difficult to understand, then what dharma is being referred to? Therefore, the treatise says: 'Definite Meaning refers to the fact that a Sravaka (listener) attains profound dharma through expedient means and makes a definite mind, obtaining expedient means and Nirvana realization in the Sravaka path, thus these two kinds of dharmas reveal conditioned and unconditioned dharmas.' As the sutra says: 'At that time, even among the great assembly, there were those who attained this dharma and reached Nirvana.' The two dharmas mentioned refer to expedient means and Nirvana realization. Expedient means are conditioned, capable of realizing the wisdom path of emptiness of inherent existence. Nirvana is unconditioned, the principle of emptiness that is realized. One is able to attain and cultivate these two, therefore certainty is obtained in these two. The treatise says: 'Doubtful Meaning refers to the fact that Sravakas and Pratyekabuddhas (solitary realizer) are unable to understand, therefore doubt arises', as the sutra says: 'But now not understanding the goal to which this meaning points'. The sutra says: 'At that time, Sariputra (Sariputra) (Sariputra) and even the difficult-to-understand dharma'. Commentary: Sariputra's request below is divided into two parts: first the prose section, then the verses. The prose section is divided into two parts: first stating the doubt, then requesting a resolution. This is the first part. According to the treatise, what follows is the third doubt arising from what matter. The doubt arising from what matter is that the Tathagata (Thus Come One) says that the liberation of the Sravakas and my liberation are no different, the three vehicles sit together on the bed of liberation, therefore doubt arises. The arising of doubt is doubt about the cause. The cause is the reason, why does the Tathagata repeatedly proclaim profound realms? The former says profound, the latter says profound, different from the Sravakas, since the liberation of the Sravakas and the Buddha are equal, what else is different? What else is different besides this? Doubt arises regarding this reason. The Great Nirvana has three aspects: Mahaprajna (Mahaprajna) (Great Wisdom), Liberation (Liberation), Dharmakaya (Dharmakaya) (Dharma Body). Although liberation
同，般若、法身即是佛之智慧性相一乘果體，彼所未得，四眾不解，所以生疑。如經「爾時舍利弗乃至而說偈」故。何因者，何道理所以？何緣者，何事緣由緒？「諸佛第一之方便」，此為總句，下別顯此。「甚深微妙」即佛智慧，「難解之法」即智慧門，牒前二故。此中疑者是法執類，異熟生攝。
經「我自昔來(至)難解之法」。
贊曰：此請決牒。自既未聞，四眾疑起，故愿佛說。「敷」施演說也。
經「爾時舍利弗(至)不可思議法」。
贊曰：十一行頌中分四：初三頌半頌前問中稱歎諸佛第一方便，甚深微妙難解之法；三頌頌前四眾咸皆有疑；一頌半頌我自昔來未聞自疑；三頌頌請唯愿世尊敷演斯事。初中分三：一頌半頌前佛自告申，如來知見廣大、深遠、無量、無礙等法師妙；一頌頌前所得難解所說難知法妙也；一頌合頌嘆法及法師妙，無問而自說。此初也。「慧日大聖尊」者，以佛智慧猶如日故。《涅槃經》言：「譬如日初出，光明甚暉炎，既能還自照，亦滅一切暗。」佛之二利亦復如是，《增一阿含經》說：「日出有四事：一者日出之時眾暝皆除，二農夫作務，三百鳥悉鳴，四嬰兒啼哭。佛告諸比丘：若日出時眾暝除者，喻佛出世除去癡暝靡不照明。農夫作務者，人民之類
【現代漢語翻譯】 現代漢語譯本：『同』，般若（Prajna，智慧）、法身（Dharmakaya，佛的法性之身）即是佛的智慧性相和一乘（Ekavana，唯一乘載解脫之道）的果體，他們（指四眾弟子）尚未證得，四眾（比丘、比丘尼、優婆塞、優婆夷）不理解，所以產生疑惑。如經文所說『爾時舍利弗乃至而說偈』。『何因者』，是什麼道理原因？『何緣者』，是什麼事情的緣由？『諸佛第一之方便』，這是總括性的句子，下面分別顯示這個。『甚深微妙』即是佛的智慧，『難解之法』即是智慧之門，重複前面兩句的意思。這裡產生疑惑的人是執著於法的型別，屬於異熟生（Vipaka-ja，由業力成熟而產生的果報）。 經文：『我自昔來(至)難解之法』。 贊曰：這是請求決疑的牒語。因為自己（指舍利弗）過去沒有聽聞過，四眾弟子產生疑惑，所以希望佛陀宣說。『敷』是施予、演說的意思。 經文：『爾時舍利弗(至)不可思議法』。 贊曰：十一行頌文分為四個部分：最初三頌半頌揚前面提問中稱讚諸佛第一方便，甚深微妙難以理解的法；三頌頌揚前面四眾都感到疑惑；一頌半頌揚自己過去沒有聽聞過而感到疑惑；三頌頌揚請求唯愿世尊詳細演說這件事。最初部分分為三點：一頌半頌揚前面佛陀親自告知申述，如來的知見廣大、深遠、無量、無礙等法師的奇妙；一頌頌揚前面所得難以理解所說難以知曉的法的奇妙；一頌合併頌揚讚歎法和法師的奇妙，沒有提問而自己主動宣說。這是最初的部分。『慧日大聖尊』，因為佛的智慧猶如太陽。《涅槃經》（Nirvana Sutra）說：『譬如太陽剛升起，光明非常輝煌，既能反過來照亮自己，也能消滅一切黑暗。』佛的自利利他也是如此。《增一阿含經》（Ekottara Agama Sutra）說：『太陽出來有四件事：一是太陽出來的時候所有黑暗都消除，二是農夫開始耕作，三是鳥兒都鳴叫，四是嬰兒停止啼哭。』佛告訴眾比丘：如果太陽出來時所有黑暗都消除，比喻佛出世除去愚癡的黑暗，沒有不被照亮的。農夫開始耕作，比喻人民的種類
【English Translation】 English version: 'Same', Prajna (wisdom), Dharmakaya (the Dharma-body of the Buddha) is the wisdom nature and the Ekavana (the One Vehicle to liberation) fruit-body of the Buddha. They (referring to the fourfold assembly) have not yet attained it, and the fourfold assembly (bhikshus, bhikshunis, upasakas, and upasikas) do not understand it, so they have doubts. As the sutra says, 'At that time, Shariputra and others spoke in verse.' 'What is the cause?' What is the reason and cause? 'What is the condition?' What is the cause and origin of the matter? 'The foremost expedient of all Buddhas' is a general statement, and the following specifically reveals this. 'Profound and subtle' refers to the Buddha's wisdom, and 'difficult to understand Dharma' refers to the gate of wisdom, repeating the previous two sentences. Those who have doubts here are those who are attached to the Dharma, belonging to Vipaka-ja (produced by the maturation of karma). Sutra: 'From my past (to) difficult to understand Dharma'. Praise: This is a statement requesting a resolution of doubts. Because he himself (referring to Shariputra) had not heard it in the past, the fourfold assembly had doubts, so they wished the Buddha to explain it. 'Expound' means to bestow and explain. Sutra: 'At that time, Shariputra (to) inconceivable Dharma'. Praise: The eleven lines of verse are divided into four parts: The first three and a half verses praise the foremost expedient of all Buddhas, the profound, subtle, and difficult to understand Dharma in the previous question; three verses praise the fact that the fourfold assembly all had doubts; one and a half verses praise the fact that he himself had not heard it in the past and had doubts; three verses praise the request that the World Honored One would explain this matter in detail. The first part is divided into three points: One and a half verses praise the fact that the Buddha himself personally informed and stated that the Tathagata's knowledge and vision are vast, profound, immeasurable, unobstructed, etc., and the wonderfulness of the Dharma master; one verse praises the wonderfulness of the Dharma that is difficult to understand and the Dharma that is difficult to know; one verse combines praise of the wonderfulness of the Dharma and the Dharma master, explaining it on his own without being asked. This is the first part. 'Sun of Wisdom, Great Holy Honored One', because the Buddha's wisdom is like the sun. The Nirvana Sutra says: 'It is like the sun rising, its light is very brilliant, it can both illuminate itself and extinguish all darkness.' The Buddha's benefit to himself and others is also like this. The Ekottara Agama Sutra says: 'There are four things when the sun rises: First, when the sun rises, all darkness is eliminated; second, farmers begin to work; third, birds all sing; fourth, babies stop crying.' The Buddha told the bhikshus: If all darkness is eliminated when the sun rises, it is a metaphor for the Buddha appearing in the world to remove the darkness of ignorance, and nothing is not illuminated. Farmers begin to work, it is a metaphor for the people
普共田作，此譬檀越施主隨時，供給衣服飲食床廗臥具病緣醫藥。百鳥鳴者，譬如高德諸法師等能為四眾說微妙法。嬰兒啼哭者，此喻弊魔見佛出世心大愁惱。」亦如經中贊佛偈言「如來金色如山王，亦如日出照世間，能拔眾生長夜苦，故我頂禮三界王」，故今贊佛云慧日也。「久乃說是法」者，成道多年不曾顯說，今方說之，故云久也。此上二句標，下一頌頌佛前說種種念觀。
經「道場所得法(至)亦無能問者」。
贊曰：上半頌頌前所得難解菩提涅槃智慧甚深，後半頌頌前所說難知智門甚深，以二乘不知故皆無能問者。
經「無問而自說(至)諸佛之所得」。
贊曰：上半合頌嘆二妙無問自說，從三昧起便即告故，第三句法妙，第四句法師妙。
經「無漏諸羅漢(至)愿佛為解說」。
贊曰：下三頌四眾疑，有二：初一頌頌聲聞無學有學之疑，二頌頌緣覺等眾愿佛說。疑喻如網，羅生難出。「猶豫」者，《說文》「隴西謂犬子為猶，猶性多豫，在人前故，凡不決者謂之猶豫。」《爾雅》云「猶如麂善登木，郭璞云：健上樹也。」
經「于諸聲聞眾(至)為是所行道」。
贊曰：此頌自疑，自先得智為是果法，為是因道？若是果者，所得已滿今何所贊？若是因
【現代漢語翻譯】 現代漢語譯本
『普共田作』，這比喻檀越（Danyue，施主）施主隨時供給衣服、飲食、床榻臥具、疾病醫藥。『百鳥鳴』，譬如高德的諸位法師等，能為四眾（比丘、比丘尼、優婆塞、優婆夷）說微妙之法。『嬰兒啼哭』，這比喻弊魔（Bi Mo，惡魔）見佛出世，心中大為愁惱。」也如經中贊佛的偈子所說：『如來金色如山王，亦如日出照世間，能拔眾生長夜苦，故我頂禮三界王』，所以現在贊佛為慧日。「久乃說是法」的意思是，成道多年不曾明顯地說，現在才說，所以說是『久』。以上兩句是標示，下面一頌是讚頌佛之前所說的種種念觀。
經文：『道場所得法(至)亦無能問者』。
贊曰：上半頌讚頌之前所得的難解的菩提、涅槃、智慧甚深，後半頌讚頌之前所說的難知的智門甚深，因為二乘（聲聞乘和緣覺乘）不知道，所以都沒有人能問。
經文：『無問而自說(至)諸佛之所得』。
贊曰：上半合頌讚嘆二妙（法妙和法師妙）無問自說，從三昧（Sanmei，禪定）中起來就立即告知，所以第三句是法妙，第四句是法師妙。
經文：『無漏諸羅漢(至)愿佛為解說』。
贊曰：下面三頌是四眾的疑惑，有二：初一頌是讚頌聲聞（Shengwen，聽聞佛法之修行者）無學（已經證得阿羅漢果位）有學（還在修學階段）的疑惑，二頌是讚頌緣覺（Yuanjue，通過觀察因緣而覺悟者）等眾愿佛解說。疑惑比喻為網，羅生難出。「猶豫」的意思是，《說文》中說：『隴西稱犬子為猶，猶性多豫，在人前故，凡不決者謂之猶豫。』《爾雅》中說：『猶如麂善登木，郭璞說：健上樹也。』
經文：『于諸聲聞眾(至)為是所行道』。
贊曰：此頌是（四眾）自己疑惑，自己先得到智慧是果法，還是因道？如果是果，所得已經圓滿，現在還讚歎什麼？如果是因
【English Translation】 English version
『普共田作 (Pu gong tian zuo)』 is a metaphor for Danyue (檀越, benefactor) donors providing clothing, food, bedding, and medicine for illnesses at any time. 『百鳥鳴 (Bai niao ming)』 is like virtuous Dharma masters who can expound the subtle Dharma for the four assemblies (bhikshus, bhikshunis, upasakas, and upasikas). 『嬰兒啼哭 (Ying er ti ku)』 is a metaphor for the evil Mara (弊魔, Bi Mo) being greatly distressed upon seeing the Buddha appear in the world.」 It is also like the verse in the sutra praising the Buddha: 『The Tathagata's golden color is like the king of mountains, also like the sun rising and illuminating the world, able to relieve sentient beings from the suffering of long nights, therefore I bow in reverence to the king of the three realms,』 so now the Buddha is praised as the sun of wisdom. 『久乃說是法 (Jiu nai shuo shi fa)』 means that after many years of enlightenment, it was not explicitly spoken, but now it is spoken, so it is said to be 『long』. The above two sentences are the heading, and the following verse praises the various mindfulness contemplations spoken by the Buddha before.
Sutra: 『道場所得法 (Dao chang suo de fa) (to) 亦無能問者 (yi wu neng wen zhe)』. [The Dharma obtained at the Bodhi-mandala (道場, Dao chang) (to) also no one can ask].
Commentary: The first half of the verse praises the profound and difficult-to-understand Bodhi, Nirvana, and wisdom obtained before, and the second half praises the profound and difficult-to-know gates of wisdom spoken before, because the two vehicles (聲聞乘 and 緣覺乘) do not know, so no one can ask.
Sutra: 『無問而自說 (Wu wen er zi shuo) (to) 諸佛之所得 (zhu fo zhi suo de)』. [Without being asked, he speaks for himself (to) what all Buddhas have attained].
Commentary: The first half of the verse praises the two wonders (the wonder of the Dharma and the wonder of the Dharma master) speaking without being asked, immediately announcing it upon arising from Samadhi (三昧, Sanmei), so the third sentence is the wonder of the Dharma, and the fourth sentence is the wonder of the Dharma master.
Sutra: 『無漏諸羅漢 (Wu lou zhu luohan) (to) 愿佛為解說 (yuan fo wei jie shuo)』. [The Arhats (羅漢, Luohan) without outflows (to) wish the Buddha to explain].
Commentary: The following three verses are the doubts of the four assemblies, there are two: the first verse praises the doubts of the Shravakas (聲聞, Shengwen, hearers of the Buddha's teachings) who are without learning (already attained Arhatship) and with learning (still in the stage of learning), and the second verse praises the Pratyekabuddhas (緣覺, Yuanjue, those who awaken through observing conditions) and other assemblies who wish the Buddha to explain. Doubt is likened to a net, difficult to escape. 『猶豫 (You yu)』 means, in the 『Shuowen (說文)』, it says: 『In Longxi, a puppy is called you, you is often hesitant, in front of people, so all those who are undecided are called you yu.』 In the 『Erya (爾雅)』 it says: 『You is like a deer that is good at climbing trees, Guo Pu said: Good at climbing trees.』
Sutra: 『于諸聲聞眾 (Yu zhu shengwen zhong) (to) 為是所行道 (wei shi suo xing dao)』. [Among all the Shravakas (to) is this the path to be practiced].
Commentary: This verse is the (four assemblies) doubting themselves, whether the wisdom they have obtained is the fruit Dharma or the cause path? If it is the fruit, what is there to praise now that what has been obtained is complete? If it is the cause
者，更欲趣求因所成故。前說眾人于自所得生決定心於佛說疑，今者鹙子無決定義，于自所得亦生疑惑。又前創聞，于自猶定，今重思慮，于自所得亦有疑生，故不相違。
經「佛口所生子(至)時為如實說」。
贊曰：下頌請說，分二：初一頌頌聲聞弟子請，后二頌頌餘眾請。此初也。稟佛言教聖道方起，教從口出故名口生，簡異胎藏精血成故。
經「諸天龍鬼神(至)欲聞具足道」。
贊曰：頌餘眾請。此土佛出無轉輪王，故說諸國轉輪王至。「具足道」者，大乘理故。
經「爾時佛告(至)皆當驚疑」。
贊曰：下第二段有二：初止、后請。此止也。論下第四解定記分，記謂記別，分明記別深密之義名為記別，即十二部經中名記別經。記別經有三：一記弟子謝往過去德失差別，二授諸大人成佛記別，三分明記別深密之義。如下十二分教章中具說，此即第三記別經也。論云：「自下依四種事說：一決定心，二因授記，三取授記，四與授記。決定心者，佛心本來已有決定所為之人，由此便有後止及說，是以決定心論不配屬經，通下文意故。」論云：「云何決定心？已生驚怖者令斷驚怖，為利益二種人故，如來有決定心。」驚怖有五：一損驚怖，如所聞聲取以為實，謗無大乘而
【現代漢語翻譯】 現代漢語譯本：這些人，更加想要追求由『因』所成就的果。之前說眾人對於自己所獲得的（小乘）生起決定的心，對於佛所說的（大乘）產生懷疑，現在舍利弗（Śāriputra）沒有決定的心，對於自己所獲得的（小乘）也產生疑惑。而且之前是初次聽聞，對於自己所證悟的還有些肯定，現在是重新思考，對於自己所獲得的也有疑惑產生，所以不相違背。
經文：『佛口所生子（直到）時為如實說』。
贊曰：下面是頌文，請求佛陀宣說，分為兩部分：第一頌是聲聞弟子們的請求，後面兩頌是其餘大眾的請求。這是第一部分。稟承佛的言教，聖道才得以興起，教法從佛口中而出，所以名為『口生』，以此來區別于從母胎精血所生的。
經文：『諸天龍鬼神（直到）欲聞具足道』。
贊曰：頌文是其餘大眾的請求。此土（娑婆世界）佛出世沒有轉輪王，所以說諸國轉輪王等來聽法。『具足道』，指的是大乘的道理。
經文：『爾時佛告（直到）皆當驚疑』。
贊曰：下面第二段分為兩部分：先是阻止，后是請求。這是阻止的部分。《瑜伽師地論》下面第四部分解釋『定記』，『記』是指記別，分明記別甚深秘密的意義名為『記別』，也就是十二部經中的『記別經』。記別經有三種：一是記弟子們過去所造的功德和過失的差別，二是授予諸大菩薩成佛的記別，三是分明記別甚深秘密的意義。如下面的十二分教章中會詳細說明，這裡指的是第三種記別經。《瑜伽師地論》說：『從下面開始依據四種事來說明：一是決定心，二是因授記，三是取授記，四是與授記。』決定心是指，佛的心本來就已經有了決定要度化的人，因此才會有後面的阻止和宣說，所以說決定心論不屬於經文，貫通下面的文意。』《瑜伽師地論》說：『什麼是決定心？對於已經產生驚慌恐怖的人，使他們斷除驚慌恐怖，爲了利益這兩種人，如來有決定心。』驚慌恐怖有五種：一是損害的驚慌恐怖，比如聽到某種聲音就認為是真的，從而誹謗沒有大乘佛法，
【English Translation】 English version: These people further desire to seek the fruit that is accomplished by 'cause'. Previously, it was said that the assembly had a determined mind regarding what they had attained (the Hinayana), and doubted what the Buddha said (the Mahayana). Now, Śāriputra does not have a determined mind, and also has doubts about what he has attained (the Hinayana). Moreover, previously it was the first time hearing, and they were somewhat certain about their own realization; now, after reconsidering, doubts arise about what they have attained, so there is no contradiction.
Sutra: 'The son born from the Buddha's mouth (until) speaks truthfully at the time'.
Commentary: The following verses request the Buddha to speak, divided into two parts: the first verse is the request of the Śrāvaka disciples, and the following two verses are the request of the remaining assembly. This is the first part. Receiving the Buddha's teachings, the holy path arises; the teachings come from the Buddha's mouth, so it is called 'born from the mouth', to distinguish it from being born from the womb through essence and blood.
Sutra: 'The Devas, Nāgas, ghosts, and spirits (until) wish to hear the complete path'.
Commentary: The verses are the request of the remaining assembly. In this land (Sahā world), when a Buddha appears, there is no Cakravartin king, so it is said that Cakravartin kings from various countries come to listen to the Dharma. 'Complete path' refers to the principles of the Mahayana.
Sutra: 'At that time, the Buddha said (until) all will be surprised and doubtful'.
Commentary: The following second section is divided into two parts: first, stopping; then, requesting. This is the stopping part. The fourth section of the Yogācārabhūmi-śāstra explains 'definite prediction' (定記, niyata-vyākaraṇa). 'Prediction' refers to distinguishing; clearly distinguishing the profound and secret meaning is called 'prediction', which is the 'prediction sutra' among the twelve divisions of scriptures. There are three types of prediction sutras: first, recording the differences in merits and faults of disciples in the past; second, bestowing predictions of Buddhahood upon great Bodhisattvas; third, clearly distinguishing the profound and secret meaning. As will be explained in detail in the following chapter on the twelve divisions of teachings, this refers to the third type of prediction sutra. The Yogācārabhūmi-śāstra says: 'From below, it is explained according to four things: first, determined mind; second, cause for prediction; third, receiving prediction; fourth, giving prediction.' Determined mind means that the Buddha's mind originally already had people whom he had determined to liberate, therefore there is the subsequent stopping and speaking, so the theory of determined mind does not belong to the sutra text, but connects the meaning of the following text.' The Yogācārabhūmi-śāstra says: 'What is determined mind? For those who have already generated fear and terror, to cause them to cut off fear and terror; for the benefit of these two types of people, the Tathāgata has a determined mind.' There are five types of fear and terror: first, the fear and terror of harm, such as taking a certain sound to be real, thereby slandering that there is no Mahayana Dharma,
作是言：如來說言阿羅漢究竟涅槃，我畢竟取如是涅槃，是故阿羅漢不入涅槃。此即決定種姓聲聞。聲聞者所聞教聲取之以證究竟實果，我畢竟已取如是涅槃，果已究竟謗無大乘，不堪聞今為說大乘。若聞今說彼非究竟，即驚疑阿羅漢皆畢竟無入涅槃者，反道疑生故名為損。二多事驚怖，以大乘眾生生如是心：我無量無邊劫中，行菩薩行久受勤苦，生驚怖心起取異乘心故，謂不定姓地前菩薩。住大乘中已經多劫行菩薩行，名為多事，恐彼起心退趣異乘故，今為說令其不退。三顛倒驚怖，分別我我所身見不善法故，謂根未熟定姓凡夫，煩惱尤重不堪為說，若為說者更生煩惱，顛倒驚怖。四悔驚怖，謂若為說，大德舍利弗我不應證如是小乘法，自止小果歸向大乘，即以悔心名為驚怖。五誑驚怖，謂若為說，增上慢者作如是說：云何如來誑於我等？自謂道滿更無餘故。聲聞有二：一定姓，二不定姓。凡夫有二：一未得謂得，二具重煩惱。菩薩有二：一退位，二不退位。定姓聲聞即損驚怖，不定姓聲聞即悔驚怖，未得謂得凡夫即誑驚怖，具煩惱凡夫即顛倒驚怖，退位菩薩即多事驚怖。不退位菩薩非此五中，舍權就實欣趣佛位，方為說一乘故，此說一乘不逗彼器。論云：「正為利益二種人故，如來有決定心，謂多事及悔。利益悔
【現代漢語翻譯】 現代漢語譯本 作是言：『如來說言阿羅漢（Arhat，已證得涅槃的聖者）究竟涅槃，我畢竟取如是涅槃，是故阿羅漢不入涅槃。』此即決定種姓聲聞（Śrāvaka，通過聽聞佛法而證悟的修行者）。聲聞者所聞教聲取之以證究竟實果，我畢竟已取如是涅槃，果已究竟謗無大乘（Mahāyāna，普度眾生的大乘佛教），不堪聞今為說大乘。若聞今說彼非究竟，即驚疑阿羅漢皆畢竟無入涅槃者，反道疑生故名為損。二、多事驚怖，以大乘眾生生如是心：『我無量無邊劫中，行菩薩行久受勤苦，』生驚怖心起取異乘心故，謂不定姓地前菩薩（Bodhisattva，發願成佛的修行者）。住大乘中已經多劫行菩薩行，名為多事，恐彼起心退趣異乘故，今為說令其不退。三、顛倒驚怖，分別我我所身見不善法故，謂根未熟定姓凡夫，煩惱尤重不堪為說，若為說者更生煩惱，顛倒驚怖。四、悔驚怖，謂若為說，大德舍利弗（Śāriputra，佛陀的十大弟子之一）我不應證如是小乘法，自止小果歸向大乘，即以悔心名為驚怖。五、誑驚怖，謂若為說，增上慢者作如是說：『云何如來誑於我等？』自謂道滿更無餘故。聲聞有二：一定姓，二不定姓。凡夫有二：一未得謂得，二具重煩惱。菩薩有二：一退位，二不退位。定姓聲聞即損驚怖，不定姓聲聞即悔驚怖，未得謂得凡夫即誑驚怖，具煩惱凡夫即顛倒驚怖，退位菩薩即多事驚怖。不退位菩薩非此五中，舍權就實欣趣佛位，方為說一乘故，此說一乘不逗彼器。論云：『正為利益二種人故，如來有決定心，謂多事及悔。利益悔』
【English Translation】 English version He speaks thus: 'The Tathagata (如來，one who has thus gone) says that the Arhat (阿羅漢，one who is worthy) attains ultimate Nirvana (涅槃，liberation). I will ultimately attain such Nirvana, therefore the Arhat does not enter Nirvana.' This refers to the Śrāvaka (聲聞，one who hears the teachings) of determined lineage. The Śrāvaka takes the sound of the teachings he hears to attain the ultimate real fruit. 'I have ultimately attained such Nirvana, the fruit is ultimate,' slandering the absence of Mahāyāna (大乘，the Great Vehicle). He is not fit to hear the exposition of Mahāyāna now. If he hears now that it is not ultimate, he will be shocked and doubt that all Arhats ultimately do not enter Nirvana, and doubt arises contrary to the path, hence it is called 'harm'. Second, 'fear of being busy', because Mahāyāna beings generate such a thought: 'For countless eons, I have practiced the Bodhisattva (菩薩，enlightenment being) path and endured diligent suffering,' generating fear and giving rise to the mind of taking a different vehicle, referring to Bodhisattvas before the ground of undetermined lineage. Having dwelt in the Mahāyāna for many eons practicing the Bodhisattva path is called 'being busy'. Fearing that they will give rise to the mind of retreating to a different vehicle, the exposition is now given to prevent them from retreating. Third, 'fear of inversion', because they discriminate 'I' and 'mine' and have a view of the body and unwholesome dharmas, referring to ordinary people of determined lineage whose roots are not yet mature. Their afflictions are especially heavy and they are not fit for the exposition. If the exposition is given, they will generate more afflictions and have inverted fear. Fourth, 'fear of regret', meaning that if the exposition is given, the great worthy Śāriputra (舍利弗，one of the Buddha's chief disciples) will say, 'I should not have attained such a small vehicle dharma,' stopping at the small fruit and turning towards the Great Vehicle, and this regretful mind is called 'fear'. Fifth, 'fear of deception', meaning that if the exposition is given, those with increased arrogance will say thus: 'How does the Tathagata deceive us?' Thinking that their path is complete and there is nothing more. There are two types of Śrāvakas: those of determined lineage and those of undetermined lineage. There are two types of ordinary people: those who think they have attained what they have not, and those who have heavy afflictions. There are two types of Bodhisattvas: those who have retreated from their position and those who have not. The Śrāvaka of determined lineage has the fear of harm, the Śrāvaka of undetermined lineage has the fear of regret, the ordinary person who thinks he has attained what he has not has the fear of deception, the ordinary person with heavy afflictions has the fear of inversion, and the Bodhisattva who has retreated from his position has the fear of being busy. The Bodhisattva who has not retreated from his position is not among these five. He abandons the provisional and embraces the real, joyfully heading towards the Buddha position, and only then is the One Vehicle expounded, because this exposition of the One Vehicle does not suit those vessels. The treatise says: 'Precisely for the benefit of two types of people, the Tathagata has a determined mind, namely those who are busy and those who regret. To benefit those who regret.'
者引攝一類故，利多事者任持所餘故。今此唱止及下正說，佛心先定為此二人，余非正為，即是十義說一乘中初二義也。」觀此文意，多事一種不說有驚、說即無驚，自餘四種說即有驚、不說無驚，故論總言已生驚怖令斷驚怖。因授記者，如經「止止不須復說乃至天人皆當驚怖」，即下二止文等是因，應為聞者之二義，不堪為聞者之退廗，故名為因。因授記皆生驚怖，有三種義：一欲令大眾推覓甚深境界故。二欲令大眾生尊重心畢竟欲聞故，此上是應為聞者之二義。三為令增上慢者離法座而去故，即是不堪為聞者之退廗。今此第二止，但為應為聞者之二義。第三止方為不堪聞法之退廗。其取授記，如經「爾時世尊」下即許可攝受，許當爲說是。「與授記」者，如經「佛告舍利弗」下正為解釋一乘等是。定記四中，初決定心唱止及為說之所由，次因授記但是止其請之所由，取記許為開釋，與記正示陳說。今言驚疑，令為應聞者驚張疑惑，推覓深法尊重欲聞。
經「舍利弗(至)唯愿說之」。
贊曰：下第二請。論云「示現過去無量佛已教化眾生」。初長行、后偈頌。長行有二：一總請、二堪聞。此請也。
經「所以者何(至)即能敬信」。
贊曰：此堪聞，有三因：一遇良緣曾見諸佛，二性聰
【現代漢語翻譯】 現代漢語譯本：因為要引導和攝受一類眾生，所以要利益那些事務繁多的人，讓他們承擔其餘的事務。現在這個唱止以及下面的正式宣說，佛陀的心意事先已經確定是爲了這兩種人，其餘的不是主要對象，這就是十義說一乘中的前兩個意義。觀察這段文字的意思，事務繁多這一種情況，如果佛陀不說，就不會有驚怖；如果說了，就不會有驚怖。其餘四種情況，如果佛陀說了，就會有驚怖；如果佛陀不說，就不會有驚怖。所以，《瑜伽師地論》總的說已經產生驚怖，是爲了讓他們斷除驚怖。因為授記的緣故，如經文所說：『止止，不須再說，乃至天人都會驚怖』，這就是下面的兩次『止』文等是原因，應該是爲了聽聞者的兩種意義，不能作為聽聞者的退卻和懈怠，所以稱為『因』。因為授記都會產生驚怖，有三種意義：一是想要讓大眾推求甚深的境界。二是想要讓大眾生起尊重之心，畢竟想要聽聞，這以上是應該爲了聽聞者的兩種意義。三是爲了讓增上慢者離開法座而去，這就是不能作為聽聞者的退卻和懈怠。現在這第二次『止』，只是爲了應該成為聽聞者的兩種意義。第三次『止』才是爲了不堪聽聞佛法的退卻和懈怠。至於取授記，如經文『爾時世尊』下面就是許可攝受，允許將要為他們宣說。『與授記』，如經文『佛告舍利弗』下面正式為他們解釋一乘等。定記四種，最初決定心唱止以及為他們宣說的緣由，其次因授記只是停止他們請求的緣由，取記是允許為他們開釋，與記是正式指示陳說。現在說驚疑，是爲了讓應該聽聞的人驚張疑惑，推求甚深佛法，尊重想要聽聞。 經文：『舍利弗（至）唯愿說之』。 贊曰：下面是第二次請求。《瑜伽師地論》說：『示現過去無量佛已經教化眾生』。先是長行，后是偈頌。長行有二：一是總請，二是堪聞。這是請求。 經文：『所以者何（至）即能敬信』。 贊曰：這是堪聞，有三個原因：一是遇到良好的因緣，曾經見過諸佛，二是天性聰慧。
【English Translation】 English version: Because it is to guide and gather in one type of beings, it is to benefit those who have many affairs, letting them bear the remaining affairs. Now, this 'cease' and the following formal exposition, the Buddha's mind has already determined beforehand that it is for these two types of people, the rest are not the main objects, which are the first two meanings in the ten meanings of expounding the One Vehicle. Observing the meaning of this passage, in the case of having many affairs, if the Buddha does not speak, there will be no fear; if he speaks, there will be no fear. In the remaining four cases, if the Buddha speaks, there will be fear; if the Buddha does not speak, there will be no fear. Therefore, the Yogacarabhumi-sastra generally says that fear has already arisen, in order to let them cut off fear. Because of the reason for bestowing prediction, as the sutra says: 'Cease, cease, there is no need to speak further, even the gods and humans will be frightened', which is the following two 'cease' texts etc. are the cause, it should be for the two meanings of the listeners, it cannot be regarded as the retreat and laziness of the listeners, so it is called 'cause'. Because prediction will produce fear, there are three meanings: one is to make the public seek deep realms. The second is to make the public generate respect, after all, wanting to hear, this above is the two meanings that should be for the listeners. The third is to make those with increased arrogance leave the Dharma seat, which cannot be regarded as the retreat and laziness of the listeners. Now this second 'cease' is only for the two meanings that should be for the listeners. The third 'cease' is for the retreat and laziness of those who are not worthy to hear the Dharma. As for taking prediction, as the sutra 'Then the World Honored One' below is to allow acceptance, allowing to speak for them. 'Giving prediction', as the sutra 'The Buddha told Sariputra' below is formally explaining the One Vehicle etc. Among the four types of fixed prediction, the first is to determine the mind to chant 'cease' and the reason for speaking for them, the second is because prediction only stops the reason for their request, taking prediction is allowing to explain for them, giving prediction is formally indicating and stating. Now speaking of surprise and doubt, it is to make those who should hear surprised and doubtful, seeking deep Dharma, respecting and wanting to hear. Sutra: 'Sariputra (to) Only wish to speak it'. Praise: Below is the second request. The Yogacarabhumi-sastra says: 'Showing that countless Buddhas in the past have already taught sentient beings'. First is prose, then verses. There are two parts to the prose: one is the general request, and the other is worth hearing. This is the request. Sutra: 'Why is that (to) then able to respect and believe'. Praise: This is worth hearing, there are three reasons: one is encountering good conditions, having seen the Buddhas, and the second is being naturally intelligent.
睿諸根猛利，三解識真義智慧明瞭，故能聞信。
經「爾時舍利弗(至)有能敬信者」。
贊曰：此頌可知。
經「佛復止舍利弗(至)將墜于大坑」。
贊曰：下第三段，初止、后請。止中有二：長行及頌。此初也。因不堪聞法者之退廗也。恐增上慢得世第四靜慮便謂阿羅漢果，而生誹謗，當墮地獄，名墜大坑；此皆凡夫故墜大坑，非聖有學。《瑜伽論》說：「一切聖人知自得果，無自謂得后位聖果，增上慢故、無邪見故，更不造業入地獄故。」諸論所言增上慢比丘得世第四靜慮，後命終已，由謗解脫起邪見故生地獄中，即此類也。
經「爾時世尊(至)聞必不敬信」。
贊曰：法妙難解，下愚聞之起謗，既不敬信，所以恐墜大坑。
經「爾時舍利弗(至)多所饒益」。
贊曰：下第三請。初長行、后偈頌。長行有二：初總請、后堪聞。鹙子利根自知宿命，亦能曉他往世從釋迦已曾受化，根成道滿聞必能信，生死長夜安穩饒益，故今請說。
經「爾時舍利弗(至)唯垂分別說」。
贊曰：下四頌中有三：初一頌自稱長子以請決，次一頌半陳眾久從佛化以請說，后一頌半兼陳自他聞法悟解即生歡喜以請說。此初也。佛於二足多足無足一切中尊，今云兩
【現代漢語翻譯】 現代漢語譯本： 諸根銳利者，對三種解脫之門能迅速理解，並以真實的智慧明瞭，因此能夠聽聞並信受。
經文：『爾時舍利弗(至)有能敬信者』。
贊曰：這段偈頌容易理解。
經文：『佛復止舍利弗(至)將墜于大坑』。
贊曰：下面是第三段，先是佛陀制止，然後是舍利弗請法。制止部分又分為長行和偈頌。這裡是長行部分。因為不堪聞法的人會退縮。佛陀擔心那些生起增上慢，得到世間第四禪定就自以為證得阿羅漢果的人，會因此誹謗佛法，墮入地獄，這被稱為墜入大坑；這些都是凡夫才會墜入大坑，聖者中的有學之人不會如此。《瑜伽師地論》說：『一切聖人都知道自己證得的果位，不會自認為證得更高的聖果，因為他們沒有增上慢，沒有邪見，更不會造作惡業而墮入地獄。』諸論中所說的增上慢比丘得到世間第四禪定后，因為誹謗解脫而生起邪見，死後墮入地獄，就是這種情況。
經文：『爾時世尊(至)聞必不敬信』。
贊曰：佛法微妙難以理解，下等愚鈍之人聽聞後會生起誹謗，既然不敬信，所以佛陀擔心他們會墜入大坑。
經文：『爾時舍利弗(至)多所饒益』。
贊曰：下面是第三次請法。先是長行，然後是偈頌。長行分為兩部分：先是總的請求，然後是說明自己堪能聽聞。舍利弗(Sariputra)（智慧第一的佛陀弟子）根器銳利，知道自己的宿命，也能明白其他人過去世曾經從釋迦牟尼佛(Sakyamuni)處接受教化，根基已經成熟，聞法必定能夠信受，這樣在生死長夜中就能得到安穩和利益，所以現在請求佛陀宣說。
經文：『爾時舍利弗(至)唯垂分別說』。
贊曰：下面的四句偈頌包含三層意思：第一句偈頌自稱是佛陀的長子，以此來請求佛陀決疑；第二句偈頌陳述大眾長久以來接受佛陀的教化，以此來請求佛陀宣說；后一句半偈頌兼陳自己和他人聽聞佛法后能夠悟解，並因此生起歡喜心，以此來請求佛陀宣說。這裡是第一句。佛陀在二足、多足、無足的一切眾生中最為尊貴，現在說『兩
【English Translation】 English version: Those whose faculties are sharp, who quickly understand the three doors of liberation, and who have clear wisdom to discern the true meaning, are therefore able to hear and believe.
Sutra: 'At that time, Sariputra (up to) those who are able to respectfully believe'.
Commentary: This verse is easily understood.
Sutra: 'The Buddha again stopped Sariputra (up to) will fall into a great pit'.
Commentary: The third section below consists of first a prohibition and then a request. The prohibition has two parts: prose and verse. This is the prose part. It is because those who are incapable of hearing the Dharma will retreat. The Buddha is concerned that those who develop arrogance, thinking they have attained the fruit of Arhatship upon attaining the fourth dhyana of the world of form, will slander the Dharma and fall into hell, which is called falling into a great pit; these are all ordinary people who fall into the great pit, not the noble ones who are still learning. The Yogacarabhumi-sastra says: 'All noble ones know the fruit they have attained, and do not claim to have attained a higher noble fruit, because they have no arrogance, no wrong views, and will not create karma to enter hell.' The commentaries say that a monk with arrogance who attains the fourth dhyana of the world of form, after death, falls into hell because of slandering liberation and developing wrong views; this is such a case.
Sutra: 'At that time, the World-Honored One (up to) will certainly not respectfully believe'.
Commentary: The Dharma is subtle and difficult to understand, and those who are inferior and dull will slander it upon hearing it. Since they do not respectfully believe, the Buddha is concerned that they will fall into a great pit.
Sutra: 'At that time, Sariputra (up to) greatly benefit'.
Commentary: The third request is below. First is prose, then verse. The prose has two parts: first a general request, then an explanation of his ability to hear. Sariputra (Sariputra) (the Buddha's disciple foremost in wisdom) has sharp faculties, knows his past lives, and can also understand that others in past lives have received teachings from Sakyamuni Buddha (Sakyamuni), their roots have matured, and they will certainly be able to believe upon hearing the Dharma, so that they can obtain peace and benefit in the long night of samsara, so he now requests the Buddha to speak.
Sutra: 'At that time, Sariputra (up to) only please explain in detail'.
Commentary: The following four verses contain three meanings: the first verse claims to be the Buddha's eldest son, using this to request the Buddha to resolve doubts; the second verse states that the assembly has long received the Buddha's teachings, using this to request the Buddha to speak; the last one and a half verses combine the statement that both himself and others can understand upon hearing the Dharma, and therefore generate joy, using this to request the Buddha to speak. This is the first verse. The Buddha is the most honored among all beings with two feet, many feet, and no feet, now saying 'two'
足尊，於三類中兩足為貴，能入道故。謂人天類，佛亦兩足，故言兩足尊。聲聞眾中鹙子第一，故名長子。
經「是會無量眾(至)欲聽受佛語」。
贊曰：此一頌半陳眾久從佛化、宿因今熟，故請佛說。
經「我等千二百(至)則生大歡喜」。
贊曰：此一頌半兼陳自他聞法歡喜，以請佛說。
經「爾時世尊(至)分別解說」。
贊曰：論第四段定記分中，自下第三取授記也。許可攝受而為說之。故論云：「取受記者，以舍利弗等欲得受記，如經『佛告舍利弗汝已三請，豈得不說』等，許攝受取故。」若依自科，下第三段開斯實相，啟彼權門，于中有二：初明二記，后「五濁」下方破四疑。二記為二，初取記中有二：初許可攝受、后惡人退廗。此初也。〈菩薩地〉云：「夫聽法者聆音囑耳，掃滌攝持。」《智論》亦言：「聽者端視如飢渴，一心入于語義中，踴躍聞法心悲喜，如是之人可為說。」「端」直審也。若不誡彼群情令其審聽，恐心不定慧解不生，故敕審聽。
經「說此語時(至)禮佛而退」。
贊曰：下惡人退廗，有四：一明去，二不止，三快敕，四敬諾。初中復二：初標、后釋。此標也。
經「所以者何(至)是以不住」。
贊曰：下釋
【現代漢語翻譯】 現代漢語譯本 足尊（Zú Zūn，值得尊敬的人），在三類眾生中，兩足的眾生最為尊貴，因為他們能夠進入佛道。這裡指的是人類和天人類，佛也具有兩足，所以被稱為兩足尊。在聲聞眾中，舍利弗（Śāriputra）最為第一，所以被稱為長子。 經文：『是會無量眾(至)欲聽受佛語』。 贊曰：這一頌半陳述了大眾長久以來受到佛的教化、宿世的因緣在今世成熟，所以請求佛陀說法。 經文：『我等千二百(至)則生大歡喜』。 贊曰：這一頌半兼陳述了自己和他人聽聞佛法后的歡喜，以此來請求佛陀說法。 經文：『爾時世尊(至)分別解說』。 贊曰：論中第四段是關於定記分，從這裡開始是第三部分，即取授記。佛陀許可攝受他們，併爲他們說法。所以論中說：『取受記者，以舍利弗等欲得受記，如經『佛告舍利弗汝已三請，豈得不說』等，許攝受取故。』如果按照自己的科判，下面第三段是開顯真實相，開啟方便之門，其中有二：首先是明示二記，然後是『五濁』下方破除四種疑惑。二記分為二，首先是取記，取記中又有二：首先是許可攝受，然後是惡人退席。這是最初的部分。《菩薩地》中說：『聽法的人要專注聆聽，掃除雜念，攝持正念。』《智論》也說：『聽法的人要端正地觀看，像飢渴的人一樣，一心進入語義之中，踴躍地聽聞佛法，心中充滿悲喜，這樣的人才可以為他說法。』『端』是端正審慎的意思。如果不告誡那些人要審慎地聽，恐怕心不定，智慧不能生起，所以告誡他們要審慎地聽。 經文：『說此語時(至)禮佛而退』。 贊曰：下面是惡人退席，有四個方面：一是說明離開，二是不阻止，三是快速告誡，四是恭敬應諾。在第一個方面中又有二：首先是標示，然後是解釋。這是標示。 經文：『所以者何(至)是以不住』。 贊曰：下面是解釋。
【English Translation】 English version The Worthy of Offerings, among the three categories, those with two feet are the most noble, because they can enter the path. This refers to humans and devas (gods); the Buddha also has two feet, hence the term 'Worthy of Offerings with Two Feet'. Among the Śrāvakas (listeners), Śāriputra (Śāriputra, one of the main disciples of the Buddha, known for his wisdom) is the foremost, hence the name 'Eldest Son'. Sutra: 'This assembly of immeasurable multitudes (to) desired to hear the Buddha's words'. Commentary: This one and a half verses state that the assembly has long been transformed by the Buddha's teachings, and their past causes have matured in this life, so they request the Buddha to speak. Sutra: 'We, the one thousand two hundred (to) then generate great joy'. Commentary: This one and a half verses also state the joy of oneself and others upon hearing the Dharma, thereby requesting the Buddha to speak. Sutra: 'At that time, the World Honored One (to) explained and elucidated separately'. Commentary: The fourth section of the treatise is about the section on Definitive Prediction; from here begins the third part, which is the bestowing of prediction. The Buddha permits and accepts them, and speaks for them. Therefore, the treatise says: 'The one who receives the prediction, because Śāriputra and others want to receive the prediction, as in the sutra 'The Buddha told Śāriputra, you have requested three times, how can I not speak', therefore, permission is granted for acceptance.' If according to one's own classification, the third section below is to reveal the true aspect and open the expedient gate, among which there are two: first, to clarify the two predictions, and then below 'Five Turbidities' to refute the four doubts. The two predictions are divided into two; first is the receiving of prediction, and within the receiving of prediction there are two: first is the permission and acceptance, and then the departure of evil people. This is the initial part. The Bodhisattva-bhūmi says: 'Those who listen to the Dharma should listen attentively, sweeping away distractions and upholding right mindfulness.' The Mahāprajñāpāramitopadeśa also says: 'Listeners should look attentively like the hungry and thirsty, wholeheartedly entering into the meaning of the words, joyfully hearing the Dharma, with hearts full of sorrow and joy, such people can be spoken to.' 'Attentively' means upright and careful. If one does not warn those people to listen carefully, fearing that their minds will be unsettled and wisdom will not arise, therefore, they are instructed to listen carefully. Sutra: 'When these words were spoken (to) paid homage to the Buddha and withdrew'. Commentary: Below is the departure of evil people, there are four aspects: first, to explain the departure, second, not to stop them, third, to quickly warn, and fourth, to respectfully acknowledge. Within the first aspect there are two: first is the indication, and then the explanation. This is the indication. Sutra: 'Why is that (to) therefore, they do not abide'. Commentary: Below is the explanation.
起去所由，此自徴云難得有五：一得人身難，二生中國難，三具諸根難，四值佛出難，五聞正法難。五千之徒已具初四，何故將說妙法避廗而起去耶？此去之所以者何謂也？今釋有二意：一罪根深重，二有增上慢。此「輩」者補配反，群黨也。《說文》「軍法發車百兩為一輩」，《廣雅》等翻輩亦類也。《玉篇》部比類也。「罪」者，可毀可嘖可怖可厭之義，若因若果可毀厭者皆名為罪。若依小乘，此罪眾多，重者有三：一煩惱障，二業障，三異熟障。一切煩惱總為二類：一數數起名勤二起而猛名利。分為四句：一勤而不利，二利而不勤，三亦勤亦利，四不勤不利。今取初及第三句名煩惱障，五無間業名業障，三途八難名異熟障。此之三障障入聖道，名為重罪。今依大乘，障有二種：一煩惱障，二所知障。所知障者，隨其所應障入大乘聖位；煩惱障者，隨其所應障入三乘聖位。依《佛地論》，煩惱障有三：一者一百二十八煩惱並隨煩惱，二所發業，三所得果。此意所說是彼品類總名為障，非據重者。依《大般若》，重障有四：一煩惱障，二業障，三異熟障，四法障。煩惱障者，一百二十八根本煩惱，及彼等流諸隨煩惱，隨其所應能障聖者皆名此障，若具有者隨其所應障彼聖故。業障者，依《薩遮尼乾子經》有五種逆：
【現代漢語翻譯】 現代漢語譯本： 他們離開的原因是什麼？這是他們自己表明的，說有五種難得：一是得人身難，二是生在中國難，三是具足諸根（指眼、耳、鼻、舌、身五種感覺器官）難，四是值遇佛出世難，五是聽聞正法難。這五千人已經具備了前四種，為什麼在將要宣說妙法的時候，卻避開佛陀而離去呢？他們離去的原因是什麼呢？現在解釋有兩種意思：一是罪根深重，二是有增上慢（未證得的境界，自以為已證得）。 這裡的『輩』字，是補配反，指的是群黨。《說文》中說：『軍法發車百兩為一輩』，《廣雅》等書翻譯『輩』，也說是『類』。《玉篇》中說，『部』就是比類。『罪』的意思是可毀、可責、可怖、可厭，無論是因還是果，凡是可毀可厭的都稱為罪。如果按照小乘佛教的觀點，這些罪有很多，其中重的有三種：一是煩惱障，二是業障，三是異熟障（由業力所感得的果報）。一切煩惱總共分為兩類：一是常常生起的，名為『勤』；二是生起時猛烈的，名為『利』。可以分為四句：一是勤而不利，二是利而不勤，三是既勤又利，四是不勤不利。現在取第一句和第三句，稱為煩惱障；五無間業（指殺父、殺母、殺阿羅漢、出佛身血、破和合僧五種極重的罪業）稱為業障；三途（地獄、餓鬼、畜生）八難（指沒有機會見佛聞法的八種障礙）稱為異熟障。這三種障礙阻礙進入聖道，稱為重罪。 現在按照大乘佛教的觀點，障礙有兩種：一是煩惱障，二是所知障。所知障，根據其所應，阻礙進入大乘聖位；煩惱障，根據其所應，阻礙進入三乘（聲聞乘、緣覺乘、菩薩乘）聖位。根據《佛地論》，煩惱障有三種：一是128種煩惱以及隨煩惱，二是所發的業，三是所得的果。這裡所說的意思是，這些品類總稱為障礙，並非指重大的障礙。根據《大般若經》，重障有四種：一是煩惱障，二是業障，三是異熟障，四是法障。煩惱障，指128種根本煩惱，以及與它們同類的各種隨煩惱，根據其所應，能夠障礙聖者的都稱為這種障礙，如果具有這種障礙，就會根據其所應障礙聖者。業障，根據《薩遮尼乾子經》，有五種逆罪：
【English Translation】 English version: What was the reason for their departure? This is what they themselves indicated, saying that there are five difficulties to obtain: first, it is difficult to obtain a human body; second, it is difficult to be born in China; third, it is difficult to have all the senses (referring to the five sense organs of eyes, ears, nose, tongue, and body); fourth, it is difficult to encounter a Buddha's appearance in the world; and fifth, it is difficult to hear the correct Dharma. These five thousand people already possessed the first four, so why did they avoid the Buddha and leave when the wonderful Dharma was about to be spoken? What was the reason for their departure? Now, there are two meanings to explain: first, their roots of sin are deep and heavy; second, they have 'increased arrogance' (thinking they have attained a state they have not). The word 'group' here, is 'bu pei fan', referring to a faction. The 'Shuo Wen' says: 'In military law, one hundred chariots are considered a group.' The 'Guang Ya' and other books translate 'group' as 'category'. The 'Yu Pian' says that 'bu' means to compare and categorize. 'Sin' means something that can be destroyed, blamed, feared, and loathed. Whether it is a cause or an effect, anything that can be destroyed and loathed is called sin. According to the Hinayana (Small Vehicle) Buddhist viewpoint, there are many sins, among which the heavy ones are of three types: first, the klesha-avarana (煩惱障, affliction-obscuration); second, the karma-avarana (業障, karma-obscuration); and third, the vipaka-avarana (異熟障, result-obscuration, the obscuration of the results of karma). All afflictions are divided into two categories: first, those that arise frequently, called 'diligence'; second, those that are intense when they arise, called 'benefit'. They can be divided into four sentences: first, diligent but not beneficial; second, beneficial but not diligent; third, both diligent and beneficial; and fourth, neither diligent nor beneficial. Now, taking the first and third sentences, they are called klesha-avarana; the five heinous crimes (五無間業, killing one's father, killing one's mother, killing an Arhat, shedding the blood of a Buddha, and disrupting the Sangha) are called karma-avarana; the three evil paths (地獄, 餓鬼, 畜生, hell, hungry ghosts, animals) and the eight difficulties (八難, the eight obstacles that prevent one from seeing the Buddha and hearing the Dharma) are called vipaka-avarana. These three obscurations hinder entry into the holy path and are called heavy sins. Now, according to the Mahayana (Great Vehicle) Buddhist viewpoint, there are two types of obscurations: first, the klesha-avarana; and second, the jneya-avarana (所知障, knowledge-obscuration). The jneya-avarana, according to what is appropriate, hinders entry into the Mahayana holy position; the klesha-avarana, according to what is appropriate, hinders entry into the holy positions of the three vehicles (聲聞乘, 緣覺乘, 菩薩乘, Sravakayana, Pratyekabuddhayana, Bodhisattvayana). According to the 'Buddhabhumi Sutra' (佛地論), there are three types of klesha-avarana: first, the 128 afflictions and the secondary afflictions; second, the karma produced; and third, the results obtained. What is being said here is that these categories are collectively called obscurations, not referring to the heavy obscurations. According to the 'Maha Prajna Paramita Sutra' (大般若經), there are four types of heavy obscurations: first, the klesha-avarana; second, the karma-avarana; third, the vipaka-avarana; and fourth, the dharma-avarana (法障, dharma-obscuration). The klesha-avarana refers to the 128 fundamental afflictions and the various secondary afflictions of the same type, which, according to what is appropriate, can obstruct the holy ones. If one possesses this obscuration, it will obstruct the holy ones according to what is appropriate. The karma-avarana, according to the 'Saccakanirgrantha Sutra' (薩遮尼乾子經), there are five rebellious acts:
一破塔壞寺焚燒經像，竊盜及用三寶財物。二謗三乘法言非聖法，障礙留難隱弊覆藏。三於一切出家人所，若有戒無戒持戒破戒打罵訶責，說其過失禁閉牢獄，或脫袈裟逼令還俗，責役驅使債其發調斷其命根故。《大集經》言「說一破戒比丘過失，過出萬億佛身血」。四殺父、害母、殺阿羅漢、出佛身血、破和合僧。五起大邪見謗無因果，長夜常行十不善業。此之五種唯于大乘名五逆業障。亦有說七等，不過此五，所以不說。異熟障者，謂能障聖道諸異熟果，即三惡趣、八無暇等。其間佛前佛後難應云法前法后，是佛法前後不得聖故。法障者，謂于宿世障他作善造匱法業，於此生中不得聞法，匱乏正法，謂五果中等流、增上二果所攝。罪根深重者感匱法業，是罪根故現不聞法，是罪體故，即第四障也。「慢」者，《玉篇》輕悔也、不畏也、倨也。或為「嫚」字，《切韻》欺為謾，緩為慢，恃己陵他高舉為相。《瑜伽》等說慢有七種：一慢，二過慢，三慢過慢，四我慢，五增上慢，六卑慢，七邪慢。初慢者，謂於劣計己勝，或於等計己等。過慢者，謂于等計己勝，或於勝計己等。慢過慢者，謂于勝計己勝。我慢者，恃所執我高舉為相。增上慢者，己實少德謂己多德。卑慢者，謂他多分勝己，計己少分劣他。邪慢者，己全
【現代漢語翻譯】 現代漢語譯本 一、 破壞佛塔、寺廟，焚燒經書佛像，偷盜或挪用三寶（佛、法、僧）的財物。 二、 誹謗大乘佛法，說它不是真正的佛法，阻礙、刁難、隱瞞、覆蓋、藏匿（大乘佛法）。 三、 對於所有的出家人，無論他們是否受戒、持戒、破戒，都進行打罵、呵斥、指責，說他們的過失，監禁他們，或者脫掉他們的袈裟，逼迫他們還俗，強迫他們服勞役，逼債，剃他們的頭髮，斷絕他們的性命。《大集經》說：『說一個破戒比丘的過失，其罪過超過萬億佛身出血』。 四、 殺父、害母、殺阿羅漢（斷盡煩惱，證得無生果位的聖者）、使佛身出血、破壞僧團的和合。 五、 產生極大的邪見，誹謗沒有因果報應，長久以來一直行持十不善業（殺生、偷盜、邪淫、妄語、兩舌、惡口、綺語、貪慾、嗔恚、邪見）。 這五種罪業，只有在大乘佛教中才被稱為五逆業障。也有說七種等的，但都離不開這五種，所以不再贅述。異熟障，指的是能夠障礙證得聖道的各種異熟果報，也就是三惡趣（地獄、餓鬼、畜生）、八無暇等。其中的『佛前佛後』難以應驗，可以理解為『法前法后』，是因為在佛法出現之前或之後，都無法證得聖果。法障，指的是在前世障礙他人行善、製造匱乏佛法的惡業，導致此生無法聽聞佛法，缺乏正法，屬於五果（異熟果、等流果、士用果、增上果、離系果）中的等流果和增上果所攝。罪根深重的人會感得匱乏佛法的惡業，這是罪根，所以現在無法聽聞佛法，這是罪體，也就是第四種障礙。『慢』，《玉篇》解釋為輕視、不畏懼、傲慢。有時寫作『嫚』字，《切韻》解釋為欺騙為『謾』，緩慢為『慢』，憑藉自己而輕視他人，高高在上為特徵。《瑜伽師地論》等論典中說，慢有七種：一、慢，二、過慢，三、慢過慢，四、我慢，五、增上慢，六、卑慢，七、邪慢。最初的『慢』，指的是對於不如自己的人，認為自己勝過他；或者對於與自己相等的人，認為自己與他相等。『過慢』，指的是對於與自己相等的人，認為自己勝過他；或者對於勝過自己的人，認為自己與他相等。『慢過慢』，指的是對於勝過自己的人，認為自己勝過他。『我慢』，指的是憑藉自己所執著的『我』而高高在上。『增上慢』，指的是自己實際上很少功德，卻認為自己有很多功德。『卑慢』，指的是他人大部分都勝過自己，卻認為自己只有少部分不如他。『邪慢』，指的是自己完全
【English Translation】 English version 1. Destroying pagodas and temples, burning scriptures and Buddha images, stealing or misappropriating the property of the Three Jewels (Buddha, Dharma, Sangha). 2. Slandering the Mahayana Dharma, saying it is not the true Dharma, obstructing, hindering, concealing, covering up, and hiding (the Mahayana Dharma). 3. Towards all monks and nuns, whether they have taken vows, uphold vows, or break vows, engaging in beating, scolding, rebuking, and criticizing them, pointing out their faults, imprisoning them, or stripping them of their robes, forcing them to return to lay life, forcing them to perform labor, demanding debts, shaving their heads, and severing their life roots. The Mahasamghata Sutra says: 'Speaking of the faults of a single precept-breaking Bhikshu (monk), the sin exceeds the blood shed from ten trillion Buddhas'. 4. Killing one's father, harming one's mother, killing an Arhat (a saint who has extinguished all afflictions and attained the fruit of no-rebirth), causing a Buddha to bleed, and disrupting the harmony of the Sangha (monastic community). 5. Generating great wrong views, slandering that there is no cause and effect, and constantly engaging in the ten non-virtuous actions (killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, idle chatter, greed, hatred, and wrong views). These five kinds of karmic obstacles are only called the Five Heinous Offenses in Mahayana Buddhism. Some say there are seven, but they do not go beyond these five, so they are not elaborated upon. The Vipaka Obstacle refers to the various Vipaka (ripening) results that can obstruct the attainment of the holy path, namely the three evil realms (hell, hungry ghosts, animals), the eight unfavorable conditions, etc. The 'before Buddha and after Buddha' among them is difficult to verify, and can be understood as 'before Dharma and after Dharma', because it is impossible to attain the holy fruit before or after the appearance of the Dharma. The Dharma Obstacle refers to obstructing others from doing good deeds and creating evil karma that lacks the Dharma in previous lives, resulting in the inability to hear the Dharma in this life and the lack of the true Dharma, which belongs to the outflowing result and the augmenting result among the five results (Vipaka result, outflowing result, action result, augmenting result, separation result). Those with deep roots of sin will experience the evil karma of lacking the Dharma, which is the root of sin, so they cannot hear the Dharma now, which is the body of sin, which is the fourth obstacle. 'Pride', the Yupian explains as contempt, fearlessness, and arrogance. Sometimes written as '嫚', the Qieyun explains deceiving as '謾', slow as '慢', relying on oneself and despising others, being high above as a characteristic. The Yogacarabhumi-sastra and other treatises say that there are seven types of pride: 1. Pride, 2. Excessive Pride, 3. Pride of Pride, 4. Self-Pride, 5. Increased Pride, 6. Inferior Pride, 7. Wrong Pride. The initial 'Pride' refers to thinking that one is superior to those who are inferior to oneself; or thinking that one is equal to those who are equal to oneself. 'Excessive Pride' refers to thinking that one is superior to those who are equal to oneself; or thinking that one is equal to those who are superior to oneself. 'Pride of Pride' refers to thinking that one is superior to those who are superior to oneself. 'Self-Pride' refers to relying on one's own attachment to 'self' and being high above. 'Increased Pride' refers to thinking that one has many merits when one actually has few merits. 'Inferior Pride' refers to thinking that one is only slightly inferior to others when others are mostly superior to oneself. 'Wrong Pride' refers to oneself completely
無德謂己有德。今增上慢即是第五己實少德，謂己多德。得世間涅槃禪定等故，未多得謂多德，未多證謂多證。得謂有為道，證謂無為滅。此是增上慢相，非全未得而今謂得。若不爾者，便非增上慢相，乃是第七邪慢相故。有此煩惱障及前法障二種力故，不堪聞法。
問：
五千之輩既不堪聞，何因目矚神光、耳聆妙唱，睹天華而晏默、觀地動而無驚？
答：
放光動地未革庸心，演妙宣難便乖淺意，聞序中之問答為大漸之初，因聽宗內之深陳乃增迷而復謗，所以折摧枝葉扇拂糟糠。
經「世尊默然而不制止」。
贊曰：二不止也。「默」靜也，俗作默。諸論皆云有二決定佛力不非：一受異熟決定，二作業決定。罪根深重者受果定類，增上慢者作業定類。由此五千從座而起，佛雖神力亦不止之。又乍可令去，不墜大坑；不可止之，令興重業，故不止也。彼若發心定業可轉，其心不易佛力不排。
經「爾時佛告(至)當爲汝說」。
贊曰：三快敕也。風驚秕落，霜殞貞存。佛許說而驚其心，振威神而令起去，故以枝條退為佳唱，貞實住而許說，輕薄虛疏故譬枝葉，敦重堅固乃同貞實。「佳」音古膎反，善好也。「膎」音戶佳反，南人謂膎脼也。
經「舍利弗言
【現代漢語翻譯】 現代漢語譯本：
認為自己沒有德行卻說自己有德行，這就是增上慢（Adhimāna，過分的驕傲）。增上慢是第五種慢，實際上只有很少的德行，卻認為自己有很多德行。因為得到了世間的涅槃（Nirvana，解脫）禪定等等，還沒得到很多卻認為自己得到了很多德行，還沒證得很多卻認為自己證得了。得到指的是有為之道，證得指的是無為之滅。這是增上慢的相狀，不是完全沒有得到卻現在說自己得到了。如果不是這樣，那就不是增上慢的相狀，而是第七種邪慢的相狀。因為有這種煩惱障和之前的法障兩種力量，所以不堪聽聞佛法。
問：
五千人既然不堪聽聞佛法，為什麼眼睛能看到神光，耳朵能聽到美妙的唱誦，看到天花飄落卻沉默不語，看到大地震動卻毫不驚慌？
答：
放出神光和震動大地，並沒有改變他們庸俗的心；演說微妙的佛法，難以符合他們淺薄的理解。在經序中的問答，是大規模退席的開端；因為聽聞宗義內深刻的陳述，反而增加迷惑並且誹謗佛法，所以折斷摧毀枝葉，扇動拂去糟糠。
經文：『世尊默然而不制止』。
讚頌說：這是兩種『不止』。『默』是安靜的意思。各種論典都說有兩種決定的佛力不能違背：一是領受異熟果報的決定，二是造作業力的決定。罪根深重的人，領受果報是確定的；有增上慢的人，造作業力是確定的。因此這五千人從座位上站起來離開，佛陀雖然有神通力量，也沒有阻止他們。又或許可以讓他們離開，不至於墮入大坑；卻不能阻止他們，讓他們興起更重的惡業，所以沒有阻止他們。他們如果能發起善心，那麼既定的業力還可以轉變；如果他們的心不容易改變，佛陀的力量也不會強行干預。
經文：『爾時佛告(至)當爲汝說』。
讚頌說：這是第三種快速的敕令。風吹走乾癟的穀殼，霜凍凋零，但貞潔的松柏依然存在。佛陀答應說法，是爲了震動他們的心；顯現威神之力，是爲了讓他們離開。所以讓枝條退去是好的選擇，讓貞實的人留下聽法。輕薄虛疏的人就像枝葉，敦厚堅固的人就像貞實。
English version:
Claiming to possess virtues one does not have. Now, Adhimāna (excessive pride) is the fifth type of pride, where one actually has few virtues but claims to have many. Because one has attained worldly Nirvana (liberation), meditative states, etc., one claims to have attained much when one has not, and claims to have realized much when one has not. 'Attaining' refers to the path of conditioned existence, and 'realizing' refers to the cessation of unconditioned existence. This is the characteristic of Adhimāna; it is not a case of having attained nothing at all and now claiming to have attained something. If it were not so, it would not be the characteristic of Adhimāna, but rather the characteristic of the seventh type of pride, false pride. Because of the power of this affliction-obstacle and the previous Dharma-obstacle, they are incapable of hearing the Dharma.
Question:
Since the five thousand are incapable of hearing, why are their eyes able to see the divine light, their ears able to hear the wondrous chanting, they remain silent when seeing the celestial flowers falling, and are not alarmed when seeing the earth shaking?
Answer:
The emission of light and the shaking of the earth did not transform their mundane minds; expounding the subtle Dharma is difficult to accord with their shallow understanding. The questions and answers in the introduction of the sutra are the beginning of a large-scale departure; because of hearing the profound exposition within the doctrine, they instead increase their confusion and slander the Dharma. Therefore, they break and destroy branches and leaves, and fan away the chaff and dregs.
Sutra: 'The World-Honored One remained silent and did not stop them.'
Commentary: These are two instances of 'not stopping'. 'Silent' means quiet. Various treatises say that there are two determined Buddha-powers that cannot be violated: first, the determination of receiving the results of karma; second, the determination of creating karma. Those with deep roots of sin are certain to receive the results; those with Adhimāna are certain to create karma. Therefore, these five thousand people rose from their seats and left, and although the Buddha had supernatural powers, he did not stop them. Furthermore, it is perhaps better to let them leave, so they do not fall into a great pit; it is not possible to stop them and cause them to create heavier negative karma, so he did not stop them. If they were to generate a good intention, their fixed karma could be transformed; if their minds are not easily changed, the Buddha's power will not forcefully intervene.
Sutra: 'At that time, the Buddha told (to) I will speak for you.'
Commentary: This is the third instance of a quick command. The wind blows away the withered husks, and the frost withers, but the virtuous remain. The Buddha's promise to speak is to startle their minds; manifesting his majestic power is to cause them to leave. Therefore, letting the branches and leaves depart is a good choice, and letting the virtuous remain to listen to the Dharma. The frivolous and superficial are like branches and leaves, while the earnest and steadfast are like the virtuous.
【English Translation】 English version:
Claiming to possess virtues one does not have. Now, Adhimāna (excessive pride) is the fifth type of pride, where one actually has few virtues but claims to have many. Because one has attained worldly Nirvana (liberation), meditative states, etc., one claims to have attained much when one has not, and claims to have realized much when one has not. 'Attaining' refers to the path of conditioned existence, and 'realizing' refers to the cessation of unconditioned existence. This is the characteristic of Adhimāna; it is not a case of having attained nothing at all and now claiming to have attained something. If it were not so, it would not be the characteristic of Adhimāna, but rather the characteristic of the seventh type of pride, false pride. Because of the power of this affliction-obstacle and the previous Dharma-obstacle, they are incapable of hearing the Dharma.
Question:
Since the five thousand are incapable of hearing, why are their eyes able to see the divine light, their ears able to hear the wondrous chanting, they remain silent when seeing the celestial flowers falling, and are not alarmed when seeing the earth shaking?
Answer:
The emission of light and the shaking of the earth did not transform their mundane minds; expounding the subtle Dharma is difficult to accord with their shallow understanding. The questions and answers in the introduction of the sutra are the beginning of a large-scale departure; because of hearing the profound exposition within the doctrine, they instead increase their confusion and slander the Dharma. Therefore, they break and destroy branches and leaves, and fan away the chaff and dregs.
Sutra: 'The World-Honored One remained silent and did not stop them.'
Commentary: These are two instances of 'not stopping'. 'Silent' means quiet. Various treatises say that there are two determined Buddha-powers that cannot be violated: first, the determination of receiving the results of karma; second, the determination of creating karma. Those with deep roots of sin are certain to receive the results; those with Adhimāna are certain to create karma. Therefore, these five thousand people rose from their seats and left, and although the Buddha had supernatural powers, he did not stop them. Furthermore, it is perhaps better to let them leave, so they do not fall into a great pit; it is not possible to stop them and cause them to create heavier negative karma, so he did not stop them. If they were to generate a good intention, their fixed karma could be transformed; if their minds are not easily changed, the Buddha's power will not forcefully intervene.
Sutra: 'At that time, the Buddha told (to) I will speak for you.'
Commentary: This is the third instance of a quick command. The wind blows away the withered husks, and the frost withers, but the virtuous remain. The Buddha's promise to speak is to startle their minds; manifesting his majestic power is to cause them to leave. Therefore, letting the branches and leaves depart is a good choice, and letting the virtuous remain to listen to the Dharma. The frivolous and superficial are like branches and leaves, while the earnest and steadfast are like the virtuous.
(至)愿樂欲聞」。
贊曰：四敬諾也。「唯」音弋誰弋水二反，敬諾之詞。「然」音如延反。順從稱「愿樂」，為希解之意，「欲聞」亦冀聽之心。
經「佛告舍利弗(至)時一現耳」。
贊曰：此下明與授記為之解釋也。論云：「有六種：一未聞令聞，此等文是。二者說，『舍利弗！諸佛隨宜所說』下是。三者依何等義，『所以者何？諸佛世尊唯以一大事』下是。四者令住，『舍利弗！如來但以一佛乘故為眾生說法』下是。五者依法，『舍利弗！一切十方諸佛法亦如是』下是。六者遮，『舍利弗！十方世界中尚無二乘』下是。」未聞令聞者，嘆法希有顯令聞故。說者，明所說法意難知事。依何等義者，謂未聞令聞，及方便所說。依何等義，謂依佛所得深難解法。住者，勸令來住一乘之中。法者，十方三世佛所共行儀軌法式。初隨宜說，意令久后取佛種智。遮者，遮破二執、遮遣二真，令嘆法希。未聞令聞有三：一嘆希，二舉喻，三勸信。此即初二。此若頻說無智不欣，時乃說之愚智同樂。梵云鄔曇缽羅，此云瑞應，金輪王出大海減少，金輪路現其華乃生，應金輪之御世名瑞應華，此《法華經》法輪王出、生死海減，一乘道顯方演說之，故舉為喻嘆法希有。鹙子往劫曾所未聞，今者令聞令渴仰故
【現代漢語翻譯】 現代漢語譯本：(至)愿樂意聽。讚美說：這是四種敬諾的方式。'唯'字讀作yì，是敬諾的語氣詞。'然'字讀作rú yán。順從地稱'愿樂'，表示希望理解的心情，'欲聞'也表達了渴望聽聞的心願。 經文：'佛告訴舍利弗(到)才偶爾出現一次。'讚美說：下面解釋了什麼是'與授記'。論中說：'有六種：一是讓未曾聽聞的人聽聞，這段經文就是。二是解說，'舍利弗！諸佛隨順方便所說'以下就是。三是依據何種意義，'為什麼呢？諸佛世尊只因一大事因緣'以下就是。四是使人安住，'舍利弗！如來只因一佛乘的緣故為眾生說法'以下就是。五是依據法則，'舍利弗！一切十方諸佛的法則也是這樣'以下就是。六是遮止，'舍利弗！十方世界中尚且沒有二乘'以下就是。'讓未聞者聽聞'，是讚歎佛法的稀有，從而顯示讓眾生聽聞的意願。'解說'，是說明所說法義難以理解。'依據何種意義'，是指未聞者聽聞，以及隨順方便所說。依據佛所證得的甚深難解之法。'安住'，是勸導眾生安住於一乘之中。'法則'，是十方三世諸佛共同遵循的儀軌法式。最初隨順方便說法，是爲了讓眾生在久遠之後獲得佛的種智。'遮止'，是遮破二乘的執著，遮遣二乘的真實，從而使眾生讚歎佛法的稀有。'讓未聞者聽聞'有三種：一是讚歎稀有，二是舉例比喻，三是勸信。這裡是前兩種。如果頻繁地說，沒有智慧的人不會高興，只有在適當的時候說，愚笨和聰明的人都會感到快樂。梵語叫鄔曇缽羅(udumbara)，這裡翻譯為瑞應，金輪王(cakravarti)出現，大海減少，金輪路顯現，這種花才生長，爲了應和金輪王統治的時代，所以叫做瑞應華。這部《法華經》(Lotus Sutra)是法輪王(Dharma Raja)出現，生死之海減少，一乘之道顯現才演說它的，所以用它來比喻讚歎佛法的稀有。鹙子(Sariputra)在過去世中從未聽聞，現在讓他聽聞，是爲了讓他渴求仰慕。'
【English Translation】 English version: (Until) 'I wish to gladly hear.' The praise says: These are the four ways of respectful agreement. The sound of '唯' (wei) is yì, a word of respectful agreement. The sound of '然' (ran) is rú yán. Obediently saying '愿樂' (yuan le) expresses the desire to understand, and '欲聞' (yu wen) also expresses the wish to hear. Sutra: 'The Buddha told Sariputra (until) it only appears once in a while.' The praise says: The following explains what 'bestowing prediction' is. The treatise says: 'There are six types: first, to let those who have not heard, hear; this passage is it. Second, to explain, 'Sariputra! The Buddhas speak according to what is appropriate' below is it. Third, according to what meaning, 'Why? The Buddhas, World Honored Ones, only because of one great matter' below is it. Fourth, to cause to abide, 'Sariputra! The Tathagata only teaches the Dharma to sentient beings because of the one Buddha vehicle' below is it. Fifth, according to the Dharma, 'Sariputra! All the Dharmas of the Buddhas in the ten directions are also like this' below is it. Sixth, to obstruct, 'Sariputra! In the worlds of the ten directions, there are not even two vehicles' below is it.' 'To let those who have not heard, hear' is to praise the rarity of the Dharma, thereby showing the intention to let sentient beings hear. 'To explain' is to explain that the meaning of the Dharma is difficult to understand. 'According to what meaning' refers to those who have not heard, hearing, and speaking according to what is appropriate. According to the profound and difficult-to-understand Dharma attained by the Buddha. 'To abide' is to encourage sentient beings to abide in the One Vehicle. 'The Dharma' is the ritual and Dharma style commonly followed by the Buddhas of the ten directions and three times. Initially, speaking according to what is appropriate is to allow sentient beings to obtain the Buddha's seed wisdom after a long time. 'To obstruct' is to obstruct the attachment to the two vehicles, to obstruct the truth of the two vehicles, thereby causing sentient beings to praise the rarity of the Dharma. 'To let those who have not heard, hear' has three aspects: first, to praise the rarity; second, to give an example; and third, to encourage faith. Here are the first two. If it is said frequently, those without wisdom will not be happy; only when it is said at the appropriate time will both the foolish and the wise feel happy. The Sanskrit word is Udumbara, which is translated here as auspicious response. When the Cakravarti appears, the great sea decreases, the road of the golden wheel appears, and this flower grows. In order to correspond to the era of the Cakravarti's rule, it is called the auspicious response flower. This Lotus Sutra is the appearance of the Dharma Raja, the sea of birth and death decreases, and the One Vehicle path appears before it is expounded, so it is used as a metaphor to praise the rarity of the Dharma. Sariputra had never heard of it in past lives, and now he is allowed to hear it in order to make him crave and admire it.'
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經「舍利(至)言不虛妄」。
贊曰：此勸信也。智解局者未能證達，故標不虛勸其生信。
經。「舍利弗(至)意趣難解」。
贊曰：下第二段明說，有二：初標、后釋。此標也。
經「所以者何(至)乃能知之」。
贊曰：此釋也。論釋種種因緣者，謂三乘法，彼三乘法唯名字章句說，非有實義故，以彼實義不可說故。此中意說，我以方便說三乘法，此法唯有名字章句無別三體，隨宜說三，非二乘等思量能解，唯佛能知。此說前標智門難了，三乘實義即是真如，不可說故。下依何等，即佛智慧。
經「所以者何(至)出現於世」。
贊曰：自下文第三依何等義，有二：初略標、后廣解。此初也。因前文起，故假徴顯有何所以？言辭難解唯佛知也，依何等義作如是說？「諸佛世尊」者，總苞十方三世諸佛。「唯以一大事」者，事物、體事、事義、道理隨應皆得。為此大事因緣，所以出現世間，自稱德號廣利眾生，不爾便如二乘入滅。由此大事，故隨宜說意趣難知。
經「舍利弗(至)出現於世」。
贊曰：下廣釋，有二：初別顯、后釋意。別顯有三：一徴、二釋、三結。此徴也。
經「諸佛世尊(至)出現於世」。
贊曰：此釋大
【現代漢語翻譯】 現代漢語譯本 經文：『舍利(至)言不虛妄』。
贊曰：這是勸人相信。智慧理解有所侷限的人未能證悟通達，所以標明『不虛妄』來勸導他們生起信心。
經文：『舍利弗(至)意趣難解』。
贊曰：下面第二段闡明經文，分為兩部分：首先是標示，然後是解釋。這裡是標示。
經文：『所以者何(至)乃能知之』。
贊曰：這是解釋。論述種種因緣，指的是三乘法。這三乘法只有名字章句的說法，沒有實在的意義，因為它的實在意義是不可說的。這裡的意思是說，我以方便法門宣說三乘法，此法唯有名字章句，沒有另外的三種實體，只是隨順機宜而說三種，不是二乘等所能思量理解的，只有佛才能知道。這是說前面標示的智慧之門難以理解，三乘的真實意義就是真如，是不可說的。下面所依據的是什麼，就是佛的智慧。
經文：『所以者何(至)出現於世』。
贊曰：從下面的經文開始，第三部分是依據什麼意義，分為兩部分：先是簡略標示，然後是廣泛解釋。這是第一部分。因為前面的經文而引發，所以假設提問來顯示有什麼原因？言辭難以理解只有佛才能知道，依據什麼意義而作這樣的說法？『諸佛世尊』指的是總括十方三世一切諸佛。『唯以一大事』，事物、本體、事義、道理都可以隨情況而定。爲了這一大事因緣，所以才出現在世間，自稱功德名號來廣泛利益眾生，否則就像二乘一樣入于寂滅。因為這一大事，所以隨順機宜而說，其意趣難以理解。
經文：『舍利弗(至)出現於世』。
贊曰：下面是廣泛解釋，分為兩部分：先是分別顯示，然後是解釋含義。分別顯示又分為三部分：一、提問，二、解釋，三、總結。這裡是提問。
經文：『諸佛世尊(至)出現於世』。
贊曰：這是解釋『大』。
【English Translation】 English version Sutra: 'Shariputra (to) words are not false'.
Commentary: This is to encourage faith. Those whose wisdom and understanding are limited cannot attain realization, so it is marked as 'not false' to encourage them to generate faith.
Sutra: 'Shariputra (to) the meaning is difficult to understand'.
Commentary: The second section below clarifies the sutra, divided into two parts: first, indication; then, explanation. This is the indication.
Sutra: 'Why is it (to) then able to know it'.
Commentary: This is the explanation. The discussion of various causes and conditions refers to the Three Vehicles (Triyana). These Three Vehicles only have names and phrases, without real meaning, because their real meaning is unspeakable. The meaning here is that I speak of the Three Vehicles with expedient means. This Dharma only has names and phrases, without three separate entities. It is only spoken according to the occasion, and it is not something that the Two Vehicles can contemplate and understand. Only the Buddha can know it. This says that the wisdom gate indicated earlier is difficult to understand. The true meaning of the Three Vehicles is thus the Suchness (Tathata), which is unspeakable. What is relied upon below is the wisdom of the Buddha.
Sutra: 'Why is it (to) appear in the world'.
Commentary: Starting from the sutra below, the third part is based on what meaning, divided into two parts: first, a brief indication; then, a broad explanation. This is the first part. Because it is triggered by the previous sutra, a hypothetical question is raised to show what is the reason? The words are difficult to understand, and only the Buddha can know them. Based on what meaning is such a statement made? 'All Buddhas, World Honored Ones' refers to all Buddhas of the ten directions and three times. 'Only with one great matter', things, entities, meanings, and principles can all be determined according to the situation. It is for this great cause and condition that they appear in the world, proclaiming their merits and titles to broadly benefit sentient beings; otherwise, they would enter extinction like the Two Vehicles. Because of this great matter, they speak according to the occasion, and its meaning is difficult to understand.
Sutra: 'Shariputra (to) appear in the world'.
Commentary: The following is a broad explanation, divided into two parts: first, separate display; then, explanation of meaning. Separate display is divided into three parts: one, question; two, explanation; three, conclusion. This is the question.
Sutra: 'All Buddhas, World Honored Ones (to) appear in the world'.
Commentary: This is the explanation of 'great'.
事體，即知見。諸佛出世為此大事，四義明之：謂開、示、悟、入。論云：「后一大事者，依四種義應知。佛知見者，如來能證，如實知彼義故。此有三釋：一云法性真如名為如實，法真性故即是所證，義理、境界俱名為義，正智之體名為能證，能知義理證真境故，即此能證正智及所證真如，能所知見併名知見。如為知見之性，智為知見之用，知見性相俱稱知見。」無著《般若論》云：「無上菩提是法身，正等菩提是報身。」《解深密經》云：「菩提、菩提斷俱名為菩提。」《智度論》云：「說智及智處俱名為般若故。或知謂正體智、見謂后得智，是二是用，能照真俗二種境故。此二本性即是真如，合名知見，將性就相故名知見，欲令二乘求種智故。」《勝鬘》云：「一乘即佛乘，佛乘即大乘。」《攝大乘》云：「亦乘亦大故名大乘，萬行是也。或乘大性故名大乘，真如是也。」故知一乘佛果乘，體通理及智，契當宗義；火宅牛車意在智用，說牛車等我所作故；險途寶所意在智性，稱化作城非寶所故，由此合二併名知見。
本論云：「何者為四？一開者無上義，除一切智智更無餘事故，一切智者佛也。又言智者，根本、后得智，此二是用，此二智性即是真如。若用若性合名為智，一切智人之智名一切智智。又一
【現代漢語翻譯】 現代漢語譯本：事體，就是知見（對事物正確的認識和見解）。諸佛出世就是爲了這件大事，可以用開、示、悟、入四種意義來闡明。論中說：『後面所說的一件大事，應該依據四種意義來理解。佛的知見，是如來能夠證悟的，因為如實地瞭解那真如實相的意義。』這裡有三種解釋：第一種說法是，法性真如被稱為如實，因為法的本性是真實的，這就是所證悟的。義理和境界都稱為義，正智的本體稱為能證，因為能夠了解義理，證悟真實的境界。因此，這能證的正智和所證的真如，能知和所知都稱為知見。如是知見的體性，智是知見的功用，知見的體性和功用合起來稱為知見。無著菩薩的《般若論》中說：『無上菩提是法身，正等菩提是報身。』《解深密經》中說：『菩提、菩提的斷滅都稱為菩提。』《智度論》中說：『說智和智的處所都稱為般若。』或者說，知是指正體智，見是指后得智，這二者是功用，能夠照見真俗兩種境界。這二者的本性就是真如，合起來稱為知見，將體性歸於現象，所以稱為知見，這是爲了讓二乘人尋求佛的種智。《勝鬘經》中說：『一乘就是佛乘，佛乘就是大乘。』《攝大乘論》中說：『既是乘又是大，所以稱為大乘，指的是萬行。或者因為乘載大的體性，所以稱為大乘，指的是真如。』因此可知，一乘就是佛果乘，體性貫通義理和智慧，契合本宗的義理。火宅牛車的意思在於智慧的功用，說牛車等是我所造作的；險途寶所的意思在於智慧的體性，說是化作的城而不是真正的寶所，因此將二者合起來稱為知見。 本論中說：『什麼是四種意義呢？第一是開，指的是無上的意義，因為除了佛的一切智智（佛的一切智慧）之外，沒有其他的事情了，一切智就是佛。』又說智，指的是根本智和后得智，這二者是功用，這二種智慧的體性就是真如。功用和體性合起來稱為智，一切智之人的智慧稱為一切智智。又一種
【English Translation】 English version: 'Affairs' refers to knowledge and views (correct understanding and perspectives on things). The Buddhas appear in the world for this great matter, which can be explained through four meanings: opening, revealing, awakening, and entering. The treatise states: 'The subsequent great matter should be understood based on four meanings. The Buddha's knowledge and views are what the Tathagata (another name for Buddha) can realize because they truly understand the meaning of that Suchness (ultimate reality).』 There are three explanations here: The first explanation is that the Dharma-nature Suchness is called 'as it is' because the nature of Dharma is real, and this is what is realized. Principles and realms are both called 'meaning,' and the essence of correct wisdom is called 'the ability to realize' because it can understand principles and realize true realms. Therefore, this ability to realize correct wisdom and the Suchness that is realized, both the knower and the known, are called knowledge and views. Suchness is the nature of knowledge and views, and wisdom is the function of knowledge and views. The nature and function of knowledge and views together are called knowledge and views. Asanga's Prajnaparamita Shastra states: 'Supreme Bodhi (enlightenment) is the Dharmakaya (body of essence), and perfect Bodhi is the Sambhogakaya (body of enjoyment).' The Samdhinirmocana Sutra states: 'Bodhi and the cessation of Bodhi are both called Bodhi.' The Mahaprajnaparamita Shastra states: 'Speaking of wisdom and the place of wisdom are both called Prajna (wisdom).' Alternatively, 'knowing' refers to fundamental wisdom, and 'seeing' refers to subsequent wisdom. These two are functions that can illuminate the two realms of truth and convention. The nature of these two is Suchness, which together are called knowledge and views. Attributing the nature to phenomena is why it is called knowledge and views, which is to encourage the Two Vehicles (Shravakayana and Pratyekabuddhayana) to seek the Buddha's seed wisdom. The Shrimala Sutra states: 'The One Vehicle is the Buddha Vehicle, and the Buddha Vehicle is the Mahayana (Great Vehicle).' The Mahayanasamgraha states: 'It is both a vehicle and great, so it is called the Mahayana, referring to the myriad practices. Or because it carries the great nature, it is called the Mahayana, referring to Suchness.' Therefore, it can be known that the One Vehicle is the Buddha-fruit Vehicle, and its nature connects principles and wisdom, aligning with the doctrine of this school. The meaning of the burning house and ox carts lies in the function of wisdom, saying that the ox carts and so on are made by me. The meaning of the perilous path and the treasure place lies in the nature of wisdom, saying that it is a city transformed, not a real treasure place. Therefore, combining the two is called knowledge and views. The treatise states: 'What are the four meanings? The first is opening, which refers to the supreme meaning, because there is nothing else besides the Buddha's All-Knowing Wisdom (the Buddha's complete wisdom), and the All-Knowing is the Buddha.' It also says that wisdom refers to fundamental wisdom and subsequent wisdom. These two are functions, and the nature of these two wisdoms is Suchness. Function and nature together are called wisdom, and the wisdom of the All-Knowing person is called All-Knowing Wisdom. Another
切智者根本智，重言智者后得智，舉此二智攝於智性真如妙理。又一切智者智用菩提，又言智者智性涅槃，二種如來藏，今顯此二悉皆無上，嘆勝令欣。」然此菩提體是有為本有種子，多聞熏習因修生長，體即四智。《楞伽經》云：「阿梨耶識名空如來藏；具足熏習無漏法故名不空如來藏。藏識有漏虛妄不實，故名為空；能含一切無漏種，故名如來藏。」四智種子體是無漏、非虛妄法，由近善友多聞熏習漸次生長，當成四智。四智之因名不空如來藏，藏是含藏，因性義故。猶如種樹生長圓滿。其涅槃性體是無為，本來而有自性清凈，后逢善友斷障所顯，雖一真如逢緣證別，名四涅槃。《勝鬘經》云：「有二種如來藏空智，謂若離若脫、若斷若異一切煩惱藏；不離不脫、不斷不異不思議如來藏。煩惱有漏虛妄不實，能覆真如，名空如來藏。涅槃無漏體是無為非虛妄法，由近善緣斷諸煩惱，漸次智起方便顯證，名為涅槃。體性非空因空所顯，空之性故，煩惱覆位名不空如來藏。」藏是覆隱因性義故，故在煩惱纏裹之位名如來藏。出煩惱時名為法身，即此法身因空所顯，空本性故，亦名空如來藏。如刀提耶掘寶顯得，阿賴耶識及諸煩惱名如來藏者，即《涅槃》云「未得阿耨多羅三藐三菩提時，善不善法皆名佛性。」《無垢稱
》云「偽身種姓，七識住、貪慾、瞋恚、愚癡、十不善業道為如來種等，文非一故，即前菩提名為報身，報身修生、法身修顯，法身證因證故，報身生因生故。」前藏有四：一能含藏藏，謂阿賴耶識如庫藏等；二能生德藏，謂報身種子如谷種等；三能覆藏藏，謂煩惱等如土覆物；四能顯德藏，謂法身佛性如金性等。大位而言，所知障斷證佛報身菩提圓滿，煩惱障斷證佛法身涅槃圓滿；諸佛出世欲令眾生斷所知障及所發業並所得果，一切俱盡圓證菩提，開知見相使得清凈，障盡智圓名清凈故。欲令眾生斷煩惱障及所發業並所得果，一切俱盡圓證涅槃，開知見性使得清凈，障盡理顯名清凈故。緣此知見故出世間。開者出生顯證之義，出生菩提證涅槃故。除此二種更無餘事勝過二法，故名無上。
二示者，同義，以聲聞、辟支佛、佛三乘法身平等。法身平等者，佛性法身無差別故。《涅槃經》云：「譬如乳牛有種種色，及構其乳置之一處白色無異；佛性亦爾，眾生雖有種種不同，佛性無別。」此意說言，三乘法身本來平等，眾生不知，不肯修證法身圓滿。諸佛出世，欲示眾生，此佛知見之性，三乘同有平等無二，令同證滿以成法身。
三悟者，不知義，以一切聲聞、辟支佛不知彼真實處故。不知真實處者，不知
究竟唯一佛乘故。如下「有人至親友家醉酒而臥，以無價珠系衣里等，彼初不覺后悟方知」，此意說言，二乘不知究竟唯一佛乘，體即菩提四智，所以不修報身圓滿；佛出世者欲令眾生悟于究竟唯此一乘佛菩提智，令修生長。
上來三種——開者雙顯法身、報身、涅槃、菩提二種無上，嘆勝令欣；示者別顯法身涅槃三乘無二本來而有，令其修證；悟者別顯報身菩提第一究竟本有種子，令修果生——俱明果中斷德、智德，既證此二，利樂眾生、應物現形，應機說法，即是化身及他受用，名為恩德。
四入者，為令證得不退轉地，示現與無量智業故。上三總、別雖顯佛果無上、同、勝，未知如何可能證獲。今顯能證能得之因，故名為入。依此本論初地已上名不退地，佛果位中一切智智體用大故名無量智。業者因也。佛出為說初地已上能得佛果一切智因，故名為入。佛說此因，欲令二乘有學、無學，及初地前、證初地上不退轉地，入變易生修種智因，觀察智性入佛二果。此四意言：佛出世者，欲令眾生斷二障盡，開佛菩提、涅槃知見，使證清凈，嘆二無上勸令欣故；示法身同有令使證故；悟所不知唯一佛乘智令修生故；既顯佛果菩提涅槃殊勝體性，並顯其因令其趣入。謂佛出世意說一乘若果若因，令諸眾生修因
【現代漢語翻譯】 現代漢語譯本：', 究竟唯一的佛乘的緣故。如下所說：『有人到親友家喝醉了酒睡著了，（親友）把無價寶珠繫在他的衣服里等等，他起初不知道，後來醒悟了才知道』，這個意思說明，二乘（聲聞乘和緣覺乘）不知道究竟唯一的佛乘，它的本體就是菩提四智（大圓鏡智、平等性智、妙觀察智、成所作智），所以不修報身圓滿；佛出世，就是要讓眾生領悟到究竟唯一的佛菩提智，讓他們修習增長。
上面這三種（開、示、悟）——『開』是同時顯現法身、報身、涅槃、菩提兩種無上，讚歎殊勝，使人欣喜；『示』是分別顯現法身、涅槃，說明三乘（聲聞乘、緣覺乘、菩薩乘）沒有差別，本來就存在，使人修習證悟；『悟』是分別顯現報身、菩提，說明第一究竟的本有種子，使人修習果生——都說明了果地的斷德、智德，既然證得了這兩種功德，就能利益安樂眾生、應物現形、應機說法，這就是化身和他受用身，稱為恩德。
『四入』，是爲了使人證得不退轉地，示現與無量智業的緣故。上面三種，總說、別說雖然顯明瞭佛果的無上、相同、殊勝，但不知道如何才能證得。現在顯明能證能得的因，所以稱為『入』。依據這部論典，初地（歡喜地）以上稱為不退地，佛果位中一切智智的體用廣大，所以稱為無量智。『業』就是因。佛出世是爲了說初地以上能得佛果一切智的因，所以稱為『入』。佛說這個因，想要讓二乘的有學、無學，以及初地前、證初地以上不退轉地的人，進入變易生死，修習種智的因，觀察智性，進入佛的二果（菩提和涅槃）。這四種（開、示、悟、入）的意思是：佛出世，想要讓眾生斷盡二障（煩惱障和所知障），開啟佛的菩提、涅槃知見，使他們證得清凈，讚歎兩種無上，勸導他們欣喜的緣故；顯示法身相同，使他們證悟的緣故；領悟所不知道的唯一佛乘智，使他們修習生長的緣故；既然顯明瞭佛果菩提涅槃殊勝的體性，並且顯明瞭它的因，使他們趣入。所謂佛出世，是說一乘的果和因，讓眾生修習因。
【English Translation】 English version: It is because of the ultimately unique Buddha-vehicle. As it says below, 'Someone goes to a close friend's house, gets drunk and falls asleep, and (the friend) ties a priceless pearl inside his clothes, etc. He is initially unaware, but later awakens and realizes it.' This means that the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) do not know the ultimately unique Buddha-vehicle, whose essence is the Four Wisdoms of Bodhi (Mahā-ādarśa-jñāna, Samatā-jñāna, Pratyavekṣaṇa-jñāna, Kṛtyānuṣṭhāna-jñāna), so they do not cultivate the complete Reward Body (Saṃbhogakāya). The Buddha appears in the world to enable sentient beings to awaken to the ultimately unique Buddha-Bodhi Wisdom, and to cultivate and grow it.
The above three (Opening, Showing, Awakening) – 'Opening' simultaneously reveals the Dharma Body (Dharmakāya), Reward Body, Nirvāṇa, and the two unsurpassed aspects of Bodhi, praising their excellence and causing joy; 'Showing' separately reveals the Dharma Body and Nirvāṇa, explaining that the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) are not different, and that they inherently exist, enabling cultivation and realization; 'Awakening' separately reveals the Reward Body and Bodhi, explaining the first and ultimate inherent seed, enabling the cultivation of fruit – all explain the qualities of cessation and the qualities of wisdom in the fruition. Having realized these two qualities, one can benefit and bring joy to sentient beings, manifest forms according to circumstances, and teach the Dharma according to the capacity of the audience. This is the Transformation Body (Nirmāṇakāya) and the Enjoyment Body for others (Para-saṃbhogakāya), called grace.
'Four Entrances' are for enabling the attainment of the non-retrogressive stage, demonstrating the immeasurable wisdom and actions. Although the above three, in general and in particular, reveal the unsurpassed, same, and excellent aspects of the Buddha-fruit, it is not known how it can be attained. Now, the cause that enables attainment is revealed, so it is called 'Entrance'. According to this treatise, the stage above the first ground (Pramuditābhūmi) is called the non-retrogressive ground. The essence and function of All-Wisdom Wisdom (Sarvākāra-jñāna) in the Buddha-fruit position are vast, so it is called immeasurable wisdom. 'Action' is the cause. The Buddha appears to explain the cause of All-Wisdom that can attain the Buddha-fruit above the first ground, so it is called 'Entrance'. The Buddha speaks of this cause, wanting to enable those in the Two Vehicles who are still learning (Śaikṣa) and those who have completed their learning (Aśaikṣa), as well as those before the first ground and those who have attained the non-retrogressive ground above the first ground, to enter the Transformative Birth (Pariṇāma-maraṇa), cultivate the seed of Knowledge of All Modes (Sarvākāra-jñāna), observe the nature of wisdom, and enter the two fruits of the Buddha (Bodhi and Nirvāṇa). The meaning of these four (Opening, Showing, Awakening, Entrance) is: The Buddha appears in the world to enable sentient beings to exhaust the two obscurations (Kleśa-āvaraṇa and Jñeya-āvaraṇa), open the Buddha's Bodhi and Nirvāṇa knowledge and vision, enabling them to attain purity, praising the two unsurpassed aspects, and encouraging them to rejoice; showing that the Dharma Body is the same, enabling them to realize it; awakening them to the unique Buddha-vehicle wisdom that they did not know, enabling them to cultivate and grow it; having revealed the excellent essence of the Buddha-fruit Bodhi and Nirvāṇa, and revealing its cause, enabling them to enter it. The so-called Buddha's appearance in the world is to speak of the fruit and cause of the One Vehicle, enabling all sentient beings to cultivate the cause.'
證果皆作佛故，更不為余。前嘆智慧及智慧門，即是一乘教之與理，今說行、果，故知總說一乘四法名為法華。或不退者，八地以上行不退故，諸論說受變易生故。雖二乘迴心未即至彼地，三乘俱同，后決定得出分段死、入變易生，故作是說。又二乘者煩惱不退，經三大劫俱名不退地。又一乘者修行一乘，若信若位若證若行，今於此中皆令入故，併名不退。或此果因一乘實體，是前所說諸佛智慧，其智慧門即前所說三乘權教，令二乘者舍權取實，行一乘因趣一乘果，是此本意。
上來所說總別果因以解四種，準下三世佛法之中，不說初開，唯說示、悟、入，故知但應如此說善，示悟別顯二果已周，不假標故，舉此二種攝佛一切有為無為萬德盡故。此〈方便品〉法說一乘唯為上根，由此通辨若因若果菩提涅槃以為一乘。〈譬喻品〉中為中根者但說于悟，牛車菩提智德一乘，由唯迷因智不迷因理、果智理故。〈化城喻品〉為下根者但說于示，寶所涅槃斷德一乘，由迷果理不迷果智，因理智故各隨所宜斷除彼障，令其進入偏說一乘，或為中下互說因果智理二門，影顯令解。唯此一品通明因果覺寂一乘，理義周備，故本論中具解此品，余品但總釋其大意不異此故，若解此品便解一部矣。然勘下文，牛車在果，即是菩提，
【現代漢語翻譯】 現代漢語譯本 證得果位都成為佛，不再有其他。前面讚歎智慧以及智慧之門，就是一乘（Ekayana，唯一通往解脫的道路）的教義和道理，現在說修行和果位，所以知道總說一乘的四法名為《法華經》（Lotus Sutra）。或者說不退轉，是八地（Ashtama-bhumi，菩薩修行階位第八地）以上的菩薩因為修行不退轉的緣故，各種論典說他們接受變易生死（parinama-marana，聖者為教化眾生而示現的生死）的緣故。雖然二乘（Sravakayana and Pratyekabuddhayana，聲聞乘和緣覺乘）回心轉意還沒有立即到達那個地步，但三乘（Triyana，三種成佛的途徑，即聲聞乘、緣覺乘和菩薩乘）都是一樣的，以後必定能夠脫離分段生死（sectioned and impermanent death，凡夫的生死），進入變易生死，所以這樣說。又二乘的人煩惱不退，經過三大阿僧祇劫（asamkhya-kalpa，極長的時間單位）都叫做不退地。又一乘的人修行一乘，無論是信、是位、是證、是行，現在於此經中都讓他們進入，所以都叫做不退。或者這個果和因是一乘的實體，是前面所說的諸佛智慧，其智慧門就是前面所說的三乘權巧方便的教法，讓二乘的人捨棄權巧方便而取真實，修行一乘的因，趣向一乘的果，這是此經的本意。 上面所說的總別果因用來解釋四種，按照下面三世諸佛的佛法之中，不說最初的開顯，只說示、悟、入，所以知道只應當這樣說才好，示和悟分別顯示二果已經完備，不需要再標明，舉出這兩種就攝盡了佛的一切有為（conditioned，因緣和合而生滅的事物）無為（unconditioned，不生不滅的事物）萬德。這〈方便品〉（Upaya-kausalya，善巧方便品）法說一乘只是爲了上根之人，由此通盤辨明無論是因還是果，菩提（Bodhi，覺悟）涅槃（Nirvana，寂滅）都作為一乘。〈譬喻品〉（Parable chapter）中為中根之人只是說悟，牛車（ox cart）代表菩提的智慧和功德是一乘，因為只是迷惑于因的智慧，不迷惑于因的道理和果的智慧道理。〈化城喻品〉（Illusionary City chapter）為下根之人只是說示，寶所（treasure land）代表涅槃的斷德是一乘，因為迷惑于果的道理，不迷惑于果的智慧，因的道理和智慧，各自隨著適合的情況斷除那些障礙，讓他們進入，偏重說一乘，或者為中下根之人互相說因果智慧道理二門，隱約地顯示讓他們理解。只有這一品通明因果覺寂一乘，道理意義周全完備，所以本論中詳細解釋這一品，其餘各品只是總的解釋其大意沒有不同於此，如果理解了這一品就理解了整部經了。然而考察下文，牛車在果位，就是菩提。
【English Translation】
English version
Attaining the fruit all become Buddhas, and there is nothing else. The previous praise of wisdom and the gate of wisdom is the teaching and principle of the Ekayana (One Vehicle), and now the discussion of practice and fruit, so it is known that the general discussion of the four dharmas of the Ekayana is called the Lotus Sutra. Or those who do not regress are the Bodhisattvas of the Eighth Ground (Ashtama-bhumi), because their practice does not regress, and various treatises say that they receive the birth of transformation. Although the Two Vehicles (Sravakayana and Pratyekabuddhayana) have not immediately reached that stage after turning their minds, the Three Vehicles (Triyana) are the same, and later they will definitely be able to escape from the death of segments and enter the birth of transformation, so it is said. Also, those of the Two Vehicles do not regress in their afflictions, and after three great asamkhya-kalpas (asamkhya-kalpa), they are all called the ground of non-regression. Also, those of the One Vehicle practice the One Vehicle, whether it is faith, position, realization, or practice, now they are all made to enter into this sutra, so they are all called non-regression. Or this fruit and cause is the substance of the One Vehicle, which is the wisdom of all Buddhas mentioned earlier, and its gate of wisdom is the expedient teaching of the Three Vehicles mentioned earlier, so that those of the Two Vehicles abandon the expedient and take the real, practice the cause of the One Vehicle, and go towards the fruit of the One Vehicle, which is the original intention of this sutra.
The above-mentioned general and specific fruit and cause are used to explain the four kinds, according to the Buddhadharma of the three worlds below, without mentioning the initial opening, only mentioning showing, awakening, and entering, so it is known that it should only be said in this way, showing and awakening separately showing the two fruits are already complete, and there is no need to mark them again, and mentioning these two kinds includes all the conditioned (samskrta) and unconditioned (asamskrta) virtues of the Buddha. This
下文但明因中之智，三乘乘此至道場故。又理雖然，諸經論中多說涅槃理性智慧以為一乘，一乘本故如《無量義》。
第二解云，今此四義總依佛性法身智體以為一乘。《涅槃經》言：「大事者所謂佛性。又畢竟有二：一莊嚴畢竟，二究竟畢竟。莊嚴畢竟者謂六波羅蜜，究竟畢竟者一切眾生所得一乘，一乘者即是佛性，以是義故我說一切眾生悉有佛性、悉有一乘，無明覆故不能得見。」故知佛性即是知見，即是一乘。說諸眾生悉有佛性名之為開，曲宣分別名之為示，此是法佛性、此是報佛性、此是因性、此是緣性、此是理性，此是行性、此是善根人性、此是不善根人性，此等名示。故《涅槃》云：「如貧女舍內多有真金之藏，家人大小無有知者，時有異人善知方便，乃至即于其家掘出真金之藏，女人見已心生歡喜生奇特想宗仰是人。善男子眾生佛性亦復如是，一切眾生不能得見，如彼金藏貧女不知。善男子我今普示一切眾生所有佛性，善方便者即是如來，貧女即是一切無量眾生，真金藏者即佛性也。」種種分別令其生解名之為悟，勸物起修令其入證名之為入。若依此解，〈譬喻品〉中牛車各與，吾為汝造，便非此義。
第三解云，其前三種即依佛果大般涅槃三事解之。《涅槃經》第二捲雲：「我今當令一
【現代漢語翻譯】 現代漢語譯本：下文但說明在因地中的智慧，三乘（Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna）的行者都依此到達道場（bodhimaṇḍa）的緣故。又，道理雖然如此，但諸經論中大多說涅槃（nirvāṇa）的理性智慧作為一乘（ekayāna），因為一乘是根本，如《無量義經》（Amitārtha-sūtra）所說。
第二種解釋是，現在這四種意義總的來說是依靠佛性（Buddha-dhātu）、法身（Dharmakāya）、智體作為一乘。《涅槃經》（Nirvāṇa-sūtra）說：『大事就是所謂的佛性。又有兩種畢竟：一是莊嚴畢竟，二是究竟畢竟。莊嚴畢竟是指六波羅蜜（ṣaṭ-pāramitā），究竟畢竟是一切眾生所證得的一乘，一乘就是佛性，因為這個緣故我說一切眾生都有佛性、都有一乘，因為無明（avidyā）覆蓋所以不能得見。』所以知道佛性就是知見，就是一乘。說諸眾生都有佛性名為開，委婉宣說分別是示，這是法佛性、這是報佛性、這是因性、這是緣性、這是理性，這是行性、這是善根人性、這是不善根人性，這些叫做示。所以《涅槃經》說：『如同貧女的家中有很多真金的寶藏，家人大小沒有知道的，這時有異人善於使用方便，乃至就在她家中掘出真金的寶藏，女人見到後心生歡喜，生出奇特的想法，宗仰這個人。善男子，眾生的佛性也像這樣，一切眾生不能得見，如同那金藏貧女不知道。善男子，我現在普遍指示一切眾生所有的佛性，善於使用方便的人就是如來（Tathāgata），貧女就是一切無量眾生，真金藏就是佛性。』種種分別使他們產生理解叫做悟，勸導他們修行使他們進入證悟叫做入。如果依照這種解釋，〈譬喻品〉（Upāya-kauśalya-parivarta）中牛車各與，『我為汝造』，便不是這個意思。
第三種解釋是，前面的三種是依靠佛果（Buddha-phala）、大般涅槃（mahāparinirvāṇa）這三件事來解釋的。《涅槃經》第二卷說：『我今天應當令一
【English Translation】 English version: The following explains the wisdom within the cause, because the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) rely on this to reach the bodhimaṇḍa (place of enlightenment). Furthermore, although the principle is such, many sutras and treatises mostly speak of the rational wisdom of nirvana (nirvāṇa) as the one vehicle (ekayāna), because the one vehicle is the root, as stated in the Amitārtha-sūtra (Sutra of Immeasurable Meaning).
The second explanation is that these four meanings generally rely on Buddha-nature (Buddha-dhātu), Dharmakāya (Dharma-body), and the substance of wisdom as the one vehicle. The Nirvāṇa-sūtra (Nirvana Sutra) says: 'The great matter is what is called Buddha-nature. Furthermore, there are ultimately two: one is the ultimate of adornment, and the other is the ultimate of completion. The ultimate of adornment refers to the six pāramitās (ṣaṭ-pāramitā), and the ultimate of completion is the one vehicle attained by all sentient beings. The one vehicle is Buddha-nature. For this reason, I say that all sentient beings have Buddha-nature and all have the one vehicle, but because they are covered by ignorance (avidyā), they cannot see it.' Therefore, it is known that Buddha-nature is knowledge and vision, and it is the one vehicle. Saying that all sentient beings have Buddha-nature is called 'opening,' and subtly explaining and distinguishing is called 'showing.' This is the Dharma Buddha-nature, this is the Reward Buddha-nature, this is the causal nature, this is the conditional nature, this is the rational nature, this is the behavioral nature, this is the nature of good roots, and this is the nature of non-good roots. These are called 'showing.' Therefore, the Nirvāṇa-sūtra says: 'It is like a poor woman's house having many treasures of real gold, but the family members, big and small, do not know about it. At this time, there is a different person who is skilled in using expedient means, and even digs out the treasure of real gold from her house. When the woman sees it, she is delighted and has strange thoughts, and reveres this person. Good man, the Buddha-nature of sentient beings is also like this. All sentient beings cannot see it, just like the poor woman who does not know about the gold treasure. Good man, I now universally show all sentient beings the Buddha-nature that they all possess. The one who is skilled in using expedient means is the Tathāgata (Thus Come One), the poor woman is all immeasurable sentient beings, and the real gold treasure is Buddha-nature.' Various distinctions to make them understand is called 'awakening,' and urging them to cultivate so that they enter realization is called 'entering.' If according to this explanation, in the Upāya-kauśalya-parivarta (Skillful Means Chapter), the ox carts are each given, and 'I made them for you,' then it is not this meaning.
The third explanation is that the previous three are explained based on the three matters of Buddha-phala (Buddha Fruit), mahāparinirvāṇa (Great Complete Nirvana). The second volume of the Nirvāṇa-sūtra says: 'Today I shall make one
切眾生，及以我子四部之眾，悉皆安住秘密藏中，我亦復當安住是中入于涅槃。何等名為秘密之藏？猶如伊字三點，若並則不成伊，縱亦不成，如摩醯首羅面上三目乃得成伊，三點若別亦不得成。我亦如是，解脫之法亦非涅槃，如來之身亦非涅槃，摩訶般若亦非涅槃，三法各異亦非涅槃，我今安住如是三法為眾生故名入涅槃，如世伊字。」此中意說，梵本伊字上有二點下有一點，似倒品字。並者橫也，謂前後證。縱者豎也，謂有三品。世說縱橫，即此豎、並皆非伊字，三點別安亦非伊字，要三和合不縱不橫亦不離別，和合三點不一不異，如大自在天面上三目，額上有一眉下各一。佛入涅槃亦復如是，摩訶般若者能證之智，如來身者所證法身，解脫者由能證智證所證理法身之時，二障滅盡二死，當來後有不續，更無繫縛，假名擇滅，即是解脫。故《雜集》云「滅諦有三：若能滅、若所滅、若滅性」，即是此三大般涅槃，般若在上為能證道，如額上目，法身、解脫並在其下是所證故，猶如眉下所有兩眼，以智證理令后惑苦皆斷不生名入涅槃，是佛安住秘密之藏，不同二乘智了生空，不是大慧理，但生空無我之理不名法身，雖得惑種及分段死少分不生之假擇滅，不得習氣及智障滅分段、變易二死俱盡之勝解脫，如縱如橫非大
涅槃，身灰智滅彼名為入，無現身智何得稱大？佛今不爾故名為大，稱為秘藏。古人有解，但依真如以為三事名大涅槃，便無入義，常住不壞為利有情以智證真，惑苦解脫方名為入，是佛意故，不同二乘無有身智乃名為入。故佛自言「假使烏、角，鴟乃至永入于涅槃」等。今作此解善順彼經，審讀經文當自悉知。摩訶般若即開佛知見，故論說言「除一切智智更無餘事，一切智者證二空智，重言智者證諸有智，此最勝妙故名無上，更無過故」。法身即是示佛知見，故論說言「三乘平等佛性法身無差別故」。解脫即是悟佛知見，二障俱亡二死皆儘是真解脫，二乘唯得一障一死盡滅無餘，不知於此，故論說言「二乘不知真實處故令其悟也」。上來三事即是證入大般涅槃，此必有因更說入義，故論說入示現不退轉地與無量智業也。佛出於世欲令三乘有情皆修不退地業，安住秘密藏、入大涅槃，不為余也。此與涅槃名字雖殊、體性無別，一切皆欲行因證入佛果位故。若作此解，既契化城之趣寶所，亦合火宅之御牛車，一乘體德既曰大般涅槃，法報二身正覺之與圓寂，一一總攝周備，亦何理而不彈？今此三解，唯取所詮智慧名曰一乘，能詮之教門即次前說也。隨宜所說意趣難解故，又以蓮華喻于妙法，必兼開敷之與秀出，果秀因敷
亦無乖爽。然《勝鬘》等經及此下文多說真理以為一乘，乘之本故，實通二種，于義苞盡。開示悟三明佛果乘，入之一種明佛因乘，因乘雖通三無數劫，今此唯取第二劫后，論說令證不退位故，《楞伽經》中十地分為三種意生身故，如別章說。又后品言聲聞、緣覺、不退菩薩乘此寶乘直至道場。《勝鬘經》言：「無明為緣、無漏業因，有阿羅漢、辟支佛、大力菩薩三種意生身生。」初地已前實居三界分段死中、未出火宅，猶在門中當爲燒故，不與一乘之名；或八地后名不退地。《瑜伽論》說八地后為意生身故，得決定故。
問：
二乘無學羊鹿果位亦居分段，應在門中如小菩薩，應非出宅？
答：
談其分段應非出宅，余依永滅已得涅槃名居門外，不同於彼。
問：
何故二子趣于牛羊鹿稱出宅，大子趣于牛菩薩未出宅？
答：
二乘惑種盡得滅稱出宅，初劫惑猶行，如何稱出宅？又七地分段盡此一生亦名出宅，二乘同故。已前即非，猶多生故，如有學類，故出宅已方上牛車。然此經文初開之中初總標勝致，使得清凈之言；后三別顯，故略不說。
經「舍利弗(至)出現於世」。
贊曰：第三結也。
經「佛告舍利弗(至)示悟眾生」。
贊曰：此釋於前有何意況？眾生身中悉有佛性，故所教化但化菩薩，所為所作常為此事，唯以佛之知見示悟眾生。論第二番釋示悟入云：「又示者，為諸菩薩有疑者，令知如實修行故。謂有菩薩疑無佛性不肯修行，今示所化但化菩薩，令知三乘同有佛性，斷彼疑故如實修行。又悟入者，未發菩提心者令發心故，此解悟義；已發心者令入法故，此解入義，明因果盡。」又重釋悟入云「悟者令外道眾生生覺悟故，復入者令得聲聞果入大菩提故，回邪入正舍權取實故。」
妙法蓮華經玄贊卷第三(末)
保安三年四月廿三日書了，法隆寺僧覺印之。
同年十月廿六日移點已了，以興福寺圓如房本為之，以為令法久住。覺印之東北院讀本，點本、校點又了(云云)。 大正藏第 34 冊 No. 1723 妙法蓮華經玄贊
妙法蓮華經玄贊卷第四(本)
沙門基撰
一乘之義正是經宗。今且略以五門分別：一出體性，二釋名字，三明說意，四彰差別，五問答辨。
體性者略為三類：一總含體，二隨勝體，三真實體。
一總含體者，一切無漏，若種若現，有為、無為，若因、若果，根本、方便，能成佛德皆名一乘，一乘即大乘，大乘即無上乘，故《勝鬘》云「一乘者
【現代漢語翻譯】 現代漢語譯本： 讚歎道：這段解釋相對於前面的內容有什麼意義呢？因為眾生的身中都具有佛性（Buddha-nature），所以所教化的人只是菩薩（Bodhisattva），所作所為常常都是爲了這件事，只是爲了用佛的知見來開示和啓發眾生。關於第二次解釋『示悟入』，經文中說：『又，示的意思是，爲了讓那些有疑惑的菩薩，瞭解如實修行的道理。』意思是說，有些菩薩懷疑沒有佛性，不肯修行，現在說明所教化的人只是菩薩，讓他們知道三乘（Three Vehicles）都具有佛性，斷除他們的疑惑，從而如實修行。『又，悟入的意思是，讓那些沒有發起菩提心（Bodhi-mind）的人發起菩提心，這是解釋『悟』的意義；讓那些已經發起菩提心的人進入佛法，這是解釋『入』的意義，說明了因果的完備。』又一次解釋『悟入』說：『悟，是讓外道眾生生起覺悟；入，是讓他們得到聲聞果（Śrāvakayāna）而進入大菩提（Mahābodhi），迴轉邪道而進入正道，捨棄權宜之法而取真實之法。
《妙法蓮華經玄贊》卷第三（末）
保安三年四月二十三日書寫完畢，法隆寺僧人覺印。
同年十月二十六日移動標點完畢，以興福寺圓如房的版本為底本，爲了使佛法長久住世。覺印的東北院讀本，標點本、校點又完畢（等等）。 《大正藏》第34冊 No. 1723 《妙法蓮華經玄贊》
《妙法蓮華經玄贊》卷第四（本）
沙門基 撰
一乘（Ekayāna）的意義正是這部經的宗旨。現在且略微用五門來分別：一、出體性，二、釋名字，三、明說意，四、彰差別，五、問答辨。
體性，略微分為三類：一、總含體，二、隨勝體，三、真實體。
一、總含體，一切無漏，無論是種子還是現行，有為法（Saṃskṛta）還是無為法（Asaṃskṛta），無論是因還是果，根本還是方便，能夠成就佛德的都叫做一乘，一乘就是大乘（Mahāyāna），大乘就是無上乘（Anuttarayāna），所以《勝鬘經》（Śrīmālādevī Siṃhanāda Sūtra）說『一乘者』
【English Translation】 English version: It is praised: What is the meaning of this explanation compared to the previous one? Because all sentient beings inherently possess Buddha-nature, therefore those who are taught are only Bodhisattvas, and what is done is always for this matter, only to use the knowledge and vision of the Buddha to reveal and enlighten sentient beings. Regarding the second explanation of 'showing, awakening, and entering,' the text says: 'Furthermore, 'showing' means to let those Bodhisattvas who have doubts know the truth of practicing accordingly.' It means that some Bodhisattvas doubt that there is no Buddha-nature and are unwilling to practice. Now it is explained that those who are taught are only Bodhisattvas, to let them know that the Three Vehicles all possess Buddha-nature, to eliminate their doubts, and thus practice accordingly. 'Furthermore, 'awakening and entering' means to cause those who have not aroused the Bodhi-mind to arouse the Bodhi-mind, which is the explanation of 'awakening'; to let those who have already aroused the Bodhi-mind enter the Dharma, which is the explanation of 'entering,' illustrating the completeness of cause and effect.' Again, 'awakening and entering' is explained as: 'Awakening is to cause non-Buddhist beings to awaken; entering is to let them attain the Śrāvakayāna fruit and enter Mahābodhi, turning away from the wrong path and entering the right path, abandoning expedient means and taking the true reality.'
《Profound Commentary on the Lotus Sutra》 Volume 3 (End)
Written on the 23rd day of the fourth month of the third year of Hoan, by the monk Kakue of Horyu-ji Temple.
On the 26th day of the tenth month of the same year, the moving of punctuation was completed, using the version of Ennyo-bo of Kofuku-ji Temple as the base, in order to make the Dharma dwell long. Kakue's Tohoku-in reading version, punctuated version, and proofread version are also completed (etc.). Taisho Tripitaka Volume 34, No. 1723, 《Profound Commentary on the Lotus Sutra》
《Profound Commentary on the Lotus Sutra》 Volume 4 (Beginning)
Composed by the Śrāmaṇa (Buddhist monk) Ji
The meaning of the One Vehicle (Ekayāna) is precisely the purpose of this sutra. Now, let us briefly distinguish it with five gates: 1. Revealing the substance, 2. Explaining the name, 3. Clarifying the meaning, 4. Manifesting the differences, 5. Question and answer discussion.
The substance is briefly divided into three categories: 1. The all-inclusive substance, 2. The substance that follows the superior, 3. The true substance.
- The all-inclusive substance: all that is without outflows, whether seed or manifestation, conditioned (Saṃskṛta) or unconditioned (Asaṃskṛta), whether cause or effect, fundamental or expedient, that can accomplish the virtues of the Buddha is called the One Vehicle. The One Vehicle is the Mahāyāna, and the Mahāyāna is the Anuttarayāna. Therefore, the Śrīmālādevī Siṃhanāda Sūtra says, 'The One Vehicle is'
即大乘」也。此本論云「開是無上義」，《辨中邊論．無上乘品》有三無上：一正行無上，謂十度，隨修差別有六正行；二所緣無上，有十二種所緣；三修證無上，謂種姓修證等十種修證，通攝一切菩薩所有境行果。故《勝鬘》又云「阿羅漢辟支佛有恐怖、有歸依，四智不究竟，名向涅槃界」，又云「正法住、正法滅、波羅提木叉、毗尼、出家、受具足，此六法為大乘故說」，故知一切根本方便，一切無漏若種若現、有為無為、若因若果，能成佛德併名一乘，三種意生身皆入初地故。
二隨勝體，此有六類：一攝事歸理體，《涅槃》、《勝鬘》等中多以法身、真理、佛性名為一乘，故《勝鬘》云「一乘者即大乘，大乘者即佛乘，佛乘者即涅槃界。」又云「于恒沙劫行六波羅蜜，不如有人聽受讀誦乃至執持經卷，何況有人為他廣說」，以有為行比無為乘故。《涅槃經》言「一乘者即是佛性」，此滅化城至於寶所，唯以真如、法身平等名為一乘。
二攬余歸智體，亦以真智名為一乘，上文自云「方便知見皆已具足，不退諸菩薩其數如恒沙，一心共思求不能測佛智」，智體多是正體、后得。若在因位智劣識強，在果位中智強識劣故。
三隱劣從勝體，下經自云「說佛智慧故，諸佛出於世，唯此一事實，余
【現代漢語翻譯】 現代漢語譯本： 這就是所謂的大乘。本論中說『開示是無上的意義』，《辨中邊論．無上乘品》中有三種無上：一是正行無上，指十度（佈施、持戒、忍辱、精進、禪定、智慧、方便、愿、力、智），隨著修行的差別有六種正行；二是所緣無上，有十二種所緣；三是修證無上，指種姓修證等十種修證，總括一切菩薩所有的境界、修行和果報。所以《勝鬘經》又說『阿羅漢（梵文：Arhat，小乘佛教修行證果者）辟支佛（梵文：Pratyekabuddha，又稱緣覺、獨覺，不依師教而獨自悟道的修行者）有恐怖、有歸依，四智不究竟，名為趣向涅槃（梵文：Nirvana，佛教修行的最終目標，指解脫生死輪迴）界』，又說『正法住、正法滅、波羅提木叉（梵文：Pratimoksha，戒律）、毗尼（梵文：Vinaya，戒律）、出家、受具足戒，這六法是爲了大乘而說的』，因此可知一切根本方便，一切無漏（梵文：Anasrava，沒有煩惱）無論是種子還是顯現、有為還是無為、無論是因還是果，能夠成就佛的功德都稱為一乘，三種意生身（梵文：Manomayakaya，由意念所生的身）都進入初地（菩薩修行階位的第一個階段）的緣故。
二是隨順殊勝的本體，這有六類：一是攝事歸理體，《涅槃經》、《勝鬘經》等中多用法身（梵文：Dharmakaya，佛的法性之身）、真理、佛性（梵文：Buddha-dhatu，眾生皆具的成佛的可能性）來稱呼一乘，所以《勝鬘經》說『一乘就是大乘，大乘就是佛乘，佛乘就是涅槃界。』又說『于恒河沙數劫行六波羅蜜（梵文：Paramita，佈施、持戒、忍辱、精進、禪定、智慧），不如有人聽受讀誦乃至執持經卷，何況有人為他人廣說』，因為有為的修行比不上無為的乘。 《涅槃經》說『一乘就是佛性』，這是指滅化城而到達寶所，只用真如（梵文：Tathata，事物的真實如是的狀態）、法身平等來稱呼一乘。
二是總括其餘歸於智慧的本體，也用真智來稱呼一乘，上文自己說『方便知見都已經具足，不退轉的菩薩其數量如恒河沙數，一心共同思求也不能測度佛的智慧』，智慧的本體多是正體、后得智。如果在因位上智慧弱而識強，在果位中智慧強而識弱的緣故。
三是隱藏低劣而順從殊勝的本體，下經自己說『說佛的智慧的緣故，諸佛才出現於世，只有這一件事實，其餘
【English Translation】 English version: This is what is called the Great Vehicle (Mahayana). This treatise says, 'Opening and revealing is the supreme meaning.' The Madhyantavibhaga-karika, Mahayanottara (Distinguishing the Middle from the Extremes, Chapter on the Supreme Vehicle) has three supremes: first, the supreme of correct practice, referring to the ten perfections (dana, shila, kshanti, virya, dhyana, prajna, upaya, pranidhana, bala, jnana), with six correct practices depending on the differences in cultivation; second, the supreme of object of focus, having twelve kinds of objects of focus; third, the supreme of cultivation and realization, referring to ten kinds of cultivation and realization such as lineage cultivation and realization, comprehensively encompassing all the realms, practices, and results possessed by all Bodhisattvas. Therefore, the Shrimala Sutra also says, 'Arhats (those who have attained the fruition of practice in Hinayana Buddhism) and Pratyekabuddhas (also known as solitary Buddhas, those who attain enlightenment independently without a teacher) have fear and refuge, and their four wisdoms are not complete, so they are called those who are heading towards the realm of Nirvana (the ultimate goal of Buddhist practice, referring to liberation from the cycle of birth and death),' and also says, 'The abiding of the True Dharma, the extinction of the True Dharma, the Pratimoksha (precepts), the Vinaya (discipline), ordination, and the full ordination, these six dharmas are spoken for the sake of the Great Vehicle,' therefore it can be known that all fundamental skillful means, all undefiled (Anasrava) whether seeds or manifestations, conditioned or unconditioned, whether cause or effect, that can accomplish the virtues of a Buddha are all called the One Vehicle, because the three kinds of mind-made bodies (Manomayakaya) all enter the first Bhumi (the first stage of a Bodhisattva's path).
Second, following the supreme essence, there are six categories: first, the essence of subsuming phenomena into principle, in the Nirvana Sutra, Shrimala Sutra, etc., the Dharmakaya (the body of the Dharma nature of the Buddha), truth, and Buddha-nature (the potential for all beings to become Buddhas) are often used to refer to the One Vehicle, so the Shrimala Sutra says, 'The One Vehicle is the Great Vehicle, the Great Vehicle is the Buddha Vehicle, the Buddha Vehicle is the realm of Nirvana.' It also says, 'Practicing the six Paramitas (dana, shila, kshanti, virya, dhyana, prajna) for as many kalpas as there are sands in the Ganges River is not as good as someone who listens to, receives, recites, and even upholds the sutra scrolls, let alone someone who widely explains it to others,' because conditioned practice cannot compare to the unconditioned vehicle. The Nirvana Sutra says, 'The One Vehicle is the Buddha-nature,' this refers to extinguishing the phantom city and reaching the treasure land, only using Suchness (Tathata, the true state of things as they are) and the equality of the Dharmakaya to refer to the One Vehicle.
Second, encompassing the rest and returning to the essence of wisdom, also using true wisdom to refer to the One Vehicle, the text itself says, 'Skillful means and knowledge are already complete, the number of non-regressing Bodhisattvas is like the sands of the Ganges River, and even if they all think and seek together with one mind, they cannot fathom the wisdom of the Buddha,' the essence of wisdom is mostly the true essence, the wisdom attained later. If in the causal stage wisdom is weak and consciousness is strong, in the fruition stage wisdom is strong and consciousness is weak.
Third, concealing the inferior and following the superior essence, the sutra itself says, 'Because the wisdom of the Buddha is spoken, the Buddhas appear in the world, only this one fact, the rest
二即非真，是法住、法位，世間相常住，于道場知已，導師方便說」，〈分別功德品〉云「有為無上正等菩提，於八十萬億那由他劫行五波羅蜜，不如有人一念生信，所得功德不可比喻」，由以佛果理智二種名為一乘，理凝本有，離纏而號涅槃，智照新生，果圓而稱正覺，乃四德之鴻源、三明之妙本，故揚為彼智見出現於世，以理智二為一乘體，智性智相合名為智。
四二運用廣體，唯以因智名為一乘，火宅喻中與諸菩薩及聲聞眾乘此寶乘直至道場，唯因行故。
五勝出分段體，通取因果出分段死所有理智以為一乘，開示悟入四義之中前三為果二，后一為因二，如前已說，故略不論。《勝鬘》亦云「如取為緣有漏業因續後有者，而生三有，如是無明習地為緣、無漏業因，有阿羅漢、獨覺、已得自在菩薩三種意生身生」，故意生身所乘之乘名因中二，《攝大乘》中萬行、真如俱名大乘故。
六引攝殊勝體，以詮旨二名為一乘，教隨物設趣妙難知，理假智冥體深頗測，故〈方便品〉初以所詮智慧、能詮教門名為一乘，《無量義經》十七名中彼第十四亦名一乘。由此蓮華，論有二義：一體出水，二能開敷。初喻智慧，后喻慧門。若但以真如為一乘，得出水之一義、失開敷之二能。然今蓮華既具四義，何獨
【現代漢語翻譯】 現代漢語譯本：『二即非真』，指的是法住（dharma-sthiti，法的安住）、法位（dharma-niyata，法的位次），世間相常住，在道場知曉這些后，導師方便宣說。〈分別功德品〉中說：『以有為法求無上正等菩提（anuttara-samyak-sambodhi，無上的正等覺悟），於八十萬億那由他（nayuta，數量單位）劫行五波羅蜜（pāramitā，到彼岸），不如有人一念生信，所得功德不可比喻。』這是因為佛果的理智二種被視為一乘（ekayāna，唯一乘），理凝結于本有，脫離纏縛而稱為涅槃（nirvāṇa，寂滅），智照耀新生，果圓滿而稱為正覺，乃是四德的宏大源頭、三明的精妙根本，所以讚揚為彼智見出現於世。以理智二者為一乘的本體，智性與智相合稱為智。 四二運用廣體，僅僅以因智稱為一乘，火宅的比喻中，與諸菩薩（bodhisattva，覺有情）及聲聞眾乘坐此寶乘直至道場，僅僅因為是因行之故。 五勝出分段體，普遍選取因果中超出分段生死的所有理智作為一乘，開示悟入四義之中，前三為果二，后一為因二，如前已說，故略而不論。《勝鬘經》也說：『如以取為緣的有漏業因延續後有，而生三有，如是無明習地為緣、無漏業因，有阿羅漢（arhat，應供）、獨覺（pratyekabuddha，緣覺）、已得自在菩薩三種意生身生』，所以意生身所乘坐的乘名為因中二，《攝大乘論》中萬行、真如（tathatā，如實）都名為大乘的緣故。 六引攝殊勝體，以詮釋宗旨的二者稱為一乘，教法隨著眾生的根性而設立，其妙處難以知曉，真理憑藉智慧才能體悟，其本體深奧難以測度，所以〈方便品〉最初以所詮釋的智慧、能詮釋的教門稱為一乘，《無量義經》的十七個名稱中，第十四個也名為一乘。由此蓮華，在論中有二義：一體出水，二能開敷。初者比喻智慧，後者比喻慧門。如果僅僅以真如為一乘，只能得出出水的一個含義，而失去開敷的兩種功能。然而現在蓮華既然具備四種含義，為何獨獨...
【English Translation】 English version: 'Two is not true,' which refers to dharma-sthiti (abiding of the Dharma), dharma-niyata (position of the Dharma), the permanence of worldly phenomena. Having understood these in the Bodhi-mandala (place of enlightenment), the Teacher expediently explains. The 'Distinguishing Merits' chapter says: 'Seeking Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment) with conditioned dharmas, practicing the five pāramitās (perfections) for eighty million nayutas (a unit of measurement) of kalpas (eons), is not comparable to the merit gained by someone who generates a single thought of faith.' This is because the two aspects of the Buddha-fruit, reason and wisdom, are regarded as the One Vehicle (ekayāna). Reason solidifies in the inherent nature, being free from entanglement and is called Nirvāṇa (liberation). Wisdom illuminates the newly arisen, and the fruit is perfected and called perfect enlightenment. It is the grand source of the four virtues and the subtle foundation of the three kinds of knowledge, so it is praised as the appearance of that wisdom and insight in the world. Taking reason and wisdom as the substance of the One Vehicle, the nature of wisdom and the appearance of wisdom combine to be called wisdom. Four, two, utilizing the vast substance, only the wisdom of the cause is called the One Vehicle. In the parable of the burning house, together with all the Bodhisattvas (enlightening beings) and Śrāvakas (voice-hearers), they ride this precious vehicle directly to the Bodhi-mandala, solely because of the practice of the cause. Five, the superior segmented substance, universally selects all the reason and wisdom in cause and effect that transcends segmented death as the One Vehicle. Among the four meanings of opening, showing, awakening, and entering, the first three are the two of the fruit, and the last one is the two of the cause, as previously stated, so it is briefly not discussed. The Śrīmālādevī Siṃhanāda Sūtra also says: 'Just as taking attachment as the condition for the defiled karmic cause to continue subsequent existence, and thus giving rise to the three realms, so too, taking ignorance as the habitual ground and the undefiled karmic cause as the condition, there arise three kinds of mind-made bodies of Arhats (worthy ones), Pratyekabuddhas (solitary Buddhas), and Bodhisattvas who have already attained freedom.' Therefore, the vehicle ridden by the mind-made body is called the two in the cause. In the Mahāyānasaṃgraha, both the myriad practices and Tathatā (suchness) are called Mahāyāna (great vehicle). Six, the supremely excellent substance of leading and gathering, takes the two that explain the purpose as the One Vehicle. The teachings are established according to the dispositions of beings, and their subtlety is difficult to know. Truth is realized through wisdom, and its substance is profound and difficult to fathom. Therefore, the 'Expedient Means' chapter initially calls the wisdom that is explained and the teaching methods that can explain as the One Vehicle. Among the seventeen names in the Infinite Meaning Sutra, the fourteenth is also called the One Vehicle. Therefore, the lotus has two meanings in the treatise: one, its substance emerges from the water; two, it can bloom. The former is a metaphor for wisdom, and the latter is a metaphor for the gate of wisdom. If only Tathatā is taken as the One Vehicle, only the one meaning of emerging from the water can be obtained, and the two functions of blooming are lost. However, since the lotus now possesses four meanings, why only...
法唯二種？
三真實體者，根本大乘教、理、行、果，及能入大乘方便四法，皆名一乘，咸有運載之功能故。根本教者，此品初云「其智慧門難解難入」，本論釋言「阿含甚深」。華開敷義以喻妙法，下文亦言「法華經藏深固幽遠」等，《攝大乘》云「阿毗達磨大乘經」等。方便教者，此品下云「或說修多羅、伽陀，及本事、本生、未曾有，亦說于因緣、譬喻，並祇夜、優婆提舍經，我此九部法入大乘為本，隨順眾生說，以故說是經。」《勝鬘》亦云「正法住等為大乘故說此六處」，故小三藏皆大方便。根本理者，謂法性真如，六度等行乘此真理能有所往，故名大乘。此經上云「諸佛智慧甚深無量」，下文亦云「是法住、法位，世間相常住，于道場知已，導師方便說」，本論亦云「念觀者，謂大乘人觀法無我真如法界等故無性，亦云或乘大性故名大乘」，《辨中邊》說真如法界名所緣無上。方便理者，謂四諦理，二乘所觀皆方便理，故《勝鬘》云「聲聞知有作四聖諦，佛知無作四聖諦」，《涅槃》亦言「聲聞有苦有諦而無有實，菩薩具有」，本論亦云「念觀者，聲聞觀人無我等，由此二理皆理一乘」。根本行者，謂六度等菩薩萬行，〈菩薩地〉說七地所修四菩薩行，安樂行品皆菩薩行。又云乘此寶乘直至道場，
【現代漢語翻譯】 現代漢語譯本： 法只有兩種嗎？
三種真實體，即根本大乘的教、理、行、果，以及能夠進入大乘的四種方便法門，都可稱為一乘，因為它們都具有運載的功能。根本教，正如本品開頭所說『其智慧門難解難入』，《瑜伽師地論》解釋說『阿含甚深』。用華開敷來比喻妙法，下文也說『法華經藏深固幽遠』等。《攝大乘論》說『阿毗達磨大乘經』等。方便教，本品下文說『或說修多羅（Sutra，經）、伽陀（Gatha，偈陀），及本事（Itivrittaka，本事）、本生（Jataka，本生）、未曾有（Adbhuta-dharma，未曾有法），亦說于因緣（Nidana，因緣）、譬喻（Avadana，譬喻），並祇夜（Geya，祇夜）、優婆提舍經（Upadesha，優波提舍），我此九部法以入大乘為根本，隨順眾生而說，因此說是經。』《勝鬘經》也說『正法住等為大乘故說此六處』，所以小乘三藏都是大乘的方便法門。根本理，指的是法性真如，六度等行依此真理才能有所到達，所以稱為大乘。此經上文說『諸佛智慧甚深無量』，下文也說『是法住、法位，世間相常住，于道場知已，導師方便說』，《瑜伽師地論》也說『念觀者，謂大乘人觀法無我真如法界等故無性，亦云或乘大性故名大乘』，《辨中邊論》說真如法界名為所緣無上。方便理，指的是四諦理，二乘所觀察的都是方便理，所以《勝鬘經》說『聲聞知有作四聖諦，佛知無作四聖諦』，《涅槃經》也說『聲聞有苦有諦而無有實，菩薩具有』，《瑜伽師地論》也說『念觀者，聲聞觀人無我等，由此二理皆理一乘』。根本行，指的是六度等菩薩的萬行，《菩薩地》中說七地所修的四種菩薩行，安樂行品中說的都是菩薩行。又說乘坐此寶乘直至道場。
【English Translation】 English version: Are there only two kinds of Dharma?
The three real entities, namely the fundamental Mahayana (Great Vehicle) teachings, principles, practices, and fruits, as well as the four expedient methods for entering the Mahayana, can all be called the One Vehicle, because they all have the function of carrying. The fundamental teaching, as the beginning of this chapter says, 'Its wisdom gate is difficult to understand and difficult to enter,' the Yogacarabhumi-sastra (Treatise on the Stages of Yoga Practice) explains, 'The Agamas (collections of early Buddhist texts) are very profound.' The blossoming of flowers is used as a metaphor for the wonderful Dharma, and the following text also says, 'The Lotus Sutra (Saddharma Pundarika Sutra) treasury is deep, firm, secluded, and far-reaching,' etc. The Mahayana-samgraha (Compendium of the Mahayana) says, 'The Abhidharma (Buddhist scholasticism) Mahayana Sutra,' etc. The expedient teaching, as the following text in this chapter says, 'Or he speaks of Sutras (discourses), Gathas (verses), Itivrittakas (stories of past events), Jatakas (birth stories), Adbhuta-dharmas (miraculous events), and also speaks of Nidanas (causes and conditions), Avadanas (parables), Geyas (songs), and Upadeshas (instructions); these nine parts of the Dharma I take entering the Mahayana as the root, and speak in accordance with sentient beings, therefore I speak this Sutra.' The Srimala Sutra also says, 'The abiding of the True Dharma, etc., is for the sake of the Mahayana that these six places are spoken,' so the three pitakas (baskets) of the Hinayana (Smaller Vehicle) are all expedient methods of the Mahayana. The fundamental principle refers to the Dharma-nature Suchness (Tathata), the six perfections (paramitas) and other practices rely on this true principle to be able to reach somewhere, so it is called the Mahayana. This Sutra says above, 'The wisdom of the Buddhas is immeasurably deep,' and the following text also says, 'This Dharma abides, this Dharma position, the world's characteristics are constantly abiding, having known this in the Bodhi-mandala (place of enlightenment), the guide speaks expediently,' the Yogacarabhumi-sastra also says, 'Those who contemplate mindfulness, namely, Mahayana practitioners contemplate the non-self of phenomena, the true Suchness Dharma-realm, etc., therefore it is without nature, it is also said that because they ride on the Great Nature, it is called the Mahayana,' the Madhyantavibhaga-karika (Distinguishing the Middle from the Extremes) says that the Suchness Dharma-realm is called the unsurpassed object of contemplation. The expedient principle refers to the principle of the Four Noble Truths, what the Two Vehicles (Hinayana) observe are all expedient principles, so the Srimala Sutra says, 'Sravakas (listeners) know the Four Noble Truths as having action, Buddhas know the Four Noble Truths as without action,' the Nirvana Sutra also says, 'Sravakas have suffering and have truth but do not have reality, Bodhisattvas have both,' the Yogacarabhumi-sastra also says, 'Those who contemplate mindfulness, Sravakas contemplate the non-self of persons, etc., therefore these two principles are both the One Vehicle of principle.' The fundamental practice refers to the ten thousand practices of the Bodhisattvas, such as the six perfections, the Bodhisattva-bhumi (Stages of a Bodhisattva) says the four Bodhisattva practices cultivated in the seventh ground, the chapter on Peaceful Practices all speaks of Bodhisattva practices. It also says that riding this precious vehicle directly to the Bodhi-mandala.
即行大乘。《攝大乘》云「亦乘亦大故名大乘」。《辨中邊》說十波羅蜜名正行無上。方便行者，《勝鬘》亦云「正法住等為大乘說」，依三藏教進善滅惡修無漏行，皆行大乘。《法花論》云「方便者，聲聞觀蔭、界、入，厭苦離苦。菩薩修六度、四攝、二利行，由此二行皆一乘故。」根本果者，佛身所有菩提、涅槃，即前所說法報二身、理智二見故。下經云「說佛智慧故，諸佛出於世，唯此一事實，餘二則非真」，又云「是法住、法位，世間相常住，于道場知已，導師方便說」。又〈壽量品〉所說法、報、化身皆果一乘。《辨中邊》說十修證中，第七凈土、第九佛地、第十示現菩提，方便果者，二乘所有菩提、涅槃。此經下言「汝等所行是菩薩道」，羊車、鹿車為求牛車，出於火宅方便施設，中路化城為至寶所息處故說二，唯有一非余。《勝鬘》亦云「聲聞緣覺四智不究竟，名向涅槃界」。言得蘇息處，四智究竟得涅槃者，是佛方便，故二乘果亦是一乘。由頓悟者正學根本教理行果，兼為伏化二乘者故亦學方便教、理、行、果；其漸悟者初學方便，后迴心已方學根本，所學法同初后全別，故知但有二種佛性、理智二因，無漏現、種，有為、無為，根本、方便所有教、理、行、果能成佛者，皆一乘體。兼取有漏地前功
德及十地者，助為一乘，未乖正理。《法華經論》及余教中，隨依於此三種體中一門出體，未必攝盡，若依此解，總含諸文無不盡矣。
然此體性合有五門：一詮旨分別，通教及理；二因果分別，通行及果；三智福分別，通福及智；四覺寂分別，通滅道諦菩提涅槃；五二利分別，通自利利他。此說一乘，故義通貫。若言佛乘，舉果攝因名；若云菩薩乘，舉因攝果稱，名便不通，義可兼有。又由行者修習二智正體、后得觀於二理生空、法空，斷於二障煩惱、所知，息於二死分段、變易，證於二果菩提、涅槃，圓得二滅無餘、無住，行於二利自利、利他，稱果滿也。所斷二障集諦所攝，所息二死苦諦所攝，所修二智所證菩提道諦所攝，所觀二理、所得二滅、所證涅槃滅諦所攝，所行二利滅道諦攝，合此滅、道名為一乘。故此本論解遮中雲「無二乘者，無二乘涅槃，唯佛如來證大菩提，究竟滿足一切智慧名大涅槃，唯一佛乘故。」《涅槃經》中既以摩訶般若、法身、解脫三事圓滿名大涅槃，故此一乘二諦為體。
釋名字者，乘是運載義，故《廣雅》云「乘駕」也，《周禮》云「乘載」也，運載行者至彼岸故，故此經云「乘此寶乘直至道場」，《攝論》亦云「六度萬行亦乘亦大，法性真如所乘大性，事、理俱能運
【現代漢語翻譯】 現代漢語譯本： 德行和十地菩薩，有助於成就一佛乘，這並沒有違背正確的道理。《法華經論》以及其他經典中，依據這三種體性中的某一門來闡釋體性，未必能完全涵蓋。如果按照這種理解，就能總括所有的經文，沒有遺漏。
這種體性總共有五門：一是詮釋宗旨的區別，貫通教理；二是因果的區別，貫通行和果；三是智慧和福報的區別，貫通福和智；四是覺悟和寂滅的區別，貫通滅諦、道諦、菩提和涅槃；五是自利和利他的區別，貫通自利和利他。這裡說的是一佛乘，所以意義貫通。如果說是佛乘，那是舉果攝因的說法；如果說是菩薩乘，那是舉因攝果的稱謂，名稱上不貫通，但意義上可以兼有。而且由於修行者修習二智（根本智和后得智）的正體，后得智觀察二理（人空和法空），斷除二障（煩惱障和所知障），止息二死（分段生死和變易生死），證得二果（菩提和涅槃），圓滿獲得二滅（無餘涅槃和無住涅槃），行於二利（自利和利他），這才能稱為果滿。所斷的二障屬於集諦所攝，所止息的二死屬於苦諦所攝，所修的二智和所證的菩提屬於道諦所攝，所觀察的二理、所獲得的二滅、所證的涅槃屬於滅諦所攝，所行的二利屬於滅諦和道諦所攝，合起來這滅諦和道諦就稱為一乘。所以這部論典在解釋遮止時說：『沒有二乘，沒有二乘的涅槃，只有佛如來證得大菩提，究竟圓滿一切智慧，名為大涅槃，只有一佛乘。』《涅槃經》中已經用摩訶般若（大智慧）、法身（佛的真身）、解脫三事圓滿來稱作大涅槃，所以這一個佛乘以二諦（真諦和俗諦）為體。
解釋名字的含義，乘是運載的意思，所以《廣雅》說『乘是駕馭』，《周禮》說『乘是載運』，運載修行者到達彼岸，所以這部經說『乘坐這寶乘，直至道場』，《攝大乘論》也說『六度萬行既是乘也是大乘，法性真如是所乘的大性，事和理都能運載』
【English Translation】 English version: Virtue and the Ten Grounds (Dashabhumika) assist in achieving the One Vehicle (Ekayana), which does not contradict the correct principle. The Lotus Sutra Treatise (法華經論, Fahua Jing Lun) and other teachings, when relying on one of these three natures to explain the essence, may not be fully comprehensive. If understood in this way, it encompasses all texts without omission.
This nature collectively has five aspects: first, distinguishing the purpose, connecting teaching and principle; second, distinguishing cause and effect, connecting practice and result; third, distinguishing wisdom and merit, connecting merit and wisdom; fourth, distinguishing enlightenment and quiescence, connecting cessation (Nirodha Satya), path (Marga Satya), Bodhi, and Nirvana; fifth, distinguishing self-benefit and benefiting others, connecting self-benefit and benefiting others. This speaks of the One Vehicle, so the meaning is interconnected. If it is said to be the Buddha Vehicle, it is a statement of encompassing the cause by the result; if it is said to be the Bodhisattva Vehicle, it is a designation of encompassing the result by the cause. The name is not interconnected, but the meaning can be inclusive. Moreover, because practitioners cultivate the true nature of the Two Wisdoms (fundamental wisdom and subsequent wisdom), the subsequent wisdom observes the Two Truths (emptiness of self and emptiness of phenomena), severing the Two Obstructions (afflictive obstructions and cognitive obstructions), ceasing the Two Deaths (death by segments and death by transformation), realizing the Two Fruits (Bodhi and Nirvana), perfectly attaining the Two Cessations (Nirvana with remainder and Nirvana without remainder), practicing the Two Benefits (self-benefit and benefiting others), this is called the fulfillment of the fruit. The Two Obstructions that are severed are included in the Truth of Suffering's Origin (Samudaya Satya), the Two Deaths that are ceased are included in the Truth of Suffering (Dukkha Satya), the Two Wisdoms that are cultivated and the Bodhi that is realized are included in the Truth of the Path (Marga Satya), the Two Truths that are observed, the Two Cessations that are attained, and the Nirvana that is realized are included in the Truth of Cessation (Nirodha Satya), the Two Benefits that are practiced are included in the Truth of Cessation and the Truth of the Path, and together, this Truth of Cessation and Truth of the Path are called the One Vehicle. Therefore, this treatise explains in the section on prohibition: 'There is no Two Vehicles, there is no Nirvana of the Two Vehicles, only the Buddha Tathagata realizes Great Bodhi, ultimately fulfilling all wisdom, which is called Great Nirvana, there is only the One Buddha Vehicle.' The Nirvana Sutra (涅槃經, Nirvana Jing) already uses the perfection of the three things of Maha Prajna (great wisdom), Dharmakaya (the body of the Dharma), and liberation to call it Great Nirvana, so this One Vehicle takes the Two Truths (relative truth and ultimate truth) as its essence.
Explaining the meaning of the name, 'Vehicle' means carrying, so the Guang Ya (廣雅) says 'Vehicle is riding', the Zhou Li (周禮) says 'Vehicle is transporting', transporting practitioners to the other shore, so this sutra says 'Riding this precious vehicle, directly to the Bodhi-mandala', the Mahayana-samgraha (攝大乘論, She Da Cheng Lun) also says 'The Six Perfections and myriad practices are both the vehicle and the Great Vehicle, the Dharma-nature Suchness is the great nature that is carried, both phenomena and principle can transport.'
載行者，自運運他至於彼岸皆名為乘。」
問：
因行能自運，至果可名乘，佛果自運息，應非是乘體？
答：
有五義：一者運載以名乘，因中通二運，至果廣運他，由此亦名乘。二者體、能通二運，能、體併名乘，果中體有能，非無亦乘攝，如割名為刀，有能即刀攝，非要廣現割，有能非是刀。佛果德體能為二運，非要廣用方名為乘。三者二乘唯自運，小尚得乘名，況佛廣運他，何理非乘攝？四者因中理智慧雙運，二用勝故得名乘，果中理智因修成，因乘種類亦乘攝。五者因中二運常增進，作用現勝得名乘，果中自運窮未來，令他增進得乘稱。初之四義隨他不正答，后之一義隨自正義答。故《對法論》云「自他並利所依止」。一有三義：一簡別故名一，二破別故名一，三會別故名一。簡別故名一者，昔日說三、今時說一，故知所詮理極一而為實，能詮之教二即稱權，無別二理以為極也。無我、解脫雖悉皆等，然至佛果方名為極，故所詮理佛智名一，非別簡三，唯無二極故。論解遮云「無二乘者，無二涅槃體。然經云『我設是方便，令得入佛慧』，又云火宅之內許以三車，出門已后但與牛車。又云『雇其除糞經二十年假名為子』，故二乘者是后真子付家事因。又以果一簡別因三，即有二簡
【現代漢語翻譯】 現代漢語譯本：
『載行者，自運運他至於彼岸皆名為乘。』意思是說，能夠承載修行者，自己運載自己，也能運載他人到達彼岸的，都可以稱之為『乘』（yana，交通工具，比喻運載眾生到達解脫的法門）。
問：
『因行能自運，至果可名乘，佛果自運息，應非是乘體？』意思是說，因為修行（因地）能夠自己運載自己，到達果位可以稱之為『乘』，那麼佛的果位自己運載的功能已經停止，應該不是『乘』的本體了吧？
答：
有五種解釋：第一，因為運載的功能而稱之為『乘』，在因地的時候，既能運載自己，也能運載他人，到達果位的時候，能夠廣泛地運載他人，因此也可以稱之為『乘』。第二，本體和功能都具有運載的作用，功能和本體都可以稱之為『乘』，在果位的時候，本體具有功能，並非沒有運載的作用，因此也屬於『乘』的範疇。比如，提到『割』這個詞，就代表有『刀』，有『割』的功能就屬於『刀』的範疇，並非一定要廣泛地使用『割』的功能，才能說有『刀』。佛果的功德本體具有運載的功能，並非一定要廣泛地使用才能稱之為『乘』。第三，二乘（聲聞乘和緣覺乘）僅僅能夠自己運載自己，小乘尚且可以得到『乘』的名稱，更何況佛能夠廣泛地運載他人，怎麼能說不屬於『乘』的範疇呢？第四，在因地的時候，理智可以同時運載，兩種作用都很殊勝，因此可以得到『乘』的名稱，在果位的時候，理智是通過修行而成就的，因地的『乘』的種類也屬於『乘』的範疇。第五，在因地的時候，自己運載和運載他人這兩種功能不斷增長，作用顯現殊勝，因此可以得到『乘』的名稱，在果位的時候，自己運載的功能窮盡未來，使他人不斷進步，因此可以得到『乘』的稱謂。以上前四種解釋是隨順他人的不正之答，最後一種解釋是隨順自己的正義之答。所以《對法論》（Abhidharmasamuccaya）中說：『自他並利所依止』（是乘）。
『一』有三種含義：第一，簡別的緣故稱之為『一』；第二，破除差別的緣故稱之為『一』；第三，會合差別的緣故稱之為『一』。簡別的緣故稱之為『一』，過去說有三乘，現在說只有一乘，因此可知所詮釋的道理極其統一才是真實的，能詮釋的教法，二乘就是權宜之說，沒有其他的兩種道理可以作為究竟。無我（anatman）和解脫（moksha）雖然完全相同，但是到了佛果才能稱之為究竟，因此所詮釋的道理，佛智稱之為『一』，並非是簡別三乘，只是因為沒有其他的兩種究竟的緣故。《論》解釋遮止說：『沒有二乘，是沒有兩種涅槃（nirvana）的本體。』然而經中說：『我設立這些方便，是爲了讓他們進入佛的智慧。』又說在火宅之內允許用三種車，出門之後只給牛車。又說：『僱傭他清除糞便二十年，假名為兒子』，所以二乘是後來的真兒子，被託付了家業的原因。又用果位的一乘來簡別因地的三乘，這就是兩種簡別。
【English Translation】 English version:
'That which carries practitioners, carrying themselves and others to the other shore, is all called a Yana (vehicle).' This means that anything that can carry practitioners, carrying themselves and also carrying others to the other shore (nirvana), can be called a 'Yana' (vehicle, a metaphor for the Dharma that carries beings to liberation).
Question:
'Because practice (in the causal stage) can carry oneself, reaching the fruition can be called a Yana. The Buddha's fruition has ceased the function of carrying oneself, so it should not be the essence of a Yana?' This means that because practice (in the causal stage) can carry oneself, reaching the fruition can be called a 'Yana', then the Buddha's fruition has stopped the function of carrying oneself, shouldn't it not be the essence of a 'Yana'?
Answer:
There are five explanations: First, it is called a 'Yana' because of the function of carrying. In the causal stage, it can carry both oneself and others. When reaching the fruition, it can extensively carry others, so it can also be called a 'Yana'. Second, both the essence and the function have the effect of carrying. Both the function and the essence can be called a 'Yana'. In the fruition stage, the essence has the function, it is not without the function of carrying, so it also belongs to the category of 'Yana'. For example, mentioning the word 'cut' represents having a 'knife'. Having the function of 'cutting' belongs to the category of 'knife'. It is not necessary to extensively use the function of 'cutting' to say that there is a 'knife'. The Buddha's fruition's merit and essence have the function of carrying, and it is not necessary to use it extensively to be called a 'Yana'. Third, the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) can only carry themselves. The Small Vehicle can still get the name of 'Yana', let alone the Buddha can extensively carry others, how can it be said that it does not belong to the category of 'Yana'? Fourth, in the causal stage, reason and wisdom can be carried simultaneously. The two functions are very special, so they can get the name of 'Yana'. In the fruition stage, reason and wisdom are achieved through practice. The types of 'Yana' in the causal stage also belong to the category of 'Yana'. Fifth, in the causal stage, the two functions of carrying oneself and carrying others are constantly increasing, and the function appears special, so it can get the name of 'Yana'. In the fruition stage, the function of carrying oneself is exhausted in the future, making others constantly progress, so it can get the name of 'Yana'. The above four explanations are incorrect answers that follow others, and the last explanation is the correct answer that follows one's own righteousness. Therefore, the Abhidharmasamuccaya says: 'The basis for benefiting both oneself and others' (is a Yana).
'One' has three meanings: First, it is called 'one' because of differentiation; second, it is called 'one' because of eliminating differences; third, it is called 'one' because of combining differences. It is called 'one' because of differentiation. In the past, it was said that there were three vehicles, but now it is said that there is only one vehicle. Therefore, it can be known that the principle being explained is extremely unified and is real. The teachings that can explain, the Two Vehicles are expedient teachings, and there are no other two principles that can be regarded as ultimate. Although non-self (anatman) and liberation (moksha) are completely the same, they can only be called ultimate when they reach the Buddha's fruition. Therefore, the principle being explained, the Buddha's wisdom is called 'one', not differentiating the three vehicles, just because there are no other two ultimates. The Treatise explains and prohibits saying: 'There are no Two Vehicles, there are no two essences of nirvana (nirvana).' However, the sutra says: 'I set up these expedients in order to let them enter the Buddha's wisdom.' It also says that within the burning house, three kinds of carts are allowed, but after going out, only ox carts are given. It also says: 'Hiring him to remove feces for twenty years, falsely calling him a son', so the Two Vehicles are the later true sons, who are entrusted with the cause of the family business. Also, the one vehicle of the fruition is used to differentiate the three vehicles of the causal stage, which are two kinds of differentiation.
：一理簡教，二果簡因。『汝等所行是菩薩道故』，破別故名一者，二乘不知二為方便，執二乘果以為真極，今說二涅槃但為化城，說二菩提但是羊鹿權教所設，非是二果所得所證菩提涅槃真勝極也。破彼情執有二果極，故說為一，即經所言『諸求三乘人，有懷疑網者，佛當爲除斷，令盡無有餘』，鹙子亦言『然我等不解方便隨宜所說，初聞佛法遇便信受，乃至斷諸疑悔』，迦葉亦言『又今我等得涅槃證，于菩薩法不生好樂之心』」。《攝論》亦云「斷除四處障，二乘作意等」，即是此執。本論末後亦云「方便品有五分示現，破二明一不說破三等。」或有說言，破三執故非唯破二，如薩婆多執佛化身以為真佛，今說為化故破三執。此亦不然，《法華》但以自修所得一乘為宗，會破彼乘令入於一；非以所知一身為宗，會破彼身令入一身。又無執彼化身為極趣求至彼，更不趣求余身；今破彼執令求一身，故但破執二乘為極，不破執彼二身極也。亦有解云，聞昔說三執三皆極，今說一極故破三執，此乃地前菩薩起故。若破執大極，還為說一乘，更增其病，何名為破？又未出宅許以牛車，既亦破大后出宅與，是何等車？若言與白牛，棄本黃牛故，既爾即應舍頓學漸，黃、白牛相因行何殊？既還本牛明不破大，若執一極不違趣大
，何須破之？執二為極不趣大故可須破也。若隨位得即執為極，未見趣大乘因中有此執，設爾許亦破，即應破無窮，由此但破執二為極。又非破執四乘為極，為無種姓說人天乘，解有四乘不執極故，執二為極不異破二，無執人天乘為極者，執者不解乘，解乘不執故。若一對四，一是方便乃應破一執而歸四乘故。亦非破五，執不定乘同執三故。由此《勝鬘》唯云「阿羅漢、辟支佛，有恐怖、有歸依，言得四智及涅槃者是佛方便」。此經亦云「唯此一事實，餘二則非真。」密遣二人息處說二，羊鹿非真不說三言，從勝至劣數，佛乘第一、獨覺第二、聲聞第三；無第二獨覺、無第三聲聞，非無三乘之中大乘體極。勘梵本云「無第二第三」，今翻之略故云「無二亦無三」也。此有難言，經說別體三寶，不破別體而歸一體，何故破二乘而歸一乘？此亦不然。若執別體三寶為極，亦同破之。若別相三寶體，亦無三極故，雖爾亦無求住別體，然可會之入于同體，廣如經說。非權實宗，會別故名一者，教理行果皆有根本及以方便，會漸悟者先二乘中所修成得教理行果為大方便，依此本論初地已上離分段死，見道已前教理行果為不退地之根本因。
總依諸文會一有四：一者會教，《無垢稱》云「佛以一音演說法，眾生各各隨所解」
【現代漢語翻譯】 現代漢語譯本：既然執著於二乘是錯誤的，又何必破除它呢？因為執著於二乘為究竟，不能趣向大乘，所以才需要破除。如果隨順根機而得度就執著為究竟，那麼未見趣向大乘的因地中有這種執著。假設有這種執著也要破除，那就應該破除無窮無盡了。因此，只是破除執著二乘為究竟。又不是破除執著四乘為究竟，因為為沒有佛性的人說人天乘，理解有四乘而不執著為究竟。執著二乘為究竟，和破除二乘沒有區別，因為沒有執著人天乘為究竟的人，執著的人不理解乘，理解乘的人不執著。如果一對四，一是方便，就應該破除一執而歸向四乘。也不是破除五乘，執著不定乘如同執著三乘一樣。因此，《勝鬘經》（Srimala Sutra）中只說：『阿羅漢（Arhat，聲聞乘的最高果位）、辟支佛（Pratyekabuddha，緣覺乘的修行者），有恐怖、有歸依，說得到四智及涅槃（Nirvana，寂滅）是佛的方便。』這部經也說：『唯有這一佛乘是真實的，其餘二乘則不是真實的。』秘密地派遣二人在休息的地方說二乘，羊車、鹿車不是真實的，不說三乘，從殊勝到低劣的順序是，佛乘第一、獨覺乘第二、聲聞乘第三；沒有第二獨覺乘、沒有第三聲聞乘，不是說三乘之中沒有大乘的體性是究竟的。勘察梵文字說『沒有第二第三』，現在的翻譯省略了，所以說『無二亦無三』。這裡有人提問，經中說別體三寶（Tri-ratna，佛法僧），不破別體而歸於一體，為什麼破除二乘而歸於一乘？這也是不對的。如果執著別體三寶為究竟，也同樣要破除。如果別相三寶的體性，也沒有三極的緣故，即使這樣也沒有求住別體的，然而可以會歸到同體，詳細的在經中說明。不是權實宗，會歸差別所以名為一，教理行果都有根本以及方便，會歸漸悟的人，先前在二乘中所修成得到的教理行果作為大方便，依靠這個本論，初地以上遠離分段生死，見道以前的教理行果作為不退地的根本因。 總的來說，依據各種經文會歸於一共有四種：一是會歸教法，《維摩詰經》（Vimalakirti Sutra）說：『佛以一音演說法，眾生各各隨所解』。
【English Translation】 English version: Since clinging to the Two Vehicles is wrong, why is it necessary to refute it? Because clinging to the Two Vehicles as ultimate prevents one from progressing towards the Great Vehicle, it is necessary to refute it. If one clings to what is attained according to one's capacity as ultimate, then such clinging is not seen in the causal stage of progressing towards the Great Vehicle. If such clinging exists, it should also be refuted, which would lead to endless refutation. Therefore, only clinging to the Two Vehicles as ultimate is refuted. Furthermore, it is not refuting clinging to the Four Vehicles as ultimate, because the Human and Deva Vehicle is taught to those without the Buddha-nature, understanding that there are Four Vehicles without clinging to any as ultimate. Clinging to the Two Vehicles as ultimate is no different from refuting the Two Vehicles, because there is no one who clings to the Human and Deva Vehicle as ultimate. Those who cling do not understand the Vehicles, and those who understand the Vehicles do not cling. If one is paired with four, and one is expedient, then one should refute the clinging to one and return to the Four Vehicles. Nor is it refuting the Five Vehicles, as clinging to the Indeterminate Vehicle is the same as clinging to the Three Vehicles. Therefore, the Srimala Sutra only says: 'Arhats (the highest attainment in the Hearer Vehicle), Pratyekabuddhas (Solitary Buddhas), have fear and take refuge, saying that attaining the Four Wisdoms and Nirvana is the Buddha's expedient.' This sutra also says: 'Only this one Buddha Vehicle is real, the other two are not true.' Secretly dispatching two people to speak of the Two Vehicles in a place of rest, the goat cart and deer cart are not real, not speaking of the Three Vehicles. The order from superior to inferior is: the Buddha Vehicle is first, the Solitary Buddha Vehicle is second, and the Hearer Vehicle is third; it is not that there is no Great Vehicle essence as ultimate among the Three Vehicles, but that there is no second Solitary Buddha Vehicle and no third Hearer Vehicle. Examining the Sanskrit version says 'no second, no third,' the current translation omits this, so it says 'no two, no three.' Here someone asks, the sutra speaks of the Three Jewels (Buddha, Dharma, Sangha) as separate entities, not refuting the separate entities but returning to one entity, why refute the Two Vehicles and return to the One Vehicle? This is also incorrect. If one clings to the Three Jewels as separate entities as ultimate, it should also be refuted. If the nature of the Three Jewels as distinct aspects, there is no reason for three ultimates, even so, there is no seeking to abide in separate entities, but they can be united into the same entity, as explained in detail in the sutra. It is not the provisional and real schools, uniting the differences is called one, the teachings, principles, practice, and result all have fundamental and expedient aspects. For those who gradually awaken, the teachings, principles, practice, and result attained in the Two Vehicles are a great expedient, relying on this treatise, those above the first ground are free from segmented death, and the teachings, principles, practice, and result before the path of seeing are the fundamental cause of the non-retrogressive ground. In general, there are four ways to unite into one according to various texts: First, uniting the teachings, the Vimalakirti Sutra says: 'The Buddha proclaims the Dharma with one sound, and beings each understand according to their own capacity.'
，此經下云「一雨普潤三草二木生長不同」，此會教同而機有異，三乘取教有偏、普故。二者會理，《寶性論》云「如㝹、馬、像三獸度河，河性無差得有淺深」，又下經云「譬于高原穿鑿須水，若見乾土知水尚遠，若見濕土知水不遠，若見於泥知水極近，水性無差得之有異」，此會理同而證有異，三乘證理有圓、缺故。三者會行，鹙子自言為是究竟法為是所行道，佛自亦言我設是方便令得入佛慧，《勝鬘》亦言「此六處為大乘故說」，故知行同而修有異，三乘修行有分、全故。四者會果，此經下言「息處故說二，中路設化城，為引至寶所方為究竟處，為求牛車出於火宅，權設羊、鹿后皆與牛」，《勝鬘》亦言「聲聞、緣覺四智不究竟，名向涅槃界」，即會二乘菩提涅槃若理若智皆歸一乘，故知果同而證有異，三乘取果有初后故。雖依諸教總會此四，然《法華》中顯會教理、密會行果。會教理者，即前所標諸佛智慧及智慧門，一雨普潤，會教也；牛車寶所，會理也。此以所詮名之為理、非要真如，欲顯所得甚深難解，有所言說意趣難知，道場所得法，無能發問者，我意難可測，亦無能問者，亦顯法華開方便門顯真實相，即是法華開敷秀出。密亦通會行、果二同，我設是方便，令得入佛慧，乘此寶乘，直至道場，即會行
【現代漢語翻譯】 現代漢語譯本 此經下文說：『一場雨普遍滋潤三種小草和兩種樹木，它們的生長各不相同』，這說明在佛陀的集會上，教義是相同的，但眾生的根器不同，聲聞乘、緣覺乘、菩薩乘對教義的理解有片面和全面的區別。第二是會歸於理，《寶性論》中說：『如同㝹（一種小動物）、馬、像三種動物渡河，河水的性質沒有差別，但它們所到達的深度卻有深淺之分』，又下文經中說：『譬如在高地上挖掘尋找水源，如果看到的是乾燥的泥土，就知道離水源還很遠；如果看到的是潮濕的泥土，就知道離水源不遠了；如果看到的是泥漿，就知道離水源非常近了，水的性質沒有差別，但得到水的程度卻有不同』，這說明會歸於理是相同的，但證悟的程度卻有差異，聲聞乘、緣覺乘、菩薩乘對真理的證悟有圓滿和殘缺的區別。第三是會歸於行，舍利弗（佛陀十大弟子之一，以智慧著稱）自己認為他所證悟的是究竟的佛法，是他所修行的道路，佛陀自己也說我所施設的這些都是方便法門，爲了讓他們能夠進入佛的智慧，《勝鬘經》也說：『這六處是爲了大乘的緣故而說的』，所以知道修行的方法是相同的，但修行的程度卻有差異，聲聞乘、緣覺乘、菩薩乘的修行有部分和全部的區別。第四是會歸於果，此經下文說：『爲了讓眾生休息才說有二乘，中途設立化城，是爲了引導眾生到達寶所，才是究竟的歸宿，爲了讓眾生尋求牛車而離開火宅，權且設立羊車、鹿車，最終都給予牛車』，《勝鬘經》也說：『聲聞乘、緣覺乘的四智是不究竟的，只能說是趨向涅槃的境界』，這就是會歸二乘的菩提和涅槃，無論是理還是智都歸於一乘，所以知道果位是相同的，但證悟的程度卻有差異，聲聞乘、緣覺乘、菩薩乘所獲得的果位有先後之分。雖然依據各種經典總括了這四種會歸，但《法華經》中明顯地會歸了教和理，秘密地會歸了行和果。會歸教和理，就是前面所說的諸佛的智慧以及智慧之門，一場雨普遍滋潤，是會歸教；牛車和寶所，是會歸理。這裡用所詮釋的名稱作為理，並非一定要是真如，想要顯示所得的佛法非常深奧難以理解，所說的話語的意趣難以知曉，在菩提道場所得的佛法，沒有人能夠提問，我的心意難以測度，也沒有人能夠提問，也顯示了《法華經》開啟方便之門，顯現真實之相，就是《法華經》的開敷和秀出。秘密地會通會歸行和果的兩種相同之處，我所施設的這些都是方便法門，爲了讓他們能夠進入佛的智慧，乘坐這輛寶車，一直到達道場，這就是會歸行
【English Translation】 English version This sutra says, 'One rain universally moistens three grasses and two trees, and their growth is different.' This means that in the Buddha's assembly, the teachings are the same, but the capacities of sentient beings are different. The Śrāvakayāna (Hearer Vehicle), Pratyekabuddhayāna (Solitary Realizer Vehicle), and Bodhisattvayāna (Bodhisattva Vehicle) have partial and complete differences in their understanding of the teachings. The second is convergence to principle. The Ratnagotravibhāga (寶性論, Treatise on the Buddha-nature) says, 'Like the nū (㝹, a small animal), horse, and elephant crossing a river, the nature of the river is the same, but the depths they reach are different.' Also, the sutra below says, 'It is like digging for water on a plateau. If you see dry soil, you know the water is still far away; if you see moist soil, you know the water is not far away; if you see mud, you know the water is very close. The nature of water is the same, but the degree of obtaining water is different.' This means that convergence to principle is the same, but the degree of realization is different. The Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna have complete and incomplete differences in their realization of truth. The third is convergence to practice. Śāriputra (鹙子, one of the Buddha's ten great disciples, known for his wisdom) himself believes that what he has realized is the ultimate Dharma, the path he has practiced. The Buddha himself also says that these are expedient means to enable them to enter the Buddha's wisdom. The Śrīmālādevī Siṃhanāda Sūtra (勝鬘經) also says, 'These six places are spoken for the sake of the Mahāyāna.' Therefore, it is known that the methods of practice are the same, but the degree of practice is different. The Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna have partial and complete differences in their practice. The fourth is convergence to fruit. This sutra says, 'For the sake of rest, it is said that there are two vehicles. A phantom city is set up in the middle to guide sentient beings to the treasure land, which is the ultimate destination. To get sentient beings to seek the ox cart and leave the burning house, sheep carts and deer carts are temporarily set up, and eventually all are given ox carts.' The Śrīmālādevī Siṃhanāda Sūtra also says, 'The four wisdoms of the Śrāvakayāna and Pratyekabuddhayāna are not ultimate, and can only be said to be approaching the realm of Nirvāṇa.' This is the convergence of the Bodhi and Nirvāṇa of the two vehicles. Whether it is principle or wisdom, they all return to the One Vehicle. Therefore, it is known that the fruit is the same, but the degree of realization is different. The Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna have early and late differences in the fruits they obtain. Although these four convergences are summarized according to various scriptures, the Lotus Sutra (法華經) clearly converges teaching and principle, and secretly converges practice and fruit. Converging teaching and principle refers to the wisdom of the Buddhas and the gate of wisdom mentioned earlier. One rain universally moistens, which is converging teaching; the ox cart and the treasure land, which is converging principle. Here, the name of what is interpreted is used as principle, not necessarily tathatā (真如, suchness). It wants to show that the Dharma obtained is very profound and difficult to understand, and the intention of the words spoken is difficult to know. The Dharma obtained in the Bodhi-mandala (道場, place of enlightenment), no one can ask, my intention is difficult to fathom, and no one can ask. It also shows that the Lotus Sutra opens the gate of expedient means and reveals the true aspect, which is the blossoming and emergence of the Lotus Sutra. Secretly converging the two similarities of practice and fruit, these are the expedient means I have set up to enable them to enter the Buddha's wisdom, ride this treasure cart, and go straight to the Bodhi-mandala, which is converging practice.
故，中設化城為至寶所即會果。故《勝鬘經》中顯會行、果，「六處正為大乘故說」，正會行故；「二乘四智非為究竟名向涅槃界」，即會果故。《勝鬘》正說一乘因果故，顯會行果、密會教理。法華正顯昔權今實，故顯會教理，令其修證，密會行果。由此一乘據實通會教理行果，總解諸文于理名矣，故云會別名之為一。此經正取一乘因果為真乘體，教為方便，故不相違。今此小義雖未動于智海，如愚所知頗亦絕於今古，博識深智當自詳之。三義之中初二解通定性、不定性，后一多唯依不定性；大乘無上雖即一乘，非經所須，故略不說。
明說意者，《攝大乘》云「為引攝一類， 及任持所餘， 由不定種姓， 諸佛說一乘， 法、無我、解脫， 等故姓不同， 得二意樂化， 究竟說一乘。」此中十因：一為引攝一類不定種姓聲聞獨覺，令依大乘般涅槃，故法華一會多為此類說於一乘。《法華論》名退已還發大菩提心，由鹙子等昔皆求大退修小果，名退還發，非諸不定姓皆退還發心，此應名不定種姓。二為任持所餘，不定種姓地前菩薩，第六住前猶在退位，恐于大乘精進且壞退依二乘般涅槃故，故此經云「菩薩聞是法疑網皆已除」，本論亦言「如來為二種人正與解釋」，此二皆是不定種姓，為此二種故說一乘
【現代漢語翻譯】 現代漢語譯本：因此，（佛）在（方便）中間設立化城（比喻），作為至寶（一乘佛果）最終匯聚的地方。所以，《勝鬘經》（Śrīmālādevī Siṃhanāda Sūtra）中彰顯了匯歸（於一乘）的修行和果證，經中說『六處（六根）正是爲了大乘的緣故而宣說』，這是爲了匯歸修行；『二乘（聲聞乘和緣覺乘）的四智並非究竟，只是趨向涅槃的境界』，這是爲了匯歸果證。《勝鬘經》主要宣說一乘的因果，因此彰顯了匯歸修行和果證，秘密地匯歸教理。《法華經》（Lotus Sūtra）主要彰顯過去權巧方便，現在才是真實，因此彰顯了匯歸教理，使他們能夠修行證悟，秘密地匯歸修行和果證。由此，一乘根據真實，貫通匯歸教理行果，總括解釋各種經文，在道理上是說得通的，所以說匯歸差別，名為一乘。此經主要取一乘的因果作為真乘的本體，教法作為方便，所以不相違背。現在我所說的這些小道理，雖然還未觸動智慧的海洋，但以我愚鈍的理解，也頗為超越古今，博學深智之士應當自己詳細考察。這三種意義之中，前兩種解釋可以貫通定性（已決定根性）和不定性（未決定根性）的眾生，后一種多半只依據不定性的眾生；大乘無上雖然就是一乘，但不是此經所必須說明的，所以略而不說。
爲了闡明（佛）宣說一乘的意圖，《攝大乘論》（Mahāyānasaṃgraha）中說：『爲了引導攝受一類（眾生），以及任持其餘（眾生），由於不定種姓（未決定根性的眾生），諸佛宣說一乘，（因為）法、無我、解脫等（教義）的緣故，（眾生的）根性不同，（諸佛）獲得兩種意樂（利益和安樂）的化導，最終宣說一乘。』這裡面有十個原因：第一，爲了引導攝受一類不定種姓的聲聞（Śrāvaka）和獨覺（Pratyekabuddha），使他們依于大乘而般涅槃（Parinirvana），所以《法華經》一會（法華法會）大多為此類眾生宣說一乘。《法華論》（Mahāyānasaṃgraha-bhāṣya）中稱之為退已還發大菩提心，因為舍利弗（Śāriputra）等過去都曾追求大乘，退而修習小乘的果位，所以稱為退還發心，並非所有不定種姓的眾生都是退還發心，這裡應該稱為不定種姓。第二，爲了任持其餘的不定種姓的地前菩薩（Bodhisattva），第六住（菩薩修行階位）之前仍然處於退轉的階段，恐怕他們對於大乘的精進即將毀壞，退而依於二乘而般涅槃，所以此經說『菩薩聽聞此法，疑慮和迷惑都已消除』，《法華論》也說『如來為兩種人正確地給予解釋』，這兩種人都是不定種姓，爲了這兩種人，所以宣說一乘。
【English Translation】 English version: Therefore, (the Buddha) establishes a transformation city (as a metaphor) in the middle (of expedient means), as the place where the ultimate treasure (the One Vehicle Buddhahood) eventually converges. Hence, the Śrīmālādevī Siṃhanāda Sūtra reveals the convergence of practice and fruition (into the One Vehicle), stating that 'the six sense bases are spoken precisely for the sake of the Great Vehicle,' which is for the convergence of practice; 'the four wisdoms of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) are not ultimate, but merely lead towards the realm of Nirvana,' which is for the convergence of fruition. The Śrīmālādevī Siṃhanāda Sūtra primarily expounds the cause and effect of the One Vehicle, thus revealing the convergence of practice and fruition, and secretly converging the teachings. The Lotus Sūtra primarily reveals that the past was expedient, while the present is real, thus revealing the convergence of teachings, enabling them to cultivate and realize enlightenment, and secretly converging practice and fruition. Therefore, the One Vehicle, based on reality, comprehensively converges the teachings, practice, and fruition, and the overall explanation of various texts is logically sound, hence it is said that converging differences is called the One Vehicle. This sutra primarily takes the cause and effect of the One Vehicle as the essence of the True Vehicle, and the teachings as expedient means, so there is no contradiction. Now, these minor points that I have spoken, although they may not stir the ocean of wisdom, in my foolish understanding, they are quite beyond the past and present, and those with broad knowledge and deep wisdom should examine them in detail. Among these three meanings, the first two explanations can be applied to both those of definite nature (already determined disposition) and indefinite nature (undetermined disposition), while the last one mostly relies on those of indefinite nature; although the unsurpassed Great Vehicle is the One Vehicle, it is not necessary for this sutra, so it is briefly omitted.
To clarify the intention of (the Buddha) expounding the One Vehicle, the Mahāyānasaṃgraha states: 'To guide and gather a certain type (of beings), and to sustain the rest (of beings), due to the indefinite nature (of beings with undetermined dispositions), the Buddhas expound the One Vehicle, (because) due to the Dharma, non-self, liberation, etc., (the) natures (of beings) are different, (the Buddhas) obtain two kinds of delight (benefit and happiness) in transformation, and ultimately expound the One Vehicle.' There are ten reasons here: First, to guide and gather a certain type of Śrāvakas and Pratyekabuddhas of indefinite nature, so that they rely on the Great Vehicle and attain Parinirvana, therefore the Lotus Sūtra assembly mostly expounds the One Vehicle for this type of beings. The Mahāyānasaṃgraha-bhāṣya calls this returning to generate the great Bodhicitta after having retreated, because Śāriputra and others in the past had pursued the Great Vehicle, but retreated and cultivated the fruits of the Small Vehicle, so it is called returning to generate the mind, not all beings of indefinite nature are returning to generate the mind, this should be called indefinite nature. Second, to sustain the rest of the Bodhisattvas of indefinite nature before the sixth stage (of Bodhisattva practice), who are still in a state of regression, fearing that their diligence in the Great Vehicle will be destroyed, and they will retreat and rely on the Two Vehicles to attain Parinirvana, therefore this sutra says 'Bodhisattvas who hear this Dharma, their doubts and confusions are all eliminated,' and the Mahāyānasaṃgraha-bhāṣya also says 'The Tathagata correctly gives explanations for two kinds of people,' both of these kinds of people are of indefinite nature, and for these two kinds of people, the One Vehicle is expounded.
。三法等故，行乘雖異，所趣真如無差別，故《法華論》說多與此同。四無我等故，若有真實補特伽羅可有乘別，我既無異故說一乘。五解脫等故，三乘並於煩惱障中而得解脫，解脫無差別故。六姓不同故，二乘之中不定種姓有差別故，此聲聞身具有聲聞及佛種姓，由有此姓故說一乘。第七佛于有情得同自體意樂，故言我即是彼、彼即是我，我既成佛彼亦成佛。第八二乘于佛得同自體意樂，同名菩薩得受記別故，謂於此會佛與二乘授佛記別，為令攝得如是意樂，我等與佛平等無二。又此會上有諸菩薩與彼名同，因得記別故。佛一言含二種益，謂二乘者得同佛自體意樂，及諸菩薩得受記別。九化故，如世尊說，汝等苾芻我憶往昔，無量百返依聲聞乘而般涅槃，云何已成佛，后依二乘而般涅槃，即為調伏所化聲聞。佛菩薩等自化其身為彼同類，于無餘依現般涅槃，經百千劫耽寂滅酒醉逸而臥，后從彼起現受佛記，令諸不定種姓二乘盡作是心：往昔耆尊入涅槃者，今皆復起現受佛記，況我今者不希作佛而入涅槃？今此會中富樓那等即其類也。《法華論》中為化聲聞授記即此，是故亦為降彼二乘者慢，我亦得汝之涅槃故，廣如《楞伽》說，阿羅漢入無餘涅槃經百千劫，耽三昧酒醉逸而臥，后從彼起方發大心，皆佛菩薩之所化作
【現代漢語翻譯】 現代漢語譯本 三、三法平等故：雖然修行的法門（乘）不同，但所趨向的真如（事物的真實本性）沒有差別，所以《法華論》的說法大多與此相同。 四、無我平等故：如果存在真實的補特伽羅（pudgala，不可分割的個體），才會有乘的區別。既然「我」沒有差異，所以說一乘。 五、解脫平等故：聲聞乘、緣覺乘、菩薩乘都在煩惱障中獲得解脫，解脫沒有差別。 六、種姓不同故：二乘（聲聞乘和緣覺乘）之中，不定種姓（不確定未來會成為什麼）有差別。而聲聞身兼具聲聞和佛的種姓，因為有這種種姓，所以說一乘。 七、佛對於有情眾生得到相同的自體意樂（對自身和他人的意願），所以說『我即是彼，彼即是我』，我既然成佛，他們也會成佛。 八、二乘對於佛得到相同的自體意樂，同樣被稱為菩薩，得到佛的授記（預言未來成佛），爲了讓他們獲得這樣的意樂，認為我們和佛平等無二。而且這次法會上，有些菩薩和他們同名，因此得到授記。佛的一句話包含兩種利益，即二乘得到和佛相同的自體意樂，以及菩薩得到授記。 九、化現的緣故：如世尊所說：『你們這些比丘，我回憶往昔，無數次依聲聞乘而般涅槃（parnirvana，完全的涅槃）』，怎麼會已經成佛，又依二乘而般涅槃呢？這是爲了調伏所化現的聲聞。佛、菩薩等自己化身為和他們同類的人，在無餘依涅槃（沒有留下任何東西的涅槃）中示現般涅槃，經過百千劫沉溺於寂滅之酒中，醉臥不起，之後從那裡起來，示現接受佛的授記，讓那些不定種姓的二乘都這樣想：往昔的耆尊（qizun，受尊敬的人）入涅槃的人，現在都再次起來接受佛的授記，何況我們現在不希望成佛而入涅槃呢？現在這次法會中的富樓那（Purna）等就是這類人。《法華論》中為化現的聲聞授記就是指這個，所以也是爲了降低那些二乘的傲慢，因為我也能得到你們的涅槃。詳細內容如《楞伽經》（Lankavatara Sutra）所說，阿羅漢（Arhat）進入無餘涅槃，經過百千劫，沉溺於三昧（samadhi，冥想）之酒中，醉臥不起，之後從那裡起來才發大心，這些都是佛菩薩所化現的。
【English Translation】 English version 3. Equality of the Three Dharmas: Although the vehicles (yana, paths of practice) are different, the Suchness (tathata, the true nature of things) they lead to is without difference. Therefore, the Treatise on the Lotus Sutra largely agrees with this. 4. Equality of No-Self: If there were a real pudgala (an indivisible individual), there would be a distinction between vehicles. Since 'I' has no difference, it is said to be One Vehicle. 5. Equality of Liberation: The Three Vehicles (Sravakayana, Pratyekabuddhayana, and Bodhisattvayana) all attain liberation from the afflictive obscurations (klesha-avarana), and there is no difference in liberation. 6. Difference in Lineage: Among the Two Vehicles (Sravakayana and Pratyekabuddhayana), there is a difference in those of uncertain lineage (those whose future is not determined). However, the Sravaka body possesses both the Sravaka and Buddha lineages. Because it has this lineage, it is said to be One Vehicle. 7. The Buddha obtains the same intention and delight in self-nature (atma-chitta-prasada) for sentient beings, so it is said, 'I am they, and they are I.' Since I have become a Buddha, they will also become Buddhas. 8. The Two Vehicles obtain the same intention and delight in self-nature for the Buddha. They are also called Bodhisattvas and receive predictions of Buddhahood (vyakarana). To enable them to obtain such intention and delight, it is thought that we are equal and non-dual with the Buddha. Moreover, in this assembly, there are Bodhisattvas with the same names as them, and they receive predictions because of this. The Buddha's one statement contains two benefits: the Two Vehicles obtain the same intention and delight in self-nature as the Buddha, and the Bodhisattvas receive predictions. 9. Because of Transformation: As the World-Honored One said, 'You bhikshus (monks), I recall in the past, countless times I entered parinirvana (complete nirvana) relying on the Sravakayana.' How could one who has already become a Buddha enter parinirvana relying on the Two Vehicles? This is to tame the Sravakas who are to be transformed. Buddhas and Bodhisattvas transform themselves into beings of the same kind as them, and manifest parinirvana in anupadhisesa-nirvana (nirvana without remainder). After hundreds of thousands of kalpas (eons), they indulge in the wine of quiescence, lie drunk and asleep, and then arise from there and manifest receiving predictions of Buddhahood, causing those of uncertain lineage in the Two Vehicles to think: 'Those venerable ones of the past who entered nirvana are now rising again and receiving predictions of Buddhahood. How much more so should we, who do not hope to become Buddhas, enter nirvana?' Purna (Purna) and others in this assembly now are of this kind. In the Treatise on the Lotus Sutra, the prediction given to the transformed Sravakas refers to this. Therefore, it is also to reduce the arrogance of those of the Two Vehicles, because I can also obtain your nirvana. As explained extensively in the Lankavatara Sutra (Lankavatara Sutra), Arhats (Arhat) enter anupadhisesa-nirvana, and after hundreds of thousands of kalpas, they indulge in the wine of samadhi (meditation), lie drunk and asleep, and then arise from there and generate great aspiration. All of these are transformations of Buddhas and Bodhisattvas.
。若不爾者，實入無餘涅槃身智都盡，后從彼起法從何生？故知是化。十究竟故，由過此外無別勝乘，依理究竟最為殊勝，故說為一。今此會中依論但與二人記別，一不定姓、二應化者。為不定姓者，即第一第二第八少分，為應化者即第九義及余少分，說於一乘，非全撥其無定性，故此一乘是密意說。《解深密經》云「相、生、勝義無自性，如是我皆已顯示，若不知佛此密意，失壞正道不能往。依諸凈道清凈者，唯依此一無第二，故於其中立一乘，非有情性無差別」，于定、不定、有性、無性合說一。故《涅槃》亦言「一乘一道四果聖人皆得作佛，不解我意故，但應如是所說善」。今此十義說於一乘，《法華論》中無此具足，《顯揚》說六因、《莊嚴論》八義說於一乘，不過此十，故不敘之。
第四彰差別者，此說一乘，與《勝鬘》、《涅槃經》所說一乘差別之相，此通理、智，彼唯佛性，此唯攝入、彼通出生，此唯有性、彼通無性，此唯不定性、彼通定性，此多說教、理，彼多說行、果，此說一乘為實二乘為權，彼說一乘為權四乘為實。故《勝鬘》云「若如來隨彼意欲而方便說，唯有一乘無有餘乘等也」。與《無量義經》所說一乘辨差別者，如釋名中已廣解釋，是差別相，及第五問答辨等，皆如別章不繁具舉
【現代漢語翻譯】 現代漢語譯本：如果不是變化示現，那麼（已經）完全進入無餘涅槃（nirvana，梵文，指解脫輪迴的狀態），身和智慧都完全消失，之後又從那裡生起，法又從何處產生呢？所以知道這是變化示現。（一乘）因為十種究竟的緣故，由於超過此外沒有其他更殊勝的乘，依據道理來說，究竟是最為殊勝的，所以說為一。現在這個集會中，依據論典只給兩種人授記，一種是不定姓（anitya-gotraka，指根性不確定的人）、另一種是應化者（nirmana-kaya，指佛的化身）。所謂不定姓，就是指第一、第二、第八（義）的小部分；所謂應化者，就是指第九義以及其餘小部分，（這些）都說於一乘，並非完全否定其沒有定性，所以這個一乘是密意之說。《解深密經》（Samdhinirmocana Sutra）說：『相無自性、生無自性、勝義無自性，這些我都已經顯示。如果不知道佛的這個密意，就會失去正道，不能到達（彼岸）。依靠各種清凈之道而清凈的人，唯有依靠這一（乘），沒有第二（乘），所以其中建立一乘，並非有情（sattva，指一切有情眾生）的根性沒有差別。』對於定性、不定性、有性、無性，合起來說為一。所以《涅槃經》（Nirvana Sutra）也說：『一乘一道，四果聖人（srota-apanna, sakrd-agamin, anagamin, arhat，指聲聞乘的四種果位）都可以成佛，不理解我的意思，所以應當認為我所說的是善的。』現在這十義都說於一乘，《法華論》（Saddharma-pundarika-sastra）中沒有這樣完備，（《瑜伽師地論》中的）《顯揚聖教論》（Xianyang Shengjiao Lun）說了六因，《大乘莊嚴經論》（Mahayana-sutralamkara）八義說於一乘，沒有超過這十種，所以不詳細敘述。
第四，彰顯差別：這裡所說的一乘，與《勝鬘經》（Srimala Sutra）、《涅槃經》（Nirvana Sutra）所說的一乘，有差別之相。這裡的一乘貫通理和智，而彼（《勝鬘經》、《涅槃經》）的一乘唯指佛性（buddha-dhatu，指成佛的可能性或潛能）；這裡的一乘唯有攝入（指將一切法歸於一乘），而彼（《勝鬘經》、《涅槃經》）的一乘貫通出生（指從佛性中生出一切法）；這裡的一乘唯有有性（指具有佛性），而彼（《勝鬘經》、《涅槃經》）的一乘貫通無性（指不具有佛性）；這裡的一乘唯有不定性，而彼（《勝鬘經》、《涅槃經》）的一乘貫通定性；這裡多說教和理，而彼（《勝鬘經》、《涅槃經》）多說行和果；這裡說一乘為實，二乘為權，而彼（《勝鬘經》、《涅槃經》）說一乘為權，四乘為實。所以《勝鬘經》（Srimala Sutra）說：『如果如來（tathagata，指佛）隨順眾生的意願而方便說法，就只有一乘，沒有其餘的乘等等。』與《無量義經》（Amitartha Sutra）所說的一乘辨別差別，如同在釋名中已經廣泛解釋，這是差別之相，以及第五個問答辨別等等，都如同在別的章節，不繁瑣地一一列舉。
【English Translation】 English version: If it were not a transformation manifestation, then (having) completely entered into Nirvana (nirvana, Sanskrit, referring to the state of liberation from the cycle of rebirth), both body and wisdom would be completely exhausted. After that, arising from there, from where would the Dharma arise? Therefore, know that this is a transformation manifestation. (The One Vehicle) is because of the ten ultimate reasons. Since there is no other superior vehicle beyond this, according to reason, the ultimate is the most supreme, so it is said to be one. Now, in this assembly, according to the treatises, predictions are only given to two types of people: one is those of uncertain lineage (anitya-gotraka, referring to those whose nature is uncertain), and the other is transformation bodies (nirmana-kaya, referring to the emanations of the Buddha). The so-called uncertain lineage refers to a small part of the first, second, and eighth (meanings); the so-called transformation bodies refer to the ninth meaning and the remaining small part. (These) are all spoken of in the One Vehicle, not completely denying that they have no fixed nature. Therefore, this One Vehicle is a teaching with a hidden meaning. The Samdhinirmocana Sutra says: 'The characteristic of no self-nature, the arising of no self-nature, the ultimate meaning of no self-nature, all these I have already revealed. If one does not understand this hidden meaning of the Buddha, one will lose the right path and not be able to reach (the other shore).' Those who are purified by relying on various pure paths, only rely on this one (vehicle), there is no second (vehicle), so the One Vehicle is established within it, not that the nature of sentient beings (sattva, referring to all sentient beings) has no difference.' Regarding fixed, uncertain, having nature, and having no nature, they are combined and spoken of as one. Therefore, the Nirvana Sutra also says: 'The One Vehicle and One Path, the four levels of saints (srota-apanna, sakrd-agamin, anagamin, arhat, referring to the four stages of the Hearer Vehicle) can all become Buddhas. Not understanding my meaning, therefore, one should consider what I have said to be good.' Now these ten meanings are all spoken of in the One Vehicle. The Saddharma-pundarika-sastra does not have such completeness. The Xianyang Shengjiao Lun (from Yogacarabhumi-sastra) speaks of six causes, and the Mahayana-sutralamkara speaks of eight meanings in the One Vehicle, not exceeding these ten, so they are not described in detail.
Fourth, revealing the differences: The One Vehicle spoken of here has different characteristics from the One Vehicle spoken of in the Srimala Sutra and the Nirvana Sutra. The One Vehicle here penetrates both principle and wisdom, while the One Vehicle in those (the Srimala Sutra and the Nirvana Sutra) only refers to Buddha-nature (buddha-dhatu, referring to the potential or possibility of becoming a Buddha); the One Vehicle here only has inclusion (referring to including all dharmas into the One Vehicle), while the One Vehicle in those (the Srimala Sutra and the Nirvana Sutra) penetrates arising (referring to all dharmas arising from Buddha-nature); the One Vehicle here only has having nature (referring to having Buddha-nature), while the One Vehicle in those (the Srimala Sutra and the Nirvana Sutra) penetrates having no nature (referring to not having Buddha-nature); the One Vehicle here only has uncertain nature, while the One Vehicle in those (the Srimala Sutra and the Nirvana Sutra) penetrates fixed nature; here, more is said about teaching and principle, while in those (the Srimala Sutra and the Nirvana Sutra), more is said about practice and result; here, the One Vehicle is said to be real and the Two Vehicles are expedient, while in those (the Srimala Sutra and the Nirvana Sutra), the One Vehicle is said to be expedient and the Four Vehicles are real. Therefore, the Srimala Sutra says: 'If the Tathagata (tathagata, referring to the Buddha) expediently teaches according to the wishes of sentient beings, then there is only the One Vehicle, there are no other vehicles, etc.' Distinguishing the differences from the One Vehicle spoken of in the Amitartha Sutra, as has been extensively explained in the explanation of names, these are the differences, as well as the fifth question and answer distinguishing, etc., all as in separate chapters, not listing them one by one in detail.
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經「舍利弗(至)若二若三」。
贊曰：此與記中第四令住一乘，以此一乘為眾說法，都無第二獨覺、第三聲聞，從勝至劣為次第故，不以修習淺深難易為次第也。故此經中第一週云「餘二則非真」，第二週云「密遣二人」，第三週云「息處故說二」，不說於三，故知不是總無三乘，但應如今所說義也，會彼所修教理行果為今大因，勸住大乘。
經「舍利弗(至)法亦如是」。
贊曰：自下第五依法顯今釋迦依一切佛說法軌則，初說方便后說真實，勸彼生信引他成已。大文有三：初明十方佛法式如是，次明三世佛法式如是，后明我由此法式亦如是。此初也。雖離三世更無十方，離於十方更無三世，橫豎有殊故分差別。《攝大乘》云「人趣諸有情，處數皆無量，唸唸證等覺，故不應退屈」，由此現在十方佛亦無窮，法式皆同。
經「舍利弗(至)一佛乘故」。
贊曰：下明三世佛法式，有二：初別明三世法式，后結所為皆同。初中有三：初過去，次未來，后現在。三中各二：初明佛說法法式同，后明所度眾生得道同。此明過去佛法式同。初以種種因緣等說法為方便者，皆為后得一佛乘，故本論云「方便者小乘中觀陰、界、入，厭苦離苦得解脫故，大乘中諸波羅蜜、四攝法，攝
【現代漢語翻譯】 現代漢語譯本：
經文：『舍利弗(Sariputra，佛陀十大弟子之一，以智慧著稱)（乃至）若二若三』。 贊曰：此段經文與《法華經》的『方便品』中第四個譬喻，即『令住一乘』相呼應，意指以唯一佛乘之法為眾生說法，而沒有第二種獨覺乘，也沒有第三種聲聞乘。這是從殊勝到低劣的次第，而不是以修習的深淺難易為次第。因此，此經第一週說『其餘二乘則非真實』，第二週說『秘密派遣二人』，第三週說『爲了休息的處所才說二乘』，沒有說到三乘。由此可知，並非完全沒有三乘，而應當如現在所說的意義一樣，會合他們所修習的教理行果，作為今天修習大乘的原因，勸導眾生安住于大乘。 經文：『舍利弗(Sariputra，佛陀十大弟子之一，以智慧著稱)（乃至）法亦如是』。 贊曰：從下面開始，第五部分是『依法顯今』，闡釋現在的釋迦牟尼佛(Sakyamuni，佛教的創始人)是依據一切佛的說法軌則，先說方便法，后說真實法，勸導眾生生起信心，引導他人成就。大的段落有三個：首先說明十方諸佛的法式都是如此，其次說明三世諸佛的法式都是如此，最後說明我（釋迦牟尼佛）也是由此法式而說的。這是第一部分。雖然離開了三世就沒有十方，離開了十方就沒有三世，但因為橫向和縱向有所不同，所以才分為差別。《攝大乘論》說：『人趣的諸有情，處所和數量都無量無邊，唸唸都能證得等覺，所以不應該退縮。』由此可知，現在十方諸佛也是無窮無盡的，法式都是相同的。 經文：『舍利弗(Sariputra，佛陀十大弟子之一，以智慧著稱)（乃至）一佛乘故』。 贊曰：下面說明三世諸佛的法式，分為兩部分：首先分別說明三世的法式，然後總結所做的一切都是相同的。第一部分又分為三個方面：首先是過去，其次是未來，最後是現在。三者之中又各有兩個方面：首先說明佛說法的方式相同，然後說明所度化的眾生得道相同。這裡說明過去佛的法式相同。最初以種種因緣等說法作為方便，都是爲了後來能夠得到一佛乘，所以《瑜伽師地論》說：『方便是指小乘中觀修陰、界、入，厭離痛苦，從而得到解脫；大乘中則是指諸波羅蜜（paramita，到達彼岸）、四攝法，攝受眾生。』
【English Translation】 English version:
Sutra: 'Sariputra (one of the Buddha's ten principal disciples, known for his wisdom) (up to) whether two or three'. Commentary: This passage corresponds to the fourth parable in the 'Expedient Means' chapter of the Lotus Sutra, namely 'causing them to dwell in the One Vehicle', meaning using the Dharma of the One Buddha Vehicle to preach to sentient beings, without a second Pratyekabuddha Vehicle or a third Sravaka Vehicle. This is the order from superior to inferior, not the order based on the depth, ease, or difficulty of practice. Therefore, in the first week of this sutra, it says 'The other two are not true', in the second week it says 'Secretly dispatching two people', and in the third week it says 'Speaking of two for the sake of a place of rest', without mentioning three vehicles. From this, it can be known that it is not that there are completely no three vehicles, but it should be as the meaning that is now being spoken, converging the teachings, principles, practices, and fruits that they cultivate, as the cause for cultivating the Great Vehicle today, encouraging sentient beings to abide in the Great Vehicle. Sutra: 'Sariputra (one of the Buddha's ten principal disciples, known for his wisdom) (up to) the Dharma is also thus'. Commentary: From below, the fifth part is 'Manifesting the Present by Relying on the Dharma', explaining that the present Sakyamuni (the founder of Buddhism) Buddha relies on the Dharma rules of all Buddhas, first speaking of expedient means and then speaking of the true Dharma, encouraging sentient beings to generate faith and guiding others to achieve accomplishment. There are three major sections: first, explaining that the Dharma style of the Buddhas of the ten directions is thus; second, explaining that the Dharma style of the Buddhas of the three times is thus; and third, explaining that I (Sakyamuni Buddha) also speak by this Dharma style. This is the first part. Although there are no ten directions apart from the three times, and no three times apart from the ten directions, they are divided into differences because the horizontal and vertical are different. The Mahāyānasaṃgraha says: 'The sentient beings of the human realm, their places and numbers are immeasurable, and they can realize enlightenment in every moment, so they should not retreat.' From this, it can be known that the Buddhas of the ten directions are also endless, and their Dharma styles are all the same. Sutra: 'Sariputra (one of the Buddha's ten principal disciples, known for his wisdom) (up to) for the sake of the One Buddha Vehicle'. Commentary: Below, it explains the Dharma style of the Buddhas of the three times, divided into two parts: first, separately explaining the Dharma styles of the three times; then, summarizing that all that is done is the same. The first part is further divided into three aspects: first, the past; second, the future; and third, the present. Each of the three has two aspects: first, explaining that the way the Buddhas speak the Dharma is the same; then, explaining that the sentient beings who are liberated attain the path in the same way. This explains that the Dharma style of the Buddhas of the past is the same. Initially, speaking of various causes and conditions as expedient means is all for the sake of later being able to obtain the One Buddha Vehicle, so the Yogacarabhumi-sastra says: 'Expedient means refer to contemplating the skandhas (aggregates), dhatus (elements), and ayatanas (sense bases) in the Hinayana,厭離(disgusting) suffering and thereby attaining liberation; in the Mahayana, it refers to the various paramitas (perfections) and the four means of attraction, embracing sentient beings.'
取自身他身利益、對治法故。」「因緣」者，本論于其六義第二說中解故，指前云如向所說種種因緣者，謂三乘法，彼三乘唯名字章句說，非有實義故，以彼實義不可說故。「譬喻」者，如依牛有乳、酪、生蘇、熟蘇乃至醍醐，醍醐為第一，小乘如乳、大乘如醍醐故。此譬喻明大乘無上，諸聲聞等亦同大乘無上故。聲聞同者，示諸佛如來法身之性同，諸凡夫聲聞辟支佛等法身平等無差別故，在此譬喻示現。此中意說，凡夫如牛，聲聞如乳，辟支如酪，小菩薩如生蘇，大菩薩如熟蘇，佛如醍醐，醍醐為第一，佛乘亦爾。由本一牛腹中乳性展轉增勝乃至醍醐，故從凡夫乃至成佛相貌有差，體性平等本無二也。今此經文唯有此三，本論釋經更有念觀，念觀者于小乘中人無我等，于大乘中真如、法界、實際、人無我、法無我等觀故。此經以方便、因緣、譬喻、言詞為次第，本論釋經以譬喻、因緣、念觀、方便為次第故。今引釋與論不同，學者應悉。
經「是諸眾生(至)一切種智」。
贊曰：此明過去已度眾生得道皆同，初雖作二乘，后皆作佛，得一切種智。一切種智即佛正智，種別能知一切法故，正是牛車。
經「舍利弗(至)一佛乘故」。
贊曰：此明未來佛法式同。
經「此諸眾生(至
【現代漢語翻譯】 現代漢語譯本：『取自身他身利益、對治法故。』『因緣』者，本論于其六義第二說中解故，指前云如向所說種種因緣者，謂三乘法，彼三乘唯名字章句說，非有實義故，以彼實義不可說故。『譬喻』者，如依牛有乳、酪、生蘇、熟蘇乃至醍醐（ghee），醍醐為第一，小乘如乳、大乘如醍醐故。此譬喻明大乘無上，諸聲聞等亦同大乘無上故。聲聞同者，示諸佛如來法身之性同，諸凡夫聲聞辟支佛等法身平等無差別故，在此譬喻示現。此中意說，凡夫如牛，聲聞如乳，辟支如酪，小菩薩如生蘇，大菩薩如熟蘇，佛如醍醐，醍醐為第一，佛乘亦爾。由本一牛腹中乳性展轉增勝乃至醍醐，故從凡夫乃至成佛相貌有差，體性平等本無二也。今此經文唯有此三，本論釋經更有念觀，念觀者于小乘中人無我等，于大乘中真如、法界、實際、人無我、法無我等觀故。此經以方便、因緣、譬喻、言詞為次第，本論釋經以譬喻、因緣、念觀、方便為次第故。今引釋與論不同，學者應悉。 經『是諸眾生(至)一切種智（sarvajnana）。』 贊曰：此明過去已度眾生得道皆同，初雖作二乘，后皆作佛，得一切種智。一切種智即佛正智，種別能知一切法故，正是牛車。 經『舍利弗（Sariputra）(至)一佛乘故。』 贊曰：此明未來佛法式同。 經『此諸眾生(至
【English Translation】 English version: 'Taking benefit for oneself and others, and for the sake of counteracting [afflictions].' 'Causes and conditions': This is explained in the second of the six meanings in this treatise. Referring to the previous statement, 'various causes and conditions as mentioned before' refers to the Three Vehicles (triyana). These Three Vehicles are only spoken of in name and phrases, without actual meaning, because their true meaning cannot be expressed. 'Parable': For example, based on a cow, there is milk, curd, raw butter, cooked butter, and finally ghee (clarified butter), with ghee being the best. The Small Vehicle (Hinayana) is like milk, and the Great Vehicle (Mahayana) is like ghee. This parable illustrates the unsurpassed nature of the Great Vehicle, and that all Sravakas (listeners) are also the same as the unsurpassed Great Vehicle. The sameness of Sravakas indicates that the Dharma-body (Dharmakaya) nature of all Buddhas and Tathagatas (Thus Come Ones) is the same, and that the Dharma-bodies of all ordinary beings, Sravakas, Pratyekabuddhas (Solitary Buddhas), etc., are equal and without difference. This is shown in this parable. The meaning here is that ordinary beings are like cows, Sravakas are like milk, Pratyekabuddhas are like curd, junior Bodhisattvas are like raw butter, senior Bodhisattvas are like cooked butter, and Buddhas are like ghee. Ghee is the best, and the Buddha Vehicle is also like that. Because the nature of milk in the belly of one cow gradually increases and becomes superior until it becomes ghee, there are differences in appearance from ordinary beings to becoming Buddhas, but the essence is equal and fundamentally not two. Now, this sutra text only has these three. The commentary in this treatise also includes mindfulness and contemplation. Mindfulness and contemplation include contemplating no-self (anatman) etc. for those in the Small Vehicle, and contemplating Suchness (tathata), Dharma-realm (dharmadhatu), Reality (bhutakoti), no-self of persons (pudgala-nairatmya), and no-self of phenomena (dharma-nairatmya) etc. for those in the Great Vehicle. This sutra uses skillful means (upaya), causes and conditions, parables, and words as the order, while the commentary in this treatise uses parables, causes and conditions, mindfulness and contemplation, and skillful means as the order. Now, the interpretation cited is different from the treatise, and scholars should be aware of this. Sutra: 'These beings (to) all-knowing wisdom (sarvajnana).' Commentary: This explains that all beings who have been liberated in the past and attained the Way are the same. Although they initially practiced the Two Vehicles, they all later become Buddhas and attain all-knowing wisdom. All-knowing wisdom is the correct wisdom of the Buddha, because it can know all dharmas (phenomena) distinctly, and it is precisely the ox-cart. Sutra: 'Sariputra (Sariputra) (to) the One Buddha Vehicle.' Commentary: This explains that the future Buddha Dharma will be the same. Sutra: 'These beings (to
)一切種智」。
贊曰：此明未來當度眾生得道皆同。
經「舍利弗(至)一佛乘故」。
贊曰：此明現在佛法式同，饒益者利益之，安樂者與樂也。拔苦與樂、與智與福、與世出世果、與小果大果，如次配之。
經「是諸眾生(至)一切種智」。
贊曰：此明現在眾生得道皆同。
經「舍利弗(至)入佛知見道故」。
贊曰：此結所為。所為眾生究竟之時，但為菩薩當作佛故，往因發心所修諸行，皆向大故皆名菩薩。所為法者皆為一乘，以佛知見示彼眾生故、悟眾生故、欲令眾生入佛知見道故。經文無開，以總義故。示義如前論更不解，復解悟者，令外道眾生生覺悟故回邪入正，復解入者，令得聲聞果者入大菩提故回小向大。本論一番開解無上義，二番解示同義，有疑修行。三番解悟不知義，未發心令發令外道生覺悟。四番解入，入不退位，已發心令入法，令得聲聞者入大菩提。且隨文別，第一番配在正解大事之中，第二番配在結大事文中，第三配在依法之中。論文並於大事中解，理亦無失。
經「舍利弗(至)一切種智故」。
贊曰：此明我由斯法式亦如是，唯佛有種種勝解智力故，知諸眾生種種欲；有遍趣行智力故，知深心所著，著謂所樂著所修行也
【現代漢語翻譯】 現代漢語譯本： 『一切種智』（Sarvajna，指佛陀所證得的對一切事物和現象的徹底、全面的智慧）。
贊曰：這說明未來所有得度的眾生，他們所證得的道都是相同的。
經文：『舍利弗（Sariputra，佛陀的十大弟子之一）(至)一佛乘故』。
贊曰：這說明現在佛法的形式是相同的，饒益眾生者就利益他們，安樂眾生者就給予他們安樂。拔除痛苦並給予快樂，給予智慧並給予福報，給予世間和出世間的果報，給予小乘果和大乘果，按照這樣的順序來對應。
經文：『是諸眾生(至)一切種智』。
贊曰：這說明現在所有得道的眾生，他們所證得的道都是相同的。
經文：『舍利弗(至)入佛知見道故』。
贊曰：這是總結所要做的。所要為之的眾生，在他們最終成就之時，都是爲了讓菩薩（Bodhisattva，指以救度眾生為己任，發願成佛的人）能夠成佛，往昔因地發心所修的各種行持，都是爲了大乘的緣故，所以都稱為菩薩。所要為之的法都是爲了唯一佛乘（Ekayana，指最終導向成佛的唯一道路），因為要用佛的知見來開示這些眾生，覺悟這些眾生，想要讓這些眾生進入佛的知見之道。經文沒有『開』（指開顯佛的智慧），因為這是總體的意義。『示』（指指示）的意義如前面的論述，不再解釋。再次解釋『悟』（指覺悟），是爲了讓外道眾生生起覺悟，從而捨棄邪見而歸入正道。再次解釋『入』（指進入），是爲了讓那些已經證得聲聞果（Sravaka，指通過聽聞佛法而證得解脫的修行者）的人進入大菩提（Mahabodhi，指無上正等正覺），從而捨棄小乘而趨向大乘。本論第一次開解無上的意義，第二次解釋指示相同的意義，是爲了消除修行的疑惑。第三次解釋覺悟，是因為他們不瞭解意義，沒有發菩提心，所以讓他們發起菩提心，讓外道眾生生起覺悟。第四次解釋進入，是爲了進入不退轉位（Avivartana，指修行達到一定程度，不再退轉的境界），已經發菩提心的人讓他們進入佛法，讓那些已經證得聲聞果的人進入大菩提。暫且按照經文分別解釋，第一次對應于正確理解大事之中，第二次對應于總結大事的經文中，第三次對應于依法之中。論文將它們都放在大事中解釋，道理上也沒有錯誤。
經文：『舍利弗(至)一切種智故』。
贊曰：這說明我（佛陀）也是通過這樣的法式，也是如此。只有佛陀才具有種種殊勝的勝解智力（Adhimukti-jnana-bala，指佛陀對於一切法都能深刻理解和信受的力量），所以能夠知道各種眾生的各種慾望；具有普遍趣行智力（Sarvatragamana-jnana-bala，指佛陀能夠普遍地瞭解眾生所行之道的智慧力量），所以能夠知道眾生內心深處的執著，執著就是指他們所樂於執著的事物和所修行的法門。
【English Translation】 English version: 'Sarvajna' (all-knowing wisdom, referring to the complete and comprehensive wisdom of the Buddha regarding all things and phenomena).
Commentary: This explains that all beings who attain liberation in the future will attain the same path.
Sutra: 'Sariputra (one of the Buddha's ten great disciples) (to) for the sake of the One Buddha Vehicle'.
Commentary: This explains that the form of the Buddha's teachings is the same in the present, benefiting those who benefit others, and giving happiness to those who seek happiness. Removing suffering and giving happiness, giving wisdom and giving blessings, giving worldly and otherworldly fruits, giving the fruits of the Small Vehicle and the Great Vehicle, corresponding in that order.
Sutra: 'These beings (to) all-knowing wisdom'.
Commentary: This explains that all beings who attain the path in the present attain the same path.
Sutra: 'Sariputra (to) enter the path of the Buddha's knowledge and vision'.
Commentary: This concludes what is to be done. The beings for whom this is done, when they ultimately achieve enlightenment, it is all for the sake of Bodhisattvas (beings who have taken a vow to liberate all beings and aspire to Buddhahood) to become Buddhas. The various practices cultivated in the past due to their initial aspiration are all directed towards the Great Vehicle, so they are all called Bodhisattvas. The Dharma (teachings) for which this is done is all for the sake of the One Vehicle (Ekayana, the one path that ultimately leads to Buddhahood), because it is to reveal the Buddha's knowledge and vision to these beings, to awaken these beings, and to want to lead these beings into the path of the Buddha's knowledge and vision. The Sutra does not have 'opening' (referring to revealing the Buddha's wisdom), because this is the overall meaning. The meaning of 'showing' (referring to indicating) is as in the previous discussion, and will not be explained again. Explaining 'awakening' (referring to enlightenment) again is to cause non-Buddhist beings to awaken, thereby abandoning wrong views and entering the right path. Explaining 'entering' (referring to entering) again is to cause those who have attained the fruit of Sravaka (a practitioner who attains liberation by hearing the Buddha's teachings) to enter Mahabodhi (supreme perfect enlightenment), thereby abandoning the Small Vehicle and turning towards the Great Vehicle. This treatise explains the supreme meaning for the first time, and explains and indicates the same meaning for the second time, in order to eliminate doubts about practice. The third time explains awakening, because they do not understand the meaning and have not generated Bodhicitta (the mind of enlightenment), so they are made to generate Bodhicitta, and non-Buddhist beings are made to awaken. The fourth time explains entering, in order to enter the stage of non-retrogression (Avivartana, a state where one no longer regresses in their practice), those who have already generated Bodhicitta are made to enter the Dharma, and those who have already attained the fruit of Sravaka are made to enter Mahabodhi. For the time being, explain separately according to the Sutra, the first time corresponds to correctly understanding the great matter, the second time corresponds to the Sutra text summarizing the great matter, and the third corresponds to relying on the Dharma. The treatise explains them all within the great matter, and there is no error in principle.
Sutra: 'Sariputra (to) all-knowing wisdom'.
Commentary: This explains that I (the Buddha) also follow this Dharma form, and it is also like this. Only the Buddha has all kinds of excellent power of understanding and wisdom (Adhimukti-jnana-bala, the power of the Buddha to deeply understand and accept all Dharmas), so he can know the various desires of all beings; he has the power of universal knowledge of the path (Sarvatragamana-jnana-bala, the wisdom power of the Buddha to universally understand the paths taken by beings), so he can know the deep attachments in the hearts of beings, and attachment refers to the things they are happy to be attached to and the Dharma they practice.
，或即情慾所起樂著，即眾生處處著引之出，故並是勝解智力所知。有種種界智力故，知其本性，既知不定種姓界欲所修故，初說三乘為方便，今說一乘為究竟，皆為眾生得一佛乘、一切種智故。上文皆言得一佛乘、一切種智，故知種智即一佛乘。
經「舍利弗(至)何況有三」。
贊曰：此第六遮，尚無第二獨覺乘，何況第三聲聞乘也。由此經云羊車、鹿車為求牛車出於火宅，故唯破二，不說更別破牛車故，此無二乘涅槃，體究竟故。論云「無二乘者，無二乘涅槃，唯佛如來證大涅槃，究竟滿足一切智慧名大涅槃，三事體義皆具足故。二乘不然，唯假擇滅，無大智法身，非諸聲聞緣覺等有大涅槃法，唯一佛乘故。」「一佛乘」者，依四種義如前已說，論以與授記中六義配，如前所說。何等法乃至何體法等五義，何等法者，謂前第一未聞令聞，謂說未曾有法令聞故。云何法者，謂第二說，初以方便種種言詞、譬喻說故。何似法者，謂前第三依何等義，唯為一大事故。何相法者，謂第四令住一乘，隨眾生根器有于佛性故，令住諸佛法故。何體法者，謂第六遮，遮無二體唯一乘體，即是諸佛如來平等法身也。三乘因果、觀行不同可有差別，非此所遮；今所遮者，遮無二種法身之體，三乘真如法身同故，非謂遮
【現代漢語翻譯】 現代漢語譯本：或者說，當情慾產生時，眾生會樂於執著，從而被處處牽引而出，因此這些都是勝解智力所能瞭解的。因為有種種界智力，所以能瞭解其本性。既然知道不定種姓界（指眾生根性不定）和慾望所修（指眾生修行的方向不同），所以最初說三乘（聲聞乘、緣覺乘、菩薩乘）是方便法門，現在說一乘（佛乘）是究竟法門，都是爲了讓眾生得到一佛乘（唯一成佛之道）、一切種智（佛陀所知的一切智慧）。上文都說得到一佛乘、一切種智，所以知道種智就是一佛乘。
經文：『舍利弗（至）何況有三』。
贊曰：這是第六重遮止，尚且沒有第二種獨覺乘，更何況第三種聲聞乘呢？因此經文說羊車、鹿車是爲了求牛車而從火宅中出來，所以只破斥了二乘，沒有再說破斥牛車，因為這裡沒有二乘的涅槃，其體性是究竟的。論中說：『沒有二乘，是指沒有二乘的涅槃，只有佛如來證得大涅槃，究竟圓滿一切智慧，名為大涅槃，三事（法身、般若、解脫）的體義都具備。二乘不是這樣，只是假借擇滅，沒有大智法身，不是聲聞緣覺等所能有的大涅槃法，只有一佛乘。』『一佛乘』，依據四種意義如前所述，論中以與授記中的六義相配，如前所說。何等法乃至何體法等五義，何等法，是指前面第一種未聞令聞，是指說未曾有之法令人聽聞。云何法，是指第二種說，最初以方便種種言詞、譬喻來說。何似法，是指前面第三種依據何等意義，唯為一大事故。何相法，是指第四種令住一乘，隨眾生根器有于佛性，令住諸佛法。何體法，是指第六種遮止，遮止沒有二體，只有一乘體，即是諸佛如來平等法身。三乘的因果、觀行不同，可以有差別，不是這裡所遮止的；現在所遮止的是，遮止沒有二種法身之體，三乘的真如法身是相同的，不是說遮
【English Translation】 English version: Or, when desire arises, sentient beings are happy to be attached, and thus are drawn out everywhere. Therefore, these are all known by the power of superior understanding and wisdom. Because of the power of knowing the various realms, one knows their inherent nature. Since it is known that the lineage of sentient beings is uncertain and their desires and practices differ, the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) are initially taught as expedient means, and now the One Vehicle (Buddhayāna) is taught as the ultimate, all for the sake of enabling sentient beings to attain the One Buddha Vehicle (the only path to Buddhahood) and the Omniscience (the wisdom known by the Buddha). The preceding text all speaks of attaining the One Buddha Vehicle and Omniscience, so it is known that Omniscience is the One Buddha Vehicle.
Sūtra: 'Śāriputra (up to) how much more so the three'.
Commentary: This is the sixth negation, there is not even a second Pratyekabuddha Vehicle, how much less a third Śrāvakayāna Vehicle? Therefore, the sūtra says that the goat cart and deer cart are for seeking the ox cart to escape the burning house, so it only refutes the two vehicles, and does not further refute the ox cart, because there is no Nirvāṇa of the two vehicles here, its essence is ultimate. The treatise says: 'The absence of two vehicles means the absence of the Nirvāṇa of the two vehicles. Only the Buddha Tathāgata attains Great Nirvāṇa, ultimately fulfilling all wisdom, which is called Great Nirvāṇa, the essence of the three aspects (Dharmakāya, Prajñā, and Vimukti) are all complete. The two vehicles are not like this, they only rely on cessation through discrimination, without the Dharmakāya of great wisdom, not having the Great Nirvāṇa Dharma that only the Buddha Vehicle has.' 'One Buddha Vehicle' is based on the four meanings as previously stated. The treatise matches it with the six meanings in the prediction of Buddhahood, as previously stated. What Dharma, up to what essence of Dharma, etc., are the five meanings. What Dharma refers to the first, causing the unheard to be heard, meaning to speak of the unprecedented Dharma to cause it to be heard. How is the Dharma, refers to the second speaking, initially speaking with expedient means, various words, and metaphors. What is similar to the Dharma, refers to the third, based on what meaning, only for the sake of a great matter. What is the characteristic of the Dharma, refers to the fourth, causing one to abide in the One Vehicle, according to the capacity of sentient beings having Buddha-nature, causing one to abide in the Dharma of the Buddhas. What is the essence of the Dharma, refers to the sixth negation, negating that there are two essences, only the essence of the One Vehicle, which is the equal Dharmakāya of all Buddhas Tathāgatas. The causes and effects, views and practices of the Three Vehicles are different and can have distinctions, which are not what is being negated here; what is being negated now is the negation that there are two kinds of Dharmakāya essence, the Suchness Dharmakāya of the Three Vehicles is the same, not saying to negate
無二乘體故，一切皆無。以此義理推論可解，不爾論文稍隱難解。唯無第五諸佛法式，故以餘五次第配之便可解矣。
經「舍利弗(至)命濁」。
贊曰：就第三段開斯實相啟彼權門，中有二：上來已解取與二記，下第二段破四種疑，論科五分中，下第五斷疑分。論說四種疑者：一何時說，二云何知增上慢，三云何堪說，四云何不成妄語。此破初疑。論云：「諸佛如來於何等時中起方便說法」，謂佛於何時中初說二乘權，后明一乘實。此下答中有二：初標五濁時出，后明所由。此初也。
五濁義以五門分別：一釋名，二出體，三對治，四廢立，五相攝。
釋名者，濁者滓穢義，如食滓穢、下惡可污，名之為濁。此言意說，劫增之時三災漸輕煩惱轉薄，眾生向好、惡見漸微，命根轉長、漸漸向勝，以上好可欣名之為清。眾生無苦化佛不出世，諸化佛出世必向劫減，小災漸起煩惱轉厚，眾生向惡，染見漸盛、命根轉短，漸漸向劣、下惡可厭，故立濁名。五者是數，帶數釋也。釋別名者，皆持業釋；或以別簡總，亦依主釋。
出體者，《地持論》云：「謂今世人多皆短壽，極長百歲，是名命濁。」此以本識名言種子由業所引功能差別命根為體，善業力弱命根漸短，由殺生業之所感故，若諸眾
【現代漢語翻譯】 現代漢語譯本：因為沒有二乘（Śrāvakayāna 和 Pratyekabuddhayāna，聲聞乘和緣覺乘）的實體，所以一切皆空。用這個義理來推論就可以理解，否則看論文稍微隱晦難以理解。只有第五種諸佛法式沒有，所以用其餘五種依次來配合它就可以理解了。
經文『舍利弗（Śāriputra，佛陀十大弟子之一）(至)命濁』。
贊曰：就第三段開啟真實相，啓發那權宜之門，其中有二：上面已經解釋了授記和取記，下面第二段破除四種疑惑，論文科判五分中，下面第五斷疑分。論文說四種疑惑是：一、什麼時候說？二、怎麼知道增上慢？三、怎麼堪能說？四、怎麼不成妄語？這裡是破除第一個疑惑。論文說：『諸佛如來在什麼樣的時候生起方便說法』，是說佛在什麼時候最初說二乘的權宜之法，後來闡明一乘的真實之理。這下面回答中有二：最初標明五濁（kaṣāya，指劫濁、見濁、煩惱濁、眾生濁、命濁）時出現，然後說明原因。這是最初的部分。
五濁的意義用五門來分別：一、解釋名稱，二、指出體性，三、對治方法，四、廢除和建立，五、互相攝屬。
解釋名稱，濁是污穢的意思，像食物的殘渣污穢、下劣惡臭可以污染，稱之為濁。這裡的意思是說，劫增的時候，三災漸漸減輕，煩惱逐漸減少，眾生嚮往美好，惡見逐漸微弱，壽命逐漸增長，漸漸嚮往殊勝，以上美好可喜的稱之為清。眾生沒有痛苦，化佛就不會出世，諸化佛出世必定是向著劫減的時候，小災漸漸興起，煩惱逐漸加重，眾生嚮往惡劣，染污的見解逐漸旺盛，壽命逐漸縮短，漸漸嚮往低劣，下劣惡臭令人厭惡，所以立名為濁。五是數字，是帶數字的解釋。解釋別名，都是持業釋；或者用別名來簡別總名，也是依主釋。
指出體性，《地持論》說：『說現在的人大多壽命短促，最長不過百歲，這叫做命濁。』這裡用本識（alaya-vijñāna，阿賴耶識）的名言種子，由業力所引導的功能差別，壽命的根本作為體性，善業的力量弱，壽命逐漸縮短，由於殺生惡業所感召的緣故，如果各種眾
【English Translation】 English version: Because there is no substance of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), everything is empty. This principle can be understood through reasoning; otherwise, reading the treatise would be somewhat obscure and difficult to understand. Only the fifth of the Buddha's Dharma practices is missing, so it can be understood by sequentially matching it with the remaining five.
The Sutra: 'Śāriputra (one of the Buddha's ten great disciples) (to) the turbidity of life'.
Commentary: The third section opens up the true aspect and initiates the expedient gate, which contains two parts: The granting and receiving of predictions have already been explained above. The second section below refutes four kinds of doubts, which is the fifth section of the treatise's five divisions, the section on resolving doubts. The treatise states that the four kinds of doubts are: 1. When was it spoken? 2. How to know about increased arrogance? 3. How is it possible to speak? 4. How does it not become a lie? This refutes the first doubt. The treatise says: 'At what time do the Buddhas and Tathāgatas initiate expedient teachings?' This refers to when the Buddha initially taught the expedient teachings of the Two Vehicles and later clarified the true principle of the One Vehicle. The answer below contains two parts: first, it indicates the emergence during the time of the Five Turbidities (kaṣāya, referring to the turbidity of the age, views, afflictions, beings, and life), and then it explains the reason. This is the initial part.
The meaning of the Five Turbidities is distinguished using five aspects: 1. Explanation of the name, 2. Identification of the substance, 3. Antidote, 4. Abolition and establishment, 5. Mutual inclusion.
Explanation of the name: 'Turbidity' means impurity, like the dregs of food, inferior and foul, capable of polluting, which is called turbidity. This means that during the increasing period of the kalpa, the three calamities gradually lessen, afflictions gradually decrease, beings aspire to goodness, evil views gradually weaken, lifespan gradually increases, and gradually aspires to excellence. The above good and pleasing aspects are called purity. If beings have no suffering, the manifested Buddhas will not appear. The manifested Buddhas will certainly appear during the decreasing period of the kalpa, when minor calamities gradually arise, afflictions gradually increase, beings aspire to evil, defiled views gradually flourish, lifespan gradually shortens, and gradually aspires to inferiority. The inferior and foul aspects are repulsive, so it is named turbidity. 'Five' is a number, which is an explanation with a number. Explaining the specific names, all are possessive compounds; or using specific names to distinguish general names, which are also dependent compounds.
Identification of the substance: The Daśabhūmika-sūtra says: 'It is said that most people in the present age have short lifespans, with a maximum of one hundred years, which is called the turbidity of life.' Here, the seed of verbal expression in the alaya-vijñāna (store consciousness), the functional differences guided by karma, and the root of life are taken as the substance. The power of good karma is weak, and lifespan gradually shortens, due to the influence of the evil karma of killing. If various beings
生不識父母，不識沙門婆羅門及宗族尊長，不修義理，不怖不畏今世後世惡業果報，不修惠施不作功德，不修齊法不持禁戒，是名有情濁。雖第八識名為有情，今說由近惡外緣故，五蕰假者作惡無善名有情濁，合以第八識及五蕰為性。若此眾生增非法貪，或惠刀劍成施器杖，諍訟斗亂諂曲妄語，攝受邪法及余惡不善法，是名煩惱濁。除五見外，所餘一切煩惱、隨煩惱皆煩惱濁體，此非法貪惠刀劍等令行殺害，或慳好財但舍刀劍，因非法貪諍訟等起，乃至及余惡不善法，通攝一切煩惱、隨煩惱盡。由性數習，逢惡境牽煩惱尤重，若於今世法壞法沒，像法漸起邪法轉生，是名見濁。此以五見而為體性，多近外道惡見數生，若饑饉劫起、疾病劫起、刀兵劫起，是名劫濁。此以色蕰四塵為體，或通五蕰，仍是不相應時為其體，依四五蕰而建立故，煩惱增多惡業尤重，便招惡果三災遂生。
對治者，謂隨其相說對治法，《智度論》中立四悉檀，「悉檀」宗也，一世界悉檀、二各各為人悉檀、三對治悉檀、四第一義諦悉檀。劫濁、眾生濁，世界悉檀治之，識器世間眾生世間悉皆虛幻，厭怖修道即永離故。命濁以各各為人悉檀治之，識知人由善業所得修持凈戒行不殺等命自長故，或為三乘之人各說自乘之法，令得自乘涅槃之果
【現代漢語翻譯】 現代漢語譯本 不認識自己的父母，不認識沙門（Śrāmaṇa，出家求道者）和婆羅門（Brāhmaṇa，祭司），也不認識宗族中的尊長，不修習正義的道理，不害怕也不畏懼今生和來世的惡業果報，不修習佈施，不作功德，不修習齋戒之法，也不持守禁戒，這叫做有情濁（Sattvakaṣāya，眾生污濁）。雖然第八識（Ālayavijñāna，阿賴耶識）名為有情，但現在說的是由於接近惡劣的外在因緣，五蘊（Pañca-skandha，色、受、想、行、識）和合的假象造作惡業而沒有善業，這叫做有情濁，合起來以第八識和五蘊為體性。如果這些眾生增長非法的貪慾，或者佈施刀劍成為施捨兇器的行為，爭論訴訟，爭鬥擾亂，諂媚虛妄的言語，攝取邪惡的法以及其餘的惡劣不善之法，這叫做煩惱濁（Kleśakaṣāya，煩惱污濁）。除了五見（Pañca-dṛṣṭi，身見、邊見、邪見、見取見、戒禁取見）之外，其餘的一切煩惱和隨煩惱都是煩惱濁的本體，這種非法的貪慾，佈施刀劍等行為導致殺害，或者吝嗇美好的財物而只捨棄刀劍，因為非法的貪慾而引起爭論訴訟等，乃至其餘的惡劣不善之法，統統攝取一切煩惱和隨煩惱。由於本性、數量和習性，遇到惡劣的境界牽引，煩惱尤其嚴重，如果在今世正法壞滅，正法隱沒，像法（Sādṛśa-dharma，相似的佛法）漸漸興起，邪法逐漸產生，這叫做見濁（Dṛṣṭikaṣāya，見解污濁）。這以五見作為本體，多接近外道惡劣的見解而屢屢產生。如果饑饉的災難興起，疾病的災難興起，刀兵的災難興起，這叫做劫濁（Kalpakaṣāya，劫數污濁）。這以色蘊（Rūpa-skandha，物質）的四塵（四大）作為本體，或者通於五蘊，仍然是不相應的時候作為它的本體，因為依靠四蘊或五蘊而建立，煩惱增多，惡業尤其嚴重，便招致惡果，水、火、風三災於是產生。 對治的方法，是說隨著它的相狀而說對治之法。《智度論》（Mahāprajñāpāramitopadeśa）中建立四悉檀（Catuḥ-siddhānta，四種成就），『悉檀』是宗旨的意思，一是世界悉檀（Lokasiddhānta，隨順世間之理），二是各各為人悉檀（Pṛthagjanasiddhānta，各別為人而說），三是對治悉檀（Pratipakṣasiddhānta，對治法門），四是第一義諦悉檀（Paramārthasiddhānta，勝義諦理）。劫濁、眾生濁，用世界悉檀來對治，認識到器世間（Bhājana-loka，眾生所依止的物質世界）和眾生世間（Sattva-loka，有情眾生）全部都是虛幻的，厭惡怖畏而修道，就能永遠脫離。命濁（Āyuṣkaṣāya，壽命污濁）用各各為人悉檀來對治，認識到人由於善業所得，修持清凈的戒律，實行不殺生等，壽命自然增長，或者為聲聞乘（Śrāvakayāna，小乘）、緣覺乘（Pratyekabuddhayāna，中乘）、菩薩乘（Bodhisattvayāna，大乘）的人分別宣說各自乘的法，使他們得到各自乘的涅槃（Nirvāṇa，寂滅）之果。
【English Translation】 English version Not recognizing one's parents, not recognizing Śrāmaṇas (出家求道者, renunciates seeking the path) and Brāhmaṇas (祭司, priests), nor recognizing the elders in one's clan, not cultivating the principles of righteousness, not fearing or dreading the karmic consequences of evil deeds in this life and the next, not cultivating generosity, not performing meritorious deeds, not cultivating the practice of fasting, nor upholding precepts, this is called Sattvakaṣāya (眾生污濁, the turbidity of sentient beings). Although the eighth consciousness, Ālayavijñāna (阿賴耶識, storehouse consciousness), is called a sentient being, it is now said that due to approaching evil external conditions, the false appearance of the aggregation of the five skandhas (Pañca-skandha, 色、受、想、行、識, form, feeling, perception, mental formations, and consciousness) creates evil deeds without good deeds, this is called Sattvakaṣāya, collectively taking the eighth consciousness and the five skandhas as its essence. If these sentient beings increase unlawful greed, or donate swords and knives, turning them into instruments of violence, engage in disputes and lawsuits, strife and disturbances, flattering and false speech, embrace evil dharmas and other evil unwholesome dharmas, this is called Kleśakaṣāya (煩惱污濁, the turbidity of afflictions). Apart from the five views (Pañca-dṛṣṭi, 身見、邊見、邪見、見取見、戒禁取見, self-view, extreme view, wrong view, view of holding to views, and view of holding to precepts), all remaining afflictions and secondary afflictions are the substance of Kleśakaṣāya. This unlawful greed, donating swords and knives, etc., leads to killing, or being stingy with good wealth but only giving away swords and knives, causing disputes and lawsuits due to unlawful greed, and even other evil unwholesome dharmas, comprehensively encompassing all afflictions and secondary afflictions. Due to nature, quantity, and habit, encountering evil circumstances leads to particularly heavy afflictions. If in this world the true Dharma is destroyed and disappears, the semblance Dharma (Sādṛśa-dharma, 相似的佛法, Dharma that resembles the true Dharma) gradually arises, and evil Dharma is increasingly born, this is called Dṛṣṭikaṣāya (見解污濁, the turbidity of views). This takes the five views as its essence, often approaching the evil views of external paths and frequently arising. If the famine calamity arises, the disease calamity arises, the war calamity arises, this is called Kalpakaṣāya (劫數污濁, the turbidity of the eon). This takes the four elements of the form skandha (Rūpa-skandha, 物質, material form) as its essence, or extends to the five skandhas, still taking the state of non-correspondence as its essence, because it is established based on the four or five skandhas. As afflictions increase and evil deeds become particularly heavy, evil consequences are invited, and the three disasters of water, fire, and wind then arise. The method of counteracting is to speak of the counteracting Dharma according to its characteristics. In the Mahāprajñāpāramitopadeśa (智度論), four Siddhāntas (Catuḥ-siddhānta, 四種成就, four kinds of accomplishments) are established, 'Siddhānta' meaning principle. First, Lokasiddhānta (世界悉檀,隨順世間之理, the principle of conforming to the world), second, Pṛthagjanasiddhānta (各各為人悉檀, 各別為人而說, the principle of speaking individually for each person), third, Pratipakṣasiddhānta (對治悉檀, 對治法門, the principle of counteracting), and fourth, Paramārthasiddhānta (第一義諦悉檀, 勝義諦理, the principle of the ultimate truth). Kalpakaṣāya and Sattvakaṣāya are counteracted by Lokasiddhānta, recognizing that the Bhājana-loka (器世間, 眾生所依止的物質世界, container world) and Sattva-loka (眾生世間, 有情眾生, sentient being world) are all illusory, and by loathing and fearing and cultivating the path, one can be permanently liberated. Āyuṣkaṣāya (壽命污濁, the turbidity of lifespan) is counteracted by Pṛthagjanasiddhānta, recognizing that people obtain longevity through good karma, cultivating pure precepts, practicing non-killing, etc., and lifespan naturally increases, or by separately expounding the Dharma of their respective vehicles for those of the Śrāvakayāna (聲聞乘, 小乘, Hearer Vehicle), Pratyekabuddhayāna (緣覺乘, 中乘, Solitary Realizer Vehicle), and Bodhisattvayāna (菩薩乘, 大乘, Bodhisattva Vehicle), enabling them to attain the fruit of Nirvāṇa (涅槃, 寂滅, cessation) of their respective vehicles.
，便除生死所有命濁。煩惱濁、見濁，對治悉檀治之，修習隨應對治之道令不起故。由三悉檀破五濁故，入第一義證會真宗。
廢立者，何故唯立五濁，不增減耶？答，眾生有二：一惡行，謂在家白衣；二邪行，謂出家外道。白衣無慧，煩惱增時名煩惱濁，外道邪解，浪推求時立為見濁。又諸鈍惑名煩惱濁，諸餘利惑名為見濁。由此二因得當果時，離合不同復分二濁：合二內果名眾生濁，惡眾生故；合二外果總名劫濁，惡器具故。劫謂時分，時無別時，依法辨故。劫濁故以惡器為體，此惡眾生及與外果，雖復總陳是二濁果，未辨何者正惡果體。今顯根本故立命濁，或內惡果名為命濁，外惡果者名為劫濁。此惡因果由誰而有？謂惡眾生，故名眾生濁。由此五濁據增行相，欲令生厭故偏說五。
問：
何故惑苦名為障，今離以為濁，業亦是障攝，不立於濁中？
答：
障是礙義，三皆是礙，礙聖道故。濁滓穢義，業濁義微故不立濁。又劫中刀兵亦即業濁，劫濁寬故從寬為名，立亦無爽。
相攝者，《薩遮尼乾子經》立十二濁：一示現劫濁、二示現時濁、三示現眾生濁、四示現煩惱濁、五示現命濁、六示現三乘差別濁、七示現不凈國土濁、八示現難化眾生濁、九示現說種種煩惱濁、十
【現代漢語翻譯】 現代漢語譯本：於是便能去除生死輪迴中的所有命濁（指壽命的污濁）。對於煩惱濁（指煩惱的污濁）和見濁（指錯誤的見解的污濁），用對治悉檀（四悉檀之一，指針對性地進行治療）來對治它們，通過修習相應的對治方法使它們不再生起。由於用三種悉檀（世界悉檀、為人悉檀、對治悉檀）破除了五濁（劫濁、見濁、煩惱濁、眾生濁、命濁），因此能夠進入第一義諦，證悟真如本性。
關於廢立（指設立和廢除某種概念）：為什麼只設立五濁，不多也不少呢？回答：眾生有兩種：一是惡行，指在家的白衣（指沒有出家的在家信徒）；二是邪行，指出家的外道（指佛教以外的其他宗教）。白衣沒有智慧，煩惱增多時稱為煩惱濁；外道有邪惡的理解，胡亂推求時立為見濁。另外，各種遲鈍的迷惑稱為煩惱濁，各種敏銳的迷惑稱為見濁。由於這兩種原因得到相應的果報時，離合不同又分為兩種濁：合二種內在的果報稱為眾生濁，因為是惡的眾生；合二種外在的果報總稱為劫濁，因為是惡的器具。劫是指時間段，時間沒有單獨的實體，依靠法來辨別。劫濁因此以惡的器具為本體。這些惡的眾生以及外在的果報，雖然總的來說是兩種濁的果報，但沒有區分哪一個是真正的惡果的本體。現在爲了顯明根本，所以設立命濁，或者說內在的惡果稱為命濁，外在的惡果稱為劫濁。這些惡的因果由誰而產生呢？是由惡的眾生，所以稱為眾生濁。由此五濁根據其增長的行相，爲了使眾生產生厭離心，所以偏重於說明五濁。
問：
為什麼迷惑和痛苦被稱為障（指障礙），現在分離出來作為濁（指污濁），業（指行為）也是障礙的一種，為什麼不設立為濁呢？
答：
障是阻礙的意思，迷惑、痛苦和業都是阻礙，因為它們阻礙了通往聖道的道路。濁是污穢的意思，業的污穢意義不明顯，所以不設立為濁。而且劫中的刀兵災禍也就是業濁，劫濁的範圍寬泛，所以從寬泛的角度來命名，設立為劫濁也沒有錯。
關於相互包含：《薩遮尼乾子經》設立了十二濁：一是示現劫濁、二是示現時濁、三是示現眾生濁、四是示現煩惱濁、五是示現命濁、六是示現三乘差別濁、七是示現不凈國土濁、八是示現難化眾生濁、九是示現說種種煩惱濁、十
【English Translation】 English version: Then, all the turbidity of life (Mingzhuo, referring to the impurity of lifespan) in birth and death is removed. For Klesha Turbidity (Fannaozhuo, referring to the impurity of afflictions) and View Turbidity (Jianzhuo, referring to the impurity of wrong views), they are treated with the Pratipaksha-siddhanta (Duizhi Xitan, one of the four Siddhantas, referring to treatment based on specific conditions), by cultivating the corresponding methods of treatment to prevent them from arising. Because the five turbidities (Kalpa Turbidity, View Turbidity, Affliction Turbidity, Sentient Being Turbidity, Life Turbidity) are destroyed by the three Siddhantas (Lokasya-siddhanta, Purusha-siddhanta, Pratipaksha-siddhanta), one can enter the First Principle and realize the true nature.
Regarding establishment and abolition: Why are only five turbidities established, neither more nor less? The answer is: Sentient beings are of two kinds: first, evil conduct, referring to lay white-robed individuals (Baiyi, referring to lay practitioners who have not renounced the world); second, heretical conduct, referring to renunciate heretics (Waidào, referring to religions other than Buddhism). Laypeople lack wisdom, and when afflictions increase, it is called Affliction Turbidity; heretics have perverse understanding, and when they recklessly seek, it is established as View Turbidity. Furthermore, various dull confusions are called Affliction Turbidity, and various sharp confusions are called View Turbidity. When these two causes yield corresponding results, their separation and combination differ, and they are further divided into two turbidities: the combination of the two internal results is called Sentient Being Turbidity, because they are evil sentient beings; the combination of the two external results is collectively called Kalpa Turbidity, because they are evil instruments. Kalpa refers to a period of time, and time has no separate entity, but is distinguished by Dharma. Therefore, Kalpa Turbidity takes evil instruments as its substance. Although these evil sentient beings and external results are collectively presented as the results of two turbidities, it has not been distinguished which is the true substance of the evil result. Now, to reveal the root, Life Turbidity is established, or the internal evil result is called Life Turbidity, and the external evil result is called Kalpa Turbidity. By whom are these evil causes and results produced? They are produced by evil sentient beings, hence they are called Sentient Being Turbidity. Therefore, these five turbidities are based on the aspects of increasing conduct, and to cause sentient beings to generate aversion, the five are emphasized.
Question:
Why are delusion and suffering called obstacles (Zhang, referring to hindrances), and now separated as turbidities (Zhuo, referring to impurities)? Karma (Ye, referring to actions) is also a type of obstacle, why is it not established as a turbidity?
Answer:
Obstacle means hindrance, and delusion, suffering, and karma are all hindrances, because they hinder the path to sainthood. Turbidity means impurity, and the meaning of karma turbidity is subtle, so it is not established as a turbidity. Moreover, the weapons of war in a kalpa are also karma turbidity. Kalpa Turbidity is broad, so it is named from the broad perspective, and establishing it as such is not wrong.
Regarding mutual inclusion: The Satyaka Nigantha Sutra establishes twelve turbidities: first, Manifestation of Kalpa Turbidity; second, Manifestation of Time Turbidity; third, Manifestation of Sentient Being Turbidity; fourth, Manifestation of Affliction Turbidity; fifth, Manifestation of Life Turbidity; sixth, Manifestation of the Turbidity of Differences in the Three Vehicles; seventh, Manifestation of Impure Land Turbidity; eighth, Manifestation of Difficult-to-Transform Sentient Being Turbidity; ninth, Manifestation of Speaking of Various Afflictions Turbidity; tenth,
示現外道亂濁、十一示現魔濁、十二示現魔業濁。善男子諸佛國土，皆是出世功德莊嚴，具足清凈，無有諸濁，如是過失，皆是諸佛方便示現，為利眾生唯言示現，故知業等亦可立濁。此十二濁唯大乘有，隨佛化土勝劣二法示現立之，開合不同，五濁唯據穢土相增義門乃通大小乘有，其劫及時即劫濁，眾生及難化眾生即眾生濁，煩惱及說種種煩惱即煩惱濁，命即命濁，外道亂即是見濁，此八濁即五濁，余之四種謂三乘差別，不凈國土、魔及魔業非五濁攝，五濁據勝唯實雜染，十二濁通能化能障，佛示現故。若依《毗尼母經》，五濁中無見濁立業濁。若依彼經，煩惱及業各合為一，果中分三：一正報體，謂命濁；二內報體，謂眾生濁；三外果體，謂劫濁。障據類同，合立三障，或並法障；濁據滓穢，或合或開隨機不同，遣生厭怖，不可為難。《十地論》第一卷云：「清凈者不濁義，濁有六種，離此諸濁故名清凈。一不欲濁；二威儀濁；三蓋濁；四異想濁，起妒勝心破壞心故；五不足功德濁，善根微少，于彼說中心不樂住；六癡濁，謂愚癡等。」此唯據行濁，不通依諸法，有六對治故，離懈怠故，嚴故，凈故，堅固故，功德具足故，智具足故，此六所治故立六濁，不須和會。余如別章，恐繁且止。法爾佛出必五濁時，故言
【現代漢語翻譯】 現代漢語譯本 示現外道亂濁（指佛菩薩示現外道，擾亂視聽），十一示現魔濁（指佛菩薩示現魔的境界），十二示現魔業濁（指佛菩薩示現魔的行業）。善男子，諸佛的國土，都是以出世間的功德來莊嚴，具足清凈，沒有各種污濁。像這樣的過失，都是諸佛方便示現，爲了利益眾生才說是示現，所以要知道業等也可以立為濁。這十二濁唯有大乘佛法才有，隨著佛所教化的國土的殊勝或低劣，這兩種法示現而立。開合有所不同，五濁只是根據穢土的相狀增盛的意義而說，因此通於大乘和小乘。其中的劫及時就是劫濁，眾生及難以教化的眾生就是眾生濁，煩惱及所說的種種煩惱就是煩惱濁，命就是命濁，外道擾亂就是見濁。這八濁就是五濁，其餘的四種，指的是三乘的差別，不凈的國土、魔及魔的行業，不屬於五濁所攝。五濁就殊勝的方面來說，唯有真實的雜染，十二濁通於能教化和能障礙，因為是佛的示現的緣故。如果依據《毗尼母經》，五濁中沒有見濁，而立業濁。如果依據那部經，煩惱和業各自合為一體，果報中分為三：一是正報體，就是命濁；二是內報體，就是眾生濁；三是外果體，就是劫濁。障礙根據類別相同，合立為三障，或者加上法障；濁根據污穢，或者合或者開，隨機不同，遣除產生厭惡恐怖，不可以為此責難。《十地論》第一卷說：『清凈就是不濁的意義，濁有六種，離開這些濁就叫做清凈。一是不欲濁；二是威儀濁；三是蓋濁；四是異想濁，因為生起嫉妒勝過自己的心和破壞的心；五是不滿足功德濁，善根微少，對於其中所說的道理，內心不樂意安住；六是癡濁，就是愚癡等。』這只是根據行為上的濁，不通於所依據的諸法，因為有六種對治的緣故，離開懈怠的緣故，莊嚴的緣故，清凈的緣故，堅固的緣故，功德具足的緣故，智慧具足的緣故，因為這六種所要對治的，所以立為六濁，不需要調和會通。其餘的如同別的章節，恐怕繁瑣就此停止。法爾如是，佛出世必定是在五濁惡世之時，所以說
【English Translation】 English version Manifesting the turbidity of heretics' confusion, eleventh, manifesting the turbidity of demons, twelfth, manifesting the turbidity of demonic deeds. Good men, all Buddha lands are adorned with transcendent merits, complete with purity, and free from all turbidities. Such faults are all expedient manifestations of the Buddhas, manifested solely for the benefit of sentient beings. Therefore, it should be known that karma and the like can also be established as turbidities. These twelve turbidities exist only in the Mahayana, established according to the superior or inferior manifestations of the Buddha's teaching lands. The opening and closing are different. The five turbidities are based solely on the meaning of the increasing aspects of defiled lands, thus encompassing both the Mahayana and Hinayana. Among them, the kalpa and time are the kalpa turbidity, sentient beings and difficult-to-transform sentient beings are the sentient being turbidity, afflictions and the various afflictions spoken of are the affliction turbidity, life is the life turbidity, and the confusion of heretics is the view turbidity. These eight turbidities are the five turbidities. The remaining four refer to the differences of the Three Vehicles, impure lands, demons, and demonic deeds, which are not included in the five turbidities. The five turbidities, in terms of superiority, are only real mixed defilements. The twelve turbidities encompass both the ability to transform and the ability to obstruct, because they are manifestations of the Buddha. According to the Vinaya-matrika Sutra, there is no view turbidity among the five turbidities, but karma turbidity is established. According to that sutra, afflictions and karma are each combined into one, and the results are divided into three: first, the direct retribution body, which is the life turbidity; second, the internal retribution body, which is the sentient being turbidity; and third, the external result body, which is the kalpa turbidity. Obstacles are grouped according to similar categories, establishing three obstacles, or including the Dharma obstacle. Turbidities are based on dregs and impurities, sometimes combined and sometimes separated, varying according to circumstances, dispelling the arising of aversion and fear, and should not be criticized. The first volume of the Ten Stages Sutra says: 'Purity is the meaning of non-turbidity. There are six kinds of turbidity. Being free from these turbidities is called purity. First, the turbidity of non-desire; second, the turbidity of demeanor; third, the turbidity of cover; fourth, the turbidity of different thoughts, because of arising jealousy and a mind to destroy; fifth, the turbidity of insufficient merit, with few good roots, and the mind not delighting to dwell in what is spoken; sixth, the turbidity of ignorance, which is foolishness and the like.' This is based only on the turbidity of conduct, not encompassing the dharmas relied upon, because there are six antidotes: because of being free from laziness, because of adornment, because of purity, because of firmness, because of the completeness of merit, and because of the completeness of wisdom. Because these six are what are to be treated, six turbidities are established, and there is no need to harmonize them. The rest is like other chapters, fearing prolixity, I will stop here. It is naturally so that the Buddha appears in the time of the five turbidities, therefore it is said
諸佛出於五濁惡世。
問：
何因彌勒八萬歲時生，釋迦佛百歲時出？
答：
願力異故，俱是濁世並化三乘，初權后實並化身故。若諸報佛及化佛中，不化二乘，初權后實未必濁時佛方出世。若化二乘初權后實，必濁時出，惡生難化漸入道故。此言濁者，入減劫中漸生此五即名濁時，故彌勒佛初減八萬漸向五濁方出世，故非要人壽三二十歲小災起時方名劫濁，故諸論云「劫減佛興世，劫增時轉輪王」。
問：
若劫減時佛方出世，劫增輪王，何故儴佉與彌勒同世？又佛不出家當為輪王，日月燈明八子皆統四天下也。
答：
儴佉劫增時出，命長故逢彌勒，非彌勒佛不減時出。又佛不出家應為金輪之位，非定作也。燈明八子義理亦同，彼是報身故無此失。此說金輪必劫增出，銀銅鐵輪王出時不定，是以無憂王世，佛滅百年，鐵輪王也。
經「如是舍利弗(至)分別說三」。
贊曰：下釋五濁佛出所由，牒指前標所說五濁，故言如是。「劫濁亂時」者，牒前劫濁，饑饉、疫病、刀兵起時，「眾生垢重」牒眾生濁。垢謂六垢，污染身心點染不凈名之為垢，增強難破名之為重，一害、二恨、三惱、四諂、五誑、六憍，于有情所樂為損惱名害。由忿為先結怨不
【現代漢語翻譯】 現代漢語譯本 諸佛出於五濁惡世（指充滿各種污濁和苦難的時代）。
問： 為什麼彌勒佛（Maitreya）在人壽八萬歲時出生，而釋迦牟尼佛（Sakyamuni Buddha）在人壽百歲時出現？
答： 這是因為他們的願力不同。他們都是在五濁惡世中教化眾生，都以化導三乘（聲聞乘、緣覺乘、菩薩乘）為主，最初使用權巧方便，最終導向真實。如果是報身佛（Sambhogakaya Buddha）和化身佛（Nirmanakaya Buddha），他們不化導二乘（聲聞乘、緣覺乘），而且不一定在五濁惡世出現。如果化導二乘，最初使用權巧方便，最終導向真實，那麼佛一定會在五濁惡世出現，因為惡世的眾生難以教化，需要逐漸引導他們進入佛道。這裡所說的『濁』，是指進入減劫（Kalpa of Decrease）后，逐漸產生五濁（劫濁、見濁、煩惱濁、眾生濁、命濁），因此稱為濁世。所以彌勒佛在人壽從八萬歲開始減少，逐漸接近五濁惡世時才出現。因此，並非一定要等到人壽三二十歲，小三災（刀兵災、疾疫災、饑饉災）發生時才稱為劫濁。所以各種論典中說：『劫衰減時佛出世，劫增長時轉輪王（Chakravartin）出現』。
問： 如果劫衰減時佛才出世，劫增長時轉輪王出現，為什麼儴佉（Ramagrama）與彌勒佛同時代？而且佛如果不捨棄王位出家，就應當成為轉輪王，就像日月燈明佛（Candrasuryapradipa Buddha）的八個兒子一樣統治四大部洲？
答： 儴佉是在劫增長時出現，因為壽命很長，所以遇到了彌勒佛，並非彌勒佛不在劫衰減時出現。而且佛如果不捨棄王位出家，應當成為金輪王（Suvarna-cakra-vartin），但這並非是必然的。日月燈明佛八個兒子的道理也是一樣，他們是報身佛，所以沒有這種過失。這裡說金輪王一定在劫增長時出現，銀輪王（Rupya-cakra-vartin）、銅輪王（Tamra-cakra-vartin）、鐵輪王（Ayas-cakra-vartin）出現的時間不確定，因此阿育王（Asoka）時代，佛滅度百年後，是鐵輪王統治的時代。
經文：『如是舍利弗（Sariputra）(至)分別說三』。
贊曰：下面解釋五濁惡世中佛出現的原因，對應前面所說的五濁，所以說『如是』。『劫濁亂時』，對應前面的劫濁，指饑饉、疫病、刀兵發生的時候，『眾生垢重』對應眾生濁。垢是指六垢，污染身心，沾染不凈，稱為垢，增強難以破除，稱為重，即一害、二恨、三惱、四諂、五誑、六憍。對於有情眾生，喜歡造成損害和惱亂，稱為害。由憤怒開始，結下怨恨，不
【English Translation】 English version The Buddhas appear in the evil world of the Five Turbidities (referring to an era filled with various impurities and sufferings).
Question: Why does Maitreya (Maitreya) appear when people's lifespan is 80,000 years, while Sakyamuni Buddha (Sakyamuni Buddha) appears when people's lifespan is 100 years?
Answer: This is because their vows are different. They both teach sentient beings in the evil world of the Five Turbidities, primarily guiding the Three Vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle), initially using skillful means and ultimately leading to the truth. If they are Sambhogakaya Buddhas (Sambhogakaya Buddha) and Nirmanakaya Buddhas (Nirmanakaya Buddha), they do not guide the Two Vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle), and they do not necessarily appear in the evil world of the Five Turbidities. If they guide the Two Vehicles, initially using skillful means and ultimately leading to the truth, then the Buddha will definitely appear in the evil world of the Five Turbidities, because sentient beings in the evil world are difficult to teach and need to be gradually guided into the Buddhist path. The 'turbidity' mentioned here refers to the gradual emergence of the Five Turbidities (Kalpa Turbidity, View Turbidity, Affliction Turbidity, Sentient Being Turbidity, Life Turbidity) after entering the Kalpa of Decrease (Kalpa of Decrease), hence it is called a turbid world. Therefore, Maitreya Buddha appears when people's lifespan begins to decrease from 80,000 years and gradually approaches the evil world of the Five Turbidities. Therefore, it is not necessarily the case that the Kalpa Turbidity is only present when people's lifespan is thirty or twenty years and the three minor calamities (calamity of weapons, calamity of epidemics, calamity of famine) occur. Therefore, various treatises say: 'When the Kalpa declines, the Buddha appears in the world; when the Kalpa increases, the Chakravartin (Chakravartin) appears'.
Question: If the Buddha only appears when the Kalpa declines, and the Chakravartin appears when the Kalpa increases, why does Ramagrama (Ramagrama) coexist with Maitreya Buddha? Moreover, if the Buddha does not renounce his royal position to become a monk, he should become a Chakravartin, just like the eight sons of Candrasuryapradipa Buddha (Candrasuryapradipa Buddha) who rule the four continents?
Answer: Ramagrama appeared when the Kalpa was increasing, because he had a long lifespan, so he encountered Maitreya Buddha. It is not that Maitreya Buddha did not appear when the Kalpa was declining. Moreover, if the Buddha does not renounce his royal position to become a monk, he should become a Suvarna-cakra-vartin (Suvarna-cakra-vartin), but this is not inevitable. The principle of the eight sons of Candrasuryapradipa Buddha is the same; they are Sambhogakaya Buddhas, so they do not have this fault. Here it is said that the Suvarna-cakra-vartin definitely appears when the Kalpa is increasing, while the time of appearance of the Rupya-cakra-vartin (Rupya-cakra-vartin), Tamra-cakra-vartin (Tamra-cakra-vartin), and Ayas-cakra-vartin (Ayas-cakra-vartin) is uncertain. Therefore, in the era of Asoka (Asoka), a hundred years after the Buddha's Parinirvana, it was the era ruled by the Ayas-cakra-vartin.
Sutra: 'Thus, Sariputra (Sariputra) (to) explain the three separately'.
Commentary: The following explains the reason for the Buddha's appearance in the evil world of the Five Turbidities, corresponding to the Five Turbidities mentioned earlier, so it says 'Thus'. 'When the Kalpa Turbidity is chaotic', corresponding to the Kalpa Turbidity mentioned earlier, refers to the time when famine, epidemics, and weapons occur; 'sentient beings' defilements are heavy' corresponds to the Sentient Being Turbidity. Defilement refers to the six defilements, which pollute the body and mind, and are stained with impurity, called defilement; strengthening and being difficult to break is called heavy, namely one harm, two hatred, three annoyance, four flattery, five deceit, and six arrogance. For sentient beings, liking to cause harm and annoyance is called harm. Starting from anger, forming resentment, not
舍名恨。已追往惡觸現違緣心便佷戾，多發囂暴兇鄙粗言蛆螫名惱。此三以瞋為體。為網冒他或藏已失，或取他意，矯設異儀險曲名諂。為獲利譽矯現有德詭詐名誑，謂矯誑者心懷異謀多現不實邪命事故。此二貪、癡二法為體。于自盛事深生染著醉傲名憍，以貪為體。由諸眾生六垢重故，不識沙門、不修善法故眾生濁。慳貪嫉妒即煩惱濁。耽著已得財法不能惠舍，秘吝名慳。于諸未得有及有具，希欲名貪。慳雖即貪，已得未得染希別故，分成二門。「嫉」音秦悉、秦血、辭栗三反，或作「嫉」「𧪠」毒害也。殉自名利、不耐他榮、妒忌憂戚，名為嫉妒。嫉雖即妒，緣他正法名體稱嫉，緣他榮樂名利稱妒。《說文》、《玉篇》云「害賢曰嫉，害色曰妒。」「成就諸不善根」者，不善根有三：謂貪、瞋、癡。由具二義立不善根，一是根本煩惱能生他故，簡諸隨惑不得立之。二遍六識有過失深廣，余慢見疑非不善根唯意有故。由具此二義唯三名不善根。根者出生義，生惡緣故，亦即煩惱濁。唯說三濁不說見命濁者，劫濁攝命，由饑、兵、疾命多短故；煩惱濁攝見，及舉不善根煩惱之本攝一切煩惱故。由於彼時人天減少、惡道增多，眾生難可卒以大乘而可教化故，以智方便於一佛乘分別說為三令漸入道，故下經云「但贊佛乘眾
【現代漢語翻譯】 現代漢語譯本 舍名恨（怨恨）。已經追悔以往的惡行，但遇到現在的違逆因緣，內心便會變得乖戾，常常發出喧囂暴躁、兇惡卑鄙的粗俗言語，像蛆蟲叮咬一樣令人惱怒，這三種情況以嗔（憤怒）為本體。 爲了掩蓋自己的過失或者隱藏已經失去的東西，或者竊取他人的想法，而假裝做出不同的姿態，陰險奸詐，這叫做諂（諂媚）。爲了獲得利益和名譽，而假裝自己具有某種德行，用虛假的言語欺騙他人，這叫做誑（欺騙）。所謂欺騙，是指內心懷有其他的圖謀，常常表現出不真實的事情，以此來獲取不正當的利益。這兩種情況以貪（貪婪）、癡（愚癡）二法為本體。 對於自己所擁有的興盛之事，深深地產生染著和迷戀，從而變得驕傲自大，這叫做憍（驕傲），以貪（貪婪）為本體。由於眾生具有六種嚴重的垢染，不認識沙門（出家修行者），不修習善法，所以稱為眾生濁（眾生污濁）。慳貪（吝嗇貪婪）、嫉妒（嫉妒）就是煩惱濁（煩惱污濁）。 貪戀已經得到的財物和方法，不能夠慷慨地施捨，秘密地藏匿，這叫做慳（吝嗇）。對於那些尚未得到的財富以及獲得財富的工具，心生強烈的慾望，這叫做貪（貪婪）。慳（吝嗇）雖然也是貪（貪婪）的一種，但因為是對已得和未得之物的染著和希求有所區別，所以分成兩個方面來說。「嫉」音秦悉、秦血、辭栗三反，或作「嫉」「𧪠」毒害也。爲了自己的名利，不能忍受他人的榮耀，心生妒忌和憂愁，這叫做嫉妒（嫉妒）。嫉（嫉）雖然也是妒（妒）的一種，但因為針對的是他人的正法，所以稱為嫉（嫉），針對的是他人的榮耀和利益，所以稱為妒（妒）。《說文》、《玉篇》中說：『損害賢能的人叫做嫉（嫉），損害美色的人叫做妒（妒）。』 『成就諸不善根』，不善根有三種：即貪（貪婪）、嗔（憤怒）、癡（愚癡）。具備兩種含義才能稱為不善根，一是根本煩惱能夠產生其他的煩惱，因此那些隨煩惱不能被稱作不善根。二是遍及六識，有過失且影響深遠，其餘的慢（傲慢）、見（邪見）、疑（懷疑）不能算作不善根，因為它們只存在於意識中。因為具備這兩種含義，所以只有三種煩惱被稱為不善根。根的意思是出生的根源，是產生惡的因緣，也就是煩惱濁（煩惱污濁）。 只說三種污濁，而不說見濁（邪見污濁）和命濁（壽命污濁），是因為劫濁（時代污濁）包含了命濁（壽命污濁），因為饑荒、戰爭、疾病導致壽命短促；煩惱濁（煩惱污濁）包含了見濁（邪見污濁），並且舉出不善根（貪嗔癡）這些煩惱的根本，就包含了所有的煩惱。由於那個時候人天減少，惡道增多，眾生難以立刻用大乘佛法來教化，但可以用小乘佛法來引導，所以用智慧方便，將一佛乘（唯一的成佛之道）分別說成三乘（聲聞乘、緣覺乘、菩薩乘），讓他們逐漸進入佛道，所以下面的經文說『但贊佛乘眾』
【English Translation】 English version Hatred of Renown. Having regretted past evils, the mind becomes perverse when encountering present adverse conditions, often uttering noisy, violent, and vile coarse language, causing annoyance like maggots stinging. These three have anger (krodha) as their essence. To cover up one's own faults or hide what has been lost, or to steal others' ideas, and to feign different appearances, being insidious and deceitful, is called flattery (śāṭhya). To pretend to have virtue in order to gain profit and fame, deceiving others with false words, is called deceit (māyā). Deceit refers to having ulterior motives in the heart, often displaying untruthful things to obtain improper benefits. These two have greed (lobha) and ignorance (moha) as their essence. To deeply attach to and be infatuated with one's own prosperous affairs, thereby becoming arrogant and conceited, is called pride (mada), with greed (lobha) as its essence. Because sentient beings have six heavy defilements, do not recognize the śramaṇas (ascetics), and do not cultivate good deeds, it is called the turbidity of beings (sattva-kaṣāya). Miserliness and jealousy are the turbidity of afflictions (kleśa-kaṣāya). Clinging to already obtained wealth and methods, unable to generously give, secretly hoarding, is called miserliness (mātsarya). Having strong desires for wealth and the means to obtain wealth that have not yet been obtained is called greed (lobha). Although miserliness is a form of greed, it is divided into two aspects because of the difference in attachment and desire for what has been obtained and what has not been obtained. 'Jealousy' (īrṣyā) is pronounced Qin xi, Qin xue, and Ci li three times, or written as '嫉' '𧪠', meaning harm. To sacrifice oneself for fame and profit, unable to bear others' glory, feeling envious and worried, is called jealousy (īrṣyā). Although jealousy is a form of envy, it is called jealousy (īrṣyā) when directed towards others' righteous Dharma, and envy (dveṣa) when directed towards others' glory and benefits. The 'Shuowen' and 'Yupian' say: 'Harming the virtuous is called jealousy, harming beauty is called envy.' 'Accomplishing all unwholesome roots,' there are three unwholesome roots: namely, greed (lobha), anger (krodha), and ignorance (moha). Having two meanings is required to be called an unwholesome root: first, the fundamental afflictions can generate other afflictions, therefore the secondary afflictions cannot be called unwholesome roots. Second, pervading the six consciousnesses, with faults and far-reaching influence, the remaining arrogance (māna), views (dṛṣṭi), and doubt (vicikitsā) cannot be considered unwholesome roots because they only exist in the mind consciousness. Because of having these two meanings, only three afflictions are called unwholesome roots. Root means the source of birth, the cause of generating evil, which is also the turbidity of afflictions (kleśa-kaṣāya). Only three turbidities are mentioned, and not the turbidity of views (dṛṣṭi-kaṣāya) and the turbidity of life (āyu-kaṣāya), because the turbidity of the age (kalpa-kaṣāya) includes the turbidity of life (āyu-kaṣāya), as famine, war, and disease lead to short lifespans; the turbidity of afflictions (kleśa-kaṣāya) includes the turbidity of views (dṛṣṭi-kaṣāya), and by mentioning the roots of unwholesomeness (greed, anger, ignorance), all afflictions are included. Because at that time, humans and devas decrease, and evil realms increase, sentient beings are difficult to teach with the Mahayana Dharma immediately, but can be guided with the Hinayana Dharma, therefore, with skillful means of wisdom, the One Buddha Vehicle (the only path to Buddhahood) is separately taught as the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), allowing them to gradually enter the path of the Buddha, therefore the following sutra says 'Only praise the Buddha Vehicle.'
生沒苦不能信受」，故方便說。
經「舍利弗(至)非辟支佛」。
贊曰：自下釋第二疑。第二疑雲，如來既不為增上慢人說者，云何知彼是增上慢？文中有三：初顯非真二乘聖相，次顯增上慢者相，后結成二真聖相。此初文也。聲聞辟支真聖趣寂，若遇佛者多不愚法，其不定姓可迴心者，不問近遠必能聞知佛化菩薩事故名。自謂是真二聖，而得遇佛，都不聞知化菩薩事，非佛聖弟子，亦非真二聖。
經「又舍利弗(至)皆是增上慢人」。
贊曰：此顯增上慢者相。凡夫得第四禪，未離三界染，自謂真二聖，是阿羅漢最後之身究竟涅槃，不求正覺心不信向，是增上慢。
經「所以者何(至)無有是處」。
贊曰：此結成二聖相。但是真聖而遇我者，趣寂多是不愚法人，雖不能行聞之亦信，不定種姓理信修覺故真二聖；若不信者必無有是處，彼非道理故。其趣寂者不能證入，初猶未信名損驚怖，返道疑生后必信之成不愚法，故此結云「不信一乘無有是處」。
經「除佛滅后現前無佛」。
贊曰：自下釋第三疑，云何堪說？謂有疑雲，從佛聞法而起謗心，云何如來不成不堪說法人？此意說言，亦有趣寂真實二聖而愚法者，聞法起謗，亦不聞知但化菩薩事，即是世尊不能
【現代漢語翻譯】 現代漢語譯本：因為他們不能相信和接受生與死的痛苦』，所以佛陀才方便地這樣說。
經文：『舍利弗(一直到)不是辟支佛』。
贊曰：下面解釋第二個疑問。第二個疑問是，如來既然不為增上慢人說法，那麼如何知道他們是增上慢人呢？文中有三個部分：首先顯示非真正的二乘聖者的相貌，其次顯示增上慢者的相貌，最後總結成二乘真聖者的相貌。這是第一個部分。聲聞和辟支佛這些真正的聖者追求寂滅，如果遇到佛陀，大多不會愚昧於佛法。那些不定性的眾生可以回心轉意，無論遠近，必定能夠聽聞和知曉佛陀教化菩薩的事情。那些自認為是的真正的二乘聖者，即使遇到了佛陀，卻都不聽聞和知曉佛陀教化菩薩的事情，他們不是佛陀真正的弟子，也不是真正的二乘聖者。
經文：『又，舍利弗(一直到)都是增上慢人』。
贊曰：這裡顯示增上慢者的相貌。凡夫得到第四禪，但還沒有脫離三界的染污，就自認為是真正的二乘聖者，認為自己是阿羅漢的最後之身，最終會進入涅槃，不尋求正覺，內心不相信和嚮往，這就是增上慢。
經文：『為什麼呢(一直到)沒有這種可能』。
贊曰：這裡總結成二乘聖者的相貌。但是真正的聖者如果遇到佛陀，追求寂滅的大多不是愚昧於佛法的人，即使不能修行，聽聞后也會相信。不定種姓的人在道理上相信，修行覺悟，所以是真正的二乘聖者。如果不相信的人，必定沒有這種可能，因為這不合道理。那些追求寂滅的人不能證入，最初即使不相信而感到驚恐，產生懷疑，最終也一定會相信而成為不愚昧於佛法的人。所以這裡總結說『不相信一乘，沒有這種可能』。
經文：『除非佛陀滅度后，現前沒有佛陀』。
贊曰：下面解釋第三個疑問，即如何堪能說法？有人懷疑說，從佛陀那裡聽聞佛法卻生起誹謗之心，為什麼如來不是不堪說法的人呢？這裡的意思是說，也有追求寂滅的真實二乘聖者，他們愚昧於佛法，聽聞佛法後生起誹謗，也不聽聞和知曉佛陀只是教化菩薩的事情，這就是世尊不能...
【English Translation】 English version: 'Because they cannot believe and accept the suffering of birth and death,' hence the expedient explanation.
Sutra: 'Shariputra (up to) not Pratyekabuddhas'.
Commentary: The following explains the second doubt. The second doubt is, since the Tathagata does not preach for those with increased arrogance, how is it known that they are people with increased arrogance? There are three parts in the text: first, it shows the characteristics of not being true Two Vehicle sages; second, it shows the characteristics of those with increased arrogance; and third, it concludes with the characteristics of true Two Vehicle sages. This is the first part. The true sages of the Shravakas and Pratyekabuddhas seek tranquility. If they encounter the Buddha, most are not ignorant of the Dharma. Those of uncertain lineage can turn their minds, and whether near or far, they will surely hear and know of the Buddha's teaching of Bodhisattvas. Those who consider themselves true Two Vehicle sages, even if they encounter the Buddha, do not hear or know of the Buddha's teaching of Bodhisattvas. They are not true disciples of the Buddha, nor are they true Two Vehicle sages.
Sutra: 'Also, Shariputra (up to) are all people with increased arrogance'.
Commentary: This shows the characteristics of those with increased arrogance. Ordinary people who attain the Fourth Dhyana, but have not yet left the defilements of the Three Realms, consider themselves true Two Vehicle sages, believing that they are in the final body of an Arhat, ultimately entering Nirvana, not seeking perfect enlightenment, and their hearts do not believe or aspire. This is increased arrogance.
Sutra: 'Why is this (up to) there is no such possibility'.
Commentary: This concludes with the characteristics of the Two Vehicle sages. However, if true sages encounter the Buddha, most of those who seek tranquility are not ignorant of the Dharma. Even if they cannot practice, they will believe after hearing. Those of uncertain lineage believe in principle and cultivate enlightenment, so they are true Two Vehicle sages. If those who do not believe, there is definitely no such possibility, because it is unreasonable. Those who seek tranquility cannot enter into realization. Even if they initially do not believe and feel frightened, giving rise to doubt, they will eventually believe and become not ignorant of the Dharma. Therefore, it is concluded here that 'there is no possibility of not believing in the One Vehicle'.
Sutra: 'Except after the Buddha's extinction, when there is no Buddha present'.
Commentary: The following explains the third doubt, namely, how can one be capable of preaching? Some doubt that if one hears the Dharma from the Buddha but gives rise to slander, why is the Tathagata not someone incapable of preaching? The meaning here is that there are also true Two Vehicle sages who seek tranquility, but they are ignorant of the Dharma. After hearing the Dharma, they give rise to slander, and they do not hear or know that the Buddha only teaches Bodhisattvas. This is because the World Honored One cannot...
得化。何故佛不成不堪說法人？既成不堪說法人，翻結之曰，如何世尊可堪為眾生說法，而稱種智也？故佛答言，除佛滅度后現前無佛，雖真趣寂而遇我者，多不愚法，皆定聞知化菩薩事；若不遇我而趣寂者，有愚於法，即不能知但化菩薩。此文有三：初標，次釋，后結成。此初也。
經「所以者何(至)是人難得」。
贊曰：此釋前標。我滅度后以無良緣善方便誘，諸趣寂中多愚於法，於此等經受持解義乃為難得，不解意故；故我滅後有真二聖，不聞不知但化菩薩。
經「若遇余佛(至)便得決了」。
贊曰：此結成前義。此愚法者，若我滅后更遇余佛方便說化，於此法中便得決了，故亦能知但化菩薩；不逢佛者即有不知，是故我今非不堪說等。故《瑜伽》云：「若已建立阿賴耶識，依無色界亦入滅定，信有藏識不斷絕故。」或復此疑非疑趣寂，即疑增上慢既不化得，云何世尊不成不堪說法人？故此釋言，我在必化得除我滅后等。
經「舍利弗(至)唯一佛乘」。
贊曰：此下釋第四疑雲，前說三乘今說為一，今說法異；今說法異，云何世尊不成妄語？故佛答言，我已證解，汝全未知，行位未到，但當一心信我所說，汝創發心初可信故，阿羅漢迴心經二萬劫，始至三大阿僧祇
【現代漢語翻譯】 現代漢語譯本： 得化（能夠教化）。為什麼佛不能成為不堪說法之人呢？既然成了不堪說法之人，反過來又說，為什麼世尊可以為眾生說法，而被稱為種智（一切種類的智慧）呢？所以佛回答說，除非佛滅度后，眼前沒有佛，即使真正趨向寂滅，但遇到我的人，大多不愚昧於佛法，都會確定地聞知教化菩薩之事；如果不遇到我而趨向寂滅的人，有愚昧於佛法的，就不能知道但化菩薩（只是教化菩薩）之事。這段文字有三個部分：首先是標示，其次是解釋，最後是總結。這是第一個部分。
經文：『所以者何（為什麼）……是人難得（這種人很難得）』。
贊曰：這是解釋前面的標示。我滅度后，因為沒有良好的因緣和善巧方便來引導，所以趨向寂滅的人中，大多愚昧於佛法，對於這些經典能夠受持理解其意義的人很難得，因為不理解其中的含義；所以我滅度后，即使有真阿羅漢和二地菩薩，也不聞不知但化菩薩之事。
經文：『若遇余佛（如果遇到其他佛）……便得決了（就能得到決斷了悟）』。
贊曰：這是總結前面的意義。這些愚昧於佛法的人，如果我滅度后，再遇到其他佛以方便法門來說教化之事，對於這種法就能得到決斷了悟，所以也能知道但化菩薩之事；不遇到佛的人，就會有不知道的，因此我現在不是不堪說法等等。《瑜伽師地論》中說：『如果已經建立了阿賴耶識（藏識），依靠無間斷的修習也能進入滅盡定，因為相信有藏識存在，不會斷絕。』或者這種疑惑不是疑惑趨向寂滅，而是疑惑增上慢（未證得實際的境界，卻自以為已經證得）的人，既然不能被教化，為什麼世尊不是不堪說法之人呢？所以這裡解釋說，我在的時候一定能教化，除非我滅度后等等。
經文：『舍利弗（佛陀的弟子，以智慧著稱）……唯一佛乘（唯一的成佛之道）』。
贊曰：下面解釋第四個疑惑，前面說有三乘（聲聞乘、緣覺乘、菩薩乘），現在說只有一乘，現在說法不同；現在說法不同，為什麼世尊不是妄語呢？所以佛回答說，我已經證悟理解，你完全不知道，你的修行位階還沒到，只要一心相信我所說的，你初發心，所以可以相信，阿羅漢迴心向大乘，要經過二萬劫，才能到達三大阿僧祇劫（極長的時間單位）。
【English Translation】 English version: Dehua (able to be taught). Why can't the Buddha become someone incapable of teaching the Dharma? Since he has become someone incapable of teaching the Dharma, it is said in turn, why can the World Honored One teach the Dharma to sentient beings and be called Sarvajna (all kinds of wisdom)? Therefore, the Buddha answered, unless there is no Buddha present after the Buddha's Parinirvana, even if one truly tends towards quiescence, those who encounter me are mostly not ignorant of the Dharma and will surely hear and know about the teaching of Bodhisattvas; if those who do not encounter me and tend towards quiescence are ignorant of the Dharma, they will not know about the mere teaching of Bodhisattvas. This text has three parts: first, the indication; second, the explanation; and third, the conclusion. This is the first part.
Sutra: 'Why is it so... such a person is rare'.
Commentary: This explains the previous indication. After my Parinirvana, because there are no good conditions and skillful means to guide, most of those who tend towards quiescence are ignorant of the Dharma. It is rare for those who can uphold and understand the meaning of these sutras, because they do not understand the meaning; therefore, after my Parinirvana, even if there are true Arhats and Bodhisattvas of the Second Ground, they do not hear or know about the mere teaching of Bodhisattvas.
Sutra: 'If they encounter other Buddhas... then they will be able to resolve and understand'.
Commentary: This concludes the previous meaning. If these people who are ignorant of the Dharma encounter other Buddhas after my Parinirvana, who teach about transformation with expedient means, they will be able to resolve and understand this Dharma, so they will also be able to know about the mere teaching of Bodhisattvas; those who do not encounter Buddhas will not know, therefore I am not incapable of teaching, etc. The Yogacarabhumi-sastra says: 'If the Alaya-vijnana (store consciousness) has been established, one can also enter the cessation meditation by relying on uninterrupted practice, because one believes that the store consciousness exists and will not be cut off.' Or this doubt is not a doubt about tending towards quiescence, but a doubt about those with increased pride (thinking they have attained a state that they have not actually attained). Since they cannot be taught, why isn't the World Honored One incapable of teaching the Dharma? Therefore, this explains that I can certainly teach when I am present, unless it is after my Parinirvana, etc.
Sutra: 'Sariputra (a disciple of the Buddha, known for his wisdom)... the One Buddha Vehicle (the only path to Buddhahood)'.
Commentary: The following explains the fourth doubt. The previous teaching said there were three vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle), but now it says there is only one vehicle, the current teaching is different; since the current teaching is different, why isn't the World Honored One lying? Therefore, the Buddha answered, I have already realized and understood, you do not know at all, your stage of practice has not arrived, just believe what I say wholeheartedly, you have just made the initial aspiration, so you can believe, it takes 20,000 kalpas for an Arhat to turn his mind towards the Mahayana, to reach three great asamkhya kalpas (extremely long units of time).
劫初信心之位故，但應信勿生疑惑。佛語無妄，理唯一乘，不定種姓究竟成果智，亦唯一乘無二乘。故《般若論》云「佛說四事無虛妄者，菩提、授記、小乘、大乘」，今即大乘及授記，故成不妄語也。此品初首初嘆法妙及法師妙，已有定疑分，于定記分有此四疑，初疑于與記上生，於何時中初說方便，后說真實。既第二疑于取記上生，有增上慢從坐起去故。云何知是？若依初解，第三疑于因記上生，佛心本定為二人說，不為愚法，故生此疑，云何堪說？若依后解，亦取記上生，第四疑於一切上生，初說、后說自相違故，云何不成妄語？
經「爾時世尊(至)優婆夷不信」。
贊曰：下有一百二十一頌中，后之三頌入品第四段，勸發喜心令知作佛，即初一百一十八頌頌前長行第三開斯實相啟彼權門，分二：初一百一十五頌頌前二記，后之三頌頌破四疑。初中復二：初四頌頌取記中惡人退席，后一百一十一頌頌與授記。四中初一頌頌增上慢，后之三頌頌罪根深重，四頌如次慢、犯、覆、障，此頌慢也。出家之人道證為首，少得謂多、得多起增上慢；在俗男子多計著我，自恃高心，故生我慢；在俗女人多生卑慢無恃勝道，少計著我，隨順夫朋亦懷不信。
經「如是四眾等(至)于戒有缺漏」。
【現代漢語翻譯】 現代漢語譯本：在最初生起信心的時候，就應該相信佛法，不要產生疑惑。佛所說的話不是虛妄的，道理只有一個，那就是一乘（Ekayana，唯一成佛之道），沒有決定不變的種姓，最終成就的智慧也是唯一的，沒有二乘（聲聞乘和緣覺乘）。所以《般若論》中說：『佛所說的四件事不是虛妄的，即菩提（Bodhi，覺悟）、授記（Vyakarana，預言成佛）、小乘（Hinayana，聲聞乘和緣覺乘）、大乘（Mahayana，菩薩乘）』，現在所說的是大乘和授記，所以佛不是妄語。這一品一開始讚歎佛法的微妙和法師的殊勝，已經確定了哪些人會產生疑惑。在確定授記的部分，有這四種疑惑：第一種疑惑是關於得到授記的人，在什麼時候開始說方便法，之後又說真實法。第二種疑惑是關於接受授記的人，因為增上慢（Adhimana，未證得的境界以為已證得）而從座位上離開。怎麼知道是這樣呢？如果按照第一種解釋，第三種疑惑是關於因地授記的人，佛的心本來就決定為這兩種人說法，不是為那些愚昧的人說法，所以產生這種疑惑，怎麼能為他們說法呢？如果按照後面的解釋，也是關於接受授記的人，第四種疑惑是關於一切眾生，一開始說的和後來說的自相矛盾，怎麼能不是妄語呢？
經文：『這時，世尊（一直到）優婆夷不相信。』
讚頌說：下面有一百二十一頌中，後面的三頌屬於第四段，勸人發起歡喜心，讓他們知道自己能夠成佛，也就是前面一百一十八頌讚頌前面長行文中第三部分，開顯真實的佛法，開啟方便之門。分為兩部分：前面一百一十五頌讚頌前面的兩次授記，後面的三頌讚頌破除四種疑惑。在前面一百一十五頌中又分為兩部分：前面四頌讚頌接受授記的人中，那些惡人退席，後面一百一十一頌讚頌給予授記。在前面的四頌中，第一頌讚頌增上慢，後面的三頌讚頌罪根深重，這四頌依次是慢、犯、覆、障，這一頌是關於慢。出家之人以道業證悟為首要，稍微得到一點就以為很多，得到很多就生起增上慢；在家的男子大多計較執著於我，自恃甚高，所以生起我慢（Mana，驕慢）；在家的女子大多生起卑慢，沒有依靠殊勝的佛道，很少計較執著於我，隨順丈夫朋友，也懷有不信之心。
經文：『像這樣四眾弟子等（一直到）在戒律上有缺漏。』
【English Translation】 English version: At the very beginning of faith, one should believe without doubt. The Buddha's words are not false; the principle is the One Vehicle (Ekayana, the only path to Buddhahood). There are no fixed lineages, and the ultimate wisdom attained is also unique, without the Two Vehicles (the Hearer Vehicle and the Solitary Realizer Vehicle). Therefore, the Prajna Treatise says, 'The four things the Buddha speaks of are not false: Bodhi (Enlightenment), Vyakarana (predictions of Buddhahood), the Hinayana (Hearer Vehicle and Solitary Realizer Vehicle), and the Mahayana (Bodhisattva Vehicle).' Now, what is being discussed is the Mahayana and Vyakarana, so the Buddha's words are not false. This chapter initially praises the subtlety of the Dharma and the excellence of the Dharma teachers, already establishing who will have doubts. In the section on confirming predictions, there are these four doubts: The first doubt concerns those who receive predictions, questioning when the expedient teachings were first spoken and when the true teachings were spoken later. The second doubt concerns those who receive predictions, as they leave their seats due to Adhimana (thinking one has attained what one has not). How do we know this? According to the first interpretation, the third doubt concerns those who receive predictions based on their causes, questioning why the Buddha's mind was originally set on speaking to these two types of people and not to the ignorant, thus doubting how it is possible to speak to them. According to the latter interpretation, it also concerns those who receive predictions, with the fourth doubt concerning all beings, questioning how the initial and subsequent teachings contradict each other, and how this is not false speech.
Sutra: 'At that time, the World Honored One (up to) the Upasikas did not believe.'
The Gatha says: Among the following one hundred and twenty-one verses, the last three verses belong to the fourth section, encouraging joy and letting people know they can become Buddhas, which is the same as the previous one hundred and eighteen verses praising the third part of the preceding prose, revealing the true Dharma and opening the gate of expediency. It is divided into two parts: the first one hundred and fifteen verses praise the previous two predictions, and the last three verses praise the dispelling of the four doubts. Among the first one hundred and fifteen verses, there are two parts: the first four verses praise the evil people who left their seats among those who received predictions, and the last one hundred and eleven verses praise the giving of predictions. In the first four verses, the first verse praises Adhimana, and the last three verses praise the deep roots of sin. These four verses are in order: Mana (pride), transgression, concealment, and obstruction. This verse is about Mana. For those who have left home, the attainment of the path is paramount. Gaining a little, they think they have gained much; gaining much, they develop Adhimana. Laymen mostly cling to the self, relying on their own high-mindedness, thus giving rise to Mana. Laywomen mostly give rise to inferior pride, without relying on the superior path of the Buddha, rarely clinging to the self, following their husbands and friends, and also harboring disbelief.
Sutra: 'Like this, the fourfold assembly (up to) having deficiencies in the precepts.'
贊曰：下三頌頌罪根深重，犯戒、覆罪、法障別故。此犯戒也。少犯為缺、多犯為漏，可毀責故。壞戒名缺，壞見名漏，或煩惱漏起仍不見覺，自恃高心，戒中既云除增上慢，自稱得聖，方犯重罪，故此尤過，不是尸羅不清凈故三昧不現前攝。今言犯戒，總相而說，不知犯相。
經「護惜其瑕疵(至)佛威德故去」。
贊曰：覆罪也。玉內有病為瑕，玉外有疾為玼，犯戒亦爾。世譏嫌如玼，內起過如瑕，身語過如玭，即缺也；內心過如瑕，即前漏也。犯性罪名瑕，犯遮罪名玼。其玉外病應為「玼」字。今為疵者，法內之人有煩惱病，如玉有瑕，喻、法合說。疵者病故護惜不陳，覆藏己失。酒滓曰糟，極沉濁故。米糩名糠，輕無用故。不但小智，背法自行，佛威拂之令避廗去，恐聞妙法誹謗增罪、于彼無益，故威逼之令其起去。
經「斯人鮮福德(至)唯有諸真實」。
贊曰：法障也。夙造匱法業，法障在身，不堪聞法，故鮮少也。「鮮」、「鮮」俱得。
經「舍利弗善聽(至)而為眾生說」。
贊曰：下第二段一百一十一頌，頌與授記。長行有六，今亦分六：初六頌頌說，次七頌半頌令住，次一頌半頌遮，次十八頌半頌依何等義，次七十頌半頌依法，后七頌頌未聞令聞。於六不
【現代漢語翻譯】 現代漢語譯本：贊曰：下面三頌讚嘆罪根深重，因為犯戒、覆罪、法障各有不同。這是關於犯戒的。小犯稱為『缺』，多犯稱為『漏』，因為可以被毀壞和責備。毀壞戒律叫做『缺』，毀壞見解叫做『漏』，或者煩惱之漏生起卻不自覺察，自恃高傲之心。戒律中已經說了要去除增上慢，如果自稱已經證得聖果，就犯了重罪，所以這種過失尤其嚴重，不是因為尸羅（Śīla，戒律）不清凈，導致三昧（Samādhi，禪定）不能現前。現在說犯戒，是總的來說，沒有細說犯戒的各種相狀。
經文：『護惜其瑕疵（直到）佛威德故去』。
贊曰：這是關於覆罪的。玉石內部的毛病叫做『瑕』，玉石外部的毛病叫做『玼』，犯戒也是如此。世俗的譏諷嫌棄就像『玼』，內心生起的過失就像『瑕』，身語的過失就像『玭』，也就是『缺』；內心的過失就像『瑕』，也就是前面的『漏』。犯性罪叫做『瑕』，犯遮罪叫做『玼』。玉石外部的毛病應該用『玼』字。現在用『疵』字，是因為佛法中的人有煩惱的毛病，就像玉石有瑕疵，這是比喻和佛法合在一起說。因為有毛病，所以護惜而不陳述，掩蓋自己的過失。酒的沉澱物叫做『糟』，因為極其沉濁。米的粗糠叫做『糠』，因為輕浮無用。不僅僅是小智慧的人，背離佛法而自行其是，佛的威德會拂去他們，讓他們避開，恐怕他們聽到妙法後會誹謗而增加罪過，對他們沒有益處，所以用威德逼迫他們離開。
經文：『斯人鮮福德（直到）唯有諸真實』。
贊曰：這是關於法障的。前世造作了匱乏佛法的業，法障在身，不能堪受聽聞佛法，所以說『鮮少』。『鮮』和『鮮』都可以。
經文：『舍利弗善聽（直到）而為眾生說』。
贊曰：下面第二段一百一十一頌，是關於頌揚和授記的。長行有六個部分，現在也分為六個部分：最初六頌是關於宣說的，其次七頌半是關於勸令安住的，再次一頌半是關於遮止的，再次十八頌半是關於依據何種意義的，再次七十頌半是關於依法的，最後七頌是關於讓未聞者聽聞的。在這六個部分中，不...
【English Translation】 English version: Commentary: The following three verses praise the depth of the roots of sin, because the transgression of precepts, concealment of sins, and obstructions to the Dharma are different. This is about transgressing precepts. Minor transgressions are called 'deficiencies' (缺, quē), and major transgressions are called 'leaks' (漏, lòu), because they can be destroyed and blamed. Destroying precepts is called 'deficiency,' and destroying views is called 'leak.' Or, the leak of afflictions arises but is not noticed, relying on a haughty mind. The precepts already say to eliminate arrogance, and if one claims to have attained sainthood, one commits a serious offense. Therefore, this fault is especially serious, not because Śīla (尸羅, precepts) is not pure, causing Samādhi (三昧, meditation) not to manifest. Now, speaking of transgressing precepts is a general statement, without detailing the various aspects of transgressing precepts.
Sutra: 'Protecting their flaws (until) they leave due to the Buddha's majestic power.'
Commentary: This is about concealing sins. A defect inside jade is called 'flaw' (瑕, xiá), and a defect outside jade is called 'blemish' (玼, cī). Transgressing precepts is also like this. Worldly criticism and dislike are like 'blemish,' internal faults that arise are like 'flaw,' and faults of body and speech are like 'bīn,' which is 'deficiency'; internal faults are like 'flaw,' which is the previous 'leak.' Committing an offense against the fundamental nature of a precept is called 'flaw,' and committing an offense against a prohibitive precept is called 'blemish.' The external defect of jade should use the character '玼' (cī). Now using the character '疵' (cī) is because people within the Dharma have the illness of afflictions, like jade having flaws. This is a combined explanation of metaphor and Dharma. Because of the defect, they protect and do not confess, concealing their own faults. The sediment of wine is called 'dregs' (糟, zāo), because it is extremely turbid. The husk of rice is called 'chaff' (糠, kāng), because it is light and useless. Not only those with little wisdom, who go against the Dharma and act on their own, the Buddha's majestic power will brush them away, causing them to avoid it, fearing that they will slander and increase their sins upon hearing the wonderful Dharma, which is of no benefit to them. Therefore, he compels them to leave with his majestic power.
Sutra: 'These people have little merit (until) only the truly real.'
Commentary: This is about Dharma obstructions. Having created karma in past lives that lacks the Dharma, Dharma obstructions are on the body, making them unable to receive and hear the Dharma. Therefore, it is said 'little.' Both '鮮' (xiǎn, rare) and '鮮' (xiān, fresh) are acceptable.
Sutra: 'Śāriputra, listen well (until) and speak for sentient beings.'
Commentary: The following second section of one hundred and eleven verses is about praising and bestowing predictions. The prose has six parts, and now it is also divided into six parts: the first six verses are about proclaiming, the next seven and a half verses are about encouraging to abide, the next one and a half verses are about prohibiting, the next eighteen and a half verses are about relying on what meaning, the next seventy and a half verses are about relying on the Dharma, and the last seven verses are about letting those who have not heard hear. In these six parts, not...
同中前後不同，故頌曰：「六說七半住， 次一頌半遮， 十八半何等， 七十半七二。」初六頌說中分二：初四頌半頌「所以者何」下釋文，后一頌半頌前標中「隨宜所說意趣難解」。初中復三：一頌頌「無數方便」，二頌頌「種種因緣譬喻言詞」，即譬喻、因緣、念觀、方便也。一頌半頌「演說諸法」。此初也。前長行中標云「諸佛隨宜所說」，釋中雲「我以無數方便」，今此頌釋云「諸佛所得法無量方便力」者，前後影彰、他自互顯，亦不相違。
經「眾生心所念(至)令一切歡喜」。
贊曰：頌種種因緣等，于中有二：初頌知機，后頌因緣譬喻，心所念行道遍趣行也。「諸欲」者，種種勝解也。「諸性」者，種種界也。「先世善惡業」者，處非處及自業也。說佛有五智力、種種念觀也，能知眾生此之五種故，以因緣譬喻言詞方便說法皆令歡喜，釋前種種言詞所由。
經「或說修多羅(至)優婆提舍經」。
贊曰：一頌半頌演說諸法。依諸處說十二部經次第，一契經，經云「修多羅」；二應頌，經云「祇夜」；三記別，此中無；四諷誦，經云「伽陀」；五自說，此中無；六緣起，經云「因緣」，七譬喻、八本事、九本生，三名同此；十方廣，此中無；十一希法，經云「未曾有」；十二
【現代漢語翻譯】 現代漢語譯本： 同中前後不同，所以用頌文說：『六頌說中間部分，接著一頌半遮蓋，十八頌半講的是什麼，七十頌半和七十二頌。』最初的六頌說中間部分分為兩部分：最初的四頌半頌『為什麼呢』，下面解釋經文，后一頌半頌前面標出的『隨順適宜所說的意趣難以理解』。最初的部分又分為三部分：一頌頌『無數方便』，二頌頌『種種因緣譬喻言詞』，也就是譬喻、因緣、念觀、方便。一頌半頌頌『演說諸法』。這是最初的部分。前面長行文中標記說『諸佛隨順適宜所說』，解釋中說『我以無數方便』，現在這頌文解釋說『諸佛所得法無量方便力』，前後互相呼應，彼此顯現，也不互相違背。
經文：『眾生心所念（乃至）令一切歡喜』。
贊文說：頌揚種種因緣等，其中有兩部分：最初的頌文是瞭解眾生的根機，後面的頌文是因緣譬喻，心所念是行道遍趣行。『諸欲』，是種種殊勝的理解。『諸性』，是種種界。『先世善惡業』，是處非處以及自業。說佛有五智力、種種念觀，能夠了解眾生的這五種情況，所以用因緣譬喻言詞方便說法，使一切眾生都歡喜，解釋了前面種種言詞的原因。
經文：『或說修多羅（乃至）優婆提舍經』。
贊文說：一頌半頌頌揚演說諸法。依據各處所說的十二部經的次序，一是契經，經文中說『修多羅』(Sutra)；二是應頌，經文中說『祇夜』(Geya)；三是記別，這裡沒有；四是諷誦，經文中說『伽陀』(Gatha)；五是自說，這裡沒有；六是緣起，經文中說『因緣』(Nidana)；七是譬喻、八是本事、九是本生，這三個名稱相同；十是方廣，這裡沒有；十一是希法，經文中說『未曾有』(Adbhuta-dharma)；十二是優波提舍經(Upadesha)。 English version: Since the beginning and the end are different within the same context, hence the verse says: 'Six verses speak of the middle part, then one and a half verses cover, eighteen and a half verses speak of what, seventy and a half and seventy-two verses.' The initial six verses speaking of the middle part are divided into two parts: the first four and a half verses praise 'Why is it so?', followed by an explanation of the text, and the latter one and a half verses praise the previously marked 'The meaning of what is said according to suitability is difficult to understand.' The initial part is further divided into three parts: one verse praises 'countless expedient means', two verses praise 'various causes and conditions, metaphors and words', which are metaphors, causes and conditions, mindfulness and contemplation, and expedient means. One and a half verses praise 'expounding all dharmas'. This is the initial part. The preceding long passage marked 'All Buddhas speak according to suitability', the explanation says 'I use countless expedient means', now this verse explains 'The Dharma obtained by all Buddhas has immeasurable expedient power', the beginning and the end echo each other, mutually revealing, and are not contradictory.
Sutra: 'What beings think (until) making everyone happy'.
The commentary says: Praising various causes and conditions, etc., there are two parts: the initial verse is understanding the faculties of beings, the latter verse is causes and conditions and metaphors, what the mind thinks is the practice of the path that leads everywhere. 'Various desires' are various excellent understandings. 'Various natures' are various realms. 'Good and evil karma from past lives' are appropriate and inappropriate situations and one's own karma. It says that the Buddha has the five wisdom powers, various mindfulness and contemplation, and is able to understand these five aspects of beings, therefore using causes and conditions, metaphors, words, and expedient means to teach the Dharma, making all beings happy, explaining the reason for the various words mentioned earlier.
Sutra: 'Or speaking of Sutras (until) Upadesha Sutras'.
The commentary says: One and a half verses praise the exposition of all dharmas. According to the order of the twelve divisions of scriptures spoken in various places, the first is Sutra, the scripture says 'Sutra' (修多羅); the second is Geya, the scripture says 'Geya' (祇夜); the third is Vyakarana, which is not present here; the fourth is Gatha, the scripture says 'Gatha' (伽陀); the fifth is Udana, which is not present here; the sixth is Nidana, the scripture says 'Nidana' (因緣); the seventh is Avadana, the eighth is Itivrttaka, the ninth is Jataka, these three names are the same; the tenth is Vaipulya, which is not present here; the eleventh is Adbhuta-dharma, the scripture says 'Adbhuta-dharma' (未曾有); the twelfth is Upadesha Sutra (優婆提舍經).
【English Translation】 Since the beginning and the end are different within the same context, hence the verse says: 'Six verses speak of the middle part, then one and a half verses cover, eighteen and a half verses speak of what, seventy and a half and seventy-two verses.' The initial six verses speaking of the middle part are divided into two parts: the first four and a half verses praise 'Why is it so?', followed by an explanation of the text, and the latter one and a half verses praise the previously marked 'The meaning of what is said according to suitability is difficult to understand.' The initial part is further divided into three parts: one verse praises 'countless expedient means', two verses praise 'various causes and conditions, metaphors and words', which are metaphors, causes and conditions, mindfulness and contemplation, and expedient means. One and a half verses praise 'expounding all dharmas'. This is the initial part. The preceding long passage marked 'All Buddhas speak according to suitability', the explanation says 'I use countless expedient means', now this verse explains 'The Dharma obtained by all Buddhas has immeasurable expedient power', the beginning and the end echo each other, mutually revealing, and are not contradictory. Sutra: 'What beings think (until) making everyone happy'. The commentary says: Praising various causes and conditions, etc., there are two parts: the initial verse is understanding the faculties of beings, the latter verse is causes and conditions and metaphors, what the mind thinks is the practice of the path that leads everywhere. 'Various desires' are various excellent understandings. 'Various natures' are various realms. 'Good and evil karma from past lives' are appropriate and inappropriate situations and one's own karma. It says that the Buddha has the five wisdom powers, various mindfulness and contemplation, and is able to understand these five aspects of beings, therefore using causes and conditions, metaphors, words, and expedient means to teach the Dharma, making all beings happy, explaining the reason for the various words mentioned earlier. Sutra: 'Or speaking of Sutras (until) Upadesha Sutras'. The commentary says: One and a half verses praise the exposition of all dharmas. According to the order of the twelve divisions of scriptures spoken in various places, the first is Sutra, the scripture says 'Sutra' (修多羅); the second is Geya, the scripture says 'Geya' (祇夜); the third is Vyakarana, which is not present here; the fourth is Gatha, the scripture says 'Gatha' (伽陀); the fifth is Udana, which is not present here; the sixth is Nidana, the scripture says 'Nidana' (因緣); the seventh is Avadana, the eighth is Itivrttaka, the ninth is Jataka, these three names are the same; the tenth is Vaipulya, which is not present here; the eleventh is Adbhuta-dharma, the scripture says 'Adbhuta-dharma' (未曾有); the twelfth is Upadesha Sutra (優婆提舍經).
論議，經云「優婆提舍經」。於此義中以三門分別：一辨相，二釋名，三差別。辨相者，契經有二相：一通、二別。《涅槃經》云：「從如是我聞乃至歡喜奉行，如是一切名修多羅」，攝十二盡，名通相也，以教貫理及攝生故。《對法論》云：「謂以長行綴緝略說所應說義，名為契經，此唯長行名為別相；偈頌便非，別契經攝。」
應頌有二相：一為益後來，二顯前未了義。《對法》等云「謂諸經中或中或后以頌重頌前長行義，名益後來」。又云「不了義經應更頌釋，長行雖說，義未了故，名顯前未了義」。《涅槃》唯說初之一義。
記別有三相：一記弟子死生因果，二分明記深密之義，三記菩薩當成佛事。《對法》等云「謂於是處聖弟子等謝往過去，記別德失生處差別」，此記弟子死生因果。又云「又了義經說名記別，記別開示深密義故」，即此第二記深密義。故此本論云：「授記有四：謂決定心、因、取、與記等。」《涅槃經》云：「如來為諸大人授記，汝阿逸多！未來有王名曰儴佉，當於是世而得成佛，名曰彌勒，是記別經」，此即第三記當成佛。
諷誦相者，《顯揚》等云「謂諸經中非長行直說，然以一句結成，或以二句三四五六句等說，併爲諷誦」。
自說相者，《瑜伽等》云「
【現代漢語翻譯】 現代漢語譯本 論議，經中稱為『優婆提舍經』（Upadesha Sutra）。關於此經的意義，從三個方面進行闡述：一是辨別其相，二是解釋其名，三是說明其差別。 辨別其相方面，契經（Sutra）有兩種相：一是通相，二是別相。《涅槃經》（Nirvana Sutra）中說：『從「如是我聞」開始，到「歡喜奉行」結束，像這樣的一切都稱為修多羅（Sutra）』，涵蓋了十二分教（twelve categories of Buddhist scriptures），這稱為通相，因為它能以教義貫穿真理，並且攝受眾生。《對法論》（Abhidharma）中說：『用長行文體來綴輯、概括地說明應該說的意義，稱為契經，只有長行文體才稱為別相；偈頌則不是，不屬於別契經所攝。』 應頌有兩種相：一是爲了利益後來的學習者，二是顯明前面尚未明瞭的意義。《對法》（Abhidharma）等論中說：『在各種經中，或者在中間或者在後面，用偈頌來重複頌揚前面長行文的意義，這稱為利益後來』。又說：『對於不了義的經，應該用偈頌來解釋，因為長行文雖然說了，但意義還沒有明瞭，這稱為顯明前面尚未明瞭的意義』。《涅槃經》（Nirvana Sutra）只說了第一種意義。 記別有三種相：一是記述弟子死亡和出生的因果，二是分明地記述深奧秘密的意義，三是記述菩薩將來成佛的事情。《對法》（Abhidharma）等論中說：『在某個地方，聖弟子等已經去世，記述他們的功德過失以及出生之處的差別』，這是記述弟子死亡和出生的因果。又說：『了義經（definitive sutra）被稱為記別，因為它記述並開示了深奧秘密的意義』，這就是第二種記述深奧秘密的意義。因此，這部論典中說：『授記有四種：即決定心、因、取、與記等。』《涅槃經》（Nirvana Sutra）中說：『如來為各位大人授記，說：你，阿逸多（Ajita）！未來有一位國王名叫儴佉（Ramkha），將在這個世間成佛，佛號為彌勒（Maitreya），這是記別經』，這就是第三種記述將來成佛的事情。 諷誦相，《顯揚》（Xianyang）等論中說：『在各種經中，不是用長行文直接敘述，而是用一句來總結，或者用兩句、三句、四句、五句、六句等來說明，這些都屬於諷誦。』 自說相，《瑜伽》（Yoga）等論中說：
【English Translation】 English version Discussions, referred to as 『Upadesha Sutra』 in the scriptures. Regarding the meaning of this, it is explained in three aspects: first, distinguishing the characteristics; second, explaining the name; and third, clarifying the differences. Regarding distinguishing the characteristics, Sutras (契經) have two types of characteristics: one is the general characteristic, and the other is the specific characteristic. The 『Nirvana Sutra』 (涅槃經) states: 『From 「Thus have I heard」 (如是我聞) to 「joyfully practice」 (歡喜奉行), everything like this is called a Sutra (修多羅)』, encompassing the twelve categories of Buddhist scriptures (十二分教), which is called the general characteristic because it can connect truth through teachings and embrace sentient beings. The 『Abhidharma』 (對法論) states: 『Using prose to compile and briefly explain the meaning that should be said is called a Sutra; only prose is called the specific characteristic; verses are not, and are not included in the specific Sutra.』 Verses have two characteristics: one is to benefit later learners, and the other is to clarify the meaning that was not yet clear before. The 『Abhidharma』 (對法) and other treatises state: 『In various sutras, either in the middle or at the end, using verses to repeat and praise the meaning of the preceding prose is called benefiting later learners.』 It also states: 『For sutras with unclear meanings, verses should be used to explain them, because although the prose has spoken, the meaning is not yet clear, which is called clarifying the meaning that was not yet clear before.』 The 『Nirvana Sutra』 (涅槃經) only speaks of the first meaning. Predictions have three characteristics: one is to record the cause and effect of disciples' deaths and births; two is to clearly record profound and secret meanings; and three is to record the future Buddhahood of Bodhisattvas. The 『Abhidharma』 (對法) and other treatises state: 『In a certain place, when holy disciples have passed away, recording their merits, demerits, and the differences in their places of birth』 is recording the cause and effect of disciples' deaths and births. It also states: 『Definitive sutras (了義經) are called predictions because they record and reveal profound and secret meanings,』 which is the second type of recording profound and secret meanings. Therefore, this treatise states: 『There are four types of predictions: namely, determined mind, cause, taking, and giving predictions, etc.』 The 『Nirvana Sutra』 (涅槃經) states: 『The Tathagata (如來) predicted for the great beings, saying: You, Ajita (阿逸多)! In the future, there will be a king named Ramkha (儴佉), who will attain Buddhahood in this world, and his Buddha name will be Maitreya (彌勒), this is a prediction sutra,』 which is the third type of recording future Buddhahood. Chanting characteristics, the 『Xianyang』 (顯揚) and other treatises state: 『In various sutras, not directly narrated in prose, but summarized in one sentence, or explained in two, three, four, five, or six sentences, these all belong to chanting.』 Self-speaking characteristics, the 『Yoga』 (瑜伽) and other treatises state:
謂於是中不顯請者，為令當來正法久住、正教久住，不請而說，併名自說。」
緣起有三相：一因請而說，二因犯制戒，三因事說法。《對法論》云：「因緣者，謂因請而說，又有因緣制立學處」，即初二義名為緣起。《涅槃經》言：「如諸經偈所因根本。如舍衛國有一丈夫，羅網捕鳥得已還放，世尊知其本末因緣而說偈言：『莫輕小罪， 以為無殃， 水渧雖微， 漸盈大器。』是名緣起。」即是第三因事說法。
譬喻相者，《瑜伽論》云：「謂諸經律所有譬喻而說諸法。」
本事相者，《瑜伽論》云：「謂除佛本生，宣說前際若人若法諸所有事。」《涅槃經》中唯說往法，如我出世所可說法名曰界經，𤘽樓秦佛名甘露鼓，𤘽那含牟尼佛名曰法鏡，迦葉佛時名分別空。不說往人，據實通也。
本生相者，《顯揚論》云：「謂於是中宣說世尊在過去世，彼彼方所若死若生，行菩薩行、行難行行，是名本生。說佛為菩薩時若身若行，皆本生故。」《涅槃經》中唯說菩薩往身，不說菩薩往行，作鹿作熊作獐作菟，乃至廣說作金翅鳥等。
方廣有二相：一說菩薩道，二法廣多，極高大故、時長遠故。此通聲聞亦有方廣，今取《涅槃》具二為正。
希法相者，謂諸經中宣說諸佛及聖弟子
【現代漢語翻譯】 現代漢語譯本：所謂在這些類別中沒有『請法』這一項，是爲了使未來的正法長久住世、正教長久住世，不經請求而說法，都叫做『自說』。
緣起有三種相：一是因請求而說法，二是因違犯戒律，三是因事說法。《對法論》中說：『因緣，是指因請求而說法，又有因緣制定學處』，即前兩種意義稱為緣起。《涅槃經》中說：『如同各部經文偈頌的根本。例如舍衛國（Śrāvastī）有一個人，用羅網捕捉鳥，捉到后又放生，世尊（Śākyamuni）知道這件事的本末因緣，於是說了偈頌：『不要輕視小罪，認為沒有災殃，水滴雖然微小，逐漸盈滿大器。』這就是緣起。』這就是第三種因事說法。
譬喻相，《瑜伽論》中說：『是指各部經律中用譬喻來說明各種佛法。』
本事相，《瑜伽論》中說：『是指除了佛陀本生故事外，宣說過去世的人或法的所有事情。』《涅槃經》中只說過去世的法，例如我出世所說的法叫做界經，毗樓秦佛（Vipaśyin）名為甘露鼓，毗舍浮佛（Viśvabhū）名為法鏡，迦葉佛（Kāśyapa）時名為分別空。沒有說過去世的人，這是據實而論。
本生相，《顯揚論》中說：『是指在這些類別中宣說世尊（Śākyamuni）在過去世，在各個地方或死或生，修行菩薩行、修行難行之行，這叫做本生。』說佛陀作為菩薩時的身和行，都是本生故事。《涅槃經》中只說菩薩過去世的身，沒有說菩薩過去世的修行，例如作鹿、作熊、作獐、作兔，乃至廣泛地說作金翅鳥等。
方廣有兩種相：一是說菩薩道，二是法門廣大眾多，極其高大，時間長遠。這方面聲聞乘也有方廣，現在取《涅槃經》中具備這兩種相的作為正宗。
希法相，是指各部經中宣說諸佛以及聖弟子
【English Translation】 English version: 'That among these categories there is no item of 『requesting the Dharma』 is to ensure that the Proper Dharma will long abide and the Proper Teaching will long endure in the future. To speak without being requested is called 『speaking on one's own initiative.』
There are three aspects of arising from conditions (緣起, pratītyasamutpāda): first, speaking because of a request; second, because of violating precepts; third, speaking the Dharma because of an event. The Abhidharmasamuccaya (對法論) says: 『Condition (因緣, hetupratyaya) refers to speaking because of a request, and also establishing the training rules because of conditions,』 that is, the first two meanings are called arising from conditions. The Nirvana Sutra (涅槃經) says: 『Like the root cause of the verses in various sutras. For example, in Śrāvastī (舍衛國), there was a man who caught birds with a net, and after catching them, he released them. The World-Honored One (世尊, Śākyamuni) knew the cause and conditions of this matter and spoke a verse: 『Do not belittle small sins, thinking there will be no calamity. Although a drop of water is small, it gradually fills a large vessel.』 This is called arising from conditions.』 This is the third, speaking the Dharma because of an event.
The aspect of simile (譬喻相, upamā-lakṣaṇa), the Yogācārabhūmi-śāstra (瑜伽論) says: 『Refers to using similes in all sutras and vinayas to explain the various Dharmas.』
The aspect of events (本事相, itivṛttaka-lakṣaṇa), the Yogācārabhūmi-śāstra (瑜伽論) says: 『Refers to, except for the Buddha's Jataka (本生, jātaka) tales, explaining all matters of people or Dharmas in the past.』 The Nirvana Sutra (涅槃經) only speaks of past Dharmas, such as the Dharma I speak when I appear in the world is called the Boundary Sutra (界經), Vipaśyin Buddha (毗樓秦佛) is called Ambrosia Drum (甘露鼓), Viśvabhū Buddha (毗舍浮佛) is called Dharma Mirror (法鏡), and Kāśyapa Buddha's (迦葉佛) time is called Differentiated Emptiness (分別空). It does not speak of past people, which is based on reality.
The aspect of Jataka (本生相, jātaka-lakṣaṇa), the Abhidharmasamuccaya (顯揚論) says: 『Refers to, within these categories, explaining that the World-Honored One (世尊, Śākyamuni) in past lives, in various places, either died or was born, practiced the Bodhisattva path, practiced difficult practices, this is called Jataka.』 Speaking of the Buddha's body and practices when he was a Bodhisattva are all Jataka tales. The Nirvana Sutra (涅槃經) only speaks of the Bodhisattva's past bodies, not the Bodhisattva's past practices, such as being a deer, a bear, a roe deer, a rabbit, and even extensively speaking of being a Garuda bird, etc.
The Extensive and Vast (方廣, vaipulya) has two aspects: first, speaking of the Bodhisattva path; second, the Dharma is vast and numerous, extremely high and great, and the time is long and far. This aspect is also present in the Śrāvakayāna (聲聞乘), but now we take the Nirvana Sutra (涅槃經), which possesses both aspects, as the orthodox.
The aspect of Wonderful Dharma (希法相, adbhuta-dharma-lakṣaṇa), refers to the sutras that explain the Buddhas and the holy disciples
八眾所有共不共德，及余最勝殊特驚異之法，是為希法。《涅槃經》中唯說佛事，如佛初生即行七步，放大光明遍照十方，彌猴獻蜜、白狗聽法，魔變為青牛行瓦缽間，令相棠觸無所傷損。但說弟子及非弟子希有之事，皆名希法。
論議有二相：一佛自說，二弟子說。《瑜伽論》云：「謂諸經典循環研核摩呾理迦，一切了義經皆名摩呾理迦，謂於是處世尊自廣分別法相。又聖弟子已見諦跡，依自所證無倒分別諸法體性，此亦名為摩呾理迦，亦名阿毗達磨。」今此且引攝義周文，其餘偏教恐繁不引。
釋名者，先釋總名，先德翻為「十二部經」，部含二義：一部[衣-〦+矢]、二部類。此是部類，十二義類有差別故。古人疑雲十二部[衣-〦+矢]經，由此道士說三十六部，老莊之徒各為一部。今言「十二分教」，分謂分段，文義差別有十二分段故。又云「經」者乃濫契經，今翻為「教」，十二通稱，更無所濫，帶數釋也。釋別名者，總為三類，應頌、諷誦、自說、緣起、希法、方廣，此之六名唯依主釋，應重述頌乃至方理之廣故。論議一種唯持業釋，論體即議故。或諷誦亦持業釋，可諷可誦故，不同應頌，彼頌是教、此誦是言故。契經、記別、譬喻、本事、本生，此之五名通持業、依主兩釋，能契即經
【現代漢語翻譯】 現代漢語譯本： 八眾（天龍八部）所有共同的和不共同的功德，以及其餘最殊勝、特別、令人驚異的法，這被稱為希法（奇特之法）。《涅槃經》（Nirvana Sutra）中只說佛事，例如佛初生時即行走七步，放出大光明遍照十方，彌猴（獼猴）獻蜜、白狗聽法，魔（魔羅）變為青牛行走于瓦缽之間，令其互相碰撞而無所損傷。但凡說到弟子以及非弟子稀有之事，都名為希法（奇特之法）。 論議有兩種相：一是佛（佛陀）自己說，二是弟子說。《瑜伽論》（Yogacarabhumi-sastra）中說：『所謂的經典循環研核摩呾理迦（梵文：Matrika，意為「本母」或「論母」），一切了義經都名為摩呾理迦（梵文：Matrika），即於此處世尊（釋迦牟尼佛）親自廣泛分別法相。又聖弟子已見諦跡，依自己所證悟而無顛倒地分別諸法體性，這也名為摩呾理迦（梵文：Matrika），也名阿毗達磨（梵文：Abhidharma，意為「論」）。』現在這裡只引用攝義周文，其餘偏教恐怕繁瑣不引用。 解釋名稱，先解釋總名，先德翻譯為『十二部經』，『部』包含兩種含義：一是部[衣-〦+矢]（梵文：anga，意為「部分」），二是部類。這裡是部類，十二種義類有差別之故。古人懷疑是十二部[衣-〦+矢]經，因此道士說三十六部，老莊之徒各自為一部。現在說『十二分教』，『分』指分段，文義差別有十二個分段之故。又說『經』乃是濫用契經（梵文：Sutra，意為「經」），現在翻譯為『教』，十二種通稱，更無所濫用，是帶數解釋。解釋別名，總共有三類，應頌（梵文：Geya，意為「應頌」）、諷誦（梵文：Gatha，意為「諷頌」）、自說（梵文：Udana，意為「自說」）、緣起（梵文：Nidana，意為「因緣」）、希法（梵文：Avadana，意為「譬喻」）、方廣（梵文：Vaipulya，意為「方廣」），這六個名稱都是唯依主釋，應重述頌乃至方理之廣之故。論議（梵文：Vyakarana，意為「論議」）一種是唯持業釋，論體即議之故。或者諷誦（梵文：Gatha）也是持業釋，可諷可誦之故，不同於應頌（梵文：Geya），彼頌是教、此誦是言之故。契經（梵文：Sutra）、記別（梵文：Avadana，意為「記別」）、譬喻（梵文：Jataka，意為「譬喻」）、本事（梵文：Itivrttaka，意為「本事」）、本生（梵文：Jataka，意為「本生」），這五個名稱可以通持業、依主兩種解釋，能契即經。
【English Translation】 English version: The common and uncommon merits of all the Eightfold Assembly (Devas, Nagas, etc.), as well as the most supreme, special, and astonishing Dharmas, are called Adbhuta-dharma (wonderful Dharmas). The Nirvana Sutra only speaks of the Buddha's affairs, such as when the Buddha was first born, he walked seven steps, emitted great light that illuminated all directions, a monkey offered honey, a white dog listened to the Dharma, and Mara (the demon) transformed into a blue ox walking among earthenware bowls, causing them to collide without any damage. But all rare events concerning disciples and non-disciples are called Adbhuta-dharma (wonderful Dharmas). Discussions have two aspects: one is spoken by the Buddha (Buddha), and the other is spoken by the disciples. The Yogacarabhumi-sastra says: 'The so-called scriptures cyclically examine the Matrika (Sanskrit: Matrika, meaning 'matrix' or 'mother of treatises'), and all definitive sutras are called Matrika (Sanskrit: Matrika), that is, where the World Honored One (Sakyamuni Buddha) personally and extensively distinguishes the characteristics of the Dharma. Furthermore, the holy disciples have seen the traces of truth, and based on their own realization, they non-erroneously distinguish the nature of all Dharmas, which is also called Matrika (Sanskrit: Matrika), and also called Abhidharma (Sanskrit: Abhidharma, meaning 'treatise').' Now, only the comprehensive meaning is quoted here, and the other partial teachings are not quoted for fear of being cumbersome. Explaining the names, first explain the general name, which the former sages translated as 'Twelve Divisions of Scriptures'. 'Division' contains two meanings: one is anga (Sanskrit: anga, meaning 'part'), and the other is category. Here it refers to category, because the twelve categories of meanings are different. The ancients suspected that it was the twelve anga scriptures, so the Taoists spoke of thirty-six divisions, and the followers of Lao-tzu and Zhuang-tzu each made one division. Now it is said 'Twelve Divisions of Teachings', 'division' refers to segments, because there are twelve segments with different meanings. Also, saying 'Sutra' is an abuse of Sutra (Sanskrit: Sutra, meaning 'scripture'), now translated as 'Teaching', a general term for the twelve, with no further abuse, which is a numerical explanation. Explaining the specific names, there are three categories in total: Geya (Sanskrit: Geya, meaning 'responded verses'), Gatha (Sanskrit: Gatha, meaning 'verses'), Udana (Sanskrit: Udana, meaning 'spontaneous utterances'), Nidana (Sanskrit: Nidana, meaning 'causation'), Avadana (Sanskrit: Avadana, meaning 'tales'), Vaipulya (Sanskrit: Vaipulya, meaning 'extensive'), these six names are all dependent compound, because the responded verses should be repeated and the principle of extensiveness should be expanded. Vyakarana (Sanskrit: Vyakarana, meaning 'exposition') is a determinative compound, because the essence of exposition is discussion. Or Gatha (Sanskrit: Gatha) is also a determinative compound, because it can be chanted and recited, unlike Geya (Sanskrit: Geya), because the responded verses are teachings, while the recited verses are words. Sutra (Sanskrit: Sutra), Avadana (Sanskrit: Avadana, meaning 'narratives'), Jataka (Sanskrit: Jataka, meaning 'birth stories'), Itivrttaka (Sanskrit: Itivrttaka, meaning 'accounts'), Jataka (Sanskrit: Jataka, meaning 'birth stories'), these five names can be interpreted as both determinative and dependent compounds, because that which accords is the Sutra.
，契理之經，乃至本體即生，本世之生故。
差別者，一體差別，二教差別。體差別者，應頌之中定無諷誦，諷誦之中定無應頌，初后別故、單重別故。本事之中定無本生，本生之中定無本事，師、資別故。此之四部唯具十一，所餘八部皆具十二，隨其所應有前所說差別相故。《涅槃經》云：「始從如是終至奉行皆修多羅」，故通十二；別相即無，唯取長行為契經故，二偈便非。自餘七教皆具十二，準此可知。其應頌中具十一者，〈譬喻品〉云「舍利弗來世成佛普智尊號名曰華光，當度無量眾」，即有記別之應頌也。應頌之中亦有自說，〈方便品〉云「世雄不可量，諸天及世人，一切眾生類，無能知佛者」，即是自說之應頌也。應頌之中亦有緣起，〈方便品〉云「舍利弗善聽，諸佛所得法，無量方便力，而為眾生說」，即是因緣之應頌也，因鹙子請而說法故。應頌之中亦有譬喻，「譬如長者，有一大宅，其宅久故，而復頓弊」等，即是譬喻之應頌也。應頌之中亦有本事，〈序品〉中雲「彼佛滅度后，懈怠者汝是，妙光法師者，今即我身是」，即是本事之應頌也。應頌之中亦有本生，〈常不輕品〉云「彼時不輕，即我身是」，即是本生之應頌也。應頌之中亦有方廣，〈方便品〉云「十方佛土中，唯有一乘法，無二
【現代漢語翻譯】 現代漢語譯本： 與真理相符的經典，乃至本體即是生，本世的生是這樣的緣故。
差別在於，一體的差別，二教的差別。體的差別在於，應頌之中一定沒有諷誦，諷誦之中一定沒有應頌，因為開始和結尾不同，單句和重複句不同。本事之中一定沒有本生，本生之中一定沒有本事，因為老師和弟子不同。這四部經典只具備十一種分類，其餘八部經典都具備十二種分類，根據它們各自的情況，具有前面所說的差別相。《涅槃經》（Nirvana Sutra）說：『從開始的「如是」到最後的「奉行」都是修多羅（Sutra，經），』所以貫通十二種分類；特別的相就沒有了，只取長行文作為契經的緣故，兩句偈就不算了。其餘七教都具備十二種分類，按照這個標準就可以知道了。應頌之中具備十一種分類的情況是，〈譬喻品〉（Parable Chapter）中說：『舍利弗（Sariputra，佛陀十大弟子之一）未來成佛，普智尊號名為華光，將要度化無量眾生，』這就是有記別的應頌。應頌之中也有自說，〈方便品〉（Expedient Means Chapter）中說：『世雄（佛陀的尊稱）不可衡量，諸天和世人，一切眾生，沒有誰能瞭解佛陀，』這就是自說的應頌。應頌之中也有緣起，〈方便品〉（Expedient Means Chapter）中說：『舍利弗（Sariputra，佛陀十大弟子之一）好好聽，諸佛所證得的法，用無量的方便力，為眾生宣說，』這就是因緣的應頌，因為迦葉（Kasyapa，佛陀十大弟子之一）請法而說法。應頌之中也有譬喻，『譬如一位長者，有一座大宅，這座宅子年代久遠，而且已經破敗不堪』等等，這就是譬喻的應頌。應頌之中也有本事，〈序品〉（Introduction Chapter）中說：『那位佛滅度后，懈怠的人就是你，妙光法師就是現在的我，』這就是本事的應頌。應頌之中也有本生，〈常不輕品〉（Never Disparaging Chapter）中說：『那時常不輕菩薩（Sadāparibhūta，一位菩薩的名字），就是我自身，』這就是本生的應頌。應頌之中也有方廣，〈方便品〉（Expedient Means Chapter）中說：『十方佛土之中，只有一乘法（Ekayana，唯一成佛之道），沒有二'
【English Translation】 English version: The sutras that accord with the truth, even the essence is birth, the birth of this world is the reason.
The differences lie in the difference of one body and the difference of two teachings. The difference in body is that there is definitely no verse of admonition in the verses of response, and there is definitely no verse of response in the verses of admonition, because the beginning and the end are different, and the single and repeated sentences are different. There is definitely no Jataka (tales of the Buddha's previous lives) in the narratives, and there is definitely no narrative in the Jataka, because the teacher and the disciple are different. These four parts only have eleven categories, and the remaining eight parts all have twelve categories. According to their respective situations, they have the aforementioned differences. The Nirvana Sutra says: 'From the beginning of "Thus" to the end of "Practice" are all Sutras,' so it encompasses twelve categories; there are no special characteristics, only taking the prose as the reason for being a sutra, so the two verses do not count. The remaining seven teachings all have twelve categories, which can be known according to this standard. The situation where there are eleven categories in the verses of response is that in the Parable Chapter, it says: 'Sariputra (one of the Buddha's ten great disciples) will become a Buddha in the future, and the title of Universal Wisdom will be Huaguang, who will save countless beings,' which is a verse of response with prediction. There are also self-spoken verses in the verses of response. The Expedient Means Chapter says: 'The World Hero (an honorific title for the Buddha) is immeasurable, gods and humans, all sentient beings, no one can understand the Buddha,' which is a self-spoken verse of response. There is also origination in the verses of response. The Expedient Means Chapter says: 'Sariputra (one of the Buddha's ten great disciples), listen carefully, the Dharma attained by the Buddhas, with immeasurable expedient power, is spoken for sentient beings,' which is a verse of response of causation, because Kasyapa (one of the Buddha's ten great disciples) requested the Dharma and the Dharma was spoken. There are also parables in the verses of response, 'For example, an elder has a large house, which is old and dilapidated,' etc., which is a verse of response of parable. There are also narratives in the verses of response. The Introduction Chapter says: 'After that Buddha passed away, the lazy one was you, and the Dharma Master Miaoguang is now me,' which is a verse of response of narrative. There are also Jatakas in the verses of response. The Never Disparaging Chapter says: 'At that time, the Bodhisattva Never Disparaging (Sadāparibhūta, the name of a Bodhisattva) was myself,' which is a verse of response of Jataka. There is also Vaipulya (extensive) in the verses of response. The Expedient Means Chapter says: 'In the Buddha lands of the ten directions, there is only one vehicle (Ekayana, the only path to Buddhahood), there is no two'
亦無三，除佛方便說」，即是方廣之應頌也。應頌之中亦有希法，〈化城品〉云「大通智勝佛，十劫坐道場，佛法不現前，不得成佛道」，即是希法之應頌也。應頌之中亦有論議，〈壽量品〉云「眾生既信伏，質直意柔軟，一心欲見佛，不自惜身命，時我及眾僧，俱出靈鷲山，我時語眾生，常在此不滅，以方便力故，現有滅不滅」，此即論議之應頌也。自餘三教皆具十一，準此應知。然此經中具十二分，一部皆是契經通相，重宣此義處並是應頌，諸為授記解深義處皆是記別，〈化城品〉中東方梵天以偈頌言「世尊甚希有，難可得值遇，具無量功德，能救護一切」等，皆是諷誦。〈方便品〉初即是自說，故前偈云「無問而自說，稱歎所行道」，鹙子三請、彌勒三請等，所說權實處皆是緣起。〈譬喻品〉等皆是譬喻。說諸弟子過去事處皆是本事。自說佛身過去事處皆是本生。說一乘處皆是方廣。說現神通處皆是希法。〈壽量品〉中佛自往復說三身相，可名論議。
教差別者，一大全小九，即此經文。小乘唯無授記、自說、方廣三種，不遮大乘有十二分。二小全大九，《涅槃》第三云「護大乘者受持九部」，彼除因緣、譬喻、論議，不遮小乘有十二分。三大全小十一，《瑜伽》三十八云「方廣一分唯菩薩藏，所餘諸分
【現代漢語翻譯】 現代漢語譯本：『亦無三，除佛方便說』，這就是方廣的應頌了。應頌之中也有希法，〈化城品〉說：『大通智勝佛（Mahābhijñājñānābhibhū-buddha），十劫坐在道場，佛法不現前，不得成佛道』，這就是希法的應頌了。應頌之中也有論議，〈壽量品〉說：『眾生既信伏，質直意柔軟，一心欲見佛，不自惜身命，時我及眾僧，俱出靈鷲山（Gṛdhrakūṭa），我時語眾生，常在此不滅，以方便力故，現有滅不滅』，這就是論議的應頌了。其餘三教都具備十一分，依照這個道理應該知道。然而這部經中具備十二分，整部經都是契經的共同相貌，重複宣說這個意義的地方都是應頌，諸處為弟子授記、解釋深奧意義的地方都是記別，〈化城品〉中東方梵天（Brahma）用偈頌說：『世尊（Lokajyeṣṭha）非常稀有，難以遇到，具備無量功德，能夠救護一切』等等，都是諷誦。〈方便品〉一開始就是自說，所以前面的偈頌說：『無問而自說，稱歎所行道』，舍利弗（Śāriputra）三次請求、彌勒（Maitreya）三次請求等等，所說的權實之處都是緣起。〈譬喻品〉等等都是譬喻。說諸位弟子過去事情的地方都是本事。佛自說佛身過去事情的地方都是本生。說一乘的地方都是方廣。說顯現神通的地方都是希法。〈壽量品〉中佛自己反覆地說三身相，可以稱為論議。 教義差別在於，大乘具備全部十二分，小乘具備九分，這就是這部經文所說的。小乘唯獨沒有授記、自說、方廣這三種，但不妨礙大乘有十二分。小乘具備全部九分，大乘具備九分，《涅槃經》第三卷說：『護持大乘的人受持九部』，那裡排除了因緣、譬喻、論議，但不妨礙小乘有十二分。大乘具備全部十一分，小乘具備十一分，《瑜伽師地論》第三十八卷說：『方廣這一分唯獨屬於菩薩藏，其餘各分』
【English Translation】 English version: 『Also without the three, except for the Buddha's expedient speech,』 this is the Geya (repetition in verse) of Vaipulya (extensive teachings). Within the Geya, there is also Adbhuta-dharma (marvelous and wonderful dharma); the 『Transformation City』 chapter says: 『Mahābhijñājñānābhibhū-buddha (Great Universal Wisdom Excellence Buddha), sat for ten kalpas (eons) in the Bodhimaṇḍa (place of enlightenment), the Buddha-dharma did not appear before him, and he could not attain Buddhahood,』 this is the Adbhuta-dharma of Geya. Within the Geya, there is also Avavāda (instruction); the 『Lifespan』 chapter says: 『Since the sentient beings are faithful and submissive, honest and gentle in mind, wholeheartedly desiring to see the Buddha, not sparing their own lives, at that time, I and the Sangha (community) all emerged from Gṛdhrakūṭa (Vulture Peak), I then spoke to the sentient beings, always here and not extinguished, due to the power of expedient means, appearing as both extinguished and not extinguished,』 this is the Avavāda of Geya. The other three teachings all possess eleven, according to this principle, one should know. However, this Sutra possesses twelve divisions; the entire Sutra is the common characteristic of Sutra (scripture), the places where this meaning is repeatedly proclaimed are Geya, the places where predictions are given to disciples and profound meanings are explained are Vyākaraṇa (prediction), in the 『Transformation City』 chapter, the Brahma (divine being) of the east uses verses to say: 『Lokajyeṣṭha (World Honored One) is extremely rare, difficult to encounter, possessing immeasurable merits, able to save and protect all,』 etc., are Udāna (spontaneous utterances). The beginning of the 『Expedient Means』 chapter is Svayāṃbhāṣita (self-spoken), therefore the previous verse says: 『Without being asked, he speaks himself, praising the path he has walked,』 Śāriputra's (one of the Buddha's foremost disciples) three requests, Maitreya's (the future Buddha) three requests, etc., the places where provisional and true teachings are spoken are Nidāna (causation). The 『Parable』 chapter, etc., are Avadāna (parable). The places where the past deeds of the disciples are spoken are Itivṛttaka (narratives of past events). The places where the Buddha himself speaks of the past deeds of the Buddha-body are Jātaka (birth stories). The places where the One Vehicle is spoken of are Vaipulya. The places where the manifestation of supernatural powers is spoken of are Adbhuta-dharma. In the 『Lifespan』 chapter, the Buddha himself repeatedly speaks of the characteristics of the Trikāya (three bodies), which can be called Avavāda. The difference in teachings lies in that the Mahāyāna (Great Vehicle) possesses all twelve divisions, and the Śrāvakayāna (Vehicle of Hearers) possesses nine divisions, which is what this Sutra says. The Śrāvakayāna only lacks the three of Vyākaraṇa, Svayāṃbhāṣita, and Vaipulya, but it does not prevent the Mahāyāna from having twelve divisions. The Śrāvakayāna possesses all nine divisions, and the Mahāyāna possesses nine divisions; the third volume of the 『Nirvana Sutra』 says: 『Those who protect the Mahāyāna uphold nine parts,』 there it excludes Nidāna, Avadāna, and Avavāda, but it does not prevent the Śrāvakayāna from having twelve divisions. The Mahāyāna possesses all eleven divisions, and the Śrāvakayāna possesses eleven divisions; the thirty-eighth volume of the 『Yogācārabhūmi-śāstra』 says: 『The Vaipulya division belongs only to the Bodhisattva Piṭaka (collection of teachings for Bodhisattvas), the remaining divisions』
有聲聞藏。」四大一小十一，《瑜伽》八十五云「除方廣一分，餘名聲聞乘相應契經。」何故此文大全小九？依授弟子得成佛記名為記別。說聲聞無，彼先未求大菩提故，譬如以寶示其愚人，愚人便笑。聲聞聞記亦復如是，故說為無，非記別弟子謝往死生之事亦無。又聲聞乘多聞淺法，若不待請而即為說，憍慢便生，言無自說其實亦有。又聲聞人但證小果不得正覺，理非至極行不苞弘，說無方廣，其實亦有正法廣陳之方廣也。故此頌中唯為聲聞說於九部，理通十二。《涅槃經》中小全大九者，因犯制戒說為因緣，菩薩無犯故略云無，非無因請因事說法之緣起也。夫說譬況開中下根，至如鹙子利根上品尚多不待喻，況諸菩薩多分不待，故說為無，理亦有也。又大菩薩性皆利根，舉宗便解，不假徴詰方生慧心，說無論議，理實非無。又護法者多誦素呾纜藏，緣起譬喻多調伏藏，論議多是對法藏攝，故言大唯九，理非無十二。《瑜伽》三十八大全小十一者，小乘亦記弟子謝往，及不待請佛悲深故，具有記別及自說等，故有十一。無方廣者，不求正覺、說理粗淺，名之為無，實亦有也。《瑜伽》八十五文與前無別。然以十一說為聲聞，對之方廣說為菩薩，非菩薩藏無餘十一，皆是隨於一別之義說數不同，理實聲聞菩薩二藏皆具
【現代漢語翻譯】 現代漢語譯本 『有聲聞藏。』四大一小十一，《瑜伽師地論》第八十五卷說：『除了方廣部（Vaipulya，廣大的）一分，其餘的都稱為與聲聞乘相應的契經。』為什麼這裡（指《大毗婆沙論》）說大全小九呢？因為依于（佛）授予弟子（未來）成佛的授記，這被稱為記別（Vyakaranam，預言）。說聲聞乘沒有（記別），是因為他們先前沒有尋求大菩提的緣故，譬如用寶物展示給愚人，愚人反而會嘲笑。聲聞乘聽聞授記也是如此，所以說（聲聞乘）沒有（記別），並非說記別弟子謝世和往生之事也沒有。而且聲聞乘所聽聞的法淺顯，如果佛不等待請求就為他們宣說，憍慢心就會產生，（所以）說（聲聞乘）沒有自說（Udana，無問自說），實際上是有的。 而且聲聞人只是證得小果，不能得到正覺，道理並非至極，修行不能包容弘大，（所以）說（聲聞乘）沒有方廣部，實際上也有廣陳正法的方廣部。（因此）這首頌中只為聲聞乘說了九部，道理上是通於十二部的。《涅槃經》中說小全大九，是因為（菩薩）因犯了制定的戒律而宣說因緣，菩薩沒有犯戒，所以簡略地說沒有（因緣），並非沒有因請求因事說法之緣起（Nidana，因緣）。佛說譬喻是爲了開導中下根器的人，至於舍利弗（Sariputra）這樣利根上品的人，大多不需要譬喻，更何況是諸位菩薩，大多不需要（譬喻），所以說（菩薩藏）沒有（譬喻），道理上也是有的。而且大菩薩的根性都是利根，舉一綱領就能理解，不需要反覆詰問才能生起智慧，（所以）說（菩薩藏）沒有論議（Avadana，譬喻），道理上並非沒有。而且護法者大多誦持素呾纜藏（Sutramta，經藏），緣起譬喻大多屬於調伏藏（Vinaya，律藏），論議大多是對法藏（Abhidharma，論藏）所攝，所以說大乘只有九部，道理上並非沒有十二部。《瑜伽師地論》第三十八卷說大全小十一，是因為小乘也記別弟子謝世和往生之事，而且不待請求佛陀也會因為悲憫而宣說，具有記別和無問自說等，所以有十一部。沒有方廣部，是因為（聲聞乘）不尋求正覺，所說的道理粗淺，所以稱之為沒有，實際上也是有的。《瑜伽師地論》第八十五卷的說法與前面沒有區別。然而用十一部來說明聲聞乘，與此相對的方廣部則說是菩薩藏，並非菩薩藏沒有其餘的十一部，都是隨著一種差別的意義來說明數量的不同，道理上聲聞藏和菩薩藏都具備（十二部）。
【English Translation】 English version 'There is a Sravaka Pitaka (Sravaka collection).' The 'Yoga' Sutra, chapter 85, states, 'Except for the Vaipulya (extensive) portion, the rest are called Sutras corresponding to the Sravaka Vehicle.' Why does this text (referring to the Maha-Vibhasa) say 'complete for the great, nine for the small'? Because according to the prediction of future Buddhahood given to disciples, it is called Vyakaranam (prediction). To say that the Sravaka Vehicle has no (Vyakaranam) is because they did not seek great Bodhi beforehand, like showing a treasure to a fool, who would laugh instead. Hearing predictions is the same for Sravakas, so it is said that (the Sravaka Vehicle) has no (Vyakaranam), but it is not that there are no predictions about the death and rebirth of disciples. Moreover, the Sravaka Vehicle hears shallow Dharma. If the Buddha were to speak without being asked, arrogance would arise. So, to say that (the Sravaka Vehicle) has no self-utterance (Udana, unsolicited teachings) is not true; it actually exists. Furthermore, Sravakas only attain small fruits and cannot attain perfect enlightenment. The principle is not ultimate, and the practice does not encompass vastness. Therefore, it is said that (the Sravaka Vehicle) has no Vaipulya portion, but in reality, there is a Vaipulya portion that extensively expounds the correct Dharma. (Therefore,) in this verse, only nine parts are mentioned for the Sravaka Vehicle, but in principle, it encompasses twelve. The Nirvana Sutra says 'complete for the small, nine for the great' because (the Buddha) speaks of causes and conditions due to (monks) violating the precepts. Bodhisattvas do not violate precepts, so it is briefly said that there are no (causes and conditions), but it is not that there is no Nidana (causation), the arising of Dharma due to requests and events. The Buddha speaks in parables to enlighten those of middle and lower capacities. As for Sariputra (Sariputra), who has sharp faculties and is of superior capacity, he often does not need parables, let alone Bodhisattvas, who mostly do not need (parables). Therefore, it is said that (the Bodhisattva Pitaka) has no (parables), but in principle, it exists. Moreover, the nature of great Bodhisattvas is that they all have sharp faculties. They understand by grasping the main point and do not need repeated questioning to generate wisdom. Therefore, it is said that there is no discussion (Avadana, parables), but in principle, it is not non-existent. Moreover, Dharma protectors mostly recite the Sutramta (Sutra Pitaka), the origin of parables mostly belongs to the Vinaya (Discipline Pitaka), and discussions mostly fall under the Abhidharma (Commentary Pitaka). Therefore, it is said that the Great Vehicle only has nine, but in principle, it is not without twelve. The Yoga Sutra, chapter 38, says 'complete for the great, eleven for the small' because the Small Vehicle also records the death and rebirth of disciples, and the Buddha, out of compassion, speaks without being asked, possessing both Vyakaranam and Udana, so there are eleven. The absence of Vaipulya is because (the Sravaka Vehicle) does not seek perfect enlightenment, and the principles spoken are shallow, so it is called non-existent, but in reality, it exists. The statement in the Yoga Sutra, chapter 85, is no different from the previous one. However, using eleven to describe the Sravaka Vehicle, and in contrast, the Vaipulya portion is said to be the Bodhisattva Pitaka. It is not that the Bodhisattva Pitaka lacks the remaining eleven; it is all according to a different meaning to explain the difference in numbers. In principle, both the Sravaka Pitaka and the Bodhisattva Pitaka possess (twelve parts).
十二。今隨所要且略分別，自余廣釋如章應知。
經「鈍根樂小法(至)為是說涅槃」。
贊曰：此一頌半頌前標中隨宜所說意趣難解，略由五義：一鈍根難悟，二樂小怖大，三耽生死不怖出世，四逢緣不修，五現眾苦迫。由此五義為說涅槃，以鈍根故著于生死，雖逢諸佛往日已化，不行大乘深妙之道，由行惡故退還受苦，由勸離苦故初為說二乘涅槃，故〈信解品〉最初逢佛退流生死，后化二乘，正與此同。
經「我設是方便(至)當得成佛道」。
贊曰：下第二段有七頌半，第四令住，中分四：一頌標，一頌釋，半會，一頌勸住。此初也，初設二權，為令究竟入于佛慧住一乘故。
經「所以未曾說(至)決定說大乘」。
贊曰：此釋前標，會於已前，汝根未熟未悟大乘不堪為說，汝今根熟正是其時，故為說也。同〈化城品〉云「諸比丘！若如來自知涅槃時到，眾又清凈信解堅固、了達空法深入禪定，便集諸菩薩及聲聞眾為說是經，世間無有二乘而得滅度，唯一佛乘得滅度耳」。
經「我此九部法(至)以故說是經」。
贊曰：下四頌半會，中分三：一頌顯小法非真說為大本，一頌半顯大法勝妙為勝人說，二頌結成勝妙人法勸舍非妙人法。此初也。隨順初機說此九
【現代漢語翻譯】 現代漢語譯本： 十二。現在根據需要簡略地分別解釋，其餘更廣泛的解釋應該參考相關的章節。
經文：『鈍根樂小法（乃至）為是說涅槃。』
贊曰：這一頌半頌的內容，是前面章節中根據不同情況所說的意趣，難以理解，大致可以從五個方面來解釋：一是鈍根之人難以領悟，二是喜歡小法而害怕大法，三是沉溺於生死輪迴而不害怕脫離輪迴，四是遇到機緣而不修行，五是現在正遭受各種苦難的逼迫。由於這五個原因，才為他們宣說涅槃。因為鈍根之人執著于生死，即使遇到諸佛過去已經教化過他們，他們也不修行大乘深奧的道理，由於做了惡事而退回到輪迴中受苦。因此，爲了勸他們脫離苦難，所以最初為他們宣說二乘涅槃。所以《信解品》中說，最初遇到佛時，他們退回到生死輪迴中，後來被教化成二乘，這和這裡的情況相同。
經文：『我設是方便（乃至）當得成佛道。』
贊曰：下面第二段有七頌半，第四頌是勸他們安住于佛道。中間分為四個部分：一頌是總標，一頌是解釋，半頌是會歸，一頌是勸他們安住。這是第一部分，最初設立二乘的方便法門，是爲了讓他們最終進入佛的智慧，安住於一乘的緣故。
經文：『所以未曾說（乃至）決定說大乘。』
贊曰：這是解釋前面的總標，會歸於以前所說。你們的根基還不成熟，不能領悟大乘，不適合為你們宣說。現在你們的根基已經成熟，正是時候，所以為你們宣說。如同《化城品》中所說：『諸位比丘！如果如來自知涅槃的時間到了，大眾又清凈，信心和理解都堅固，了達空性，深入禪定，就召集諸位菩薩和聲聞眾，為他們宣說這部經。世間沒有二乘能夠得到滅度的，只有一佛乘才能得到滅度。』
經文：『我此九部法（乃至）以故說是經。』
贊曰：下面四頌半是會歸，分為三個部分：一頌是顯示小法不是真實的，而是爲了大乘的根本；一頌半是顯示大法殊勝微妙，是為殊勝之人宣說的；二頌是總結成就殊勝的人和法，勸捨棄不殊勝的人和法。這是第一部分，隨順最初的根機宣說這九部法
【English Translation】 English version: 12. Now, according to what is needed, I will briefly explain separately. The rest of the extensive explanations should be understood by referring to the relevant chapters.
Sutra: 'Those of dull faculties delight in the lesser Dharma (up to) for them I preach Nirvana.'
Commentary: This one and a half gatha refers to the meaning spoken appropriately in the previous chapter, which is difficult to understand. It can be roughly explained from five aspects: first, those with dull faculties are difficult to enlighten; second, they like the small Dharma and fear the great Dharma; third, they are addicted to the cycle of birth and death and do not fear leaving the cycle; fourth, they do not cultivate when they encounter opportunities; and fifth, they are currently suffering from various hardships. Because of these five reasons, Nirvana is preached to them. Because those with dull faculties are attached to birth and death, even if they have encountered Buddhas who have already taught them in the past, they do not cultivate the profound principles of the Great Vehicle. Because they have done evil deeds, they return to the cycle of suffering. Therefore, in order to persuade them to leave suffering, the Nirvana of the Two Vehicles is first preached to them. Therefore, the 'Faith and Understanding' chapter says that when they first encountered the Buddha, they retreated into the cycle of birth and death, and were later taught to become the Two Vehicles, which is the same as the situation here.
Sutra: 'I establish this expedient (up to) shall attain the Buddha Way.'
Commentary: The second section below has seven and a half gathas, the fourth gatha is to encourage them to abide in the Buddha Way. The middle is divided into four parts: one gatha is the general statement, one gatha is the explanation, half a gatha is the convergence, and one gatha is the exhortation to abide. This is the first part. The initial establishment of the expedient means of the Two Vehicles is for them to eventually enter the wisdom of the Buddha and abide in the One Vehicle.
Sutra: 'Therefore, I have not yet spoken (up to) will definitely preach the Great Vehicle.'
Commentary: This explains the previous general statement, converging to what was said before. Your roots are not yet mature, you cannot understand the Great Vehicle, and it is not suitable to preach to you. Now that your roots are mature, it is the right time, so I preach to you. As it is said in the 'Imaginary City' chapter: 'Monks! If the Tathagata knows that the time for Nirvana has arrived, and the assembly is pure, with firm faith and understanding, understanding emptiness, and deeply immersed in meditation, he will gather all the Bodhisattvas and Shravakas and preach this Sutra to them. There is no Two Vehicle in the world that can attain liberation, only the One Buddha Vehicle can attain liberation.'
Sutra: 'These nine divisions of the Dharma (up to) therefore, I preach this Sutra.'
Commentary: The four and a half gathas below are the convergence, divided into three parts: one gatha shows that the small Dharma is not real, but is for the root of the Great Vehicle; one and a half gathas show that the Great Dharma is supreme and wonderful, and is preached for supreme people; two gathas conclude the accomplishment of supreme people and Dharma, and exhort to abandon non-supreme people and Dharma. This is the first part, preaching these nine divisions of the Dharma in accordance with the initial faculties.
部，為入大本非究竟也，故應住大。
經「有佛子心凈(至)說是大乘經」。
贊曰：顯大法勝妙為勝人說，勸舍劣法勿成惡人，頓悟漸悟一切菩薩皆名佛子。此有五德：一心凈，專求大乘佛之智慧非樂下劣，除二障故。二柔軟下心耐勞倦，堪能作大業，精勤不息故。三利根，性多拔苦樂與他樂，一切均平聞法速入。四無量，諸佛所久遇良緣恒自磨瑩。五而行深妙道，齊修福慧寶規真覺。《發菩提心經》說具十種法堪發菩提心：一親近善友，二供養諸佛，三修習善根，四志求勝法，五心常柔和，六遭苦能忍，七慈悲淳厚，八深心平等，九愛樂大乘，十求佛智慧。皆此五攝，心凈攝二句：愛樂大乘，求佛智慧；柔軟攝二句：心常柔和，遭苦能忍；利根攝二句：慈悲淳厚，深心平等；無量佛所攝二句：親近善友，供養諸佛；行深妙通攝二句：修習善根，志求勝法。有具此五德，成十法之子，方為說大乘令其發趣。
經「我記如是人(至)故為說大乘」。
贊曰：結成勝妙二勸舍非妙二，記五德人來世成佛，以深心念佛修持凈戒故。唸佛有二：一語念，二心念。或心緣事佛，愿救希成，智念理身，求證滅障；定慧既爾，又持凈戒，三學既成故為之記。此等聞得佛，順心故歡喜，佛既知心，故為說大
。
經「聲聞若菩薩(至)皆成佛無疑」。
贊曰：此勸住也。贊法聞益勸住大乘。
經「十方佛土中(至)引導于眾生」。
贊曰：此第三段，一頌半頌第六遮。「無二」者，無第二獨覺乘。「無三」者，無第三聲聞乘。從勝向劣佛乘為初，此據真理無二極乘，除方便說，方便說中可有三故，以假三名引導生故。用假羊鹿之名引生出於火宅，非有實二以度眾生。此說二乘涅槃菩提俱無實體，並稱假名，然涅槃可證而縛除，種智不成以無覺，故化城入之以息苦，羊鹿有名而不登。
問：
三事稱大般，但得解脫言入城，二空智名牛，但得生智上羊鹿。
答：
解脫諸苦息，方名入化城，種智二乘無，故不上羊鹿。又解脫二乘同息苦，彼亦分得與入名，真智種類獨佛圓，雖亦分得不名上，理實無別。又惑障因果彼皆除，解脫化城稱暫入，智障因果彼不滅，二車種智不言登。
經「說佛智慧故(至)濟度于眾生」。
贊曰：下第四段有十八頌半，頌第三依何等義，中有二：一頌半頌標一大事，十七頌頌開示悟入。此初也。佛之智慧如前所說，合有五種，今此多說佛果二法，菩提、涅槃，智性、慧用合多智慧，或唯真智不取真如。佛出世者為顯此一令生欣趣
【現代漢語翻譯】 現代漢語譯本 經文：『聲聞若菩薩（指聽聞佛法之弟子，包括聲聞乘和菩薩乘）皆成佛無疑』。
讚語：這是勸人安住于佛法。讚歎佛法，聽聞佛法能帶來利益，勸人安住于大乘佛法。
經文：『十方佛土中（指十方世界的所有佛土）(至)引導于眾生』。
讚語：這是第三段，用一頌半的偈頌來遮止第六種疑惑。『無二』，是沒有第二種獨覺乘。『無三』，是沒有第三種聲聞乘。從殊勝到低劣，佛乘是最初的，這是根據真理而言，沒有二乘這種極端的說法，除非是方便之說。在方便之說中，可以有三乘，用假立的三乘之名來引導眾生。用虛假的羊車、鹿車之名，引導眾生脫離火宅，並非真的有二乘來度化眾生。這是說二乘的涅槃和菩提都沒有實體，都只是假名。然而涅槃可以證得，煩惱可以解除，但種智（指佛的智慧）不能成就，因為沒有覺悟。所以化城可以進入以休息痛苦，羊車、鹿車有名而不能登上。
問：
三乘都稱為大般涅槃，但二乘只能得到解脫，說成是進入化城。二乘的空智被稱為牛車，但只能得到生智，如同羊車、鹿車。
答：
解脫了諸般痛苦，才能稱為進入化城。二乘沒有種智，所以不能登上羊車、鹿車。而且，解脫痛苦二乘是相同的，他們也分得一部分，所以能稱為進入。真正的智慧只有佛才能圓滿獲得，雖然二乘也能分得一部分，但不能稱為登上，實際上沒有區別。而且，惑障（指煩惱的障礙）的因果二乘都能去除，所以解脫和化城可以稱為暫時進入。智障（指智慧的障礙）的因果二乘不能滅除，所以二乘的車輛和種智不能稱為登上。
經文：『說佛智慧故（因為宣說佛的智慧）(至)濟度于眾生』。
讚語：下面第四段有十八頌半，偈頌第三是依據何種意義？其中有二：一頌半的偈頌標明一大事因緣，十七頌的偈頌宣說開示悟入。這是最初的部分。佛的智慧如前面所說，合起來有五種，現在這裡多說佛果的兩種法，菩提和涅槃，智的體性和慧的作用合起來是多種智慧，或者只是真智而不取真如。佛出世是爲了顯現這一大事因緣，使眾生心生歡喜並趨向它。
【English Translation】 English version Sutra: 'Śrāvakas and Bodhisattvas (referring to disciples who hear the Buddha's teachings, including the Śrāvakayāna and the Bodhisattvayāna) will undoubtedly attain Buddhahood.'
Commentary: This encourages dwelling in the Dharma. Praising the Dharma, hearing the Dharma brings benefits, encouraging dwelling in the Mahāyāna Dharma.
Sutra: 'In the Buddha lands of the ten directions (referring to all Buddha lands in the ten directions) (to) guide sentient beings.'
Commentary: This is the third section, using one and a half verses to negate the sixth doubt. 'No two' means there is no second Pratyekabuddha-yāna (Solitary Buddha Vehicle). 'No three' means there is no third Śrāvakayāna (Hearer Vehicle). From the superior to the inferior, the Buddha-yāna is the first. This is based on the truth that there is no extreme two-vehicle teaching, except for expedient teachings. In expedient teachings, there can be three vehicles, using the false names of the three vehicles to guide sentient beings. Using the false names of sheep carts and deer carts to guide sentient beings out of the burning house, it is not that there are truly two vehicles to liberate sentient beings. This says that the Nirvāṇa and Bodhi of the two vehicles have no substance, they are just false names. However, Nirvāṇa can be attained, and afflictions can be eliminated, but the Buddha's wisdom (sarvajña) cannot be achieved because there is no enlightenment. Therefore, the transformation city can be entered to rest from suffering, the sheep cart and deer cart have names but cannot be ascended.
Question:
The three vehicles are all called Mahāparinirvāṇa, but the two vehicles can only attain liberation, said to be entering the transformation city. The emptiness wisdom of the two vehicles is called the ox cart, but they can only attain the wisdom of birth, like the sheep cart and deer cart.
Answer:
Liberation from all suffering is called entering the transformation city. The two vehicles do not have the Buddha's wisdom, so they cannot ascend the sheep cart and deer cart. Moreover, liberation from suffering is the same for the two vehicles, they also obtain a portion, so it can be called entering. True wisdom can only be fully obtained by the Buddha, although the two vehicles can also obtain a portion, it cannot be called ascending, in reality there is no difference. Moreover, the cause and effect of afflictive obstructions are removed by them, so liberation and the transformation city can be called temporary entry. The cause and effect of cognitive obstructions are not extinguished by them, so the vehicles and Buddha's wisdom of the two vehicles cannot be called ascending.
Sutra: 'Because of explaining the Buddha's wisdom (to) deliver sentient beings.'
Commentary: The following fourth section has eighteen and a half verses. What meaning does the third verse rely on? There are two: one and a half verses indicate the great event, seventeen verses explain the revelation, instruction, enlightenment, and entry. This is the initial part. The Buddha's wisdom, as mentioned earlier, has five types in total. Now, this section mostly speaks of the two dharmas of the Buddha's fruit, Bodhi and Nirvāṇa. The essence of wisdom and the function of wisdom together are multiple wisdoms, or only true wisdom without taking Suchness. The Buddha appears in the world to reveal this great event, causing sentient beings to rejoice and move towards it.
，唯此一實，究竟極果勝妙無上，余之二乘體非真極究竟勝妙，故經下文以前五度校量此經，不說般若故，終不以小乘濟生。或此一事多說智性，《涅槃經》中師子吼說，佛性即空，空即智慧，由此智性亦名智慧。今此多取初解為正，二乘無故。既言餘二則非是真，故知不是破三會三以歸於一。
經「佛自住大乘(至)以此度眾生」。
贊曰：下十七頌頌開示悟入，中分四：一頌開，五頌悟，一頌入，十頌示。此初也。大乘合取真理、正智，假者佛身恒安處此涅槃菩提名住，住即依止安處之義，所得唯是法身真理。或大乘者唯取真理，正智證會名之為住，以此法身萬德具足真德性故，故佛報身如其所證法身真理，還以無量定慧莊嚴，定即福也、慧即智也，攝持一切有為德盡。內冥真理，涅槃已滿，真智遂生，具福慧嚴，菩提復滿；自德既圓，故以二法開于眾生名之為度，顯二體性是無上故令生欣樂。
經「自證無上道(至)此事為不可」。
贊曰：下有五頌悟中有三：一頌半顯平等，二頌半顯勝德，一頌令悟。此初也。「無上道」者正智勝故，「無上大乘」者真理勝故。一「無上」言貫通二處，二皆平等，無能所取，無有自他物我異故。又「大乘」者即無上道，運用勝故，佛既證此平等理智
【現代漢語翻譯】 現代漢語譯本：只有這唯一的真實，才是究竟圓滿、殊勝微妙、無與倫比的果實，其餘的二乘境界，其本體並非真實、圓滿、究竟、殊勝微妙。因此，經文下文用前五度來衡量此經，因為沒有宣說般若，所以最終不會用小乘來救度眾生。或者，這件事（指佛性）更多地闡述了智性的方面。《涅槃經》（Nirvana Sutra）中，師子吼說，佛性（Buddha-nature）即是空（emptiness），空即是智慧（wisdom），因此這種智性也被稱為智慧。現在這裡多采用最初的解釋為正確，因為二乘沒有佛性。既然說其餘二乘不是真實的，就知道這不是破除三乘會歸一乘。
經文：『佛自住大乘（乃至）以此度眾生』。
贊曰：下面十七頌是讚頌開示悟入，中間分為四部分：一頌是開，五頌是悟，一頌是入，十頌是示。這是第一部分。大乘（Mahayana）包含真理（reality）和正智（right wisdom），佛身（Buddha-body）恒常安住於此涅槃（Nirvana）菩提（Bodhi）之名所住之處，住即是依止安處之義，所得的唯是法身（Dharmakaya）真理。或者，大乘唯取真理，正智證會名為住，以此法身萬德具足真德性，所以佛的報身（Sambhogakaya）如其所證的法身真理，還以無量定（samadhi）慧（prajna）莊嚴，定即是福，慧即是智，攝持一切有為功德。內心冥合真理，涅槃已經圓滿，真智於是產生，具足福慧莊嚴，菩提也圓滿了；自身功德已經圓滿，所以用定慧二法開導眾生，名為度化，顯示二者的體性是無上的，所以令眾生欣喜。
經文：『自證無上道（乃至）此事為不可』。
贊曰：下面有五頌是悟，其中有三部分：一頌半是顯平等，二頌半是顯勝德，一頌是令悟。這是第一部分。『無上道』（unsurpassed path）是因為正智殊勝，『無上大乘』是因為真理殊勝。一個『無上』貫通兩處，兩者都是平等的，沒有能取和所取，沒有自己和他人、物和我之間的差異。又，『大乘』即是無上道，運用殊勝。
【English Translation】 English version: Only this one reality is the ultimate, perfect, supremely wonderful, and unsurpassed fruit. The remaining two vehicles are not truly ultimate, perfect, supremely wonderful in their essence. Therefore, the sutra below uses the first five paramitas to measure this sutra, because it does not expound prajna (wisdom), so ultimately it will not use the Hinayana (Small Vehicle) to save sentient beings. Or, this matter (referring to Buddha-nature) elaborates more on the aspect of intellect. In the Nirvana Sutra, the lion's roar says that Buddha-nature is emptiness, and emptiness is wisdom, therefore this intellect is also called wisdom. Now, here, the initial interpretation is mostly taken as correct, because the two vehicles do not have Buddha-nature. Since it is said that the remaining two are not true, it is known that this is not breaking the three vehicles to return to one.
Sutra: 'The Buddha dwells in the Great Vehicle (Mahayana) (up to) and uses this to liberate sentient beings.'
Commentary: The following seventeen verses praise the opening, revealing, awakening, and entering, divided into four parts: one verse is opening, five verses are awakening, one verse is entering, and ten verses are revealing. This is the first part. The Great Vehicle encompasses reality and right wisdom. The Buddha-body constantly dwells in this place called Nirvana and Bodhi, dwelling meaning relying on and abiding in. What is attained is only the Dharmakaya (Dharma-body) reality. Or, the Great Vehicle only takes reality, and the realization of right wisdom is called dwelling. Because this Dharmakaya is complete with myriad virtues and true virtuous nature, the Sambhogakaya (Enjoyment-body) of the Buddha, like the Dharmakaya reality it has realized, is also adorned with immeasurable samadhi (concentration) and prajna (wisdom). Samadhi is merit, and prajna is wisdom, encompassing all conditioned virtues. The mind merges with reality, Nirvana is already complete, true wisdom then arises, complete with the adornment of merit and wisdom, and Bodhi is also complete. Since one's own virtues are already complete, the Buddha uses these two dharmas to guide sentient beings, called liberation, showing that the essence of the two is unsurpassed, thus causing sentient beings to rejoice.
Sutra: 'Having realized the unsurpassed path (up to) this matter is impossible.'
Commentary: The following five verses are about awakening, which has three parts: one and a half verses reveal equality, two and a half verses reveal superior virtues, and one verse causes awakening. This is the first part. 'Unsurpassed path' is because right wisdom is superior, 'unsurpassed Great Vehicle' is because reality is superior. One 'unsurpassed' connects the two places, both are equal, there is no grasper and grasped, there is no difference between self and other, things and me. Also, 'Great Vehicle' is the unsurpassed path, because its application is superior.
，何有自他物我二別？內智若不平等自取大乘，外智不平等令他取小，則墮慳法，貪求名利惑既未盡，何名證得正覺大乘廣運一切？此為不可。
經「若人信歸佛(至)而獨無所畏」。
贊曰：下二頌半顯勝德，有二：初一頌半顯內離染無所畏德，后一頌顯外莊嚴說實法德。此初也。「若人信佛」初發心也。「歸佛」者后修正行，如來不為欺陵輕賤而不授大純化以小，亦不誑逗，初許與大后不與之。所以者何？以佛亦無貪惜大乘誑而不與，亦無嫉妒畏彼證大而欺網之，由斷一切法中惡故。惡者煩惱、業、苦，生死惡法已永斷故。既無如上所說諸事，正智圓滿，故於十方都無所畏，作師子吼，我是一切智者、一切見者、平等化者。若有上事，惡既未盡智果未圓，如何於十方能作無畏吼？故俗中雲父聞子健恨不殺身，自外何吝，故無貪嫉。
經「我以相莊嚴身(至)為說實相印」。
贊曰：顯外莊嚴說實法德，形骸相好端嚴其身，身光智光復能朗，照器及眾生二種世間，由此眾人皆尊敬我，名世間解。若內有染外無此相，外現此相明內無染，故我今者說實相印。實相印者，謂即二空大乘之理，以此理印印大教故。大教決定勝實非權，如小乘中說三法印印定教法。
經「舍利弗當知(至)如
【現代漢語翻譯】 現代漢語譯本：怎麼會有自體、他體、物、我這些二元對立的分別呢？如果內在的智慧不平等，自己執取大乘，外在的智慧不平等，使他人執取小乘，那就墮入了慳吝佛法的境地，貪求名利，迷惑既然沒有斷盡，怎麼能稱得上證得了正覺的大乘，普度一切眾生呢？這是不可能的。
經文：『如果有人信歸佛（直到）而獨無所畏懼』。
贊曰：下面兩頌半經文是爲了彰顯佛的殊勝功德，分為兩部分：前一頌半經文彰顯內在遠離染污而無所畏懼的功德，后一頌經文彰顯外在莊嚴，宣說真實佛法的功德。這是第一部分。『若人信佛』是指初發菩提心。『歸佛』是指後來修正行，如來不會因為對方卑賤而輕視，不授予大乘佛法，用小乘佛法來教化，也不會欺騙引誘，最初答應給予大乘佛法，後來又不給。為什麼呢？因為佛也沒有貪戀吝惜大乘佛法而不給予，也沒有嫉妒，害怕別人證得大乘佛法而欺騙阻撓，因為斷除了一切法中的惡。惡指的是煩惱、業、苦，這些生死的惡法已經永遠斷除了。既然沒有如上所說的各種事情，正智圓滿，所以在十方世界都無所畏懼，作獅子吼，宣稱自己是一切智者、一切見者、平等教化者。如果存在上述情況，惡沒有斷盡，智慧果實沒有圓滿，怎麼能在十方世界作無畏的獅子吼呢？所以世俗中說，父親聽說兒子健康，就後悔當初沒有掐死他，對外人還有什麼可吝惜的呢？所以佛沒有貪婪和嫉妒。
經文：『我以相好莊嚴其身（直到）為說實相印』。
贊曰：彰顯外在莊嚴，宣說真實佛法的功德。形體相貌美好端莊，身光和智光又能明亮照耀器世間和眾生世間這兩種世間，因此眾人都尊敬我，稱我為世間解。如果內心有染污，外在就不會有這樣的相好，外在顯現這樣的相好，說明內心沒有染污，所以我現在宣說實相印。實相印指的是二空（人空和法空）的大乘道理，用這個道理來印證大乘教法。大乘教法是決定性的，殊勝真實的，不是權宜之計，就像小乘佛法中用三法印來印證決定性的教法一樣。
經文：『舍利弗，你應該知道（直到）如……』
【English Translation】 English version: How can there be distinctions of self, other, object, and ego? If inner wisdom is not equal, one grasps at the Mahayana for oneself; if outer wisdom is not equal, one causes others to grasp at the Hinayana, then one falls into the state of being stingy with the Dharma, greedily seeking fame and profit. Since delusion has not been exhausted, how can one be said to have attained the Right Enlightenment of the Mahayana, universally delivering all beings? This is impossible.
Sutra: 'If a person believes and returns to the Buddha (until) and is uniquely without fear'.
Commentary: The following two and a half verses reveal the superior virtues, in two parts: the first one and a half verses reveal the virtue of being inwardly free from defilement and without fear, and the latter verse reveals the virtue of outwardly adorning and speaking the true Dharma. This is the first part. 'If a person believes in the Buddha' refers to the initial arising of the Bodhi mind. 'Returns to the Buddha' refers to later cultivating right practice. The Tathagata does not despise or belittle someone because they are lowly, and not bestow the Great Vehicle but purely transform them with the Small Vehicle; nor does he deceive or entice, initially promising to give the Great Vehicle but later not giving it. Why? Because the Buddha also has no greed or stinginess, withholding the Mahayana and deceiving without giving it, nor does he have jealousy, fearing that others will attain the Great Vehicle and deceiving and obstructing them, because he has cut off all evil in all dharmas. Evil refers to afflictions, karma, and suffering; these evil dharmas of birth and death have been forever cut off. Since there are none of the aforementioned things, and right wisdom is complete, therefore he has no fear in the ten directions, roaring like a lion, proclaiming that he is the all-knowing one, the all-seeing one, the one who equally transforms. If the above things exist, and evil has not been exhausted, and the fruit of wisdom is not complete, how can one roar fearlessly in the ten directions? Therefore, it is said in the mundane world that a father, upon hearing that his son is healthy, regrets not having strangled him to death; what else would he be stingy with towards outsiders? Therefore, the Buddha has no greed or jealousy.
Sutra: 'I adorn my body with marks and characteristics (until) and speak of the seal of true reality'.
Commentary: Reveals the virtue of outwardly adorning and speaking the true Dharma. The physical form and characteristics are beautiful and dignified, and the light of the body and the light of wisdom can brightly illuminate both the vessel world and the sentient being world. Because of this, all people respect me, and call me the World-Knower. If the mind is defiled, there will be no such marks and characteristics outwardly; the outward manifestation of such marks and characteristics indicates that the mind is free from defilement, therefore I now speak of the seal of true reality. The seal of true reality refers to the Mahayana principle of the two emptinesses (emptiness of self and emptiness of dharmas), using this principle to seal the Great Teaching. The Great Teaching is definitive, supremely real, and not expedient, just as in the Hinayana, the three Dharma seals are used to seal the definitive teachings.
Sutra: 'Shariputra, you should know (until) like...'
我等無異」。
贊曰：此一頌令悟，汝應如我悟先所不知大乘真智。我昔立誓願，令一切眾生與我無異，愿令悟故。愿以信、欲、勝解為性。
經「如我昔所愿(至)皆令入佛道」。
贊曰：此一頌令入，今者果滿遂昔願心，故化眾生入于佛道。道者因義，令入八地或初地上不退轉位，佛之因故。
經「若我遇眾生(至)迷惑不受教」。
贊曰：下有十頌頌示，有二：初八頌示初不同，后二頌示后還同。初中復三：一頌示不同意，六頌示不同相，一頌結不同。此初也。若教眾生盡以大乘，智者可爾；無智愚人錯學亂行，心迷不信，疑惑誹謗，便返增惡，不能領受，亦如覆㮎水于坳塘致㮎即膠故，由此返增愚人之咎，故不純以大乘教化。
經「我知此眾生(至)癡愛故生惱」。
贊曰：下有六頌示不同相，中分二：初一頌標無善有惡故不同，后五頌釋有惡無善故不同。此初也。未曾修善本，即是出世方便善根，無始雖起多分闇劣，唯生得善無無漏因，由著五境堅執不捨，以此為緣癡便發業、愛便潤生。故諸生死生老死支一切苦惱苦樹增長，由無出世方便善本，有癡愛二以為其因，著五欲境不肯舍故，發業無明多由迷內發，潤生貪愛多緣五欲生，今據欲界無明發業通言著欲，
【現代漢語翻譯】 現代漢語譯本：『我等無異』。
贊曰：這一頌使人領悟，你應該像我一樣領悟先前所不知道的大乘真智。我過去立下誓願，使一切眾生與我沒有差別，希望他們因此而領悟。愿以信、欲、勝解為特性。
經文：『如我昔所愿（至）皆令入佛道』。
贊曰：這一頌使人進入（佛道），如今果報圓滿，實現了昔日的願心，所以化度眾生進入佛道。道是因的意思，使他們進入八地（菩薩八地，指不退轉地）或者初地（菩薩初地，指歡喜地）上的不退轉位，這是成佛的因。
經文：『若我遇眾生（至）迷惑不受教』。
贊曰：下面有十頌來闡述，分為兩部分：前八頌闡述最初的不同，后二頌闡述後來的相同。最初的不同又分為三部分：一頌闡述不同的意圖，六頌闡述不同的表象，一頌總結不同。這是最初的部分。如果教導眾生都用大乘佛法，對於有智慧的人來說可以，但對於沒有智慧的愚人來說，錯誤地學習會導致混亂的行為，內心迷惑而不相信，疑惑誹謗，反而會增加惡業，不能領受。這就像把渾濁的水倒在淺坑裡，導致渾濁的水立刻凝結一樣。因此反而增加了愚人的過錯，所以不能完全用大乘佛法來教化。
經文：『我知此眾生（至）癡愛故生惱』。
贊曰：下面有六頌闡述不同的表象，分為兩部分：第一頌標明沒有善根只有惡業所以不同，後面五頌解釋有惡業沒有善根所以不同。這是最初的部分。沒有修習過善的根本，也就是出世的方便善根，雖然無始以來也生起過，但大多是闇昧低劣的，只有生得的善，沒有無漏的因。由於執著於五境（色、聲、香、味、觸）堅固不捨，以此為緣，癡（愚癡）便會引發業力，愛（貪愛）便會滋潤生命。所以各種生死、生老死等苦惱的苦樹得以增長，由於沒有出世的方便善本，有癡愛二者作為其原因，執著於五欲的境界而不肯捨棄，引發業力的無明大多由迷惑內心而生髮，滋潤生命的貪愛大多緣於五欲而生。現在根據欲界的情況，無明引發業力普遍地說是執著于慾望。
【English Translation】 English version: 『I am no different from them.』
Commentary: This verse enables enlightenment. You should realize, as I have, the profound wisdom of the Mahayana (Great Vehicle) that was previously unknown. I once made a vow to make all beings no different from myself, hoping they would awaken because of it. May it be characterized by faith, desire, and superior understanding.
Sutra: 『As I wished in the past (to) lead all to enter the path of Buddhahood.』
Commentary: This verse enables entry (into the path). Now the fruition is complete, fulfilling the past vow, thus transforming beings to enter the path of Buddhahood. 『Path』 means 『cause,』 leading them to enter the eighth bhumi (the immovable stage) or the irreversible stage on the first bhumi (the joyous stage), which is the cause of Buddhahood.
Sutra: 『If I encounter beings (to) confused and unreceptive to teaching.』
Commentary: The following ten verses explain, divided into two parts: the first eight verses explain the initial differences, and the last two verses explain the eventual similarities. The initial differences are further divided into three parts: one verse explains the different intentions, six verses explain the different appearances, and one verse concludes the differences. This is the initial part. If all beings are taught with the Mahayana Dharma (Great Vehicle teachings), it may be suitable for the wise, but for the ignorant, incorrect learning leads to chaotic behavior, a confused mind that does not believe, doubt, and slander, which in turn increases evil karma and makes them unable to receive the teachings. This is like pouring muddy water into a shallow pit, causing the muddy water to immediately congeal. Therefore, it increases the faults of the ignorant, so one should not exclusively use the Mahayana Dharma to teach.
Sutra: 『I know these beings (to) afflicted by ignorance and attachment.』
Commentary: The following six verses explain the different appearances, divided into two parts: the first verse indicates that there is no good root but only evil karma, hence the difference; the following five verses explain that there is evil karma but no good root, hence the difference. This is the initial part. Having never cultivated the root of goodness, which is the expedient good root for transcending the world, although it has arisen since beginningless time, it is mostly obscure and inferior, only having acquired goodness without the cause of non-outflow. Because of attachment to the five sense objects (form, sound, smell, taste, touch), firmly clinging and not letting go, ignorance (delusion) then initiates karma, and craving (attachment) nourishes life. Therefore, all the sufferings of birth, old age, death, and other branches of samsara (cycle of rebirth) grow like a tree of suffering. Because there is no expedient good root for transcending the world, and ignorance and craving are the causes, clinging to the realm of the five desires and not being willing to let go, the ignorance that initiates karma mostly arises from delusion within, and the craving that nourishes life mostly arises from the five desires. Now, according to the situation in the desire realm, the ignorance that initiates karma is generally said to be attachment to desires.
說重處故。
經「以諸欲因緣(至)世世常增長」。
贊曰：下五頌釋有惡無善故不同，中有二：初四頌有惡故不同，后一頌無善故不同。初中復二：初一頌半由處俗塵五欲沉沒故不同，后二頌半求邪出離錯行亂學故不同。此初。由諸欲故純起不善業墜墮惡趣，由雜業故輪迴六趣備受諸苦，四生生長皆有業故，三苦八苦五苦迫故，偏指一生現苦為論，故言受胎之微形，世世常增長。微者劣也。胎謂胎藏，不凈纏裹可厭可惡，微劣生故。《瑜伽論》說初受生者本居中有，中有極長七日命終，極多不過七七日住，造惡業者中有如黑羺光或陰暗夜，造善業者如白衣光或晴明夜，隨當生相所住無礙，見已同類及當生處，造惡業者眼視不凈伏面行，往天趣者向上仰面，往人趣者傍面而行，若造不律儀生地獄中見昔同類，喜樂馳趣遂被拘礙，純苦鬼界傍生亦爾。若余雜業，隨業善惡何處生長，于其父母隨男隨女生憂生喜以潤當生，攬父母之遺體，迷醉之時便被拘礙。一七日內名羯剌藍，此云雜穢，父母不凈共和名雜，深可厭惡名穢，若已結凝箭內稀故。二七日內名頞部曇，此云皰，猶如豌豆瘡皰之形，表裡如酪未至肉故。三七日內名閉尸，此云凝結，猶如就血稍凝結故，西域呼就血云閉尸，若已成肉仍極柔軟。四七日
【現代漢語翻譯】 現代漢語譯本 說的是因為重視這些處所的緣故。
經文說：『因為各種慾望的因緣，導致世世代代不斷增長。』
讚語說：下面的五頌解釋了有惡而無善所以不同的原因，其中分為兩部分：前四頌是因為有惡所以不同，后一頌是因為無善所以不同。前一部分又分為兩部分：前一頌半是因為沉溺於世俗的塵埃和五欲之中所以不同，后兩頌半是因為追求邪門的出離之道，錯誤地修行和混亂地學習所以不同。這是第一部分。因為各種慾望的緣故，純粹地造作不善的業，從而墜落到惡趣之中；因為混雜的業的緣故，在六道中輪迴，備受各種痛苦；四生（胎生、卵生、濕生、化生）的生長都是因為有業的緣故；被三苦（苦苦、壞苦、行苦）、八苦（生苦、老苦、病苦、死苦、愛別離苦、怨憎會苦、求不得苦、五陰熾盛苦）、五苦（寒熱風渴等苦）所逼迫的緣故，這裡偏重於指一生中顯現的痛苦來討論，所以說『受胎的微小形體，世世代代不斷增長』。『微』是弱小的意思。『胎』指的是胎藏，被不凈的東西纏繞包裹，令人厭惡。因為是微弱低劣的生命出生。《瑜伽師地論》中說，最初受生的人，原本居住在中陰身中，中陰身最長七天壽命終結，最多不超過七個七天。造惡業的人，中陰身像黑色的羊毛光或者陰暗的夜晚；造善業的人，像白色的衣服光或者晴朗的夜晚。隨著將要出生的形態，所居住的地方沒有阻礙，能看到與自己同類的眾生以及將要出生的處所。造惡業的人，眼睛看到不乾淨的東西，伏著面行走；前往天趣的眾生，向上仰著面；前往人趣的眾生，側著面行走。如果造作不符合戒律的業，出生在地獄中，看到以前的同類，歡喜地奔跑過去，於是就被拘禁了，純粹是痛苦。鬼界和傍生道也是這樣。如果是其餘混雜的業，隨著業的善惡，在什麼地方生長，對於他的父母，無論是生男孩還是生女孩，都會產生憂愁或者歡喜，以此來滋潤將要出生的生命，抓住父母的遺體，在迷醉的時候就被拘禁了。第一個七天內叫做『羯剌藍(kalala)』，這裡翻譯為『雜穢』，父母的不凈之物共同混合叫做『雜』，非常令人厭惡叫做『穢』，如果已經凝結，像箭內一樣稀疏。第二個七天內叫做『頞部曇(arbuda)』，這裡翻譯為『皰』，就像豌豆一樣的瘡皰的形狀，表裡像乳酪一樣，還沒有變成肉。第三個七天內叫做『閉尸(pesi)』，這裡翻譯為『凝結』，就像淤血稍微凝結一樣，西域稱淤血為『閉尸』，如果已經變成肉，仍然非常柔軟。第四個七天
【English Translation】 English version It speaks of the reason for valuing these places.
The sutra says: 'Because of the causes and conditions of various desires, they constantly increase generation after generation.'
The commentary says: The following five verses explain why there is a difference between having evil and having no good. It is divided into two parts: the first four verses are different because of having evil, and the last verse is different because of having no good. The first part is further divided into two parts: the first one and a half verses are different because of being immersed in the dust of the world and the five desires, and the last two and a half verses are different because of seeking wrong paths of liberation, practicing wrongly, and learning confusedly. This is the first part. Because of various desires, purely creating unwholesome karma, thus falling into the evil realms; because of mixed karma, transmigrating in the six realms, enduring all kinds of suffering; the birth of the four types of beings (born from womb, born from eggs, born from moisture, born from transformation) is all because of karma; being forced by the three sufferings (suffering of suffering, suffering of change, suffering of conditioning), the eight sufferings (birth, old age, sickness, death, separation from loved ones, meeting with enemies, not getting what one wants, the blazing of the five aggregates), and the five sufferings (suffering from cold, heat, wind, thirst, etc.), here the discussion focuses on the suffering manifested in one lifetime, so it says 'the tiny form of conception constantly increases generation after generation'. 'Tiny' means weak. 'Conception' refers to the womb, wrapped in unclean things, disgusting and hateful. Because it is a weak and inferior life that is born. The Yogacarabhumi-sastra says that the one who is first conceived originally resides in the intermediate state (antarabhava), the intermediate state lasts for a maximum of seven days, and at most does not exceed seven times seven days. Those who create evil karma, their intermediate state is like the light of black wool or a dark night; those who create good karma, like the light of white clothes or a clear night. According to the form to be born, the place where they reside is unobstructed, and they can see beings of the same kind as themselves and the place where they will be born. Those who create evil karma, their eyes see unclean things, and they walk with their faces down; those who go to the heavenly realms, look upwards; those who go to the human realms, walk sideways. If they create karma that does not conform to the precepts and are born in hell, they see their former companions, happily run towards them, and are then imprisoned, purely suffering. The realm of ghosts and animals is also like this. If it is other mixed karma, according to the goodness or evil of the karma, wherever they are born, whether a boy or a girl is born to their parents, they will produce sorrow or joy, in order to nourish the life to be born, grasping the remains of the parents, they are imprisoned when they are intoxicated. Within the first seven days it is called 'kalala', here translated as 'mixed filth', the unclean things of the parents mixed together are called 'mixed', and extremely disgusting is called 'filth', if it has already solidified, it is as sparse as the inside of an arrow. Within the second seven days it is called 'arbuda', here translated as 'blister', like the shape of a pea-like sore, the inside and outside are like cheese, not yet turned into meat. Within the third seven days it is called 'pesi', here translated as 'coagulation', like the blood slightly coagulating, the Western Regions call clotted blood 'pesi', if it has already become meat, it is still very soft. The fourth seven days
內名健南，此云凝厚，漸凝厚故，若已堅厚稍堪摩觸。五七日內名缽羅賒佉，此云形位，猶如泥團，五分相連一身四支，內風向外擊生根形差別相故，即前肉團增長支分相現。六七日內名發毛爪位，發毛生故。七七日內名具根位，五根圓滿明盛顯故。至此初複方釣三月，種種成就，若不增減。如是合經三十八七日，在腹圓滿，更經四日，頭趣向下，雙足向上，胎衣遂裂，逼趣產門，種種眾苦於時迫迮，或由先業母食灰鹽，子發毛稀鮮；或由先業母食暖熱，子黑黯色，或赤色生；或由先業母食冷食或近寒室，子多頑白；母習淫慾，子多疥癩癬病等生；母多跳躑威儀不慭，子支缺減繚戾不安。男居右脅倚腹向脊，女居左脅倚脊向腹，隨於父母生愛染故，初既攬父母不凈以為身，后以母之不凈以資長，現緣既爾故業不善，百惡所感三十六物不凈為體，如是惡身不可愛樂，輪轉不窮名世世增長。
經「薄德少福人(至)諂曲心不實」。
贊曰：此二頌半求邪出離錯行亂學故不同。初一頌半明起身邊邪見成六十二見，后之一頌因起見戒取所餘惑生。或初一頌總明起五見，后一頌半別明起五見。彼諸眾生無始已來，薄德少福故為苦所迫，雖祈出要不悟邪正，錯入外道不正見中，錯行錯學名為邪見，五見皆邪，此依后科
【現代漢語翻譯】 現代漢語譯本： 內名健南（Kalala），這裡稱為凝厚，逐漸凝厚，如果已經堅硬厚實，稍微可以觸控。第五個七天內稱為缽羅賒佉（Arbuda），這裡稱為形位，猶如泥團，五分相連，一身四肢，內風向外衝擊，產生根的形狀，顯現差別相，因此之前的肉團增長，支分相顯現。第六個七天內稱為發毛爪位，因為頭髮和毛髮生長。第七個七天內稱為具根位，因為五根圓滿，明亮而顯盛。到這裡，最初又經過方釣三個月，種種成就，如果不增減。這樣合計經過三十八個七天，在腹中圓滿，再經過四天，頭朝向下，雙腳朝向上，胎衣於是破裂，逼近產門，種種眾苦在這個時候逼迫，或者由於先前的業力，母親吃灰鹽，孩子的頭髮和毛髮稀少；或者由於先前的業力，母親吃溫暖燥熱的食物，孩子呈現黑色或暗色，或者生下來是紅色；或者由於先前的業力，母親吃寒冷的食物或者靠近寒冷的房間，孩子大多愚笨蒼白；母親習慣於淫慾，孩子大多生疥瘡、癩病、癬病等；母親經常跳躍，威儀不莊重，孩子的肢體可能殘缺減少，或者身體彎曲不安。男孩位於右脅，倚靠腹部面向脊背，女孩位於左脅，倚靠脊背面向腹部，這是因為隨順父母產生的愛染。最初既然以父母的不凈作為身體，後來又以母親的不凈來滋養生長，現在的因緣既然如此，過去的業力也不善，被各種惡業所感，以三十六種不凈之物為身體，這樣的惡身不可愛樂，輪迴轉動沒有窮盡，稱為世世增長。
經文：『薄德少福人（乃至）諂曲心不實』。
贊曰：這兩頌半的內容是追求邪門的出離，錯誤的修行和混亂的學習，所以不同。最初一頌半說明由起身見而產生六十二見，後面的一頌說明因為起身見而產生戒禁取見，以及其餘的迷惑產生。或者最初一頌總的說明產生五見，後面一頌半分別說明產生五見。那些眾生從無始以來，因為福德淺薄稀少，所以被痛苦所逼迫，雖然祈求出離的要道，卻不明白邪正，錯誤地進入外道的不正見中，錯誤的修行和學習，名為邪見，五見都是邪見，這是依據後面的科判。
【English Translation】 English version: Internally, it is called Kalala (健南), which means 'coagulation and thickness.' Gradually coagulating and thickening, if it is already firm and thick, it can be touched slightly. Within the fifth seven days, it is called Arbuda (缽羅賒佉), which means 'shape and position,' like a lump of mud, with five parts connected, one body, four limbs. The internal wind strikes outward, producing the shape of roots, manifesting different appearances. Therefore, the previous lump of flesh grows, and the appearances of the limbs manifest. Within the sixth seven days, it is called the stage of hair, fur, and nails, because hair and fur grow. Within the seventh seven days, it is called the stage of complete roots, because the five roots are complete, bright, and flourishing. At this point, after another three months of 'fang diao' (方釣), various accomplishments are achieved, without increase or decrease. Thus, after a total of thirty-eight seven days, it is complete in the womb. After another four days, the head faces downward, the feet face upward, the fetal membrane then ruptures, approaching the birth canal. Various sufferings press at this time. Or, due to previous karma, if the mother eats ashes and salt, the child's hair and fur will be sparse. Or, due to previous karma, if the mother eats warm and hot foods, the child will be black or dark in color, or born red. Or, due to previous karma, if the mother eats cold foods or stays near cold rooms, the child will be mostly dull and pale. If the mother is accustomed to lust, the child will mostly have scabies, leprosy, ringworm, and other diseases. If the mother often jumps and her demeanor is not dignified, the child's limbs may be incomplete or reduced, or the body may be crooked and uneasy. A boy is located on the right side, leaning against the abdomen facing the spine, and a girl is located on the left side, leaning against the spine facing the abdomen. This is because they follow the love and attachment produced by the parents. Since initially, they take the parents' impurity as their body, and later they use the mother's impurity to nourish and grow, since the present conditions are like this, the past karma is also not good. Affected by various evil deeds, the body is made of thirty-six impure things. Such an evil body is not lovable, and the cycle of reincarnation is endless, called 'growth in lifetime after lifetime.'
Sutra: 'People with little virtue and few blessings (up to) a deceitful and insincere heart.'
Commentary: These two and a half verses are about seeking wrong liberation, erroneous practice, and confused learning, so they are different. The first one and a half verses explain that sixty-two views arise from the view of the self, and the latter verse explains that the precepts and vows are taken because of the view of the self, and the remaining delusions arise. Or the first verse explains the arising of the five views in general, and the latter one and a half verses explain the arising of the five views separately. Those beings, from beginningless time, are oppressed by suffering because of their shallow and scarce blessings. Although they pray for the essential path of liberation, they do not understand what is right and wrong, and mistakenly enter the wrong views of external paths. Erroneous practice and learning are called wrong views, and all five views are wrong views. This is based on the later classification.
非要撥無方名邪見。邪見煩惱拘礙眾生，難可出離不能解脫，名為稠林，此為總見，後方別顯。「若有若無」等者，此有二解，依后科者，五見之中四見為有，皆執有故；邪見為無，多撥無故，「等」言顯示種種煩惱。若依初科，「邪見稠林」者撥無邪見。「若有」者，執我後身為有，常見也；「若無」者，執我後身為無，斷見也。此二為邊見，等取身見、見取、戒取，由六十二見以邪見、邊見二為自體，故別舉之。以餘二見而為眷屬，依于身見以為根本，如六十二見章廣述。云何六十二見，頌曰：「二四八十劫， 見生死遍常， 梵余大種心， 戲憤恚一分， 有色有邊等， 各死生想地， 一種小無量， 純樂等有想， 即有色邊等， 生無想俱非， 人慾天色界， 四無色斷滅， 從無想天沒， 尋伺計無因， 憶上下傍俱， 壞劫有邊等， 怖無知行諂， 懷怖戇矯亂， 人慾天欲樂， 四靜慮涅槃。」此諸見中幾前際過去攝、幾后際未來攝，幾現在通二際中攝？遍一分，無因，邊矯亂前際，所餘四十四，皆后際見攝。 此六十二經論俱言邪見、邊見二見所攝， 誰幾見攝遍、一分各四，有想成十六，無俱非各八，七斷皆邊見。即彼二無因、邊邪、亂各四，五現涅槃論，皆邪見所攝。由執神我起我見已，便起
【現代漢語翻譯】 現代漢語譯本： 不要執著于否定因果的邪見。邪見和煩惱會束縛眾生，使他們難以脫離輪迴，無法獲得解脫，這被稱為『稠林』（指邪見繁茂如森林）。這是總體的概括，後面會分別詳細闡述。「若有若無」等，對此有兩種解釋。按照後面的科判，五見（五種錯誤的見解）中的四見屬於『有』，因為它們都執著于『有』；邪見屬於『無』，因為它常常否定因果，『等』字表示種種煩惱。如果按照最初的科判，『邪見稠林』指的是否定因果的邪見。『若有』指的是執著於我（自我）的後世存在，這是常見（永恒論）；『若無』指的是執著於我（自我）的後世不存在，這是斷見（斷滅論）。這兩種是邊見（極端見解），『等』字包括身見（認為五蘊和合的身體是真實的我）、見取見（執著于錯誤的見解）、戒禁取見（執著于錯誤的戒律和禁忌）。六十二見以邪見和邊見兩種作為其自體（根本），所以特別提出來。其餘兩種見解作為它們的眷屬，以身見作為根本，如同六十二見章中詳細敘述的那樣。什麼是六十二見？頌文說：『二四八十劫，見生死遍常，梵余大種心，戲憤恚一分，有色有邊等，各死生想地，一種小無量，純樂等有想，即有色邊等，生無想俱非，人慾天**，四無色斷滅，從無想天沒，尋伺計無因，憶上下傍俱，壞劫有邊等，怖無知行諂，懷怖戇矯亂，人慾天欲樂，四靜慮涅槃。』這些見解中，哪些屬於前際（過去）的範疇，哪些屬於后際（未來）的範疇，哪些屬於現在，並貫通於前後二際？遍常、一分、無因、邊見、矯亂屬於前際，其餘四十四種都屬於后際的見解。這六十二種見解，經論都說是被邪見和邊見兩種見解所包含。其中，誰被幾種見解包含？遍常、一分各四種，有想成就十六種，無想和俱非各八種，七種斷見都屬於邊見。那兩種無因見、邊見、邪見、亂見各有四種，五種現世涅槃論，都屬於邪見所包含。由於執著于神我而產生我見，進而產生後續的見解。
【English Translation】 English version: Do not adhere to the heretical view of denying causality. Heretical views and afflictions bind sentient beings, making it difficult for them to escape samsara and impossible to attain liberation. This is called 'dense forest' (referring to heretical views as lush as a forest). This is a general summary, and will be elaborated in detail later. 'If existent or nonexistent,' etc., there are two explanations for this. According to the later classification, four of the five views (five wrong views) belong to 'existent,' because they all cling to 'existence'; heretical view belongs to 'nonexistent,' because it often denies causality. The word 'etc.' indicates various afflictions. If according to the initial classification, 'dense forest of heretical views' refers to heretical views that deny causality. 'If existent' refers to clinging to the existence of the self's future life, which is the eternalist view; 'if nonexistent' refers to clinging to the non-existence of the self's future life, which is the annihilationist view. These two are extreme views, and the word 'etc.' includes self-view (believing the body composed of the five aggregates to be the real self), view of holding to views (clinging to wrong views), and view of holding to precepts (clinging to wrong precepts and prohibitions). The sixty-two views take heretical view and extreme view as their self-nature (root), so they are specifically mentioned. The remaining two views are their retinue, with self-view as the root, as described in detail in the chapter on the sixty-two views. What are the sixty-two views? The verse says: 'Two, four, eight, ten kalpas, views of birth and death, pervasive and constant, Brahma, other great elements, mind, play, anger, a fraction, with form, with boundaries, etc., each death, birth, thought realm, one kind, small, immeasurable, pure joy, etc., with thought, that is, with form, boundaries, etc., birth, without thought, both not, human desire, heavenly **, four formless realms, annihilation, from the realm of no thought, searching, contemplating, calculating without cause, remembering above, below, and around, destructive kalpa, with boundaries, etc., fear, ignorance, action, flattery, harboring fear, foolishness, deception, human desire, heavenly desire, joy, four dhyanas, Nirvana.' Among these views, which belong to the past (former limit), which belong to the future (latter limit), and which belong to the present and pervade both limits? Pervasive and constant, a fraction, without cause, extreme view, and deception belong to the past; the remaining forty-four belong to the views of the future. These sixty-two views, the sutras and treatises say, are encompassed by the two views of heretical view and extreme view. Among them, who is encompassed by several views? Pervasive and constant, a fraction, each four kinds, with thought accomplishes sixteen kinds, without thought and both not each eight kinds, seven annihilationist views all belong to extreme view. Those two causeless views, extreme view, heretical view, and confused view each have four kinds, five present Nirvana theories, all belong to heretical view. Because of clinging to the divine self, the self-view arises, and then subsequent views arise.
如是六十二見，後起見取，執見等法為勝為因；又起戒取，執戒等法為因為勝。著此妄法曾不肯舍，我慢自恃矜誇自高而陵薎他，互於所師諂曲相贊矯求名利，心何曾實？以具如是，耽欲著邪故不堪任即化大法。
經「于千萬億劫(至)如是人難度」。
贊曰：此一頌無善故不同。善人皆修四親近行：一親近善友，二聽聞正法，三如理思惟，四如說修行。此等惡人千萬億劫不聞佛名，何得親近一切善友？既不見佛亦不聞法，既無聞慧入法初因，思惟修習理不可得故。如是人甚為難度，如何初首即教大乘？
經「是故舍利弗(至)示之以涅槃」。
贊曰：此結不同。由如此故為設方便，初示涅槃且令苦息。
經「我雖說涅槃(至)開示三乘法」。
贊曰：上顯初不同，此二頌示后令同。勸舍解脫身取佛法身，所說二乘涅槃猶如化城，是非真滅；法從無始性常寂故，即是自性清凈涅槃，性離言法非今新有，如寶所者乃是真滅。真滅既爾，故行道已來世證此法本性滅，得成佛道，我本智慧巧用方便，初開二權后示一實，總名開示三乘之法。◎
法華經玄贊卷第四(本)
保安三年七月二十九日以興福寺圓如房本移點已了，法隆寺僧覺印為令法久住為也。
妙法蓮華
【現代漢語翻譯】 現代漢語譯本：像這樣的六十二種邪見，後來又生起見取見（ditthi-upadana，執著于自己的見解，認為其是最高的），執見等法，認為它們殊勝，是（解脫的）原因；又生起戒禁取見（silabbata-upadana，執著于不正確的戒律和苦行），執著于戒律等法，認為它們是（解脫的）原因，是殊勝的。執著于這些虛妄的法，始終不肯捨棄，我慢貢高，自以為是，輕視他人，互相之間爲了自己的老師而諂媚讚揚，虛偽地追求名利，內心何曾真實？因為具備這些，沉溺於慾望，執著于邪見，所以不堪勝任立即教化大法。
經文說：『在千萬億劫（乃至）這樣的人難以度化』。
贊曰：這一頌是因為他們沒有善根，所以不同於善人。善人都會修習四種親近行：一、親近善友；二、聽聞正法；三、如理思惟；四、如說修行。這些惡人，千萬億劫都聽不到佛的名字，怎麼能親近一切善友？既然見不到佛，也聽不到法，既然沒有聽聞正法而生起的智慧，作為進入佛法的最初原因，那麼思惟修習佛法就更不可能了。這樣的人非常難以度化，怎麼能一開始就教他們大乘佛法呢？
經文說：『因此，舍利弗（Sariputta，智慧第一的佛陀弟子）（乃至）向他們展示涅槃（Nibbana，寂滅）。』
贊曰：這是總結他們（與善人）的不同。因為是這樣，所以為他們設定方便，首先向他們展示涅槃，暫且讓他們停止痛苦。
經文說：『我雖然說涅槃（Nibbana，寂滅）（乃至）開示三乘法。』
贊曰：上面顯示了最初的不同，這兩頌顯示了後來（令他們）相同。勸他們捨棄解脫之身，取證佛法之身，所說的二乘涅槃（Nibbana，寂滅）就像是化城（幻化的城市），不是真正的寂滅；法從無始以來，其自性常常是寂靜的，這就是自性清凈涅槃（Nibbana，寂滅），其自性遠離言語，不是現在才新有的，如同寶所（珍寶所在的地方）才是真正的寂滅。真正的寂滅既然是這樣，所以在修行道之後，最終證得這法本性的寂滅，才能成就佛道，我本來的智慧巧妙地運用方便，最初開示二乘的權法，後來顯示一乘的實法，總的來說就是開示三乘之法。
《法華經玄贊》卷第四（本）
保安三年七月二十九日，以興福寺圓如房的版本移點完畢，法隆寺僧覺印爲了令佛法長久住世而作。
【English Translation】 English version: Like these sixty-two views, later arising are the views of clinging to views (ditthi-upadana, clinging to one's own views, considering them supreme), clinging to views and other dharmas, considering them superior and the cause (of liberation); and also arising are the views of clinging to precepts and vows (silabbata-upadana, clinging to incorrect precepts and ascetic practices), clinging to precepts and other dharmas, considering them the cause (of liberation) and superior. Clinging to these false dharmas, they never are willing to abandon them, arrogant and conceited, self-righteous, looking down on others, flattering and praising each other's teachers, falsely seeking fame and profit, their hearts never being sincere. Because they possess these qualities, indulging in desires and clinging to wrong views, they are incapable of being immediately taught the great Dharma.
The sutra says: 'In millions of billions of kalpas (even) such people are difficult to save'.
Commentary: This verse is different because they have no good roots. Good people all cultivate the four practices of drawing near: 1. drawing near to good friends; 2. listening to the correct Dharma; 3. contemplating correctly; 4. practicing according to the teachings. These evil people will not hear the name of the Buddha for millions of billions of kalpas, how can they draw near to all good friends? Since they do not see the Buddha and do not hear the Dharma, since they do not have the wisdom arising from hearing the Dharma as the initial cause of entering the Dharma, then contemplating and cultivating the Dharma is even more impossible. Such people are very difficult to save, how can they be taught the Mahayana Dharma from the beginning?
The sutra says: 'Therefore, Sariputta (Sariputta, the Buddha's disciple foremost in wisdom) (even) shows them Nirvana (Nibbana, extinction)'.
Commentary: This concludes their difference (from good people). Because it is like this, expedient means are set up for them, first showing them Nirvana (Nibbana, extinction), temporarily stopping their suffering.
The sutra says: 'Although I speak of Nirvana (Nibbana, extinction) (even) reveal the Three Vehicles Dharma'.
Commentary: The above shows the initial difference, these two verses show the later (making them) the same. Exhorting them to abandon the body of liberation and take the body of the Buddha Dharma, the Nirvana (Nibbana, extinction) of the Two Vehicles that is spoken of is like a phantom city, not true extinction; the Dharma from beginningless time, its nature is always tranquil, this is the self-nature pure Nirvana (Nibbana, extinction), its nature is apart from words, not newly existing now, like the place of treasures is true extinction. Since true extinction is like this, then after practicing the path, one ultimately attains this Dharma's inherent extinction, and can achieve Buddhahood, my original wisdom skillfully uses expedient means, initially revealing the provisional Dharma of the Two Vehicles, later revealing the real Dharma of the One Vehicle, in general, this is revealing the Dharma of the Three Vehicles.
The Profound Commentary on the Lotus Sutra, Volume Four (Original)
On the 29th day of the seventh month of Baoan 3rd year, the version from the Enryaku-ji Temple's Ennyo room was copied and punctuated. The monk Kakue of Horyu-ji Temple did this for the long-lasting preservation of the Dharma.
經玄贊卷第四(末)
沙門基撰
◎經「一切諸世尊(至)唯一無二乘」。
贊曰：下第五段七十頌半，頌第五依法，有三：初一頌半頌十方佛法，次三十八頌半頌三世佛法，后三十頌半頌我亦如是。此初也。既唯一無二乘，云何破三以歸一？
經「過去無數劫(至)其數不可量」。
贊曰：下三十八頌半頌三世，中分三：初二十七頌半頌過去，次六頌半頌未來，后四頌半頌現在。初中有二：初四頌半頌佛說法初權后實，后二十三頌頌眾生聞法皆究竟得一切種智。初中有四：一頌佛多，一頌開權，一頌顯實，一頌半釋開權顯實之意。此初也。
經「如是諸世尊(至)演說諸法相」。
贊曰：明初開權。
經「是諸世尊等(至)令入于佛道」。
贊曰：明後顯實。
經「又諸大聖主(至)助顯第一義」。
贊曰：釋開權顯實之義。知諸眾生未能頓學一乘教故，識其根、欲故，初以權方便助顯一乘，后令入實。又菩薩根性有二：一不定性，二定性。為不定性初權后實，顯暢一乘，前二頌是；為定性者說頓教一乘，此文是也。謂知眾生心性頓欲故，以異方便不從權取實顯助一乘，一乘者第一義諦真如等是。初三后一是權實之方便，頓說一乘故名異方便
【現代漢語翻譯】 現代漢語譯本 ◎經文：『一切諸世尊（zhū shì zūn，所有佛）……唯一無二乘』。 贊曰：下面第五段共七十頌半，讚頌第五依法，分為三部分：首先一頌半讚頌十方佛法，其次三十八頌半讚頌三世佛法，最後三十頌半讚頌『我亦如是』。這是第一部分。既然是唯一無二乘，為何要破三乘而歸於一乘呢？ 經文：『過去無數劫（jié，梵文kalpa音譯，指極長的時間單位）……其數不可量』。 贊曰：下面三十八頌半讚頌三世，分為三部分：首先二十七頌半讚頌過去，其次六頌半讚頌未來，最後四頌半讚頌現在。在讚頌過去的部分中又分為兩部分：首先四頌半讚頌佛說法最初是權宜之計，後來才是真實之法；后二十三頌讚頌眾生聽聞佛法最終都能獲得一切種智（yī qiē zhǒng zhì，對一切事物和道理的徹底瞭解）。在最初的部分中又分為四個小部分：一頌說佛多，一頌說開權，一頌說顯實，一頌半解釋開權顯實的意義。這是第一部分。 經文：『如是諸世尊（zhū shì zūn，所有佛）……演說諸法相』。 贊曰：闡明最初的開權。 經文：『是諸世尊等（zhū shì zūn，所有佛）……令入于佛道』。 贊曰：闡明後來的顯實。 經文：『又諸大聖主（dà shèng zhǔ，偉大的聖者）……助顯第一義』。 贊曰：解釋開權顯實的意義。因為知道眾生不能立刻學習一乘（yī shèng，唯一的成佛之道）之教，瞭解他們的根性和慾望，所以最初用權宜之計來輔助顯現一乘，之後才讓他們進入真實之境。而且菩薩（pú sà，梵文Bodhisattva音譯，指追求覺悟的修行者）的根性有兩種：一是不定性，二是定性。對於不定性的菩薩，先用權宜之計，後用真實之法，來暢顯一乘，前面兩頌就是這個意思；對於定性的菩薩，則說頓教一乘，這段經文就是這個意思。意思是說，知道眾生的心性立刻想要領悟，所以用不同的方便法門，不從權宜之計取真實之法，而是顯現輔助一乘，一乘就是第一義諦（dì yī yì dì，最高的真理）真如（zhēn rú，事物的真實本性）等。最初的三種和最後一種是權實之方便，頓說一乘所以叫做異方便。
【English Translation】 English version ◎ Sutra: 'All the World-Honored Ones (zhū shì zūn, all Buddhas)... the only One Vehicle, without a second'. Commentary: The following fifth section consists of seventy and a half verses, praising the fifth reliance on the Dharma, divided into three parts: first, one and a half verses praising the Buddhadharma of the ten directions; second, thirty-eight and a half verses praising the Buddhadharma of the three times; and finally, thirty and a half verses praising 'I am also thus'. This is the first part. Since it is the only One Vehicle without a second, why break down the three vehicles to return to the One Vehicle? Sutra: 'In the past, countless kalpas (jié, transliteration of Sanskrit kalpa, referring to an extremely long unit of time)... their number is immeasurable'. Commentary: The following thirty-eight and a half verses praise the three times, divided into three parts: first, twenty-seven and a half verses praising the past; second, six and a half verses praising the future; and finally, four and a half verses praising the present. The section praising the past is further divided into two parts: first, four and a half verses praising that the Buddha's teaching was initially expedient and later became the true Dharma; and the latter twenty-three verses praise that sentient beings who hear the Dharma will ultimately attain all-knowing wisdom (yī qiē zhǒng zhì, complete understanding of all things and principles). The initial part is further divided into four small parts: one verse says there are many Buddhas, one verse says to open the provisional, one verse says to reveal the real, and one and a half verses explain the meaning of opening the provisional and revealing the real. This is the first part. Sutra: 'Such World-Honored Ones (zhū shì zūn, all Buddhas)... expound the characteristics of all dharmas'. Commentary: Clarifies the initial opening of the provisional. Sutra: 'These World-Honored Ones (zhū shì zūn, all Buddhas)... cause them to enter the Buddha Way'. Commentary: Clarifies the later revealing of the real. Sutra: 'Moreover, the Great Holy Lords (dà shèng zhǔ, great sages)... assist in revealing the First Principle'. Commentary: Explains the meaning of opening the provisional and revealing the real. Because it is known that sentient beings cannot immediately learn the teaching of the One Vehicle (yī shèng, the only path to Buddhahood), and their roots and desires are understood, the provisional is initially used to assist in revealing the One Vehicle, and then they are allowed to enter the realm of reality. Moreover, Bodhisattvas (pú sà, transliteration of Sanskrit Bodhisattva, referring to practitioners who pursue enlightenment) have two kinds of nature: one is indeterminate, and the other is determinate. For Bodhisattvas of indeterminate nature, the provisional is used first, and then the real Dharma is used to fully reveal the One Vehicle, which is the meaning of the previous two verses; for Bodhisattvas of determinate nature, the sudden teaching of the One Vehicle is spoken, which is the meaning of this passage. It means that knowing that sentient beings' minds immediately want to understand, different expedient means are used, not taking the real Dharma from the provisional, but revealing and assisting the One Vehicle, which is the First Principle (dì yī yì dì, the highest truth), Suchness (zhēn rú, the true nature of things), etc. The first three and the last one are the expedient means of the provisional and the real, and the sudden teaching of the One Vehicle is therefore called different expedient means.
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經「若有眾生類(至)皆已成佛道」。
贊曰：下二十三頌頌眾生聞法究竟皆得一切種智，為三：初二頌佛在，次二十頌滅后，后一頌結。此初也。逢佛、聞法、修行六度四攝無量等，名種種福德，修佛之因菩薩行故，皆已成道。
經「諸佛滅度已(至)皆已成佛道」。
贊曰：下二十頌頌佛滅后，分五：一頌慈心，四頌半造塔，六頌半造像，七頌供養，一頌稱佛。此初也。有善剛強非菩薩，心柔軟非善亦非菩薩，要善而耎方菩薩心，順理益物極柔和故。「已成佛道」，植佛因故。後文且據佛滅之行，后難作故，是別行故；非是佛在作此諸行，而非佛因，在易修故。準上六度佛滅後行，是總行故亦成佛道。
經「諸佛滅度已(至)莊校于諸塔」。
贊曰：下四頌半造塔成佛，分二：初四頌明造塔，後半頌結。初文有三，初二頌造塔數多八珍嚴瑩，次一頌九物為塔，后一頌下至戲笑劣物為塔。此初也。《佛地論》數七寶無玫瑰，仍琉璃與珠別，珠謂赤真珠。今此若以琉璃為珠即為七寶，不爾故八，琉璃與珠別故。頗梨多白紅色，車渠青白間色，馬腦有多色，或純白、或純青黃、或眾色間，玫瑰赤色。《說文》「火齊珠也」。一曰石之美好曰玫、圓好曰瑰，餘者可知。《增一阿
【現代漢語翻譯】 現代漢語譯本
經文：『若有眾生類（乃至）皆已成佛道』。 讚語：下面二十三頌讚頌眾生聽聞佛法最終都能獲得一切種智（Sarvajnana，指佛陀所證悟的智慧），分為三部分：最初兩頌講佛陀在世時，接著二十頌講佛陀滅度后，最後一頌作總結。這是第一部分。遇到佛陀、聽聞佛法、修行六度（Paramita，佈施、持戒、忍辱、精進、禪定、智慧）四攝（Samgraha-vastu，佈施、愛語、利行、同事）等無量法門，稱為種種福德，因為修習成佛之因——菩薩行（Bodhisattva-carya），所以都能成就佛道。 經文：『諸佛滅度已（乃至）皆已成佛道』。 讚語：下面二十頌讚頌佛陀滅度后，分為五部分：一頌講慈心，四頌半講建造佛塔，六頌半講塑造佛像，七頌講供養，一頌講稱念佛名。這是第一部分。有的人心地善良剛強，但不是菩薩；有的人心地柔軟，但不善良，也不是菩薩；只有心地善良又柔和，才是菩薩心，因為順應真理，利益眾生，極其柔和。『皆已成佛道』，因為種下了成佛的因。後面的經文且根據佛陀滅度后的行為，因為之後難以做到，是特別的行為；不是說佛陀在世時做這些行為就不能成為佛因，因為在世時容易修行。參照上面的六度，佛陀滅度后修行，是總體的修行，也能成就佛道。 經文：『諸佛滅度已（乃至）莊校于諸塔』。 讚語：下面四頌半講建造佛塔成就佛道，分為兩部分：最初四頌講建造佛塔，後半頌作總結。最初的部分有三層意思，最初兩頌講建造的佛塔數量眾多，用八種珍寶莊嚴；接著一頌講用九種物品建造佛塔；后一頌講甚至用嬉戲玩鬧的低劣物品建造佛塔。這是第一部分。《佛地論》中七寶沒有玫瑰，仍然將琉璃和珠子區分開，珠子指的是赤真珠。如果這裡將琉璃作為珠子，那就是七寶，否則就是八寶，因為琉璃和珠子是不同的。頗梨（Sphatika）多為白色或紅色，車渠（shell）是青白相間的顏色，馬腦（Asmagarbha）有很多顏色，或者純白、或者純青黃、或者多種顏色相間，玫瑰（Rose Quartz）是赤色。《說文解字》說：『火齊珠也』。一種說法是石頭的美好叫做玫，圓潤美好叫做瑰，其餘的可以類推。《增一阿含經》
【English Translation】 English version
Sutra: 'If there are sentient beings (up to) all have attained Buddhahood'. Commentary: The following twenty-three verses praise how sentient beings, upon hearing the Dharma, ultimately attain all-knowing wisdom (Sarvajnana, referring to the wisdom realized by the Buddha), divided into three parts: the first two verses speak of when the Buddha was alive, then twenty verses speak of after the Buddha's Parinirvana, and the last verse concludes. This is the first part. Encountering the Buddha, hearing the Dharma, practicing the Six Perfections (Paramita, generosity, morality, patience, diligence, meditation, wisdom) and the Four Embracing Dharmas (Samgraha-vastu, generosity, kind speech, beneficial action, cooperation) and other immeasurable Dharmas, are called various merits, because of cultivating the cause of becoming a Buddha - the Bodhisattva practice (Bodhisattva-carya), therefore all can attain Buddhahood. Sutra: 'After the Buddhas have passed away (up to) all have attained Buddhahood'. Commentary: The following twenty verses praise after the Buddha's Parinirvana, divided into five parts: one verse speaks of loving-kindness, four and a half verses speak of building stupas, six and a half verses speak of making Buddha images, seven verses speak of offerings, and one verse speaks of reciting the Buddha's name. This is the first part. Some people are kind and strong, but are not Bodhisattvas; some people are gentle, but not kind, and are also not Bodhisattvas; only those who are both kind and gentle have the Bodhisattva mind, because they accord with the truth, benefit sentient beings, and are extremely gentle. 'All have attained Buddhahood', because they have planted the cause of becoming a Buddha. The following sutra is based on the actions after the Buddha's Parinirvana, because it is difficult to do later, it is a special action; it is not that doing these actions when the Buddha is alive cannot become the cause of Buddhahood, because it is easy to cultivate when alive. Referring to the above Six Perfections, practicing after the Buddha's Parinirvana is a general practice, and can also attain Buddhahood. Sutra: 'After the Buddhas have passed away (up to) adorn all the stupas'. Commentary: The following four and a half verses speak of building stupas and attaining Buddhahood, divided into two parts: the first four verses speak of building stupas, and the last half verse concludes. The first part has three layers of meaning, the first two verses speak of the numerous stupas built, adorned with eight treasures; then one verse speaks of building stupas with nine items; and the last verse speaks of even using playful and inferior items to build stupas. This is the first part. The Yogacarabhumi-sastra says that the seven treasures do not include rose quartz, and still distinguishes lapis lazuli from pearls, pearls referring to red pearls. If lapis lazuli is regarded as pearls here, then it is seven treasures, otherwise it is eight treasures, because lapis lazuli and pearls are different. Sphatika is mostly white or red, shell is a color between blue and white, Asmagarbha has many colors, either pure white, or pure blue and yellow, or various colors interspersed, Rose Quartz is red. Shuowen Jiezi says: 'It is also fire-pearl'. One saying is that the beauty of a stone is called rose, round and beautiful is called quartz, and the rest can be inferred. Ekottara Agama Sutra
含經》中佛告諸比丘：我今當說四梵之福：一若有信心善男子等未曾起塔處能起于塔，二補持故寺，三和合聖眾，四佛初成道諸天人等請轉法輪，是名四梵之福。比丘白佛：梵福多少？佛言：四天下及六慾天所有福德，猶不如一梵王之福，故勸造塔當得菩提。
經「或有起石廟(至)磚瓦泥土等」。
贊曰：此一頌九物為塔。「石廟」者石佛堂，古云支提，今云制多，翻為靈廟，應作廟字，廟貌也。《白虎通》、《玉篇》「云先祖尊貌所在，故謂之廟。」「木榓」者，《字林》「香木」，《切韻》作「榓」，《玉篇》作「榓」，其樹似槐而香極大，伐之五年始用，若取其香皆預研，久乃香出。
經「若於曠野中(至)皆已成佛道」。
贊曰：初一頌下至戲笑劣物為塔，後半頌結之。論云「聚沙為佛塔已成佛道者，謂發菩提心行菩薩行者，所作善根能證菩提，非諸凡夫及決定種姓聲聞、未發菩提心者之所能得故，如是乃至上文及下小低頭等亦如是。」
經「若人為佛故(至)皆已成佛道」。
贊曰：下六頌半明造像，中有二：初五頌造，后一頌半結。初中分四：一頌刻雕，二頌十物嚴飾，一頌彩畫，一頌戲作。此初也。明作佛像非作余像，故言為佛；為求作佛、為思敬佛，故名為
【現代漢語翻譯】 現代漢語譯本： 《含經》中，佛告訴各位比丘：我現在要說四種梵天之福：第一，如果有具信心的善男子等，在未曾建塔之處能夠興建佛塔；第二，修繕維護舊寺；第三，和合聖眾（指僧團）；第四，佛陀初次證悟成道時，諸天人等請佛轉法輪。這被稱為四種梵天之福。比丘問佛：梵天之福有多少？佛說：即使是四天下（指整個世界）以及六慾天（欲界六層天）所有福德加起來，也比不上一個梵王（色界天的統治者）的福德。所以勸勉大家建造佛塔，當能證得菩提（覺悟）。 經文中說：『或者有人建造石廟（到）磚瓦泥土等』。 讚語說：這一頌包含了九種可以用來造塔的材料。『石廟』指的是石製的佛堂，古時稱為支提（梵文：Caitya），現在稱為制多，翻譯過來就是靈廟，應該寫作『廟』字，指的是廟宇的形貌。《白虎通》、《玉篇》中說：『是先祖尊像所在之處，所以稱為廟。』 『木榓』，《字林》中說是『香木』，《切韻》中寫作『榓』，《玉篇》中也寫作『榓』，這種樹木像槐樹，但香味極大，砍伐后要五年才能使用，如果要提取它的香味，都要預先研磨，很久之後香味才會散發出來。 經文中說：『如果在曠野中（到）都已成就佛道』。 讚語說：前面一頌講的是用下至遊戲玩笑的劣質物品來建造佛塔，後半頌是總結。論中說：『堆積沙子建造佛塔就已經成就佛道，說的是發起菩提心（覺悟之心）並實踐菩薩行的人，所做的善根能夠證得菩提，不是那些凡夫俗子以及決定種姓的聲聞（小乘修行者）、未發菩提心的人所能得到的。』像這樣，乃至上文和下文所說的小低頭等情況也是如此。 經文中說：『如果有人爲了佛的緣故（到）都已成就佛道』。 讚語說：下面六頌半是說明建造佛像，其中分為兩個部分：前面五頌是講建造，後面一頌半是總結。在前面的五頌中又分為四個部分：一頌是講雕刻，二頌是講用十種物品來莊嚴裝飾，一頌是講彩繪，一頌是講遊戲般地製作。這裡是第一個部分。說明製作佛像不是製作其他的像，所以說是爲了佛；爲了求作佛、爲了思念敬佛，所以稱為
【English Translation】 English version: In the Samadhi Sutra, the Buddha told the Bhikkhus (monks): 'I will now speak of the four blessings of Brahma: First, if there are faithful good men and women who can build a Stupa (a dome-shaped structure enshrining relics) in a place where no Stupa has ever been built; second, repair and maintain old temples; third, harmonize the Sangha (the monastic community); fourth, when the Buddha first attained enlightenment, the Devas (gods) and humans requested the turning of the Dharma wheel (the teaching of the Dharma). These are called the four blessings of Brahma.' A Bhikkhu asked the Buddha: 'How great are the blessings of Brahma?' The Buddha said: 'Even all the merits of the four continents (the entire world) and the six desire heavens (the six heavens of the desire realm) are not equal to the merit of one Brahma King (ruler of the form realm). Therefore, I encourage everyone to build Stupas, and they will attain Bodhi (enlightenment).' The Sutra says: 'Or someone builds a stone temple (to) bricks, tiles, mud, etc.' The commentary says: This verse includes nine materials for building a Stupa. 'Stone temple' refers to a stone Buddha hall, called Caitya (Sanskrit: Caitya) in ancient times, now called Zhi Duo, which translates to 'spiritual temple'. It should be written as the character 'temple', referring to the appearance of a temple. The Bai Hu Tong and Yu Pian say: 'It is the place where the revered images of ancestors are located, so it is called a temple.' 'Mu Mi' (fragrant wood), the Zi Lin says it is 'fragrant wood', the Qie Yun writes it as 'Mi', and the Yu Pian also writes it as 'Mi'. This tree is like a locust tree but has an extremely strong fragrance. It takes five years after felling to be usable. If you want to extract its fragrance, you must grind it in advance, and the fragrance will only come out after a long time. The Sutra says: 'If in the wilderness (to) all have attained Buddhahood.' The commentary says: The first verse speaks of using inferior materials, even playful and trivial things, to build a Stupa, and the second half of the verse is a conclusion. The treatise says: 'Building a Buddha Stupa by piling up sand already leads to the attainment of Buddhahood, which refers to those who have aroused Bodhicitta (the mind of enlightenment) and practice the Bodhisattva path. The good roots they create can lead to the attainment of Bodhi, which cannot be attained by ordinary people and Sravakas (Hinayana practitioners) of determined lineage who have not aroused Bodhicitta.' Likewise, the above and below, such as slightly bowing the head, are also the same. The Sutra says: 'If someone for the sake of the Buddha (to) all have attained Buddhahood.' The commentary says: The following six and a half verses explain the making of Buddha images, which are divided into two parts: the first five verses are about making, and the last one and a half verses are a conclusion. In the first five verses, there are four parts: one verse is about carving, two verses are about decorating with ten objects, one verse is about painting, and one verse is about making in a playful manner. This is the first part. It explains that making Buddha images is not making other images, so it is said to be for the sake of the Buddha; for the sake of seeking to make a Buddha, for the sake of thinking of and respecting the Buddha, so it is called
佛。又說為佛而作諸像，為莊嚴佛故名為佛。《造像功德經》說：「造像得十一種果：一世世所生眼目凈潔面目端正，二生處無惡，三常生貴家，四身體姝好紫磨金色，五常豐珍玩，六生賢善家，七後生為王王中最勝，八金輪化王，九後生梵天壽命一劫，十不隨惡道，十一後生之中還重三寶、喜持妙物復造功德」，一之梵福多四天下大海十倍。
經「或以七寶成(至)皆已成佛道」。
贊曰：此二頌十物嚴飾作像。《切韻》「鉛即錫也」。有云「錫，銀、鉛之間」，《玉篇》「青金也」。
經「彩畫作佛像(至)皆已成佛道」。
贊曰：此頌畫佛。
經「乃至童子戲(至)而畫作佛像」。
贊曰：此頌戲作。
經「如是諸人等(至)度脫無量眾」。
贊曰：此結也。「具足大悲心」者，凡所作善，必帶悲心方成到彼岸，故成佛道。
經「若人于塔廟(至)敬心而供養」。
贊曰：下有七頌明供養，有二：初五頌半明供養，后一頌半結成。初中有五：一頌四物供養，一頌半音樂供養，一頌歌唄供養，一頌華供養，一頌身業行敬供養。此初也。《發菩提心經》云：「若以華施，得七覺華故；以香施，得五分法身香故；以幡施，得陀羅尼轉眾惡故；以蓋施，
【現代漢語翻譯】 現代漢語譯本 佛，又可以理解為爲了佛而製作各種佛像，爲了莊嚴佛的形象而製作，這都可稱之為佛。《造像功德經》中說：『塑造佛像可以獲得十一種果報：一、世世代代所生，眼目清凈，面容端正；二、所生之處沒有惡劣環境；三、常常出生在尊貴的家庭；四、身體美好，呈現紫磨金色；五、常常擁有豐厚的珍寶玩物；六、出生在賢良善良的家庭；七、後世轉生為國王，且是國王中最殊勝的；八、成為金輪聖王；九、後世轉生到梵天，壽命長達一劫（kalpa，宇宙時），十、不墮入惡道；十一、在後世的轉生中，仍然重視三寶（Triratna，佛法僧），喜歡持有美好的事物，再次創造功德』，其中第一種梵福比四大天下加上海洋還要多十倍。 經文說：『或者用七寶（sapta ratna，七種珍寶）製成（乃至）都已成就佛道』。 讚語說：這兩句讚頌用十種物品莊嚴修飾佛像。《切韻》中說：『鉛就是錫』。有人說：『錫，是銀和鉛之間的一種金屬』，《玉篇》中說：『是青色的金屬』。 經文說：『用彩色的顏料繪畫佛像（乃至）都已成就佛道』。 讚語說：這句讚頌是關於繪畫佛像。 經文說：『乃至孩童嬉戲（乃至）而繪畫製作佛像』。 讚語說：這句讚頌是關於遊戲之作。 經文說：『像這樣的人們（乃至）度脫無量眾生』。 讚語說：這是總結。『具足大悲心』，凡是所做的善事，必須帶有悲憫之心才能到達彼岸（paramita，到達解脫的彼岸），因此才能成就佛道。 經文說：『如果有人在佛塔（stupa，佛教建築物）或寺廟（vihara，佛教寺院）中（乃至）以恭敬心供養』。 讚語說：下面有七句讚頌說明供養，分為兩種：前五句半說明供養，后一句半總結。前五句中又有五種：一句讚頌四種物品供養，一句半讚頌音樂供養，一句讚頌歌唄供養，一句讚頌花供養，一句讚頌身業行敬供養。這是最初的。《發菩提心經》中說：『如果用鮮花布施，可以獲得七覺華的果報；用香佈施，可以獲得五分法身香的果報；用幡布施，可以獲得陀羅尼（dharani，總持）轉眾惡的功德；用傘蓋佈施，
【English Translation】 English version Buddha. It can also be understood as making various images of the Buddha for the sake of the Buddha, and making them to adorn the Buddha's image, all of which can be called Buddha. The Sutra on the Merit of Making Images says: 'Making images brings eleven kinds of fruits: First, in every life, one's eyes are pure and one's face is beautiful; second, one is born in a place free from evil; third, one is always born into a noble family; fourth, one's body is beautiful, appearing like purple-gold; fifth, one always possesses abundant treasures and playthings; sixth, one is born into a virtuous and kind family; seventh, in future lives, one will be reborn as a king, and the most excellent among kings; eighth, one will become a Chakravartin (cakravartin, wheel-turning monarch); ninth, one will be reborn in the Brahma heaven, with a lifespan of one kalpa (kalpa, cosmic aeon); tenth, one will not fall into evil paths; eleventh, in future rebirths, one will still value the Three Jewels (Triratna, Buddha, Dharma, Sangha), delight in possessing wonderful things, and create merit again.' The first kind of Brahma bliss is ten times greater than the four great continents combined with the ocean. The sutra says: 'Or made of the seven treasures (sapta ratna, seven precious gems) (even) all have attained Buddhahood.' The commentary says: These two verses praise the adornment of images with ten objects. The Qieyun says: 'Lead is tin.' Some say: 'Tin is a metal between silver and lead.' The Yupian says: 'It is a blue metal.' The sutra says: 'Painting images of the Buddha with colored pigments (even) all have attained Buddhahood.' The commentary says: This verse praises the painting of the Buddha. The sutra says: 'Even a child at play (even) paints and makes images of the Buddha.' The commentary says: This verse praises playful creation. The sutra says: 'Such people (even) deliver countless beings.' The commentary says: This is the conclusion. 'Possessing great compassion' means that all good deeds must be accompanied by compassion in order to reach the other shore (paramita, the perfection of crossing over), and thus attain Buddhahood. The sutra says: 'If a person in a stupa (stupa, Buddhist monument) or temple (vihara, Buddhist monastery) (even) makes offerings with reverence.' The commentary says: The following seven verses explain offerings, divided into two parts: the first five and a half verses explain offerings, and the last one and a half verses conclude. The first five verses contain five types: one verse praises offerings of four objects, one and a half verses praise musical offerings, one verse praises chanting offerings, one verse praises flower offerings, and one verse praises bodily acts of reverence. This is the beginning. The Sutra on Arousing the Mind of Enlightenment says: 'If one gives flowers, one obtains the fruit of the seven enlightenment factors; if one gives incense, one obtains the fragrance of the fivefold Dharma body; if one gives banners, one obtains the merit of the dharani (dharani, mnemonic device, incantation) turning away all evil; if one gives canopies,'
獲四無量覆眾生故。」《業報差別經》說各得十德。
經「若使人作樂(至)盡持以供養」。
贊曰：此以音樂供養。「樂」音五覺反，以生樂故，亦慮各反，黃帝世伶倫作樂，《說文》「五聲八音之總名」，《禮記》「干鏚羽毛謂之樂」。鄭玄雲「八音克諧謂之樂。」「鼓」動也鳴也，凡出音曰鼓，今木有皮動之即鳴。「角」者曲形而似角。「貝」者螺也，《涅槃經》吹貝知時。「簫」管也，《玉篇》「編小管所吹」，又箾也。「笛」七孔籥，俗名直，《玉篇》「五孔竹笛，羌笛三孔」。「琴」禁也，君子守正自禁，神農所作。箜篌、琵琶相可知矣。「鐃」如鈴而大，《玉篇》「小鉦也」。軍法十長執鐃，五人為伍，五伍二十五人為兩，兩司馬執鐸。銅拔兩扇相擊出聲，有作「鈸」無所從，或為「跋」字。《發菩提心經》云：「音樂、女色不以施人，亂眾生故」，此供養佛故不相違，如金藏中音樂供養事。
經「或以歡喜心(至)皆已成佛道」。
贊曰：此以歌唄供養，當得大士梵音聲故。梵云婆陟，此言讚歎，「唄匿」訛也。陳思登漁山聞巖岫誦經，清婉遒亮遠谷流響，遂擬其聲而制梵唄，故今俗中謂之漁梵，冥合西域三契七聲聞俱胝耳等所作也。
經「若人散亂心(至)漸見無
【現代漢語翻譯】 現代漢語譯本 『以四無量心覆蓋眾生』，《業報差別經》說各自獲得十種功德。
經文：『如果有人用音樂（乃至）全部拿來供養。』
讚語說：這是用音樂進行供養。『樂』，讀音為五覺反，因為它能產生快樂，也讀作各反。相傳黃帝時代的伶倫製作了樂器。《說文解字》中說，『樂』是五聲八音的總稱。《禮記》中說，『干鏚羽毛』叫做樂。鄭玄說：『八音和諧叫做樂。』『鼓』，是動的意思，也是鳴的意思，凡是發出聲音的都叫做鼓，現在用木頭蒙上皮革，敲擊就能發出聲音。『角』，是彎曲的形狀，像角一樣。『貝』，就是螺。《涅槃經》中說，吹響海螺來告知時間。『簫』，是管樂器。《玉篇》中說，『將小管編在一起吹奏』，又叫箾。『笛』，是有七個孔的籥，俗稱直。《玉篇》中說，『五孔的竹笛，羌笛有三個孔』。『琴』，是禁的意思，君子堅守正道自我約束，相傳是神農製作的。箜篌、琵琶的樣子可以想見。『鐃』，像鈴鐺一樣但更大。《玉篇》中說，『是小鉦』。軍法規定十個士兵的首領執掌鐃，五個士兵為一伍，五個伍二十五人為一兩，兩司馬執掌鐸。銅拔是兩片銅片相互撞擊發出聲音，有的寫作『鈸』，但沒有依據，或許是『跋』字。《發菩提心經》中說：『音樂、女色不能用來施捨給人，因為會擾亂眾生。』這裡是供養佛，所以不相違背，就像金藏中的音樂供養一樣。
經文：『如果有人以歡喜心（乃至）都已成就佛道。』
讚語說：這是用歌唄進行供養，應當獲得大士的梵音聲。梵語叫婆陟(Bapo)，這裡的意思是讚歎，是『唄匿(Baini)』的訛傳。陳思王曹植登上漁山，聽到山巖間誦經的聲音，清澈婉轉，悠揚動聽，在山谷間迴響，於是模仿其聲音製作了梵唄，所以現在民間俗稱漁梵，暗合了西域三契七聲聞俱胝耳等所作的音樂。
經文：『如果有人以散亂心（乃至）漸漸見到無』
【English Translation】 English version 『Covering sentient beings with the Four Immeasurables.』 The Karma-Vibhanga Sutra says that each obtains ten virtues.
Sutra: 『If someone uses music (even) to offer everything.』
The commentary says: This is offering with music. 『Music』 (樂) is pronounced 『wu jue fan』 (五覺反), because it produces joy; it is also pronounced 『ge fan』 (各反). It is said that Ling Lun (伶倫) of the Yellow Emperor's (黃帝) era created music. The Shuowen Jiezi (《說文解字》) says, 『Music』 is the general name for the five tones and eight sounds. The Li Ji (《禮記》) says, 『Gan (干), qi (戚), feathers and hair are called music.』 Zheng Xuan (鄭玄) said: 『The harmony of the eight sounds is called music.』 『Drum』 (鼓) means to move or sound. Anything that produces sound is called a drum. Now, wood covered with leather, when struck, produces sound. 『Horn』 (角) is a curved shape like a horn. 『Shell』 (貝) is a conch. The Nirvana Sutra (《涅槃經》) says that blowing a conch signals the time. 『Xiao』 (簫) is a wind instrument. The Yu Pian (《玉篇》) says, 『Small pipes are arranged and blown,』 also called 『shao』 (箾). 『Di』 (笛) is a seven-holed yue (籥), commonly called 『zhi』 (直). The Yu Pian says, 『A five-holed bamboo flute; the Qiang flute has three holes.』 『Qin』 (琴) means to restrain. A gentleman upholds righteousness and restrains himself. It is said to have been made by Shennong (神農). The konghou (箜篌) and pipa (琵琶) are similar and can be imagined. 『Nao』 (鐃) is like a bell but larger. The Yu Pian says, 『It is a small zheng (鉦).』 Military law stipulates that the leader of ten soldiers holds the nao. Five soldiers form a wu (伍), and five wu, twenty-five soldiers, form a liang (兩). The Liang Sima (兩司馬) holds the duo (鐸). Copper bo (銅拔) are two copper plates that strike each other to produce sound. Some write it as 『bo』 (鈸), but there is no basis for this; perhaps it is the character 『ba』 (跋). The Fa Bodhicitta Sutra (《發菩提心經》) says: 『Music and female beauty should not be given to others, because they confuse sentient beings.』 This is offering to the Buddha, so it is not contradictory, like the music offerings in the Golden Treasury.
Sutra: 『If someone with a joyful mind (even) all have attained the Buddha Way.』
The commentary says: This is offering with singing and chanting, and one should obtain the Brahma sound of a great being. In Sanskrit, it is called Bapo (婆陟), which means praise here, a corruption of Baini (唄匿). Cao Zhi (曹植), Prince Si of Chen (陳思王), ascended Mount Yu (漁山) and heard the sound of chanting sutras in the mountain rocks, clear, melodious, and resounding in the valleys. He then imitated the sound and created Brahma chants, so now it is commonly called Yu Fan (漁梵), which secretly corresponds to the music made by the three khechari and seven sounds heard by koti ears in the Western Regions.
Sutra: 『If someone with a scattered mind (even) gradually sees no』
數佛」。
贊曰：此以華供養。與前四事中華施何別？彼專善心，此以散心，故不相違。略言供養畫像，供養余像亦得。
經「或有人禮拜(至)或復小低頭」。
贊曰：此明身業行敬供養。上歌唄是語業也。其能發心即是意業，自余皆是外財供養、三業行供養。
經「以此供養像(至)如薪盡火滅」。
贊曰：結成供養。
經「若人散亂心(至)皆已成佛道」。
贊曰：此稱佛作佛，且舉一稱尚得作佛，何況多稱？如《藥王藥上經》云「我常稱五十三佛名故，今得作佛」，即其事也。
經「于諸過去佛(至)皆已成佛道」。
贊曰：頌眾生聞法得種智中，此為第三結成佛道。
經「未來諸世尊(至)亦方便說法」。
贊曰：下六頌半頌未來法，中分二：初三頌半標同今說實，后三頌重釋前義。初中有三：一頌標同初方便，一頌半標后成說實，一頌釋前所由。此初也。
經「一切諸如來(至)無一不成佛」。
贊曰：此頌標后成說實，令聞法者皆得作佛，佛及眾生二俱合說。
經「諸佛本誓願(至)亦同得此道」。
贊曰：釋前所由，由本願故。
經「未來世諸佛(至)其實為一乘」。
贊曰：下三頌重
【現代漢語翻譯】 現代漢語譯本： 『數佛』。
贊曰：這是用鮮花供養。與前面四種供養中用鮮花布施有什麼區別？前者專心致志，後者心意散亂，所以不相違背。簡略地說供養畫像，供養其他的佛像也可以。
經文：『或有人禮拜（乃至）或復小低頭』。
贊曰：這說明用身體行為表達恭敬供養。上面的歌頌是語言行為。能夠發起善心就是意念行為，其餘的都是用身外之物供養、用身口意三業進行供養。
經文：『以此供養像（乃至）如薪盡火滅』。
贊曰：總結完成供養。
經文：『若人散亂心（乃至）皆已成佛道』。
贊曰：這是稱念佛的名號就能成佛，且舉一個例子，稱念一聲尚且可以成佛，何況多次稱念？如《藥王藥上經》所說：『我常稱念五十三佛名號的緣故，如今得以成佛』，就是這個道理。
經文：『于諸過去佛（乃至）皆已成佛道』。
贊曰：在眾生聽聞佛法得以種下智慧的頌詞中，這是第三個總結成佛之道。
經文：『未來諸世尊（乃至）亦方便說法』。
贊曰：下面六句半頌詞是關於未來佛法的，分為兩部分：前三句半標明與現在所說相同，都是真實的；后三句重釋前面的含義。在第一部分中又有三點：一句標明開始的方便法門，一句半標明最終成就時所說的真實法，一句解釋前面的原因。這是第一點。
經文：『一切諸如來（乃至）無一不成佛』。
贊曰：這句頌詞標明最終成就時所說的真實法，使聽聞佛法的人都能成佛，佛和眾生兩者合在一起說。
經文：『諸佛本誓願（乃至）亦同得此道』。
贊曰：解釋前面的原因，因為有根本的誓願。
經文：『未來世諸佛（乃至）其實為一乘』。
贊曰：下面三句頌詞是重複
【English Translation】 English version: 'Counting Buddhas'.
Commentary: This refers to making offerings with flowers. How does this differ from offering flowers among the previous four types of offerings? The former is with a focused mind, while the latter is with a scattered mind, so they are not contradictory. Briefly speaking, offering to a portrait also includes offering to other Buddha images.
Sutra: 'If there are those who bow (and even) or slightly lower their heads'.
Commentary: This clarifies the physical act of showing reverence and making offerings. The previous singing of praises is a verbal act. Being able to generate the aspiration is a mental act. The rest are external material offerings and offerings through the three karmas of body, speech, and mind.
Sutra: 'With these offerings to the image (and even) like a fire extinguished when the firewood is exhausted'.
Commentary: Concluding the completion of the offering.
Sutra: 'If people with scattered minds (and even) all will attain Buddhahood'.
Commentary: This states that reciting the name of the Buddha leads to Buddhahood. Even reciting it once can lead to Buddhahood, let alone reciting it many times. As the Bhaisajyaraja-bhaisajyasamudgata Sutra says, 'Because I constantly recited the names of the fifty-three Buddhas, I am now able to attain Buddhahood,' which is the same principle.
Sutra: 'Regarding all Buddhas of the past (and even) all have attained Buddhahood'.
Commentary: In the verses about sentient beings hearing the Dharma and planting the seeds of wisdom, this is the third conclusion about attaining the path to Buddhahood.
Sutra: 'Future World Honored Ones (and even) also expediently teach the Dharma'.
Commentary: The following six and a half verses are about the Dharma of the future, divided into two parts: the first three and a half verses indicate that it is the same as what is being said now, which is the truth; the last three verses re-explain the previous meaning. In the first part, there are three points: one verse indicates the initial expedient means, one and a half verses indicate the true Dharma spoken at the final attainment, and one verse explains the reason for the previous. This is the first point.
Sutra: 'All Thus Come Ones (Tathagatas) (and even) none will fail to attain Buddhahood'.
Commentary: This verse indicates the true Dharma spoken at the final attainment, enabling those who hear the Dharma to attain Buddhahood. Buddhas and sentient beings are spoken of together.
Sutra: 'The original vows of all Buddhas (and even) will also attain this path'.
Commentary: Explaining the reason for the previous, because of the fundamental vows.
Sutra: 'The future Buddhas of the world (and even) in reality, it is the One Vehicle'.
Commentary: The following three verses are a repetition
釋前義，有二：初一頌明初方便皆為一乘，后二頌明悟三性諸法歸趣所以如此。此初也。
經「諸佛兩足尊(至)導師方便說」。
贊曰：明悟三性諸法歸趣，所以初權后說一乘。真如妙理體性常住，佛能證知，遍計所執生法二我體性是無，佛證無我理故，亦知此無、是凡虛妄執。「佛種從緣起」者，無漏依他報佛種子，因緣所生從緣所起，因修作故。由證真理斷能執心染分依他，知所執無，從於凈分依他因緣修佛種者為一乘故。何者一乘？重顯常法即圓成實，「法住法位」者，真如住在諸法之中，體性常有名為法住。法有染凈，離染得凈分位顯之，故名法位。相者體性，世間本體即是常住真如實性，一乘體也。于金剛座道場之中，知此諸法本體性已，于無名相法中，導師方便以名相說，一切法中略有二種：一空、二有。空無差別總立一性，名遍計所執有。法有差別，分之為二：一者常，二者無常。常者名圓成實性，無常者為依他起性。依他起性復分為二：一有漏，二無漏。有漏為依他起性，無漏為圓成實性。今依前門。無常為依他，依他有漏皆悉除斷，就中但取無漏無常凈分依他，究竟滿位成菩提故，故言佛種從緣起也。意顯能證常住法性真如無我理故，乃能了知二我為無，依于善友修習智慧，從緣起
【現代漢語翻譯】 現代漢語譯本：解釋前面的含義，有兩點：首先一頌說明最初的方便法門都是一乘，後面兩頌說明領悟三自性后，諸法歸宿的原因。這是第一點。
經文說：『諸佛兩足尊（乃至）導師方便說』。
讚頌說：爲了闡明領悟三自性后，諸法歸宿的原因，所以最初權巧方便，後來宣說一乘。真如妙理的體性是恒常不變的，佛能夠證悟並瞭解。遍計所執產生的法和我，其體性是空無的，佛證悟了無我的道理，因此也知道這種執著是凡夫虛妄的執念。『佛種從緣起』的意思是，無漏的依他起性所生的佛種子，是由因緣所生，因修習而產生。通過證悟真理，斷除能執著的心和染污的依他起性，知道所執著的是空無的，從而依靠清凈的依他起性因緣來修習佛種，是爲了成就一乘的緣故。什麼是一乘呢？再次彰顯恒常不變的法，也就是圓成實性。『法住法位』的意思是，真如存在於諸法之中，其體性恒常不變，這被稱為法住。法有染污和清凈之分，脫離染污而得到清凈的地位，這被稱為法位。相就是體性，世間的本體就是恒常不變的真如實性，也就是一乘的體性。在金剛座道場之中，瞭解了這些諸法的本體之後，在沒有名稱和形象的法中，導師以方便的方式用名稱和形象來解說。一切法中大致有兩種：一是空，二是有。空無差別，總的來說是一種性質，稱為遍計所執有。法有差別，可以分為兩種：一是常，二是無常。常的是圓成實性，無常的是依他起性。依他起性又可以分為兩種：一是有漏，二是無漏。有漏的是依他起性，無漏的是圓成實性。現在依照前面的說法，無常的是依他起性，依他起性中的有漏部分都要斷除，只取無漏的、清凈的依他起性，最終圓滿成就菩提，所以說佛種從緣起。意思是說，能夠證悟恒常不變的法性真如和無我的道理，才能了解法我和我都是空無的，依靠善友修習智慧，才能從因緣生起。
【English Translation】 English version: Explaining the previous meaning, there are two points: First, one verse explains that the initial expedient methods are all One Vehicle (Ekayana), and the following two verses explain the reason why all dharmas return to the Three Natures after enlightenment. This is the first point.
The sutra says: 'The Buddhas, the Two-Legged Honored Ones (up to) the Guide, speak expediently'.
The praise says: To clarify the reason why all dharmas return after realizing the Three Natures, the initial expedient methods are used, and later the One Vehicle is proclaimed. The essence of True Suchness (Tathata) is constant and unchanging, and the Buddha can realize and understand it. The dharmas and self produced by the Parikalpita (遍計所執 - Imaginary Nature) are empty in nature. The Buddha realizes the principle of non-self (Anatta), and therefore knows that this attachment is the false attachment of ordinary people. 'Buddha-nature arises from conditions' means that the seed of Buddha-nature produced by the Anitya (無常 - impermanent) dependent origination (Paratantra, 依他起性) is produced by conditions and arises from cultivation. By realizing the truth, cutting off the mind that can be attached and the defiled dependent origination, knowing that what is attached is empty, and relying on the pure dependent origination to cultivate the seed of Buddha-nature, it is for the sake of achieving the One Vehicle. What is the One Vehicle? It once again highlights the constant and unchanging dharma, which is the Parinishpanna (圓成實性 - Perfected Nature). 'Dharma abides in its position' means that True Suchness exists in all dharmas, and its nature is constant and unchanging, which is called Dharma Abiding. Dharmas have defilement and purity. Separating from defilement and attaining the state of purity is called Dharma Position. Appearance is nature, and the essence of the world is the constant and unchanging True Suchness, which is the essence of the One Vehicle. In the Bodhimanda (道場 - place of enlightenment) at the Vajrasana (金剛座 - Diamond Throne), after understanding the essence of these dharmas, in the dharma without names and forms, the Guide expediently explains with names and forms. Among all dharmas, there are roughly two types: emptiness and existence. Emptiness is without difference, and generally speaking, it is one nature, called the Parikalpita. Dharmas have differences, which can be divided into two types: constant and impermanent. The constant is the Parinishpanna, and the impermanent is the Paratantra. The Paratantra can be further divided into two types: defiled and undefiled. The defiled is the Paratantra, and the undefiled is the Parinishpanna. Now, according to the previous statement, the impermanent is the Paratantra, and the defiled part of the Paratantra must be cut off, and only the undefiled and pure Paratantra is taken, and ultimately the complete attainment of Bodhi is achieved, so it is said that the Buddha-nature arises from conditions. It means that only by realizing the constant and unchanging Dharma-nature True Suchness and the principle of non-self can one understand that the dharma-self and the self are empty, and only by relying on good friends to cultivate wisdom can one arise from conditions.
法菩提覺滿，為證一乘真如妙理，妙理即是法住法位世間常住相。大般涅槃于道場中既證知已。今為眾生方便說之令欣趣證，今此依他即菩提、圓成即涅槃合成一乘，圓成勝故獨名一乘。由斷有漏依他起性，遣遍計所執，證此二果。由了依他、所執性故，初說《阿含》次說《般若》，純有、空教名為方便。今三俱說，故名真實。三性之義如別章說。
經「天人所供養(至)亦說如是法」。
贊曰：下有四頌半頌現在，有三：初一頌半標，一頌開權顯實，二頌顯意。此初也。
經「知第一寂滅(至)其實為一乘」。
贊曰：此初開權，后還顯實。
經「知眾生諸行(至)隨應方便說」。
贊曰：此顯初權后實之意。「眾生諸行」者總句，心行相也。下是別句，或勝解也。「心所念」者，遍趣行也。「業力」者自業也。「欲力」謂勝解也。「性力」謂種種界也。「精進力」者謂處非處等。或精進等體即性力，以種性體即五根故，下一力字貫通上也。「根利鈍」者，根勝劣力也。佛有此智力，能知之故，所以初權后還真實。前未來佛由悟三性，此現在佛由知眾生，互相影顯，故初方便后說真實。
經「今我亦如是(至)皆令得歡喜」。
贊曰：下三十頌半頌我亦如是釋迦
【現代漢語翻譯】 現代漢語譯本 法菩提覺滿，爲了證得一乘（Ekayana，唯一乘）真如妙理，這妙理就是法住法位世間常住相。在大般涅槃（Mahāparinirvāṇa，大乘涅槃）于道場中已經證知之後，現在爲了眾生方便解說，令他們欣然趣向證悟。現在這依他起性（paratantra-svabhāva，緣起性）就是菩提（bodhi，覺悟），圓成實性（pariniṣpanna-svabhāva，圓滿成就的自性）就是涅槃（nirvāṇa，寂滅），兩者合成為一乘，因為圓成實性殊勝的緣故，單獨稱為一乘。通過斷除有漏的依他起性，遣除遍計所執性（parikalpita-svabhāva，虛妄分別的自性），從而證得這兩種果位。由於瞭解依他起性和遍計所執性，所以最初宣說《阿含經》（Āgama，原始佛教經典），其次宣說《般若經》（Prajñā，智慧），純粹的有和空的教義稱為方便。現在三種自性都宣說，所以稱為真實。三性的意義如其他章節所說。
經文：『天人所供養（至）亦說如是法』。
贊曰：下面有四頌半，頌揚現在佛，有三部分：最初一頌半是標示，一頌是開權顯實，二頌是顯明意義。這是最初的部分。
經文：『知第一寂滅（至）其實為一乘』。
贊曰：這最初是開方便之門，最終還是顯明真實。
經文：『知眾生諸行（至）隨應方便說』。
贊曰：這顯明瞭最初方便，後來真實的意義。『眾生諸行』是總括的句子，指的是心行相。下面是分別的句子，或者是勝解。『心所念』指的是遍趣行。『業力』指的是自業。『欲力』指的是勝解。『性力』指的是種種界。『精進力』指的是處非處等。或者精進等的本體就是性力，因為種性的本體就是五根的緣故，下面一個『力』字貫通上面。『根利鈍』指的是根的勝劣之力。佛有這種智慧力，能夠知曉這些，所以最初是方便，後來還是真實。前面的未來佛由於領悟三性，現在的佛由於知曉眾生，互相映襯顯明，所以最初是方便，後來宣說真實。
經文：『今我亦如是（至）皆令得歡喜』。
贊曰：下面三十頌半，頌揚『我亦如是』釋迦牟尼佛（Śākyamuni，釋迦牟尼）
【English Translation】 English version When Dharma Bodhisattva (Dharma Bodhisattva) is fully enlightened, in order to realize the wonderful principle of the One Vehicle (Ekayana), which is the true suchness, this wonderful principle is the Dharma abiding in its position, the eternally abiding aspect of the world. Having realized the Great Nirvana (Mahāparinirvāṇa) in the Bodhi-tree, now for the sake of sentient beings, I conveniently explain it to make them joyfully strive for enlightenment. Now, this dependent origination (paratantra-svabhāva) is Bodhi (bodhi), and the perfected nature (pariniṣpanna-svabhāva) is Nirvana (nirvāṇa), combining the two into the One Vehicle. Because the perfected nature is superior, it is uniquely called the One Vehicle. By cutting off the defiled dependent origination, eliminating the imagined nature (parikalpita-svabhāva), one attains these two fruits. Because of understanding the dependent origination and the imagined nature, the 《Agama Sutras》(Āgama) were first taught, followed by the 《Prajna Sutras》(Prajñā), the teachings of pure existence and emptiness are called expedient means. Now that all three natures are taught, it is called the truth. The meaning of the three natures is as explained in other chapters.
Sutra: 'Offered by gods and humans (to) also speak such Dharma'.
Commentary: Below are four and a half verses, praising the present Buddha, in three parts: the first one and a half verses are the heading, one verse is to open the expedient and reveal the real, and two verses are to reveal the meaning. This is the first part.
Sutra: 'Knowing the first quiescence (to) in reality is the One Vehicle'.
Commentary: This initially opens the door of expedient means, and ultimately reveals the truth.
Sutra: 'Knowing the various actions of sentient beings (to) speak according to appropriate expedient means'.
Commentary: This reveals the meaning of initially expedient and later real. 'The various actions of sentient beings' is a general sentence, referring to the aspects of mental activity. Below are separate sentences, or superior understanding. 'What the mind thinks' refers to pervasive actions. 'Karmic force' refers to one's own karma. 'Desire force' refers to superior understanding. 'Nature force' refers to various realms. 'Effort force' refers to what is appropriate and inappropriate, etc. Or the essence of effort, etc., is the nature force, because the essence of the seed nature is the five roots, so the word 'force' below connects to the above. 'Sharpness and dullness of the roots' refers to the superior and inferior power of the roots. The Buddha has this wisdom power, able to know these, so initially it is expedient, and later it is still the truth. The future Buddha in the past enlightened the three natures, and the present Buddha knows sentient beings, reflecting and illuminating each other, so initially it is expedient, and later the truth is spoken.
Sutra: 'Now I am also like this (to) all make them rejoice'.
Commentary: Below are thirty and a half verses, praising 'I am also like this' Śākyamuni Buddha (Śākyamuni)
同，中分二：初二頌標，后二十八頌半廣釋。此初也。初頌今實，后頌昔權，皆令歡喜漸入道故。
經「舍利弗當知(至)貧窮無福慧」。
贊曰：下廣釋，分二：初二十一頌半頌初以三乘方便誘引，即長行雲「知諸眾生有種種欲深心所著，隨其本性以種種因緣譬喻言辭方便力而為說法」；後有七頌頌今說真實，即長行雲「如此皆為得一佛乘一切種智故」。即頌初權后實之義。就初文分四：初三頌半見生處危難，次三頌思救不可得，次十一頌半請念設權方，后三頌半正說三乘化。初中有二：一頌無善，二頌半有惡。此初也。《般若經》說佛有五眼：一肉眼，非修定生，四大所造，或長養、或異熟，凈色為性。二天眼，斷于定障，修習所起，唯是長養，四大所造凈色為性。三法眼，觀事有慧。四慧眼，觀空理慧。五佛眼，因積而果圓，攬前四為體。龍樹解云「如四大河流至天池通名大海，如是四眼流至佛果通為佛眼。」初二體色，次二體智，后一通二。又言人等有肉眼，天等有天眼，二乘有慧眼，菩薩有法眼，佛有佛眼，由此說五。《瑜伽》十四說有三眼：一肉眼，能照顯露無障礙色；二天眼，能照隱顯有無障色；三慧眼，能照一切種若色非色。法眼體慧合慧為一，不同色眼境有隱顯，故略不論。佛眼即前
【現代漢語翻譯】 現代漢語譯本： 『同』，在此分為兩部分：首先是兩頌的標示，然後是二十八頌半的廣泛解釋。這是第一部分。最初的頌文講述的是當下的真實情況，後面的頌文講述的是過去的權宜之計，都是爲了讓眾生歡喜並逐漸進入佛道。
經文：『舍利弗，當知（至）貧窮無福慧』。
贊曰：下面的廣泛解釋，分為兩部分：首先是二十一頌半，講述的是用三乘（聲聞乘、緣覺乘、菩薩乘）的方便法門來誘導眾生，也就是長行文中說的『瞭解眾生有種種慾望和深刻的執著，隨順他們的本性，用種種因緣、譬喻、言辭和方便之力來為他們說法』；後面有七頌，講述的是現在所說的真實之法，也就是長行文中說的『這樣做都是爲了獲得一佛乘（唯一成佛之道）和一切種智（佛的智慧）』。這正是頌揚了先權宜后真實的意義。就第一部分的內容，又分為四個部分：首先是三頌半，講述的是眾生所處的危難境地；其次是三頌，講述的是想要救度眾生卻不可得；再次是十一頌半，講述的是請求佛陀考慮設定權宜之法；最後是三頌半，正式講述用三乘之法來教化眾生。在第一部分中，又分為兩個部分：一頌講述的是沒有善根，半頌講述的是有惡業。這是第一部分。《般若經》中說佛有五眼：一是肉眼，不是通過修習禪定而生，而是由四大（地、水、火、風）所造，或者是由長養、或者是由異熟所生，以清凈的色法為體性。二是天眼，斷除了禪定的障礙，通過修習而生起，只是由長養所生，是由四大所造的清凈色法為體性。三是法眼，觀察事物具有智慧。四是慧眼，觀察空性的道理具有智慧。五是佛眼，是由因的積累而果的圓滿，總攬了前面的四種眼為本體。龍樹（Nagarjuna）解釋說『如同四大河流流到天池，都統稱為大海，如同四種眼流到佛果，都統稱為佛眼。』最初的兩種眼以色法為體，其次的兩種眼以智慧為體，最後一種眼則通攝色法和智慧。又說人等有肉眼，天等有天眼，二乘（聲聞乘和緣覺乘）有慧眼，菩薩有法眼，佛有佛眼，因此才說有五眼。《瑜伽師地論》（Yogacarabhumi-sastra）第十四卷說有三種眼：一是肉眼，能夠照見顯露而沒有障礙的色法；二是天眼，能夠照見隱蔽和顯露、有障礙和沒有障礙的色法；三是慧眼，能夠照見一切種類，無論是色法還是非色法。法眼以智慧為體，與慧眼合為一體，不同於色眼所見的境界有隱蔽和顯露，所以略而不論。佛眼就是前面的。
【English Translation】 English version: 『Likewise』, it is divided into two parts here: first, the two verses of indication, and then the extensive explanation of twenty-eight and a half verses. This is the first part. The initial verses speak of the present reality, while the later verses speak of past expedient means, all to make beings rejoice and gradually enter the path of the Buddha.
Sutra: 『Sariputra, you should know (to) poor without fortune and wisdom』.
Commentary: The extensive explanation below is divided into two parts: first, twenty-one and a half verses, which speak of inducing beings with the expedient means of the Three Vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle), which is what the prose section refers to as 『knowing that beings have various desires and deep attachments, according to their nature, using various causes, conditions, metaphors, words, and expedient powers to teach them』; the latter seven verses praise the truth spoken now, which is what the prose section refers to as 『all of this is for the sake of attaining the One Buddha Vehicle (the only path to Buddhahood) and all-knowing wisdom (Buddha's wisdom)』. This is precisely praising the meaning of first expedient and then real. Regarding the content of the first part, it is further divided into four parts: first, three and a half verses, which speak of the dangerous situation in which beings find themselves; second, three verses, which speak of the impossibility of saving beings; third, eleven and a half verses, which speak of requesting the Buddha to consider setting up expedient means; and finally, three and a half verses, which formally speak of using the Three Vehicles to teach beings. In the first part, it is further divided into two parts: one verse speaks of having no good roots, and half a verse speaks of having evil karma. This is the first part. The Prajnaparamita Sutra says that the Buddha has five eyes: first, the flesh eye, which is not born from the practice of meditation, but is made of the four great elements (earth, water, fire, wind), or is born from nourishment or from maturation, with pure form as its nature. Second, the heavenly eye, which has cut off the obstacles of meditation, arises through practice, is only born from nourishment, and is made of the four great elements with pure form as its nature. Third, the Dharma eye, which observes things with wisdom. Fourth, the wisdom eye, which observes the principle of emptiness with wisdom. Fifth, the Buddha eye, which is the perfection of the fruit from the accumulation of causes, encompassing the previous four eyes as its essence. Nagarjuna (Nagarjuna) explains, 『Just as the four great rivers flow to the heavenly lake and are all called the great sea, so the four eyes flow to the Buddha fruit and are all called the Buddha eye.』 The first two eyes take form as their essence, the next two eyes take wisdom as their essence, and the last eye encompasses both form and wisdom. It is also said that humans and others have the flesh eye, gods and others have the heavenly eye, the Two Vehicles (Sravaka Vehicle and Pratyekabuddha Vehicle) have the wisdom eye, Bodhisattvas have the Dharma eye, and the Buddha has the Buddha eye, therefore it is said that there are five eyes. The Yogacarabhumi-sastra (Yogacarabhumi-sastra), volume fourteen, says that there are three eyes: first, the flesh eye, which can see manifest and unobstructed forms; second, the heavenly eye, which can see hidden and manifest, obstructed and unobstructed forms; third, the wisdom eye, which can see all kinds, whether form or non-form. The Dharma eye takes wisdom as its essence, and is combined with the wisdom eye as one, unlike the objects seen by the form eye, which have hidden and manifest aspects, so it is omitted. The Buddha eye is the previous one.
四眼，或談因非果，故亦不說。《華嚴經》說十眼：一肉眼，見一切色；二天眼，見死此生彼；三慧眼，見諸眾生諸根差別；四法眼，見一切法第一義；五佛眼，見佛十力；六智眼，分別了知一切種法；七光明眼，見一切佛光明；八出生死眼，見涅槃法；九無礙眼，見一切法無有障礙；十普眼，謂見法界平等法門。十中第一是五中第一，見諸色故；此中第二是前第二；此中第三第五第六第七第九五眼是前法眼；此第四第八是前慧眼，見真諦故，或第四第八第九三眼是前慧眼，俱見理故；第十普眼是前佛眼，普見法界平等性故。「以佛眼觀」者，以五眼中佛眼觀也；十中佛眼不見眾生見十力故。六道眾生無始不修福智二因，未獲七種聖財及人天七法財，謂施、戒、忍、勤、定、慧、方便，故無福及慧。
經「入生死險道(至)盲瞑無所見」。
贊曰：下二頌半有惡，為二：初一頌半現苦沉溺煩惱增多，后一頌設求出要而行邪行。此初也。世間牦牛由自愛尾藏身護尾，人貪其尾遂殺其身；眾生亦爾，貪著五欲以自藏身，遂以貪愛而自弊敗，反自弊困墜墮惡道。有本云「自蔽」，蔽掩障也。如牦牛愛尾以弊其心遂致喪命；眾生亦爾，貪愛蔽心。牦牛，《說文》「西南夷長髭牛也」。有作「貓」字，人間捕鼠者，
【現代漢語翻譯】 現代漢語譯本：如果討論的是因不是果，那麼也就不說了。《華嚴經》里說了十種眼：一是肉眼，能看見一切顏色；二是天眼，能看見眾生死後往生何處；三是慧眼，能看見各種眾生的根器差別；四是法眼，能看見一切法的第一義諦；五是佛眼，能看見佛的十種力量（十力）；六是智眼，能分別了知一切不同的法；七是光明眼，能看見一切佛的光明；八是出生死眼，能看見涅槃之法；九是無礙眼，能看見一切法都沒有障礙；十是普眼，是指能看見法界平等的法門。這十種眼中的第一種是前面五種眼中的第一種，因為它能看見各種顏色；這十種眼中的第二種是前面五種眼中的第二種；這十種眼中的第三、第五、第六、第七、第九這五種眼是前面的法眼；這十種眼中的第四、第八種是前面的慧眼，因為它們能看見真諦，或者說第四、第八、第九這三種眼是前面的慧眼，因為它們都能看見真理；第十種普眼是前面的佛眼，因為它能普遍看見法界平等的自性。「以佛眼觀」的意思是，用五種眼中的佛眼來觀察；十種眼中的佛眼不能看見眾生，因為它能看見十力。六道眾生從無始以來就沒有修習福德和智慧這兩種因，所以沒有獲得七種聖財以及人天七法財，也就是施捨、持戒、忍辱、精進、禪定、智慧、方便，所以沒有福德和智慧。
經文說：『進入生死危險的道路，（乃至）盲昧而什麼也看不見』。
讚頌說：下面的兩頌半經文有惡，分為兩種：第一頌半是說眾生沉溺於痛苦之中，煩惱增多；后一頌是說眾生想要尋求出離的要道，卻走了邪路。這是第一種情況。世間的牦牛因為愛惜自己的尾巴，總是把尾巴藏起來保護它，人們貪圖它的尾巴，於是就殺了它的身體；眾生也是這樣，貪戀五欲來藏身，最終因為貪愛而自我敗壞，反而自己困住自己，墜入惡道。有的版本寫的是『自蔽』，『蔽』是遮掩的意思。就像牦牛愛惜尾巴而矇蔽了自己的心，最終導致喪命；眾生也是這樣，貪愛矇蔽了心。牦牛，《說文解字》里說的是『西南地區的有長鬍須的牛』。有的版本寫的是『貓』字，人間捕捉老鼠的貓。
【English Translation】 English version: If discussing cause instead of effect, then it is not spoken of. The Avatamsaka Sutra says there are ten eyes: first is the physical eye (肉眼), which sees all colors; second is the heavenly eye (天眼), which sees beings dying here and being born there; third is the wisdom eye (慧眼), which sees the differences in the faculties of all beings; fourth is the Dharma eye (法眼), which sees the first meaning of all dharmas; fifth is the Buddha eye (佛眼), which sees the ten powers of the Buddha (十力); sixth is the knowledge eye (智眼), which distinguishes and understands all kinds of dharmas; seventh is the light eye (光明眼), which sees the light of all Buddhas; eighth is the eye of escaping birth and death (出生死眼), which sees the Dharma of Nirvana; ninth is the unobstructed eye (無礙眼), which sees that all dharmas are without obstruction; tenth is the universal eye (普眼), which refers to seeing the equal Dharma-gate of the Dharma-realm. The first of these ten is the first of the previous five, because it sees all colors; the second of these ten is the second of the previous five; the third, fifth, sixth, seventh, and ninth of these ten eyes are the previous Dharma eye; the fourth and eighth of these ten are the previous wisdom eye, because they see the true reality, or the fourth, eighth, and ninth of these three eyes are the previous wisdom eye, because they all see the truth; the tenth universal eye is the previous Buddha eye, because it universally sees the equal nature of the Dharma-realm. 'Observing with the Buddha eye' means observing with the Buddha eye among the five eyes; the Buddha eye among the ten eyes does not see sentient beings, because it sees the ten powers. Sentient beings in the six realms have not cultivated the two causes of merit and wisdom since beginningless time, so they have not obtained the seven noble treasures and the seven Dharma treasures of humans and gods, namely giving, morality, patience, diligence, concentration, wisdom, and skillful means, so they lack merit and wisdom.
The sutra says: 'Entering the dangerous path of birth and death, (even) being blind and not seeing anything'.
The verse says: The following two and a half verses contain evil, divided into two: the first one and a half verses describe the suffering of being drowned in increasing afflictions, and the latter verse describes seeking a way out but taking a wrong path. This is the first situation. The yak in the world loves its tail and hides its body to protect its tail, but people covet its tail and kill its body; sentient beings are also like this, clinging to the five desires to hide their bodies, and ultimately ruin themselves with greed and love, trapping themselves and falling into evil paths. Some versions say 'self-obscured', 'obscured' meaning covered up. Just as the yak cherishes its tail and obscures its mind, leading to its death; sentient beings are also like this, greed and love obscure their minds. The Shuowen Jiezi says that the yak is 'a long-bearded ox from the southwest region'. Some versions write the word 'cat', the cat that catches mice in the human world.
非此中義。有作「貓」、「𤚐」，不知所從。
經「不求大勢佛(至)以苦欲舍苦」。
贊曰：設求出要而行邪行，佛有神通威勢及以智慧斷苦之法而不求趣，翻墮外道邪見網中，行諸身苦行以捨生死苦，此為未可，所以六年麻麥尚不證於菩提，坐臥荊棘何容得於道果？如狗逐塊，塊打轉多，豈同師子逐人非塊。
經「為是眾生故而起大悲心」。
贊曰：下三頌思救不可得，為三：初半頌思起因行，一頌得果已思，一頌半思救不可得。此初也。見諸眾生有此二緣遂起悲心，發心修行思惟將救。
經「我始坐道場(至)思惟如是事」。
贊曰：得果已思，佛成道已樹下經行，觀樹喜自道圓，經行思惟利物。又觀樹心凝妙理，經行想化群生。又觀樹想蔭四生，經行思施福慧。諸經說佛成道已后說法時節各各不同，此云三七日，《彌沙塞律》三昧七日，與《十地經》同，七日不說法，顯示自受法樂故，為令眾生增愛敬故。律及薩婆多傳過六七四十二日方說法，梵天來請，憍陳如等根方熟故。又有說云，夏安居後方度五人。《十二由經》成道后二年方度五人。《智度論》說五十個七日不說法。此皆諸部宜見不同，未可和會。然今解者，大乘以《法華》為正，此說通行四諦法輪故三七日。
【現代漢語翻譯】 現代漢語譯本： 『非此中義。有作「貓」、「𤚐」，不知所從。』—— 這不是這個意義的正確解釋。有人寫作『貓』、『𤚐』，不知道是從哪裡來的。
『經「不求大勢佛(至)以苦欲舍苦」。』—— 經文說：『不尋求 Mahasthamaprapta Buddha (大勢至佛，代表智慧之光) ，反而想用苦行來捨棄痛苦。』
『贊曰：設求出要而行邪行，佛有神通威勢及以智慧斷苦之法而不求趣，翻墮外道邪見網中，行諸身苦行以捨生死苦，此為未可，所以六年麻麥尚不證於菩提，坐臥荊棘何容得於道果？如狗逐塊，塊打轉多，豈同師子逐人非塊。』—— 讚頌說：如果想要尋求解脫的要道卻走了邪路，佛陀擁有神通威勢以及智慧斷除痛苦的方法卻不去尋求，反而墮入外道的邪見之網中，實行各種身體的苦行來捨棄生死之苦，這是不可取的。所以，六年苦修，食用麻麥，尚且不能證得菩提，坐臥在荊棘之中，又怎麼能夠獲得道果呢？這就像狗追逐土塊，土塊被打得團團轉，哪裡能和獅子追逐人而不是土塊相比呢？
『經「為是眾生故而起大悲心」。』—— 經文說：『因為這些眾生的緣故而生起大悲心。』
『贊曰：下三頌思救不可得，為三：初半頌思起因行，一頌得果已思，一頌半思救不可得。此初也。見諸眾生有此二緣遂起悲心，發心修行思惟將救。』—— 讚頌說：下面的三段讚頌思考拯救眾生卻不可得，分為三個部分：最初半段讚頌思考生起的原因和行為，一段讚頌證得果位之後思考，一段半讚頌思考拯救眾生卻不可得。這是最初的部分。見到各種眾生有這兩種因緣，於是生起悲心，發心修行，思考如何拯救他們。
『經「我始坐道場(至)思惟如是事」。』—— 經文說：『我開始坐在菩提道場，思惟這樣的事情。』
『贊曰：得果已思，佛成道已樹下經行，觀樹喜自道圓，經行思惟利物。又觀樹心凝妙理，經行想化群生。又觀樹想蔭四生，經行思施福慧。諸經說佛成道已后說法時節各各不同，此云三七日，《彌沙塞律》三昧七日，與《十地經》同，七日不說法，顯示自受法樂故，為令眾生增愛敬故。律及薩婆多傳過六七四十二日方說法，梵天來請，憍陳如等根方熟故。又有說云，夏安居後方度五人。《十二由經》成道后二年方度五人。《智度論》說五十個七日不說法。此皆諸部宜見不同，未可和會。然今解者，大乘以《法華》為正，此說通行四諦法輪故三七日。』—— 讚頌說：證得果位之後思考，佛陀成道之後在樹下經行，觀察菩提樹，歡喜自己證得圓滿的佛道，經行時思考如何利益眾生。又觀察菩提樹，內心凝聚著微妙的真理，經行時想著如何教化眾生。又觀察菩提樹，想著庇廕四生，經行時想著如何佈施福德和智慧。各種經典所說的佛陀成道之後說法的時間各不相同，這裡說是三七二十一日，《彌沙塞律》說是三昧七日，與《十地經》相同，七日不說法，是爲了顯示自己享受佛法的快樂，爲了讓眾生增加愛戴和尊敬。律藏以及薩婆多部的傳記說，經過六個七日，也就是四十二日才說法，因為梵天來請求，Kaundinya (憍陳如，五比丘之一) 等人的根器才成熟。還有的說，夏季安居之後才度化五人。《十二因緣經》說，成道后兩年才度化五人。《大智度論》說，五十個七日不說法。這些都是各個部派的見解不同，難以調和。然而現在解釋的人認為，大乘以《法華經》為正，這裡說通行四諦法輪，所以是三七二十一日。
【English Translation】 English version: 『非此中義。有作「貓」、「𤚐」，不知所從。』 - This is not the correct interpretation of this meaning. Some write 『cat』, 『𤚐』, and it is not known where it comes from.
『經「不求大勢佛(至)以苦欲舍苦」。』 - The sutra says: 『Not seeking Mahasthamaprapta Buddha (大勢至佛, the Buddha of Great Strength, representing the light of wisdom), but instead trying to abandon suffering through ascetic practices.』
『贊曰：設求出要而行邪行，佛有神通威勢及以智慧斷苦之法而不求趣，翻墮外道邪見網中，行諸身苦行以捨生死苦，此為未可，所以六年麻麥尚不證於菩提，坐臥荊棘何容得於道果？如狗逐塊，塊打轉多，豈同師子逐人非塊。』 - The praise says: If one seeks the essential path to liberation but engages in wrong practices, and does not seek the Buddha's supernatural powers, majestic authority, and the wisdom to cut off suffering, but instead falls into the net of heretical views of external paths, practicing various bodily austerities to abandon the suffering of birth and death, this is not advisable. Therefore, after six years of asceticism, eating sesame and wheat, one still cannot attain Bodhi. How can one obtain the fruit of the path by sitting and lying among thorns? It is like a dog chasing a clod of earth, which is hit and spins around a lot. How can this be compared to a lion chasing a person instead of a clod of earth?
『經「為是眾生故而起大悲心」。』 - The sutra says: 『Because of these sentient beings, great compassion arises.』
『贊曰：下三頌思救不可得，為三：初半頌思起因行，一頌得果已思，一頌半思救不可得。此初也。見諸眾生有此二緣遂起悲心，發心修行思惟將救。』 - The praise says: The following three verses contemplate the impossibility of saving sentient beings, divided into three parts: the first half verse contemplates the cause and action of arising, one verse contemplates after attaining the fruit, and one and a half verses contemplate the impossibility of saving sentient beings. This is the initial part. Seeing that various sentient beings have these two conditions, compassion arises, and one resolves to cultivate and contemplate how to save them.
『經「我始坐道場(至)思惟如是事」。』 - The sutra says: 『I began to sit in the Bodhi-mandala (道場, place of enlightenment) and contemplate such things.』
『贊曰：得果已思，佛成道已樹下經行，觀樹喜自道圓，經行思惟利物。又觀樹心凝妙理，經行想化群生。又觀樹想蔭四生，經行思施福慧。諸經說佛成道已后說法時節各各不同，此云三七日，《彌沙塞律》三昧七日，與《十地經》同，七日不說法，顯示自受法樂故，為令眾生增愛敬故。律及薩婆多傳過六七四十二日方說法，梵天來請，憍陳如等根方熟故。又有說云，夏安居後方度五人。《十二由經》成道后二年方度五人。《智度論》說五十個七日不說法。此皆諸部宜見不同，未可和會。然今解者，大乘以《法華》為正，此說通行四諦法輪故三七日。』 - The praise says: After attaining the fruit, one contemplates. After the Buddha attained enlightenment, he walked under the Bodhi tree, observed the tree, and rejoiced in his own perfect attainment of the Buddha path. While walking, he contemplated how to benefit sentient beings. He also observed the Bodhi tree, his heart condensing the subtle truth, and while walking, he thought of how to transform sentient beings. He also observed the Bodhi tree, thinking of sheltering the four types of beings, and while walking, he thought of how to bestow blessings, virtue, and wisdom. Various sutras say that the time when the Buddha preached after attaining enlightenment is different. Here it says three weeks (twenty-one days). The Mahisasaka Vinaya says seven days of Samadhi, which is the same as the Dasabhumika Sutra. Not preaching for seven days is to show that one is enjoying the joy of the Dharma, and to increase the love and respect of sentient beings. The Vinaya and Sarvastivada traditions say that it was only after six weeks (forty-two days) that the Dharma was preached, because Brahma came to request it, and the faculties of Kaundinya (憍陳如, one of the first five disciples) and others were ripe. There are also those who say that the five were converted after the summer retreat. The Nidana Sutra says that the five were converted two years after enlightenment. The Mahaprajnaparamita Sastra says that the Dharma was not preached for fifty weeks. These are all different views of the various schools, and it is difficult to reconcile them. However, those who interpret it now consider the Lotus Sutra to be the correct one in Mahayana, and it is said here that the Four Noble Truths are taught, so it is three weeks (twenty-one days).
若唯說大乘法輪，《十地》為正，第二七日說十地故。
經「我所得智慧(至)云何而可度」。
贊曰：思救不可得，有四因故：一法深難解，二根鈍難救，三著樂難捨，四癡盲難悟，云何可度？
經「爾時諸梵王(至)請我轉法輪」。
贊曰：下十一頌半請念設權方，中分四：初二頌諸天請說，次三頌示相思惟，次四頌半化遇良緣，后二頌念隨權誘。此初也。「大自在天」色界天也。今對三乘，法爾說法皆待請故。《智度論》云：「凈居天勸出家，四天王獻缽，帝釋獻寶座，梵王請轉法輪，佛初不許，梵王說有三根，重請慇勤，佛方許之初說三乘。」《勝天王般若》云：「四天王等獻缽，天帝釋獻座，佛為受之，各見獨為受之，皆發勝心。」然下大通智勝唯梵王請，此說通諸天者，彼舉勝類，非無餘天請彼佛也。
經「我即自思惟(至)疾入于涅槃」。
贊曰：下三頌示相思惟，有二：初二頌即說大乘，眾生有損；后一頌且說三乘，眾生有益。此初也。以諸眾生處俗現在苦中、出家妄行苦行，無暇頓能信大乘法，若為說者返生誹謗疑惑破壞，脫生不信卻墮惡道。又在俗者沒苦故不信、外道出家者破法故不信，既有此損，寧不說法疾入涅槃，何得翻損諸眾生也。即同《智論》初
不許也。
經「尋念過去佛(至)亦應說三乘」。
贊曰：且說三乘，眾生有益、同諸佛故。此同《智論》重請方許。
經「作是思惟時(至)而用方便力」。
贊曰：下有四頌半，化遇良緣，有三：初一頌半佛現讚揚，次半頌勸同諸佛，后二頌半引己為證后實初權。此初二也。十方佛現嘆佛稱善，贊第一師得無上法，勸隨諸佛后實初權。釋迦能姓，牟尼寂號，今略言文如音訓說。法爾隨喜，皆云善哉！
經「我等亦皆得(至)分別說三乘」。
贊曰：下二頌半引己為證后實初權，中有三：初一頌引己為證，次一頌釋此所由，後半頌結歸真實。此初也。引已初時說三乘也。
經「少智樂小法(至)但為教菩薩」。
贊曰：此釋所由，及結歸真實，以不定人創在凡夫，小智樂小無欣大意，不信自作佛，故初說三乘；雖復初權，后必真實，但化菩薩。
經「舍利弗當知(至)喜稱南無佛」。
贊曰：下二頌念隨權誘，分二：初頌聞之敬贊，后頌思順彼行。此初也。有本云「稱南無諸佛」，應從「喜稱」為正，正言納慕亦言納莫，此云敬禮。若言伴談或言伴題，此云禮拜，舊雲和南訛略也。
經「復作如是念(至)我亦隨順行」。
贊曰：思順
【現代漢語翻譯】 現代漢語譯本 不（佛不答應）。
經文：『尋念過去佛(至)亦應說三乘』（回想過去諸佛，也應說三乘法）。
贊曰：且說三乘，眾生有益、同諸佛故（暫且宣說三乘，對眾生有益，與諸佛相同）。此同《智論》重請方許（這與《大智度論》中多次請求才被允許的情況相同）。
經文：『作是思惟時(至)而用方便力』（當這樣思考時，便以方便之力）。
贊曰：下有四頌半，化遇良緣，有三：初一頌半佛現讚揚，次半頌勸同諸佛，后二頌半引己為證后實初權（下面有四頌半經文，教化遇到良好機緣，有三種情況：最初一頌半是佛顯現讚揚，接著半頌是勸導與諸佛相同，後面兩頌半是引用自身作為證據，說明後來的真實是最初的權宜之計）。此初二也（這是最初的兩種情況）。十方佛現嘆佛稱善，贊第一師得無上法，勸隨諸佛后實初權（十方諸佛顯現，讚歎佛陀稱揚善哉，讚美第一導師獲得無上之法，勸導跟隨諸佛，說明後來的真實是最初的權宜之計）。釋迦能姓，牟尼寂號，今略言文如音訓說（釋迦是能仁的姓氏，牟尼是寂靜的稱號，現在簡略地用文字按照音譯來解釋）。法爾隨喜，皆云善哉（自然而然地隨喜，都說善哉）。
經文：『我等亦皆得(至)分別說三乘』（我們也都證得了，分別宣說三乘）。
贊曰：下二頌半引己為證后實初權，中有三：初一頌引己為證，次一頌釋此所由，後半頌結歸真實（下面兩頌半是引用自身作為證據，說明後來的真實是最初的權宜之計，其中有三種情況：最初一頌是引用自身作為證據，接著一頌是解釋這樣做的原因，後面半頌是總結歸於真實）。此初也（這是最初的情況）。引已初時說三乘也（引用自己最初時宣說三乘）。
經文：『少智樂小法(至)但為教菩薩』（智慧淺薄的人喜歡小乘法，只是爲了教導菩薩）。
贊曰：此釋所由，及結歸真實，以不定人創在凡夫，小智樂小無欣大意，不信自作佛，故初說三乘；雖復初權，后必真實，但化菩薩（這是解釋這樣做的原因，以及總結歸於真實，因為根性不定的人最初處於凡夫階段，智慧淺薄的人喜歡小乘法，沒有欣慕大乘的心意，不相信自己可以成佛，所以最初宣說三乘；雖然最初是權宜之計，但最終必定歸於真實，只是爲了教化菩薩）。
經文：『舍利弗當知(至)喜稱南無佛』（舍利弗（智慧第一的佛陀弟子）啊，應當知道，歡喜地稱念南無佛（皈依佛））。
贊曰：下二頌念隨權誘，分二：初頌聞之敬贊，后頌思順彼行（下面兩頌是思念跟隨權宜之計的引導，分為兩種情況：最初一頌是聽聞后敬佩讚歎，後面一頌是思考順從佛的教導）。此初也（這是最初的情況）。有本云『稱南無諸佛』，應從『喜稱』為正，正言納慕亦言納莫，此云敬禮（有的版本說是『稱念南無諸佛』，應該以『歡喜稱念』為正確，正確的說法是納慕，也說納莫，這裡的意思是敬禮）。若言伴談或言伴題，此云禮拜，舊雲和南訛略也（如果說是伴談或者伴題，這裡的意思是禮拜，舊時說的和南是訛傳省略的說法）。
經文：『復作如是念(至)我亦隨順行』（又這樣想，我也要隨順佛的教導而行）。
贊曰：思順（思考順從）。
【English Translation】 English version No (the Buddha did not agree).
Sutra: 'Seeking to recall the Buddhas of the past (to) should also speak of the Three Vehicles'.
Commentary: Let's talk about the Three Vehicles, which are beneficial to sentient beings and the same as all Buddhas. This is the same as in the Mahaprajnaparamita-sastra, where permission was granted only after repeated requests.
Sutra: 'When these thoughts arose (to) and used expedient power'.
Commentary: Below are four and a half verses, the transformation meets good conditions, there are three: the first one and a half verses the Buddha appears to praise, the next half verse encourages to be the same as all Buddhas, the last two and a half verses cite oneself as proof that the later reality is the initial expedient. These are the first two. The Buddhas of the ten directions appear to praise the Buddha, praising the first teacher for obtaining the unsurpassed Dharma, encouraging to follow all Buddhas, the later reality is the initial expedient. Shakya is the able clan name, Muni is the silent title, now briefly speaking of the text as phonetic instruction. Naturally rejoicing, all say 'Excellent!'
Sutra: 'We have also all attained (to) separately speak of the Three Vehicles'.
Commentary: The following two and a half verses cite oneself as proof that the later reality is the initial expedient, there are three: the first verse cites oneself as proof, the next verse explains the reason for this, the last half verse concludes to the truth. This is the first. Citing oneself as initially speaking of the Three Vehicles.
Sutra: 'Those of little wisdom delight in the small Dharma (to) but only to teach Bodhisattvas'.
Commentary: This explains the reason, and concludes to the truth, because those of uncertain nature are initially in the state of ordinary beings, those of little wisdom delight in the small and have no joy in the great intention, do not believe that they can become Buddhas themselves, so initially speak of the Three Vehicles; although initially expedient, later it will certainly be the truth, but only to transform Bodhisattvas.
Sutra: 'Shariputra (the Buddha's disciple foremost in wisdom), you should know (to) joyfully say Namo Buddha (Homage to the Buddha)'.
Commentary: The following two verses contemplate following the expedient inducement, divided into two: the first verse hears and reverently praises, the next verse thinks and follows that practice. This is the first. Some versions say 'say Namo all Buddhas', it should be 'joyfully say' as correct, the correct saying is Namo, also said Namas, this means reverence. If it is said bantam or banti, this means prostration, the old saying Honam is a corrupted abbreviation.
Sutra: 'Again, such a thought arose (to) I also follow and practice'.
Commentary: Thinking and following.
彼行也。既遇良緣勸我權化，思生濁劫應順彼行。
經「思惟是事已(至)為五比丘說」。
贊曰：下三頌半正說三乘化，分三：初一頌半正起權化，次一頌三寶遂興，后一頌會成今古。此初也。梵云婆羅痆斯，云波羅奈訛也。中印度境，往昔此地有兩群鹿各五百餘，佛為一群鹿王，提婆達多復為一王。時此國王畋游原澤，菩薩鹿王前請王曰：大王狡獵中原縱獠飛矢，凡我徒屬命盡斯晨，即日腐臭無所充膳，愿欲次差日輸一鹿，王有割鮮之膳、我延旦夕之命。王善其言回駕而返，兩群之鹿更次輸命。提婆群中有懷孕鹿，次當就死，白其王曰：身雖應死，子未次也；愿暫差替，誕訖當往。鹿王怒曰：誰不寶命？雌鹿嘆曰：吾王不仁，死無日矣。乃急告菩薩，菩薩鹿王曰：悲哉！慈母之心恩及未形，吾今代汝。遂至王門，道路之人傳聲唱曰：彼大鹿王今來入邑。都人士庶莫不馳觀。王之聞也，以為不誠。門者白王，王乃信然。王曰：鹿王何遽來耶？鹿王曰：有雌鹿當死，胎子未產；心不能忍，敢以身代。王聞嘆曰：我人身鹿也，無慈育之心；爾鹿身人也，有代命之德。於是悉放諸鹿不復輸命，即以其林為諸鹿藪，因而謂之施鹿林焉，鹿野之號自此而興。初薩縛喝剌他悉陀(唐言一切義成，古曰悉達多，訛略也
【現代漢語翻譯】 現代漢語譯本：他這樣做，是因為遇到了殊勝的因緣，勸我暫時顯現權巧方便之化身。考慮到眾生正處於充滿污濁的劫難之中，我應當順應他們的根器而行事。
經文說：『思考這件事之後（直到）為五比丘說法。』
讚頌說：下面的三頌半經文，主要講述了佛陀以三乘之法教化眾生，分為三個部分：最初一頌半經文，講述了佛陀發起權巧方便之教化；接著一頌經文，講述了三寶得以興盛；最後一頌經文，講述了佛陀的教化貫穿古今。這裡是第一部分。梵語『婆羅痆斯』（Varanasi），漢語音譯為『波羅奈』，是訛傳。位於中印度境內。過去，這個地方有兩群鹿，每群各有五百多隻。佛陀是一群鹿的鹿王，提婆達多（Devadatta）是另一群鹿的鹿王。當時，國王到原野澤地打獵遊玩，菩薩（Bodhisattva）鹿王上前對國王說：『大王，您在原野中狩獵，縱放箭矢，我們這些鹿的同伴，性命都將在此終結，當天就會腐爛發臭，無法用來充當膳食。希望允許我們輪流每天進獻一隻鹿，供大王您有新鮮的肉食用，我們也能茍延殘喘。』國王認為他說得有道理，就回宮了。兩群鹿就輪流獻出生命。提婆達多那群鹿中，有一隻懷孕的母鹿，輪到它去死的時候，它對鹿王說：『我雖然應該去死，但我的孩子還沒有出生；希望暫時可以找別的鹿代替，等我生完孩子再去。』鹿王生氣地說：『誰不珍惜自己的生命？』母鹿嘆息道：『我的鹿王不仁慈，我死期將至。』於是趕緊去告訴菩薩鹿王，菩薩鹿王說：『可悲啊！慈母的心，恩澤及於未出生的孩子，我現在代替你去。』於是就來到王宮門口，路上的人們互相傳話說：『那隻大鹿王現在進城了。』城裡所有的人都爭相觀看。國王聽說了這件事，以為不是真的。守門人稟告國王，國王才相信是真的。國王問：『鹿王為什麼這麼快就來了？』鹿王說：『有一隻母鹿應該去死，但它肚子里的孩子還沒有出生；我不忍心，所以敢用我的身體代替它。』國王聽了感嘆道：『我雖然是人，卻有一顆像鹿一樣的心，沒有慈悲之心；你雖然是鹿，卻有一顆像人一樣的心，有捨身救命的德行。』於是就放了所有的鹿，不再讓它們進獻生命，就把那片樹林作為鹿的棲息地，因此稱之為施鹿林。鹿野苑（Mrigadava）的稱號，就是從這裡開始的。最初是薩縛喝剌他悉陀（Sarvarthasiddha）（唐朝話的意思是『一切義成』，古時候叫做悉達多（Siddhartha），是訛傳省略的說法）。
【English Translation】 English version: He acted in this way because he encountered excellent conditions that encouraged me to temporarily manifest a skillful means of transformation. Considering that sentient beings are in a defiled kalpa, I should act in accordance with their capacities.
The sutra says: 'After contemplating this matter (until) speaking to the five bhikshus.'
The verse says: The following three and a half verses mainly discuss the Buddha's teaching of sentient beings with the Three Vehicles, divided into three parts: The first one and a half verses describe the Buddha initiating the skillful means of teaching; the next verse describes the flourishing of the Three Jewels; and the last verse describes the Buddha's teachings throughout ancient and modern times. This is the first part. The Sanskrit word 'Varanasi' is transliterated as '波羅奈' (Bōluónài) in Chinese, which is a corruption. It is located in central India. In the past, there were two herds of deer in this place, each with more than five hundred deer. The Buddha was the deer king of one herd, and Devadatta was the deer king of the other herd. At that time, the king went hunting and playing in the plains and marshes. The Bodhisattva deer king stepped forward and said to the king: 'Great King, you hunt in the plains, releasing arrows, and the lives of my fellow deer will end here. They will rot and stink on the same day and cannot be used as food. I hope you will allow us to offer one deer each day in turn, so that you, Great King, can have fresh meat to eat, and we can prolong our lives.' The king thought what he said made sense, so he returned to the palace. The two herds of deer then took turns offering their lives. In Devadatta's herd, there was a pregnant doe who was next in line to die. She said to the deer king: 'Although I should die, my child has not yet been born; I hope I can be temporarily replaced, and I will go after I give birth.' The deer king angrily said: 'Who does not cherish their own life?' The doe sighed and said: 'My deer king is not benevolent, and my death is imminent.' So she hurried to tell the Bodhisattva deer king, who said: 'Alas! The heart of a compassionate mother extends to the unborn child. I will now take your place.' So he came to the gate of the palace, and the people on the road spread the word: 'The great deer king is now entering the city.' All the people in the city rushed to watch. The king heard about this and thought it was not true. The gatekeeper reported to the king, and the king believed it was true. The king asked: 'Why has the deer king come so quickly?' The deer king said: 'There is a doe who should die, but the child in her belly has not yet been born; I cannot bear it, so I dare to take my body in her place.' The king heard this and exclaimed: 'Although I am a human, I have the heart of a deer, without compassion; although you are a deer, you have the heart of a human, with the virtue of sacrificing your life to save another.' So he released all the deer and no longer had them offer their lives, and he made that forest a habitat for the deer, therefore calling it the Deer Granting Forest. The name Mrigadava arose from this. Initially, it was Sarvarthasiddha (meaning 'all meanings accomplished' in the Tang Dynasty language, and called Siddhartha in ancient times, which is a corrupted abbreviation).
)太子逾城之後，棲山隱谷亡身殉法，凈飯王乃命家族三人舅氏二人曰：我子一切義成舍家修學，孤遊山澤獨處林藪，故命爾曹隨知所止。內則叔父伯舅、外則君而且臣，凡厥動靜宜知進止。五人銜命相望營衛，因即勤求欲期出離，每相謂曰：夫修道者苦證耶樂證耶？二人曰安樂為道，三人曰勤苦為道，二三交諍未有以明。於是太子思惟至理，為伏苦行外道，即麻麥以支身。彼二人者見而言曰：太子所行非真實法，夫道也者樂以證之，今乃勤苦非吾徒也。舍而遠遁思惟果證。太子六年苦行未證菩提，欲驗苦行非真，受乳糜而證果，斯三人者聞而嘆曰：功垂成焉今其退矣，六年苦行一旦捐功。亦舍而去。於是相從求訪二人，既相見已匡坐高論更相議曰：昔見太子一切義成，出王宮就荒谷，去珍服被鹿皮，精勤勵志貞節苦心，求深妙法期無上果，今乃受牧牛女乳糜，敗道虧志吾知之矣。無能為也。彼二人曰：君何見之晚歟，此猖蹶人耳！夫處乎深宮安乎尊勝，不能靜志遁跡山林，棄轉輪王位為鄙賤人行，何可念哉！言增磣切。菩薩浴尼連河坐菩提樹，成等正覺號天人師，寂默宴然惟察應度，思曰：彼郁頭藍子者證非想定，堪受我法。空中諸天尋聲報曰：郁頭藍子命終已來經今七日。如來嘆惜：斯何不遇，垂聞妙法遽從變化
【現代漢語翻譯】 現代漢語譯本 太子逾越城墻之後，在山中隱居，以身殉法。凈飯王（Suddhodana，釋迦牟尼的父親）於是命令家族中的三人和舅舅家的二人說：『我的兒子一切義成（Sarvarthasiddha，釋迦牟尼的本名）捨棄家庭去修行，獨自在山澤中游歷，獨自住在森林裡，所以命令你們跟隨他，瞭解他所停留的地方。在內是叔父和伯舅，在外是君主和臣子，他的一切行動都應該知道，該進該止都要了解。』五人接受命令，互相照看護衛，因此勤奮地尋找他，希望他能出離。他們常常互相議論說：『修行得道是苦證呢，還是樂證呢？』二人說安樂才能得道，三人說勤苦才能得道，兩方爭論不休，沒有誰能說清楚。於是太子思惟最深的道理，爲了降伏苦行外道，就靠麻麥來維持身體。那二人看見了就說：『太子所做的不是真實的法，所謂的道，應該用安樂來證得，現在這樣勤苦不是我們的同道。』於是捨棄他遠遠地逃走了，去思惟果證。太子六年苦行沒有證得菩提（Bodhi，覺悟），想要驗證苦行不是真理，接受了乳糜而證果。這三人聽到了就嘆息說：『功勞快要完成了，現在他卻退轉了，六年苦行一下子就白費了。』也捨棄他離開了。於是他們一起去尋找那二人，見面之後端坐高談闊論，互相議論說：『以前看見太子一切義成，離開王宮來到荒涼的山谷，脫下珍貴的衣服穿上鹿皮，精勤努力，堅定節操，刻苦用心，尋求深奧的妙法，期望得到無上的果位，現在卻接受牧牛女的乳糜，敗壞道行，虧損志向，我們早就知道了。沒有什麼可做的了。』那二人說：『你們怎麼現在才看出來呢，他本來就是一個反覆無常的人啊！身處深宮，安於尊貴的生活，不能靜下心來，遁跡山林，拋棄轉輪王的地位去做卑賤的行為，有什麼值得留戀的呢！』言語更加尖刻。菩薩（Bodhisattva，追求覺悟的人）在尼連禪河（Nairanjana River）中沐浴，坐在菩提樹（Bodhi Tree）下，成就等正覺，號稱天人師（Teacher of Gods and Men），寂靜無言，只是觀察應該度化的人，心想：『那個郁頭藍子（Uddaka Ramaputta）證得了非想非非想定，可以接受我的法。』空中的諸天聽到聲音，回報說：『郁頭藍子自從命終以來已經七天了。』如來嘆息：『這是多麼不幸啊，快要聽到妙法卻突然去世了。』
【English Translation】 English version After the prince crossed the city walls, he dwelled in mountains and valleys, sacrificing himself for the Dharma. King Suddhodana then commanded three members of the family and two from the maternal uncle's side, saying: 'My son Sarvarthasiddha has renounced his home to pursue learning, wandering alone in mountains and marshes, dwelling alone in forests, therefore I command you to follow him and know where he stays. Internally, you are uncles, and externally, you are both lords and subjects; all his movements should be known, and you should understand when to advance and when to retreat.' The five received the command, watching over and protecting each other, diligently seeking him, hoping for his liberation. They often discussed among themselves, saying: 'Is the attainment of the Way through suffering or through pleasure?' Two said that peace and joy lead to the Way, while three said that diligence and suffering lead to the Way. The two sides argued without reaching a clear understanding. Thereupon, the prince contemplated the ultimate truth, and to subdue the ascetic heretics, he sustained himself with sesame and wheat. The two, seeing this, said: 'What the prince is doing is not the true Dharma; the Way should be attained through pleasure, but now he is diligent and suffering, not one of us.' They abandoned him and fled far away, contemplating the attainment of fruition. The prince practiced asceticism for six years without attaining Bodhi (Enlightenment), wanting to verify that asceticism was not the truth, he accepted milk porridge and attained fruition. The three, hearing this, sighed and said: 'His merit was about to be accomplished, but now he has regressed; six years of asceticism have been wasted in an instant.' They also abandoned him and left. Thereupon, they sought out the two, and upon meeting, they sat upright and discussed at length, saying to each other: 'Formerly, we saw Prince Sarvarthasiddha leave the royal palace for desolate valleys, remove precious garments and wear deerskin, diligently striving, steadfast in chastity, with a suffering heart, seeking profound and subtle Dharma, hoping for the unsurpassed fruit, but now he accepts milk porridge from a cowherd girl, ruining his practice and diminishing his resolve, we knew it all along. There is nothing that can be done.' The two said: 'Why do you see it so late? He is merely a fickle person! Dwelling in the deep palace, comfortable in his noble superiority, unable to quiet his mind and retreat to the mountains and forests, abandoning the position of a Chakravartin (Wheel-Turning King) to engage in lowly practices, what is there to cherish!' Their words grew increasingly harsh. The Bodhisattva (Enlightenment-seeker) bathed in the Nairanjana River, sat under the Bodhi Tree, attained perfect enlightenment, and was called the Teacher of Gods and Men, silent and still, only observing those who should be saved, thinking: 'That Uddaka Ramaputta has attained the state of neither perception nor non-perception, he is worthy to receive my Dharma.' The devas (gods) in the sky, hearing the sound, reported: 'Uddaka Ramaputta has been dead for seven days.' The Tathagata (Thus Come One) sighed: 'How unfortunate, about to hear the wonderful Dharma, he suddenly passed away.'
。重更觀察有阿藍迦藍，得無所有處定可授至理。諸天又曰：命終已經五日：如來再嘆愍其薄祐。又更諦觀誰應受教，唯施鹿林有五人者可先誘導。如來爾時起菩提樹趣鹿野園，威儀寂靜神光晃曜，豪含玉彩身瑩金色，安詳前進導彼五人。斯之五人遙見如來，互相謂曰：一切義成彼來是，歲月遽淹，聖果不證，心期已返，故尋吾徒；宜各默然，勿起迎禮。如來漸近威神動物，五人忘制拜迎問訊，侍從如儀。如來漸誘示之妙理。相傳解云，言五人者：一陳如；二十力迦葉；三頞鞞，有云即馬勝比丘；四跋提；五摩訶男拘利。應勘《婆沙》。何故唯五人？有云迦葉佛時同學九人，四人利根已前得道，五人鈍根故今始悟，愿逢釋迦佛出成道故。又經云「釋迦過去作大魚身，愿先食我者先度。五人先食故先度之。」又經云「六人曾供養佛，五人取稻華供養，一人待熟，五人初悟一人在後，即須跋陀羅。」又即五夜叉食慈力王肉也，五人中陳如得初果，四人在四善根，至夏初方得道。《西域記》云「夏安居畢方得道跡」。法寂滅相即是真如，不可言宣性離言故，無名相法以名相說，名方便力趣波羅捺為五人說。
經「是名轉法輪(至)法僧差別名」。
贊曰：三寶遂興也。此法輪義，略以五門分別：一出體，二釋名
【現代漢語翻譯】 現代漢語譯本：佛陀再次觀察，發現阿藍迦藍（一位隱士的名字），他已經證得無所有處定，本可以傳授他至高的真理。諸天又告訴佛陀：『阿藍迦藍已經去世五天了。』如來再次嘆息，憐憫他福報淺薄。佛陀再次仔細觀察，看誰應該接受教誨，發現只有在施鹿林（今印度薩爾納特）的五個人可以先引導。於是，如來從菩提樹下起身，前往鹿野苑，威儀寂靜，神光閃耀，面容含著玉石般的光彩，身體閃耀著金色的光芒，安詳地前進，引導那五個人。這五個人遠遠地看見如來，互相說道：『這位是一切義成（悉達多太子的另一個名字），他來了。這麼多年過去了，他沒有證得聖果，現在又返回，來找我們了。我們應該保持沉默，不要起身迎接他。』如來漸漸走近，他的威神震動了他們，五個人忘記了之前的約定，起身拜迎問訊，像侍從一樣服侍他。如來逐漸引導他們，向他們展示微妙的真理。相傳解釋說，這五個人是：一、陳如（Kaundinya）；二、十力迦葉（Dasabala Kasyapa）；三、頞鞞（Asvajit），有人說就是馬勝比丘；四、跋提（Bhadrika）；五、摩訶男拘利（Mahanama Kulika）。應該參考《婆沙論》。為什麼只有五個人？有人說，在迦葉佛（Kasyapa Buddha）時代，他們是九個同學，其中四個人根器銳利，已經先得道了，剩下的五個人根器遲鈍，所以現在才開始覺悟，希望能夠遇到釋迦佛（Sakyamuni Buddha）出世成道。還有經中說：『釋迦過去曾作大魚身，發願先吃我的人先得度。』這五個人先吃了魚肉，所以先得度。還有經中說：『六個人曾經供養佛，五個人取稻花供養，一個人等待稻子成熟，所以五個人先開悟，一個人在後面，就是須跋陀羅（Subhadra）。』這五個人也是過去吞食慈力王肉的五個夜叉。這五個人中，陳如證得初果，其餘四個人還在四善根位，到夏季開始的時候才得道。《西域記》中說：『夏季安居結束后才得道。』法的寂滅相就是真如，不可用言語表達，因為它的自性遠離言語，沒有名相的法卻用名相來表達，這是方便之力。佛陀前往波羅奈（今瓦拉納西），為五個人說法。 經文說：『這就是轉法輪（直到）法、僧的差別名稱。』 讚頌說：三寶（佛、法、僧）於是興盛起來。關於法輪的意義，大致可以用五個方面來分別：一、指出它的本體；二、解釋它的名稱。
【English Translation】 English version: The Buddha further observed and found Alara Kalama (the name of a hermit), who had attained the state of 'neither perception nor non-perception', and could have been taught the ultimate truth. The Devas (gods) then told the Buddha: 'Alara Kalama has already passed away for five days.' The Tathagata (another name for the Buddha) sighed again, pitying his shallow blessings. The Buddha carefully observed again to see who should receive the teachings, and found that only the five people in Sarnath (Mrigadava, Deer Park) could be guided first. Thereupon, the Tathagata rose from the Bodhi tree and went to the Deer Park, with dignified and serene demeanor, shining with divine light, his face containing the luster of jade, and his body shining with golden light, advancing peacefully to guide those five people. These five people saw the Tathagata from afar and said to each other: 'This is Siddhartha Gautama, he is coming. So many years have passed, and he has not attained the holy fruit, and now he is returning to find us. We should remain silent and not rise to greet him.' As the Tathagata approached, his majestic power moved them, and the five people forgot their previous agreement, rising to greet him with bows and inquiries, serving him like attendants. The Tathagata gradually guided them, showing them the subtle truth. It is said that these five people are: 1. Kaundinya; 2. Dasabala Kasyapa; 3. Asvajit, some say he is the Bhikshu (monk) Asvajit; 4. Bhadrika; 5. Mahanama Kulika. The Abhidharma-mahāvibhāṣā-śāstra should be consulted. Why only five people? Some say that in the time of Kasyapa Buddha, they were nine classmates, four of whom had sharp roots and had already attained enlightenment, while the remaining five had dull roots, so they are only now beginning to awaken, hoping to meet Sakyamuni Buddha to be born and attain enlightenment. There is also a sutra that says: 'Sakyamuni once took the form of a large fish, vowing that those who eat me first will be liberated first.' These five people ate the fish meat first, so they were liberated first. There is also a sutra that says: 'Six people once made offerings to the Buddha, five people took rice flowers to offer, and one person waited for the rice to ripen, so five people were enlightened first, and one person was behind, that is Subhadra.' These five people were also the five Yakshas (demons) who swallowed the flesh of King Cili. Among these five people, Kaundinya attained the first fruit, and the other four were still in the four roots of goodness, and attained enlightenment at the beginning of summer. The Records of the Western Regions says: 'They attained the path after the summer retreat was over.' The silent aspect of Dharma is Suchness, which cannot be expressed in words, because its nature is far from words, and the Dharma without names and forms is expressed with names and forms, which is the power of skillful means. The Buddha went to Varanasi to preach to the five people. The sutra says: 'This is called turning the wheel of Dharma (until) the difference between Dharma and Sangha.' The praise says: The Three Jewels (Buddha, Dharma, Sangha) then flourished. The meaning of the Dharma wheel can be roughly distinguished in five aspects: 1. Pointing out its essence; 2. Explaining its name.
，三轉相，四差別，五三乘。
出體者，《俱舍論》第二十四說「所說沙門性，亦名婆羅門，亦名為梵輪，真梵所轉故，于中唯見道，說名為法輪，由速等似輪，或具輻等故。」即於此中依見道，世尊有處說名法輪，如世間輪有速等相，見道似彼故名法輪。謂見諦道速疾行故，有取捨故，降未伏故，鎮已伏故，上下轉故，具此五相似世間輪。故《顯宗》云：「如聖王輪取前舍后，見道亦爾，舍苦等境取集等故。」此意顯示，見四諦理必不俱時，如聖王輪降未伏故，尊者妙音作如是說。如世間輪有輻等故，八聖道支似彼名輪，謂正見、正思惟、正勤、正念似世輪輻，正語、正業、正命似轂，正定似輞，故名法輪。寧知法輪唯是見道，憍陳那等見道生時說名已轉正法輪故。天親論主依經部宗破薩婆多言：「三轉行相非唯見道，如何可說？唯于見道立法輪名，是故唯應即此三轉十二行相，所有法門名為法輪可應正理。云何名轉？由此法門往他相續令解義故。或諸聖道皆名法輪，于所化生身中轉故，於他相續見道生時，已至轉初故名已轉。」此有釋言，初說見道名為法輪，非薩婆多正義，《雜心》亦敘不正義云：「牟尼說見道，速疾名法輪。《俱舍》復言：或諸聖道皆是法輪等，此是薩婆多師本意。」故《顯宗》云：「
毗婆沙師本意，總說一切聖道皆名法輪，以說三轉三道攝故。於他相續見道生時，已至轉初故名已轉，非唯見道以八聖道支獨名法輪，妙音所說非正義故。」《成實論》說：「初轉生聞慧，第二轉生思慧，第三轉生修慧。」亦無十二行相，唯作一空行。今者大乘總貫諸文，法輪有五：一輪自性，謂擇法覺支、正見、正智等。《瑜伽》九十五云：「正見等法所成性故說名法輪，自他三轉通見及修無學道故。諸聖慧眼能摧煩惱說名輪故。」《俱舍》亦言：「一切聖道名法輪故，或體唯取八聖道支，具轂、輞、輻圓滿義故。正見、正思惟、說名為轂，是根本故。正語、業、命說名為輻，因轂有故。正念、勤、定說名為輞，攝錄余故。不同小乘，此八聖道別修行相雖在修道，體實通余見無學道，世尊應無八聖道故。」二法輪因，謂能生后聖道諸教，聞、思、修等。《無量義經》十七名中亦名法輪故，諸經論中說佛教法名法輪故。《俱舍》亦言：「此即三轉十二行相，所有法門名法輪故。」《瑜伽》亦說「三週十二行相，名得所得之方便故。前為后因，合為果因，故名為方便。」又云「三週正轉，見、修、無學隨其次第，智、見現觀名為方便。」三輪眷屬，謂諸聖道助伴五蘊。《瑜伽》等說：「聖所愛戒及信等法，助觀增明、助
【現代漢語翻譯】 現代漢語譯本：毗婆沙師的本意是，總的來說，一切聖道都可以稱為法輪（Dharmacakra），因為說法包含三轉（trivarta）和三道（trimarga）。當他人相續中生起見道（darśanamārga）時，就已經到達了初轉，所以稱為『已轉』。並非只有見道，八聖道支（aṣṭāṅgamārga）本身就稱為法輪。《妙音》所說的並非正確的意義。《成實論》說：『初轉生聞慧（śruta-mayī prajñā），第二轉生思慧（cintā-mayī prajñā），第三轉生修慧（bhāvanā-mayī prajñā）。』也沒有十二行相（dvādaśākāra），只作一個空行（śūnyatā-ākāra）。現在大乘（Mahāyāna）總括各種經文，法輪有五種：第一是輪的自性，指擇法覺支（dharma-vicaya-saṃbodhyaṅga）、正見（samyag-dṛṣṭi）、正智（samyak-jñāna）等。《瑜伽師地論》（Yogācārabhūmi-śāstra）第九十五卷說：『正見等法所成就的自性，所以稱為法輪，自他三轉都通於見道、修道（bhāvanāmārga）和無學道（aśaikṣamārga），諸聖者的慧眼能夠摧毀煩惱，所以稱為輪。』《俱舍論》（Abhidharmakośa）也說：『一切聖道都稱為法輪，或者本體只取八聖道支，因為它具有轂（nābhi）、輞（nemi）、輻（ara）圓滿的意義。正見、正思惟（samyak-saṃkalpa）稱為轂，因為它們是根本。正語（samyag-vāc）、正業（samyak-karmānta）、正命（samyag-ājīva）稱為輻，因為它們由轂而生。正念（samyak-smṛti）、正勤（samyag-vyāyāma）、正定（samyak-samādhi）稱為輞，因為它們攝錄其餘部分。』不同於小乘（Hīnayāna），這八聖道分別修行的相雖然在修道中，但本體實際上通於見道和無學道，否則世尊（Bhagavān）就不應有八聖道了。第二是法輪的因，指能夠產生後來的聖道的各種教法，如聞、思、修等。《無量義經》（Amitārtha-sūtra）的十七個名稱中也包括法輪，各種經論中說佛教的教法為法輪。《俱舍論》也說：『這就是三轉十二行相所包含的所有法門，稱為法輪。』《瑜伽師地論》也說：『三週十二行相，是獲得和所得的方便。』前面是後面的因，合起來是果因，所以稱為方便。』又說『三週正轉，見道、修道、無學道隨其次第，智、見現觀（abhisamaya）稱為方便。』第三是輪的眷屬，指諸聖道的助伴五蘊（pañca-skandha）。《瑜伽師地論》等說：『聖者所喜愛的戒（śīla）以及信（śraddhā）等法，幫助觀行增明，幫助...』
【English Translation】 English version: The intention of the Vaibhāṣika masters is that, generally speaking, all noble paths are called Dharmacakra (法輪, Wheel of Dharma), because the teaching includes the three turnings (trivarta) and the three paths (trimarga). When the path of seeing (darśanamārga) arises in the continuum of another person, it has already reached the initial turning, so it is called 'already turned'. It is not only the path of seeing; the eightfold noble path (aṣṭāṅgamārga) itself is called Dharmacakra. What is said in Wonderful Sound is not the correct meaning. The Tattvasiddhi-śāstra says: 'The first turning gives rise to learning wisdom (śruta-mayī prajñā), the second turning gives rise to thinking wisdom (cintā-mayī prajñā), and the third turning gives rise to cultivation wisdom (bhāvanā-mayī prajñā).' There are also no twelve aspects (dvādaśākāra), only one aspect of emptiness (śūnyatā-ākāra). Now, the Mahāyāna (大乘, Great Vehicle) encompasses various scriptures, and there are five types of Dharmacakra: First, the nature of the wheel, referring to the investigation of dharma enlightenment factor (dharma-vicaya-saṃbodhyaṅga), right view (samyag-dṛṣṭi), right knowledge (samyak-jñāna), etc. The ninety-fifth fascicle of the Yogācārabhūmi-śāstra (瑜伽師地論, Treatise on the Stages of Yoga Practice) says: 'Because of the nature accomplished by right view and other dharmas, it is called Dharmacakra. The three turnings of oneself and others all connect to the path of seeing, the path of cultivation (bhāvanāmārga), and the path of no more learning (aśaikṣamārga). The wisdom eyes of the noble ones can destroy afflictions, so it is called a wheel.' The Abhidharmakośa (俱舍論, Treasury of Abhidharma) also says: 'All noble paths are called Dharmacakra, or the essence only takes the eightfold noble path, because it has the complete meaning of hub (nābhi), rim (nemi), and spokes (ara). Right view and right thought (samyak-saṃkalpa) are called the hub, because they are the root. Right speech (samyag-vāc), right action (samyak-karmānta), and right livelihood (samyag-ājīva) are called the spokes, because they arise from the hub. Right mindfulness (samyak-smṛti), right effort (samyag-vyāyāma), and right concentration (samyak-samādhi) are called the rim, because they encompass the rest.' Different from the Hīnayāna (小乘, Lesser Vehicle), although the aspects of separate practice of these eightfold noble paths are in the path of cultivation, their essence actually connects to the path of seeing and the path of no more learning; otherwise, the Bhagavan (世尊, World-Honored One) should not have the eightfold noble path. Second, the cause of the Dharmacakra, referring to the various teachings that can produce later noble paths, such as hearing, thinking, and cultivation. The Amitārtha-sūtra (無量義經, Sutra of Immeasurable Meaning) also includes Dharmacakra among its seventeen names. Various sutras and treatises say that the Buddhist teachings are the Dharmacakra. The Abhidharmakośa also says: 'This is all the Dharma gates contained in the three turnings and twelve aspects, called Dharmacakra.' The Yogācārabhūmi-śāstra also says: 'The three cycles and twelve aspects are the means of obtaining and what is obtained.' The former is the cause of the latter, and together they are the cause of the result, so it is called a means.' It also says, 'The three cycles turn correctly, with the path of seeing, the path of cultivation, and the path of no more learning in that order. Wisdom and the direct realization (abhisamaya) of seeing are called means.' Third, the retinue of the wheel, referring to the five aggregates (pañca-skandha) that assist the noble paths. The Yogācārabhūmi-śāstra and others say: 'The precepts (śīla) beloved by the noble ones and the Dharma such as faith (śraddhā) help to increase the clarity of contemplation, helping...'
道除惑，非正斷故。」四法輪境，謂四聖諦、十二因緣、三性等法。《瑜伽》又說：「為得所得，所緣境者謂四聖諦。」此經亦說「大通智勝轉十二因緣」，《解深密經》說「依顯了相，說三無性皆依遍計所執已名法輪故」。五法輪果，《瑜伽》又說「為得所得者，謂大菩提」，後文又說「四沙門果所攝受，聲聞、菩提、獨覺菩提，若諸如來無上菩提是法論果。」《瑜伽》又說「三週十二行相，名得所得之方便」，又云「三週正轉，見、修、無學隨其次第，智、見現觀名得方便，故菩提涅槃名所得果。」然此五體不過四種：一教、二理、三行、四果。
釋名者：一名梵輪，如來、應供是梵增語，彼所轉故亦名梵輪。二名法輪，法者可軌持義，正見等法所成性故，說名法輪。輪有四義：一圓滿義，具轂、輞、輻，或擇法覺等，體用周備名之為輪。二摧壞義，此四種法，若伏、若斷、若助、若正，未斷煩惱皆能摧故。三鎮遏義，已伏煩惱令勢遠故。四不定義，從自見至自修，從自修至自無學，從自無學智發言教，他從言教解于諦理，他從諦理起于正行，他從正行起于果智，如是展轉復為他說；如轉輪王所有輪寶，能降未伏諸煩惱故，能鎮已伏諸煩惱故，往復往故。《瑜伽論》說「當知世尊轉所解法置於阿若憍陳如身
【現代漢語翻譯】 現代漢語譯本：『道除惑，非正斷故。』四法輪境，謂四聖諦（苦、集、滅、道四種真理）、十二因緣（佛教關於生命輪迴的理論）、三性（遍計所執性、依他起性、圓成實性）等法。《瑜伽師地論》又說：『為得所得，所緣境者謂四聖諦。』此經亦說『大通智勝轉十二因緣』，《解深密經》說『依顯了相，說三無性皆依遍計所執已名法輪故』。五法輪果，《瑜伽師地論》又說『為得所得者，謂大菩提（偉大的覺悟）』，後文又說『四沙門果（須陀洹果、斯陀含果、阿那含果、阿羅漢果）所攝受，聲聞、菩提、獨覺菩提，若諸如來無上菩提是法論果。』《瑜伽師地論》又說『三週十二行相，名得所得之方便』，又云『三週正轉，見、修、無學隨其次第，智、見現觀名得方便，故菩提涅槃（寂滅）名所得果。』然此五體不過四種：一教、二理、三行、四果。 釋名者：一名梵輪，如來（佛的稱號之一）、應供（佛的稱號之一）是梵增語，彼所轉故亦名梵輪。二名法輪，法者可軌持義，正見等法所成性故，說名法輪。輪有四義：一圓滿義，具轂、輞、輻，或擇法覺等，體用周備名之為輪。二摧壞義，此四種法，若伏、若斷、若助、若正，未斷煩惱皆能摧故。三鎮遏義，已伏煩惱令勢遠故。四不定義，從自見至自修，從自修至自無學，從自無學智發言教，他從言教解于諦理，他從諦理起于正行，他從正行起于果智，如是展轉復為他說；如轉輪王所有輪寶，能降未伏諸煩惱故，能鎮已伏諸煩惱故，往復往故。《瑜伽師地論》說『當知世尊轉所解法置於阿若憍陳如身』
【English Translation】 English version: 'The path removes delusion, not by directly severing it.' The realm of the Four Wheels of Dharma refers to the Four Noble Truths (the four fundamental truths of suffering, its origin, its cessation, and the path to its cessation), the Twelve Links of Dependent Origination (the Buddhist theory of the cycle of life and death), the Three Natures (the nature of complete dependence on others, the nature of arising from conditions, and the nature of perfect completion), and other such teachings. The Yogacarabhumi-sastra also states: 'The object of attainment for the sake of what is attained refers to the Four Noble Truths.' This sutra also states that 'Mahabhijna Jnanabhibhu Buddha turned the Twelve Links of Dependent Origination,' and the Samdhinirmocana Sutra states that 'Relying on manifest appearances, the teaching of the Three Natures is based on the completely conceptualized nature, hence it is called the Wheel of Dharma.' The five fruits of the Wheel of Dharma, the Yogacarabhumi-sastra also states: 'What is attained for the sake of what is attained refers to Great Bodhi (great enlightenment),' and later it states that 'The fruits of the Four Sramanas (Sotapanna, Sakadagami, Anagami, and Arhat) are included, Sravaka, Bodhi, Pratyekabuddha Bodhi, and the unsurpassed Bodhi of all Tathagatas (one of the titles of the Buddha) are the fruits of the Dharma Wheel.' The Yogacarabhumi-sastra also states that 'The three cycles and twelve aspects are called the means of attaining what is attained,' and it also says that 'The three cycles are correctly turned, with seeing, cultivating, and no-more-learning in sequential order; wisdom and the direct perception of seeing are called the means of attainment, hence Bodhi and Nirvana (extinction) are called the fruits attained.' However, these five aspects are no more than four types: first, teaching; second, principle; third, practice; and fourth, fruit. Regarding the explanation of the names: The first name is Brahma Wheel, Tathagata (one of the titles of the Buddha), Arhat (one of the titles of the Buddha) are augmentations of Brahma, hence what is turned by them is also called Brahma Wheel. The second name is Dharma Wheel, Dharma means that which can be followed and upheld, because it is the nature formed by right view and other dharmas, it is called the Dharma Wheel. The wheel has four meanings: first, the meaning of completeness, possessing a hub, rim, and spokes, or the discernment of Dharma and awakening, its essence and function are fully prepared, hence it is called a wheel. Second, the meaning of destruction, these four types of Dharma, whether subduing, severing, assisting, or correcting, can destroy the afflictions that have not yet been severed. Third, the meaning of suppression, the afflictions that have already been subdued are kept at a distance. Fourth, the meaning of non-definition, from self-seeing to self-cultivation, from self-cultivation to self-no-more-learning, from self-no-more-learning, wisdom speaks teachings, others understand the truth from the teachings, others arise from the truth to correct practice, others arise from correct practice to the wisdom of the fruit, and so on, they tell others again; like the wheel treasure possessed by a Chakravarti king, it can subdue the afflictions that have not yet been subdued, it can suppress the afflictions that have already been subdued, going back and forth. The Yogacarabhumi-sastra says, 'It should be known that the World Honored One turned the Dharma he understood and placed it in the body of Ajnata Kaundinya.'
中，此復隨轉置余身中，彼復隨轉置余身中，以是展轉隨轉義故說名為輪。」法即是輪，持業釋也。「轉」者動也顯也、運也起也。動宣言教顯揚妙理，運聖道于聲前，起真智于言后，圓摧障惱名轉法輪，所轉即法輪，法輪之轉，二釋皆得。
轉相者，九十五說由五種相轉法輪者，當知名為善轉法輪：一者世尊為菩薩時，為得所得所緣境界；二者為得所得方便；三者證得自所應得；四者得已樹他相續，令于自證深生信解；五者令於他所證深生信解。此意總說化身化相，自證果時令聲聞等亦有所證，不依菩薩報身成義，或亦依實菩薩轉義，總依始終究竟作論，不依一會得成三轉。所緣境者謂四聖諦依安立諦、非安立諦依於三性，皆此攝故。得方便者，謂即於此四聖諦中三週正轉十二相智，此自三週轉法輪相，為得無上菩提因故。最初轉者，謂昔菩薩入現觀時，如實了知，是苦聖諦，廣說乃至，是道聖諦，于中所有現量聖智慧斷見道所斷煩惱，爾時說名真聖慧眼。即此由依去來今世有差別故，如其次第名智明覺。此說一智總名法眼，有三行相名智明覺，非於一諦別起四智，由真見道唯一剎那，不同小乘上下別觀，依詮證滅說通三世，非是滅諦通三世有。第二轉者，謂是有學，以其妙慧如實通達，我當於后猶有所作，
【現代漢語翻譯】 現代漢語譯本：其中，這種輾轉相隨安置於其他身體中的現象，以及其他身體中也發生這種輾轉相隨安置的現象，因為這種展轉相隨的意義，所以被稱為『輪』。」法就是輪，這是持業釋。「轉」是動、顯、運、起的意思。動是宣揚教義，顯是顯揚微妙的道理，運是將聖道執行于聲音之前，起是將真智生起于言語之後，圓滿摧毀障礙煩惱，這叫做轉法輪。所轉的就是法輪，法輪的轉動，這兩種解釋都可以成立。
轉相，九十五種說法認為，由五種相來轉法輪，可以被稱為善轉法輪：第一，世尊（Buddha，對佛的尊稱）作為菩薩（Bodhisattva，指發願成佛的人）時，爲了獲得所要獲得、所緣的境界；第二，爲了獲得所要獲得的方便；第三，證得自己所應該證得的果位；第四，獲得果位后，在他人相續中建立（正見），使他們對自己所證得的果位深深地產生信解；第五，使他們對他人所證得的果位深深地產生信解。這總的來說是化身（Nirmanakaya，佛爲了度化眾生而顯現的化身）和化相，在自己證得果位時，使聲聞（Sravaka，聽聞佛法而修行的弟子）等也有所證悟，不依賴菩薩的報身（Sambhogakaya，佛的受用身）來成就意義，或者也依賴真實的菩薩來轉法輪。總的來說，是依據始終究竟來作論，不是依據一次法會就能成就三轉。所緣的境界是指四聖諦（Four Noble Truths，佛教的基本教義）依據安立諦（conventional truth，世俗諦）、非安立諦（ultimate truth，勝義諦）依據於三性（three natures，遍計所執性、依他起性、圓成實性），都包含在這裡面。獲得方便是指，就在這四聖諦中，三週正轉十二相智（twelve aspects of the Four Noble Truths），這是自己三週轉法輪的相，爲了獲得無上菩提（Anuttara-samyak-sambodhi，無上正等正覺）的因緣。最初的轉法輪，是指過去菩薩進入現觀（Abhisamaya，現證真理的智慧）時，如實了知，這是苦聖諦（Dukkha Satya，苦諦），廣泛地說，乃至這是道聖諦（Marga Satya，道諦），其中所有現量的聖智慧斷除見道（Darshana-marga，見道位）所斷的煩惱，那時稱為真聖慧眼。就是這個，由於依據過去、現在、未來世有差別，所以依次名為智、明、覺。這裡說一個智總名為法眼（Dharma-caksu，五眼之一），有三種行相名為智、明、覺，不是在一個諦中分別生起四智，因為真見道只有一個剎那，不同於小乘上下分別觀，依據詮釋證滅來說通三世，不是滅諦通三世都有。第二轉法輪，是指有學（Saiksa，還在學習的修行者），以其妙慧如實通達，我應當在以後還有所作為。
【English Translation】 English version: 'Among these, the phenomenon of this revolving and being placed in other bodies, and the phenomenon of this revolving and being placed in other bodies as well, is called a 'wheel' because of the meaning of this revolving and following each other.' The Dharma is the wheel, which is a possessive compound. 'Turning' means moving, revealing, transporting, and arising. Moving means proclaiming the teachings, revealing means revealing the subtle principles, transporting means transporting the holy path before the sound, and arising means arising true wisdom after the words. Completely destroying obstacles and afflictions is called turning the Dharma wheel. What is turned is the Dharma wheel, and the turning of the Dharma wheel—both explanations are valid.
The aspect of turning: the ninety-five schools say that turning the Dharma wheel through five aspects can be known as turning the Dharma wheel well: First, when the World Honored One (Buddha, honorific title for the Buddha) was a Bodhisattva (Bodhisattva, one who aspires to become a Buddha), it was to obtain the object to be obtained, the object of focus; second, to obtain the means to be obtained; third, to realize what one should realize; fourth, after obtaining it, to establish (right view) in the continuum of others, causing them to deeply generate faith and understanding in their own realization; fifth, to cause them to deeply generate faith and understanding in the realization of others. This generally refers to the Emanation Body (Nirmanakaya, a manifestation of the Buddha to liberate beings) and the aspect of emanation. When one realizes the fruit, it also allows the Sravakas (Sravaka, disciples who practice by hearing the Buddha's teachings) and others to have some realization, not relying on the Sambhogakaya (Sambhogakaya, the enjoyment body of the Buddha) of the Bodhisattva to accomplish the meaning, or also relying on the real Bodhisattva to turn the meaning. Generally speaking, it is based on the beginning, the middle, and the ultimate to make the argument, not relying on one assembly to accomplish the three turnings. The object of focus refers to the Four Noble Truths (Four Noble Truths, the basic teachings of Buddhism) based on conventional truth (conventional truth, Samvriti-satya) and ultimate truth (ultimate truth, Paramartha-satya) based on the three natures (three natures, Parikalpita, Paratantra, and Parinispanna), all of which are included here. Obtaining the means refers to, within these Four Noble Truths, the three cycles of the twelve aspects of wisdom (twelve aspects of the Four Noble Truths), which is the aspect of one's own three cycles of turning the Dharma wheel, for the sake of obtaining the cause of Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment). The initial turning refers to when the Bodhisattva entered direct perception (Abhisamaya, wisdom that directly realizes the truth) in the past, truly knowing, 'This is the Noble Truth of Suffering (Dukkha Satya, the truth of suffering),' broadly speaking, 'This is the Noble Truth of the Path (Marga Satya, the truth of the path),' and all the directly perceived holy wisdom within it can cut off the afflictions to be cut off by the Path of Seeing (Darshana-marga, the path of seeing). At that time, it is called the true holy eye of wisdom. This, due to the differences based on the past, present, and future, is sequentially called wisdom, clarity, and awareness. This says that one wisdom is generally called the Dharma Eye (Dharma-caksu, one of the five eyes), and the three aspects of conduct are called wisdom, clarity, and awareness, not that four wisdoms arise separately in one truth, because the true Path of Seeing is only one instant, unlike the Hinayana's separate contemplation of above and below. Based on explaining the cessation, it is said to pervade the three times, not that the Truth of Cessation pervades the three times. The second turning refers to the one who is still learning (Saiksa, a practitioner who is still learning), who, with their wonderful wisdom, truly understands, 'I should still have something to do in the future.'
應當遍知未知苦諦，應當永斷未斷集諦，應當作證未證滅諦，應當修習未修道諦，如是亦有四種行相，如前應知。第三轉者，謂是無學，已得盡智無生智故，言所應作我皆已作，謂我已遍知未知苦諦，乃至廣說，我已修習未修道諦，亦有四行類前應知。
此差別者，謂前二轉四種行相是其有學真聖慧眼，最後一種是其無學真聖慧眼。觀此文意，初轉之時，見道以前加行智位，雖知四諦但是轉因猶非正轉，未摧壞故，由此但名損力益能，轉位所攝。入見道中真無間道正名為轉，正斷惑故。其解脫道及相見道亦名初轉，雖不斷惑，斷粗重故、鎮已伏故、亦非別知四諦相故。此後修道未斷惑前，所起行相應遍知等，是正轉相，正起真智乃至金剛心，斷諸煩惱亦此轉攝，起別行相但擬趣聖，斷惑道故，折伏正斷俱名轉故。至其無學解脫道后，起我已作所應作智，后更不斷，但鎮已伏無降未伏。然見道前雖有伏道不與轉名，非無漏故，前無無漏故不同修。如是菩薩自為三轉，初轉在見道名印相轉，次轉在修道名應修轉，後轉在無學道名已作轉，一一轉時於一一諦生四行相，三轉豎論成十二相，如是四諦合四十八，不過十二以數等故，總名三轉十二行相。《俱舍》亦說眼、智、明、覺，別觀諦故，彼以法忍、法智、類忍、類
【現代漢語翻譯】 現代漢語譯本： 應當完全知曉尚未知曉的苦諦（duhkha-satya，痛苦的真理），應當永遠斷除尚未斷除的集諦（samudaya-satya，痛苦根源的真理），應當證得尚未證得的滅諦（nirodha-satya，痛苦止息的真理），應當修習尚未修習的道諦（marga-satya，通往止息痛苦的道路的真理），像這樣也有四種行相，如前面所說應當知曉。第三轉是指無學（asaiksha，已證阿羅漢果位）的聖者，因為已經獲得了盡智（ksaya-jnana，知煩惱已盡的智慧）和無生智（anutpada-jnana，知未來不再生的智慧），所以說『所應當做的我已經全部做完』，即我已經完全知曉了尚未知曉的苦諦，乃至廣說，我已經修習了尚未修習的道諦，也有四種行相，與前面類似，應當知曉。 這裡的差別在於，前兩次的四種行相是有學（saiksha，還在修學的聖者）的真實聖慧之眼，最後一種是無學的真實聖慧之眼。觀察這段文字的含義，初轉法輪（dharma-cakra-pravartana，佛陀初次說法）的時候，在見道（darshana-marga，見真理之道）之前的加行智位（prayoga-marga-jnana，為進入見道所做的準備階段的智慧），雖然知曉四諦，但是因為是轉法輪的因，還不是真正的轉法輪，因為還沒有摧毀煩惱。因此，只能稱為損力益能，屬於轉法輪的預備階段。進入見道中的真正的無間道（anantarya-marga，直接斷除煩惱的道路）才真正稱為轉法輪，因為真正斷除了迷惑。其解脫道（vimukti-marga，從煩惱中解脫的道路）以及相見道（samjnana-marga，見道之後的道路）也稱為初轉法輪，雖然不斷除迷惑，但是因為斷除了粗重的煩惱、鎮伏了煩惱，並且也並非分別知曉四諦的行相。 此後，在修道（bhavana-marga，通過修行來完善道路）中，尚未斷除迷惑之前，所產生的行相，如遍知等，是真正的轉法輪的行相，真正生起真實的智慧，乃至金剛心（vajropama-citta，最堅固的禪定），斷除各種煩惱也屬於這次轉法輪。生起不同的行相，只是擬定趨向聖道，因為是斷除迷惑的道路，折伏和真正斷除都稱為轉法輪。到了無學解脫道之後，生起『我已經做完所應當做的事情』的智慧，之後不再斷除煩惱，只是鎮伏已經伏住的煩惱，不再降伏尚未伏住的煩惱。然而，見道之前雖然有伏道，但不稱為轉法輪，因為不是無漏的智慧，之前沒有無漏的智慧，所以不同於修道。像這樣，菩薩（bodhisattva，發菩提心追求成佛的修行者）自己有三次轉法輪，初轉法輪在見道，稱為印相轉（lakshana-mudra-pravartana，以特徵來印證真理的轉法輪），第二次轉法輪在修道，稱為應修轉（bhavana-pravartana，應當修習的轉法輪），第三次轉法輪在無學道，稱為已作轉（krta-pravartana，已經完成的轉法輪），每一次轉法輪時，對於每一諦產生四種行相，三次轉法輪豎向排列，形成十二種行相，像這樣，四諦合起來有四十八種行相，但不會超過十二種，因為數量相等，總稱為三轉十二行相。《俱舍論》（Abhidharmakosa，一部重要的佛教論著）也說了眼、智、明、覺，分別觀察四諦，因為他們以法忍（dharma-ksanti，對法的忍可）、法智（dharma-jnana，對法的智慧）、類忍（anvaya-ksanti，對類比的忍可）、類智（anvaya-jnana，對類比的智慧）...
【English Translation】 English version: One should fully comprehend the unknown Truth of Suffering (duhkha-satya), one should permanently abandon the unabandoned Truth of the Origin of Suffering (samudaya-satya), one should realize the unrealized Truth of the Cessation of Suffering (nirodha-satya), one should cultivate the uncultivated Truth of the Path to the Cessation of Suffering (marga-satya). Likewise, there are also four aspects, as previously explained, one should know. The third turning refers to the Arhat (asaiksha), because they have already attained the Exhaustion Knowledge (ksaya-jnana) and the Non-arising Knowledge (anutpada-jnana), therefore they say, 'What should be done, I have already done completely,' meaning I have already fully comprehended the unknown Truth of Suffering, and so on, I have already cultivated the uncultivated Truth of the Path, also with four aspects, similar to the previous ones, one should know. The difference here is that the four aspects of the first two turnings are the true holy wisdom eyes of the Learners (saiksha), and the last one is the true holy wisdom eye of the Non-learners. Observing the meaning of this text, at the time of the first turning of the Dharma wheel (dharma-cakra-pravartana), in the stage of Preparatory Wisdom (prayoga-marga-jnana) before the Path of Seeing (darshana-marga), although one knows the Four Noble Truths, it is only the cause of turning the Dharma wheel and not the actual turning, because the afflictions have not been destroyed. Therefore, it can only be called diminishing strength and increasing ability, belonging to the preparatory stage of turning the Dharma wheel. Entering the Path of Seeing, the true Immediate Path (anantarya-marga) is truly called turning the Dharma wheel, because it truly cuts off delusion. The Path of Liberation (vimukti-marga) and the Path of Subsequent Cognition (samjnana-marga) are also called the first turning of the Dharma wheel, although they do not cut off delusion, they cut off the gross afflictions, subdue the afflictions, and do not separately know the aspects of the Four Noble Truths. After this, in the Path of Cultivation (bhavana-marga), before the afflictions are cut off, the aspects that arise, such as complete comprehension, are the true aspects of turning the Dharma wheel, truly generating true wisdom, even to the Vajra-like Mind (vajropama-citta), cutting off various afflictions also belongs to this turning of the Dharma wheel. Arising different aspects is only intending to approach the holy path, because it is the path of cutting off delusion, subduing and truly cutting off are both called turning the Dharma wheel. After reaching the Path of Liberation of the Non-learner, the wisdom arises that 'I have done what should be done,' and after that, no more afflictions are cut off, only subduing the already subdued afflictions, no longer subduing the unsubdued afflictions. However, although there is a path of subduing before the Path of Seeing, it is not called turning the Dharma wheel, because it is not unconditioned wisdom, there was no unconditioned wisdom before, so it is different from the Path of Cultivation. Like this, the Bodhisattva (bodhisattva) has three turnings of the Dharma wheel himself, the first turning is in the Path of Seeing, called the Turning of the Sign Impression (lakshana-mudra-pravartana), the second turning is in the Path of Cultivation, called the Turning of What Should Be Cultivated (bhavana-pravartana), the third turning is in the Path of the Non-learner, called the Turning of What Has Been Done (krta-pravartana), each time turning the Dharma wheel, four aspects arise for each Truth, the three turnings are arranged vertically, forming twelve aspects, like this, the Four Noble Truths together have forty-eight aspects, but it will not exceed twelve, because the numbers are equal, collectively called the Three Turnings and Twelve Aspects. The Abhidharmakosa (Abhidharmakosa) also speaks of Eye, Wisdom, Clarity, and Awareness, separately observing the Truths, because they use Dharma-ksanti, Dharma-jnana, Anvaya-ksanti, Anvaya-jnana...
智，如次為四。若作此釋，所作八諦觀於一一諦便無四行相。或忍、智一一皆具四行相，照境分明者名眼，對治無知名智，對治無明名明，對治邪覺名覺。不同於此證得自所應得者，謂得無上正等菩提，謂即雙取菩提、涅槃，前為后因，前無間道為解脫道因。此說菩薩自三週轉法輪之果，或說法身涅槃真理名無上菩提，起無學位菩提報身已作之智，證法身故。《俱舍論》等無佛自轉樹他相續令于自證生信解者，謂如長老阿若憍陳如，從世尊所聞正法已，最初悟解四聖諦法，又答問言我已解法。從此已后如前所說究竟行相，五皆證得阿羅漢果生解脫處。此說世尊自得道故，復為於他三轉法輪，同《俱舍》說三週循歷四聖諦故，謂此是苦，乃至此是道，是名初轉；謂此應遍知，乃至此應修習，是第二轉；此已遍知乃至此已修習，是第三轉。如次顯示見道、修道、無學道三，此是佛為他三轉者：初名示相，示四諦相故；次名勸修，勸修諦行故；后名作證，為作證明知彼滿故。由彼憍陳最初悟解入見道已，佛問彼言：汝已解耶？彼答：已解。故得解名。第二第三轉已，遂得阿羅漢，生解脫智處，證得無為果，是名轉在他身。于佛所證深生信解，最後令他於他所證生信解者，謂如長老阿若憍陳那，起世間心：我已解法。如來知已
【現代漢語翻譯】 現代漢語譯本： 智，如果這樣解釋，分為四種。如果這樣解釋，對每一個諦的八諦觀就沒有四種行相。或者忍、智各自都具有四種行相，照境分明叫做眼，對治無知叫做名智，對治無明叫做明，對治邪覺叫做覺。不同於此而證得自己所應得的，叫做獲得無上正等菩提，也就是同時取得菩提和涅槃，前者是後者的原因，前無間道是解脫道的原因。這是說菩薩自己三轉法輪的果，或者說法身涅槃真理叫做無上菩提，發起無學位的菩提報身已經完成的智慧，因為證得了法身。《俱舍論》等沒有佛自己轉樹他相續，使他人對自己所證的產生信解的說法，比如長老阿若憍陳如（Ajnata Kaundinya，五比丘之一），從世尊那裡聽聞正法后，最初領悟了四聖諦法，又回答說『我已經理解了法』。從此以後，如前所說究竟行相，五種都證得了阿羅漢果，生於解脫之處。這是說世尊自己得道后，又為他人三轉法輪，如同《俱舍論》所說三週循歷四聖諦，即『這是苦』，乃至『這是道』，是名初轉；『這應該遍知』，乃至『這應該修習』，是第二轉；『這已經遍知』，乃至『這已經修習』，是第三轉。依次顯示見道、修道、無學道三者，這是佛為他人三轉法輪：初名示相，因為顯示四諦的相狀；次名勸修，因為勸人修習諦的行；后名作證，為他人作證明，知道他們已經圓滿。由於阿若憍陳如（Ajnata Kaundinya）最初領悟而進入見道后，佛問他：『你已經理解了嗎？』他回答：『已經理解了。』所以得到『解』的名號。第二第三轉法輪后，就證得了阿羅漢，生於解脫智處，證得了無為果，這叫做轉在他身。對於佛所證的產生深刻的信解，最後使他人對於他人所證的產生信解，比如長老阿若憍陳那（Ajnata Kaundinya），生起世間心：『我已經理解了法。』如來知道后
【English Translation】 English version: Wisdom, such as the following four. If this explanation is made, the eight aspects of truth in each truth will not have four characteristics. Or, each of forbearance and wisdom possesses four characteristics. That which clearly illuminates the realm is called 'eye'; that which counteracts ignorance is called 'name-wisdom'; that which counteracts ignorance is called 'brightness'; that which counteracts wrong perception is called 'awakening'. Different from this, attaining what one should attain is called attaining Anuttara-samyak-sambodhi (無上正等菩提, unsurpassed perfect enlightenment), which is simultaneously taking both Bodhi (菩提, enlightenment) and Nirvana (涅槃, cessation of suffering). The former is the cause of the latter, and the preceding path of immediate contiguity is the cause of the path of liberation. This speaks of the result of the Bodhisattva's own three turnings of the Dharma wheel, or the truth of the Dharmakaya (法身, Dharma body) Nirvana is called Anuttara-sambodhi, arising from the wisdom of the Sambhogakaya (報身, enjoyment body) of the state of no-more-learning, because the Dharmakaya has been realized. The Abhidharmakośa (俱舍論) and others do not have the Buddha himself turning the continuity of others, causing others to generate faith and understanding in their own realization, such as the elder Ajnata Kaundinya (阿若憍陳如, one of the first five disciples of the Buddha), who, after hearing the correct Dharma from the World-Honored One, initially awakened to the Four Noble Truths, and also answered, 'I have understood the Dharma'. From then on, as previously stated, the ultimate characteristics, all five, were realized, attaining the Arhat (阿羅漢, one who is worthy) fruit, born in the place of liberation. This speaks of the World-Honored One himself attaining the path, and then turning the Dharma wheel three times for others, just as the Abhidharmakośa says, traversing the Four Noble Truths in three cycles, namely, 'This is suffering', and so on, 'This is the path', which is called the first turning; 'This should be fully known', and so on, 'This should be cultivated', which is the second turning; 'This has been fully known', and so on, 'This has been cultivated', which is the third turning. In sequence, it shows the three of the path of seeing, the path of cultivation, and the path of no-more-learning. This is the Buddha turning the Dharma wheel three times for others: the first is called showing the characteristics, because it shows the characteristics of the Four Noble Truths; the second is called encouraging cultivation, because it encourages the cultivation of the practices of the Truths; the last is called making proof, to make proof for others, knowing that they are complete. Because Ajnata Kaundinya (阿若憍陳如) initially awakened and entered the path of seeing, the Buddha asked him, 'Have you understood?' He answered, 'I have understood.' Therefore, he obtained the name 'understood'. After the second and third turnings of the Dharma wheel, he attained Arhatship, born in the place of liberation-wisdom, realizing the unconditioned fruit, which is called turning in another's body. Generating profound faith and understanding in what the Buddha has realized, and finally causing others to generate faith and understanding in what others have realized, such as the elder Ajnata Kaundinya (阿若憍陳那), arising with a worldly mind: 'I have understood the Dharma.' The Tathagata (如來, Thus Come One) knowing this
起世間心，阿若憍陳已證我法。地神知已舉聲傳告，經于剎那瞬息須臾其聲展轉乃至梵世。世間心者緣事之心，非要散心。此前第四樹聖道於他五人身中，令于佛自所證深生信解。第五令他地神等知阿若憍陳所證深生信解。差別者，雖轉四諦，法相不殊，三乘之人各各證果，聲聞姓人已於三生或六十劫先修習已，聞佛所說，依蘊、處、界證四諦理，名聲聞法輪。獨覺姓人已於四生或於百劫先修習已，聞佛所說，依十二緣起修證四諦，名獨覺法輪。菩薩姓人已於一大阿僧祇劫先修習已，聞佛所說，依三性等證四諦理，名菩薩法輪。不爾，三乘俱觀四諦，俱時證聖，有何差別？《大般若》云「世尊初于波羅奈國轉四諦法輪時，無量眾生髮聲聞心證聲聞果，無量眾生髮獨覺心，無量眾生髮起無上正等覺心，證於初地二地三地，乃至一生當得菩提。」故知鹿野創轉三乘通行法輪，若不爾者第二七日已說十地，何故不名轉法輪也？彼非三乘同所修故，不與初轉法輪之名；然實他身三時智起，亦有經生而證聖果名三轉者，其解憍陳等佛于鹿苑一時之間令其次第得此三果，名為三轉。《無垢稱經》云：「三轉法輪于大千，其輪能寂、本性寂，希有法智天人證，三寶於是現世間」，即此經言便有涅槃言音出現，及阿羅漢法之與僧三寶現
【現代漢語翻譯】 現代漢語譯本： 生起世間恭敬之心，阿若憍陳如（Ajnatakaundinya，五比丘之一，最初證得佛法者）已經證悟了我所說的法。地神知道后，大聲傳告，聲音在剎那、瞬息、須臾之間輾轉相告，乃至傳到梵天世界。『世間心』指的是緣于外事而生起的心，並非指散亂之心。此前第四棵樹下的聖道，在他五人身上顯現，使他們對於佛陀自己所證悟的產生深刻的信解。第五，使其他地神等知道阿若憍陳如所證悟的，併產生深刻的信解。差別在於，雖然都是轉四諦法輪，但法相併不相同。三乘（聲聞乘、緣覺乘、菩薩乘）之人各自證得果位。聲聞乘根性的人，已經在過去三生或六十劫中預先修習，聽聞佛陀所說，依據五蘊、十二處、十八界證悟四諦之理，這稱為聲聞法輪。獨覺乘（緣覺乘）根性的人，已經在過去四生或一百劫中預先修習，聽聞佛陀所說，依據十二因緣修證四諦，這稱為獨覺法輪。菩薩乘根性的人，已經在過去一大阿僧祇劫中預先修習，聽聞佛陀所說，依據三自性等證悟四諦之理，這稱為菩薩法輪。如果不是這樣，三乘之人同時觀察四諦，同時證得聖果，那有什麼差別呢？《大般若經》中說：『世尊最初在波羅奈國（Varanasi）轉四諦法輪時，無量眾生髮起聲聞之心，證得聲聞果位；無量眾生髮起獨覺之心；無量眾生髮起無上正等覺之心，證得初地、二地、三地，乃至一生就能證得菩提。』由此可知，鹿野苑（Mrigadava）最初轉的是三乘通行的法輪。如果不是這樣，第二個七天已經說了十地，為什麼不稱為轉法輪呢？因為那不是三乘共同修習的，所以不稱為初轉法輪。然而實際上，在他身中生起三時之智，也有經歷一生而證得聖果，這稱為三轉。解釋為佛陀在鹿野苑一時之間，令憍陳如等人依次證得這三種果位，稱為三轉。《維摩詰所說經》（Vimalakirti Nirdesa Sutra）中說：『三轉法輪于大千世界，其輪能寂滅煩惱、本性寂靜，希有之法智為天人所證，三寶於是顯現於世間』，即此經所言，便有涅槃的言音出現，以及阿羅漢的法和僧伽三寶顯現。
【English Translation】 English version: With the arising of worldly reverence, Ajnatakaundinya (one of the first five disciples of the Buddha) has already realized the Dharma I have spoken. The earth deities, knowing this, proclaimed it loudly, the sound spreading in an instant, a moment, a short while, until it reached the Brahma world. 'Worldly mind' refers to the mind that arises in relation to external matters, not a distracted mind. Previously, the holy path under the fourth tree manifested in these five individuals, causing them to develop deep faith and understanding in what the Buddha himself had realized. Fifth, it caused other earth deities and others to know and deeply believe in what Ajnatakaundinya had realized. The difference lies in that, although all are turning the Four Noble Truths, the characteristics of the Dharma are not the same. Individuals of the Three Vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana) each attain their respective fruits. Those of the Sravaka (Hearer) lineage have already cultivated in the past three lives or sixty kalpas, and upon hearing the Buddha's teachings, they realize the Four Noble Truths based on the aggregates (skandhas), sense bases (ayatanas), and realms (dhatus); this is called the Sravaka Dharmacakra (Wheel of Dharma). Those of the Pratyekabuddha (Solitary Buddha) lineage have already cultivated in the past four lives or one hundred kalpas, and upon hearing the Buddha's teachings, they cultivate and realize the Four Noble Truths based on the Twelve Links of Dependent Origination; this is called the Pratyekabuddha Dharmacakra. Those of the Bodhisattva lineage have already cultivated for one great asamkhyeya kalpa, and upon hearing the Buddha's teachings, they realize the Four Noble Truths based on the Three Natures (trisvabhava); this is called the Bodhisattva Dharmacakra. If it were not so, and the three vehicles all observed the Four Noble Truths and attained enlightenment at the same time, what would be the difference? The Mahaprajnaparamita Sutra says: 'When the World Honored One first turned the Wheel of the Four Noble Truths in Varanasi, countless beings aroused the Sravaka mind and attained the Sravaka fruit; countless beings aroused the Pratyekabuddha mind; countless beings aroused the mind of Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment), and attained the first, second, and third bhumis (grounds), and would attain Bodhi in one lifetime.' Therefore, it is known that the first turning of the wheel in Mrigadava (Deer Park) was the Dharmacakra common to the three vehicles. If it were not so, and the ten bhumis had already been spoken of in the second seven days, why is it not called turning the Dharmacakra? Because that is not cultivated by the three vehicles together, it is not called the first turning of the Dharmacakra. However, in reality, the wisdom of the three times arises in others, and there are also those who attain enlightenment in one lifetime; this is called the three turnings. It is explained that the Buddha, in Mrigadava, caused Ajnatakaundinya and others to attain these three fruits in sequence, which is called the three turnings. The Vimalakirti Nirdesa Sutra says: 'The three turnings of the Dharmacakra in the great thousand world, its wheel can pacify afflictions, its nature is quiescent, the rare Dharma wisdom is realized by gods and humans, and the Three Jewels appear in the world.' As this sutra says, the sound of Nirvana appears, as well as the Dharma of the Arhat and the Sangha, the Three Jewels.
也。佛為佛寶，涅槃、及言、果法教法名為法寶，阿若多等名之為僧，阿羅漢者即是陳如。復言僧者，余之四人住有學故，能證智、所證諦即行、理法寶，四法已周。並佛及僧，能化、所化既有體出，合名三寶出現世間。
三乘者，佛及菩薩並以聲聞。說法令他得智斷惑，可名轉法輪，獨覺不爾。《涅槃經》言：「緣覺說法，不能令人得燸等法」，由聲聞等不識藥、病，不與聲聞轉法輪名，理亦何爽。
經「從久遠劫來(至)或常如是說」。
贊曰：結會今古。非但今日方贊涅槃永盡眾苦，久來常說，故古同今。
經「舍利弗當知(至)方便所說法」。
贊曰：下有七頌，今說真實頌如是皆為得一切種智。中分四：初二頌根熟來逢，一頌念之應度，三頌正說真實，一頌結成法儀。此初也。我見先以權教度者，曾於佛所已聞權教，善根熟故，今來逢我。故上文云「是會眾生曾見諸佛，亦曾見釋迦」，今總言諸佛。
經「我即作是念(至)今正是其時」。
贊曰：念之應度，為說佛慧令生修學，今根已熟何得不教？
經「舍利弗當知(至)不能信是法」。
贊曰：下三頌正說真實，分二：初一頌明鈍不堪授，后二頌明利則堪授。此初也。有五過失不堪受大：一鈍
【現代漢語翻譯】 現代漢語譯本 也。佛是指佛寶，涅槃（Nirvana，寂滅）、以及佛的言教、果法教法被稱為法寶，阿若多（Ajnatakaundinya，憍陳如）等人被稱為僧寶，阿羅漢（Arhat，應供）就是指憍陳如。再說僧寶，其餘四人住在有學位的階段，能夠證得智慧、所證的真諦就是修行、理法寶，四法已經完備。連同佛和僧，能教化者和所教化者都有實體顯現，合起來稱為三寶出現在世間。 三乘是指佛、菩薩以及聲聞（Śrāvaka，聽聞佛法而悟道的修行者）。說法使他人獲得智慧、斷除迷惑，可以稱為轉法輪，獨覺（Pratyekabuddha，不依師而自悟的修行者）則不是。《涅槃經》說：『緣覺說法，不能使人得到燸等法』，因為聲聞等人不認識藥、病，不與聲聞轉法輪之名，道理又有什麼不對呢。 經文『從久遠劫來（至）或常如是說』。 讚頌說：總結古今。不只是今天才讚歎涅槃永遠脫離眾苦，很久以來常常這樣說，所以古代和今天一樣。 經文『舍利弗（Śāriputra，智慧第一的佛陀弟子）當知（至）方便所說法』。 讚頌說：下面有七首頌，現在說真實頌，像這樣都是爲了得到一切種智（Sarvajñāna，佛陀的智慧）。中間分為四部分：最初兩首頌是根機成熟前來相遇，一首頌是念及他們應該被度化，三首頌是正式宣說真實之法，一首頌是總結成為法儀。這是最初的部分。我看到先前用權巧方便的教法來度化的人，曾經在佛所聽聞過權巧方便的教法，善根成熟的緣故，今天前來相遇我。所以上文說『這些集會的大眾曾經見過諸佛，也曾經見過釋迦（Śākyamuni，釋迦牟尼佛）』，現在總的說是諸佛。 經文『我即作是念（至）今正是其時』。 讚頌說：念及他們應該被度化，為他們宣說佛的智慧，使他們生起修學之心，現在根機已經成熟，怎麼能不教導他們呢？ 經文『舍利弗當知（至）不能信是法』。 讚頌說：下面三首頌正式宣說真實之法，分為兩部分：最初一首頌說明根器遲鈍的人不堪接受，後面兩首頌說明根器銳利的人則堪能接受。這是最初的部分。有五種過失的人不堪接受大法：一是遲鈍。
【English Translation】 English version Also. 'Buddha' refers to the Buddha Jewel (Buddha Ratna), 'Nirvana' (extinction), and the teachings, the Dharma and the fruits of the Dharma are called the Dharma Jewel (Dharma Ratna), 'Ajnatakaundinya' (the first disciple of the Buddha) and others are called the Sangha Jewel (Sangha Ratna), and 'Arhat' (worthy of offerings) refers to Ajnatakaundinya. Furthermore, regarding the Sangha, the remaining four individuals reside in the state of learners, capable of realizing wisdom, and the truth they realize is practice, the Dharma Jewel of principle, the four Dharmas are complete. Together with the Buddha and the Sangha, both the one who can transform and the one who can be transformed manifest in substance, collectively called the Three Jewels appearing in the world. The Three Vehicles refer to the Buddha, Bodhisattvas, and 'Śrāvakas' (listeners who attain enlightenment by hearing the Buddha's teachings). Preaching the Dharma to enable others to gain wisdom and eliminate delusion can be called turning the wheel of Dharma, but not so for 'Pratyekabuddhas' (those who attain enlightenment independently without a teacher). The Nirvana Sutra says: 'Pratyekabuddhas preaching the Dharma cannot enable people to attain the warmth stage, etc.,' because Śrāvakas and others do not recognize the medicine and the illness, and the name of turning the wheel of Dharma is not given to Śrāvakas; what fault is there in this reasoning? The sutra says, 'From countless eons ago (to) or have always spoken thus.' The praise says: Concluding the past and present. It is not only today that we praise Nirvana for eternally escaping all suffering; it has been said for a long time, so the ancient and the present are the same. The sutra says, 'Śāriputra (the Buddha's disciple foremost in wisdom), you should know (to) the Dharma spoken by expedient means.' The praise says: There are seven verses below; now we speak of the true verses, all like this are for attaining all-knowing wisdom (Sarvajñāna). In the middle, it is divided into four parts: the first two verses are about those whose roots are ripe coming to meet, one verse is about the thought that they should be liberated, three verses are about formally proclaiming the true Dharma, and one verse is about concluding it into a Dharma ceremony. This is the first part. I see that those who were previously liberated by expedient teachings had heard expedient teachings at the Buddha's place, and because their roots of goodness are ripe, they come to meet me today. Therefore, the previous text said, 'These beings in the assembly have seen all the Buddhas and have also seen Śākyamuni (the historical Buddha),' now generally speaking of all the Buddhas. The sutra says, 'I then had this thought (to) now is the right time.' The praise says: Thinking that they should be liberated, speaking the Buddha's wisdom for them, causing them to generate a mind of cultivation and learning, now that their roots are ripe, how can we not teach them? The sutra says, 'Śāriputra, you should know (to) cannot believe this Dharma.' The praise says: The following three verses formally proclaim the true Dharma, divided into two parts: the first verse explains that those with dull faculties are not capable of receiving it, and the latter two verses explain that those with sharp faculties are capable of receiving it. This is the first part. There are five faults that make one incapable of receiving the great Dharma: first, dullness.
根，聞法不解，或阿顛底迦；二小智，雖復聰明情見不廣，或趣寂者；三者著相，謂起計執空、有二相，錯學亂行，或不定種姓，執有非空根未熟故；四憍者，恃己盛事，諸富貴者醉逸縱任，或根未熟有性凡夫稟性醉逸；五慢者，恃己陵他，五千之輩，或復具起七種慢等諸煩惱者，不能信大，不應授與。
經「今我喜無畏(至)悉亦當作佛」。
贊曰：此明堪授。初頌明舍權就實，后頌除疑記。得喜者喜無量，不嫉眾產生佛事。「無畏」者決定義，作師子吼理決定故。「于菩薩中」者對勝人前故，二乘發心皆菩薩故。依真實理說一乘道名為正直；不隨機權說有三故名舍方便；但說無上一乘之道，即顯今直唯說一道非於余故。地前頓悟菩薩疑自獨得菩提聲聞無分，不定種姓菩薩疑于佛果自亦無分，欲退向小，故今聞法此疑皆除；現前名高千二百聲聞，疑不得作佛，今正為說悉當作佛，涅槃由此說須陀洹八萬劫乃至辟支十千劫到，到於十信初發心也。此等修行極為遲鈍，不如初修始業菩薩，此據不定，非諸二乘皆定作佛。故《涅槃》第三十四云：「我於一時說一乘一道一行一緣，能為眾生作大寂靜，永斷一切結縛愁苦苦及苦因，令一切眾生到於一有。我諸弟子不解我意，于大眾中唱如是言：如來說須陀洹乃至
【現代漢語翻譯】 現代漢語譯本：根器低下的人，聽聞佛法卻不能理解，或者屬於愚鈍之人（阿顛底迦）；第二種是小智慧的人，雖然聰明但見識不廣，或者只追求寂滅的人；第三種是執著于表象的人，他們執著于空和有這兩種對立的觀念，錯誤地學習和修行，或者是不定種姓的人，因為執著于有而非空，根基尚未成熟；第四種是驕傲的人，他們依仗自己的權勢，那些富貴之人沉迷於享樂，或者根基尚未成熟，天性就喜歡沉迷於享樂的凡夫俗子；第五種是傲慢的人，他們靠貶低別人來抬高自己，比如五千退席的比丘，或者那些生起七種慢等各種煩惱的人，他們不能相信大乘佛法，不應該傳授給他們《法華經》。
經文說：『現在我感到歡喜和無畏（直到）都將成佛』。
讚頌說：這表明了哪些人堪受《法華經》。第一段偈頌說明了捨棄權宜之計而趨向真實，後面的偈頌消除了疑惑並作了授記。獲得歡喜是因為歡喜無量，不嫉妒眾產生佛這件事。『無畏』意味著決定義，像獅子吼一樣，道理是確定的。『在菩薩中』是因為面對的是殊勝之人，二乘人發心也是菩薩。依據真實的道理宣說一乘道，稱之為正直；不隨機宜之計宣說有三乘，所以稱為捨棄方便；只說無上的一乘之道，就表明現在只說一道，而不是其他的。地前頓悟的菩薩懷疑只有自己才能獲得菩提，聲聞沒有份，不定種姓的菩薩懷疑自己是否也能成就佛果，想要退回到小乘，所以現在聽聞佛法，這些疑惑都消除了；現在名聲顯赫的一千二百位聲聞，懷疑自己不能成佛，現在正是為他們宣說都將成佛，涅槃經由此說須陀洹需要八萬劫乃至辟支佛需要十千劫才能到達，到達十信的最初發心。這些人修行非常遲鈍，不如最初修行的始業菩薩，這是根據不定種姓來說的，不是說所有的二乘都必定成佛。所以《涅槃經》第三十四卷說：『我在一時說一乘、一道、一行、一緣，能為眾生帶來大寂靜，永遠斷除一切結縛、愁苦、苦以及苦因，令一切眾生到達一有。我的弟子不理解我的意思，在大眾中說：如來說須陀洹乃至』
【English Translation】 English version: Those with dull faculties who do not understand the Dharma even after hearing it, or those who are 'Adantika' (阿顛底迦, meaning dull-witted); the second are those with small wisdom, who, although intelligent, do not have broad views, or those who only seek tranquility; the third are those who are attached to appearances, meaning they cling to the dualistic notions of emptiness and existence, learning and practicing incorrectly, or those of uncertain lineage, because they cling to existence rather than emptiness, their roots are not yet mature; the fourth are the arrogant, who rely on their own power and influence, those wealthy and noble people who indulge in pleasure, or those whose roots are not yet mature, ordinary people who are naturally inclined to indulge in pleasure; the fifth are the conceited, who elevate themselves by belittling others, such as the five thousand who withdrew, or those who give rise to the seven types of pride and other afflictions, they cannot believe in the Great Vehicle, and the Lotus Sutra should not be taught to them.
The Sutra says: 'Now I am filled with joy and fearlessness (until) all will become Buddhas'.
The commentary says: This clarifies who is qualified to receive the Lotus Sutra. The first verse explains abandoning expedient means and turning to reality, and the later verses dispel doubts and give predictions. Gaining joy is because of immeasurable joy, not being jealous of sentient beings becoming Buddhas. 'Fearlessness' means definitive meaning, like a lion's roar, the principle is certain. 'Among Bodhisattvas' is because it is in front of superior people, the aspiration of the Two Vehicles is also Bodhisattva. Speaking of the One Vehicle path according to the true principle is called upright; not speaking of the Three Vehicles according to expedient means is called abandoning expedient means; only speaking of the unsurpassed One Vehicle path shows that now only one path is spoken of, not others. Bodhisattvas who have sudden enlightenment before the ground (初地) doubt that only they can attain Bodhi and that Sravakas have no share, Bodhisattvas of uncertain lineage doubt whether they can also attain Buddhahood, wanting to retreat to the Small Vehicle, so now hearing the Dharma, these doubts are all dispelled; the twelve hundred Sravakas who are now famous doubt that they cannot become Buddhas, now it is precisely for them that it is said that all will become Buddhas, the Nirvana Sutra says that a Stream-enterer (須陀洹, Srotapanna) needs eighty thousand kalpas and a Pratyekabuddha (辟支佛) needs ten thousand kalpas to arrive, arriving at the initial aspiration of the ten faiths. These people are extremely slow in their practice, not as good as the Bodhisattvas who are just beginning their practice, this is according to uncertain lineage, not that all of the Two Vehicles will definitely become Buddhas. Therefore, the thirty-fourth chapter of the Nirvana Sutra says: 'At one time I spoke of one vehicle, one path, one practice, one cause, which can bring great tranquility to sentient beings, forever cutting off all bonds, sorrows, suffering, and the causes of suffering, causing all sentient beings to arrive at one existence. My disciples do not understand my meaning, and say in the assembly: The Tathagata speaks of Stream-enterers until'
阿羅漢皆得佛道等故。」
經「如三世諸佛(至)說無分別法」。
贊曰：結成法儀也。大乘妙理體無分別，三乘不異悉皆作佛，故說之也。
經「諸佛興出世(至)斯人亦復難」。
贊曰：下第六段有七頌，頌前第一未聞令聞，分四：二頌法說四希，二頌半喻顯二希，一頌半勸信，一頌嘆結。此初也。一佛出希，二說法希，三難聞希，四能聽希。佛出希者，如賢劫千佛，今第九住劫已四佛出，后第十劫彌勒佛出，至第十五劫有九百九十四佛出；此劫壞已，鶻盧支佛獨王一劫，經十二劫后始有星宿劫，千佛中初凈光稱王佛出，后更三百劫空過無有佛，故佛希也。如迦葉佛住壽七日不說此法，及今釋迦成佛四十年方說此經，故是說希。常處八難，叵與佛相逢，故難聞希。雖逢出日，更聞小乘不希大法，故能聽希。
經「譬如優曇華(至)過於優曇華」。
贊曰：喻顯二希也。一頌頌法出希，一頌半頌聞贊希，聞法及讚歎過優曇華故。行真法行，則為供養三世佛故，自聽聞、教他聞，合名聞法，慶慰聞此云歡喜，讚歎聞此云贊，行此四種皆真行故。
經「汝等勿有疑(至)無聲聞弟子」。
贊曰：勸信勿疑。
經「汝等舍利弗(至)諸佛之秘要」。
贊曰
【現代漢語翻譯】 現代漢語譯本 『阿羅漢（Arhat，已證得涅槃的聖者）都能證得與佛陀同等的覺悟。』
經文：『如三世諸佛（直到）宣說無分別法。』
讚語：總結法會的儀軌。大乘精妙的道理在於其本體沒有分別，聲聞乘、緣覺乘、菩薩乘三乘沒有差別，最終都能成佛，所以這樣宣說。
經文：『諸佛興出世（直到）斯人亦復難。』
讚語：下面第六段有七首偈頌，頌揚前面第一部分，即未曾聽聞的現在聽聞，分為四個部分：兩首偈頌說法之四希有，兩首半偈頌用比喻顯示二希有，一首半偈頌勸人信受，一首偈頌讚嘆總結。這是第一部分。一、佛出世希有，二、說法希有，三、難聞希有，四、能聽希有。佛出世希有，例如賢劫千佛，現在第九個住劫已經有四佛出世，之後第十劫彌勒佛出世，到第十五劫有九百九十四佛出世；這個劫壞滅之後，鶻盧支佛獨自統治一個劫，經過十二劫之後才開始有星宿劫，千佛中最初的凈光稱王佛出世，之後再過三百年空無佛出世，所以佛出世是稀有的。例如迦葉佛住世七天沒有宣說此法，以及現在釋迦牟尼佛成佛四十年才宣說此經，所以說是法是稀有的。常處在八難之中，難以與佛相遇，所以難聞是稀有的。即使遇到佛出世，更願意聽聞小乘佛法而不希求大法，所以能聽聞是稀有的。
經文：『譬如優曇華（直到）過於優曇華。』
讚語：用比喻顯示二希有。一首偈頌頌揚佛出世希有，一首半偈頌頌揚聽聞和讚歎希有，聽聞佛法以及讚歎超過優曇花（Udumbara，傳說中的稀有花）的稀有。奉行真正的佛法，就是供養三世諸佛，自己聽聞、教他人聽聞，合起來稱為聞法，慶賀安慰聽聞此法稱為歡喜，讚美稱歎聽聞此法稱為贊，奉行這四種都是真正的修行。
經文：『汝等勿有疑（直到）無聲聞弟子。』
讚語：勸人信受，不要懷疑。
經文：『汝等舍利弗（直到）諸佛之秘要。』
讚語：
【English Translation】 English version 'All Arhats (those who have attained Nirvana) can attain enlightenment equal to that of the Buddhas.'
Sutra: 'Like the Buddhas of the three worlds (until) speak of the Dharma of non-discrimination.'
Commentary: This concludes the Dharma assembly's rituals. The wonderful principle of Mahayana lies in its essence being without discrimination. The Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) are not different; all can ultimately become Buddhas, hence this is spoken.
Sutra: 'The Buddhas appear in the world (until) such a person is also difficult to find.'
Commentary: The following sixth section has seven verses, praising the first part, that which was unheard is now heard, divided into four parts: two verses speak of the four rarities, two and a half verses use metaphors to reveal two rarities, one and a half verses exhort belief, and one verse praises and concludes. This is the first part. First, the appearance of a Buddha is rare; second, the speaking of the Dharma is rare; third, hearing it is difficult; fourth, being able to listen is rare. The appearance of a Buddha is rare, for example, the thousand Buddhas of the Bhadrakalpa (Fortunate Aeon), now in the ninth dwelling kalpa, four Buddhas have already appeared. After that, in the tenth kalpa, Maitreya (the future Buddha) will appear, and in the fifteenth kalpa, nine hundred and ninety-four Buddhas will appear; after this kalpa is destroyed, the Hūlūzhī Buddha will rule a kalpa alone, and after twelve kalpas, the Star Kalpa will begin, with the first Pure Light King Buddha appearing among the thousand Buddhas, and after another three hundred kalpas, there will be no Buddhas, so the appearance of a Buddha is rare. For example, Kāśyapa Buddha lived for seven days and did not speak this Dharma, and now Śākyamuni Buddha spoke this sutra forty years after attaining Buddhahood, so speaking the Dharma is rare. Constantly being in the eight difficulties, it is difficult to meet a Buddha, so hearing it is difficult. Even if one encounters the appearance of a Buddha, one prefers to hear the Hinayana Dharma and does not aspire to the Great Dharma, so being able to listen is rare.
Sutra: 'It is like the Udumbara flower (until) more rare than the Udumbara flower.'
Commentary: Using metaphors to reveal two rarities. One verse praises the rarity of a Buddha's appearance, and one and a half verses praise the rarity of hearing and praising, hearing the Dharma and praising it is more rare than the Udumbara flower. Practicing the true Dharma is offering to the Buddhas of the three worlds. Listening oneself and teaching others to listen is collectively called hearing the Dharma. Rejoicing and comforting those who hear this Dharma is called joy. Praising and extolling those who hear this Dharma is called praise. Practicing these four are all true practices.
Sutra: 'You should have no doubt (until) there are no Śrāvaka (Disciple of Buddha) disciples.'
Commentary: Exhorting belief, do not doubt.
Sutra: 'You, Śāriputra (one of the principal disciples of the Buddha) (until) the secret essence of the Buddhas.'
Commentary:
：嘆結深妙，此為諸佛秘藏勝道。
經「以五濁惡世(至)終不求佛道」。
贊曰：下第二大段有三頌，頌破四疑，分三：初一頌佛何時出化以三乘，出五濁世；次一頌云何知增上慢，若我弟子自謂阿羅漢，不信此法無有是處；一頌云何堪說，除佛滅后現前無佛。此初也。
經「當來世惡人(至)破法墮惡道」。
贊曰：頌釋云何知增上慢。當來惡人不信此法者多是增上慢，不但增上慢，所餘惡人亦不能信，佛在慢者上已說相，滅后難知，故此獨舉。
經「有慚愧清凈(至)廣贊一乘道」。
贊曰：頌釋云何堪說，有具四德：一慚，崇重賢善，復顧自身羞恥過罪；二愧，輕拒暴惡，復顧世間羞恥過罪；三清凈，內外無瑕，棄世名利；四志求佛道不顧二乘，能信此經不愚法類乃可為說。設愚法者，若遇余佛便得決了一乘道也。
經「舍利弗當知(至)自知當作佛」。
贊曰：此中三頌頌品第四大段，勸發喜心令欣作佛。初一頌半明佛法皆同，不學不了；后一頌半勸知生喜欣求作佛，如文可解。
法華經玄贊卷第四(末)
大治五年庚戌十月二十六日乙未申時，藥師寺善明房得業奉讀受已了，覺印之。
同年十月三十日以興福寺圓如房之本移點已了
【現代漢語翻譯】 現代漢語譯本：嘆美其深奧玄妙，這乃是諸佛秘藏的最殊勝的道路。
經文：『在五濁惡世（直至）最終也不求佛道』。
贊曰：下面第二大段有三首頌，頌揚破除四種疑惑，分為三部分：第一首頌佛陀何時出現教化，以三乘之法，出於五濁惡世；第二首頌如何得知增上慢者，如果我的弟子自稱是阿羅漢（Arhat，斷盡煩惱，證入涅槃的小乘聖者），不相信此法，那是不可能的；第三首頌什麼樣的人堪能宣說此法，除了佛陀滅度后，在沒有佛陀住世的時期。這是第一部分。
經文：『當未來世的惡人（直至）破壞佛法墮入惡道』。
贊曰：頌揚解釋如何得知增上慢者。當未來世的惡人不相信此法，大多是增上慢者，不僅是增上慢者，其餘的惡人也不能相信。佛陀在增上慢者的相狀上已經說過，滅度后難以知曉，因此這裡單獨舉出。
經文：『有慚愧心、清凈（直至）廣泛讚歎一乘道』。
贊曰：頌揚解釋什麼樣的人堪能宣說此法，有具備四種德行的人：一是慚，崇尚尊重賢能善良，又顧及自身羞恥過錯；二是愧，輕視拒絕暴戾邪惡，又顧及世間羞恥過錯；三是清凈，內外沒有瑕疵，拋棄世間的名利；四是立志尋求佛道不顧及二乘，能相信此經不愚昧於佛法之類的人才可以為他們宣說。假設是愚昧於佛法的人，如果遇到其他佛陀便能決斷了解一乘道了。
經文：『舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱），應當知道（直至）自己知道將來會成佛』。
贊曰：這其中三首頌是頌揚品第四大段，勸勉發起歡喜心，令人欣然立志成佛。第一首頌一半說明佛法都是相同的，不學習就不能瞭解；后一首頌一半勸勉得知後心生歡喜，欣然尋求成佛，如經文的字面意思就可以理解。
《法華經玄贊》卷第四（末）
大治五年庚戌十月二十六日乙未申時，藥師寺善明房的得業奉讀接受完畢，覺印之。
同年十月三十日以興福寺圓如房的版本移錄校點完畢
【English Translation】 English version: Praising its profound and subtle nature, this is the most supreme path of the Buddhas' secret treasury.
Sutra: 'In the evil world of the Five Defilements (until) ultimately not seeking the Buddha path'.
Commentary: The second major section below has three verses, praising the breaking of the four doubts, divided into three parts: The first verse praises when the Buddha appears to teach, using the Three Vehicles, emerging from the evil world of the Five Defilements; the second verse praises how to know the arrogant, if my disciples claim to be Arhats (those who have extinguished afflictions and entered Nirvana in the Hinayana tradition), and do not believe in this Dharma, that is impossible; the third verse praises who is qualified to speak this Dharma, except after the Buddha's extinction, in a time when there is no Buddha in the world. This is the first part.
Sutra: 'When the evil people of the future world (until) destroy the Dharma and fall into evil paths'.
Commentary: Praising and explaining how to know the arrogant. When the evil people of the future world do not believe in this Dharma, most of them are arrogant; not only the arrogant, but also the rest of the evil people cannot believe. The Buddha has already spoken about the characteristics of the arrogant, and it is difficult to know after extinction, so this is singled out.
Sutra: 'Having shame and purity (until) widely praising the One Vehicle path'.
Commentary: Praising and explaining who is qualified to speak this Dharma, those who possess four virtues: First, shame, respecting and valuing the virtuous and good, and also considering one's own shame and faults; second, remorse, despising and rejecting the violent and evil, and also considering the world's shame and faults; third, purity, having no flaws inside and out, abandoning worldly fame and profit; fourth, aspiring to seek the Buddha path without regard for the Two Vehicles, those who can believe in this Sutra and are not ignorant of the Dharma can be spoken to. Suppose those who are ignorant of the Dharma, if they encounter other Buddhas, they can decisively understand the One Vehicle path.
Sutra: 'Sariputra (one of the ten great disciples of the Buddha, known for his wisdom), you should know (until) knowing that you will become a Buddha in the future'.
Commentary: These three verses praise the fourth major section of the chapter, encouraging the generation of joyful minds, causing people to gladly aspire to become Buddhas. The first half of the first verse explains that the Buddhadharma is all the same, and cannot be understood without learning; the latter half of the first verse encourages knowing and generating joy, gladly seeking to become a Buddha, as the literal meaning of the text can be understood.
《Lotus Sutra Profound Commentary》Volume Four (End)
On the 26th day of the tenth month of the fifth year of Daji, Gengxu, at Shen time on Yiwei day, the 得業 (Tokugyo, a rank in Japanese Buddhism) of Zenmyo-bo at Yakushi-ji Temple finished reading and receiving, and Kakuin sealed it.
On the 30th day of the same month, the copying and editing of the version from Ennyo-bo at Kofuku-ji Temple was completed.
，覺印本者皆點本也，以此可悉之也。
保安三年五月三日書畢，法隆寺僧覺印之。 大正藏第 34 冊 No. 1723 妙法蓮華經玄贊
妙法蓮華經玄贊卷第五(本)
大慈恩寺沙門基撰
譬喻品第三
三門分別：一敘來意，二解品名，三釋妨難。
來意有二：一鹙子上根聞法說而已悟，四人中性必假況而方知；上已化于上根，下將曉于中性，故此品來。二論云「自此已下為七種具足煩惱性眾生，說七譬喻，對治七種增上慢，及為三種染慢無煩惱人三昧解脫見等染慢，即為治此說三平等」。又云「余殘修多羅明十無上義」，此意總顯下有二十六品明此三義。七譬喻在七品：一火宅喻此〈譬喻品〉，二窮子喻〈信解品〉，三雲雨喻〈藥草品〉，四化城喻〈化城品〉，五系寶珠喻〈五百弟子授記品〉，六解髻中明珠喻〈安樂行品〉，七醫師喻〈壽量品〉，隨其次第各在一品。三平等有九品：一〈譬喻〉、二〈授記〉、三〈五百弟子授記〉、四〈授學無學人記〉、五〈法師品〉、六〈持品〉、七〈提婆達多品〉、八〈常不輕〉、九〈見寶塔〉。初之八品皆有授記說初乘平等，后〈見寶塔〉中合說生死涅槃法及身二種平等。其十無上有二十一品，初九無上有七品：一〈藥草
【現代漢語翻譯】 覺印（Kakuyin，人名）本者皆點本也，以此可悉之也。
保安三年五月三日書畢，法隆寺（Horyu-ji，寺廟名）僧覺印之。 大正藏（Taisho Tripitaka，佛經總稱）第 34 冊 No. 1723 妙法蓮華經玄贊
妙法蓮華經玄贊卷第五(本)
大慈恩寺（Da Ci'en Temple，寺廟名）沙門基撰
譬喻品第三
三門分別：一敘來意，二解品名，三釋妨難。
來意有二：一鹙子（Sariputra，佛陀弟子名）上根聞法說而已悟，四人中性必假況而方知；上已化于上根，下將曉于中性，故此品來。二論云『自此已下為七種具足煩惱性眾生，說七譬喻，對治七種增上慢，及為三種染慢無煩惱人三昧解脫見等染慢，即為治此說三平等』。又云『余殘修多羅（Sutra，經文）明十無上義』，此意總顯下有二十六品明此三義。七譬喻在七品：一火宅喻此〈譬喻品〉，二窮子喻〈信解品〉，三雲雨喻〈藥草品〉，四化城喻〈化城品〉，五系寶珠喻〈五百弟子授記品〉，六解髻中明珠喻〈安樂行品〉，七醫師喻〈壽量品〉，隨其次第各在一品。三平等有九品：一〈譬喻〉、二〈授記〉、三〈五百弟子授記〉、四〈授學無學人記〉、五〈法師品〉、六〈持品〉、七〈提婆達多品（Devadatta，人名）〉、八〈常不輕〉、九〈見寶塔〉。初之八品皆有授記說初乘平等，后〈見寶塔〉中合說生死涅槃（Nirvana，佛教概念，指解脫）法及身二種平等。其十無上有二十一品，初九無上有七品：一〈藥草
【English Translation】 Kakuyin's (Kakuyin, a personal name) version is all punctuated. This can be known from this.
Completed writing on the third day of the fifth month of the third year of Hoan. By Kakuyin, a monk of Horyu-ji (Horyu-ji, a temple). Taisho Tripitaka (Taisho Tripitaka, a general term for Buddhist scriptures), Volume 34, No. 1723, Annotations on the Wonderful Dharma Lotus Flower Sutra
Annotations on the Wonderful Dharma Lotus Flower Sutra, Volume 5 (Original)
Composed by the Shramana Ji of Da Ci'en Temple (Da Ci'en Temple, a temple)
Chapter 3: Parables
Three aspects are distinguished: First, narrating the intention; second, explaining the title of the chapter; third, refuting objections.
There are two intentions: First, Sariputra (Sariputra, name of a disciple of the Buddha) of superior faculties understood upon hearing the Dharma explained, while those of middling nature among the four types of people must rely on parables to understand; the former has already converted those of superior faculties, and the latter will enlighten those of middling nature, hence this chapter. Second, the treatise says, 'From here onwards, seven parables are spoken for the seven types of sentient beings who are complete with afflictions, to counteract the seven types of increased arrogance, and for the three types of defiled arrogance—those without afflictions who have defiled arrogance regarding samadhi, liberation, views, etc.—that is, to cure these, three equalities are spoken.' It also says, 'The remaining sutras (Sutra, scripture) explain the ten unsurpassed meanings.' This intention generally reveals that the following twenty-six chapters explain these three meanings. The seven parables are in seven chapters: First, the parable of the burning house is in this
喻〉、二〈化城〉，此有第二第三兩無上；三〈五百弟子授記〉、四〈見寶塔〉、五〈安樂行〉、六〈涌出〉、七〈壽量〉，此有第八第九兩無上。上七品中除第二第七，自餘五品各一無上，余殘修多羅是第十無上，謂餘十四品並是第十無上。于中有二力：一法力、二修行力。法力有三品：一〈分別功德〉、二〈隨喜功德〉、三〈法師功德〉。修行力中復有七力，合十一品：一持力有三品，一〈法師〉、二〈安樂行〉、三〈勸持〉。二說力有一品，謂〈神力〉。三行苦行力亦一品，謂〈藥王品〉。四教化眾生行苦行力亦一品，謂〈妙音〉。五護眾生諸難力有二品：一〈觀音普門〉、二〈陀羅尼〉。六功德勝力有一品，謂〈妙莊嚴王本事〉。七護法力有二品：一〈普賢〉、二〈囑累〉。后十無上是初七喻，三平等殘名為上殘，故本論中解七喻三平等已云「余殘修多羅明無上義」。第十無上是前九種無上之殘，名為下殘，故本論中解第十無上云「十者勝妙力，無上余殘修多羅說」。
殘有二義：一者文殘，曾未說故；二者義殘，前雖已說義猶未盡，所望別故今復說之名為義殘。恐文繁長故略不說，至下品中一一疏釋。其〈藥草〉、〈化城〉、〈五百弟子〉、〈寶塔〉、〈持品〉、〈安樂行〉、〈壽量〉七品，或文或
【現代漢語翻譯】 現代漢語譯本：譬如第一品《方便品》、第二品《化城喻品》（化城：比喻佛為引導眾生進入涅槃而權宜設立的虛幻之城），這兩品是第一和第二兩種無上；第三品《五百弟子授記品》、第四品《見寶塔品》、第五品《安樂行品》、第六品《涌出品》、第七品《壽量品》，這五品是第八和第九兩種無上。上半部的七品中，除了第二品和第七品，其餘五品各有一個無上，剩餘的經文是第十無上，即剩餘的十四品都是第十無上。其中有二種力量：一是法力，二是修行力。法力有三品：《分別功德品》、《隨喜功德品》、《法師功德品》。修行力中又有七種力量，合共十一品：一是持力，有三品：《法師品》、《安樂行品》、《勸持品》。二是說力，有一品，即《神力品》。三是行苦行力，也有一品，即《藥王菩薩本事品》。四是教化眾生行苦行力，也有一品，即《妙音菩薩品》。五是護眾生諸難力，有二品：《觀世音菩薩普門品》、《陀羅尼品》。六是功德勝力，有一品，即《妙莊嚴王本事品》。七是護法力，有二品：《普賢菩薩勸發品》、《囑累品》。后十種無上是最初七個比喻，三種平等剩餘的部分稱為上殘，所以《法華經論》中解釋七個比喻和三種平等后說『剩餘的經文說明無上之義』。第十無上是前面九種無上的剩餘，稱為下殘，所以《法華經論》中解釋第十無上說『第十是殊勝微妙的力量，無上剩餘的經文所說』。 殘餘有兩種含義：一是文句的殘餘，因為之前沒有說過；二是義理的殘餘，雖然之前已經說過，但義理還沒有完全表達，因為期望有所不同，所以現在再次說明，這稱為義殘。恐怕文字繁瑣冗長，所以略過不說，到下面的品中一一疏解解釋。《藥草喻品》、《化城喻品》、《五百弟子授記品》、《見寶塔品》、《持品》、《安樂行品》、《如來壽量品》這七品，或者文句或者義理有所殘缺。
【English Translation】 English version: For example, the first chapter, 'Expedient Means', and the second chapter, 'Parable of the Phantom City' (化城: Huacheng, a metaphor for the illusory city temporarily established by the Buddha to guide beings into Nirvana), these two chapters are the first and second unsurpassed. The third chapter, 'Bestowal of Prophecy on the Five Hundred Disciples', the fourth chapter, 'Vision of the Jeweled Stupa', the fifth chapter, 'Peaceful Practices', the sixth chapter, 'Emerging from the Earth', and the seventh chapter, 'The Duration of Life of the Tathagata', these five chapters are the eighth and ninth unsurpassed. In the first seven chapters, except for the second and seventh chapters, the remaining five chapters each have one unsurpassed, and the remaining sutras are the tenth unsurpassed, that is, the remaining fourteen chapters are all the tenth unsurpassed. Among them, there are two kinds of power: one is the power of Dharma, and the other is the power of practice. The power of Dharma has three chapters: 'Distinctions in Benefits', 'Rejoicing in Accordance', and 'Benefits of the Dharma Preacher'. In the power of practice, there are seven kinds of power, totaling eleven chapters: one is the power of upholding, with three chapters: 'The Dharma Preacher', 'Peaceful Practices', and 'Exhortation to Hold Fast'. The second is the power of speaking, with one chapter, namely 'Supernatural Powers'. The third is the power of practicing asceticism, also with one chapter, namely 'King of Healing'. The fourth is the power of teaching and transforming sentient beings through asceticism, also with one chapter, namely 'Wonderful Sound'. The fifth is the power of protecting sentient beings from various difficulties, with two chapters: 'Universal Gateway of Avalokitesvara Bodhisattva' and 'Dharani'. The sixth is the power of surpassing merits, with one chapter, namely 'Former Deeds of King Wonderful Adornment'. The seventh is the power of protecting the Dharma, with two chapters: 'Encouragement of Samantabhadra' and 'Entrustment'. The latter ten unsurpassed are the remaining parts of the initial seven parables and three equalities, called the upper remainder, so in the 'Lotus Sutra Treatise', after explaining the seven parables and three equalities, it says 'The remaining sutras explain the meaning of unsurpassed'. The tenth unsurpassed is the remainder of the previous nine unsurpassed, called the lower remainder, so in the 'Lotus Sutra Treatise', explaining the tenth unsurpassed, it says 'The tenth is the power of surpassing and wonderful, as spoken in the remaining sutras of the unsurpassed'. There are two meanings of 'remainder': one is the remainder of the text, because it has not been said before; the other is the remainder of the meaning, although it has been said before, the meaning has not been fully expressed, because the expectations are different, so it is explained again now, which is called the remainder of meaning. Fearing that the text would be cumbersome and lengthy, it is omitted and will be explained in detail in the following chapters. The seven chapters of 'Parable of the Medicinal Herbs', 'Parable of the Phantom City', 'Bestowal of Prophecy on the Five Hundred Disciples', 'Vision of the Jeweled Stupa', 'Holding Fast', 'Peaceful Practices', and 'The Duration of Life of the Tathagata', either in text or in meaning, have some deficiencies.
義，重說之故。其七喻者，謂凡夫有學名有煩惱，有七種增上染慢，為對治此說七譬喻，如執化城以為真城，即是所求世間三摩跋提將為真滅，執無學滿故更無所求。二乘無學名無煩惱人，有三種法執染慢，彼三昧解脫見等法執望二乘雖不名染，此迴心已即名菩薩，法執染此菩薩名染無煩惱慢。論翻「顛倒」，義意如此。無上義者，于大乘中可說有之，余乘即無。由此三乘說有差別，教、理、行、果等有異故。論引佛言不離我身是無上義，故二乘中不說此義，不能解故。由此無上即是一乘教、理、行、果，隨其所應配諸品取。七種具足煩惱眾生者，第一求勢力人起第一顛倒求功德增上慢，以世間諸煩惱熾然而求天人妙境、果報，為此說火宅喻。富貴自在名為勢力，謂諸凡夫求此天人妙境外果並內果報，不知煩惱熾然燒煮，為此說火宅喻，天人勢力煩惱燒煮如火宅故。世尊今者說有二車，即是世間善根三昧，菩提假解令其出宅，后令漸入佛大涅槃，故論云「第一人者以世間種種善根三昧功德，方便令戲，后令入涅槃故。」此中不說解脫道中正證生空擇滅真智名為世間三昧假解，此是羊鹿非是車體，從彼觀后入世間定觀前所證，以心粗故不見正智及生空如，乃見惑、業、后苦不生，心便變作涅槃想解。正智所證根本觀中所
【現代漢語翻譯】 現代漢語譯本 因為要表達『義』，所以重複解說。所說的七個比喻，是指凡夫和有學之人，他們有煩惱，有七種增上染慢。爲了對治這些，所以說了七個比喻。比如，執著于幻化的城池，以為是真的城池，就是把所追求的世間三摩跋提（Samadhi，禪定）當作真正的寂滅，執著于阿羅漢的圓滿，認為沒有更高的追求了。二乘（聲聞乘和緣覺乘）的無學之人，被稱為沒有煩惱的人，但他們有三種法執染慢。他們對於三昧（Samadhi，禪定）、解脫、見解等法的執著，對於二乘來說雖然不稱為染污，但如果他們回心轉意，就稱為菩薩，這種法執染污對於菩薩來說，就稱為染污的無煩惱慢。論中翻譯為『顛倒』，意思就是這樣。無上的意義，在大乘中可以說有，在其他乘中就沒有。因此，三乘的說法有差別，在教義、理、行、果等方面都有不同。論中引用佛的話說，『不離我身』是無上的意義，所以在二乘中不說這個意義，因為他們不能理解。因此，無上就是一乘的教義、理、行、果，根據情況分配到各個品中去理解。七種具足煩惱的眾生，第一種是追求勢力的人，他們生起第一種顛倒，追求功德增上慢，因為世間的各種煩惱熾盛，卻追求天人的美妙境界和果報，所以用火宅的比喻來說明。富貴自在稱為勢力，是指各種凡夫追求天人的美妙外境和內外果報，卻不知道煩惱熾盛，像火一樣燒煮，所以用火宅的比喻來說明，天人的勢力和煩惱的燒煮就像火宅一樣。世尊現在說有兩輛車，就是世間的善根三昧（Samadhi，禪定），用方便的假說，讓他們離開火宅，然後讓他們逐漸進入佛的大涅槃，所以論中說：『第一種人，用世間種種善根三昧（Samadhi，禪定）功德，方便地引導他們，然後讓他們進入涅槃。』這裡沒有說解脫道中真正證悟的生空擇滅真智是世間三昧（Samadhi，禪定）的假說，這只是羊車和鹿車，不是真正的車體。從那個角度觀察后，進入世間定，觀察之前所證悟的，因為心粗糙，所以看不見正智和生空，只看見惑、業、后苦不生，心就變成涅槃的想法和理解。正智所證悟的根本觀中
【English Translation】 English version The reason for repeating the explanation is to clarify the meaning of '義' (meaning). The seven metaphors refer to ordinary beings and those who are still learning, who have afflictions and seven types of increasing defilement and pride. To counteract these, seven metaphors are given. For example, clinging to a phantom city as if it were a real city is like mistaking the worldly Samadhi (禪定, meditative concentration) that is being sought for true extinction, and clinging to the completeness of an Arhat (阿羅漢, one who has attained enlightenment) as if there is nothing higher to pursue. The non-learners of the Two Vehicles (聲聞乘 and 緣覺乘, Śrāvakayāna and Pratyekabuddhayāna) are called people without afflictions, but they have three types of attachment to the Dharma (法, teachings) and defilement of pride. Their attachment to Dharmas such as Samadhi (禪定, meditative concentration), liberation, and views, although not called defilement for the Two Vehicles, is called a Bodhisattva (菩薩, enlightened being) if they turn their minds towards enlightenment. This Dharma attachment and defilement is called defilement of pride without afflictions for this Bodhisattva (菩薩, enlightened being). The treatise translates it as 'inversion,' and that is the meaning. The meaning of unsurpassed can be said to exist in the Mahayana (大乘, Great Vehicle), but not in other vehicles. Therefore, the teachings of the Three Vehicles differ, and there are differences in doctrine, principle, practice, and result. The treatise quotes the Buddha's words that 'not being apart from my body' is the meaning of unsurpassed, so this meaning is not spoken of in the Two Vehicles because they cannot understand it. Therefore, unsurpassed is the doctrine, principle, practice, and result of the One Vehicle, and it should be assigned to the various sections as appropriate. The seven types of sentient beings who are complete with afflictions, the first is the person who seeks power, who gives rise to the first inversion, seeking the pride of increasing merit. Because the various afflictions of the world are blazing, they seek the wonderful realms and fruits of gods and humans, so the metaphor of the burning house is used to illustrate this. Wealth and freedom are called power, referring to the various ordinary beings who seek the wonderful external realms and internal fruits of gods and humans, but do not know that afflictions are blazing and burning like fire, so the metaphor of the burning house is used to illustrate this, the power of gods and humans and the burning of afflictions are like a burning house. The World Honored One now says that there are two carts, which are the worldly roots of goodness and Samadhi (禪定, meditative concentration), using expedient false explanations to lead them out of the house, and then gradually lead them into the Great Nirvana (涅槃, liberation) of the Buddha, so the treatise says: 'The first type of person, using various worldly roots of goodness and Samadhi (禪定, meditative concentration) merits, expediently guides them, and then leads them into Nirvana (涅槃, liberation).' Here, it does not say that the true wisdom of the extinction of birth through emptiness, which is truly realized in the path of liberation, is a false explanation of worldly Samadhi (禪定, meditative concentration), this is just a sheep cart and a deer cart, not a real cart. After observing from that perspective, entering worldly concentration, observing what was previously realized, because the mind is coarse, it cannot see true wisdom and emptiness of birth, it only sees that delusion, karma, and future suffering do not arise, and the mind becomes a thought and understanding of Nirvana (涅槃, liberation). In the fundamental contemplation realized by true wisdom
得擇滅，下名化城，不說假觀所變為城，不息苦故。今說后時後得智位能變想解，名為世間善根三昧，輕安、喜樂種種功德，假名羊鹿、假名種智與之遊戲，后化一乘方令入于佛大涅槃，至佛位中能入牛車即是二智、即是菩提，所入涅槃即是寶所，后化城喻二乘執彼惑苦不生故為涅槃，理實涅槃解脫道中是正智證，故說入化城眾商皆倦息。前後諸智皆悉不能了一切法故，實非種智，說羊鹿車有名不見登，說此世間三昧善根，與令遊戲故。二乘執此以為二車，實非車體，如二乘者所起四顛倒，正觀不然，後方想解；緣此起執，化城亦爾。今為對治求勢力人顛倒求功德增上慢，說此車喻，故此品來。此余諸義各至品釋。
解品名者，「譬」者況也類也，《玉篇》云「比類以相曉」。「喻」者開也曉也，《玉篇》云「曉也諫也」。今舉世間之近跡況類出世之深致，以開未語用曉前迷，曉喻之譬名譬喻品，或譬即喻名譬喻品。
釋妨者，一問：此以喻曉理名譬喻品，前直以法彰應名法品。答：前後相例理實應然，立者不同何詳所以，但以方便者法中之別義，譬喻者況中之通名，通、別既殊得名遂別，未可相例。二問：何故七喻唯此獨名，余兼別稱？答：喻雖有七，此最初故，雖標總稱即自別名，余品不單名譬喻故
【現代漢語翻譯】 現代漢語譯本： 獲得擇滅（Nirvana，涅槃），下面稱為化城（幻化的城市），不是說假觀所變化出來的城，因為不能止息痛苦。現在說後來在獲得智慧的地位時，能夠變化想法和理解，稱為世間善根三昧（Samadhi，禪定），輕安、喜樂種種功德，假名為羊鹿、假名為種智（Buddha-gnana，佛智）與他們遊戲，後來化現一乘（Ekayana，唯一乘），才讓他們進入佛的大涅槃，到達佛的地位中能夠進入牛車，就是二智（兩種智慧）、就是菩提（Bodhi，覺悟），所進入的涅槃就是寶所（珍寶之地），後來化城比喻二乘（Sravakayana and Pratyekabuddhayana，聲聞乘和緣覺乘）執著於此，惑苦不生，所以認為是涅槃，但實際上涅槃解脫的道路中是正智所證得的，所以說進入化城的眾商人都疲倦休息。前後所有的智慧都不能完全瞭解一切法，所以實際上不是種智，說羊鹿車有名無實，說這個世間三昧善根，是與他們遊戲用的。二乘執著於此，以為是二車，實際上不是真正的車體，就像二乘人所產生的四種顛倒，正觀不是這樣，後來才產生想法和理解；因為這個而產生執著，化城也是這樣。現在爲了對治那些追求勢力的人，顛倒地追求功德，增上慢，所以說這個車子的比喻，所以這一品才出現。這裡其餘的意義各自到相關的品中解釋。
解釋品名，『譬』就是比況，類似，《玉篇》說『用類似的事物來互相曉喻』。『喻』就是開導，曉喻，《玉篇》說『曉喻，勸諫』。現在用世間淺近的跡象來比況出世間深遠的道理，用來開導沒有領悟的人，曉喻之前迷惑的人，曉喻的比喻，叫做譬喻品，或者譬和喻意思相近，叫做譬喻品。
解釋疑問，一問：這裡用比喻來曉喻道理，叫做譬喻品，前面直接用法來彰顯，應該叫做『法品』。答：前後相互類比，道理上確實應該這樣，但立名的人不同，怎麼詳細瞭解其中的原因呢？只是因為方便是法中的一個特殊含義，譬喻是比況中的一個通用名稱，通用和特殊既然不同，所以名稱也就不同，不能相互類比。二問：為什麼七個比喻只有這個單獨命名，其餘的都兼有別的名稱？答：比喻雖然有七個，但這個是最初的，雖然標明了總的名稱，但它本身就是一個特殊的名稱，其餘的品不單獨叫做譬喻品。
【English Translation】 English version: Obtaining Nirvana (extinction), below called Transformation City (an illusory city), it is not said to be a city transformed by provisional contemplation, because it cannot extinguish suffering. Now it is said that later, when one attains the position of wisdom, one can transform thoughts and understanding, which is called the Samadhi (meditative state) of mundane wholesome roots, with lightness, joy, and various merits. It is falsely named sheep and deer, falsely named Buddha-gnana (Buddha-knowledge) to play with them. Later, it transforms into the One Vehicle (Ekayana), only then allowing them to enter the Great Nirvana of the Buddha. Reaching the position of the Buddha, one can enter the ox cart, which is the Two Wisdoms (two kinds of wisdom), which is Bodhi (enlightenment). The Nirvana entered is the Treasure Land (place of treasure). Later, the Transformation City is a metaphor for the Two Vehicles (Sravakayana and Pratyekabuddhayana), who are attached to this, and afflictions and suffering do not arise, so they consider it Nirvana. But in reality, the path of Nirvana liberation is attained by Right Wisdom, so it is said that the merchants who enter the Transformation City are all tired and rest. All the wisdoms before and after cannot fully understand all dharmas, so it is not actually Buddha-gnana. Saying that the sheep and deer cart has a name but no reality, saying that this mundane Samadhi of wholesome roots is for playing with them. The Two Vehicles are attached to this, thinking it is two carts, but it is not actually the body of a cart, like the four inversions that arise in the Two Vehicles. Right Contemplation is not like this, only later do thoughts and understanding arise; because of this, attachment arises, and the Transformation City is also like this. Now, in order to counteract those who seek power, perversely seek merit, and have arrogance, this metaphor of the cart is spoken, so this chapter appears. The remaining meanings here are explained in their respective chapters.
Explaining the title of the chapter, 'Parable' means analogy, similar. The Yupian says 'to enlighten each other with similar things.' 'Metaphor' means to open up, to enlighten. The Yupian says 'to enlighten, to advise.' Now, using the near traces of the mundane world to compare the profound meaning of the transcendent world, to open up those who have not understood, to enlighten those who were previously confused, the parable of enlightenment is called the Parable Chapter, or because parable and metaphor have similar meanings, it is called the Parable Chapter.
Explaining the objections, first question: This uses metaphors to enlighten the principle, so it is called the Parable Chapter. The previous one directly manifests the Dharma, so it should be called the 'Dharma Chapter.' Answer: Comparing the previous and the following, it should indeed be like this in principle, but the namers are different, how can we understand the reasons in detail? It is only because 'expedient' is a special meaning in the Dharma, and 'parable' is a general name in comparison. Since the general and the special are different, the names are also different, so they cannot be compared. Second question: Why is only this one named with the seven parables, and the rest have other names as well? Answer: Although there are seven parables, this is the first one, so although it marks the general name, it is itself a special name, and the other chapters are not simply called the Parable Chapter.
。三問：中根領、記別標信解，上根領、記理應別開，何故此品之初寄明鹙子領記等事。答中根、領、記文廣義長，所以別開，鹙子不然故寄此說。又因鹙子領記啟請方陳喻況，故在此初寄明領記。
經「爾時舍利弗(至)得未曾有」。
贊曰：就此品中大文分二：初鹙子聞法領喜述成得記，后佛廣以譬喻化彼中根。初文屬前第一週法說一乘。初周有四，上法說訖，自下第二鹙子聞法領解，自責而生喜，于中有二：初長行、后偈頌。長行有二：初標聞法以喜生，后釋歡喜之所以。此初也。依俗間釋，「踴」蹺也，「躍」跳也，蹺足跳者喜之極也。聞真道以起權故踴躍，稱悅所希之意故歡喜，表發大心故即起，心契所說故合掌，一心請益瞻仰尊顏啟本所懷故言白佛。「法音」者大乘言教也。曾所未聞，得未曾有。又由三義所以歡喜：一聞佛說法心安如海，知佛非魔所以歡喜；二聞今一實解昔三權，三為一因所以歡喜；三聞佛說千二百羅漢悉亦當作佛，所以歡喜。
經「所以者何(至)無量知見」。
贊曰：下釋歡喜之所以，有四：一失大法以興嗟，二處小階而起歡，三喜今聞而惱盡，四知佛子而道成。此初也。「豫」者入也關也。《玉篇》「預，先辦也備預也早也。」《切韻》「若逸，作豫，
【現代漢語翻譯】 現代漢語譯本：問：中等根器的人領解、記別需要標明信解，上等根器的人領解、記別應該分開闡述，為什麼此品一開始要寄託說明舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）領解、得記等事？答：中等根器的人，領解、記別文字廣博意義深長，所以要分開闡述；舍利弗不是這樣，所以寄託在此處說明。又因為舍利弗領解、得記后才啟請陳述譬喻的情況，所以在此品一開始寄託說明領解、得記。
經文：『爾時舍利弗（Śāriputra）(乃至)得未曾有』。
贊曰：就此品中，大體分為二部分：起初是舍利弗聽聞佛法領解歡喜，陳述成就得記，之後佛陀廣泛地用譬喻來教化那些中等根器的人。起初的文屬於前面第一週法說一乘。初周有四個部分，上面法說完畢，從下面開始是第二部分，舍利弗聽聞佛法領解，自責而生歡喜，其中有二部分：起初是長行，之後是偈頌。長行有二部分：起初標明聽聞佛法而生歡喜，之後解釋歡喜的原因。這是起初的部分。依照世俗間的解釋，『踴』是踮起腳，『躍』是跳躍，踮起腳跳躍是歡喜到了極點。聽聞真實之道而捨棄權宜之法所以踴躍，稱心喜悅所希望的意義所以歡喜，表明發起大心所以立即起身，內心與所說契合所以合掌，一心請教，瞻仰尊顏，陳述原本的想法，所以說『白佛』。『法音』指的是大乘的言教。曾經沒有聽聞過，得到前所未有的。
又因為三個原因所以歡喜：一是聽聞佛陀說法內心安定如海，知道佛陀不是魔所以歡喜；二是聽聞現在的一實解開了以前的三權，三乘歸於一佛乘的因，所以歡喜；三是聽聞佛陀說一千二百羅漢（Arhat，斷盡煩惱，證得解脫的聖者）全部都將成佛，所以歡喜。
經文：『所以者何(乃至)無量知見』。
贊曰：下面解釋歡喜的原因，有四個方面：一是感嘆失去大法，二是處於小乘階位而生歡喜，三是歡喜現在聽聞而煩惱盡除，四是知道佛子而道業成就。這是起初的部分。『豫』是進入、關涉。《玉篇》中說：『預，事先辦理，準備，早。』《切韻》中說：『若逸，作豫』。
【English Translation】 English version: Question: For those of middle capacity, the understanding and recording need to be marked with faith and understanding. For those of superior capacity, the understanding and recording should be explained separately. Why does this chapter begin by entrusting and explaining the understanding and recording of Śāriputra (one of the Buddha's ten great disciples, known for his wisdom)? Answer: For those of middle capacity, the understanding and recording are extensive in text and profound in meaning, so they need to be explained separately. Śāriputra is not like this, so it is entrusted here for explanation. Also, because Śāriputra's understanding and recording lead to the request to present analogies, the understanding and recording are entrusted here at the beginning.
Sutra: 'At that time, Śāriputra (up to) obtained what he had never had before'.
Commentary: In this chapter, the main text is divided into two parts: initially, Śāriputra hears the Dharma, understands, rejoices, and states his accomplishment of receiving prediction; later, the Buddha extensively uses parables to teach those of middle capacity. The initial text belongs to the first week of Dharma teaching the One Vehicle. The first week has four parts. After the above Dharma teaching is completed, the second part begins, where Śāriputra hears the Dharma, understands, reproaches himself, and generates joy. There are two parts in this: initially, the prose section; later, the verses. The prose section has two parts: initially, marking the generation of joy upon hearing the Dharma; later, explaining the reason for the joy. This is the initial part. According to the secular explanation, 'jumping' means standing on tiptoe, and 'leaping' means jumping. Jumping on tiptoe is the extreme of joy. Abandoning expedient methods upon hearing the true path is why he jumps; being pleased with the meaning of what is hoped for is why he rejoices; expressing the aspiration for a great mind is why he immediately rises; his heart aligning with what is said is why he joins his palms; single-mindedly seeking instruction, looking up to the venerable face, and stating his original thoughts is why he says 'to the Buddha'. 'Dharma sound' refers to the teachings of the Mahayana. He had never heard it before, obtaining what he had never had before.
Also, there are three reasons for his joy: first, hearing the Buddha's teachings, his heart is as stable as the sea, knowing that the Buddha is not a demon, so he rejoices; second, hearing the one reality now resolves the three expedient means of the past, the three vehicles returning to the cause of the One Buddha Vehicle, so he rejoices; third, hearing the Buddha say that all twelve hundred Arhats (those who have exhausted their afflictions and attained liberation) will all become Buddhas, so he rejoices.
Sutra: 'What is the reason (up to) immeasurable knowledge and vision'.
Commentary: Below explains the reason for the joy, there are four aspects: first, lamenting the loss of the great Dharma; second, generating joy at being in the small vehicle stage; third, rejoicing that hearing now eliminates all afflictions; fourth, knowing that the Buddha's disciples will accomplish the path. This is the initial part. '豫' means to enter, to be involved. The 'Yupian' says: '豫, to handle in advance, to prepare, early.' The 'Qieyun' says: 'Ruo Yi, Zuo Yu'.
正應為預。」《爾雅》為「預，逮、及與也。」古文為「與」，《左傳》云「公必與焉。」「感」者激也。「傷」者嘆也。昔聞菩薩如是受記之事我等不入，昔聞授記之流不及授記之事，所以感激恨切，傷嘆失於如來五種知見，或失如來智性、智相之知見也。
經「世尊我常獨處(至)而見濟度」。
贊曰：下處小階而起嘆，有二：初嘆住小，后自責躬。此初也。「常」恒也。「每」者數也、屢也，非一定辭。「入」者證也。「法性」者謂人無我真如，彼同證故。我與菩薩俱能證入無我真如，云何如來獨以小乘而見度脫？或性謂體，同入佛法體類之中。有本作「嘗」，謂曾經也。
經「是我等咎非世尊也」。
贊曰：下自責躬，有三：初標，次釋，后成。此標也。「咎」謂罪失，我之愆過，「咎」音巨久反，字從人、各，人各相違即成過咎。
經「所以者何(至)而得度脫」。
贊曰：此釋所由。所因者，成大菩提之因行也，謂於七地四菩薩行：一菩提分、二波羅蜜、三諸神通、四成就有情。故迦葉言「于菩薩法、遊戲神通、凈佛國土、成就眾生心不好樂」，故正覺因即此四行。「待」者承望、渴仰、希須之義。鹙子自言「若我等輩承望、希須、渴仰無上正覺之因，佛必以大乘
【現代漢語翻譯】 現代漢語譯本：『正應為預』。《爾雅》解釋『預』為『逮、及與也』。古文也用『與』表示，如《左傳》所說『公必與焉』。『感』是激動的意思，『傷』是嘆息的意思。過去聽說菩薩得到授記的事情，我們沒有參與，過去聽說授記的行列中沒有我們的份，所以感到激動和遺憾，傷心嘆息我們錯失瞭如來的五種知見，或者錯失瞭如來智性、智相的知見。
經文：『世尊我常獨處(至)而見濟度』。
贊曰：下面從小階梯開始嘆息，分為兩部分：首先嘆息安於小乘，然後自責自身。這是第一部分。『常』是恒常的意思。『每』是多次、屢次的意思，不是確定的詞語。『入』是證入的意思。『法性』是指人無我的真如，我們共同證入這個真如。我和菩薩都能證入無我真如，為什麼如來唯獨用小乘來度脫我們呢？或者『性』指本體，我們一同進入佛法的本體之中。有的版本寫作『嘗』，是曾經的意思。
經文：『是我等咎非世尊也』。
贊曰：下面自責自身，分為三部分：首先是標示，其次是解釋，最後是總結。這是標示。『咎』是指罪過，是我的過失，『咎』讀作巨久反，字由『人』和『各』組成，人與人之間互相違背就形成了過錯。
經文：『所以者何(至)而得度脫』。
贊曰：這裡解釋原因。所說的原因，是成就大菩提的因行，指的是七地菩薩的四種修行：一、菩提分，二、波羅蜜，三、諸神通，四、成就有情。所以迦葉說『對於菩薩法、遊戲神通、凈佛國土、成就眾生心不好樂』，所以正覺的因就是這四種修行。『待』是承望、渴仰、希求的意思。鹙子自己說『如果我等承望、希求、渴仰無上正覺之因，佛必定用大乘』
【English Translation】 English version: 'It should be as predicted.' The 《Er Ya》 explains '預 (yù)' as 'to reach, to attain, and to give.' Ancient texts also use '與 (yǔ)' to express this, as the 《Zuo Zhuan》 says, 'The Duke must participate in it.' '感 (gǎn)' means to be moved, and '傷 (shāng)' means to sigh. In the past, we heard about Bodhisattvas receiving predictions, but we were not included. We heard that we were not in the ranks of those receiving predictions, so we feel moved and regretful, sighing that we missed the five kinds of knowledge and vision of the Tathagata (如來), or missed the knowledge and vision of the Tathagata's wisdom nature (智性) and wisdom appearance (智相).
Sutra: 'World Honored One, I am often alone (to) and see deliverance.'
Commentary: The following begins with a sigh from a small step, divided into two parts: first, lamenting dwelling in the small vehicle (小乘), and then blaming oneself. This is the first part. '常 (cháng)' means constant. '每 (měi)' means often, repeatedly, not a definite term. '入 (rù)' means to enter into realization. '法性 (fǎ xìng)' refers to the true suchness (真如) of no-self (無我), which we jointly realize. I and the Bodhisattvas can both enter into the realization of no-self true suchness, why does the Tathagata only use the Small Vehicle (小乘) to deliver us? Or '性 (xìng)' refers to the essence, we enter into the essence of the Buddha-dharma together. Some versions write '嘗 (cháng)', which means once.
Sutra: 'It is our fault, not the World Honored One.'
Commentary: The following blames oneself, divided into three parts: first, the indication; second, the explanation; and third, the conclusion. This is the indication. '咎 (jiù)' refers to fault, it is my transgression. '咎 (jiù)' is pronounced jù jiǔ fǎn, the character is composed of '人 (rén)' and '各 (gè)', when people contradict each other, it forms a fault.
Sutra: 'What is the reason (to) and attain deliverance.'
Commentary: This explains the reason. The reason mentioned is the causal practice for achieving great Bodhi (菩提), referring to the four practices of the Bodhisattva (菩薩) in the seventh ground (七地): first, the factors of enlightenment (菩提分); second, the perfections (波羅蜜); third, the various supernormal powers (神通); and fourth, the accomplishment of sentient beings (有情). Therefore, Kashyapa (迦葉) said, 'Regarding the Bodhisattva-dharma, playing with supernormal powers, purifying Buddha-lands, accomplishing sentient beings' minds, they do not delight in it.' Therefore, the cause of perfect enlightenment (正覺) is these four practices. '待 (dài)' means to expect, to yearn, to hope. Shariputra (鹙子) himself said, 'If we expect, hope, and yearn for the cause of unsurpassed perfect enlightenment, the Buddha will surely use the Great Vehicle (大乘).'
而見度脫，但由我輩于大因中不生希待，所以世尊不以大乘而見濟度。」或因謂菩提心，略為三種：一厭離有為，二求菩提，三深念眾生，即如是住、如是修行、如是降伏其心。
經「然我等(至)思惟取證」。
贊曰：此成自責。然由我等不解佛之方便隨宜所說諸法，初聞即信即便受行，思惟取證，故佛不以大乘度脫，由此是我輩之咎也。
經「世尊(至)快得安隱」。
贊曰：喜今聞而惱盡。「克」者專也。昔來修小，專自悔責不求于大。又疑菩提於己無分不生欣趣，或復自身已得解脫與佛無差，聞佛今說佛所得法甚深難解，二乘不了疑佛為魔，今既聞說一實三權，知昔修小為大之因，所以悔斷知己作佛、菩提有分，所得解脫是佛方便，故疑亦斷，心開意解身意泰然。「泰然」者安泰怡然之貌，既無疑悔故快安隱，疑悔若生恒不安隱，何得泰然？「斷」者徒管反，截也絕也，又都亂反，今從初。
問：
疑生分別，入見即除，悔多憂俱，離欲便舍。如何鹙子今二方除？
答：
煩惱之疑，預流即盡；煩惱伴悔，離欲已除。今法執之類，異熟生疑，如阿羅漢疑黑鹽之輩；於事之疑，惡作名悔未爽于理。此惡作體即是善愧，輕拒暴惡故，或即是厭慧，俱無貪之一分
【現代漢語翻譯】 現代漢語譯本： 而能見到解脫，只是因為我們這些人，在大乘佛法中不生起希望和期待，所以世尊不用大乘佛法來救濟度化我們。或者有人認為菩提心，大概有三種：一是厭離有為法，二是求證菩提，三是深深地掛念眾生，就像這樣安住，像這樣修行，像這樣降伏自己的內心。
經文說：『然而我們這些人（直到）思惟取證』。
讚語說：這是成就了自我責備。然而由於我們這些人不理解佛陀爲了方便隨順眾生根器所說的各種法門，剛聽到就相信，就接受並修行，思惟並求證小乘的果位，所以佛陀不用大乘佛法來度脫我們，這都是我們這些人的過錯啊。
經文說：『世尊（直到）快速獲得安穩』。
讚語說：喜悅於今天聽聞佛法而煩惱盡除。『克』是專一的意思。過去以來修習小乘，專一地自我悔恨責備，不求取大乘佛法。又懷疑菩提對於自己沒有份，不生起欣喜向往之心，或者又認為自身已經得到解脫，與佛沒有差別。聽聞佛陀今天所說佛陀所證得的法甚深難解，二乘人不能明瞭，懷疑佛陀是魔。現在既然聽聞了一實三權之說，知道過去修習小乘是成就大乘佛法的因，所以悔恨斷除，知道自己可以成佛，菩提是有份的，所得到的解脫是佛陀的方便之說，所以疑慮也斷除了，心胸開闊，理解透徹，身心泰然。『泰然』是安泰怡然的樣子，既然沒有疑惑和悔恨，所以快速獲得安穩，疑惑和悔恨如果產生，常常不會安穩，怎麼能泰然呢？『斷』字，徒管反，是截斷、斷絕的意思，又讀都亂反，這裡採用前一種讀法。
問：
疑惑產生分別，進入邪見立即消除，悔恨多了憂愁相伴，離開慾望就捨棄。為什麼舍利弗（Śāriputra）現在兩方面都消除了？
答：
煩惱之疑，須陀洹（Srotāpanna）果位就已斷盡；煩惱伴隨的悔恨，離欲之人已經消除。現在是法執之類的，由異熟果報所生的疑惑，如同阿羅漢（Arhat）疑惑黑鹽一樣；對於事情的疑惑，稱為惡作，名義上是悔恨，但還沒有違背真理。這種惡作的本體就是善意的慚愧，因為能夠輕視拒絕暴惡，或者就是厭離的智慧，都不包含貪慾的成分。
【English Translation】 English version: And seeing deliverance, it is only because we do not generate hope and expectation in the Great Cause (Mahayana Buddhism), therefore the World-Honored One (Śākyamuni Buddha) does not use the Great Vehicle (Mahāyāna) to save and deliver us.' Or some say that the Bodhi mind (Bodhicitta), can be summarized into three types: first, to be disgusted with conditioned phenomena (Saṃskṛta); second, to seek Bodhi (Enlightenment); and third, to deeply contemplate sentient beings. Just like this, abide; like this, practice; like this, subdue one's mind.
The Sutra says: 'However, we (until) contemplate and attain proof.'
The Commentary says: This completes self-reproach. However, because we do not understand the Buddha's expedient and appropriate teachings, upon first hearing, we immediately believe, accept, and practice, contemplating and seeking proof, therefore the Buddha does not use the Great Vehicle to deliver us. This is our fault.
The Sutra says: 'The World-Honored One (until) quickly attain peace and security.'
The Commentary says: Rejoicing in hearing the Dharma today and eliminating afflictions. '克 (kè)' means 'dedicated'. In the past, practicing the Small Vehicle (Hinayana), dedicated to self-reproach and not seeking the Great Vehicle. Also, doubting that Bodhi is not for oneself, not generating joy and aspiration, or thinking that one has already attained liberation and is no different from the Buddha. Hearing the Buddha's profound and difficult-to-understand Dharma, the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) cannot comprehend, suspecting the Buddha is a demon. Now that we have heard the teaching of One Reality and Three Expedients, we know that practicing the Small Vehicle in the past was the cause for attaining the Great Vehicle, therefore we repent and cut off, knowing that we can become Buddhas, that Bodhi is for us, and that the liberation attained is the Buddha's expedient teaching, so doubts are also cut off. The mind opens, understanding is thorough, and the body and mind are at ease. '泰然 (tàirán)' is the appearance of peace and ease. Since there is no doubt or regret, one quickly attains peace and security. If doubt and regret arise, one is constantly uneasy, how can one be at ease? '斷 (duàn)' is pronounced 'tú guǎn fǎn', meaning to cut off, sever, or also pronounced 'dū luàn fǎn', here we use the former pronunciation.
Question:
Doubt gives rise to discrimination, entering into wrong views is immediately eliminated, much regret is accompanied by sorrow, and leaving desire is abandoned. How does Śāriputra eliminate both aspects now?
Answer:
Doubt arising from afflictions is exhausted at the level of Stream-enterer (Srotāpanna); regret accompanied by afflictions has been eliminated by those who have left desire. Now it is the type of attachment to Dharma, doubt arising from the result of past karma, like an Arhat doubting black salt; doubt about things, called remorse, is nominally regret but has not violated the truth. The essence of this remorse is virtuous shame, because it can despise and reject violence and evil, or it is the wisdom of aversion, which does not contain an element of greed.
也，亦即省察心心所故。但是悔相性必粗動，故離欲舍，離欲有悔必是惡作，以悔名說從果為名，豈離欲已而不厭惡。
經「今日乃知(至)得佛法分」。
贊曰：知佛子而道成也。《瑜伽》八十四有六句，謂「是大師子，佛腹所生、佛口所生、佛法所生、佛法所化、得法等分。」《勝鬘》云「得佛余財」，此有四句。《瑜伽》解云「初是總句，后五別句。」腹所生者，簡去異生卑劣子故，得聖智慧佛腹親生，非如異生是佛養子，一切眾生皆佛子故，佛不親生非腹生故，從佛法所生，爾乃是真生。又二乘等非從婦生子如婢生子，故下經云「若如我子」，初地菩薩生如來家，證法界故，是婦生子，已前非是婦所生子名非腹生。今發大心當爲菩薩法界中生，總言腹生。佛口所生者，從說法音而誕生故，體即聞慧，緣教生故。佛法所生者，如理作意、法隨法行之所生故，體即思、修二慧所攝，緣理緣教隨應生故。佛法所化者，從法身路而得成立相似法故。法身路者，謂諸菩薩福、慧二因，我亦如是，彼從二因中而成立故。法身有二：小乘大乘二義異故。得法等分者，受用無漏法之財寶相似法故。法謂法寶，或七聖財，謂信、戒、聞、舍、慧、慚、愧等者相似。分者余分、分類，諸佛菩薩能用法財，我今亦然，與
【現代漢語翻譯】 也，這也就是省察心和心所（Citta-Caitasika）的緣故。但是，追悔的相狀必然是粗糙而動搖的，所以要遠離慾望和捨棄。如果遠離慾望后還有追悔，那一定是惡作（Kukkritya，對已做錯的事後悔），以『悔』這個名稱來說，是從結果來命名的。難道離開了慾望之後，反而不厭惡了嗎？
經文說：『今日乃知（直到）得佛法分』。
讚頌說：知道佛子才能成就佛道。《瑜伽師地論》（Yogacarabhumi-sastra）第八十四卷有六句話，說的是『是大獅子，佛腹所生、佛口所生、佛法所生、佛法所化、得法等分。』《勝鬘經》（Srimala-devi-simhanada-sutra）說『得佛余財』，這裡有四句話。《瑜伽師地論》解釋說：『第一句是總說，後面五句是別說。』腹所生者，是爲了簡別去除異生（不同類的眾生）卑劣的兒子，得到聖智慧，從佛的腹中親生，不像異生是佛的養子，一切眾生都是佛子，佛不親自生，不是從腹中生，從佛法所生，才是真正的生。又，二乘（聲聞乘和緣覺乘）等不是從婦女生子，如同婢女生子，所以下面的經文說『若如我子』，初地菩薩生在如來家，因為證悟了法界，是從婦女生子，在此之前不是婦女生子，名為非腹生。現在發起大心，應當成為菩薩，在法界中出生，總的來說是腹生。佛口所生者，是從說法音聲而誕生，本體就是聞慧（聽聞佛法而獲得的智慧），因為緣于教法而生。佛法所生者，是從如理作意（如理思維）、法隨法行（如法修行）所生，本體就是思慧（思考佛法而獲得的智慧）和修慧（通過禪修獲得的智慧）所攝，因為緣于道理和教法而隨應而生。佛法所化者，是從法身之路而得到成立相似的法。法身之路，指的是諸菩薩的福德和智慧二種因，我也像這樣，他們從二種因中而成立。法身有二種：小乘（Hinayana）和大乘（Mahayana）的意義不同。得法等分者，是受用無漏法（沒有煩惱的法）的財寶相似的法。法指的是法寶，或者七聖財，指的是信、戒、聞、舍、慧、慚、愧等相似的。分指的是余分、分類，諸佛菩薩能夠用法財，我現在也這樣，給予他人。
【English Translation】 That is, examining the mind and mental factors (Citta-Caitasika). However, the characteristic of regret is necessarily coarse and agitated, therefore one must abandon desire and relinquish. If, after abandoning desire, there is still regret, it must be 'Kukkritya' (remorse over wrong deeds), with the name 'regret' being named from the result. Could it be that after leaving desire, one would not abhor it?
The sutra says: 'Today I know (until) obtaining a share of the Buddha's Dharma'.
The praise says: Knowing the Buddha's disciple is how the path is accomplished. The Yogacarabhumi-sastra (Treatise on the Stages of Yoga Practice) chapter eighty-four has six sentences, saying 'Is a great lion, born from the Buddha's womb, born from the Buddha's mouth, born from the Buddha's Dharma, transformed by the Buddha's Dharma, obtaining an equal share of the Dharma.' The Srimala-devi-simhanada-sutra (Queen Srimala's Lion's Roar Sutra) says 'Obtaining the Buddha's remaining wealth,' here there are four sentences. The Yogacarabhumi-sastra explains, 'The first sentence is a general statement, the latter five sentences are separate statements.' 'Born from the womb' is to distinguish and eliminate the inferior sons of different beings, obtaining sacred wisdom, born directly from the Buddha's womb, not like different beings who are the Buddha's adopted sons, all beings are Buddha's sons, the Buddha does not personally give birth, not born from the womb, born from the Buddha's Dharma, then it is true birth. Also, the Two Vehicles (Sravakayana and Pratyekabuddhayana) and others are not born from a wife, like a child born from a slave, so the following sutra says 'If like my son,' the first ground Bodhisattva is born into the Tathagata's family, because they have realized the Dharmadhatu (realm of reality), they are born from a wife, before this they are not born from a wife, named not born from the womb. Now, generating great aspiration, one should become a Bodhisattva, born in the Dharmadhatu, generally speaking, born from the womb. 'Born from the Buddha's mouth' is born from the sound of preaching the Dharma, the substance is the wisdom of hearing (wisdom gained from hearing the Dharma), because it arises from the teachings. 'Born from the Buddha's Dharma' is born from appropriate attention (thinking appropriately) and practicing the Dharma in accordance with the Dharma, the substance is the wisdom of thought (wisdom gained from thinking about the Dharma) and the wisdom of cultivation (wisdom gained through meditation), because it arises in accordance with reason and teaching. 'Transformed by the Buddha's Dharma' is to establish a similar Dharma from the path of the Dharmakaya (Dharma body). The path of the Dharmakaya refers to the two causes of merit and wisdom of the Bodhisattvas, I am also like this, they are established from the two causes. The Dharmakaya has two types: the meaning of Hinayana (Smaller Vehicle) and Mahayana (Greater Vehicle) are different. 'Obtaining an equal share of the Dharma' is to enjoy the treasure-like Dharma of non-outflow (Dharma without afflictions). Dharma refers to the Dharma Jewel, or the Seven Noble Treasures, referring to faith, precepts, learning, generosity, wisdom, shame, and remorse, etc. 'Share' refers to the remaining share, classification, the Buddhas and Bodhisattvas can use Dharma wealth, I am also like this now, giving to others.
彼相似，亦得受用無漏法寶之餘分故，隨其所應在二乘位，望異生中已教一重，真是佛子。今作菩薩，望二乘位又教一重，真佛子等可如理釋。彼又解云「如是諸句顯示增上生圓滿及父相似法生圓滿，后五句中前三句顯增上生圓滿，后二句顯父相似法生圓滿。增上生者自體勝生，父相似法生者襲父遺體用父家財，並相似故。增上生中初句遮器過失，佛正智腹所生，遮世間中依于胞胎惡器生故。第二句遮精血不凈所生，佛口所生，非以精血為自體故。第三句遮其欲貪非正法生，凡夫由欲貪資潤而有，非正法生，今從正法所生，非由欲貪非正法之所生故。第四句顯自體相似之法，從法身路而得成立，襲繼法身自體殊勝，如襲婆羅門種性成立尊貴。第五句受用相似之法，受用無漏佛之法財，如世受用父母資什。」此中有四，闕第二句，合化及生總為一句，昔住權中非真佛子，今求實位方是腹生，是此經文之大意也。故《攝論》云「非如二乘無智婢子」。又有義云，以上四段別配領前開、示、悟、入四義如次，細尋法體理未必然。
經「爾時舍利弗(至)疑網皆已除」。
贊曰：二十五頌半分二：初二頌半頌標，二十三頌頌釋。初文有二：初一頌頌標中得未曾有心喜疑除，后一頌半釋得未曾有彰憂悔盡。此初也。
【現代漢語翻譯】 現代漢語譯本：他們相似於佛，也能受用無漏法寶的余分，所以根據他們所處的地位，在聲聞乘和緣覺乘的果位上，相對於凡夫俗子，已經接受了一重教化，確實是佛的真子。現在作為菩薩，相對於聲聞乘和緣覺乘的果位，又接受了一重教化，真正是佛的真子，這些都可以如理地解釋。還有人解釋說：『這些語句顯示了增上生圓滿和父相似法生圓滿，后五句中，前三句顯示增上生圓滿，后二句顯示父相似法生圓滿。增上生是指自身殊勝的出生，父相似法生是指繼承父親的遺體，使用父親的家財，因為相似的緣故。增上生中，第一句遮止了器皿的過失，從佛的正智之腹所生，遮止了世間眾生依賴胞胎這種惡劣的器皿而生。第二句遮止了由精血不凈所生，從佛口所生，不是以精血作為自身。第三句遮止了他們的欲貪，不是從正法所生，凡夫由於欲貪的滋潤而存在，不是從正法所生，現在是從正法所生，不是由欲貪這種不正之法所生。第四句顯示了自身相似之法，從法身之路而得以成立，繼承了法身的自體，非常殊勝，如同繼承婆羅門種姓而成立尊貴。第五句受用相似之法，受用無漏佛的法財，如同世間受用父母的資財什物。』這裡面有四點，缺少第二句，把化生和胎生總合為一句，過去住在權巧之法中，不是真正的佛子，現在尋求真實的果位，才是從佛腹中所生，這是此經文的大意。所以《攝大乘論》說：『不像聲聞乘和緣覺乘那樣，是無智慧的婢女之子。』還有一種解釋說，以上四段分別對應領會前文的開、示、悟、入四種意義，依次對應，仔細尋思法體的道理，未必是這樣。
經文：『爾時舍利弗（Śāriputra，智慧第一的佛陀十大弟子之一）……疑網皆已除。』
贊曰：二十五頌半分成兩部分：最初兩頌半是頌標，二十三頌是頌釋。頌標的文句有兩部分：最初一頌是頌標中得到未曾有的歡喜，疑慮消除，后一頌半是解釋得到未曾有，彰顯憂愁悔恨都已消除。這是最初的部分。
【English Translation】 English version: They are similar to the Buddha and can also benefit from the remaining portions of the undefiled Dharma treasure. Therefore, according to their respective positions, in the stages of Śrāvakayāna (聲聞乘, Vehicle of Hearers) and Pratyekabuddhayāna (緣覺乘, Vehicle of Solitary Buddhas), they have already received one level of teaching compared to ordinary beings, and they are truly children of the Buddha. Now, as Bodhisattvas, they have received another level of teaching compared to the stages of Śrāvakayāna and Pratyekabuddhayāna, and they are truly children of the Buddha. These can be explained reasonably. Some also explain: 'These sentences show the perfection of superior birth and the perfection of birth resembling the father. Among the latter five sentences, the first three show the perfection of superior birth, and the last two show the perfection of birth resembling the father. Superior birth refers to the excellent birth of oneself, and birth resembling the father refers to inheriting the father's remains and using the father's family property because of the similarity. In superior birth, the first sentence prevents the fault of the vessel, being born from the womb of the Buddha's correct wisdom, preventing worldly beings from being born relying on the evil vessel of the womb. The second sentence prevents being born from impure semen and blood, being born from the Buddha's mouth, not taking semen and blood as oneself. The third sentence prevents their desire and greed, not being born from the correct Dharma. Ordinary beings exist due to the nourishment of desire and greed, not being born from the correct Dharma. Now, being born from the correct Dharma, not being born from the incorrect Dharma of desire and greed. The fourth sentence shows the Dharma of resembling oneself, being established from the path of the Dharmakāya (法身, Dharma Body), inheriting the self of the Dharmakāya, being extremely excellent, like inheriting the Brahmin caste and establishing nobility. The fifth sentence benefits from the Dharma of resemblance, benefiting from the undefiled Dharma wealth of the Buddha, like worldly beings benefiting from the property and belongings of their parents.' There are four points here, lacking the second sentence, combining transformation and birth into one sentence. In the past, dwelling in expedient Dharma, they were not true children of the Buddha. Now, seeking the true stage, they are born from the Buddha's womb. This is the main idea of this scripture. Therefore, the Mahāyānasaṃgraha (攝論) says: 'Not like the sons of ignorant servant girls, like Śrāvakas and Pratyekabuddhas.' Another interpretation says that the above four sections separately correspond to the four meanings of opening, showing, awakening, and entering mentioned earlier, in sequence. Carefully considering the principle of the Dharma body, it is not necessarily so.
Sutra: 'At that time, Śāriputra (舍利弗, one of the ten great disciples of the Buddha, foremost in wisdom)... all doubts and nets have been removed.'
Praise: Twenty-five verses are divided into two parts: the first two and a half verses are the verse of the heading, and the twenty-three verses are the verse of explanation. The sentence of the heading has two parts: the first verse is the joy of obtaining the unprecedented and the removal of doubts, and the latter one and a half verses explain obtaining the unprecedented, highlighting that sorrow and regret have been eliminated. This is the initial part.
昔疑自身于佛無分，今聞得作所以疑除。疑損眾生難可出離，故喻于網。
經「昔來蒙佛教(至)聞亦除憂惱」。
贊曰：釋得未曾有彰憂悔盡。謂我昔來所蒙佛教，謂住于小更不得大，所以憂悔；聞說此經，今日乃知不失大乘，彼昔所修大乘因故，由此悔盡。佛音希有妙用能除眾生煩惱障之憂惱，我雖漏盡，今者聞之亦能伏除法執憂惱。此中憂者憂不作佛，一云即是法執之憂，離欲不捨，如畢藺陀筏蹉粗惡語習，法執不捨故，同前疑悔隨應亦爾。二雲實是憂者，即惡作俱厭賤舍受，以憂名說，或法執類無記、善憂，離欲不捨，憂相應惱，惱即憂悔，非煩惱也。
經「我處於山谷(至)云何而自欺」。
贊曰：下頌前釋，分四：初二頌半處小階而起嘆，次五頌半失大法以興嗟，次十四頌喜今聞而惱盡，后一頌知佛子而道成，與前長行前後不同。故初中有二：初一頌半嘆居小位，后之一頌頌所嘆事。此初也。「嗚呼」者嗟嘆詞。「云何自欺」者，欺者輕也。嘆自小智住證於小不求大位，謂己無分名自欺輕。
經「我等亦佛子(至)演說無上道」。
贊曰：此一頌頌所嘆事。「無漏法」者法性真如。「入」者證也。理雖同證俱稱佛子，無智可能當來作佛為眾演說一乘正道。
【現代漢語翻譯】 現代漢語譯本 過去我懷疑自己與佛無緣，現在聽聞了（此經）得知可以成佛，所以疑慮消除。疑慮會損害眾生，使之難以解脫，所以用網來比喻。
經文：『過去以來蒙受佛教（的教誨）……聽聞（此經）也消除了憂愁煩惱。』
讚頌說：解釋了前所未有的（道理），彰顯了憂愁悔恨的消除。說我過去以來蒙受佛教的教誨，認為安住于小乘就不能得到大乘，所以憂愁悔恨；聽聞此經，今天才知道沒有失去大乘，因為過去所修的大乘因緣的緣故，由此悔恨消除。佛的聲音稀有，妙用能消除眾生煩惱障的憂愁煩惱，我即使已經漏盡（煩惱），現在聽聞此經也能降伏消除法執的憂愁煩惱。這裡說的『憂』，是憂慮不能成佛，一種說法是就是法執的憂慮，即使離欲也不捨棄，如同畢藺陀筏蹉（Pilindavatsa）粗惡語的習氣，法執不捨棄的緣故，和前面的疑悔一樣。另一種說法是確實是憂慮，即惡作（kukrtya，對已做錯的事後悔）帶來的厭惡和捨棄的感受，用『憂』來稱說，或者法執這類無記、善的憂慮，即使離欲也不捨棄，憂慮相應帶來的煩惱，煩惱就是憂悔，不是（根本）煩惱。
經文：『我處於山谷……為何要自欺？』
讚頌說：下面讚頌前面的解釋，分為四個部分：最初兩頌半從處於小乘的階段而興起感嘆，其次五頌半因失去大法而興起嗟嘆，其次十四頌因喜悅今天聽聞（此經）而煩惱消除，最後的一頌因知道（自己是）佛子而道業成就，與前面的長行經文前後不同。所以最初的部分中有兩個小部分：最初一頌半感嘆安住于小乘的地位，後面的一頌讚頌所感嘆的事情。這是最初的部分。『嗚呼』是嗟嘆詞。『為何自欺』，欺是輕視的意思。感嘆自己小智，安住于小乘的證悟而不求大乘的地位，認為自己沒有（成佛的）分，叫做自欺輕視。
經文：『我等亦佛子……演說無上道。』
讚頌說：這一頌讚頌所感嘆的事情。『無漏法』是法性真如。『入』是證入的意思。道理雖然相同，證入（真如）都稱為佛子，沒有智慧的人也可能將來成佛，為眾生演說一乘正道。
【English Translation】 English version In the past, I doubted that I had no share in Buddhahood, but now, having heard (this sutra), I know that I can become a Buddha, so my doubts are dispelled. Doubt harms sentient beings and makes it difficult for them to be liberated, so it is likened to a net.
Sutra: 'In the past, having received the Buddha's teachings... hearing (this sutra) also eliminates worries and afflictions.'
The commentary says: It explains the unprecedented (truth), revealing the elimination of sorrow and regret. It says that in the past, I received the Buddha's teachings, thinking that dwelling in the Small Vehicle (Hinayana) would prevent me from attaining the Great Vehicle (Mahayana), so I was sorrowful and regretful. Having heard this sutra, today I know that I have not lost the Great Vehicle, because of the causes and conditions of the Great Vehicle that I cultivated in the past, and thus my regret is eliminated. The Buddha's voice is rare, and its wonderful function can eliminate the worries and afflictions of sentient beings' afflictive obstacles. Even though I have already exhausted (my) outflows (of defilements), now, having heard this sutra, I can also subdue and eliminate the worries and afflictions of attachment to the Dharma (法執). The 'worry' here is the worry of not being able to become a Buddha. One explanation is that it is the worry of attachment to the Dharma, which is not abandoned even when one is free from desire, like Pilindavatsa's (畢藺陀筏蹉) habit of using coarse language. Because attachment to the Dharma is not abandoned, it is the same as the previous doubt and regret. Another explanation is that it is indeed worry, namely the aversion and relinquishment of feeling brought about by remorse (kukrtya, 惡作), which is referred to as 'worry,' or the worry of the nature of attachment to the Dharma, which is neutral or wholesome, and is not abandoned even when one is free from desire. The affliction corresponding to worry, the affliction is regret, but it is not (fundamental) affliction.
Sutra: 'I dwell in the valleys... why do I deceive myself?'
The commentary says: The following praises the previous explanation, divided into four parts: The first two and a half verses arise from lamenting being in the stage of the Small Vehicle, the next five and a half verses arise from lamenting the loss of the Great Dharma, the next fourteen verses arise from the joy of hearing (this sutra) today and the elimination of afflictions, and the last verse arises from knowing (oneself to be) a Buddha's child and the accomplishment of the path, which is different from the preceding prose passage. Therefore, the initial part has two sub-parts: the first one and a half verses lament dwelling in the position of the Small Vehicle, and the following verse praises what is lamented. This is the initial part. 'Alas' (嗚呼) is an exclamation. 'Why deceive myself?' (云何自欺), 'deceive' means to belittle. It laments one's own small wisdom, dwelling in the realization of the Small Vehicle without seeking the position of the Great Vehicle, thinking that one has no share (in Buddhahood), which is called deceiving and belittling oneself.
Sutra: 'We are also Buddha's children... expounding the unsurpassed path.'
The commentary says: This verse praises what is lamented. 'Unoutflowed Dharma' (無漏法) is the Dharma-nature Suchness (法性真如). 'Enter' (入) means to realize. Although the principle is the same, realizing (Suchness) is called a Buddha's child, and even those without wisdom may become Buddhas in the future, expounding the One Vehicle (Ekayana) path for sentient beings.
經「金色三十二(至)而不得此事」。
贊曰：下五頌半失大法以興嗟，中分二：初三頌半所失大法，后之二頌明自興嗟。初中復二：初之二頌內外莊嚴德，后一頌半名利高廣德。初中復二：初一頌具相降魔德，后一頌好滿不共德。此初也。「金色三十二」者，佛身紫磨金色故。
三十二相者，依《大般若經》第三百八十一「佛言：善現！云何如來三十二相？善現！一世尊足下有平滿相，妙善安住猶如奩底，地雖高下隨足所蹈，皆悉坦然無不等觸。二世尊足下千輻輪文，輞轂眾相無不圓滿。三世尊手足皆悉柔軟，如都羅綿勝過一切。四世尊手足一一指中間，猶如雁王咸有鞔網，金色交絡文同綺畫。五世尊手足所有諸指，圓滿纖長甚可愛樂。六世尊足跟廣長圓滿，與趺相稱勝餘有情。七世尊足趺修高充滿，柔軟妙好與跟相稱。八世尊雙腨漸次纖圓，如翳泥耶仙鹿王腨。九世尊雙臂修直𦟛圓，如象王鼻平立摩膝。十世尊陰相勢峰藏密，其猶龍馬亦如象王。十一世尊毛孔各一毛生，柔潤紺青右旋宛轉。十二世尊發毛端皆上靡右旋宛轉，柔潤紺青嚴金色身甚可愛樂。十三世尊身皮細薄潤滑，塵垢水等皆所不住。十四世尊身皮皆真金色光潔晃曜如妙金臺，眾寶莊嚴眾所樂見。十五世尊兩足、二手掌中、頸、及雙肩，
【現代漢語翻譯】 現代漢語譯本： 經由『金色三十二』（指佛陀的三十二種殊勝相好）也未能獲得此事（指證悟或解脫）。
讚頌說：下面的五頌半經文，因失去大法而興起嗟嘆，中間分為兩部分：最初的三頌半是關於所失去的大法，後面的兩頌闡明了自我嗟嘆。最初的部分又分為兩部分：最初的兩頌是關於內外莊嚴的功德，後面的一頌半是關於名聲利益高廣的功德。最初的部分又分為兩部分：最初的一頌是關於具足相好、降伏魔怨的功德，後面的一頌是關於美好圓滿、不與他人相同的功德。這就是最初的部分。「金色三十二」指的是佛身是紫磨金色。
三十二相，依據《大般若經》第三百八十一卷：『佛說：善現！什麼是如來的三十二相？善現！一、世尊的足底有平滿相，妙善安住猶如奩底，地面即使高低不平，隨著足所踩踏，都變得平坦而沒有不平之處。二、世尊的足底有千輻輪紋，輪輞、輪轂等眾相都圓滿具足。三、世尊的手足都柔軟，像都羅綿一樣勝過一切。四、世尊的手足每一個指間，像雁王一樣都有蹼膜，金色交錯，紋路如同綺麗的圖畫。五、世尊的手足所有手指，圓滿纖長，非常可愛。六、世尊的足跟廣闊、長圓、飽滿，與足背相稱，勝過其他有情。七、世尊的足背高聳、飽滿，柔軟美妙，與足跟相稱。八、世尊的雙腿逐漸纖細圓潤，像翳泥耶仙鹿王的腿。九、世尊的雙臂修長筆直，圓潤飽滿，像象王的鼻子一樣，平伸下來可以觸及膝蓋。十、世尊的陰相隱藏收密，像龍馬或象王一樣。十一、世尊的每個毛孔各生一根毛，柔軟潤澤，紺青色，向右旋轉。十二、世尊的頭發毛端都向上，向右旋轉，柔軟潤澤，紺青色，莊嚴金色身軀，非常可愛。十三、世尊的面板細薄潤滑，塵垢水等都不能停留。十四、世尊的身體都是真金色，光潔明亮，像美妙的金臺一樣，用眾寶莊嚴，眾人都樂於見到。十五、世尊的兩足、兩手掌中、頸部以及雙肩，
【English Translation】 English version: Even through the 'golden thirty-two' (referring to the thirty-two auspicious marks of the Buddha), this matter (referring to enlightenment or liberation) was not attained.
The praise says: The following five and a half verses lament the loss of the great Dharma, divided into two parts: the first three and a half verses are about the great Dharma that was lost, and the latter two verses clarify the self-lamentation. The first part is further divided into two parts: the first two verses are about the merits of inner and outer adornment, and the latter one and a half verses are about the merits of high and vast fame and benefit. The first part is further divided into two parts: the first verse is about the merits of possessing auspicious marks and subduing demonic forces, and the latter verse is about the merits of being beautiful, complete, and unique. This is the first part. 'Golden thirty-two' refers to the Buddha's body being the color of molten gold.
The thirty-two marks, according to the 381st fascicle of the Mahaprajnaparamita Sutra: 'The Buddha said: Subhuti! What are the thirty-two marks of the Tathagata? Subhuti! 1. The World-Honored One's soles of the feet have the mark of being level and full, wonderfully and securely resting like the bottom of a box, and even if the ground is high or low, wherever the feet step, it becomes flat and there is no unevenness. 2. The World-Honored One's soles of the feet have the mark of a thousand-spoked wheel, with the rim, hub, and all other aspects complete and perfect. 3. The World-Honored One's hands and feet are all soft, like tula cotton, surpassing everything. 4. The World-Honored One's fingers and toes each have a web-like membrane between them, like the king of geese, with golden threads interwoven, and the patterns are like beautiful paintings. 5. All the fingers and toes of the World-Honored One are round, slender, and very lovely. 6. The World-Honored One's heels are broad, long, round, and full, matching the instep, surpassing other sentient beings. 7. The World-Honored One's insteps are high, full, soft, wonderful, and matching the heels. 8. The World-Honored One's calves gradually become slender and round, like the calves of the king of Eṇeya deer. 9. The World-Honored One's arms are long, straight, and round, like the trunk of an elephant king, and when standing upright, they can reach the knees. 10. The World-Honored One's genital organ is concealed and retracted, like that of a dragon horse or an elephant king. 11. Each pore of the World-Honored One has one hair growing from it, soft, moist, dark blue, and curling to the right. 12. The tips of the World-Honored One's hairs all point upwards, curling to the right, soft, moist, and dark blue, adorning the golden body, and are very lovely. 13. The World-Honored One's skin is thin, smooth, and moist, and dust, water, etc., cannot stay on it. 14. The World-Honored One's body is all true gold in color, bright and shining, like a wonderful golden platform, adorned with various jewels, and everyone is happy to see it. 15. The World-Honored One's soles of the feet, palms of the hands, neck, and shoulders,
七處充滿。十六世尊肩項圓滿殊妙。十七世尊髆腋悉皆充實。十八世尊容儀洪滿端直。十九世尊身相修廣端嚴。二十世尊體相縱廣量等，周匝圓滿如諾瞿陀。二十一世尊頷臆並身上半，威容廣大如師子王。二十二世尊常光面各一尋。二十三世尊齒相四十齊平，凈密根深白逾珂雪。二十四世尊四牙鮮白鋒利。二十五世尊常得味中上味，喉脈直故，能引身中諸支節脈所有上味，風、熱、淡病不能為雜；由彼不雜，脈離沉浮延縮壞損擁曲等過，能正吞嚥津液通流，身心適悅常得上味。二十六世尊舌相薄凈廣長，能覆面輪至耳髮際。二十七世尊梵音詞韻和雅，隨眾多少無不等聞，其聲洪震猶如天鼓，發言婉約如頻迦音。二十八世尊眼睫猶若牛王，紺青齊整不相雜亂。二十九世尊眼睛紺青鮮白，紅環間飾咬潔分明。三十世尊面輪其猶滿月，眉相皎凈如天帝弓。三十一世尊眉間有白毫相，右旋柔軟如睹羅綿，鮮白光凈逾珂雪等。三十二世尊頂上烏瑟膩沙高顯周圓猶如天蓋。善現！是名三十二大士相。」依此經文總說頌言：「等輻柔網纖， 跟趺腨臂密， 毛生靡潤滑， 皮金七肩滿， 髆儀修廣齊， 師子光具齒， 牙味舌音睫， 睛輪豪相蓋。」若依《瑜伽》，與此不同。《瑜伽》之中仍說因業，恐繁且止。如彼應言：「等輻纖
【現代漢語翻譯】 現代漢語譯本 七處充滿（指身體七處飽滿）。十六、世尊肩項圓滿殊妙。十七、世尊髆腋（指肩胛和腋窩）悉皆充實。十八、世尊容儀洪滿端直。十九、世尊身相修廣端嚴。二十、世尊體相縱廣量等，周匝圓滿如諾瞿陀（榕樹）。二十一、世尊頷臆（指下巴和胸部）並身上半，威容廣大如師子王。二十二、世尊常光面各一尋（古代長度單位）。二十三、世尊齒相四十齊平，凈密根深白逾珂雪（白色美玉）。二十四、世尊四牙鮮白鋒利。二十五、世尊常得味中上味，喉脈直故，能引身中諸支節脈所有上味，風、熱、淡病不能為雜；由彼不雜，脈離沉浮延縮壞損擁曲等過，能正吞嚥津液通流，身心適悅常得上味。二十六、世尊舌相薄凈廣長，能覆面輪至耳髮際。二十七、世尊梵音詞韻和雅，隨眾多少無不等聞，其聲洪震猶如天鼓，發言婉約如頻迦（妙音鳥）音。二十八、世尊眼睫猶若牛王，紺青齊整不相雜亂。二十九、世尊眼睛紺青鮮白，紅環間飾咬潔分明。三十、世尊面輪其猶滿月，眉相皎凈如天帝弓。三十一、世尊眉間有白毫相，右旋柔軟如睹羅綿（柔軟的棉花），鮮白光凈逾珂雪等。三十二、世尊頂上烏瑟膩沙（肉髻）高顯周圓猶如天蓋。善現（須菩提）！是名三十二大丈夫相。』依此經文總說頌言：『等輻柔網纖，跟趺腨臂密，毛生靡潤滑，皮金七肩滿，髆儀修廣齊，師子光具齒，牙味舌音睫，睛輪豪相蓋。』若依《瑜伽》（《瑜伽師地論》），與此不同。《瑜伽》之中仍說因業，恐繁且止。如彼應言：『等輻纖
【English Translation】 English version 'Seven places full.' Sixteenth, the World-Honored One's shoulders and neck are perfectly round and exquisite. Seventeenth, the World-Honored One's shoulder blades and armpits are all full and substantial. Eighteenth, the World-Honored One's appearance is grand, full, upright, and straight. Nineteenth, the World-Honored One's bodily form is long, broad, upright, and dignified. Twentieth, the World-Honored One's physical form is equal in length and breadth, completely round like a Nigrodha (banyan tree). Twenty-first, the World-Honored One's chin, chest, and upper body possess a majestic and vast appearance like a lion king. Twenty-second, the World-Honored One's constant light extends one 'xun' (ancient unit of length) from each side of the face. Twenty-third, the World-Honored One's teeth are forty in number, even, closely set, with deep roots, and whiter than 'koxue' (white jade). Twenty-fourth, the World-Honored One's four canine teeth are bright white and sharp. Twenty-fifth, the World-Honored One always obtains the supreme flavor among flavors, because the throat channel is straight, enabling it to draw the supreme flavors from all the branch and joint channels in the body. Wind, heat, and phlegm diseases cannot mix with it; because they do not mix, the channels are free from the faults of sinking, floating, extending, contracting, damage, obstruction, and curvature, enabling proper swallowing of fluids to flow smoothly, bringing physical and mental comfort and constant access to the supreme flavor. Twenty-sixth, the World-Honored One's tongue is thin, pure, broad, and long, capable of covering the entire face, reaching the hairline at the ears. Twenty-seventh, the World-Honored One's Brahma-like voice has harmonious and elegant tones, equally audible to crowds of any size, its sound resounding like a heavenly drum, and its speech gentle and refined like the sound of a Kalavinka (mythical bird with a beautiful voice). Twenty-eighth, the World-Honored One's eyelashes are like those of a bull king, dark blue, even, and not mixed or disordered. Twenty-ninth, the World-Honored One's eyes are dark blue, bright white, adorned with red rings, with clear and distinct boundaries. Thirtieth, the World-Honored One's face is like a full moon, and the eyebrows are bright and pure like the bow of the heavenly emperor. Thirty-first, the World-Honored One has a white hair mark between the eyebrows, spiraling to the right, soft like 'tula' cotton (soft cotton), bright white, and pure, surpassing 'koxue' and the like. Thirty-second, the World-Honored One has a 'ushnisha' (cranial protuberance) on the top of the head, high, prominent, round, and like a heavenly canopy. 'Subhuti! These are called the thirty-two marks of a great man.' According to this sutra, the summary verse says: 'Equal spokes, soft net, slender, heels, insteps, calves, arms dense, hair grows fine, smooth and lustrous, skin golden, seven shoulders full, shoulder blades, appearance, long, broad, even, lion, light, complete teeth, canines, flavor, tongue, sound, eyelashes, eyes, wheel, hair mark, canopy.' If based on the 'Yoga' (Yogacarabhumi-sastra), it is different from this. The 'Yoga' still speaks of causes and karma, so it is stopped for fear of being too verbose. As it should be said there: 'Equal spokes, slender'
跟細， 網摩膊不傴， 勢身光上靡， 生金滑七處， 師子肩充直， 具齒無隙鮮， 頷廣味聲青， 牛王頂豪相。」此總以彼眼耳身男四根依處並舌根為體。十力解脫如前已解。鹙子自嘆同共一佛法而不得此事。
經「八十種妙好(至)而我皆已失」。
贊曰：好滿不共德也。八十種妙好者，《般若經》言：「善現！云何如來應正等覺八十隨好？善現！一世尊指爪狹長薄潤光潔鮮凈如華赤銅，二世尊手足指圓纖長𦟛直柔軟節骨不現，三世尊手足各等無差於諸指間悉皆充密，四世尊手足圓滿如意軟凈光澤色如蓮華，五世尊筋脈盤結堅固深隱不現，六世尊兩踝俱隱不現，七世尊行步直進庠序如龍象王，八世尊行步威容齊肅如師子王，九世尊行步安平庠序不過不減猶如牛王，十世尊行步進止儀雅猶如鵝王，十一世尊回顧必皆右旋如龍象王舉身隨轉，十二世尊支節漸次𦟛圓妙善安布，十三世尊骨節交結無隙猶若龍盤。十四世尊膝輪妙善安布堅固圓滿，十五世尊隱處其文妙好威勢具足圓滿清凈，十六世尊身支潤滑柔軟光悅鮮凈塵垢不著，十七世尊身容敦肅無畏常不怯弱，十八世尊身支堅固稠密善相屬著，十九世尊身支安定敦重曾不掉動圓滿無壞，二十世尊身相猶如仙王周匝端嚴光凈離翳，二十一世尊身有周匝圓
【現代漢語翻譯】 現代漢語譯本： 『跟細，網狀紋理覆蓋全身，面板平滑不彎曲，身形挺拔向上，身體七處如黃金般光滑，肩膀如獅子般寬闊挺直，牙齒潔白無縫隙，下巴寬廣，聲音如青色般洪亮，頭頂有牛王般的毫相。』這些總的來說是以眼、耳、身、男性的四根的依處以及舌根為本體。十力解脫如前文已經解釋過。舍利弗（Śāriputra）獨自感嘆，同在一個佛法下，卻無法獲得這些。
經文：『八十種妙好（至）而我皆已失』。
贊曰：這是圓滿的不共之德。八十種妙好，《般若經》中說：『善現（Subhūti）！什麼是如來應正等覺的八十種隨形好？善現！一、世尊的指甲狹長、薄潤、光潔鮮凈，如赤銅色；二、世尊的手足手指圓潤纖長，關節正直柔軟，節骨不顯露；三、世尊的手足各指等長，沒有差別，指間都充滿；四、世尊的手足圓滿如意，柔軟光潔，顏色如蓮花；五、世尊的筋脈盤結堅固，深藏不顯露；六、世尊的兩踝都隱藏不顯露；七、世尊行走時正直前進，安詳有序，如龍象王；八、世尊行走時威嚴整肅，如獅子王；九、世尊行走時安穩平靜，安詳有序，不多不少，猶如牛王；十、世尊行走時進退有度，儀態優雅，猶如鵝王；十一、世尊回顧時必定右旋，如龍象王般全身隨之轉動；十二、世尊的肢體關節依次圓潤，美妙安穩；十三、世尊的骨節交結緊密，沒有縫隙，猶如龍盤繞；十四、世尊的膝蓋圓潤安穩，堅固圓滿；十五、世尊的隱秘之處紋理美妙，威勢具足，圓滿清凈；十六、世尊的身體潤滑柔軟，光澤鮮凈，不沾染塵垢；十七、世尊的身體容貌敦厚肅穆，無所畏懼，常不怯懦；十八、世尊的身體肢體堅固稠密，緊密相連；十九、世尊的身體肢體安定敦重，從不搖動，圓滿無損；二十、世尊的身相猶如仙王，週身端正莊嚴，光明清凈，沒有陰影；二十一、世尊的身體周圍有圓...
【English Translation】 English version: 『His heels are full, his body is covered with a net-like pattern, his skin is smooth and unbent, his posture is upright and upward, his body has seven places as smooth as gold, his shoulders are as broad and straight as a lion's, his teeth are white and without gaps, his chin is broad, his voice is as loud as the color blue, and the top of his head has a cow-king-like hair-whorl.』 These generally take the bases of the eye, ear, body, and male four roots, as well as the tongue root, as their substance. The ten powers and liberation have already been explained earlier. Śāriputra sighed to himself that, although under the same Buddha-dharma, he could not obtain these.
Sutra: 『The eighty minor marks (to) and I have all lost them.』
Praise: These are the complete, unique virtues. Regarding the eighty minor marks, the Prajñā Sutra says: 『Subhūti! What are the eighty minor marks of a Tathāgata, a Fully Enlightened One? Subhūti! 1. The World-Honored One's fingernails and toenails are narrow, long, thin, smooth, bright, clean, and pure, like the color of red copper; 2. The World-Honored One's fingers and toes are round, slender, long, straight, soft, and the joints are not visible; 3. The World-Honored One's fingers and toes are all equal in length, without difference, and the spaces between the fingers are all filled; 4. The World-Honored One's hands and feet are round and perfect, soft, clean, and lustrous, with a color like a lotus flower; 5. The World-Honored One's tendons and veins are coiled, firm, deeply hidden, and not visible; 6. The World-Honored One's ankles are both hidden and not visible; 7. The World-Honored One walks straight forward, peacefully and orderly, like a dragon-elephant king; 8. The World-Honored One walks with dignity and solemnity, like a lion king; 9. The World-Honored One walks steadily and calmly, peacefully and orderly, neither too much nor too little, like a cow king; 10. The World-Honored One walks with measured steps, with elegant demeanor, like a goose king; 11. When the World-Honored One looks back, he always turns to the right, like a dragon-elephant king, with his whole body turning; 12. The World-Honored One's limbs and joints are successively round, wonderfully good, and well-arranged; 13. The World-Honored One's bones and joints are tightly connected, without gaps, like a coiled dragon; 14. The World-Honored One's kneecaps are wonderfully good, well-arranged, firm, and complete; 15. The World-Honored One's private parts have beautiful patterns, are full of power, complete, and pure; 16. The World-Honored One's body is smooth and soft, lustrous, clean, and does not adhere to dust; 17. The World-Honored One's body and appearance are dignified and solemn, fearless, and never timid; 18. The World-Honored One's body and limbs are firm and dense, closely connected; 19. The World-Honored One's body and limbs are stable and dignified, never shaking, complete and undamaged; 20. The World-Honored One's appearance is like a celestial king, with his whole body upright and dignified, bright and clean, without shadows; 21. The World-Honored One's body is surrounded by a round...
光明於行等時恒自照曜，二十二世尊腹形方正無欠柔軟不現眾相莊嚴，二十三世尊臍深右旋圓妙清凈光澤，二十四世尊臍厚不窊不凸周匝妙好，二十五世尊面板遠離疥癬亦無黡點疣贅等過，二十六世尊手掌充滿柔軟足下安平，二十七世尊手文深長明直潤澤不斷，二十八世尊唇色光潤丹暉如頻婆果上下相稱，二十九世尊面門不長不短不大不小如量端嚴，三十世尊舌相軟薄廣長如赤銅色，三十一世尊發聲威震深遠如象王吼明朗清徹，三十二世尊音韻美妙具足如深谷響，三十三世尊鼻高修而且直其孔不現，三十四世尊諸齒方整鮮白，三十五世尊諸牙圓白光潔漸次鋒利，三十六世尊眼凈青白分明，三十七世尊眼相修廣譬如青蓮華葉甚可愛樂，三十八世尊眼睫上下齊整稠密不白，三十九世尊雙眉長而不白致而細軟，四十世尊雙眉綺靡順次紺琉璃色，四十一世尊雙眉高顯光潤形如初月，四十二世尊耳厚廣大修長輪埵成就，四十三世尊兩耳綺麗齊平離眾過失，四十四世尊容儀能令見者無損無染皆生愛敬，四十五世尊額廣圓滿平正形相殊妙，四十六世尊身份上半圓滿如師子王威嚴無對，四十七世尊首發修長紺青稠密不白，四十八世尊首發香潔細軟潤澤旋轉，四十九世尊首發齊整無亂亦不交雜，五十世尊首發堅固不斷永無[土*帝]落，
【現代漢語翻譯】 現代漢語譯本 光明照耀於行動等一切時，世尊（Bhagavan）的第二十二種妙相是：腹部形狀方正，沒有缺陷，柔軟而不顯露筋骨，以各種妙相莊嚴。 世尊（Bhagavan）的第二十三種妙相是：肚臍深陷，向右旋轉，圓潤美妙，清凈而有光澤。 世尊（Bhagavan）的第二十四種妙相是：肚臍厚實，不凹陷也不凸出，周圍完美。 世尊（Bhagavan）的第二十五種妙相是：面板遠離疥癬，也沒有黑痣、疣子等過失。 世尊（Bhagavan）的第二十六種妙相是：手掌充滿而柔軟，足底平穩安實。 世尊（Bhagavan）的第二十七種妙相是：手紋深刻而長，清晰正直，潤澤而不中斷。 世尊（Bhagavan）的第二十八種妙相是：嘴唇顏色光潤，紅潤如頻婆果（Bimba fruit），上下對稱。 世尊（Bhagavan）的第二十九種妙相是：面部不長不短，不大不小，恰如其分地端正莊嚴。 世尊（Bhagavan）的第三十種妙相是：舌頭柔軟而薄，寬廣而長，顏色如赤銅色。 世尊（Bhagavan）的第三十一種妙相是：發出的聲音威嚴震懾，深遠如象王吼叫，明亮而清澈。 世尊（Bhagavan）的第三十二種妙相是：音韻美妙，圓滿具足，如深谷迴響。 世尊（Bhagavan）的第三十三種妙相是：鼻子高鋌而修長正直，鼻孔不外露。 世尊（Bhagavan）的第三十四種妙相是：牙齒方正而潔白。 世尊（Bhagavan）的第三十五種妙相是：牙齒圓潤潔白，光亮，逐漸鋒利。 世尊（Bhagavan）的第三十六種妙相是：眼睛清澈，青色和白色分明。 世尊（Bhagavan）的第三十七種妙相是：眼睛修長而寬廣，譬如青蓮花瓣，非常可愛。 世尊（Bhagavan）的第三十八種妙相是：眼睫毛上下整齊，稠密而不白。 世尊（Bhagavan）的第三十九種妙相是：雙眉修長而不白，細緻而柔軟。 世尊（Bhagavan）的第四十種妙相是：雙眉紋理綺麗，順著生長，呈紺青琉璃色。 世尊（Bhagavan）的第四十一種妙相是：雙眉高顯而光潤，形狀如新月。 世尊（Bhagavan）的第四十二種妙相是：耳朵厚實而寬大，修長，耳輪和耳垂都完美。 世尊（Bhagavan）的第四十三種妙相是：兩耳美麗而平齊，遠離各種過失。 世尊（Bhagavan）的第四十四種妙相是：容貌儀態能使見到的人沒有損害和染污，都生起愛敬之心。 世尊（Bhagavan）的第四十五種妙相是：額頭寬廣而圓滿，平正，形狀殊勝美妙。 世尊（Bhagavan）的第四十六種妙相是：身體上半部分圓滿，如獅子王般威嚴無比。 世尊（Bhagavan）的第四十七種妙相是：頭髮修長，紺青色，稠密而不白。 世尊（Bhagavan）的第四十八種妙相是：頭髮香潔，細軟潤澤，呈旋轉狀。 世尊（Bhagavan）的第四十九種妙相是：頭髮整齊而不亂，也不交雜。 世尊（Bhagavan）的第五十種妙相是：頭髮堅固不斷，永遠不會脫落。
【English Translation】 English version When light shines on actions, etc., it always illuminates itself. The twenty-second characteristic of the Bhagavan (Blessed One) is that the abdomen is square and without defects, soft and without visible bones, adorned with various auspicious marks. The twenty-third characteristic of the Bhagavan (Blessed One) is that the navel is deep, turns to the right, is round and wonderful, pure and lustrous. The twenty-fourth characteristic of the Bhagavan (Blessed One) is that the navel is thick, neither sunken nor protruding, and perfectly round. The twenty-fifth characteristic of the Bhagavan (Blessed One) is that the skin is free from scabies and does not have moles, warts, or other blemishes. The twenty-sixth characteristic of the Bhagavan (Blessed One) is that the palms are full and soft, and the soles of the feet are level and stable. The twenty-seventh characteristic of the Bhagavan (Blessed One) is that the lines on the hands are deep and long, clear, straight, lustrous, and unbroken. The twenty-eighth characteristic of the Bhagavan (Blessed One) is that the color of the lips is lustrous, with a reddish glow like the Bimba fruit, and the upper and lower lips are symmetrical. The twenty-ninth characteristic of the Bhagavan (Blessed One) is that the face is neither long nor short, neither large nor small, but perfectly proportioned and dignified. The thirtieth characteristic of the Bhagavan (Blessed One) is that the tongue is soft and thin, broad and long, and the color is like red copper. The thirty-first characteristic of the Bhagavan (Blessed One) is that the voice is majestic and far-reaching, like the roar of an elephant king, clear and distinct. The thirty-second characteristic of the Bhagavan (Blessed One) is that the tone is beautiful and complete, like an echo in a deep valley. The thirty-third characteristic of the Bhagavan (Blessed One) is that the nose is high, long, and straight, and the nostrils are not visible. The thirty-fourth characteristic of the Bhagavan (Blessed One) is that the teeth are square and pure white. The thirty-fifth characteristic of the Bhagavan (Blessed One) is that the teeth are round, white, and lustrous, gradually becoming sharp. The thirty-sixth characteristic of the Bhagavan (Blessed One) is that the eyes are clear, with distinct blue and white. The thirty-seventh characteristic of the Bhagavan (Blessed One) is that the eyes are long and wide, like the petals of a blue lotus flower, and are very pleasing and delightful. The thirty-eighth characteristic of the Bhagavan (Blessed One) is that the eyelashes are even, dense, and not white. The thirty-ninth characteristic of the Bhagavan (Blessed One) is that the eyebrows are long and not white, delicate and soft. The fortieth characteristic of the Bhagavan (Blessed One) is that the eyebrows are beautifully patterned, grow in order, and are the color of dark blue lapis lazuli. The forty-first characteristic of the Bhagavan (Blessed One) is that the eyebrows are high, lustrous, and shaped like a crescent moon. The forty-second characteristic of the Bhagavan (Blessed One) is that the ears are thick, large, long, and the helix and lobes are perfect. The forty-third characteristic of the Bhagavan (Blessed One) is that the two ears are beautiful, level, and free from all defects. The forty-fourth characteristic of the Bhagavan (Blessed One) is that the appearance and demeanor enable those who see him to be free from harm and defilement, and all generate love and respect. The forty-fifth characteristic of the Bhagavan (Blessed One) is that the forehead is broad, round, full, level, and of a particularly wonderful shape. The forty-sixth characteristic of the Bhagavan (Blessed One) is that the upper part of the body is full, like a lion king, with unparalleled majesty. The forty-seventh characteristic of the Bhagavan (Blessed One) is that the hair is long, dark blue, dense, and not white. The forty-eighth characteristic of the Bhagavan (Blessed One) is that the hair is fragrant, clean, soft, lustrous, and spirals. The forty-ninth characteristic of the Bhagavan (Blessed One) is that the hair is neat and not messy, nor intertwined. The fiftieth characteristic of the Bhagavan (Blessed One) is that the hair is strong and unbroken, and will never fall out.
五十一世尊首發光滑殊妙塵垢不著，五十二世尊身份堅固充實逾那羅延，五十三世尊身體長大端直，五十四世尊諸竅清凈圓好，五十五世尊身支勢力殊勝無與等者，五十六世尊身相眾所樂觀嘗無厭足，五十七世尊面輪修廣得所皎潔光凈如秋滿月，五十八世尊顏貌舒泰光顯含笑先言唯向不背，五十九世尊面貌光澤熙怡遠離頻蹙青赤等過，六十世尊身支清凈無垢常無臭穢，六十一世尊所有諸毛孔中常出如意微妙之香，六十二世尊面門常出最上殊勝之香，六十三世尊首相周圓妙好如末達那亦猶如天蓋，六十四世尊身毛紺青光凈如孔雀項紅暉綺飾色類赤銅，六十五世尊法音隨眾大小不增不減應理無差，六十六世尊頂相無能見者，六十七世尊手足指約分明莊嚴妙好如赤銅色，六十八世尊行時其足去地如四指量而現印文，六十九世尊自持不待他衛身無傾動亦不逶迤，七十世尊威德遠震一切噁心見喜恐怖見安，七十一世尊音聲不高不下隨眾生意和悅與言，七十二世尊能隨諸有情類言音意樂而為說法，七十三世尊一音演說正法隨有情類各各令得解，七十四世尊說法咸依次第必有因緣言無不善，七十五世尊等觀諸有情類贊善毀惡而無愛增，七十六世尊所為先觀後作軌範具足令識善凈，七十七世尊相好一切有情無能觀盡，七十八世尊頂骨堅
【現代漢語翻譯】 現代漢語譯本 第五十一，世尊的頭髮光滑，沒有塵垢沾染，非常殊勝美妙。 第五十二，世尊的身體堅固充實，超過了那羅延（Narayana，印度教神祇）。 第五十三，世尊的身體高大端正筆直。 第五十四，世尊的所有孔竅都清凈圓滿美好。 第五十五，世尊的身體各部分的力量殊勝，沒有能與之相比的。 第五十六，世尊的相貌讓大眾喜悅觀看，永遠不會感到厭倦。 第五十七，世尊的面容寬廣適中，潔白光亮，像秋天的滿月。 第五十八，世尊的容貌舒展安泰，光彩照人，面帶微笑，總是主動與人交談，從不背對他人。 第五十九，世尊的面容光澤喜悅，遠離了皺眉、臉色發青發紅等過失。 第六十，世尊的身體各部分都清凈沒有污垢，永遠沒有臭味。 第六十一，世尊的所有毛孔中，常常散發出如意微妙的香氣。 第六十二，世尊的口中常常散發出最上殊勝的香氣。 第六十三，世尊的頭頂圓滿美好，像末達那（末達那，梵語mandana的音譯，意為『裝飾』）一樣，也像天上的傘蓋。 第六十四，世尊的體毛呈紺青色，光亮潔凈，像孔雀的脖頸一樣，紅色的光輝像綺麗的裝飾，顏色像赤銅。 第六十五，世尊的法音隨著聽眾人數的多少而調整，不會增加也不會減少，符合道理，沒有偏差。 第六十六，世尊的頂相沒有人能夠看見。 第六十七，世尊的手指和腳趾的關節分明，莊嚴美好，像赤銅色。 第六十八，世尊行走時，腳離開地面大約四指高，並且顯現印記。 第六十九，世尊自己保持身體端正，不需要別人扶持，身體不會傾斜晃動，也不會彎曲。 第七十，世尊的威德遠播，一切心懷惡意的人見到都會心生歡喜，心懷恐懼的人見到都會感到安寧。 第七十一，世尊的聲音不高不低，隨著大眾的心意，和藹悅耳地與人交談。 第七十二，世尊能夠隨著各種有情眾生的語言、聲音和心意，為他們說法。 第七十三，世尊用一種聲音演說正法，讓各種有情眾生各自都能理解。 第七十四，世尊說法總是按照次第，必定有因緣，所說的話沒有不善的。 第七十五，世尊平等地看待各種有情眾生，讚揚善良，批評邪惡，而沒有偏愛或憎恨。 第七十六，世尊所做的事情總是先觀察後行動，行爲規範完備，使人認識到什麼是善，什麼是清凈。 第七十七，世尊的相好，一切有情眾生都無法完全看盡。 第七十八，世尊的頂骨堅固。
【English Translation】 English version Fifty-first, the World-Honored One's hair is smooth, free from dust, and exquisitely wonderful. Fifty-second, the World-Honored One's body is firm and substantial, surpassing Narayana (Narayana, a Hindu deity). Fifty-third, the World-Honored One's body is tall and upright. Fifty-fourth, all the World-Honored One's orifices are pure, complete, and beautiful. Fifty-fifth, the strength of the World-Honored One's limbs is supremely excellent, with no equal. Fifty-sixth, the World-Honored One's appearance is pleasing to behold, never causing weariness. Fifty-seventh, the World-Honored One's face is broad and well-proportioned, bright and pure like the full moon in autumn. Fifty-eighth, the World-Honored One's countenance is serene and radiant, bearing a smile, always speaking first and never turning away. Fifty-ninth, the World-Honored One's face is radiant and joyful, free from faults such as frowning or having a bluish or reddish complexion. Sixtieth, the World-Honored One's limbs are pure and without blemish, always free from foul odors. Sixty-first, from all the World-Honored One's pores constantly emanates a wish-fulfilling, subtle fragrance. Sixty-second, from the World-Honored One's mouth constantly emanates the most supreme and excellent fragrance. Sixty-third, the World-Honored One's head is perfectly round and wonderful, like a mandana (mandana, Sanskrit for 'decoration') or a heavenly canopy. Sixty-fourth, the World-Honored One's body hair is dark blue, bright and pure, like a peacock's neck, with red hues like ornate decorations, and the color of red copper. Sixty-fifth, the World-Honored One's Dharma-voice adjusts according to the size of the audience, neither increasing nor decreasing, conforming to reason without error. Sixty-sixth, no one is able to see the World-Honored One's crown of the head. Sixty-seventh, the World-Honored One's finger and toe joints are distinct, adorned and beautiful, like the color of red copper. Sixty-eighth, when the World-Honored One walks, his feet leave the ground about four fingers' breadth and display imprints. Sixty-ninth, the World-Honored One maintains his posture without needing support from others, his body does not tilt or sway, nor does it bend. Seventieth, the World-Honored One's majestic virtue resonates far and wide; all with evil intentions rejoice upon seeing him, and those filled with fear find peace. Seventy-first, the World-Honored One's voice is neither too high nor too low, according with the minds of the assembly, speaking harmoniously and pleasantly. Seventy-second, the World-Honored One is able to preach the Dharma according to the languages, sounds, and intentions of all sentient beings. Seventy-third, the World-Honored One proclaims the True Dharma with one voice, enabling each sentient being to understand. Seventy-fourth, the World-Honored One always preaches the Dharma in order, with definite causes and conditions, and his words are never unkind. Seventy-fifth, the World-Honored One regards all sentient beings equally, praising the good and criticizing the evil without favoritism or hatred. Seventy-sixth, the World-Honored One always observes before acting, with complete standards of conduct, enabling people to recognize what is good and what is pure. Seventy-seventh, all sentient beings are unable to fully perceive all of the World-Honored One's marks and characteristics. Seventy-eighth, the World-Honored One's skull is firm.
實圓滿，七十九世尊顏容常少不老好巡舊處，八十世尊手足及胸臆前俱有吉祥喜旋起德相，文同綺畫色類朱丹。善現！是名八十隨好。善現！如來、應、正等覺成就如是諸相好故，身光任運能照三千大千世界無不遍滿，若作意時即能普照無量無邊無數世界。然為憐愍諸有情故，攝光常照面各一尋，若縱身光即日月等所有光明皆常不現，諸有情類便不能知晝夜半月月時歲數，所作事業有不得成。佛聲任運能遍三千大千世界，若作意時即能遍滿無量無邊無數世界，然為利樂諸有情故聲隨眾量不減不增。善現！如是功德勝利，我先菩薩位，修行般若波羅蜜多時已能成辦，故今相好圓滿莊嚴，一切有情見者嘆喜，皆獲殊勝利益安樂。如是善現！菩薩摩訶薩行深般若波羅蜜多時，能以財法二種佈施攝諸有情，是為甚奇希有之法。」三十二相由行五修：一發心，二長時，三無間，四殷重，五無餘，之所感得，如《瑜伽論》三十七說。
十八不共法以五門分別：一名，二體，三行相，四差別，五諸門。名者，一身無誤失，二無率暴音，三無種種想，四無不定心，五無忘失念，六無不擇舍，七欲無減，八念無減，九精進無減，十定無減，十一慧無減，十二解脫無減，十三身業隨智慧行，十四語業隨智慧行，十五意業隨智慧行，十
【現代漢語翻譯】 現代漢語譯本：實圓滿，第七十九世尊顏容常顯年輕，巡視舊處時容顏不老，第八十世尊手足及胸前都有吉祥的喜旋，呈現出美好的德相，紋路如同精美的圖畫，顏色如同硃砂般鮮紅。善現（Subhuti）！這被稱為八十隨好。善現（Subhuti）！如來（Tathagata）、應（Arhat）、正等覺（Samyaksambuddha）成就了這些相好，所以身光自然而然地能夠照耀三千大千世界，沒有不遍滿的，如果加以作意，就能普照無量無邊無數世界。然而爲了憐憫眾生，收斂光明，通常只照耀面部周圍一尋的範圍，如果放縱身光，那麼日月等所有的光明都會黯然失色，眾生便無法得知晝夜、半月、月時、歲數，所做的事業也會難以成功。佛的聲音自然而然地能夠遍佈三千大千世界，如果加以作意，就能遍滿無量無邊無數世界，然而爲了利益和快樂眾生，聲音隨著眾生的接受能力而調整，不多也不少。善現（Subhuti）！這樣的功德和殊勝利益，我在菩薩位時，修行般若波羅蜜多（Prajnaparamita）時就已經能夠成就，所以現在相好圓滿莊嚴，一切眾生見到都讚歎歡喜，都能獲得殊勝的利益和安樂。所以，善現（Subhuti）！菩薩摩訶薩（Bodhisattva-Mahasattva）修行甚深的般若波羅蜜多（Prajnaparamita）時，能夠以財佈施和法佈施兩種方式來攝受眾生，這是非常稀有和奇妙的法門。』三十二相是由修行五種行為所感得的：一、發心，二、長時間，三、無間斷，四、殷重，五、無餘，這些在《瑜伽師地論》第三十七卷中有詳細說明。 十八不共法從五個方面來區分：一、名稱，二、體性，三、行相，四、差別，五、諸門。名稱包括：一、身無誤失，二、無率暴音，三、無種種想，四、無不定心，五、無忘失念，六、無不擇舍，七、欲無減，八、念無減，九、精進無減，十、定無減，十一、慧無減，十二、解脫無減，十三、身業隨智慧行，十四、語業隨智慧行，十五、意業隨智慧行，十
【English Translation】 English version: Truly perfect, the seventy-ninth World Honored One's countenance always appears young, and when visiting old places, his appearance does not age. The eightieth World Honored One has auspicious swastikas on his hands, feet, and chest, displaying virtuous marks, with patterns like exquisite paintings and colors like vermilion. Subhuti! This is called the eighty minor marks of excellence. Subhuti! The Tathagata (Tathagata), Arhat (Arhat), Samyaksambuddha (Samyaksambuddha) has achieved these marks of excellence, so his body radiance naturally illuminates the three thousand great thousand worlds without exception. If he intends, he can illuminate immeasurable, boundless, and countless worlds. However, out of compassion for sentient beings, he restrains his light, usually illuminating only a fathom around his face. If he were to release his body radiance, the light of the sun and moon would be obscured, and sentient beings would not be able to know day and night, half-months, months, seasons, and years, and their endeavors would not be successful. The Buddha's voice naturally pervades the three thousand great thousand worlds, and if he intends, it can fill immeasurable, boundless, and countless worlds. However, for the benefit and happiness of sentient beings, the voice adjusts according to their capacity, neither increasing nor decreasing. Subhuti! Such merits and supreme benefits, I was able to accomplish when I was a Bodhisattva, practicing Prajnaparamita (Prajnaparamita), so now my marks are perfect and adorned, and all sentient beings who see them praise and rejoice, and all obtain supreme benefits and happiness. Therefore, Subhuti! When a Bodhisattva-Mahasattva (Bodhisattva-Mahasattva) practices profound Prajnaparamita (Prajnaparamita), he can gather sentient beings through both material giving and Dharma giving, which is a very rare and wonderful Dharma.』 The thirty-two major marks are attained by practicing five actions: 1. Aspiration, 2. Long duration, 3. Without interruption, 4. Earnestly, 5. Without remainder, as detailed in the thirty-seventh volume of the Yogacarabhumi-sastra. The eighteen unshared qualities are distinguished by five aspects: 1. Name, 2. Essence, 3. Characteristics, 4. Differences, 5. Aspects. The names include: 1. No mistakes in bodily conduct, 2. No loud or harsh speech, 3. No diverse thoughts, 4. No unsteady mind, 5. No loss of mindfulness, 6. No unselective abandonment, 7. No decrease in desire, 8. No decrease in mindfulness, 9. No decrease in diligence, 10. No decrease in concentration, 11. No decrease in wisdom, 12. No decrease in liberation, 13. Bodily actions follow wisdom, 14. Verbal actions follow wisdom, 15. Mental actions follow wisdom, 16.
六知過去世無著無礙，十七知未來世無著無礙，十八知現在世無著無礙。
體者，合以八法為體，謂思、想、欲、勝解、念、定、慧、勤，廣如《無垢稱疏》第二卷解。二乘所無，名不共法。論云「上二偈示現何義？舍利弗自訶責身，我不見諸佛，不往佛所聞法，不供養恭敬諸佛，無利益眾生事，未得法退，是故舍利弗訶責自身。」上釋自訶責之意。下論自牒解呵責意及經頌文，兩參雜釋合有八句，其間五句解自責詞，自餘三句解經頌義。不見者，不見諸佛如來大人相生恭敬供養心故。自呵無修大因，遂不能見諸佛之相恭敬供養故。不往者，示現教化眾生力故，顯佛能化眾生而我不往佛所。上二句解自責言。金色光明者，見佛自身異身得無量功德故，此解經中金色之言，由見佛故我之自身于異身得無量功德果故，聞者能利益一切眾生故。此解責中不聞言，若聞能作利生事故。力者，眾生有疑，依十力斷疑故，此釋經中十力之言。供養者，示現能教化眾生力故，此解自責中不供養佛言，佛能化眾我應供養，昔者何故不供養也。十八不共法者，遠離諸障礙故，此解頌中十八不共法義。恭敬者生無量福德，依如來教得解脫故，證人法無我諸法平等故，此解自責中不恭敬言，若恭敬生無量福證平等故。是故自訶，我從昔
【現代漢語翻譯】 現代漢語譯本： 六、知過去世無著無礙（指對於過去世的知識沒有阻礙）。十七、知未來世無著無礙（指對於未來世的知識沒有阻礙）。十八、知現在世無著無礙（指對於現在世的知識沒有阻礙）。
體，總合八法作為其體性，即思、想、欲、勝解（殊勝的理解）、念、定、慧、勤，詳細內容見《無垢稱疏》（Vimalakīrti-nirdeśa Sūtra Commentary）第二卷的解釋。這是二乘（聲聞乘和緣覺乘）所沒有的，所以稱為不共法。
論中說：『上面兩偈示現了什麼意義？舍利弗（Śāriputra）自我訶責，我不見諸佛，不往佛所聞法，不供養恭敬諸佛，沒有利益眾生的事情，未得法就退轉，所以舍利弗訶責自身。』上面解釋了自我訶責的含義。下面論述自己解釋訶責的含義以及經文的頌文，兩者參雜解釋共有八句，其中五句解釋自責的詞語，其餘三句解釋經文頌義。不見，是因為不見諸佛如來大人相，沒有生起恭敬供養的心。自我訶責沒有修習大的因，所以不能見到諸佛的相，恭敬供養。
不往，是爲了示現教化眾生的力量，顯示佛能教化眾生而我不往佛所。上面兩句解釋自責的言語。金色光明，是因為見佛自身異身，得到無量功德的緣故，這是解釋經中的金色之言，因為見到佛的緣故，我的自身于異身得到無量功德果報的緣故。聞，是因為能利益一切眾生的緣故。這是解釋責備中不聞之言，如果聽聞就能做利益眾生的事情。力，是因為眾生有疑惑，依靠十力斷除疑惑的緣故，這是解釋經中十力之言。供養，是爲了示現能教化眾生的力量的緣故，這是解釋自責中不供養佛之言，佛能教化眾生我應該供養，過去為什麼不供養呢？
十八不共法，是因為遠離諸種障礙的緣故，這是解釋頌中十八不共法義。恭敬，會產生無量福德，依靠如來的教導得到解脫的緣故，證悟人法無我，諸法平等的緣故，這是解釋自責中不恭敬之言，如果恭敬就會產生無量福報，證悟平等之故。所以自我訶責，我從過去……
【English Translation】 English version: Six, knowing the past without attachment or hindrance (referring to knowledge of the past without obstruction). Seventeen, knowing the future without attachment or hindrance (referring to knowledge of the future without obstruction). Eighteen, knowing the present without attachment or hindrance (referring to knowledge of the present without obstruction).
'Body' (體), combines eight dharmas (法) as its essence, namely thought (思), ideation (想), desire (欲), conviction (勝解), mindfulness (念), concentration (定), wisdom (慧), and diligence (勤), as explained in detail in the second volume of the 'Vimalakīrti-nirdeśa Sūtra Commentary' (《無垢稱疏》). These are not possessed by the Two Vehicles (聲聞乘 and 緣覺乘), hence they are called 'uncommon dharmas' (不共法).
The treatise says: 'What meaning do the above two verses reveal? Śāriputra (舍利弗) reproaches himself, 'I do not see the Buddhas, I do not go to the Buddhas to hear the Dharma, I do not make offerings and respect the Buddhas, I have no affairs of benefiting sentient beings, and I retreat before attaining the Dharma, therefore Śāriputra reproaches himself.' The above explains the meaning of self-reproach. The following discusses his own explanation of the meaning of reproach and the verses of the sutra, with a mixed explanation of eight sentences, of which five sentences explain the words of self-reproach, and the remaining three sentences explain the meaning of the sutra verses. 'Not seeing' means not seeing the Buddhas, Tathāgatas (如來), and great beings (大人相), and not generating a mind of reverence and offering. Self-reproach for not cultivating great causes, therefore not being able to see the forms of the Buddhas, reverence, and offerings.
'Not going' is to demonstrate the power of teaching and transforming sentient beings, showing that the Buddha can teach and transform sentient beings, but I do not go to the Buddha. The above two sentences explain the words of self-reproach. 'Golden light' is because seeing the Buddha's own different body, one obtains immeasurable merit, this explains the words 'golden' in the sutra, because seeing the Buddha, my own body in a different body obtains immeasurable merit and reward. 'Hearing' is because it can benefit all sentient beings. This explains the words 'not hearing' in the reproach, if one hears, one can do things that benefit sentient beings. 'Power' is because sentient beings have doubts, relying on the ten powers (十力) to cut off doubts, this explains the words 'ten powers' in the sutra. 'Offering' is to demonstrate the power to teach and transform sentient beings, this explains the words 'not offering to the Buddha' in the self-reproach, the Buddha can teach and transform sentient beings, I should make offerings, why didn't I make offerings in the past?
The eighteen uncommon dharmas are because of being far away from all kinds of obstacles, this explains the meaning of the eighteen uncommon dharmas in the verse. 'Reverence' will produce immeasurable blessings, relying on the teachings of the Tathāgata to obtain liberation, realizing the non-self of persons and dharmas, and the equality of all dharmas, this explains the words 'not revering' in the self-reproach, if one reveres, one will produce immeasurable blessings, realizing equality. Therefore, self-reproach, I from the past...
來未得此法，於此法中遂生退心。是名失大法而興嗟也。不作此解論極難知。
經「我獨經行時(至)我為自欺誑」。
贊曰：名利高廣德也。自欺賤故常自思惟，失佛此德不敢求大，自誑負故得小為足。
經「我常于日夜(至)籌量如此事」。
贊曰：明自興嗟也。初頌欲問于佛為失大乘、為當不失？后頌釋疑。此以常見佛唯贊菩薩不讚我故，所以疑生籌量此事。
經「今聞佛音聲(至)令眾至道場」。
贊曰：下十四頌頌喜今聞而惱盡，中分二：初十二頌半頌斷疑悔，后一頌半頌快得安隱。初中復二：初五頌頌昔悔除，后七頌半頌今疑滅。初中又二：初一頌標悔除所由，后四頌正明悔除。此初也。由聞佛聲隨宜說法意趣難知，無漏難思所得難解，令二乘眾舍隨宜教，至佛所得道場深法，既令悔除故名無漏。
經「我本著邪見(至)于空法得證」。
贊曰：下四頌除悔，中分二：初一頌半敘昔舍邪以歸正，后二頌半敘今識小以向大。此初也。本事珊阇耶外道領一百門徒，后歸佛出家證人空理，得阿羅漢稱梵志師，名為拔邪得證空法。
經「爾時心自謂(至)非是實滅度」。
贊曰：下二頌半敘今識小以向大，于中分二：初一頌識知小，后一半知真大
【現代漢語翻譯】 現代漢語譯本：如果過去沒有得到這種佛法，那麼在這種佛法中就會產生退卻之心。這叫做失去了偉大的佛法而發出嘆息。如果不這樣解釋，就極難理解。
經文：『我獨自經行時（直到）我是在自我欺騙。』
讚語說：名利是高尚廣大的德行。自我欺騙是因為自己卑賤，所以常常自我反思，失去了佛的這種德行，不敢追求偉大的目標，自我欺騙是因為自己能力不足，所以得到小的成就就感到滿足。
經文：『我常常在日夜（直到）籌劃衡量這件事。』
讚語說：這說明了自我嘆息的原因。前面的偈頌是想問佛，自己是失去了大乘佛法，還是沒有失去？後面的偈頌是解釋疑惑。這是因為常見佛陀只讚揚菩薩而不讚揚我，所以產生了疑惑，籌劃衡量這件事。
經文：『現在聽聞佛的聲音（直到）令大眾到達道場。』
讚語說：下面的十四個偈頌是讚美現在聽聞佛法而煩惱消除，分為兩個部分：前面十二個半偈頌是消除疑惑和後悔，後面一個半偈頌是快速獲得安穩。前面的部分又分為兩個部分：前面五個偈頌是讚美過去後悔消除的原因，後面四個偈頌是正式說明後悔消除。這是第一個部分。由於聽聞佛的聲音，隨順眾生的根器而說法，佛的意趣難以理解，無漏法難以思議，所得的果位難以理解，使得二乘的眾生捨棄隨順根器的教法，到達佛所證得的道場深奧佛法，既然使他們後悔消除，所以叫做無漏。
經文：『我本來執著于邪見（直到）在空法中得到證悟。』
讚語說：下面的四個偈頌是消除後悔，分為兩個部分：前面一個半偈頌是敘述過去捨棄邪見而歸於正道，後面兩個半偈頌是敘述現在認識到小乘而趨向大乘。這是第一個部分。過去的事是珊阇耶（Sanjaya，六師外道之一）帶領一百個門徒，後來歸順佛陀出家，證悟了人空的道理，得到阿羅漢的果位，被稱為梵志的老師，這叫做拔除邪見而得到空法的證悟。
經文：『那時心中自認為（直到）不是真正的滅度。』
讚語說：下面的兩個半偈頌是敘述現在認識到小乘而趨向大乘，其中分為兩個部分：前面一個偈頌是認識到小乘，後面一半是認識到真正的大乘。
【English Translation】 English version: If one had not obtained this Dharma in the past, then a retreating mind would arise in this Dharma. This is called lamenting the loss of the great Dharma. It is extremely difficult to understand if not explained in this way.
Sutra: 'When I walk alone (until) I am deceiving myself.'
The commentary says: Fame and gain are lofty and vast virtues. Self-deception arises from one's own lowliness, so one often reflects on oneself. Having lost this virtue of the Buddha, one dares not seek great things. Self-deception arises from one's own inadequacy, so one is content with small achievements.
Sutra: 'I constantly day and night (until) contemplate and measure this matter.'
The commentary says: This explains the reason for self-lamentation. The previous verses were intended to ask the Buddha whether one had lost the Mahayana Dharma or not. The following verses explain the doubts. This is because one often sees the Buddha only praising Bodhisattvas and not praising oneself, so doubts arise, and one contemplates and measures this matter.
Sutra: 'Now hearing the Buddha's voice (until) leading the assembly to the Bodhimanda (Daochang, place of enlightenment).'
The commentary says: The following fourteen verses praise the elimination of afflictions upon hearing the Dharma, divided into two parts: the first twelve and a half verses eliminate doubts and regrets, and the last one and a half verses quickly attain peace and stability. The first part is further divided into two parts: the first five verses praise the reason for the elimination of past regrets, and the last four verses formally explain the elimination of regrets. This is the first part. Because of hearing the Buddha's voice, teaching according to the capacities of sentient beings, the Buddha's intention is difficult to understand, the Anāsrava (Wulou, without outflows) Dharma is difficult to conceive, and the attained fruit is difficult to understand, causing the Śrāvakas (Ercheng, Two Vehicles) to abandon the teachings that accord with their capacities and reach the profound Dharma of the Bodhimanda attained by the Buddha. Since it causes them to eliminate regrets, it is called Anāsrava.
Sutra: 'I was originally attached to wrong views (until) attaining realization in the Dharma of emptiness.'
The commentary says: The following four verses eliminate regrets, divided into two parts: the first one and a half verses narrate the past abandonment of wrong views and return to the right path, and the last two and a half verses narrate the present recognition of the Small Vehicle and inclination towards the Great Vehicle. This is the first part. The past event is that Sanjaya (Sanjaya, one of the six heretical teachers) led one hundred disciples, later surrendered to the Buddha, left home, realized the principle of the emptiness of persons, attained the fruit of Arhat, and was called the teacher of Brahmins. This is called eradicating wrong views and attaining the realization of the Dharma of emptiness.
Sutra: 'At that time, the mind thought to itself (until) it is not true extinction.'
The commentary says: The following two and a half verses narrate the present recognition of the Small Vehicle and inclination towards the Great Vehicle, divided into two parts: the first verse recognizes the Small Vehicle, and the latter half recognizes the true Great Vehicle.
。此初也。昔時不識謂真滅故。
經「若得作佛時(至)永盡滅無餘」。
贊曰：知大為真滅。得作佛時，內具諸相好、外為眾生歸敬，方成永盡二種生死更無有漏，故知大乘是為真滅。
經「佛于大眾中(至)疑悔悉已除」。
贊曰：下七頌半頌今疑滅，分二：初一頌結前悔盡、生后疑除所由，后六頌半正釋疑除。此初也。
經「初聞佛所說(至)惱亂我心耶」。
贊曰：下六頌半正釋疑除，復二：初一頌敘疑生所由，后五頌半正釋疑滅。此初也。佛昔說三乘，我已得訖；今說為一，與本說乖，說我所得非真果滅，故心中驚，謂佛是魔惱亂我心，此疑於事名異熟生，不疑于理故非煩惱。或前憂、疑皆示相起，非在鹙子猶有憂、疑。
經「佛以種種緣(至)我聞疑網斷」。
贊曰：下五頌半釋疑滅，中有四：一頌顯佛言巧心安，所以疑斷；二頌明三世佛同說方便，所以疑斷；一頌解佛說同，所以疑斷；一頌半知佛與魔道跡不同，所以疑斷。此初也。佛說有二：一法說，二喻說。「種種緣」者法說道理，「種種喻」者比況說也。外現此二巧言說法，內心安固如海不動，所以疑斷。言詞不巧，理、喻乖宗，心有動搖智迷真境，內、外可阻疑便難滅；今則不然，所以疑斷
【現代漢語翻譯】 現代漢語譯本： 此為最初的疑惑。過去不認識大乘佛法，所以認為小乘的涅槃才是真正的寂滅。
經文：『若得作佛時（至）永盡滅無餘』。
贊曰：認識到大乘才是真正的寂滅。證得佛果時，內具足各種相好，外為眾生所歸依敬仰，才能成就永遠斷盡兩種生死，不再有煩惱的漏失，所以知道大乘才是真正的寂滅。
經文：『佛于大眾中（至）疑悔悉已除』。
贊曰：下面七頌半經文講述了疑惑消除的過程，分為兩部分：前一頌總結了之前的悔恨已盡、引出後面的疑惑消除的原因，后六頌半正式解釋疑惑消除。這是第一部分。
經文：『初聞佛所說（至）惱亂我心耶』。
贊曰：下面六頌半正式解釋疑惑消除，又分為兩部分：前一頌敘述疑惑產生的原因，后五頌半正式解釋疑惑消除。這是第一部分。佛陀過去說有三乘，我已經證得了小乘的果位；現在卻說只有一佛乘，與之前的說法相悖，認為我所證得的不是真正的涅槃，所以心中驚恐，認為佛陀是魔來擾亂我的心。這種疑惑是對於『事』的疑惑，屬於異熟生，不是對於『理』的疑惑，所以不是煩惱。或者說，之前的憂愁和疑惑都只是示現的相，並非舍利弗（Śāriputra）真的還有憂愁和疑惑。
經文：『佛以種種緣（至）我聞疑網斷』。
贊曰：下面五頌半解釋疑惑消除，其中有四層含義：一頌顯示佛陀言辭巧妙，使內心安穩，所以疑惑斷除；二頌說明過去、現在、未來三世諸佛都同樣宣說方便法門，所以疑惑斷除；一頌解釋佛陀所說相同，所以疑惑斷除；一頌半說明佛陀與魔的道跡不同，所以疑惑斷除。這是第一層含義。佛陀的說法有兩種：一是法說，二是喻說。『種種緣』指的是法說道理，『種種喻』指的是比況譬喻。外在表現爲這兩種巧妙的言辭說法，內心安穩如大海般不動搖，所以疑惑斷除。如果言辭不巧妙，道理和譬喻違背宗旨，內心動搖，智慧迷惑真境，內外都存在阻礙，疑惑就難以消除；現在不是這樣，所以疑惑斷除。
【English Translation】 English version: This is the initial doubt. In the past, not recognizing the Mahayana Dharma, it was thought that the Nirvana of the Hinayana was the true extinction.
Sutra: 'If one attains Buddhahood (to) forever completely extinguished without remainder'.
Commentary: Knowing that Mahayana is the true extinction. When one attains Buddhahood, internally possessing all kinds of excellent marks and externally being the refuge and reverence of all beings, one can achieve the eternal extinction of the two kinds of birth and death, with no more leakage of afflictions. Therefore, knowing that Mahayana is the true extinction.
Sutra: 'The Buddha in the great assembly (to) doubts and regrets are all removed'.
Commentary: The following seven and a half verses explain the process of doubt removal, divided into two parts: the first verse summarizes the previous regrets being exhausted and introduces the reason for the subsequent doubt removal, and the latter six and a half verses formally explain the doubt removal. This is the first part.
Sutra: 'Initially hearing what the Buddha said (to) disturbing my mind?'.
Commentary: The following six and a half verses formally explain the doubt removal, further divided into two parts: the first verse narrates the reason for the arising of doubt, and the latter five and a half verses formally explain the doubt removal. This is the first part. The Buddha used to say there were three vehicles, and I have already attained the fruit of the Hinayana; now he says there is only one Buddha vehicle, which contradicts the previous statement, thinking that what I have attained is not true Nirvana, so I am frightened in my heart, thinking that the Buddha is a demon disturbing my mind. This doubt is about 'things' (事), belonging to Vipāka-ja (異熟生), not doubt about 'principle' (理), so it is not an affliction. Or, the previous worries and doubts are just manifested appearances, not that Śāriputra (舍利弗) really still has worries and doubts.
Sutra: 'The Buddha with various causes (to) I heard and the net of doubt was cut off'.
Commentary: The following five and a half verses explain the doubt removal, containing four layers of meaning: one verse shows that the Buddha's words are skillful, making the mind peaceful, so doubt is cut off; two verses explain that the Buddhas of the past, present, and future all similarly proclaim expedient means, so doubt is cut off; one verse explains that the Buddha's words are the same, so doubt is cut off; one and a half verses explain that the paths of the Buddha and the demon are different, so doubt is cut off. This is the first layer of meaning. The Buddha's teachings are of two kinds: one is Dharma teaching, and the other is metaphorical teaching. 'Various causes' (種種緣) refers to the Dharma teaching of principles, and 'various metaphors' (種種喻) refers to comparative analogies. Outwardly manifesting these two kinds of skillful words and teachings, the inner mind is stable like the ocean, unshakable, so doubt is cut off. If the words are not skillful, and the principles and metaphors violate the tenets, the inner mind is shaken, and wisdom is confused about the true realm, there are obstacles both internally and externally, and doubt is difficult to eliminate; now it is not like this, so doubt is cut off.
。
經「佛說過去世(至)演說如是法」。
贊曰：此明三世諸佛同說方便，所以疑斷。初頌過去，后頌未來、現在二世，初皆方便、後方真實，即領前品三世佛同。眾說道乖可令疑起，群聖同范今疑故滅。
經「如今者世尊(至)亦以方便說」。
贊曰：此解佛說同，所以疑斷。「從生及出家」身方便也。「得道」者意方便也。「轉法輪」者語方便也。初說三乘同三世佛教，故言亦以方便說法。三業乖張可令疑起，色心相順所以疑除。又始、末說乖可令疑起，初后語順故令疑滅。
經「世尊說實道(至)謂是魔所為」。
贊曰：知佛與魔道跡不同，所以疑斷。魔說乖真所以疑起，佛語符妙由此疑滅。
經「聞佛柔軟音(至)安住實智中」。
贊曰：下合十四頌，喜今聞而惱盡，中分二：上十二頌半斷疑悔訖，此一頌半快得安隱。慈悲接引故出柔軟音，如雷隱震以說玄理故名深遠，清徹如迦陵聲極可愛樂故甚微妙，離名利等諸瑕穢事，說一乘義故名演暢清凈法。「暢」謂遠也明也。心既大喜疑悔永除，舍昔處權之心、取今住實之智。實謂一乘，今所求證；權謂二乘，昔方便也。
經「我定當作佛(至)教化諸菩薩」。
贊曰：此頌第四知佛子而道成。
【現代漢語翻譯】 現代漢語譯本
經文：『佛說過去世(至)演說如是法』。 讚語：這段經文闡明了過去、現在、未來三世諸佛都同樣宣說方便法門，因此能夠斷除疑惑。最初的偈頌是關於過去世，後面的偈頌是關於未來世和現在世。開始都是方便法門，後來才顯現真實法門，這與前面品中三世諸佛相同的主題相呼應。如果大眾所說的道理相互矛盾，可能會引起疑惑；但如果所有聖人都遵循同樣的規範，那麼疑惑就會消除。 經文：『如今者世尊(至)亦以方便說』。 讚語：這段經文解釋了佛陀所說之法是相同的，因此能夠斷除疑惑。『從生及出家』是指佛陀的身業方便。『得道』是指佛陀的意業方便。『轉法輪』是指佛陀的語業方便。最初宣說三乘之法，與三世諸佛的教導相同，所以說也是以方便法門來說法。如果身、語、意三業相互矛盾，可能會引起疑惑；但如果色、心相互協調一致，那麼疑惑就會消除。此外，如果開始和最後所說的話相互矛盾，可能會引起疑惑；但如果前後所說的話順暢一致，那麼疑惑就會消除。 經文：『世尊說實道(至)謂是魔所為』。 讚語：這段經文說明了瞭解佛陀與魔的道跡不同，因此能夠斷除疑惑。魔所說的話與真理相悖，因此會引起疑惑；但佛陀所說的話與真理相符，由此疑惑就會消除。 經文：『聞佛柔軟音(至)安住實智中』。 讚語：下面是十四個偈頌的總結，喜悅于現在聽聞佛法而煩惱盡除。中間分為兩部分：前面的十二個半偈頌是斷除疑惑和後悔，這一頌半是快速獲得安穩。佛陀以慈悲心接引眾生，所以發出柔軟的聲音；像雷聲隱隱震動一樣，用來說明玄妙的道理，所以稱為深遠；清澈如同迦陵鳥的聲音，極其可愛，所以稱為甚微妙；遠離名利等各種瑕疵污穢之事，宣說一乘的意義，所以稱為演暢清凈法。『暢』是指遠大和明瞭。心中既然非常喜悅，疑惑和後悔就永遠消除，捨棄過去處於權宜之計的心，而取現在安住于真實智慧的心。真實是指一乘，是現在所求證的；權宜是指二乘，是過去所用的方便。 經文：『我定當作佛(至)教化諸菩薩』。 讚語：這段偈頌是第四個方面，知道佛子最終會成就佛道。 English version
Sutra: 'The Buddha spoke of past lives (to) expounding such Dharma'. Commentary: This clarifies that all Buddhas of the three times (past, present, and future) similarly preach expedient means, thus resolving doubts. The initial verse concerns the past, while subsequent verses address the future and present. Initially, there are expedient means, followed by the revelation of the true Dharma, echoing the theme of the three Buddhas in the preceding chapter. If the doctrines preached by the masses are contradictory, doubts may arise; however, if all sages adhere to the same principles, doubts will be dispelled. Sutra: 'Now, this World-Honored One (to) also speaks with expedient means'. Commentary: This explains that the Buddha's teachings are consistent, thus resolving doubts. 'From birth and renunciation' refers to the Buddha's bodily expedient means. 'Attaining the Way' refers to the Buddha's mental expedient means. 'Turning the Wheel of Dharma' refers to the Buddha's verbal expedient means. Initially, the Three Vehicles are preached, consistent with the teachings of the Buddhas of the three times, hence the statement that the Dharma is also taught with expedient means. If the actions of body, speech, and mind are contradictory, doubts may arise; however, if form and mind are harmonious, doubts will be dispelled. Furthermore, if the initial and final statements are contradictory, doubts may arise; however, if the words are consistent from beginning to end, doubts will be eliminated. Sutra: 'The World-Honored One speaks the true path (to) saying it is the work of Mara'. Commentary: This explains that understanding the difference between the paths of the Buddha and Mara (demon), thus resolving doubts. Mara's words contradict the truth, thus causing doubts; however, the Buddha's words align with the truth, thereby dispelling doubts. Sutra: 'Hearing the Buddha's gentle voice (to) abide in true wisdom'. Commentary: The following summarizes fourteen verses, rejoicing in hearing the Dharma now and eliminating afflictions. The middle is divided into two parts: the preceding twelve and a half verses resolve doubts and regrets, while this one and a half verses quickly attain peace and stability. The Buddha compassionately guides sentient beings, hence emitting a gentle voice; like the subtle rumbling of thunder, it explains profound principles, hence it is called profound and far-reaching; clear like the sound of the Kalaviṅka bird, extremely lovely, hence it is called exceedingly subtle; it is free from the defilements of fame and gain, and expounds the meaning of the One Vehicle, hence it is called the clearly proclaimed pure Dharma. 'Clearly proclaimed' refers to being far-reaching and clear. Since the mind is greatly joyful, doubts and regrets are forever eliminated, abandoning the mind that formerly dwelled in expedient means and taking up the mind that now abides in true wisdom. True refers to the One Vehicle, which is now being sought; expedient refers to the Two Vehicles, which were formerly used as means. Sutra: 'I shall certainly become a Buddha (to) teach and transform all Bodhisattvas'. Commentary: This verse is the fourth aspect, knowing that a Buddha's disciple will ultimately achieve Buddhahood.
【English Translation】 English version
Sutra: 'The Buddha spoke of past lives (to) expounding such Dharma'. Commentary: This clarifies that all Buddhas of the three times (past, present, and future) similarly preach expedient means, thus resolving doubts. The initial verse concerns the past, while subsequent verses address the future and present. Initially, there are expedient means, followed by the revelation of the true Dharma, echoing the theme of the three Buddhas in the preceding chapter. If the doctrines preached by the masses are contradictory, doubts may arise; however, if all sages adhere to the same principles, doubts will be dispelled. Sutra: 'Now, this World-Honored One (to) also speaks with expedient means'. Commentary: This explains that the Buddha's teachings are consistent, thus resolving doubts. 'From birth and renunciation' refers to the Buddha's bodily expedient means. 'Attaining the Way' refers to the Buddha's mental expedient means. 'Turning the Wheel of Dharma' refers to the Buddha's verbal expedient means. Initially, the Three Vehicles are preached, consistent with the teachings of the Buddhas of the three times, hence the statement that the Dharma is also taught with expedient means. If the actions of body, speech, and mind are contradictory, doubts may arise; however, if form and mind are harmonious, doubts will be dispelled. Furthermore, if the initial and final statements are contradictory, doubts may arise; however, if the words are consistent from beginning to end, doubts will be eliminated. Sutra: 'The World-Honored One speaks the true path (to) saying it is the work of Mara'. Commentary: This explains that understanding the difference between the paths of the Buddha and Mara (demon), thus resolving doubts. Mara's words contradict the truth, thus causing doubts; however, the Buddha's words align with the truth, thereby dispelling doubts. Sutra: 'Hearing the Buddha's gentle voice (to) abide in true wisdom'. Commentary: The following summarizes fourteen verses, rejoicing in hearing the Dharma now and eliminating afflictions. The middle is divided into two parts: the preceding twelve and a half verses resolve doubts and regrets, while this one and a half verses quickly attain peace and stability. The Buddha compassionately guides sentient beings, hence emitting a gentle voice; like the subtle rumbling of thunder, it explains profound principles, hence it is called profound and far-reaching; clear like the sound of the Kalaviṅka bird, extremely lovely, hence it is called exceedingly subtle; it is free from the defilements of fame and gain, and expounds the meaning of the One Vehicle, hence it is called the clearly proclaimed pure Dharma. 'Clearly proclaimed' refers to being far-reaching and clear. Since the mind is greatly joyful, doubts and regrets are forever eliminated, abandoning the mind that formerly dwelled in expedient means and taking up the mind that now abides in true wisdom. True refers to the One Vehicle, which is now being sought; expedient refers to the Two Vehicles, which were formerly used as means. Sutra: 'I shall certainly become a Buddha (to) teach and transform all Bodhisattvas'. Commentary: This verse is the fourth aspect, knowing that a Buddha's disciple will ultimately achieve Buddhahood.
今我為佛子當作菩薩，從佛大乘言教所生，既修大因定當作佛，外為天人所敬能轉無上法輪，究竟唯說一乘，故能教化菩薩。
經「爾時佛告舍利弗(至)隨我受學」。
贊曰：第一週中自下第三如來述成，同〈藥草喻〉重述成故。于中分三：初陳往遇，次述今逢，后顯還令依前取實。此初也。「曾二萬億佛所為無上道常教化汝等」者，《優婆塞戒經》言：「舍利弗曾六十劫行菩薩道，有婆羅門從其乞眼，鹙子與之。彼得眼已投之於地，雙足踐踏罵詈而去。鹙子悔恨遂退大心。」此說彼時故昔教汝，二萬佛所以為善友常化大乘，鹙子彼時亦隨受教。
經「我以方便(至)生我法中」。
贊曰：此述今逢。退大心已后，佛知怖大情局小果，化以聲聞令證無學，漸導誘之名為方便；證生空理無漏智起，住佛法內名我法中，從佛法所生爾乃是真生故。且如鹙子退姓，大姓近生而遠熟，所以初發大心而中退，小姓近熟而遠生，所以中發小心而證果。初教發於大意，為令證實之因；中求小而果成，為令舍權之漸也。
經「舍利弗(至)已得滅度」。
贊曰：下顯還令依前取實，分二：初談創興實意，為修權而忘實；后顯令憶本心，說《法華》而複本。此初也。「我昔教汝志願佛道」者，創
【現代漢語翻譯】 現代漢語譯本：現在我作為佛的弟子，應當成為菩薩，從佛的大乘言教中產生，既然修習大因，必定能夠成佛，對外受到天人的尊敬，能夠轉動無上的法輪，最終只說一乘佛法，所以能夠教化菩薩。
經文：『這時佛告訴舍利弗（到）跟隨我學習』。
讚頌說：在第一週中，從下面第三段開始，如來敘述成就，與《藥草喻》重複敘述成就的意義相同。其中分為三部分：首先陳述以往的遭遇，其次敘述現在的相逢，最後顯示仍然要讓他們依照先前的方法取得真實。這是第一部分。『曾在二萬億佛所爲了無上道，常常教化你們』，《優婆塞戒經》說：『舍利弗曾經在六十劫中修行菩薩道，有個婆羅門向他乞討眼睛，舍利弗給了他。那人得到眼睛后，把它扔在地上，用雙腳踐踏並辱罵而去。舍利弗後悔，於是退失了菩提大心。』這裡說的是他過去的時候，所以過去教導你，二萬佛所以作為善友常常教化大乘佛法，舍利弗那時也跟隨接受教導。
經文：『我以方便（到）生我法中』。
讚頌說：這裡敘述現在的相逢。退失大心之後，佛知道他畏懼廣大的境界而侷限於小的果位，用聲聞乘的教法來教化他，讓他證得無學果位，逐漸引導他，這叫做方便；證悟了人無我的空性之理，生起了無漏的智慧，安住在佛法之內，叫做『我法中』，從佛法中所生才是真正的出生。比如舍利弗退失了大姓，大姓是接近出生而遠離成熟，所以最初發大心而中途退失，小姓是接近成熟而遠離出生，所以中途發小心而證得果位。最初教導他發起大乘的意願，是爲了讓他種下證實的因；中途求取小乘而成就果位，是爲了讓他逐漸捨棄權巧方便。
經文：『舍利弗（到）已得滅度』。
讚頌說：下面顯示仍然要讓他們依照先前的方法取得真實，分為兩部分：首先談論最初發起真實意願，因為修習權巧方便而忘記了真實；然後顯示讓他回憶起本來的心，宣說《法華經》而恢復本來的意願。這是第一部分。『我昔教汝志願佛道』，最初
【English Translation】 English version: Now that I am a Buddha's disciple, I should become a Bodhisattva, born from the Buddha's Mahayana teachings. Since I cultivate the great cause, I will surely become a Buddha. Outwardly, I am respected by gods and humans, and I can turn the unsurpassed Dharma wheel. Ultimately, I only speak of the One Vehicle, so I can teach and transform Bodhisattvas.
The Sutra says: 'At that time, the Buddha told Shariputra (to) follow me and learn.'
The praise says: In the first week, from the third section below, the Tathagata narrates the accomplishment, which is the same as the meaning of repeating the accomplishment in the 'Parable of the Medicinal Herbs'. It is divided into three parts: first, it states the past encounters; second, it narrates the present meeting; and third, it shows that they should still be made to take the reality according to the previous method. This is the first part. 'I have always taught you the unsurpassed path in the presence of twenty trillion Buddhas.' The Upasaka Precept Sutra says: 'Shariputra once practiced the Bodhisattva path for sixty kalpas. A Brahmin begged him for his eyes, and Shariputra gave them to him. After receiving the eyes, that person threw them on the ground, trampled them with both feet, and cursed him before leaving. Shariputra regretted it and then lost his great aspiration.' This speaks of his past, so he taught you in the past. The twenty trillion Buddhas therefore acted as good friends and often transformed the Mahayana Dharma. Shariputra also followed and received teachings at that time.
The Sutra says: 'I use expedient means (to) be born in my Dharma.'
The praise says: This narrates the present meeting. After losing the great aspiration, the Buddha knew that he feared the vast realm and was confined to small fruits. He used the teachings of the Sravaka Vehicle to transform him, allowing him to attain the fruit of no-more-learning, gradually guiding him, which is called expedient means. Realizing the emptiness of self, arising un-outflow wisdom, and abiding within the Buddha's Dharma is called 'in my Dharma'. Being born from the Buddha's Dharma is the true birth. For example, Shariputra lost his great lineage. The great lineage is close to birth but far from maturity, so he initially aroused the great aspiration but retreated midway. The small lineage is close to maturity but far from birth, so he aroused the small mind midway and attained the fruit. Initially teaching him to arouse the great intention was to allow him to plant the cause of realizing the truth. Seeking the small vehicle midway and accomplishing the fruit was to allow him to gradually abandon the provisional.
The Sutra says: 'Shariputra (to) has attained extinction.'
The praise says: Below, it shows that they should still be made to take the reality according to the previous method, divided into two parts: first, it discusses the initial arising of the true intention, because of practicing expedient means and forgetting the truth; then, it shows that he should be made to recall his original mind, proclaiming the Lotus Sutra and restoring the original intention. This is the first part. 'I taught you in the past to aspire to the Buddha path,' initially
興實意也。「汝今悉忘而便自謂已得滅度」者，為修權而忘實也。未證聲聞果前未得無漏宿命之智，雖六十劫練根得聲聞無漏，宿命智所知猶近故。昔修大乘汝今悉忘，便謂所得是實滅度，不肯進修。前卷請中，世世已曾從佛受化，今言忘者此中有四解：一自憶從佛修小，佛說教大悉忘。二佛說初教大乘今忘，自憶中途學小從化。三鹙子自憶、他人不憶，今寄之說他人，故言悉忘。四前說佛加故憶，今談自心故忘。亦不相違。
經「我今還欲(至)佛所護念」。
贊曰：令憶本心說《法華》而複本也。初化小機而向大，名為聲聞而說大乘《妙法蓮華》，迴心已后名教菩薩之法、佛所護念，故知妙法蓮華亦傍名無量義等也。體性功能有別，對機顯理有殊，分為二經故耳，如初卷說。
經「舍利弗(至)所行之道」。
贊曰：第一週中下第四段佛為授記，有二：初為授記，後人天供養讚歎迴向。初復分二：初明授記，後有一頌結會令欣。初文有二：初授因記，后授果記。此初文，有四：一時節過無邊劫，二外遇良緣值若干佛，三奉持正法，四具行利生。要因行滿果方成故，未入十信尚二萬劫，況起心后時節應遠，故此第一先說劫多方遇諸佛、得入大劫持正法等。
經「當得作佛(至)佛世
【現代漢語翻譯】 現代漢語譯本：興起真實意。「你現在完全忘記卻自認為已經得到滅度」的人，是修習權法而忘記實法的人。在未證得聲聞果之前，沒有得到無漏的宿命之智，即使經過六十劫的修行，得到聲聞的無漏智慧，宿命智所能瞭解的仍然很近。過去修習大乘，你現在完全忘記，就認為所得到的是真實的滅度，不肯繼續進修。在前面的章節中，（你說）世世代代都曾經從佛那裡接受教化，現在說忘記，這裡有四種解釋：一是自己回憶起跟隨佛修習小乘，佛所說教的大乘全部忘記。二是佛最初說教的大乘現在忘記，自己回憶起中途學習小乘接受教化。三是舍利弗(Sariputra)自己回憶，其他人不回憶，現在借用他的話來說其他人，所以說完全忘記。四是前面說佛加持所以能回憶，現在談論自己的心所以忘記。這也不互相矛盾。
經文：『我現在還想（到）佛所護念』。
贊曰：爲了讓他回憶起本心，宣說《法華經》(Lotus Sutra)而恢復本性。最初教化小乘根機的人而引導他們趨向大乘，名為聲聞(Śrāvaka)而宣說大乘《妙法蓮華經》(Saddharma Puṇḍarīka Sūtra)，迴心之後名為教化菩薩(Bodhisattva)之法，為佛所護念，所以知道妙法蓮華也旁及無量義等。體性功能有區別，針對不同根機顯現的道理有差異，所以分為兩部經，如第一卷所說。
經文：『舍利弗(Sariputra)（到）所行之道』。
贊曰：在第一週的說法中，下第四段佛為他授記，有二：一是為他授記，后是人天供養讚歎迴向。授記又分為二：一是明示授記，後有一頌總結歸納使人欣喜。明示授記又有二：一是授因記，后是授果記。這是初文，有四：一是時節經過無邊劫，二是外在遇到良好的因緣值遇若干佛，三是奉持正法，四是具足修行利益眾生。因為要修行圓滿果才能成就，未入十信尚且需要二萬劫，何況發起菩提心后，時節應該更加遙遠，所以這裡第一先說劫數眾多才能遇到諸佛、才能進入大劫奉持正法等。
經文：『當得作佛（到）佛世』
【English Translation】 English version: Arousing the true intention. Those who 'now completely forget and claim to have attained liberation' are those who cultivate provisional teachings and forget the true teachings. Before attaining the Śrāvaka fruit, one does not possess the wisdom of non-outflow retrospective knowledge. Even after practicing for sixty kalpas and attaining the non-outflow of Śrāvaka, the knowledge of past lives is still limited. Having cultivated Mahāyāna in the past, you now completely forget it and believe that what you have attained is true liberation, refusing to continue cultivating. In the previous chapter, it was said that you had received teachings from the Buddha in every lifetime, but now you say you have forgotten. There are four explanations for this: First, you recall following the Buddha to cultivate the Small Vehicle, but you have completely forgotten the Mahāyāna teachings of the Buddha. Second, you have forgotten the initial Mahāyāna teachings of the Buddha and only recall learning the Small Vehicle midway. Third, Sariputra (舍利弗) remembers, but others do not. Now, he is using his words to speak of others, so he says they have completely forgotten. Fourth, earlier it was said that the Buddha's blessing enabled recollection, but now he is talking about his own mind, so he has forgotten. These are not contradictory.
Sutra: 'Now I still desire (to go) where the Buddhas protect and remember.'
Commentary: To enable him to recall his original mind, the Lotus Sutra (法華經) is preached to restore his original nature. Initially, those with the capacity for the Small Vehicle are transformed and directed towards the Great Vehicle. They are called Śrāvakas (聲聞), and the Mahāyāna Wonderful Dharma Lotus Flower Sutra (妙法蓮華經) is preached to them. After turning their minds, they are called the Dharma of teaching Bodhisattvas (菩薩), which is protected and remembered by the Buddhas. Therefore, it is known that the Wonderful Dharma Lotus Flower also includes the Immeasurable Meanings and others. The essence and functions are different, and the principles manifested to different capacities are different, so they are divided into two sutras, as mentioned in the first chapter.
Sutra: 'Sariputra (舍利弗) (to) the path he walks.'
Commentary: In the fourth section of the first week of teachings, the Buddha bestows prediction of enlightenment. There are two aspects: first, the prediction of enlightenment, and second, the offerings, praise, and dedication of merit by humans and devas. The prediction of enlightenment is further divided into two: first, clarifying the prediction, and second, a verse concluding and summarizing to bring joy. Clarifying the prediction has two aspects: first, predicting the cause, and second, predicting the result. This is the first text, with four aspects: first, the time passes through countless kalpas; second, encountering good conditions and meeting numerous Buddhas; third, upholding the Proper Dharma; and fourth, fully practicing to benefit sentient beings. Because the fruit can only be achieved when the practice is complete, it still requires 20,000 kalpas before entering the Ten Faiths. Moreover, after arousing the Bodhi mind, the time should be even more distant. Therefore, the first thing mentioned here is that it takes many kalpas to encounter the Buddhas and to enter the great kalpa to uphold the Proper Dharma, etc.
Sutra: 'You shall attain Buddhahood (to) the Buddha world'
尊」。
贊曰：下明果記，有二：初長行，后偈頌。長行有六：一內德成滿，二外土莊嚴，三說法同今，四劫名異即，五輔翼勝劣，六法住短長。此初也。目睹雨華放光、耳聞法華智光，又外餐秘法、內發智光，因斯二義故名華光。夫記佛名理非一準，且如釋迦、彌勒因睹彼佛以為名，鹙子最初假見聞而立稱。《智度論》云：「三百比丘脫衣上佛舉手為相，記名大相如來。又千天子見佛土莊嚴而發凈意，記名莊嚴王佛。」又彼〈舌相品〉「十萬億人見十方菩薩來以華供養，發心得記，佛名覺華，劫名華積。」如是等類不可一準，或此皆是初所逢佛，后遇此緣因符往愿。
授記略以六門分別：一授記所由，二誰能授記，三誰所授記，四授記差別，五釋妨難，六聲聞類異。授記所由略由五義：一論云爲生聲聞決定心故、非成就法性故，非已證得二空法性而為授記，令生決定趣向大乘故為與記。二論云顯佛法身性平等故，有為有異故說三乘，真理既同法身無異。三為除菩薩久疑心故，久疑聲聞不得作佛，今聞授記故久疑滅。四為欣佛者見此授記，欣自當得行佛因故。五說一乘十義所以，即是此中授記所由。
能授記中有三：一所依，二記體，三記用。所依即能授記者，六處示現，五是如來記、一是菩薩記
【現代漢語翻譯】 贊曰：下面闡明果位的授記，分為兩個部分：一是長行文，二是偈頌。長行文包含六個方面：一、內在功德的圓滿，二、外在佛土的莊嚴，三、說法與現在相同，四、劫名不同但意義相通，五、輔佐者的殊勝與否，六、佛法住世時間的長短。這是第一個方面。親眼目睹天雨妙華、佛身放光，親耳聽聞《法華經》的智慧之光，又在外在接受秘密的教法，內在生髮智慧之光，因為這兩種意義，所以（佛）被命名為華光。授予佛的名號，其道理並非只有一個標準，例如釋迦牟尼佛（Śākyamuni，能仁寂默），彌勒佛（Maitreya，慈氏）因為見到彼佛而得名，舍利弗（Śāriputra，智慧第一）最初憑藉見聞而立稱。《智度論》中說：『三百比丘脫下衣服獻給佛，舉手為佛作相，（佛）被授記為大相如來。又有千位天子見到佛土的莊嚴而生起清凈的意念，（佛）被授記為莊嚴王佛。』又如〈舌相品〉中，『十萬億人見到十方菩薩前來以鮮花供養，發起道心而得到授記，佛名覺華，劫名華積。』像這樣的例子不能用一個標準來衡量，或許這些都是最初所遇到的佛，後來遇到這些因緣，與往昔的願望相符。 授記大致可以從六個方面來區分：一、授記的緣由，二、誰能授記，三、授記給誰，四、授記的差別，五、解釋疑問，六、聲聞（Śrāvaka，聽聞佛陀教誨而證悟的修行者）種類的不同。授記的緣由大致有五個方面：一、《論》中說，是爲了使聲聞生起決定的信心，而不是爲了成就法性，不是因為已經證得了二空法性（人空和法空）而為他們授記，而是爲了讓他們生起決定趣向大乘的信心，所以才給予授記。二、《論》中說，是爲了彰顯佛的法身（Dharmakāya，佛的真身）的體性是平等的，因為有作為和差異，所以說有三乘（聲聞乘、緣覺乘、菩薩乘），真理既然相同，法身就沒有差異。三、爲了消除菩薩長久的疑惑，長久以來菩薩都疑惑聲聞不能成佛，現在聽聞聲聞得到授記，所以長久的疑惑就消除了。四、爲了讓欣慕佛道的人見到這種授記，歡欣自己將來也能夠修行成佛的因。五、宣說一乘（Ekayāna，唯一佛乘）的十種意義，也就是這裡授記的緣由。 能夠授記的有三個方面：一、所依，二、記體，三、記用。所依就是能夠授記者，六種處所的示現，五種是如來授記，一種是菩薩授記。
【English Translation】
Praise: The following clarifies the prediction of the fruition, which is divided into two parts: first, the prose section, and second, the verses. The prose section contains six aspects: 1. The fulfillment of inner virtues, 2. The adornment of the outer Buddha-land, 3. The teaching being the same as now, 4. The kalpa (劫) name being different but the meaning being the same, 5. The superiority or inferiority of the assistants, 6. The length of the Dharma's duration. This is the first aspect. Personally witnessing the rain of flowers and the emission of light from the Buddha's body, personally hearing the wisdom light of the Lotus Sutra, and externally receiving secret teachings and internally generating wisdom light, because of these two meanings, (the Buddha) is named Flower Light (華光). The principle of bestowing the name of a Buddha is not based on a single standard. For example, Śākyamuni (釋迦牟尼, 能仁寂默, the capable and silent one) and Maitreya (彌勒, 慈氏, the benevolent one) were named because they saw that Buddha. Śāriputra (鹙子, 舍利弗, wisdom foremost) initially established his name based on what he saw and heard. The Mahāprajñāpāramitopadeśa (智度論) says: 'Three hundred bhikshus (比丘) took off their clothes and offered them to the Buddha, raising their hands to make a sign for the Buddha, (the Buddha) was predicted to be named Great Sign Tathāgata (大相如來). Also, a thousand devas (天子) saw the adornment of the Buddha-land and generated pure thoughts, (the Buddha) was predicted to be named Adornment King Buddha (莊嚴王佛).' Also, in the
。如來記者：一別記，二同記，三後記，四無怨記，五通行記。菩薩記者名具因記，如〈常不輕品〉示現禮拜讚歎，言「我不輕汝，汝等皆當作佛」，示諸眾生皆有佛性故，記其當來佛之名字唯佛與記，余聖不能，不能別知當佛名字國土等故，下人不能知上事故；若諳含與記，菩薩亦得，具佛性因故。此經既爾，一切經中能授記者不過此二。記體謂后得世俗智。記用謂言教，唯他受用、變化身等，五蘊之中隨應為體，十地菩薩、三乘異故。
所授記有二：一所依，二體性。所依即是所授記者。論云：「有六處示現：一別記，舍利弗、大迦葉等四大聲聞，眾所知識名號不同，故與記別。二同記，富樓那等五百人、千二百人，同一名故，俱時與記。三後記，學無學等共同一號，雖亦下根非眾所知，故后與記。四無怨記，與提婆達多記者，示現如來無怨惡故。五通行記，與比丘尼及天女記者，示現女人在家出家修菩薩行者，皆證佛果故。六具因記，示諸眾生有佛性故。」此之六記，別記在〈譬喻品〉及〈授記品〉中，同記在〈五百弟子受記品〉中，後記在〈授學無學人記品〉中，無怨記在〈提婆達多品〉中，通行記在〈法師品〉及〈持品〉中，具因記在〈常不輕品〉中。以理而推，異生未發心及發心已后，二乘不定性
【現代漢語翻譯】 現代漢語譯本： 如來授記有五種：一是別記（針對特定對象的授記），二是同記（針對同一類對象的授記），三是後記（稍後進行的授記），四是無怨記（不帶怨恨的授記），五是通行記（普遍適用的授記）。 菩薩授記則名為具因記（具備成佛之因的授記），如《常不輕品》中常不輕菩薩示現禮拜讚歎，說『我不輕視你們，你們都應當成佛』，這是因為示現一切眾生都具有佛性，所以授記他們未來成佛。只有佛才能授記眾生的佛名，其他聖者不能，因為他們不能分別知道未來佛的名字和國土等，下位者不能知道上位者的事；如果通曉含意並參與授記，菩薩也可以做到，因為他們具備佛性的因。 這部經既然如此，一切經中能夠授記的也不過這兩種。授記的本體是指后得世俗智（證悟后獲得的世俗智慧）。授記的作用是指言教，只有他人才能接受和使用，以及變化身等，五蘊之中隨其相應者為本體，因為十地菩薩和三乘（聲聞乘、緣覺乘、菩薩乘）不同。 所授的記有二種：一是所依（授記的依據），二是體性（授記的本質）。所依就是所授記者。論中說：『有六處示現：一是別記，如舍利弗（Shariputra，智慧第一的佛陀弟子）、大迦葉（Mahakashyapa，頭陀第一的佛陀弟子）等四大聲聞，他們為大眾所知，名號不同，所以給予分別授記。二是同記，如富樓那（Purna，說法第一的佛陀弟子）等五百人、一千二百人，因為名字相同，所以同時給予授記。三是後記，如學無學等共同一個名號，雖然也是下根器，但不是大眾所知，所以稍後給予授記。四是無怨記，給予提婆達多（Devadatta，佛陀的堂兄弟，屢次加害佛陀）授記，是爲了示現如來沒有怨恨。五是通行記，給予比丘尼（Bhikkhuni，女性出家人）和天女授記，是爲了示現女人在家或出家修行菩薩行，都能證得佛果。六是具因記，是爲了示現一切眾生都具有佛性。』 這六種授記，別記在《譬喻品》和《授記品》中，同記在《五百弟子受記品》中，後記在《授學無學人記品》中，無怨記在《提婆達多品》中，通行記在《法師品》和《持品》中，具因記在《常不輕品》中。以理推斷，異生（凡夫）未發菩提心以及發心之後，二乘（聲聞乘和緣覺乘）的不定性者
【English Translation】 English version: The Tathagata's (如來) predictions (記) are of five kinds: 1. Separate prediction (別記), 2. Joint prediction (同記), 3. Subsequent prediction (後記), 4. Non-resentful prediction (無怨記), 5. Universal prediction (通行記). The Bodhisattva's (菩薩) prediction is called 'prediction of complete cause' (具因記), as in the 'Never Disparaging Bodhisattva' (常不輕品) chapter, showing reverence, bowing, and praising, saying, 'I do not disparage you, you will all become Buddhas (佛)', demonstrating that all sentient beings have Buddha-nature (佛性), thus predicting their future Buddhahood. Only the Buddha can predict the names of future Buddhas; other sages cannot, because they cannot distinguish the names and lands of future Buddhas, etc. Inferior beings cannot know the affairs of superior beings; if they understand the meaning and participate in the prediction, Bodhisattvas can also do it, because they possess the cause of Buddha-nature. Since this sutra is like this, in all sutras, those who can give predictions are no more than these two. The substance of prediction refers to the acquired mundane wisdom (后得世俗智). The function of prediction refers to verbal teachings, which only others can receive and use, as well as transformation bodies, etc. Among the five aggregates (五蘊), whichever is appropriate is the substance, because the Ten-Ground Bodhisattvas (十地菩薩) and the Three Vehicles (三乘) are different. There are two kinds of predictions given: 1. The basis (所依), and 2. The nature (體性). The basis is the one to whom the prediction is given. The treatise says: 'There are six places of manifestation: 1. Separate prediction, such as Shariputra (舍利弗, the Buddha's disciple known for his wisdom), Mahakashyapa (大迦葉, the Buddha's disciple known for his ascetic practices), and the other four great Shravakas (聲聞), who are known to the public and have different names, so separate predictions are given. 2. Joint prediction, such as Purna (富樓那, the Buddha's disciple known for his eloquence) and the five hundred people, the twelve hundred people, because they have the same name, so predictions are given simultaneously. 3. Subsequent prediction, such as those who are learning and those who have nothing more to learn, who share a common name, although they are also of inferior capacity and not known to the public, so predictions are given later. 4. Non-resentful prediction, giving a prediction to Devadatta (提婆達多, the Buddha's cousin who tried to harm him), to show that the Tathagata has no resentment. 5. Universal prediction, giving predictions to Bhikkhunis (比丘尼, female monastics) and celestial maidens, to show that women, whether at home or renouncing, practicing the Bodhisattva path, can all attain Buddhahood. 6. Prediction of complete cause, to show that all sentient beings have Buddha-nature.' These six predictions, separate prediction are in the 'Parable Chapter' (譬喻品) and the 'Prediction Chapter' (授記品), joint prediction is in the 'Five Hundred Disciples Prediction Chapter' (五百弟子受記品), subsequent prediction is in the 'Prediction for Those Learning and Those with Nothing More to Learn Chapter' (授學無學人記品), non-resentful prediction is in the 'Devadatta Chapter' (提婆達多品), universal prediction is in the 'Teacher of the Law Chapter' (法師品) and the 'Holding Chapter' (持品), prediction of complete cause is in the 'Never Disparaging Bodhisattva Chapter' (常不輕品). Logically speaking, ordinary beings (異生) who have not yet aroused the Bodhi-mind (菩提心) and after arousing the mind, those of the Two Vehicles (二乘) who are of uncertain nature
及諸菩薩，此之四人名所授記。法華一會為化舍權而就實故，無為十地菩薩授記。談昔古事，故有未發心前具因記別，唯有異生髮心已后但聞法華無一不成佛，是及不定姓二乘之記，更無餘也。因體即是無漏善根，通現及種。因所得果體通五蘊，多是化身及他受用者，顯慈悲故、顯德高故、有差別故、有化眾故，下諸記別當具顯示。
授記差別者，《首楞嚴經》中「佛告堅意菩薩，授記凡有四種：有未發心而與授記，有適發心而與授記，有密授記，有得無生法忍現前授記，是名四種。唯有如來能知此事。」《寶云經》中亦同此說。《瑜伽》四十六說略由六相，蒙諸如來於無上正等菩提授與記別。何等為六：一安住種姓未發心位，二已發心位，三現在前位，四不現前位。此上四種同《首楞嚴》，彼密授記即不現前在密處故；或得無生忍名現前，未得者名不現前；或身在座名為現前，身不在座名不現前，下第四卷與同記中有不在會，佛令傳記是。五有定時限，謂爾所時當證無上正等菩提。六無定時限，謂不宣說決定時限而與授記。今舍利弗即當第二第三第六，已發大心、現佛前住、無定時限故。《涅槃經》言「須陀洹八萬劫到，乃至阿羅漢二萬劫到，辟支佛十千劫到」，所言到者到阿耨多羅三藐三菩提心，故知經爾
【現代漢語翻譯】 現代漢語譯本：以及諸位菩薩，這是對這四個人名字的授記。因為《法華經》一會是爲了教化捨棄權宜之法而歸於真實，所以為十地菩薩授記。談論往昔之事，因此有未發菩提心之前就具備了因緣的記別，只有異生在發菩提心之後，只要聽聞《法華經》沒有一個不能成佛的，這是對不定性二乘的授記，再沒有其他的了。因的本體就是無漏善根，通於現行和種子。因所得到的果的本體通於五蘊，大多是化身和他受用身，這是爲了彰顯慈悲、彰顯功德高尚、因為有差別、因為要教化眾生，下面的各種授記會具體顯示。
授記的差別在於，《首楞嚴經》（Śūraṅgama Sūtra）中說：『佛告訴堅意菩薩，授記大概有四種：有未發菩提心而給予授記的，有剛發菩提心而給予授記的，有秘密授記的，有獲得無生法忍現前而給予授記的，這叫做四種。只有如來能夠知道這件事。』《寶云經》（Ratnamegha Sūtra）中也同樣這樣說。《瑜伽師地論》（Yogācārabhūmi-śāstra）第四十六卷說，大概由六種相，蒙受諸如來在無上正等菩提上給予記別。哪六種呢？一是安住于種姓未發心位，二是已發心位，三是現在前位，四是不現前位。這以上四種和《首楞嚴經》相同，那裡的秘密授記就是不現前，因為在秘密之處；或者得到無生法忍叫做現前，未得到的叫做不現前；或者身在座中叫做現前，身不在座叫做不現前，下文第四卷與同記中有不在法會中的，佛讓傳記就是這個意思。五是有定時限，說在某個時候應當證得無上正等菩提。六是無定時限，說不宣說決定的時限而給予授記。現在舍利弗（Śāriputra）就屬於第二、第三、第六種，已經發了大心、在佛前住、沒有定時限的緣故。《涅槃經》（Nirvana Sutra）說：『須陀洹（Srotaāpanna）八萬劫到，乃至阿羅漢（Arhat）二萬劫到，辟支佛（Pratyekabuddha）一萬劫到』，所說的『到』是指到達阿耨多羅三藐三菩提心，因此知道經過那麼長的時間。
【English Translation】 English version: And all the Bodhisattvas, this is the prediction given to these four people by name. Because the assembly of the Lotus Sutra (Saddharma Puṇḍarīka Sūtra) is to teach the abandonment of expedient means and to embrace the truth, predictions are given to the Bodhisattvas of the Ten Grounds. Discussing past events, therefore there are predictions given to those who have the causes before the arising of the Bodhi mind. Only after sentient beings arise the Bodhi mind, there is no one who cannot become a Buddha after hearing the Lotus Sutra. This is the prediction for the uncertain Two Vehicles, and there is nothing else. The substance of the cause is unwholesome roots, which pervade both manifestation and seeds. The substance of the fruit obtained from the cause pervades the five aggregates, mostly transformation bodies and others' enjoyment bodies. This is to manifest compassion, to manifest high virtue, because there are differences, and because there are beings to be transformed. The various predictions below will be specifically shown.
The differences in predictions are as follows: In the Śūraṅgama Sūtra, the Buddha told Bodhisattva Jianyi, 'There are four types of predictions: there are those who are given predictions before arising the Bodhi mind, there are those who are given predictions immediately after arising the Bodhi mind, there are secret predictions, and there are those who are given predictions upon the present realization of non-origination forbearance. These are called the four types. Only the Tathāgata can know this matter.' The Ratnamegha Sūtra also says the same. Yogācārabhūmi-śāstra, chapter 46, says that roughly based on six aspects, one receives predictions of unsurpassed complete enlightenment from the Tathāgatas. What are the six? First, abiding in the lineage in the position of not yet arising the mind; second, the position of having already arisen the mind; third, the position of being present; fourth, the position of not being present. The above four are the same as in the Śūraṅgama Sūtra. The secret prediction there is the same as not being present, because it is in a secret place; or obtaining non-origination forbearance is called being present, and not obtaining it is called not being present; or being in the assembly is called being present, and not being in the assembly is called not being present. In the fourth volume below, there are those who are not in the assembly in the same prediction, and the Buddha tells them to transmit the prediction. Fifth, there is a fixed time limit, saying that at a certain time one should attain unsurpassed complete enlightenment. Sixth, there is no fixed time limit, saying that a definite time limit is not declared when giving the prediction. Now Śāriputra belongs to the second, third, and sixth types, because he has already arisen the great mind, dwells before the Buddha, and has no fixed time limit. The Nirvana Sutra says, 'A Srotaāpanna arrives after 80,000 kalpas, and even an Arhat arrives after 20,000 kalpas, and a Pratyekabuddha arrives after 10,000 kalpas.' The 'arrival' mentioned refers to arriving at the mind of anuttarā-samyak-saṃbodhi, therefore it is known that it takes so long.
所劫方到十信初心、始入初劫。〈菩薩地〉言「迂迴修行不如初心始業菩薩，耽寂滅味極深重故」。由此今言過無量劫方始供養若干千萬億佛行菩薩道等。有三決定：一種姓定，遇緣便能證於正覺；二發心定，發大心已更不退轉；三不虛行，定得自在已於利有情終不空過。初在地前，五種菩提中發心菩提故；次在初地，證發心故；后在八地。今依初定故與授記。
釋妨難者，論云「彼聲聞等為實成佛故與記別，為不成佛與授記也？若實成佛者，菩薩何故於無量劫修集無量功德？若不成佛者，云何虛妄授記？」此意難言。若聲聞等但住百劫等練根修聲聞行，即實得成佛而與記者，菩薩何故於無量劫修集無量功德方得成佛菩提，少因已能實成佛故。若聲聞等雖修少因不得成者，何須今者虛妄記耶？論自答言「彼聲聞授記者，得決定心，非成就法性故」，此意說言，令聲聞等得決定成佛心進修妙行，非已證會成就二空法性真理而與授記。論又解云「如來依三乘平等說一乘法，以如來法身與彼聲聞法身無異故與授記，非即具足修行功德故與授記。十地菩薩成就法故功德具足，諸聲聞人功德未具足故，是以菩薩修無量行方得菩提，聲聞未修無量功德，但令得定成佛之心故與授記」。
問：
聲聞無學永盡後有
【現代漢語翻譯】 現代漢語譯本： 所劫的時間才到十信的初心階段，剛剛進入最初的劫數。《菩薩地》中說：『迂迴修行不如初心開始修行的菩薩，因為他們沉溺於寂滅的滋味太深重了。』因此現在說經過無量劫才開始供養若干千萬億佛，修行菩薩道等等。這裡有三種決定：第一是種姓決定，遇到因緣便能證得正覺（samyak-saṃbodhi，完全的覺悟）；第二是發心決定，發起大菩提心后便不再退轉；第三是不虛行，必定獲得自在，並且利益有情眾生終不空過。最初在（十地）之前，是五種菩提心中發心菩提的階段；其次在初地（prathamā-bhūmi，歡喜地），是證發心的階段；最後在八地（acalā-bhūmi，不動地）。現在依據最初的種姓決定，所以給予授記（vyākaraṇa，預言）。
解釋妨難的人說，論中說：『對於那些聲聞（śrāvaka，聽聞佛法者）等，是因為確實能夠成佛才給予授記，還是因為不能成佛才給予授記呢？如果確實能夠成佛，那麼菩薩為什麼要在無量劫中修集無量功德？如果不能成佛，那麼這種授記豈不是虛妄的？』這裡的意思是說，如果聲聞等僅僅安住于百劫等時間來鍛鍊根器，修行聲聞行，就確實能夠成佛而給予授記，那麼菩薩為什麼要在無量劫中修集無量功德才能成佛菩提（bodhi，覺悟），難道少許的因就能確實成佛嗎？如果聲聞等雖然修行少許的因卻不能成佛，那麼又何必現在虛妄地授記呢？論自己回答說：『對於聲聞的授記，是爲了讓他們得到決定心，而不是因為成就法性（dharmatā，法的本性）。』這裡的意思是說，讓聲聞等得到決定成佛的心，進而修行妙行，而不是因為已經證悟並體會到成就二空法性（śūnyatā，空性）的真理才給予授記。論又解釋說：『如來（tathāgata，佛的稱號之一）依據三乘（triyāna，聲聞乘、緣覺乘、菩薩乘）平等地宣說一乘法（ekayāna，唯一的成佛之道），因為如來的法身（dharmakāya，佛的法性之身）與那些聲聞的法身沒有差異，所以給予授記，而不是因為他們已經具足修行功德才給予授記。十地菩薩成就法性，所以功德具足，而聲聞的功德尚未具足，因此菩薩要修無量行才能獲得菩提，聲聞沒有修無量功德，只是讓他們得到決定成佛的心，所以給予授記。』
問：
聲聞無學（aśaikṣa，不再需要學習者）永遠斷盡後有（punarbhava，再次投生）
【English Translation】 English version: The time of the kalpa (aeon) has only reached the initial stage of the Ten Faiths, just entering the very first kalpa. The Bodhisattvabhūmi (Stages of a Bodhisattva) says, 'Circuitous practice is not as good as a Bodhisattva who has just begun practice, because they are too deeply attached to the taste of quiescence.' Therefore, it is now said that after countless kalpas, one begins to make offerings to countless millions of Buddhas, practice the Bodhisattva path, and so on. There are three certainties here: first, certainty of lineage, encountering conditions will enable one to attain perfect enlightenment (samyak-saṃbodhi); second, certainty of aspiration, having generated the great Bodhicitta (aspiration for enlightenment), one will never regress; third, unfailing practice, one will certainly attain freedom, and one's benefit to sentient beings will never be in vain. Initially, before the (Ten) Bhūmis (stages), it is the stage of generating the Bodhicitta among the five Bodhis (types of enlightenment); next, at the first Bhūmi (prathamā-bhūmi, Joyful Ground), it is the stage of realizing the generated Bodhicitta; finally, at the eighth Bhūmi (acalā-bhūmi, Immovable Ground). Now, based on the initial certainty of lineage, prediction (vyākaraṇa) is given.
Those who refute difficulties say that the treatise states, 'For those Śrāvakas (listeners) and others, is prediction given because they will actually become Buddhas, or is prediction given to those who will not become Buddhas? If they will actually become Buddhas, then why do Bodhisattvas cultivate countless merits over countless kalpas? If they will not become Buddhas, then how can such prediction be false?' The meaning here is that if Śrāvakas and others merely abide for hundreds of kalpas to train their faculties and practice the Śrāvaka path, and then actually attain Buddhahood and are given prediction, then why do Bodhisattvas cultivate countless merits over countless kalpas to attain Bodhi (enlightenment)? Could a small cause actually lead to Buddhahood? If Śrāvakas and others, although cultivating a small cause, cannot attain Buddhahood, then why give false prediction now? The treatise itself answers, 'The prediction given to Śrāvakas is to give them a determined mind, not because they have achieved Dharmatā (the nature of reality).' The meaning here is that it allows Śrāvakas and others to gain a determined mind to become Buddhas, and then advance in cultivating wonderful practices, not because they have already realized and comprehended the truth of achieving the two emptinesses (śūnyatā) of phenomena and self that prediction is given. The treatise further explains, 'The Tathāgata (Buddha) equally expounds the One Vehicle (ekayāna, the single path to Buddhahood) based on the Three Vehicles (triyāna, Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), because the Dharmakāya (Dharma body) of the Tathāgata is no different from the Dharmakāya of those Śrāvakas, prediction is given, not because they have fully cultivated merits. The Bodhisattvas of the Ten Bhūmis achieve Dharmatā, so their merits are complete, while the merits of the Śrāvakas are not yet complete. Therefore, Bodhisattvas must cultivate countless practices to attain Bodhi, while Śrāvakas have not cultivated countless merits, but are simply given a determined mind to become Buddhas, so prediction is given.'
Question:
The Arhat (aśaikṣa, one beyond learning) of the Śrāvakas has forever exhausted future existence (punarbhava).
，云何為記經三大劫當得菩提？
答：
《顯揚論》說「依變化身非業果身」，故不違理。《成唯識》說「即是變易生死別名」，此意說言，未發心前現身有限，由受記后發大誓願求大菩提度有情類，便入邊際無漏勝定，資昔所作感今身業，令其長時與果不絕。此所資業，由無漏資，展轉微妙舊粗異熟，已后微細廣大殊妙異於本故，猶如變化，由此變易異於舊時名變易生死，數數資長乃至成佛，由彼分段生死雖皆永盡，說過三百由旬化作一城，變易未盡說更二百由旬方至寶所故。分段生死雖皆永盡，受變易生乃至作佛，趣寂聲聞便無此事。故《勝鬘》云「無明住地為緣、無漏業為因，有阿羅漢、辟支佛、大力菩薩三種意生身生。」廣如《瑜伽》、《佛地》、《唯識》別章等說。
聲聞類異者，論云聲聞有四：一決定，二增上慢，三退菩提心，四應化。如來與二授記，謂應化、退菩提心者，除決定、增上慢者，根未熟故，如來不與記。菩薩與記，菩薩與記者方便令發心故，常不輕記是。此言未熟者、增上慢者，可爾；趣寂畢竟不熟，云何言未熟？「未」者不也。準理應云趣寂之人不愚於法，信根未熟佛不與記，不分明記當來之世得作佛故；菩薩與記，奄含記別有理佛性故，方便令發信大乘心。增上慢
【現代漢語翻譯】 現代漢語譯本： 問：憑什麼說被授記的人要經歷三大阿僧祇劫才能證得菩提（覺悟）？
答：
《顯揚論》說：『所依的是變化身，不是業果身』，因此不違背道理。《成唯識論》說：『這就是變易生死的別名』，這個意思是說，未發菩提心之前，所顯現的身體是有限的，由於接受授記后，發下宏大的誓願，求得大菩提，度化有情眾生，便進入邊際無漏的殊勝禪定，憑藉過去所造的業力感得現在的身體，使其長時間地持續結果而不中斷。這所憑藉的業力，由於無漏的資助，逐漸變得微妙，舊的粗糙的異熟果報，之後變得微細廣大殊勝美妙，不同於原本的果報，就像變化一樣，因此這種變易不同於舊時的果報，稱為變易生死，數數資助增長乃至成佛，由於那分段生死雖然都已永遠斷盡，（例如）經過三百由旬（古印度長度單位）化作一座城，變易生死未盡，（所以）說還要再經過二百由旬才能到達寶所（比喻佛果）的緣故。分段生死雖然都已永遠斷盡，還要承受變易生死乃至成佛，趣向寂滅的聲聞（小乘修行者）便沒有這件事。所以《勝鬘經》說：『以無明住地為緣，無漏業為因，有阿羅漢（斷盡煩惱的聖者）、辟支佛（無師自悟者）、大力菩薩三種意生身產生。』詳細內容如《瑜伽師地論》、《佛地經論》、《成唯識論》等其他章節所說。
聲聞的種類不同，論中說聲聞有四種：一是決定聲聞，二是增上慢聲聞，三是退菩提心聲聞，四是應化聲聞。如來給兩種聲聞授記，即應化聲聞和退菩提心聲聞，除去決定聲聞和增上慢聲聞，因為他們的根器尚未成熟，如來不給他們授記。菩薩給予授記，菩薩給予授記是爲了方便令眾生髮起菩提心，常不輕菩薩（總是恭敬一切眾生，認為他們未來都能成佛的菩薩）就是這樣的例子。這裡說未成熟者、增上慢者，可以這樣說；趣向寂滅者畢竟是不成熟的，為什麼說未成熟呢？『未』就是不的意思。按照道理應該說趣向寂滅的人並非不瞭解佛法，只是信根尚未成熟，佛不給他們授記，不明確地授記他們將來之世可以成佛的緣故；菩薩給予授記，是含糊地授記，因為他們有佛性，方便令他們發起信奉大乘佛法的心。增上慢（未證得聖果卻自認為證得的人）
【English Translation】 English version: Question: Why is it said that those who receive a prediction (vyākaraṇa) will attain Bodhi (enlightenment) after three great asaṃkhyeya kalpas (incalculable eons)?
Answer:
The Xianyang Lun ( Asaṅga's Compendium of Determinations) states, 'Relying on the transformation body (nirmāṇakāya), not the karma-result body (vipākakāya),' therefore it does not contradict reason. The Cheng Weishi Lun (Vijñāptimātratāsiddhi) states, 'It is another name for the change-and-transformation birth-and-death (parināma-maraṇa),' meaning that before generating the aspiration for Bodhi, the manifested body is limited. Because after receiving the prediction, one makes great vows to seek great Bodhi to liberate sentient beings, one enters the ultimate, undefiled, superior samādhi (meditative absorption), utilizing the karma created in the past that caused the present body, allowing it to produce results continuously for a long time. This utilized karma, due to the undefiled assistance, gradually becomes subtle. The old, coarse, ripened result (vipāka) becomes subtle, vast, and wonderfully different from the original, like a transformation. Therefore, this change is different from the old, and is called change-and-transformation birth-and-death, repeatedly assisting its growth until becoming a Buddha. Although the segmented birth-and-death (saṃsāra) is completely exhausted, (for example) after passing three hundred yojanas (ancient Indian unit of distance), a city is transformed. The change-and-transformation birth-and-death is not exhausted, (so) it is said that another two hundred yojanas are needed to reach the treasure place (a metaphor for Buddhahood). Although the segmented birth-and-death is completely exhausted, one still undergoes change-and-transformation birth-and-death until becoming a Buddha. This does not happen to the Śrāvakas (listeners, disciples) who seek tranquility.
Therefore, the Śrīmālādevī Siṃhanāda Sūtra states, 'With the ground of ignorance (avidyā-bhūmi) as the condition and undefiled karma as the cause, there arise three kinds of mind-made bodies (manomayakāya): Arhats (worthy ones), Pratyekabuddhas (solitary Buddhas), and powerful Bodhisattvas.' Details are found in the Yogācārabhūmi-śāstra, Buddhabhūmi Sūtra, Vijñāptimātratāsiddhi, and other chapters.
The types of Śrāvakas are different. The treatise states that there are four types of Śrāvakas: one is the determined (niyata), two is the arrogant (adhimānika), three is the one who retreats from the Bodhi mind (bodhicitta), and four is the one who appears through transformation (nirmita). The Tathāgata (Buddha) gives predictions to two, namely the one who appears through transformation and the one who retreats from the Bodhi mind, excluding the determined and the arrogant, because their roots are not yet mature, so the Tathāgata does not give them predictions. Bodhisattvas give predictions, Bodhisattvas give predictions to facilitate the generation of the Bodhi mind. Sadāparibhūta Bodhisattva (the Bodhisattva who always respected all beings, believing they could all become Buddhas in the future) is an example of this. Here, it is said that the immature and the arrogant can be understood in this way; those who seek tranquility are ultimately immature, so why is it said to be immature? 'Not' means no. According to reason, it should be said that those who seek tranquility are not ignorant of the Dharma, but their roots of faith are not yet mature, so the Buddha does not give them predictions, not clearly predicting that they will become Buddhas in the future; Bodhisattvas give predictions, vaguely predicting because they have Buddha-nature, facilitating the generation of faith in the Mahāyāna (Great Vehicle) mind. The arrogant (those who have not attained the holy fruit but think they have)
者，信向根未熟，佛亦不分明記別當來成佛之事；菩薩亦為奄含記別，方便令發信向之心。今合為文言根未熟，非趣寂者當亦可成佛。《莊嚴論》云「餘人善根涅槃時盡，菩薩善根不爾」。《涅槃經》中說「須陀洹等皆得成佛，名不解我意」，故知趣寂定不作佛。應化聲聞者，有人言即舍利弗四大聲聞上根、五百中根、學無學下根。今解不爾，《華嚴經》初說有舍利弗是應化，后入〈法界品〉舍利弗將六千弟子從自房出，文殊師利為說十法乃發菩提心，即此中授記者，故非應化也。舍利弗獨是上根聲聞，四大為中，五百等為下，準下經言富樓那等是法華一會應化者也。如《攝論》十義一乘中解化，與《楞伽》等經同，聲聞多劫入涅槃，飲三昧酒醉逸而臥，后從定起發心向大等，是諸佛菩薩之所化作，誘余類故。
經「國名離垢(至)人天熾盛」。
贊曰：下第二外土莊嚴，化凈土也。文有其十，此中有五：一國號，名離垢，純善所招無六垢故。二土相，其土平正心離高慢，于勝劣二中無怖無蔑，離諂慢故。三凈穢，清凈嚴飾眾生心凈故佛土凈。四安免，安隱豐樂，無殺盜打罵病刀饑饉三惡因故。五善惡，天人熾盛，由無外他惡知友故，分別煩惱一切不行便無惡道，人天乃盛。
經「琉璃為地(至)
【現代漢語翻譯】 現代漢語譯本：這些人，是信根和信向的根基尚未成熟的人，佛陀也不會明確地記別他們未來成佛的事情；菩薩也只是含糊地為他們記別，方便地讓他們發起信根和信向之心。現在合起來說，就是根基尚未成熟，並非追求寂滅的人就不能成佛。《莊嚴論》說：『其他人的善根在涅槃時就耗盡了，菩薩的善根不是這樣。』《涅槃經》中說：『須陀洹（Srota-apanna，入流果）等都能成佛，（但他們）不瞭解我的真意』，因此可知追求寂滅的人一定不能成佛。應化聲聞（Nirmana-sravaka，應化示現的聲聞）中，有人說就是舍利弗（Sariputra）四大聲聞中的上根之人、五百中根之人、有學無學下根之人。現在解釋不是這樣，《華嚴經》最初說有舍利弗是應化，後來進入〈法界品〉，舍利弗帶領六千弟子從自己的房間出來，文殊師利（Manjusri）為他們說了十法，他們才發菩提心，就是這些人中被授記的，所以不是應化。舍利弗獨自是上根聲聞，四大是中根，五百等是下根，按照下經所說，富樓那（Purna）等是《法華經》一會中的應化之人。《攝論》十義一乘中解釋化，與《楞伽經》等經相同，聲聞多劫入涅槃，飲三昧酒醉逸而臥，後來從定中起來發心向大等，是諸佛菩薩所化作，爲了誘導其他種類的人。 經文：『國名離垢（Vimala，無垢），（乃至）人天熾盛。』 贊曰：下面第二段是外土的莊嚴，是化凈土。文中有十個方面，這裡有五個：一是國號，名為離垢，純粹的善所感召，沒有六垢的緣故。二是土地的相狀，那裡的土地平正，（人們的）心遠離高慢，對於勝和劣兩種情況，沒有怖畏和輕蔑，遠離諂媚和傲慢的緣故。三是凈與穢，清凈莊嚴，眾生的心清凈，所以佛土清凈。四是安穩和免除（災難），安穩豐樂，沒有殺盜打罵疾病刀兵饑饉這三種惡因的緣故。五是善與惡，天人和人道熾盛，由於沒有外來的惡知識和惡朋友的緣故，分別煩惱一切都不實行，就沒有惡道，人天就興盛。 經文：『琉璃為地（Vaidurya，琉璃），（乃至）』
【English Translation】 English version: These are people whose roots of faith and inclination are not yet mature, and the Buddha will not clearly predict their future Buddhahood; Bodhisattvas also vaguely predict for them, conveniently encouraging them to develop roots of faith and inclination. Now, it is said together that those whose roots are not yet mature, and who do not pursue tranquility, cannot become Buddhas. The Yogacarabhumi-sastra says: 'The good roots of other people are exhausted at the time of Nirvana, but the good roots of Bodhisattvas are not like that.' The Nirvana Sutra says: 'Srota-apannas (stream-enterers) and others can all become Buddhas, (but they) do not understand my true intention,' therefore it is known that those who pursue tranquility will certainly not become Buddhas. Among the Nirmana-sravakas (transformation-body hearers), some say that they are Sariputra, the top root of the four great Sravakas, the middle root of the five hundred, and the lower root of those with learning and without learning. Now the explanation is not like this. The Avatamsaka Sutra initially says that there is Sariputra who is a transformation-body, and later entering the Dharmadhatu chapter, Sariputra leads six thousand disciples out of his room, and Manjusri speaks ten dharmas for them, and they then generate Bodhicitta, which is among those who are predicted here, so they are not transformation-bodies. Sariputra alone is a Sravaka of superior root, the four great ones are of middle root, and the five hundred and others are of lower root. According to the lower sutra, Purna and others are transformation-bodies in the Lotus Sutra assembly. The explanation of transformation in the ten meanings of the One Vehicle in the Samgraha-sastra is the same as in the Lankavatara Sutra and other sutras. Sravakas enter Nirvana for many kalpas, drink the wine of samadhi, become drunk and lie down, and later rise from samadhi and generate the mind towards the Great Vehicle, etc., which are transformed by all Buddhas and Bodhisattvas to induce other kinds of people. Sutra: 'The country is named Vimala (stainless), (up to) humans and devas are flourishing.' Praise: The second section below is the adornment of the outer land, which is a transformed pure land. There are ten aspects in the text, and here there are five: First, the name of the country is Vimala, which is summoned by pure goodness, because there are no six defilements. Second, the appearance of the land is that the land is level and upright, (people's) minds are far from arrogance, and in the two situations of superiority and inferiority, there is no fear or contempt, because they are far from flattery and arrogance. Third, purity and impurity, pure and adorned, the minds of sentient beings are pure, so the Buddha land is pure. Fourth, peace and freedom (from disasters), peaceful and prosperous, because there are no three evil causes of killing, stealing, beating, scolding, disease, weapons, and famine. Fifth, good and evil, devas and humans are flourishing, because there are no external evil knowledge and evil friends, and all discriminating afflictions are not practiced, so there is no evil path, and humans and devas flourish. Sutra: 'The ground is Vaidurya (lapis lazuli), (up to)'
常有華果」。
贊曰：此文有五：六嚴飾，琉璃為地，心無瑕故。七路住，有八交道，修八齊戒八聖道故，東西有四南北有四名八交道，或東西有八南北亦八，從一方為名，或八方之道名八交道，如道方九軌曰逵。八道嚴，金繩界道，行四總持之所感故。九林藪，七寶行樹，修七聖財持七支戒故。十果實，常有華果，恒修七覺八解脫因所增長故。
經「華光如來(至)教化眾生」。
贊曰：下第三說法同今，有二：初明同今，后釋所以。此初也。以同今故名為「亦以」，「雖非惡世」非穢土也。既言清凈，明化凈土。
經「舍利弗(至)說三乘法」。
贊曰：此釋所以。據實釋迦亦由本願，今隱願力但出惡世，欲明諸佛行利不同。我出惡世教化眾生，初以方便后以真實，故以三乘；華光如來願意普資，所以唯稱本願如此。欲令眾生知彼佛時無惡眾生髮愿生彼，順本所習調伏二乘說三乘法，非化惡生初權后實。
經「其劫名(至)為大寶故」。
贊曰：下第四劫名異即，初標、后釋。
經「彼諸菩薩(至)無能知者」。
贊曰：下第五輔翼勝劣，有二：初別解德，后總結之。初文有十，此有一德眾聖難量，如栴檀林栴檀圍繞也。
經「若欲行時(至)皆
【現代漢語翻譯】 現代漢語譯本：『常有華果』。
贊曰：此文有五：六嚴飾，琉璃為地，心無瑕故。七路住，有八交道，修八齊戒八聖道故，東西有四南北有四名八交道，或東西有八南北亦八，從一方為名，或八方之道名八交道，如道方九軌曰逵。八道嚴，金繩界道，行四總持之所感故。九林藪，七寶行樹，修七聖財持七支戒故。十果實，常有華果，恒修七覺八解脫因所增長故。
經：『華光如來（如來名號）(至)教化眾生』。
贊曰：下第三說法同今，有二：初明同今，后釋所以。此初也。以同今故名為『亦以』，『雖非惡世』非穢土也。既言清凈，明化凈土。
經：『舍利弗（佛陀弟子名）(至)說三乘法』。
贊曰：此釋所以。據實釋迦（佛陀名號）亦由本願，今隱願力但出惡世，欲明諸佛行利不同。我出惡世教化眾生，初以方便后以真實，故以三乘；華光如來（如來名號）願意普資，所以唯稱本願如此。欲令眾生知彼佛時無惡眾生髮愿生彼，順本所習調伏二乘說三乘法，非化惡生初權后實。
經：『其劫名(至)為大寶故』。
贊曰：下第四劫名異即，初標、后釋。
經：『彼諸菩薩(至)無能知者』。
贊曰：下第五輔翼勝劣，有二：初別解德，后總結之。初文有十，此有一德眾聖難量，如栴檀林栴檀圍繞也。
經：『若欲行時(至)皆』
【English Translation】 English version: 'Always having flowers and fruits'.
Commentary: This text has five aspects: Sixth, adorned, with lapis lazuli as the ground, the mind without flaws. Seventh, roads dwelling, having eight intersecting paths, cultivating the Eight Precepts and Eight Noble Paths. East and West have four, North and South have four, named Eight Intersecting Paths, or East and West have eight, North and South also eight, named from one direction, or the paths of eight directions named Eight Intersecting Paths, like a road with nine tracks called 'Kui'. Eighth, the paths are solemn, with golden ropes bordering the paths, due to the influence of practicing the Four Summarizing Principles. Ninth, forests and thickets, with seven-jeweled rows of trees, cultivating the Seven Noble Treasures and upholding the Seven Branches of Precepts. Tenth, fruits, always having flowers and fruits, constantly cultivating the Seven Factors of Enlightenment and the Eight Liberations as causes for growth.
Sutra: 'Huaguang Tathagata (name of a Tathagata) (to) teaching and transforming sentient beings'.
Commentary: The third section below, the Dharma teaching is the same as now, having two aspects: First, clarifying the similarity to now, then explaining the reason. This is the first. Because it is the same as now, it is called 'also with', 'although not an evil world' not a defiled land. Since it is said to be pure, it clarifies the transformation of a pure land.
Sutra: 'Shariputra (name of a disciple of the Buddha) (to) speaks of the Three Vehicles'.
Commentary: This explains the reason. In reality, Shakyamuni (name of the Buddha) also arises from original vows, now concealing the power of vows but appearing in an evil world, intending to clarify that the beneficial actions of all Buddhas are different. I appear in an evil world to teach and transform sentient beings, first with expedient means, then with truth, therefore with the Three Vehicles; Huaguang Tathagata (name of a Tathagata) wishes to universally assist, therefore only speaks of original vows in this way. Wishing to let sentient beings know that at the time of that Buddha, there were no evil sentient beings who vowed to be born there, following what was originally practiced, subduing the Two Vehicles and speaking of the Three Vehicles, not transforming evil beings with initial expediency and later truth.
Sutra: 'Its kalpa is named (to) is for the sake of great treasure'.
Commentary: The fourth section below, the kalpa name is different, first stating, then explaining.
Sutra: 'Those Bodhisattvas (to) none can know'.
Commentary: The fifth section below, the auxiliary wings are superior and inferior, having two aspects: First, separately explaining the virtues, then summarizing them. The first text has ten, this has one virtue that is difficult for all sages to measure, like a sandalwood forest surrounded by sandalwood.
Sutra: 'If wishing to walk (to) all'
久殖德本」。
贊曰：此有二德，二瑞華應足，其心常履九凈華故。《顯揚論》第三云：一戒凈、二心凈、三見凈、四度疑凈、五道非道智見凈、六行智見凈、七行斷智見凈、八無緣寂滅凈、九國土凈、前七即七凈華，如彼廣說。三妙因久植，非初發心，善根熟故。
經「于無量百千(至)之所稱歎」。
贊曰：此有二德：四善緣昔遇，發大愿故。五名稱高遠，眾所識故。
經「常修佛慧(至)諸法之門」。
贊曰：此有三德：六佛智恒求，欣大覺故。七外化久成，具慈悲故。八內鑒斯備，無迷謬故。法義之門教也，法教之門義也，二釋皆得。
經「質直無偽志念堅固」。
贊曰：此有二德：九姓純無憍，不誑諂故。十心勤不退，行位高故、直心是道場故。質直，煩惱所不動，故志念堅固。
經「如是菩薩充滿其國」。
贊曰。此總結釋也。
經「舍利弗(至)壽八小劫」。
贊曰：下第六法住短長，有四：一佛壽，二生壽，三授當佛記，四記正像法。此初二也。釋迦眾生薄福少慧，佛壽故短、生壽故長，留殘第五分壽施未來弟子；華光如來所化眾生，福慧自修不假佛與，故佛壽長、眾生壽短。又釋迦眾生薄福無感，故佛壽短，不感佛故；華光
【現代漢語翻譯】 現代漢語譯本
『久殖德本』。
贊曰：此有二德，二瑞華應足，其心常履九凈華故。《顯揚論》（Xianyang Lun）第三云：一戒凈、二心凈、三見凈、四度疑凈、五道非道智見凈、六行智見凈、七行斷智見凈、八無緣寂滅凈、九國土凈、前七即七凈華，如彼廣說。三妙因久植，非初發心，善根熟故。
經：『于無量百千（至）之所稱歎』。
贊曰：此有二德：四善緣昔遇，發大愿故。五名稱高遠，眾所識故。
經：『常修佛慧（至）諸法之門』。
贊曰：此有三德：六佛智恒求，欣大覺故。七外化久成，具慈悲故。八內鑒斯備，無迷謬故。法義之門教也，法教之門義也，二釋皆得。
經：『質直無偽志念堅固』。
贊曰：此有二德：九姓純無憍，不誑諂故。十心勤不退，行位高故、直心是道場故。質直，煩惱所不動，故志念堅固。
經：『如是菩薩充滿其國』。
贊曰：此總結釋也。
經：『舍利弗（Shariputra）（佛陀十大弟子之一，以智慧著稱）(至)壽八小劫』。
贊曰：下第六法住短長，有四：一佛壽，二生壽，三授當佛記，四記正像法。此初二也。釋迦（Sakyamuni）眾生薄福少慧，佛壽故短、生壽故長，留殘第五分壽施未來弟子；華光如來所化眾生，福慧自修不假佛與，故佛壽長、眾生壽短。又釋迦（Sakyamuni）眾生薄福無感，故佛壽短，不感佛故；華光
【English Translation】 English version
'Having long cultivated roots of virtue'.
Commentary: This refers to two virtues: firstly, the sufficient response of the two auspicious flowers, and secondly, their minds constantly treading upon the Nine Pure Flowers. The third volume of the Xianyang Lun states: 'First, purity of precepts; second, purity of mind; third, purity of views; fourth, purity of overcoming doubt; fifth, purity of knowledge and vision distinguishing the path from the non-path; sixth, purity of knowledge and vision of practice; seventh, purity of knowledge and vision of the cessation of practice; eighth, purity of causeless tranquility and extinction; ninth, purity of the Buddha-land.' The first seven are the Seven Pure Flowers, as explained extensively there. The third virtue is that the wonderful causes have been cultivated for a long time, not just from the initial aspiration, because the roots of goodness are mature.
Sutra: 'Praised by immeasurable hundreds of thousands (to)...'.
Commentary: This refers to two virtues: fourthly, having encountered good conditions in the past and made great vows; fifthly, having a high and far-reaching reputation, being known by many.
Sutra: 'Constantly cultivating the Buddha's wisdom (to)... the gate of all dharmas'.
Commentary: This refers to three virtues: sixthly, constantly seeking the Buddha's wisdom, rejoicing in great enlightenment; seventhly, having long accomplished external transformation, possessing compassion; eighthly, having internal discernment fully prepared, without confusion or error. The gate of the meaning of the Dharma is teaching, and the gate of the teaching of the Dharma is meaning; both interpretations are valid.
Sutra: 'Being honest and without deceit, with firm resolve'.
Commentary: This refers to two virtues: ninthly, having a pure lineage without arrogance, not deceiving or flattering; tenthly, being diligent and not retreating in mind, having a high level of practice, because a straightforward mind is the place of enlightenment. Being honest means not being moved by afflictions, hence having firm resolve.
Sutra: 'Such Bodhisattvas fill that country'.
Commentary: This is a concluding explanation.
Sutra: 'Shariputra (one of the ten great disciples of the Buddha, known for his wisdom) (to)... lifespan of eight small kalpas'.
Commentary: The sixth aspect below concerns the length of the Dharma's duration, which has four aspects: first, the Buddha's lifespan; second, the lifespan of beings; third, the prediction of becoming a Buddha; fourth, the prediction of the Proper Dharma and Semblance Dharma periods. This refers to the first two. The beings of Sakyamuni (Shijia) have little merit and little wisdom, hence the Buddha's lifespan is short and the lifespan of beings is long, leaving the remaining fifth part of his lifespan to bestow upon future disciples. The beings transformed by the Buddha Huaguang cultivate merit and wisdom themselves without relying on the Buddha's giving, hence the Buddha's lifespan is long and the lifespan of beings is short. Furthermore, the beings of Sakyamuni (Shijia) have little merit and little responsiveness, hence the Buddha's lifespan is short, not responding to the Buddha; Huaguang
眾生多福有感，故佛壽長，感佛化故。
經「華光如來(至)三菩提記」。
贊曰：自下第三授當佛記，有三：初記時，二正記，三國土。此初也。「過十二劫」者，佛壽劫滿方授記故，精進成就名為堅滿。
經「告諸比丘(至)三藐三佛陀」。
贊曰：此正明記。「華足」者寶華承足，由聞《法華》為因、成佛果圓滿，故名為華足；由開《法華》行安樂行，故名安行。有云安徐而行名為安行。此非善釋。何佛慞惶猖獗行也？「多陀阿伽度」如來也，「阿羅訶」應也，「三藐三佛陀」正等覺也。新經云「如來、應、正等覺」，古云「如來、應供、正遍知」。
經「其佛國土亦復如是」。
贊曰：此明國土，亦如華光佛之國土，行法華因所招致故。
經「舍利弗(至)三十二小劫」。
贊曰：自下第四記正像法。若佛正法，教、行、證三皆具足有；若佛像法，唯有教、行，無證果者；若佛末法，唯有教在，行、證並無。稟教、行行、證果不同，故釋迦佛正法短、像法長，不度女人，正法像法各一千年，由度女人正法減半故。今華光正像年等，雖有三乘菩薩類多，故名大寶，雖有四眾，女人持戒，不減正法。
經「爾時世尊(至)當度無量眾」。
贊曰：
【現代漢語翻譯】 現代漢語譯本：眾生因多行善事而有福報，所以佛的壽命才得以延長，這是感應于佛的教化所致。
經文：『華光如來(直到)三菩提的授記』。
讚語：從下面第三段開始是關於授記未來成佛的記述，分為三個部分：一是授記的時間，二是正式的授記，三是國土的情況。這裡是第一部分。『過十二劫』，是因為佛的壽命達到一劫圓滿時才授記，精進修行成就圓滿，所以名為堅滿。
經文：『告訴各位比丘(直到)三藐三佛陀（Samyak-saṃbuddha）』。
讚語：這是正式明確的授記。『華足』是指寶華承托雙足，這是由於聽聞《法華經》作為因，成就佛果的圓滿，所以名為華足；由於開演《法華經》而奉行安樂行，所以名為安行。有人說安穩徐緩地行走稱為安行，這種解釋並不恰當。哪有佛是驚慌失措、行為癲狂的呢？『多陀阿伽度（Tathāgata）』是如來的意思，『阿羅訶（Arhat）』是應供的意思，『三藐三佛陀（Samyak-saṃbuddha）』是正等覺的意思。新譯的經文說『如來、應、正等覺』，古譯的經文說『如來、應供、正遍知』。
經文：『那位佛的國土也同樣是這樣。』
讚語：這是說明國土的情況，也像華光佛的國土一樣，是奉行《法華經》的因所招致的。
經文：『舍利弗(直到)三十二小劫』。
讚語：從下面第四段開始是關於正法和像法時期的記述。如果佛的正法時期，教、行、證三者都具備；如果佛的像法時期，只有教和行，沒有證果的人；如果佛的末法時期，只有教存在，行和證都沒有。接受教法、修行實踐、證得果位各不相同，所以釋迦牟尼佛的正法時期短，像法時期長，因為允許女人出家，正法和像法各一千年，由於允許女人出家，正法時期減半。現在華光佛的正法和像法時期相等，雖然有三乘菩薩，但人數眾多，所以名為大寶，雖然有四眾弟子，女人持守戒律，也不會減少正法時期的長短。
經文：『這時世尊(直到)應當度化無量眾生。』
讚語：
【English Translation】 English version: Because sentient beings have accumulated much merit and good fortune, the Buddha's lifespan is long, in response to the Buddha's teachings.
Scripture: 'The prediction of Huaguang Tathagata (up to) complete enlightenment (Samyak-saṃbodhi)'.
Commentary: From the third section below begins the record of the prediction of future Buddhahood, divided into three parts: first, the time of the prediction; second, the formal prediction; and third, the condition of the Buddha-land. This is the first part. 'After twelve kalpas', because the Buddha's lifespan reaches the full measure of a kalpa before the prediction is given; diligent practice achieves perfection, hence the name Jianman.
Scripture: 'Tell all the Bhikshus (up to) Samyak-saṃbuddha'.
Commentary: This is the formal and clear prediction. 'Flower Feet' refers to precious flowers supporting the feet, which is due to hearing the Lotus Sutra as the cause, achieving the complete fruition of Buddhahood, hence the name Flower Feet; due to expounding the Lotus Sutra and practicing the Peaceful Practices, hence the name Peaceful Conduct. Some say that walking steadily and slowly is called Peaceful Conduct, but this explanation is not appropriate. Which Buddha is panicked and behaves frantically? 'Tathāgata' means Thus Come One, 'Arhat' means worthy of offerings, 'Samyak-saṃbuddha' means Right and Equal Enlightenment. The newly translated scriptures say 'Tathagata, Arhat, Samyak-saṃbuddha', the ancient translated scriptures say 'Tathagata, worthy of offerings, Right and Universal Knowledge'.
Scripture: 'That Buddha's land is also like this.'
Commentary: This explains the condition of the Buddha-land, which is also like the Buddha-land of Huaguang Buddha, brought about by practicing the cause of the Lotus Sutra.
Scripture: 'Shariputra (up to) thirty-two small kalpas'.
Commentary: From the fourth section below begins the record of the periods of the True Dharma and the Semblance Dharma. If it is the period of the Buddha's True Dharma, the teaching, practice, and realization are all present; if it is the period of the Buddha's Semblance Dharma, there are only teaching and practice, and no one attains realization; if it is the period of the Buddha's Decline of Dharma, only the teaching exists, and both practice and realization are absent. Receiving the teaching, practicing, and realizing the fruit are different, so Shakyamuni Buddha's True Dharma period is short, and the Semblance Dharma period is long, because women are allowed to ordain, the True Dharma and Semblance Dharma each last for one thousand years, and because women are allowed to ordain, the True Dharma period is halved. Now Huaguang Buddha's True Dharma and Semblance Dharma periods are equal, although there are Bodhisattvas of the Three Vehicles, their number is large, hence the name Great Treasure, although there are the Four Assemblies of disciples, women uphold the precepts, and it will not shorten the length of the True Dharma period.
Scripture: 'At that time, the World Honored One (up to) should liberate countless beings.'
Commentary:
下十一頌半，分二：初十頌半頌前授記，后之一頌授記中第二段結會令欣。前因記有四、果記有六，今總分三：初一頌頌果記中內德莊嚴，次一頌頌因記，后八頌半頌果記四義。此初也。「普智」者，一切智、一切種智具二普故。
經「供養無數佛(至)證於無上道」。
贊曰：此頌因記，有二：一遇良緣，二具菩薩道。計亦有時，「過無量劫」入后頌中，故此唯二。
經「過無量劫已(至)常有華果實」。
贊曰：下頌果記四義，分四：初半頌頌劫名異即，次一頌半外土莊嚴，次兩頌輔翼勝劣，后四頌半佛壽短長，不頌說法同今。此初二文也。外土莊嚴有六：一名、二凈、三地、四界、五樹、六華果。不頌餘四。
經「彼國諸菩薩(至)華光佛所化」。
贊曰：此輔翼勝劣，有四：一不退、二外化、三值善友、四植妙因。不頌餘六。
經「佛為王子時(至)壽命八小劫」。
贊曰：下四頌半佛壽短長，有四：一頌半佛壽，半頌人壽，一頌半正像法時節，一頌舍利流行，不頌授記，加供養舍利。此即初二。此中應言于最後身為王子時，棄國舍榮出家成道，文言倒故，先說王子棄國舍榮，方言後身成於佛道；或此文意，于無量生身為王子棄國舍榮，末後身中方成佛道
【現代漢語翻譯】 現代漢語譯本
以下是十一頌半的內容，分為兩部分：首先是十頌半讚頌之前的授記，然後的一頌讚頌授記中第二段的結尾，以使大眾歡欣。之前的授記有四種原因，之後的授記有六種結果，現在總共分為三部分：首先一頌讚頌結果授記中的內在功德莊嚴，其次一頌讚頌原因授記，最後八頌半讚頌結果授記的四種意義。這是第一部分。「普智」指的是一切智和一切種智，具備兩種普遍性。
經文：『供養無數佛（乃至）證於無上道』。
贊曰：這一頌讚頌原因授記，有兩種：一是遇到良好的因緣，二是具備菩薩道。或許也包括時間，『過無量劫』放入後面的頌中，所以這裡只有兩種。
經文：『過無量劫已（乃至）常有華果實』。
贊曰：下面的頌讚頌結果授記的四種意義，分為四部分：首先半頌讚頌劫名不同，其次一頌半讚頌外在國土的莊嚴，再次兩頌讚頌輔佐的殊勝和差別，最後四頌半讚頌佛的壽命長短，沒有讚頌說法與現在相同。這是最初的兩段經文。外在國土的莊嚴有六種：一是名稱，二是清凈，三是土地，四是邊界，五是樹木，六是花果。沒有讚頌其餘四種。
經文：『彼國諸菩薩（乃至）華光佛所化』。
贊曰：這裡讚頌輔佐的殊勝和差別，有四種：一是不退轉，二是外在的化導，三是遇到善友，四是種植妙因。沒有讚頌其餘六種。
經文：『佛為王子時（乃至）壽命八小劫』。
贊曰：下面的四頌半讚頌佛的壽命長短，有四種：一頌半讚頌佛的壽命，半頌讚頌人的壽命，一頌半讚頌正法和像法的時間，一頌讚頌舍利的流傳，沒有讚頌授記，加上供養舍利。這是最初的兩段。這裡應該說在最後一生身為王子時，放棄國家和榮耀出家成道，因為文句顛倒，所以先說王子放棄國家和榮耀，然後說後身成就佛道；或者這段文字的意思是，在無量生中身為王子放棄國家和榮耀，最後一生才成就佛道。
【English Translation】 English version
The following eleven and a half verses are divided into two parts: first, ten and a half verses praise the previous prediction, and the last verse praises the conclusion of the second section of the prediction, to make the assembly rejoice. The previous prediction has four causes, and the subsequent prediction has six results, now divided into three parts: first, one verse praises the inner virtues and adornments in the result prediction, second, one verse praises the cause prediction, and finally, eight and a half verses praise the four meanings of the result prediction. This is the first part. 'Universal Wisdom' (普智) refers to both All-Wisdom (一切智) and All-Knowing Wisdom (一切種智), possessing two universalities.
Scripture: 'Offering to countless Buddhas (乃至) attaining unsurpassed enlightenment'.
Commentary: This verse praises the cause prediction, with two aspects: first, encountering good conditions, and second, possessing the Bodhisattva path. Perhaps it also includes time, with 'passing countless kalpas' (過無量劫) placed in the later verses, so there are only two here.
Scripture: 'After passing countless kalpas (乃至) there are always flowers and fruits'.
Commentary: The following verses praise the four meanings of the result prediction, divided into four parts: first, half a verse praises the different names of the kalpas, second, one and a half verses praise the adornments of the external land, third, two verses praise the superiority and differences of the assistants, and finally, four and a half verses praise the length of the Buddha's life, without praising that the Dharma teaching is the same as now. These are the first two passages. The adornments of the external land have six aspects: first, the name, second, purity, third, the land, fourth, the boundaries, fifth, the trees, and sixth, the flowers and fruits. The remaining four are not praised.
Scripture: 'The Bodhisattvas of that country (乃至) are transformed by Buddha Flower Light (華光佛所化)'.
Commentary: Here, the superiority and differences of the assistants are praised, with four aspects: first, non-retrogression, second, external transformation, third, encountering good friends, and fourth, planting wonderful causes. The remaining six are not praised.
Scripture: 'When the Buddha was a prince (乃至) his lifespan was eight small kalpas'.
Commentary: The following four and a half verses praise the length of the Buddha's life, with four aspects: one and a half verses praise the Buddha's lifespan, half a verse praises the lifespan of humans, one and a half verses praise the periods of the Correct Dharma and Semblance Dharma, and one verse praises the propagation of the relics, without praising the prediction, adding the offering to the relics. These are the first two passages. Here, it should be said that in the last life as a prince, he renounced the country and glory to leave home and attain enlightenment, but because the sentence is inverted, it first says that the prince renounced the country and glory, and then says that the later body attained Buddhahood; or the meaning of this passage is that in countless lives he renounced the country and glory as a prince, and only in the last life did he attain Buddhahood.
。
經「佛滅度之後(至)像法三十二」。
贊曰：此頌正像法時節，晝夜月時年為劫故。
經「舍利廣流佈(至)其事皆如是」。
贊曰：此頌舍利流行並結。
經「其兩足世尊(至)宜應自欣慶」。
贊曰：此第二段結會令欣，化其心定令求佛果。「倫」類也，亦疋也，「疋」配也。言兩足尊無類無配。
經「爾時四部眾(至)以供養佛」。
贊曰：為授記中下第二段諸天供養讚歎迴向，于中有二：初四眾八部供養，后諸天供贊。此初文也。表蒙佛恩如佛衣覆，亦上表當成佛果之時為他說此覆蔭眾生，故以衣供。故下文云「有持此經即為佛衣之所覆」也。
經「釋提桓因(至)供養于佛」。
贊曰：下諸天贊供，有二：初供、后贊。供中復二：初衣華供，后伎樂供。初衣華供有二：初供養、后靈相。此初也。「以華供」者，表聞法華當得佛果故。
經「所散天衣(至)而自迴轉」。
贊曰：此靈相也。「住虛空」者，顯聞《法華》超出四生心凝妙理。「迴轉」者，俯循三界情悲蠢物。
經「諸天伎樂(至)雨眾天華」。
贊曰：伎樂供養也。因聞法聲而悟道，故作音樂；表修因而方果滿，故雨天華。
經「而作是
【現代漢語翻譯】 現代漢語譯本 經文：『佛滅度之後（至）像法三十二』。 讚語：此讚頌正法和像法時期的時間長短，以晝夜、月、時、年為劫數單位。 經文：『舍利廣流佈（至）其事皆如是』。 讚語：此讚頌佛舍利的廣泛流傳以及結集。 經文：『其兩足世尊（至）宜應自欣慶』。 讚語：這第二段總結集會，使大眾歡欣，引導他們心定，從而求得佛果。『倫』是『類』的意思，也是『疋』的意思，『疋』是『配』的意思。意思是說兩足尊（Dvipada-srestha，佛的尊稱）是無與倫比，無可匹配的。 經文：『爾時四部眾（至）以供養佛』。 讚語：這是授記中下部分的第二段，諸天供養讚歎並回向，其中分為兩部分：首先是四部眾和八部（Naga，龍族；Yaksa，夜叉；Gandharva，乾闥婆；Asura，阿修羅；Garuda，迦樓羅；Kinnara，緊那羅；Mahoraga，摩睺羅伽）的供養，然後是諸天的讚歎供養。這是第一部分。表明蒙受佛恩如同佛衣覆蓋，也向上表明當成就佛果之時，為他人宣說此法，覆蔭眾生，所以用衣服供養。因此下文說『有持此經，即為佛衣之所覆』。 經文：『釋提桓因（Sakra devanam Indra，帝釋天）（至）供養于佛』。 讚語：下面是諸天的讚歎供養，分為兩部分：先是供養，后是讚歎。供養中又分為兩部分：先是衣服和花朵的供養，后是伎樂的供養。先是衣服和花朵的供養，又分為兩部分：先是供養，后是靈異的景象。這是第一部分。『以華供』，表明聽聞《法華經》應當證得佛果。 經文：『所散天衣（至）而自迴轉』。 讚語：這是靈異的景象。『住虛空』，顯示聽聞《法華經》超出四生（卵生、胎生、濕生、化生），心凝結于微妙的真理。『迴轉』，是俯身順應三界的情感，憐憫愚蠢的眾生。 經文：『諸天伎樂（至）雨眾天華』。 讚語：這是伎樂的供養。因為聽聞佛法之聲而悟道，所以演奏音樂；表明修習因地，最終才能果報圓滿，所以降下天花。 經文：『而作是』
【English Translation】 English version Text: 'After the Parinirvana (parinirvana，圓寂) of the Buddha (to) the thirty-second year of the semblance dharma (Sad-dharma-pratirupaka，像法)' Commentary: This verse praises the duration of the Correct Dharma (Sad-dharma，正法) and Semblance Dharma periods, using days and nights, months, hours, and years as units of kalpas (kalpa，劫). Text: 'Relics widely spread (to) the matter is all thus'. Commentary: This verse praises the widespread distribution and collection of the Buddha's relics (Sarira，舍利). Text: 'The Two-Footed World Honored One (Dvipada-srestha，佛的尊稱) (to) should rejoice'. Commentary: This second section concludes the assembly, causing joy, guiding their minds to settle, thereby seeking the fruit of Buddhahood. 'Lun' means 'category', and also 'Pi', 'Pi' means 'match'. It means that the Two-Footed Honored One is unparalleled and unmatched. Text: 'At that time, the fourfold assembly (to) to make offerings to the Buddha'. Commentary: This is the second section of the lower part of the prediction, the devas (deva，天人) making offerings, praising, and dedicating merit, which is divided into two parts: first, the offerings of the fourfold assembly and the eight classes (Naga，龍族; Yaksa，夜叉; Gandharva，乾闥婆; Asura，阿修羅; Garuda，迦樓羅; Kinnara，緊那羅; Mahoraga，摩睺羅伽); then, the praises and offerings of the devas. This is the first part. It shows that receiving the Buddha's grace is like being covered by the Buddha's robe, and also indicates that when one attains Buddhahood, one will preach this Dharma to others, covering and sheltering sentient beings, so offerings are made with clothing. Therefore, the following text says, 'Those who uphold this sutra are covered by the Buddha's robe'. Text: 'Sakra devanam Indra (釋提桓因，帝釋天) (to) to make offerings to the Buddha'. Commentary: Below are the praises and offerings of the devas, divided into two parts: first, offerings, then praises. The offerings are further divided into two parts: first, offerings of clothing and flowers, then offerings of music. The offerings of clothing and flowers are further divided into two parts: first, offerings, then miraculous signs. This is the first part. 'Offering with flowers' indicates that hearing the Lotus Sutra (Saddharma Pundarika Sutra，法華經) should lead to the attainment of Buddhahood. Text: 'The scattered heavenly garments (to) and rotated by themselves'. Commentary: This is the miraculous sign. 'Residing in the empty space' shows that hearing the Lotus Sutra transcends the four births (oviparous, viviparous, moisture-born, and metamorphic), and the mind is condensed on the subtle truth. 'Rotating' is stooping to follow the emotions of the three realms and pitying foolish beings. Text: 'The heavenly music (to) rained down heavenly flowers'. Commentary: This is the offering of music. Because of hearing the sound of the Dharma and awakening to the Way, music is played; it shows that cultivating the cause will eventually lead to the fulfillment of the fruit, so heavenly flowers are rained down. Text: 'And made this'
言(至)最大法輪」。
贊曰：下讚歎，有二：初長行，后偈頌。此中唯牒二時法輪以比大小，對不定姓權實相形故，據實亦比般若空教，此為中道名最大輪。
經「爾時諸天子(至)少有能信者」。
贊曰：下六頌半分四：初二頌顯昔說小今大，一頌半嘆法勝妙、隨喜，二頌舉他明自作佛生喜，一頌迴向。此初也。「五眾」者，梵云般遮塞建陀，此云五蘊，具十一種積聚義故名之為蘊。今名為眾，眾是聚義，或言五陰，皆乖正名。依三科中五蘊之法以辨四諦，故知初權。今此會說舍權就實，難解之法言少能信，權實相違法深奧故。依《大般若》初轉法輪三乘入道，今據顯相但度聲聞，故言五眾以明權法。「深奧」者，秘藏也，大乘妙故。
經「我等從昔來(至)我等皆隨喜」。
贊曰：嘆法勝妙，深生隨喜。「隨」者順也，順佛教行故。
經「大智舍利弗(至)方便隨宜說」。
贊曰：舉他明自作佛生喜。佛記他作佛，彰我亦得作，故知佛道實叵思議，方便隨宜令我解了。「叵」者不可也。「反」正為乏，反可為叵，皆字意故。
經「我所有福德(至)盡迴向佛道」。
贊曰：迴向佛果，成波羅蜜，法供養故，即是方便善巧智也。◎
法華經玄贊卷
【現代漢語翻譯】 現代漢語譯本：『言（至）最大法輪』。
贊曰：下面是讚歎，分為兩部分：首先是長行，然後是偈頌。這裡只是列舉了兩次法輪來比較大小，因為針對不定性的權教和實教相互映襯，實際上也是在比較般若空教，這被稱為中道，名為最大輪。
經文：『爾時諸天子（至）少有能信者』。
贊曰：下面的六頌半分成四部分：最初兩頌顯示過去所說的小，現在所說的大；一頌半讚歎法的殊勝美妙，隨喜讚歎；兩頌舉出他人來表明自己也能作佛，心生歡喜；最後一頌是迴向。這是最初的部分。『五眾』，梵文是『般遮塞建陀』(Panca-skandha)，這裡翻譯成五蘊，具有十一種積聚的含義，所以稱為蘊。現在稱為眾，眾是聚集的意思，或者說是五陰，都不符合正確的名稱。依據三科中的五蘊之法來辨別四諦，所以知道最初是權教。現在這次法會說的是捨棄權教而就實教，難以理解的法，所以說很少有人能相信，因為權教和實教相互違背，非常深奧。依據《大般若經》，初轉法輪時三乘都可入道，現在根據顯現的情況，只是度化聲聞，所以說五眾是爲了說明權教的法。『深奧』，是秘藏的意思，因為大乘非常美妙。
經文：『我等從昔來（至）我等皆隨喜』。
贊曰：讚歎法的殊勝美妙，深深地生起隨喜之心。『隨』是順從的意思，順從佛教的教導而行。
經文：『大智舍利弗（至）方便隨宜說』。
贊曰：舉出他人來表明自己也能作佛，心生歡喜。佛陀授記他人作佛，彰顯我也能作佛，所以知道佛道實在是不可思議，用方便法門隨順適宜地讓我理解明白。『叵』是不可以的意思。『反』正為乏，反可為叵，都是字的意義。
經文：『我所有福德（至）盡迴向佛道』。
贊曰：迴向佛果，成就波羅蜜(Paramita)，因為是法供養，這就是方便善巧的智慧。
《法華經玄贊》卷
【English Translation】 English version: 『Said (to) the greatest Dharma wheel』.
Commentary: The following is praise, in two parts: first, prose; then, verses. Here, only the two times of the Dharma wheel are listed to compare their sizes, because they contrast the provisional and real teachings for those of uncertain nature. In reality, it also compares the Prajna (wisdom) teaching of emptiness, which is called the Middle Way, and is named the greatest wheel.
Sutra: 『At that time, the devas (to) few are able to believe』.
Commentary: The following six verses are divided into four parts: the first two verses show that what was said in the past was small, and what is said now is great; one and a half verses praise the Dharma's excellence and rejoice; two verses cite others to show that one can also become a Buddha, giving rise to joy; and the last verse is dedication. This is the first part. 『Five aggregates,』 in Sanskrit is 『Panca-skandha』 (Panca-skandha), here translated as five skandhas, having eleven kinds of accumulation meanings, therefore called skandhas. Now called aggregates, aggregates mean gathering, or called five shadows, all do not conform to the correct name. Based on the five skandhas of the three categories to distinguish the Four Noble Truths, so we know that the initial teaching was provisional. Now this assembly speaks of abandoning the provisional and embracing the real, a difficult-to-understand Dharma, so it is said that few can believe, because the provisional and real teachings contradict each other, being very profound. According to the Mahaprajnaparamita Sutra, at the initial turning of the Dharma wheel, the three vehicles can all enter the path, but according to the manifested situation, only Sravakas (listeners) are saved, so it is said that the five aggregates are to explain the provisional Dharma. 『Profound』 means secret treasure, because the Mahayana (great vehicle) is very wonderful.
Sutra: 『We, from the past (to) we all rejoice』.
Commentary: Praising the Dharma's excellence and deeply giving rise to rejoicing. 『Following』 means to comply, to comply with the Buddha's teachings and practice.
Sutra: 『Great wisdom Sariputra (to) expediently and appropriately speak』.
Commentary: Citing others to show that one can also become a Buddha, giving rise to joy. The Buddha predicts that others will become Buddhas, showing that I can also become a Buddha, so we know that the Buddha's path is truly inconceivable, using expedient means to appropriately allow me to understand clearly. 『Impossible』 means not possible. 『Reverse』 and 『correct』 make 『lacking,』 reverse 『possible』 makes 『impossible,』 both are the meaning of the word.
Sutra: 『All the merits I have (to) all dedicate to the Buddha path』.
Commentary: Dedicating to the Buddha fruit, accomplishing Paramita (perfection), because it is Dharma offering, this is expedient skillful wisdom.
Lotus Sutra Profound Commentary Volume
第五(本)
保安三年初冬晦日，以興福寺圓如房本出寫移點已了，法隆寺僧覺印之本者皆點本也，又朱或本者，點本付或本也，又中○滅也，左右正或本，又ウラモフ字也，皆可悉之。
妙法蓮華經玄贊卷第五(末)
沙門基撰
◎經「爾時舍利弗(至)三菩提記」。
贊曰：上來第一週法說權實化上根訖，下第二週喻說權實化彼中根。大文分四：初佛以喻化，二〈信解品〉中根領悟，三〈藥草喻〉佛重述成，四〈授記品〉為之授記。上根聰睿不假多陳，下根三聞無勞廣說，故化中品文義俱繁。初文有二：初鹙子請，后佛說利。鹙子雖解，今復請者，略有三因：一益同類故，二利他行故，三順佛化故。前者法說已慇勤三請，今日已解故作是釋。初文分三：初陳自決，次述他疑，后正申請。此初也。
經「是諸千二百(至)皆墮疑惑」。
贊曰：此述他疑以用也。「有無見」者邊見也，依我見生故等取邪見，此邊、邪見攝六十二外道所起，今顯依言舍邪歸正，故此偏說。又等餘三見及諸煩惱並所發業，佛昔說我法能離現前所見苦果生老病死等，究竟涅槃。由欲滅果必先斷因，是等諸人用佛此言能離苦因我見等訖，定知當苦更不復生，證得涅槃已得決定。今復聞佛說令舍權
【現代漢語翻譯】 現代漢語譯本 第五（本）
保安三年初冬晦日，以興福寺圓如房的版本抄寫並校對完畢。法隆寺僧人覺印的版本都是經過校對的版本。另外，標有硃筆或原本的版本，是經過校對后附加的版本。還有，中○表示滅，左右正表示或是原本，又ウラモフ是字，這些都應該知曉。
妙法蓮華經玄贊卷第五（末）
沙門基 撰
◎經文：『爾時舍利弗（至）三菩提記』。
贊曰：上面第一週法說，講述了權實之法，教化了上等根器的人。下面第二週用譬喻講述權實之法，教化中等根器的人。大體分為四部分：首先，佛陀用譬喻來教化；其次，《信解品》中中等根器的人領悟；再次，《藥草喻品》中佛陀重新闡述；最後，《授記品》為他們授記。上等根器的人聰慧明睿，不需要過多陳述；下等根器的人聽三遍也難以理解，無需廣說，所以教化中等根器的人，文字和義理都比較繁複。最初的部分分為兩部分：首先是舍利弗（Śāriputra）的請求，然後是佛陀的開示。舍利弗（Śāriputra）雖然已經理解，現在再次請求，略有三個原因：一是利益同類，二是利他之行，三是順應佛陀的教化。之前法說時已經慇勤三請，今天已經理解，所以作這樣的解釋。最初的部分分為三部分：首先陳述自己的決斷，其次敘述他人的疑惑，最後正式申請。這是最初的部分。
經文：『是諸千二百（至）皆墮疑惑』。
贊曰：這是敘述他人的疑惑以供使用。『有無見』是指邊見，因為依附於我見而產生，所以等同於邪見。這種邊見、邪見涵蓋了六十二種外道所產生的見解，現在顯示依附於佛陀的言教，捨棄邪見歸於正道，所以這裡偏重於說明這一點。又等同於其餘三種見解以及各種煩惱，以及由這些煩惱所引發的業。佛陀過去說，我的法能夠脫離眼前所見的苦果，如生老病死等，最終達到涅槃。因為想要滅除苦果，必須首先斷除苦因，這些人通過佛陀的這些話，能夠脫離苦因，如我見等，必定知道當來的苦果不再產生，證得涅槃，已經得到決定。現在又聽聞佛陀說要捨棄權法。
【English Translation】 English version Fifth (Volume)
On the last day of the first winter month in the third year of Baoan, this version from the Xingfusi Temple's Yuanru room has been copied, moved, and checked. The version belonging to the monk Kakue of Horyuji Temple is also a checked version. Furthermore, versions marked with red ink or originals are checked versions with additions. Also, 中○ means 'extinguished,' 左右正 means 'or the original version,' and ウラモフ is a character. All of this should be understood.
Profound Commentary on the Lotus Sutra, Volume Five (End)
Composed by the Shramana Ji
◎ Sutra: 'At that time, Śāriputra (to) prediction of Anuttara-Samyak-Sambodhi'.
Commentary: The first week of Dharma preaching above explained the provisional and the real, converting those of superior faculties. The second week below uses parables to explain the provisional and the real, converting those of middling faculties. The main text is divided into four parts: first, the Buddha converts with parables; second, in the
Sutra: 'These one thousand two hundred (to) all fell into doubt'.
Commentary: This narrates others' doubts for use. 'Views of existence and non-existence' are extreme views, arising from attachment to the view of self, thus equally including heretical views. These extreme and heretical views encompass the sixty-two externalist views. Now, it is shown that by relying on the Buddha's teachings, one abandons heretical views and returns to the right path, so this is emphasized here. It is also equivalent to the remaining three views and various afflictions, as well as the karma generated by these afflictions. The Buddha previously said that my Dharma can liberate from the suffering results seen in the present, such as birth, old age, sickness, and death, ultimately reaching Nirvana. Because one desires to extinguish the suffering results, one must first cut off the causes of suffering. These people, through the Buddha's words, can liberate from the causes of suffering, such as the view of self, and will certainly know that future suffering results will no longer arise, attaining Nirvana and having already gained certainty. Now, they hear the Buddha say to abandon the provisional Dharma.
就實，皆墮疑惑而起疑義，彼各不能知自得作佛，不知先所證得是何法耶？為是究竟法、為是所行道？又以已同用已斷苦，因果不生故。
經「善哉世尊(至)令離疑悔」。
贊曰：此正申請。因緣有二義：一所由，二道理。今請世尊，陳述由理。
經「爾時佛告(至)化菩薩故」。
贊曰：下佛說利，大文分三：初總略指答，為許說之由；次「舍利弗若國邑」下，正說法喻令其開曉；后偈中雲「告舍利弗：汝諸人等皆是吾子，我則是父」下，勸信此經欣當佛智。初復分二：初明已說總略指答，后更陳告為許說由。此初也。初說方便為真實之漸，初化聲聞為菩薩之因，即〈方便品〉云「知諸眾生有種種欲，隨其本性，以種種方便而為說法，如此皆為得一佛乘一切種智故」，即是昔說于權今說于實，所以如此為化菩薩，由此稱故釋所以也。故名總略指答。
經「然舍利弗(至)以喻得解」。
贊曰：此更陳告為許說由。「然」猶必爾，亦如是也。然可，許說也。
經「舍利弗(至)其年衰邁」。
贊曰：下第二段正說法喻令其開曉，初長行、后偈頌。長行有三：初陳喻，次合說，后結答。「以是因緣當知諸佛方便力故」下是。喻中有二：初喻昔權，后喻今實。「時諸
【現代漢語翻譯】 現代漢語譯本：如果他們執著于實法，都會陷入疑惑，產生疑問，他們各自都不能明白自己能夠成佛，也不知道先前所證得的是什麼法？是究竟之法，還是所修行的道路？又因為已經共同使用並斷除了苦，因果不再產生。
經文：『善哉世尊（直到）令離疑悔』。
贊曰：這正是（須菩提）的申請。因緣有兩種含義：一是所由，二是道理。現在請世尊陳述所由和道理。
經文：『爾時佛告（直到）化菩薩故』。
贊曰：下面佛陀闡述利益，大體分為三部分：首先是總略地指明回答，作為允許宣說的理由；其次是『舍利弗若國邑』以下，正式說法並用比喻使他們開悟；最後是偈頌中說『告舍利弗：汝諸人等皆是吾子，我則是父』以下，勸導相信此經，欣然接受佛的智慧。最初又分為兩部分：首先闡明已經說過，總略地指明回答，然後進一步陳述，作為允許宣說的理由。這是最初的部分。最初說方便是達到真實的漸進方法，最初教化聲聞是成為菩薩的因緣，也就是《方便品》中說的『知諸眾生有種種欲，隨其本性，以種種方便而為說法，如此皆為得一佛乘一切種智故』，這就是過去說權法，現在說實法，之所以這樣是爲了教化菩薩，因此稱之為釋迦牟尼佛的緣故。所以叫做總略指答。
經文：『然舍利弗（直到）以喻得解』。
贊曰：這是進一步陳述，作為允許宣說的理由。『然』，意思是必定如此，也是這樣。然可，就是允許宣說。
經文：『舍利弗（直到）其年衰邁』。
贊曰：下面是第二段，正式說法並用比喻使他們開悟，先是長行，后是偈頌。長行有三部分：首先是陳述比喻，其次是合起來解說，最後是總結回答。『以是因緣當知諸佛方便力故』以下就是。比喻中有兩個部分：首先比喻過去的權法，然後比喻現在的實法。『時諸
【English Translation】 English version: If they cling to the real (就實), they will all fall into doubt and give rise to questions. They each cannot understand that they can become Buddhas, nor do they know what Dharma (法) they have previously attained? Is it the ultimate Dharma, or the path they are practicing? Moreover, because they have already shared and ended suffering, cause and effect no longer arise.
Sutra: 'Excellent, World Honored One (世尊) (up to) causing them to be free from doubt and regret'.
Commentary: This is precisely the request (of Subhuti 須菩提). Condition (因緣) has two meanings: first, the reason; second, the principle. Now, we request the World Honored One to state the reason and the principle.
Sutra: 'At that time, the Buddha (佛) told (up to) to transform Bodhisattvas (菩薩)'.
Commentary: Below, the Buddha elucidates the benefits, broadly divided into three parts: first, a general and brief indication of the answer, as the reason for permitting the explanation; second, from 'Shariputra (舍利弗), if in a country or town' onwards, formally expounding the Dharma and using parables to enlighten them; and finally, in the verse, 'Tell Shariputra: You all are my children, and I am the father' onwards, encouraging belief in this Sutra and joyfully accepting the Buddha's wisdom. The first part is further divided into two: first, clarifying what has already been said, giving a general and brief indication of the answer, and then further stating it as the reason for permitting the explanation. This is the first part. Initially, expedient means (方便) are taught as a gradual method to reach the truth, and initially transforming Sravakas (聲聞) is the cause for becoming Bodhisattvas, which is what the 'Expedient Means' chapter says: 'Knowing that sentient beings have various desires, according to their inherent nature, using various expedient means to teach the Dharma, all of this is for the sake of attaining the One Buddha Vehicle (一佛乘) and all-knowing wisdom (一切種智)'. This is speaking of provisional teachings in the past and speaking of real teachings now, and the reason for this is to transform Bodhisattvas, hence the name Shakyamuni Buddha (釋迦牟尼佛). Therefore, it is called a general and brief indication of the answer.
Sutra: 'However, Shariputra (up to) to understand through parables'.
Commentary: This is a further statement as the reason for permitting the explanation. 'However' (然) means certainly so, it is also like that. 'However' means permissible, allowing the explanation.
Sutra: 'Shariputra (up to) their years are declining'.
Commentary: Below is the second section, formally expounding the Dharma and using parables to enlighten them, first the prose, then the verses. The prose has three parts: first, stating the parable; second, combining the explanation; and third, concluding the answer. 'Because of this cause, you should know the expedient power of all Buddhas' below is it. There are two parts to the parable: first, the parable of the provisional teachings of the past; second, the parable of the real teachings of the present. 'At that time, all
子等各白父言父先所許」下是。喻昔權中有四：初三界佛有喻，二「多諸人眾」下五趣危亡喻，三「長者見是大火」下見設權方喻，四「爾時諸子聞父所說」下依言免難喻。初文有六：一處所，二家主，三老小，四產業，五宅相，六門戶。此中有三：國、邑、聚落，處所也。既說三乘明知化佛，化佛但王三千國土，國大而寬喻大千界，邑中而次喻中千界，聚落最小喻小千界，從大中小如次喻故。《廣雅》云「聚落，居也。聚，聚也。人所聚居。落亦庭院也。」「有大長者」者，家主也。以下喻說除問答中有八長者，初五喻化身，諸子在宅故；后三喻化及他受用身，三乘諸子並出宅故。其下問答喻中有五長者，併合喻化及他受用，如世長者有三種類：一可稟承長者，平均識達善斷是非，喻佛悲普慧圓妙決疑網；二者可耆敬長者，年邁閭邑尊威莫對，喻佛道高群聖神通罕匹；三可親輔長者，資什華豐隨須精足，喻佛福智俱滿利樂平備，智、斷、恩德各喻如次。「其年衰邁」此老少也。衰猶熟老，邁謂遠歸，喻佛久修智見聖果圓熟，成道老遠方歸涅槃，非說今生通彰前位。
經「財富無量(至)唯有一門」。
贊曰：此中有三：一明產業，有四：一財富，喻七聖財滿故。二田，喻智斷二種生德處故。三宅，喻諸
【現代漢語翻譯】 現代漢語譯本： '孩子們各自對父親說，父親先前答應過我們的東西'，以下是比喻。從前權宜之法中有四個比喻：首先，三界之佛的比喻；其次，'眾多的人群'以下，是五道眾生危亡的比喻；再次，'長者看見大火'以下，是見到設立權宜之法方便的比喻；最後，'當時孩子們聽了父親所說的話'以下，是依靠父親的話而免除災難的比喻。最初的經文有六個方面：一是處所，二是家主，三是老少，四是產業，五是住宅的形態，六是門戶。這裡面有三個方面：國、邑、聚落，是處所。既然說了三乘，就明確知道是化身佛（Nirmanakaya Buddha）。化身佛只教化三千國土，國大而寬，比喻大千世界；邑居中而次之，比喻中千世界；聚落最小，比喻小千世界，從大到小依次比喻。《廣雅》說：'聚落，是居住的地方。聚，是聚集的意思。人所聚集居住的地方。落也是庭院的意思。' '有大長者'，是家主。以下的比喻中，除去問答，有八個長者，最初五個比喻化身，因為孩子們在宅子里；後面三個比喻化身以及他受用身（Sambhogakaya），因為三乘的孩子們都出了宅子。下面的問答比喻中有五個長者，都合併比喻化身以及他受用身，如同世間的長者有三種類型：一是可稟承的長者，平均識達，善於判斷是非，比喻佛的悲心普遍，智慧圓滿，巧妙地決斷疑難；二是可耆敬的長者，年老德高，在鄉里有尊嚴和威望，無人能比，比喻佛的道行高深，超越所有聖人，神通罕見匹敵；三是可親輔的長者，資財豐富，隨時都能滿足需求，比喻佛的福德和智慧都圓滿，利益和快樂都平等具備，智慧、決斷、恩德各自比喻如上。'他的年紀衰老'，這是老少的比喻。衰，是成熟衰老的意思，邁，是遠去迴歸的意思，比喻佛長久地修習智慧和見解，聖果圓滿成熟，成道之後，經過很久才回歸涅槃（Nirvana），不是說今生，而是通達彰顯前世的地位。 經文：'財富無量（直到）唯有一門'。 贊曰：這裡面有三個方面：一是說明產業，有四個方面：一是財富，比喻七聖財（Sapta Aryadhana）圓滿的緣故。二是田地，比喻智慧和決斷兩種產生功德的地方的緣故。三是住宅，比喻諸...
【English Translation】 English version: 'The children each said to their father, 'The things that Father promised us before,'' below is a metaphor. In the past, there were four metaphors in expedient means: First, the metaphor of the Buddha of the Three Realms; second, 'many people' below, is a metaphor for the danger and demise of the five realms of existence; third, 'the elder saw the great fire' below, is a metaphor for seeing the establishment of expedient means; and finally, 'at that time, the children heard what their father said' below, is a metaphor for avoiding disaster by relying on the father's words. The initial text has six aspects: first, the place; second, the head of the household; third, the old and young; fourth, the property; fifth, the form of the house; and sixth, the gate. There are three aspects here: country, city, and village, which are the places. Since the Three Vehicles (Triyana) are mentioned, it is clear that it refers to the Nirmanakaya Buddha (化身佛). The Nirmanakaya Buddha only teaches the three thousand worlds; the country is large and wide, symbolizing the great thousand world; the city is in the middle and next, symbolizing the middle thousand world; the village is the smallest, symbolizing the small thousand world, symbolizing from large to small in order. 'Guang Ya' says: 'Village is the place to live. Gathering means to gather. The place where people gather to live. The courtyard is also a courtyard.' 'There is a great elder,' is the head of the household. In the following metaphors, excluding the questions and answers, there are eight elders, the first five metaphors for the Nirmanakaya, because the children are in the house; the last three metaphors for the Nirmanakaya and the Sambhogakaya (他受用身), because the children of the Three Vehicles have left the house. In the following question and answer metaphors, there are five elders, all combined to metaphorize the Nirmanakaya and the Sambhogakaya, just as there are three types of elders in the world: first, the elder who can be relied upon, who is fair and knowledgeable, and good at judging right and wrong, symbolizing the Buddha's universal compassion, perfect wisdom, and skillful resolution of doubts; second, the elder who can be respected, who is old and virtuous, and has dignity and prestige in the village, unmatched by anyone, symbolizing the Buddha's profound path, surpassing all saints, and rare supernatural powers; third, the elder who can be approached and assisted, who is rich in resources and can meet needs at any time, symbolizing the Buddha's perfect merit and wisdom, and equal provision of benefits and happiness, with wisdom, judgment, and kindness each symbolizing the above. 'His age is declining,' this is a metaphor for the old and young. Declining means mature and old, and going away means returning, symbolizing the Buddha's long practice of wisdom and insight, the perfect maturity of the holy fruit, and after attaining enlightenment, returning to Nirvana (涅槃) after a long time, not speaking of this life, but fully revealing the position of the previous life. Scripture: 'Wealth is immeasurable (until) there is only one gate.' Praise: There are three aspects here: first, explaining the property, there are four aspects: first, wealth, symbolizing the perfection of the Seven Noble Treasures (Sapta Aryadhana). Second, fields, symbolizing the place where wisdom and judgment produce merit. Third, the house, symbolizing the...
眾生異熟本識，故說本識亦為宅識。如世國王四海為家光宅天下，佛亦如是，以諸眾生而為其家，體即本識。故《無垢稱》云「諸有情土是為菩薩嚴凈佛土」，眾生無量故言多有。頌中唯指一人，故言有一大宅，或如一六合而光宅，故此言多。下言有一，亦如等視眾生猶如一子，或此約眾生各別故言多有，下依佛為其主故言有一。其實此宅一多無別，以由異熟識為家，是故宅中堂閣朽故災難紛起。若說禪定名之為家，如何有災說朽故等？家宅便別。四「僮僕」下合說中喻佛神通縱任自在故，又喻佛示現起諸煩惱。《無垢稱經．菩提分品》云：「煩惱為賤隸僕使，隨意而轉」，如來能以煩惱為賤隸，甚輕鄙之、驅策斷滅，亦以為僕使隨意而轉，愛語羅睺、叱呵調達，利眾生故。下以智慧、神通為佛身手之力，故今僮僕非定神通。《說文》「男有罪為奴曰僮，女仕從於嫁曰仆。又給使也馭役也。」「仆」又「[仁-二+付]」也，附著於人。「童」獨也，今為「僮」字。五「其家廣大」，宅相也。本識為家，準下合說週三界故，或無始有，或復含容一切種子變為三界，體通二死故言廣大。其家即宅，名別體同。六「唯有一門」，門者出宅之所因，此長行中於喻及合總有五門：一此中所說唯有一門，二所燒之門，三狹小之門
【現代漢語翻譯】 現代漢語譯本 眾生的異熟本識（Vipāka-ālaya-vijñāna，果報識），所以說本識也稱為宅識。如同世間的國王以四海為家，光耀覆蓋天下，佛也像這樣，以一切眾生作為他的家，其本體就是本識。所以《無垢稱經》（Vimalakīrti Nirdeśa Sūtra）說：『諸有情土是為菩薩嚴凈佛土』，眾生數量無量，所以說『多有』。頌文中只指一個人，所以說『有一大宅』，或者像一個六合（指天地四方）而光耀覆蓋，所以這裡說『多』。下面說『有一』，也像平等看待眾生猶如一個兒子，或者這裡是就眾生各自不同而言說『多有』，下面依據佛作為其主宰所以說『有一』。實際上這個宅的一和多沒有區別，因為以異熟識作為家，所以宅中堂閣朽壞，災難紛紛興起。如果說禪定名為家，怎麼會有災難，說朽壞等等呢？家宅就不同了。四『僮僕』下面結合起來說是比喻佛的神通縱任自在，所以又比喻佛示現生起各種煩惱。《無垢稱經·菩提分品》說：『煩惱為賤隸僕使，隨意而轉』，如來能以煩惱作為低賤的奴隸，非常輕視它、驅使它斷滅，也可以把它作為僕人隨意驅使，用愛語對待羅睺羅（Rāhula），叱責調達（Devadatta），都是爲了利益眾生。下面以智慧、神通作為佛身手之力，所以這裡的僮僕並非一定是神通。《說文解字》說：『男有罪為奴曰僮，女仕從於嫁曰仆。又給使也馭役也。』『仆』又通『[仁-二+付]』，附著於人。『童』獨也，現在寫作『僮』字。五『其家廣大』，是宅的相狀。以本識為家，按照下面的合說周遍三界，或者無始以來就有，或者包含容納一切種子而變為三界，本體貫通二死（分段生死和變易生死），所以說廣大。其家就是宅，名稱不同，本體相同。六『唯有一門』，門是出宅的原因，這段長行中對於比喻和合起來總共有五門：一是這裡所說的唯有一門，二是所燒之門，三是狹小之門
【English Translation】 English version Because the Ālaya-vijñāna (storehouse consciousness) of sentient beings is the Vipāka (resultant) Ālaya-vijñāna, it is also called the 'house consciousness'. Just as a worldly king takes the four seas as his home and illuminates the world, the Buddha is the same, taking all sentient beings as his home, with the fundamental consciousness as its essence. Therefore, the Vimalakīrti Nirdeśa Sūtra says, 'The lands of all sentient beings are the Buddha-lands adorned by Bodhisattvas.' Because sentient beings are immeasurable, it is said 'many'. The verse only refers to one person, so it says 'there is one great house', or like a universe illuminating all directions, hence the use of 'many' here. The following statement 'there is one' is like regarding all sentient beings as one child, or it refers to the individual differences of sentient beings, hence 'many'. The following statement relies on the Buddha as its master, hence 'there is one'. In reality, there is no difference between one and many in this house, because the Vipāka-vijñāna is the home, so the halls and pavilions in the house are decaying, and disasters arise. If meditation is called the home, how can there be disasters, decay, and so on? The house is different. Four, 'servants' below, combined, are a metaphor for the Buddha's supernatural powers, which are free and unrestrained, and also a metaphor for the Buddha manifesting various afflictions. The Vimalakīrti Nirdeśa Sūtra, chapter on Bodhi, says: 'Afflictions are like lowly servants, turned at will.' The Tathāgata can use afflictions as lowly servants, despising them greatly, driving them to extinction, and also using them as servants to be driven at will, speaking lovingly to Rāhula, scolding Devadatta, all for the benefit of sentient beings. Below, wisdom and supernatural powers are the strength of the Buddha's body and hands, so the servants here are not necessarily supernatural powers. The Shuowen Jiezi (an ancient Chinese dictionary) says, 'A man who has committed a crime is called a slave, a woman who serves in marriage is called a servant. Also, to give service, to drive and employ.' 'Servant' also means '[仁-二+付]', attached to a person. '童' means alone, now written as '僮'. Five, 'its house is vast', is the appearance of the house. Taking the fundamental consciousness as the home, according to the following combined explanation, it pervades the three realms, or it has existed since the beginningless past, or it contains and accommodates all seeds and transforms into the three realms, its essence penetrates the two deaths (segmental death and variable death), so it is said to be vast. The house is the home, the names are different, the essence is the same. Six, 'there is only one door', the door is the cause of leaving the house, in this long passage, there are five doors in total for metaphor and combination: one is the only door mentioned here, two is the burning door, three is the narrow door.
，四今在門外，五以佛教門出三界苦。初四門在喻內，后一門在閤中。門有二種：一中大正門，唯一乘教行；二邊小側門，唯二乘教行。五中初三唯說中大正門，體即一乘之教行故；后之二門中邊、大小、正側之門，併名為門，體即三乘之教行故，能出三界變易宅故，所以初門名之為一，不名為三。第二佛從所燒之門安隱而出，不從二乘教行中出。第三而復狹小不容二乘，故知初三門唯一乘教行。第四三車俱在門外，豈是二乘亦出一乘教行之外。第五見諸眾生以佛教門出三界苦得涅槃樂，然後等與大車，即是二乘俱已出門，以此故知后二通於中邊、大小、正側俱名為門。與前不同所望義別，亦不相違。余門之義至彼文中一一當釋。今說二利行圓寬容出二死處，故門稱一不說餘二，此說出三界之戶、非入凈土之門，彼以大空、無相、無愿解脫為所入門，所望別故。此以教對理、以因對果名之為門，彼以智對境名之為門。又此望三界名之為出，若望凈土亦名為入，體是一故。此明出三界門、不明入三界門，入三界門、煩惱及業，所望異故亦不相違。
經「多諸人眾(至)止住其中」。
贊曰：下五趣危亡喻，有四：一人眾甚多，二宅宇危朽，三諸方災起，四眾子游居。此初也。五趣種子名言所熏，業招各異類
【現代漢語翻譯】 現代漢語譯本：四是指三車在門外，五是指通過佛教的法門脫離三界的苦難。最初的四個『門』是在比喻之中，最後一個『門』是在總結之中。『門』有兩種：一是中大正門，唯有唯一佛乘的教法和修行；二是邊小側門，唯有二乘（聲聞乘和緣覺乘）的教法和修行。在第五點中，最初的三種只說了中大正門，其本體就是一乘的教法和修行；後面的兩種『門』，包括邊、小、正、側之『門』，都可稱為『門』，其本體是三乘的教法和修行，能夠脫離三界變易的居所。因此，最初的『門』被稱為『一』，而不是『三』。第二點，佛是從被燒燬的『門』安穩地出來，而不是從二乘的教法和修行中出來。第三點，而且這個『門』狹小，不能容納二乘，因此可知最初的三個『門』唯有一乘的教法和修行。第四點，三種車都在『門』外，難道是說二乘也超出了一乘的教法和修行之外嗎？第五點，看到眾生通過佛教的法門脫離三界的苦難，得到涅槃的快樂，然後平等地給予大車，這就是說二乘都已經出了『門』。因此可知，後面的兩種『門』通於中邊、大小、正側，都可以稱為『門』。與前面的不同，所期望的意義不同，也不互相違背。其餘『門』的意義，到後面的經文中會一一解釋。現在說二利（自利利他）之行圓滿寬廣，能夠脫離二死（分段生死和變易生死）之處，所以『門』被稱為『一』，而不是其餘的『二』。這裡說的是脫離三界的門戶，而不是進入凈土的『門』。進入凈土的『門』是以大空、無相、無愿解脫為所入門，所期望的不同。這裡是以教法對應理體，以因對應果而稱之為『門』，那裡是以智慧對應境界而稱之為『門』。而且這裡是相對於三界而言稱為『出』，如果相對於凈土而言也稱為『入』，本體是一樣的。這裡說明的是脫離三界的『門』，沒有說明進入三界的『門』，進入三界的『門』是煩惱和業，所期望的不同，因此也不互相違背。
經文：『多諸人眾（至）止住其中』。
贊曰：下面是五趣（地獄、餓鬼、畜生、人、阿修羅）危亡的比喻，有四點：一是人眾非常多，二是房屋危朽，三是四面八方發生災難，四是眾子在其中嬉戲居住。這是第一點。五趣的種子被名言所熏習，業力招感各自不同的類別。
【English Translation】 English version: Four refers to the three carts being outside the gate, and five refers to escaping the suffering of the Three Realms through the Dharma gate of Buddhism. The first four 'gates' are within the metaphor, and the last 'gate' is in the conclusion. There are two types of 'gates': one is the Great Central Righteous Gate, which exclusively involves the teachings and practices of the One Vehicle (Ekayana); the other is the Peripheral Small Side Gate, which exclusively involves the teachings and practices of the Two Vehicles (Shravakayana and Pratyekabuddhayana). In the fifth point, the first three only speak of the Great Central Righteous Gate, whose essence is the teachings and practices of the One Vehicle. The latter two 'gates,' including the peripheral, small, righteous, and side 'gates,' can all be called 'gates,' whose essence is the teachings and practices of the Three Vehicles, capable of escaping the impermanent dwelling of the Three Realms. Therefore, the initial 'gate' is called 'one,' not 'three.' Secondly, the Buddha safely emerges from the burning 'gate,' not from the teachings and practices of the Two Vehicles. Thirdly, this 'gate' is narrow and cannot accommodate the Two Vehicles, thus it is known that the first three 'gates' exclusively involve the teachings and practices of the One Vehicle. Fourthly, all three carts are outside the 'gate,' so how could it be said that the Two Vehicles are also beyond the teachings and practices of the One Vehicle? Fifthly, seeing beings escape the suffering of the Three Realms through the Dharma gate of Buddhism and attain the bliss of Nirvana, and then equally giving them the great cart, this means that the Two Vehicles have already exited the 'gate.' Therefore, it is known that the latter two 'gates' encompass the central and peripheral, large and small, righteous and side, and can all be called 'gates.' Different from the previous ones, the intended meanings are different, and they do not contradict each other. The meanings of the remaining 'gates' will be explained one by one in the subsequent texts. Now it is said that the practice of the two benefits (benefiting oneself and benefiting others) is complete and broad, capable of escaping the places of the two deaths (death by segments and death by transformation), so the 'gate' is called 'one,' not the remaining 'two.' This refers to the gateway for escaping the Three Realms, not the 'gate' for entering the Pure Land. The 'gate' for entering the Pure Land takes the liberation of great emptiness, non-form, and non-desire as the entry point, with different expectations. Here, the 'gate' is named by matching the teachings with the principle, and the cause with the effect, while there, the 'gate' is named by matching wisdom with the object. Moreover, here it is called 'exit' in relation to the Three Realms, and it is also called 'entry' in relation to the Pure Land, as the essence is the same. This explains the 'gate' for escaping the Three Realms, not the 'gate' for entering the Three Realms. The 'gate' for entering the Three Realms is afflictions and karma, with different expectations, so they do not contradict each other.
Sutra: 'Many people (to) dwell therein.'
Commentary: Below is the metaphor for the danger and demise of the Five Destinies (hell, hungry ghosts, animals, humans, asuras), with four points: first, there are very many people; second, the houses are dilapidated; third, disasters arise in all directions; fourth, the children play and dwell within. This is the first point. The seeds of the Five Destinies are influenced by names and words, and karma summons different categories.
別名五，隨其所應各為有支，善惡業種十種業道之所招感名為五百，謂十業道中各有自作教他、贊勵慶慰、少分多分全分、小時多時及與盡壽，各別十十，修作資感、立五百名，或十業道各由十惑之所發潤名為五百。此等諸種處本識內名住宅中，由此種子以為因故，五趣輪迴眾苦不息。
經「堂閣朽故(至)樑棟傾危」。
贊曰：宅宇危朽有四：一堂閣喻色，二墻壁喻想，三柱根喻行，四樑棟喻受。其宅即識能持此四，下言「久故而復頓弊」，故此如次即是唯明餘四種蘊四識住也。「堂閣朽故」者，堂喻身根大而為主，閣喻諸根依附身有，攬不凈以資持，久自生滅名朽故，朽爛故惡也。「墻壁隤落」者，「隤」音杜回反，墻墜下也。《切韻》作「墤」泰山基隤。《玉篇》作「隤，落駁也」。《切韻》作「頹」，暴風也，作頹禿也。若𤗯[自*貴]，舍破也。《說文》亦作「頹，從禿貴聲」，經亦為「墤」。此二皆古文。外御為墻，內捍為壁。想蘊外變諸像如墻，內變為像如壁。虛而不實，遠自遷流名隤落。「柱根腐敗」者，行蘊之中法有眾多，其最勝者謂命根，身之主故；如舍之柱，與余為根。性是朽破名腐敗，腐朽敗破也。腐與父同聲，應言府敗或云撫敗，如里名勝母曾子不入。「樑棟傾危」者，棟者
【現代漢語翻譯】 現代漢語譯本 別名五，隨著它們各自相應的有支（bhavaṅga，生命之流），善惡業的種子由十種業道（karma-patha，行為的道路）所招感，被稱為五百。這指的是十業道中，每一種都有自己造作、教唆他人、讚揚鼓勵、慶幸寬慰、少分、多分、全分、短時、長時以及盡壽等十種情況，各自乘以十，修作資助感應，因此立名為五百。或者說，十業道各自由於十種煩惱（kleśa）的引發滋潤，也被稱為五百。這些種子都存在於根本識（ālaya-vijñāna，阿賴耶識）中，被稱為住宅中。由於這些種子作為原因，五趣（gati，輪迴的五個道途：地獄、餓鬼、畜生、人、天）輪迴的眾生痛苦永無止息。
經文：『堂閣朽故（乃至）樑棟傾危』。
贊曰：宅宇的危朽有四個方面：一是堂閣比喻色蘊（rūpa-skandha，物質之蘊），二是墻壁比喻想蘊（saṃjñā-skandha，知覺之蘊），三是柱根比喻行蘊（saṃskāra-skandha，意志之蘊），四是樑棟比喻受蘊（vedanā-skandha，感受之蘊）。這個宅宇就是識蘊（vijñāna-skandha，意識之蘊），能夠執持這四蘊。下面說『久故而復頓弊』，因此這裡依次說明的就是其餘四種蘊和四識住（vijñāna-sthiti，意識的住所）。『堂閣朽故』，堂比喻身根（kāya-indriya，身體的感官），它最大且為主導；閣比喻諸根（indriya，感官），它們依附於身體而存在，攝取不凈之物以資養維持，長久以來自然生滅，所以叫做朽故，朽爛所以是惡的。『墻壁隤落』，『隤』音杜回反，指墻壁墜落。《切韻》中寫作『墤』，指泰山的地基崩塌。《玉篇》中寫作『隤，落駁也』。《切韻》中寫作『頹』，指暴風，也指頹禿。如果寫作𤗯[自*貴]，指房屋破敗。《說文》也寫作『頹，從禿貴聲』，經文中也寫作『墤』。這兩個字都是古文。對外防禦的是墻，對內阻擋的是壁。想蘊對外變現諸種形象如同墻，對內變現諸種形象如同壁。虛而不實，長久以來自行遷流，所以叫做隤落。『柱根腐敗』，在行蘊之中，法有很多，其中最殊勝的叫做命根（jīvitendriya，生命力），它是身體的主宰；如同房屋的柱子，與其他部分構成根基。性質是朽壞破敗，所以叫做腐敗，腐朽敗破。腐與父同聲，應該說府敗或者撫敗，如同里巷的名字叫勝母，曾子就不進入。『樑棟傾危』，棟是屋頂的
【English Translation】 English version They are also known as five, each corresponding to its respective bhavaṅga (life-stream), and the seeds of good and evil karma are brought about by the ten karma-pathas (paths of action), which are called five hundred. This refers to the fact that in each of the ten karma-pathas, there are ten aspects: one's own action, instructing others, praising and encouraging, rejoicing and comforting, small part, large part, whole part, short time, long time, and lifetime. Each multiplied by ten, cultivating and assisting in the response, hence the name five hundred. Alternatively, the ten karma-pathas are each initiated and nourished by the ten kleshas (afflictions), hence they are also called five hundred. These seeds reside within the alaya-vijñāna (store consciousness), which is called the dwelling. Because these seeds serve as the cause, the suffering of beings in the five gatis (realms of rebirth: hell, hungry ghosts, animals, humans, and gods) never ceases.
Sutra: 'The halls and pavilions are decayed (up to) the beams and pillars are collapsing.'
Commentary: The decay of the dwelling has four aspects: first, the halls and pavilions are metaphors for the rūpa-skandha (aggregate of form); second, the walls are metaphors for the saṃjñā-skandha (aggregate of perception); third, the pillar roots are metaphors for the saṃskāra-skandha (aggregate of mental formations); and fourth, the beams and pillars are metaphors for the vedanā-skandha (aggregate of feeling). This dwelling is the vijñāna-skandha (aggregate of consciousness), which can hold these four aggregates. It is said below, 'old and dilapidated,' therefore, this sequentially explains the remaining four aggregates and the four vijñāna-sthitis (abodes of consciousness). 'The halls and pavilions are decayed,' the hall is a metaphor for the kāya-indriya (body sense), which is the largest and the main one; the pavilion is a metaphor for the indriyas (senses), which exist dependent on the body, taking in impure things to nourish and maintain it. Over a long time, it naturally arises and ceases, so it is called decayed, and decay is evil. 'The walls are falling,' '隤' (tuí) is pronounced duí huí, referring to the falling of the walls. In the Qieyun (Rhyme Dictionary), it is written as '墤' (kuài), referring to the collapse of the base of Mount Tai. In the Yupian (Jade Chapters), it is written as '隤, luò bó yě' (falling and mottled). In the Qieyun, it is written as '頹' (tuí), referring to a storm, also referring to baldness. If it is written as 𤗯[自*貴], it refers to a broken house. The Shuowen (Explaining Characters) also writes '頹, cóng tū guì shēng' (from baldness and the sound of guì), and the sutra also writes '墤'. Both of these characters are ancient. What defends externally is the wall, and what blocks internally is the partition. The saṃjñā-skandha externally manifests various images like a wall, and internally manifests various images like a partition. Empty and unreal, it has been moving and changing for a long time, so it is called falling. 'The pillar roots are rotten,' among the saṃskāra-skandha, there are many dharmas, and the most excellent one is called the jīvitendriya (life force), which is the master of the body; like the pillars of a house, it forms the foundation with other parts. Its nature is decaying and broken, so it is called rotten, decaying and broken. 腐 (fǔ) has the same sound as 父 (fù), so it should be said fǔ bài or fǔ bài, just like the name of the neighborhood is called Shèngmǔ (Victorious Mother), and Zengzi would not enter. 'The beams and pillars are collapsing,' the beam is the roof of the
豎[林*犬]，梁者橫樑，內異熟果受為本如棟，外增上果受為末如梁，樑棟依柱而有，果受依命根、業故有，臨將崩落故名傾危，傾倒危落也。又《爾雅》云「杗瘤」謂之梁屋大梁也。《說文》「棟，屋極也。」棟，中也，居屋之中者，喻受所持之法。所以《瑜伽》第十六引經頌言「諸色如聚沫，諸受類浮泡，諸想同陽焰，諸行喻芭蕉，諸識猶幻事」也。日親之所說「諸行一時生亦一時住滅」，無垢稱亦言「色如聚沫不可撮摩，受如浮泡不得久住，想如陽焰從渴愛生，行類芭蕉都無有實，識如幻事顛倒所起」。如《瑜伽．攝異門分》釋。若說皮、肉、筋、骨舒緩變異等事，配此四句。如何三界皆具有之？上二界中無此事故。何故？煩惱能燒之火及所依宅，三界具喻，及說所燒異熟果喻，唯在欲界人趣等中，六慾天中尚說無彼皮肉壞故，故但應如此中所說。又解下合喻中為度眾生生老病死，即似配此，據實四相遍五蘊有。下云大火從四面起，四面準經是四相故，如是此中但是四蘊。或是病等，取欲界法以喻三界異相苦果為令生厭，苦因煩惱三界通喻，亦不違理，至下頌中當廣具顯。
經「周匝俱時(至)焚燒舍宅」。
贊曰：諸方災起也。遍於五蘊名周匝，唸唸同起名俱時，無端而有名欻然，煩惱隨生名
【現代漢語翻譯】 現代漢語譯本： 傾斜的[林*犬]（房屋傾斜的樣子），橫樑就是橫樑，內部的異熟果的感受是根本，就像房子的棟樑一樣，外部的增上果的感受是末端，就像房子的橫樑一樣。橫樑和棟樑依靠柱子而存在，果報的感受依靠命根和業力而存在。臨近崩塌墜落，所以叫做傾危，就是傾倒和危險墜落的意思。另外，《爾雅》中說『杗瘤』指的是橫樑，也就是房屋的大梁。《說文》中說『棟，屋極也』，棟，是中間的意思，位於房屋的中間，比喻感受所依持的法。所以《瑜伽師地論》第十六卷引用經文中的偈頌說：『諸色如聚沫，諸受類浮泡，諸想同陽焰，諸行喻芭蕉，諸識猶幻事』。日親的解釋說『諸行一時生亦一時住滅』，維摩詰經也說『色如聚沫不可撮摩，受如浮泡不得久住，想如陽焰從渴愛生，行類芭蕉都無有實，識如幻事顛倒所起』。如《瑜伽師地論·攝異門分》所解釋的。如果說皮、肉、筋、骨舒緩變異等事，可以配合這四句來理解。為什麼說三界都具有這些呢？因為上二界中沒有這些事故。為什麼呢？因為煩惱能夠焚燒的火以及所依靠的住宅，三界都具備這些比喻，以及所說的被焚燒的異熟果的比喻，只在欲界的人趣等之中，六慾天中尚且說沒有那些皮肉壞爛的事情，所以應該像這裡所說的這樣理解。又解釋說，下面的合喻是爲了度脫眾生的生老病死，就像是配合這個，實際上四相遍佈五蘊。下面說大火從四面燃起，四面按照經文的說法就是四相，像這樣，這裡只是四蘊。或者是疾病等等，取欲界的法來比喻三界不同的苦果，爲了使眾生生起厭離之心，苦因煩惱三界都通用這個比喻，也不違背道理，到下面的偈頌中會廣泛詳細地顯現。
經文：『周匝俱時（至）焚燒舍宅』。
贊曰：各個方向的災難興起。遍佈於五蘊叫做周匝，唸唸同時生起叫做俱時，無緣無故地發生叫做欻然，煩惱隨之而生叫做。
【English Translation】 English version: 'Shu [LinQuan]' (the appearance of a leaning house), a beam is a beam. The internally matured result of feeling is the root, like the pillar of a house. The externally increased result of feeling is the end, like the beam of a house. Beams and pillars exist depending on the columns, and the result of feeling exists depending on the life force and karma. Approaching collapse and fall, it is called 'inclined and dangerous,' meaning inclined, dangerous, and falling. Furthermore, the Erya says, 'Mangliu' refers to the beam, which is the main beam of the house. The Shuowen says, 'Dong, the ridgepole of the house.' Dong means the middle, located in the middle of the house, symbolizing the Dharma supported by feeling. Therefore, the sixteenth volume of the Yogacarabhumi-sastra quotes a verse from the sutra: 'All forms are like foam, all feelings are like floating bubbles, all perceptions are like mirages, all volitions are like plantain trees, all consciousnesses are like illusions.' Ri Qin's explanation says, 'All actions arise at one time and also cease at one time.' The Vimalakirti Sutra also says, 'Form is like foam, impossible to grasp; feeling is like a floating bubble, unable to last long; perception is like a mirage, arising from thirst and love; volition is like a plantain tree, completely without substance; consciousness is like an illusion, arising from delusion.' As explained in the Yogacarabhumi-sastra, Samgrahavastu*. If we talk about the relaxation and changes of skin, flesh, sinews, and bones, we can relate them to these four sentences. Why do we say that the three realms all possess these? Because the upper two realms do not have these events. Why? Because the fire of afflictions that can burn and the dwelling that it relies on, the three realms all possess these metaphors, as well as the metaphor of the matured result of being burned, which only exists in the human realm of the desire realm, etc. Even in the six desire heavens, it is said that there is no decay of skin and flesh, so it should be understood as described here. Also, the explanation says that the combined metaphor below is for liberating beings from birth, old age, sickness, and death, which is like matching this. In reality, the four characteristics pervade the five aggregates. Below it says that a great fire arises from four directions, and according to the sutra, the four directions are the four characteristics. Thus, here it is only the four aggregates. Or it is sickness, etc., taking the Dharma of the desire realm to metaphorize the different suffering results of the three realms, in order to make beings generate aversion. The cause of suffering, afflictions, is a common metaphor for the three realms, which is not contrary to reason. It will be widely and clearly revealed in the verses below.
Sutra: 'All around, simultaneously (until) burning the house.'
Commentary: Disasters arise from all directions. Pervading the five aggregates is called 'all around,' arising simultaneously in every moment is called 'simultaneously,' happening for no reason is called 'suddenly,' and afflictions arising accordingly is called.
火起，令其五蘊成雜染性、不凈苦性、無常我性，五蘊遍壞故名焚燒舍宅。「欻」許音勿反，暴起貌，《玉篇》「欻，忽也」。《蒼頡篇》猝起也。此意說言遍緣五蘊唸唸無端生起煩惱，煩惱所增、煩惱所縛，故五蘊身成不凈、苦、無常、無我，燒總及別，故言焚燒舍宅。舍言即攝堂閣等盡故。如因舍宅火災得生，如由火災復壞舍宅，兩相因起牙相增盛，即因五蘊生諸煩惱，復因煩惱增長五蘊，兩相因有亦復如是；或遍生老病死，皆有煩惱，故以為喻。
經「長者諸子(至)在此宅中」。
贊曰：眾子游居也。雖五趣眾生，皆是佛子，等視眾生愛無偏故。然諸異生如乞養子，若有三乘無漏種子能紹父位，正生、側生方名真子，故唯言三不說四五。依《華嚴．賢首品》十喻菩薩、二十喻獨覺、三十喻聲聞，各修自乘十種法行，三慧所攝，及十業道資無漏種方得果圓，故言若十二十或至三十，由具一姓二姓三姓有差別故，名十二十及以三十。以此經中被根姓故，各依自乘修十法行資其種姓，故立十名。前五趣種順本識故，名止住中；三無漏種寄依本識，名在此宅。
經「長者見是(至)即大驚怖」。
贊曰：下第三見設權方喻，有四：一見苦悲生喻，二「舍利弗是長者」下示大不悕喻，三「爾時
【現代漢語翻譯】 現代漢語譯本：火的燃起，使得眾生的五蘊（色、受、想、行、識，構成個體存在的五個要素）成為雜染的、不凈的、痛苦的、無常的、無我的性質。五蘊完全毀壞，所以叫做焚燒房屋。「欻」（xū）讀作許音，不要反過來讀，是突然爆發的樣子。《玉篇》中說「欻，忽也」，《蒼頡篇》中說是猝然興起。這裡的意思是說，由於遍緣五蘊，唸唸之間無端地生起煩惱，煩惱增長、煩惱束縛，所以五蘊之身成為不凈、苦、無常、無我。燒燬總體和區域性，所以說焚燒房屋。說『房屋』就包括了堂閣等所有建築。如同因為房屋發生火災而產生，又因為火災而毀壞房屋，兩者互相引發、互相增長，就像因為五蘊而產生各種煩惱，又因為煩惱而增長五蘊，兩者互相依存也是這樣；或者普遍地產生生老病死，都伴隨著煩惱，所以用這個來比喻。 經文說：『長者諸子（到）在此宅中』。 贊曰：眾子在其中游玩居住。雖然五趣眾生（地獄、餓鬼、畜生、人、阿修羅），都是佛子，因為佛平等地看待眾生，愛沒有偏頗。但是各種凡夫俗子就像乞討來的養子，如果具有三乘（聲聞乘、緣覺乘、菩薩乘）的無漏種子，能夠繼承佛的地位，才是真正的兒子，所以只說三乘，不說四五乘。依據《華嚴經·賢首品》的十喻菩薩、二十喻獨覺、三十喻聲聞，各自修習自身所乘的十種法行，被三慧（聞慧、思慧、修慧）所攝，以及十業道（不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不貪、不嗔、不癡）資助無漏種子，才能得到圓滿的果位，所以說或者十、二十，或者達到三十，因為具備一姓、二姓、三姓的差別，所以叫做十、二十以及三十。因為這部經中被根姓所影響，各自依據自身所乘修習十種法行來資助其種姓，所以立十個名稱。前面的五趣種子順應本識，所以叫做止住中；三種無漏種子寄託在本識中，叫做在此宅。 經文說：『長者見是（到）即大驚怖』。 贊曰：下面第三是見到設立權宜之計的比喻，有四點：第一是見到苦難而生悲憫的比喻；第二是『舍利弗是長者』，下面是顯示大不希望的比喻；第三是...
【English Translation】 English version: The arising of fire causes the five skandhas (form, feeling, perception, mental formations, and consciousness, the five aggregates that constitute individual existence) to become characterized by defilement, impurity, suffering, impermanence, and non-self. The complete destruction of the five skandhas is therefore called burning down the house. '欻' (xū), pronounced as 'xǔ', should not be read in reverse; it describes a sudden burst. The Yupian says, '欻, suddenly.' The Cangjiepian says it is a sudden rise. This means that due to being connected to the five skandhas, afflictions arise endlessly in every moment. Afflictions increase and bind, so the body of the five skandhas becomes impure, suffering, impermanent, and without self. Burning the whole and the parts is why it is called burning down the house. Saying 'house' includes halls, pavilions, and all buildings. Just as a fire disaster arises because of a house, and the house is destroyed by the fire disaster, the two cause each other and increase each other, just as various afflictions arise because of the five skandhas, and the five skandhas increase because of afflictions. The two are interdependent in the same way; or universally, birth, old age, sickness, and death all accompany afflictions, so this is used as a metaphor. The sutra says: 'The elders' sons (to) are in this house.' Commentary: The many sons are playing and living there. Although the beings of the five realms (hell, hungry ghosts, animals, humans, asuras) are all Buddha's children, because the Buddha regards all beings equally and loves without bias. However, various ordinary beings are like adopted children begged for. If they have the seed of the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) without outflows, and can inherit the Buddha's position, they are true sons, so only the three vehicles are mentioned, not four or five. According to the ten metaphors for Bodhisattvas, twenty metaphors for Pratyekabuddhas, and thirty metaphors for Śrāvakas in the Avataṃsaka Sūtra, Chapter on the Worthy Leader, each cultivates ten kinds of Dharma practices of their own vehicle, encompassed by the three wisdoms (learning, thinking, and practice), and the ten wholesome karmic paths (not killing, not stealing, not engaging in sexual misconduct, not lying, not speaking divisively, not speaking harshly, not engaging in idle chatter, not being greedy, not being angry, not being deluded) support the seeds without outflows, so they can attain complete fruition. Therefore, it is said that there are ten, twenty, or even thirty, because there are differences in possessing one, two, or three lineages, so they are called ten, twenty, and thirty. Because this sutra is influenced by the root lineage, each cultivates ten kinds of Dharma practices according to their own vehicle to support their lineage, so ten names are established. The seeds of the previous five realms accord with the fundamental consciousness, so they are called being in a state of stopping and abiding; the three kinds of seeds without outflows rely on the fundamental consciousness, so they are called being in this house. The sutra says: 'The elder sees this (to) and is greatly frightened.' Commentary: The third part below is a metaphor for seeing the establishment of expedient means, with four points: The first is a metaphor for seeing suffering and giving rise to compassion; the second is 'Śāriputra is the elder,' below is a metaphor showing great non-hope; the third is...
長者即作是念」下思方拔濟喻，四「父知諸子先心各有」下正說三乘喻。「悲生」者，謂佛昔在菩薩等位十六王子時，故此前言「曾於二萬億佛所長教化汝等」，亦前品言「為是眾生故而起大悲心」等。「示大不悕」者，十六王子曾化大乘彼便中退，前品亦言「我所得智慧，乃至如斯之等類云何而可度」。此前亦言「我昔教汝志願佛道汝今悉忘」。「思方拔濟」者，見退已后思方救之，前品亦言「尋念過去佛乃至亦應說三乘」。「正說三乘」者，近更施化令住二乘，前品亦云「即趣波羅柰乃至法僧差別名」，此前亦言「我以方便引導汝故生我法中」，正與彼同，不但同此亦同窮子，至下當知。初文有二：初說悲生，后陳悲事。此初也。「大火」者，煩惱及隨煩惱。「四面」者，五蘊皆有生、住、異、滅前後四位。《阿含經》云：「生為東方，住為南方，異為西方，滅為北方」，喻日出沒配四方故、因此四位生煩惱故。或身、受、心、法緣起四倒，由此四緣生倒根本、自性、等流一切煩惱及隨煩惱。「大驚怖」者，父睹火起恐燒子而驚魂，佛見惑興慮損生而悲意。
經「而作是念(至)出意」。
贊曰：此陳悲事。我雖已出，諸子可悲。「所燒門」者，一乘教行，多諸怨嫉誹謗不信，障難破壞煩惱所礙，名
【現代漢語翻譯】 現代漢語譯本 『長者即作是念』之後是思索如何拔濟的比喻，『父知諸子先心各有』之後是正式宣說三乘的比喻。「悲生」指的是，佛陀過去在菩薩等位，作為十六王子時，所以前面說『曾於二萬億佛所長教化汝等』，也如前品所說『為是眾生故而起大悲心』等。「示大不悕」指的是，十六王子曾經教化大乘，但他們卻中途退轉，前品也說『我所得智慧，乃至如斯之等類云何而可度』。此前也說『我昔教汝志願佛道汝今悉忘』。「思方拔濟」指的是，見到他們退轉之後，思考如何救助他們，前品也說『尋念過去佛乃至亦應說三乘』。「正說三乘」指的是，最近又施行教化，讓他們安住於二乘，前品也說『即趣波羅柰乃至法僧差別名』，此前也說『我以方便引導汝故生我法中』，這與前文相同，不僅與此相同，也與窮子的比喻相同，到後面就會明白。初文有二：初說悲生，后陳悲事。這是最初的部分。「大火」指的是，煩惱以及隨煩惱。「四面」指的是，五蘊皆有生、住、異、滅前後四位。《阿含經》說：『生為東方，住為南方，異為西方，滅為北方』，用日出日落比喻四方，因此四位產生煩惱。或者身、受、心、法緣起四倒，由此四緣產生顛倒的根本、自性、等流一切煩惱以及隨煩惱。「大驚怖」指的是，父親看到火起，擔心燒到孩子而驚慌失措，佛陀看到迷惑興起，擔心損害眾生而心生悲憫。
經文『而作是念(至)出意』。
贊曰：這是陳述悲憫之事。我雖然已經脫離，但這些孩子們可悲啊。「所燒門」指的是，一乘的教義和修行，多有怨恨嫉妒、誹謗不信，障礙阻難、破壞，被煩惱所阻礙，稱為『所燒門』。
【English Translation】 English version 『The elder then had this thought』 refers to the metaphor of contemplating how to rescue them, following 『The father knew that each of his sons had different inclinations』 is the formal explanation of the Three Vehicles metaphor. 『The arising of compassion』 refers to when the Buddha was in the position of a Bodhisattva, as the sixteenth prince, hence the earlier statement 『I have long taught and transformed you in the presence of two hundred million Buddhas,』 and as the previous chapter said, 『It is for the sake of these beings that I arouse great compassion,』 etc. 『Showing the Great, not desiring it』 refers to the fact that the sixteen princes once taught the Mahayana, but they retreated midway. The previous chapter also said, 『The wisdom I have attained, how can I possibly deliver beings of such a kind?』 It was also said earlier, 『I once taught you to aspire to the Buddha path, but you have all forgotten it now.』 『Contemplating how to rescue them』 refers to, after seeing them retreat, contemplating how to save them. The previous chapter also said, 『Reflecting on the Buddhas of the past, even they should speak of the Three Vehicles.』 『Formally speaking of the Three Vehicles』 refers to recently implementing teachings to have them abide in the Two Vehicles. The previous chapter also said, 『Immediately proceeding to Varanasi, even the names of Dharma and Sangha are different.』 It was also said earlier, 『I guided you with expedient means, so you were born into my Dharma.』 This is the same as before, not only the same as this, but also the same as the Parable of the Prodigal Son, as will be known later. The initial text has two parts: first, speaking of the arising of compassion, and second, describing the events of compassion. This is the first part. 『The great fire』 refers to afflictions and secondary afflictions. 『Four sides』 refers to the fact that the five aggregates all have the four phases of arising, abiding, changing, and ceasing. The Agama Sutra says, 『Arising is the East, abiding is the South, changing is the West, ceasing is the North,』 using the sunrise and sunset to symbolize the four directions, hence these four phases give rise to afflictions. Or the four perversions arising from body, sensation, mind, and phenomena, from these four causes arise the root, nature, and outflow of all afflictions and secondary afflictions. 『Great fear and terror』 refers to the father seeing the fire arise, fearing that it will burn his children, and being terrified; the Buddha seeing delusion arise, fearing that it will harm beings, and feeling compassion.
The sutra text 『Then he thought (to) intention.』
Praise: This describes the events of compassion. Although I have already escaped, these children are pitiable. 『The burning gate』 refers to the teachings and practices of the One Vehicle, which have much hatred, jealousy, slander, disbelief, obstacles, hindrances, and destruction, being obstructed by afflictions, and is called 『the burning gate.』
所燒門。故下經云「此法華經多諸怨嫉」，我昔因位依一乘教觀二空理，修二利行證二真智，出分段生入不退地，名于所燒門安隱得出已乘寶乘至道場訖。而諸眾生處處生著，著界著地著分著乘，由此貪著放縱嬉戲曾不思量，以比量智覺、現量智知、曾不驚嗟疑怪，亦不怖畏厭患生死，因火煩惱害身，生死果苦現痛切已，殊無厭患生死之意，不求出世無證滅心，故前品云「不求大勢佛及與斷苦法」，如此眾生甚可悲愍。故《華嚴》云「譬如有人唯有一子愛念極重，忽有人來割截其身支節手足，慈父見已悼惻悲念。諸佛菩薩若見眾生造惡業緣，煩惱結故入三惡道受無量苦，見是事已即痛心悲念亦復如是。」又《無垢稱》言「譬如長者唯有一子，其子得病父母亦病，今亦如是。」「嬉」音許宜反，美也游也。今從游義，亦云虛已反樂也。《蒼頡》、《玉篇》「戲笑也」。《說文》作「僖樂也」。「切已」者，「切」迮也迫也，亦割也。
問：
此中經云「我於此門安穩得出」，出在子前，何故下言「我及諸子若不時出」，與子同時？
答：
下文自言「長者聞已驚入火宅」，閤中自言「為利眾生而生三界朽故火宅」。《涅槃經》言：「譬如長者其家失火，長者見已從舍而出，諸子在後未脫火難，
【現代漢語翻譯】 現代漢語譯本： 所燒之門。所以下面的經文說：『這部《法華經》多有怨恨嫉妒』。我過去在因位時，依靠一乘教義觀察二空之理，修習利己利人的行為，證得兩種真實的智慧，脫離分段生死，進入不退轉的境界，名為從所燒之門安穩地出來，已經乘坐寶車到達道場。然而，許多眾生處處產生執著，執著于界、執著于地、執著于分、執著于乘，因此貪戀執著，放縱嬉戲，從不思量，不用比量智覺、現量智知，從不驚歎懷疑，也不怖畏厭惡生死，因為火的煩惱傷害身體，生死果報的痛苦已經顯現得非常痛切，卻絲毫沒有厭惡生死的想法，不尋求出世，沒有證得寂滅之心，所以前面的品中說：『不求大勢佛以及斷苦之法』。這樣的眾生實在可悲可憐。所以《華嚴經》說：『譬如有人只有一個兒子，愛念非常深重，忽然有人來割截他的身體、肢節、手足，慈父看見后悲痛憐憫。諸佛菩薩如果看見眾生造作惡業，因為煩惱的束縛而進入三惡道，遭受無量的痛苦，看見這些事情后，也會痛心悲憫，也是如此。』又《維摩詰經》說：『譬如長者只有一個兒子，他的兒子生病，父母也會生病，現在也是這樣。』『嬉』字讀作許宜反，是美好的、遊玩的意思。現在取遊玩的意思，也可以讀作虛已反，是快樂的意思。《蒼頡篇》、《玉篇》解釋為『戲笑』。《說文》寫作『僖樂』。『切已』，『切』是逼迫的意思，也是割的意思。
問： 這段經文說：『我於此門安穩得出』，我出來在兒子之前，為什麼下面又說『我及諸子若不時出』，我和兒子同時出來？
答： 下面的經文自己說：『長者聞已驚入火宅』，經文中間自己說：『爲了利益眾生而生於三界朽壞的火宅』。《涅槃經》說：『譬如長者，他的家失火，長者看見后從房子里出來，兒子們在後面還沒有脫離火難』。
【English Translation】 English version: The burning gate. Therefore, the following scripture says, 'This Lotus Sutra invites much resentment and jealousy.' In my past, while in the causal stage, I relied on the One Vehicle teaching to contemplate the principle of the two emptinesses, cultivated the practice of benefiting oneself and others, attained the two true wisdoms, escaped the cycle of birth and death, and entered the stage of non-retrogression, which is called safely exiting the burning gate, having already boarded the jeweled carriage and arrived at the place of enlightenment. However, many sentient beings everywhere generate attachments, attaching to realms, attaching to lands, attaching to divisions, attaching to vehicles. Because of this clinging attachment, they indulge in play and never contemplate, do not use comparative wisdom or direct perception to know, never marvel or doubt, nor fear or loathe birth and death. Because the fire of afflictions harms their bodies, and the suffering of the consequences of birth and death has already manifested acutely, they have no intention of loathing birth and death, do not seek to transcend the world, and have no mind to attain cessation. Therefore, the previous chapter says, 'Do not seek Great Power Buddha or the Dharma of ending suffering.' Such sentient beings are truly pitiable. Therefore, the Avatamsaka Sutra says, 'It is like a person who has only one son, whom they love and cherish deeply. Suddenly, someone comes and cuts off his body, limbs, hands, and feet. The compassionate father, upon seeing this, is filled with sorrow and compassion. If Buddhas and Bodhisattvas see sentient beings creating evil karma, entering the three evil realms due to the bonds of afflictions, and suffering immeasurable pain, upon seeing these things, they will feel pain and compassion, just the same.' Also, the Vimalakirti Sutra says, 'It is like an elder who has only one son; if his son becomes ill, the parents also become ill. It is the same now.' 'Play' (嬉 - xī) is pronounced as 'xū yí' in reverse, meaning beautiful or to wander. Now, we take the meaning of wandering, and it can also be pronounced as 'xū yǐ' in reverse, meaning happiness. The Cangjie Pian and Yupian explain it as 'to laugh and play.' The Shuowen writes it as 'joyful.' 'Cut off' (切已 - qiē yǐ), 'cut' (切 - qiē) means to press or force, and also to cut.
Question: In this sutra, it says, 'I safely exited through this gate,' with 'I' exiting before the sons. Why does it later say, 'If I and my sons do not exit in time,' implying that I and the sons exit at the same time?
Answer: The following text itself says, 'The elder, hearing this, was startled and entered the burning house.' The text itself says, 'For the benefit of sentient beings, he was born into the decaying burning house of the three realms.' The Nirvana Sutra says, 'It is like an elder whose house caught fire. The elder, seeing this, came out of the house, but the sons were behind and had not escaped the disaster of the fire.'
長者爾時定知火害，為諸子故還旋赴救不顧其難；諸佛菩薩亦復如是，雖知生死多諸過患，為眾生故處之不厭，是故名為不可思議。」故復示現與子同出，佛實前出。
經「舍利弗(至)從捨出之」。
贊曰：第二示大不悕喻，有四：初思大乘果化，二「復更思惟」下念大乘因化，三「作是念已」下隨示大乘行化，四「父雖憐愍」下無悕取大之化。此初也。諸佛智慧名大乘果，教所詮故、佛果德故。「裓」音《說文》「從衣、戒聲，宗廟奏戒樂」，《玉篇》「古來反，戒也」。今傳釋云孤得反，衣襟也。不知所從。然今女人衣有前裓可當衣襟，天仙之衣應是彼類。《季節》音衣裓也，從衣、戒聲。案即是幾。「身有力」者謂二真智，佛以智為體故。「手有力」者謂六神通，外作用故。佛作是思惟，我悉具足此二勝德，二乘種姓眾生雖無修行大乘求出宅意，當以智慧之用幾案頓授中根眾生圓覺，以神通之用衣裓頓拔下品眾生眾苦，抑逼眾生從三界捨出而救度之耶？以上根菩薩者能行一乘因出於三界，如彼大子能自從門出，此中不說。今此但說化不定姓二乘者故，中根獨覺不能行一乘因、不假佛神力，但應藉佛智慧之用，如彼中子不能從門、不假人手，但授幾案令其自升從舍而出；下根聲聞不能行大乘之因，
【現代漢語翻譯】 現代漢語譯本：長者當時已經確定知道火災的危害，爲了他的孩子們，還是轉身回去營救，不顧自身的危險；諸佛菩薩也是這樣，雖然知道生死輪迴有很多過患，爲了眾生的緣故，處於其中也不厭倦，所以稱為不可思議。因此再次示現與孩子們一同出來，實際上佛陀是先出來的。
經文：『舍利弗（直到）從捨出之』。
贊曰：第二部分展示了不希求大乘的譬喻，有四個方面：首先是思考大乘果的教化，其次是『復更思惟』以下，是思念大乘因的教化，再次是『作是念已』以下，是隨著展示大乘行的教化，最後是『父雖憐愍』以下，是不希求取得大乘的教化。這是第一個方面。諸佛的智慧名為大乘果，因為教義所詮釋的，是佛果的功德。『裓』（gé）音，在《說文》中解釋為『從衣，戒聲，宗廟奏戒樂』，《玉篇》中解釋為『古來反，戒也』。現在流傳的解釋是孤得反，指衣襟。不知道出自哪裡。然而現在女人的衣服有前襟可以當作衣襟，天仙的衣服應該是那樣的。《季節》（jì jié）音衣裓，從衣，戒聲。實際上就是幾案。『身有力』指的是二真智，佛以智慧為本體。『手有力』指的是六神通，是外在的作用。佛這樣思考，我完全具備這兩種殊勝的功德，二乘（聲聞乘和緣覺乘）種姓的眾生雖然沒有修行大乘、求出離家宅的意願，應當用智慧的幾案，立刻授予中等根器的眾生圓滿的覺悟，用神通的衣襟，立刻拔出下等根器的眾生眾多的痛苦，強迫眾生從三界之捨出來而救度他們嗎？對於上等根器的菩薩，能夠修行一乘因從而出離三界，就像那些大兒子能夠自己從門出來，這裡沒有說。現在這裡只是說教化不定性的二乘人，中等根器的獨覺不能修行一乘因，不借助佛的神力，但應該藉助佛的智慧之用，就像那些中等的兒子不能從門出來，不借助人手，只是授予幾案讓他們自己登上幾案從舍而出；下等根器的聲聞不能修行大乘的因。
【English Translation】 English version: The elder at that time certainly knew the harm of the fire, but for the sake of his children, he turned back to rescue them, disregarding his own danger; the Buddhas and Bodhisattvas are also like this, although they know that the cycle of birth and death has many faults, for the sake of sentient beings, they are not tired of being in it, so it is called inconceivable. Therefore, he manifested again to come out with the children, but in reality, the Buddha came out first.
Scripture: 'Shariputra (until) came out of the house'.
Commentary: The second part shows the metaphor of not desiring the Mahayana, there are four aspects: first, thinking about the teaching of the Mahayana fruit, second, 'further thinking' below, is thinking about the teaching of the Mahayana cause, third, 'having this thought' below, is following the teaching of the Mahayana practice, and fourth, 'although the father is compassionate' below, is not desiring to obtain the teaching of the Mahayana. This is the first aspect. The wisdom of the Buddhas is called the Mahayana fruit, because the doctrine explains the merits of the Buddha fruit. The sound of '裓' (gé) is explained in the 'Shuowen' as 'from clothing, the sound of commandment, the music of commandment played in ancestral temples', and in the 'Yupian' as 'anciently reversed, commandment'. The current explanation is 'gude fan', referring to the lapel of a garment. It is not known where it comes from. However, now women's clothing has a front lapel that can be used as a lapel, and the clothing of celestial beings should be like that. The sound of '季節' (jì jié) is the sound of clothing lapel, from clothing, the sound of commandment. In fact, it is a desk. 'Strength in the body' refers to the two true wisdoms, because the Buddha takes wisdom as the essence. 'Strength in the hand' refers to the six supernatural powers, which are external functions. The Buddha thought like this, I fully possess these two supreme merits, although sentient beings of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) do not have the intention to cultivate the Mahayana and seek to leave the house, should I use the desk of wisdom to immediately grant complete enlightenment to sentient beings of medium capacity, and use the lapel of supernatural power to immediately pull out the many sufferings of sentient beings of lower capacity, forcing sentient beings to come out of the house of the Three Realms and save them? For Bodhisattvas of superior capacity, they can cultivate the cause of the One Vehicle and thus leave the Three Realms, just like those eldest sons who can come out of the door by themselves, which is not mentioned here. Now here it only talks about teaching the Two Vehicles of uncertain nature, the Pratyekabuddhas of medium capacity cannot cultivate the cause of the One Vehicle, and do not need the supernatural power of the Buddha, but should use the wisdom of the Buddha, just like those middle sons who cannot come out of the door, do not need human hands, but are given a desk to climb on and come out of the house by themselves; the Śrāvakas of lower capacity cannot cultivate the cause of the Mahayana.
亦不能用佛智慧力，應與之神通，如彼小子不能從門、不能升案，但以衣襟裹之而出。故下合云「如來亦復如是，乃至有大神力及智慧力，具足方便智慧波羅蜜」，故知神通者手力也，外別用故；智慧者身力也，內總用故。依身有手、依智起通，故下文不次應依此配，下言方便即衣裓、幾案二力作用，彼既不能修行大行，我用此二力頓授二乘，令得出苦成大覺耶？彼既不能修行大行，但欲此二方便頓拔濟于彼耶？此前生事，亦即今生道成已后觀樹經行，於三七日思惟是事。
經「復更思惟(至)而復狹小」。
贊曰：下第二念大乘因化。上思果化已不可得，應以因化，因化有三：一念初不能依大教行，二若起誹謗沈縈惡道，三念示眾苦密說大乘。此初也。是二種死三界之舍，唯有一介大乘正門為出之處。菩薩大效能具行之，二乘之性現熟不能依大教出，設為彼說彼不能行。不容彼行名為狹小，不容獨覺者行名狹，不容聲聞者行名小。譬如大海雖寬無量，不宿死屍亦名為窄，一乘因行雖廣無邊，不容二行故名狹小。
經「諸子幼稚(至)為火所燒」。
贊曰：若起誹謗沈縈惡道。眾生雖有出世種子，未起現行尚名幼小。「稚」者小也。「未有所識」者，未起現智達于大乘深妙佛法，戀著三界，
【現代漢語翻譯】 現代漢語譯本 也不能用佛的智慧力量，就應該用神通，就像那小孩不能從門出去、不能登上桌子，只能用衣襟包裹著他出去。所以下文接著說『如來也是這樣，乃至有大神力及智慧力，具足方便智慧波羅蜜』，所以知道神通是手的力量，在外面特別使用；智慧是身體的力量，在內部總括使用。依靠身體有手，依靠智慧產生神通，所以下文不按順序應該按照這個來配合，下文說的方便就是衣襟、幾案兩種力量的作用，他們既然不能修行大乘，我用這兩種力量立刻授予他們二乘，讓他們得以脫離苦海成就大覺嗎？他們既然不能修行大乘，只想用這兩種方便立刻救拔他們嗎？這是前生之事，也就是今生得道之後觀樹經行，在三七二十一天里思惟這件事。
經文：『復更思惟(至)而復狹小』。
贊曰：下面第二是思念大乘的因地教化。上面思惟果地教化已經不可得，應該用因地教化，因地教化有三種：一是思念最初不能依靠大乘教法修行，二是如果生起誹謗就會沉溺於惡道，三是思念示現眾生苦難秘密宣說大乘。這是第一種。這兩種死是三界的房屋，只有唯一的大乘正門是出去的地方。菩薩的大效能夠完全修行它，二乘的根性現在成熟了卻不能依靠大乘教法出去，假設為他們說他們也不能修行。不容許他們修行叫做狹小，不容許獨覺者修行叫做狹，不容許聲聞者修行叫做小。譬如大海雖然寬廣無量，不容納死屍也叫做窄，一乘的因地修行雖然廣大無邊，不容納二乘的修行所以叫做狹小。
經文：『諸子幼稚(至)為火所燒』。
贊曰：如果生起誹謗就會沉溺於惡道。眾生雖然有出世的種子，沒有生起現行還叫做幼小。『稚』就是小的意思。『未有所識』，就是沒有生起現前的智慧通達大乘深妙的佛法，貪戀執著三界。
【English Translation】 English version Also, if one cannot use the power of the Buddha's wisdom, one should use supernatural powers, just like a child who cannot go out through the door or climb onto the table, but can only be wrapped in the hem of a garment and taken out. Therefore, the following passage says, 'The Tathagata is also like this, even having great supernatural power and wisdom power, fully equipped with expedient wisdom paramita (perfection of wisdom through skillful means).' Therefore, know that supernatural power is the strength of the hand, used externally in a special way; wisdom is the strength of the body, used internally in a comprehensive way. Relying on the body, there are hands; relying on wisdom, supernatural powers arise. Therefore, the following text should not be arranged sequentially but should be matched according to this. The expedient mentioned below is the function of the two powers of the garment hem and the table. Since they cannot cultivate the Great Vehicle (Mahayana), should I use these two powers to immediately bestow upon them the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), so that they can escape the sea of suffering and attain Great Enlightenment (Mahabodhi)? Since they cannot cultivate the Great Vehicle, do they only want to use these two expedients to immediately rescue them? This is a matter of a previous life, which is also the contemplation of trees and walking after attaining the Way in this life, contemplating this matter for three seven-day periods (twenty-one days).
Sutra: 'Again, he further contemplated (to) and again narrow and small'.
Commentary: The second below is the thought of the cause of the Great Vehicle's (Mahayana) teaching. Above, thinking about the effect of the teaching is already unattainable, so one should use the cause of the teaching. There are three causes of the teaching: first, thinking that initially one cannot rely on the Great Teaching (Mahayana) to practice; second, if one gives rise to slander, one will sink into evil paths; third, thinking of showing the suffering of sentient beings and secretly speaking of the Great Vehicle. This is the first. These two deaths are the houses of the Three Realms (Trailokya), and only the single Great Vehicle's (Mahayana) proper gate is the place to exit. The great nature of a Bodhisattva (Bodhisattva) can fully practice it, but the nature of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) is now ripe but cannot rely on the Great Teaching to exit. Even if it is spoken to them, they cannot practice it. Not allowing them to practice is called narrow and small, not allowing a Pratyekabuddha (Pratyekabuddha) to practice is called narrow, and not allowing a Śrāvaka (Śrāvaka) to practice is called small. For example, although the ocean is vast and immeasurable, it is also called narrow because it does not accommodate corpses. Although the cause of the One Vehicle's (Ekayana) practice is vast and boundless, it is called narrow because it does not accommodate the practice of the Two Vehicles.
Sutra: 'The children are young (to) burned by fire'.
Commentary: If one gives rise to slander, one will sink into evil paths. Although sentient beings have the seeds of transcendence, they are still called young because they have not yet given rise to present action. 'Young' means small. 'Without knowledge' means that they have not given rise to present wisdom to understand the profound and wonderful Dharma (Dharma) of the Great Vehicle (Mahayana), and they are attached to the Three Realms (Trailokya).
若即為說大乘，由著三界返生誹謗更起惑業，或當隨落，永沈難處；順行得出，誹謗永沈，以不定故名為或當。為煩惱損名為火燒，此意若即為說一乘，耽生死故，破法不信卻墮惡趣。此前生事，今生亦爾，故前品云「若但贊佛乘乃至墮三惡道等」。
經「我當爲說(至)之所燒害」。
贊曰：念示眾苦密說大乘。「為」音榮危反，敷也施也。又榮偽反，助也因也。南人多平，敷陳害事；此人多去，先雖火害因彼助說。「怖畏事」者，蟲鬼叢雜舍已燒等。密說大乘者，念試速出，雖知彼類不能信學大乘理、行為今證因，故思密說。
經「作是念已(至)汝等速出」。
贊曰：第三隨示大乘行化，即前所言「世世已曾從佛受化」，亦即是前「我昔教汝志願佛道，汝今悉忘」，亦下所言「十六王子初結因緣」，今陳生死甚可怖畏、大乘可樂，故名具告。
經「父雖憐愍(至)不肯信受」。
贊曰：下第四無悕取大之化，有二：初不悕信，后不驚厭。此初也。由耽生死，不肯信學大乘理、行，此說初聞大乘言教而不能依理、行修學，返退生死名不信受。受者領納，信者證入，不能依行證入大理名不信受，非全愚法，初順習故。
經「不驚不畏(至)視父而已」。
贊曰：
【現代漢語翻譯】 現代漢語譯本：如果立即宣說大乘佛法，由於執著於三界輪迴而反生誹謗，會因此產生迷惑和惡業，或許會因此墮落，永遠沉淪於苦難之處；如果順應根機而說，或許能夠得出解脫，但誹謗的惡果會導致永遠沉淪，因為眾生的根性不定，所以說是『或許』。被煩惱所損害，就像被火燒一樣。這個意思是說，如果立即宣說一乘佛法，由於貪戀生死，就會破法不信，反而墮入惡趣。這種情況前世發生過，今生也會發生，所以前面一品中說『如果只讚歎佛乘，乃至會墮入三惡道等』。
經文：『我當爲說（至）之所燒害』。
贊曰：想著展示眾生的苦難，秘密地宣說大乘佛法。『為』字，音榮危反，是敷陳、施與的意思。又音榮偽反，是幫助、因為的意思。南方人多讀平聲，是敷陳害事；北方人多讀去聲，是先前雖然被火燒害，但因為這個原因而幫助宣說。『怖畏事』指的是蟲、鬼叢雜，舍宅被燒等。秘密宣說大乘，是想著嘗試快速地讓眾生脫離苦海，雖然知道他們不能相信和學習大乘的道理和修行，但爲了給他們種下證悟的因，所以考慮秘密地宣說。
經文：『作是念已（至）汝等速出』。
贊曰：第三，隨順眾生根性展示大乘的修行和教化，就是前面所說的『世世已經從佛那裡接受教化』，也就是前面所說的『我過去教導你們立下志願修習佛道，你們現在全都忘記了』，也就是下面所說的『十六王子最初結下因緣』，現在陳述生死輪迴非常可怕，大乘佛法非常值得欣樂，所以說是具足告知。
經文：『父雖憐愍（至）不肯信受』。
贊曰：下面第四，沒有希望眾生立刻接受大乘的教化，分為兩部分：一是最初不希望他們相信，二是之後不希望他們驚慌厭惡。這是第一部分。由於貪戀生死，不肯相信和學習大乘的道理和修行，這是說最初聽到大乘的言教而不能按照道理和修行去修學，反而退回生死輪迴，叫做不信受。受是領納，信是證入，不能按照修行證入大乘的道理，叫做不信受，並非完全愚昧無知，因為最初已經順應根性熏習過了。
經文：『不驚不畏（至）視父而已』。
贊曰：
【English Translation】 English version: If one were to immediately preach the Mahayana (Great Vehicle), due to attachment to the cycle of the Three Realms, it would lead to slander, further arising confusion and karma. Perhaps one would fall and sink forever in difficult places. If one were to teach according to their capacity, perhaps they could attain liberation, but the negative consequences of slander would cause them to sink forever. Because beings' dispositions are uncertain, it is said 'perhaps'. Being harmed by afflictions is like being burned by fire. This means that if one were to immediately preach the Ekayana (One Vehicle), due to attachment to birth and death, they would reject the Dharma and disbelieve, falling into evil realms. This has happened in previous lives, and it happens in this life as well. Therefore, the previous chapter said, 'If one only praises the Buddha Vehicle, one may even fall into the three evil paths, etc.'
Sutra: 'I shall speak (to) be burned by.'
Commentary: Thinking of showing the suffering of the masses, secretly speaking the Mahayana. The sound of 'wei' (為) is pronounced 'rong wei fan', meaning to elaborate and bestow. It can also be pronounced 'rong wei fan', meaning to assist and because. Southern people mostly pronounce it in the flat tone, meaning to elaborate on harmful matters; Northern people mostly pronounce it in the departing tone, meaning that although one was previously harmed by fire, it is because of this reason that one helps to preach. 'Frightening matters' refers to insects, ghosts, mixed dwellings, and houses being burned, etc. Secretly speaking the Mahayana is thinking of trying to quickly liberate beings from the sea of suffering. Although knowing that they cannot believe and learn the Mahayana principles and practices, in order to plant the seed of enlightenment for them, one considers secretly speaking.
Sutra: 'Having thought thus (to) you quickly exit.'
Commentary: Third, according to the capacity of beings, showing the practice and transformation of the Mahayana, which is what was said earlier, 'life after life, they have received teachings from the Buddha', which is also what was said earlier, 'I taught you in the past to make the vow to cultivate the Buddha path, but you have all forgotten now', which is also what is said below, 'the sixteen princes initially formed the karmic connection'. Now stating that the cycle of birth and death is very frightening, and the Mahayana Dharma is very worthy of joy, therefore it is called fully informing.
Sutra: 'Although the father was compassionate (to) would not believe and accept.'
Commentary: Below, fourth, there is no hope for beings to immediately accept the Mahayana teachings, divided into two parts: first, not hoping that they will believe immediately, and second, not hoping that they will be alarmed and disgusted afterwards. This is the first part. Due to attachment to birth and death, they are unwilling to believe and learn the Mahayana principles and practices. This is saying that initially hearing the Mahayana teachings, they cannot cultivate according to the principles and practices, but instead retreat back into the cycle of birth and death, which is called not believing and accepting. 'Accepting' is receiving, 'believing' is realizing. Not being able to realize the Mahayana principles through practice is called not believing and accepting, not being completely ignorant, because they have been initially influenced according to their capacity.
Sutra: 'Not alarmed, not afraid (to) only look at the father.'
Commentary:
此不驚厭。「驚」怪也，「畏」怖也。不驚舍壞五蘊危苦，不畏火焚煩惱燒煮，了無出苦悕作佛心，亦不識知煩惱為燒身之火，不知五蘊為生死之舍，不了眾苦等逼迫永虧聖道為己身之失。失者煩惱所惱、眾苦所迫，虧于聖道之作用也。如為火燒，宅宇衰壞，失財產等所起損惱名為失。「故東西馳走」者，東喻善趣、西喻惡趣，勝、劣殊故名為東、西。輪迴五趣耽湎四生，雖見佛聞法，無求作佛之意，故言走戲視父而已。
經「爾時長者(至)得免斯害」。
贊曰：自下第三思方拔濟喻。「我及諸子若不時出」者，有解云，以眾生病故菩薩亦病，眾生出故菩薩亦出。實久已出，非始今日與子俱出，正釋此者，釋迦化身出家成道入于涅槃，今身方現出於火宅，諸聲聞等今遇佛者，亦於今時在釋迦世方出生死故言時出，佛實居先，是故前言「我雖於此安穩得出」。
經「父知諸子(至)情必樂著」。
贊曰：下文第四正說三乘喻，有二：初知機，后正說。此初也。「知子先心各有好」者，三乘種姓隨機各別，所宜聞法即是各各為人悉檀。知先心者，是根勝劣，智力及勝解智力之所知也。「知各所好種種珍玩」者，隨其自果諸功德法，即遍趣行智力之所知也。「珍」寶，「玩」弄也好也，戲弄也。
【現代漢語翻譯】 現代漢語譯本 此為不驚慌厭惡。『驚』是奇怪，『畏』是害怕。不驚慌捨棄敗壞的五蘊（色、受、想、行、識，構成個體存在的五個要素）的危難痛苦，不害怕被煩惱之火焚燒，完全沒有想要脫離痛苦而成就佛的心，也不認識煩惱是焚燒自身之火，不知道五蘊是生死的居所，不明白各種痛苦的逼迫會永遠虧損聖道，成為自身的損失。損失是指被煩惱所惱，被眾苦所迫，虧損於聖道的作用。如同被火燒，房屋衰敗損壞，失去財產等所引起的損害惱亂稱為損失。『故東西馳走』是指，東邊比喻善趣（好的去處），西邊比喻惡趣（壞的去處），勝妙和低劣不同所以稱為東、西。在五趣（地獄、餓鬼、畜生、人、阿修羅）輪迴，沉溺於四生（卵生、胎生、濕生、化生），即使見到佛，聽到佛法，也沒有想要成佛的意願，所以說只是奔走嬉戲，看看父親而已。 經文『爾時長者（至）得免斯害』。 贊曰：下面第三個是思考如何拔除救濟的比喻。『我及諸子若不時出』，有人解釋說，因為眾生生病，所以菩薩也生病，眾生脫離苦海，菩薩也脫離苦海。實際上（菩薩）早就已經脫離了，不是今天才和孩子們一起出來，真正解釋這個的是，釋迦牟尼佛的化身出家成道，進入涅槃，現在才顯現從火宅中出來，各位聲聞等現在遇到佛，也是在這個時候，在釋迦牟尼佛的時代才脫離生死，所以說是現在出來，佛實際上是最先出來的，所以前面說『我雖於此安穩得出』。 經文『父知諸子（至）情必樂著』。 贊曰：下面第四個是正式解說三乘（聲聞乘、緣覺乘、菩薩乘）的比喻，分為兩部分：首先是瞭解根機，然後是正式解說。這裡是第一部分。『知子先心各有好』是指，三乘的種姓（先天資質）隨著根機各有不同，適合聽聞的佛法就是針對每個人不同的教義。瞭解先心是指，根器的優劣，智力和殊勝理解的能力所能瞭解的。『知各所好種種珍玩』是指，隨著各自的果報，各種功德法，就是普遍趨向于修行的智力所能瞭解的。『珍』是寶物，『玩』是玩弄，也是喜愛，戲弄。
【English Translation】 English version This is without being startled or disgusted. 'Startled' means strange, 'disgusted' means fearful. Not startled by abandoning the dangerous suffering of the decaying five skandhas (form, feeling, perception, mental formations, consciousness, the five elements that constitute individual existence), not fearful of being burned by the fire of afflictions, having no intention of escaping suffering and becoming a Buddha, not recognizing afflictions as the fire that burns oneself, not knowing that the five skandhas are the dwelling of birth and death, not understanding that the oppression of various sufferings will forever diminish the holy path, becoming a loss for oneself. Loss refers to being troubled by afflictions, oppressed by various sufferings, and diminished in the function of the holy path. It is like being burned by fire, with houses decaying and damaged, and the harm and annoyance caused by the loss of property, etc., is called loss. 'Therefore, running east and west' means that the east is a metaphor for good destinies, and the west is a metaphor for evil destinies. The superior and inferior are different, so they are called east and west. Reincarnating in the five realms (hell, hungry ghosts, animals, humans, asuras), indulging in the four types of birth (egg-born, womb-born, moisture-born, transformation-born), even seeing the Buddha and hearing the Dharma, there is no intention to become a Buddha, so it is said that they are just running around and playing, just looking at their father. Sutra: 'At that time, the elder (to) escape this harm'. Commentary: The third analogy below is about contemplating how to eradicate and save. 'If I and my children do not come out in time', some explain that because sentient beings are sick, Bodhisattvas are also sick, and when sentient beings escape suffering, Bodhisattvas also escape suffering. In reality, (the Bodhisattva) has already escaped long ago, not just today coming out with the children. The true explanation of this is that the incarnation of Shakyamuni Buddha renounced his home, attained enlightenment, and entered Nirvana, and now appears to be coming out of the burning house. The Shravakas (listeners) who now encounter the Buddha are also at this time, in the era of Shakyamuni Buddha, escaping birth and death, so it is said that they are coming out now. The Buddha actually came out first, so it was said earlier, 'Although I have safely escaped from here'. Sutra: 'The father knew that his children (to) would surely enjoy them'. Commentary: The fourth analogy below is the formal explanation of the Three Vehicles (Shravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle), which is divided into two parts: first, understanding the capacity, and then, the formal explanation. This is the first part. 'Knowing that each of his children has different preferences' means that the lineages (innate qualities) of the Three Vehicles differ according to their capacities, and the Dharma that is suitable for them to hear is the teachings tailored to each individual. Knowing their prior inclinations refers to understanding the superiority or inferiority of their faculties, which can be understood by their intelligence and superior comprehension. 'Knowing that each of them likes various precious toys' refers to the various meritorious Dharmas that accompany their respective fruits, which can be understood by the intelligence that universally inclines towards practice. 'Precious' means treasures, and 'toys' means playing, also liking, and amusing.
有作「玩習耽好」之字，皆非。超出有漏名奇異物，隨得必寶故言樂著。
問曰：
何故與城不言先好，今此與車乃言先好？
答：
車是遍趣行，機學可言好，城但是息苦，非生不名好。車是修生，城是修顯，故車說好、城無好言。又影顯彰俱好無失，知其欲退即好城也。
問：
何故車言珍玩奇異，城不說耶？
答：
有為德相可別知，車說奇玩之相，無為之德一相總故，但說于化城。又二無異，城中說有門樓堂宇，即珍玩故。
經「而告之言(至)皆當與汝」。
贊曰：此正說，有三：初總告令取，次別示三車，后正勸出與。若不依言出取三果，后必永劫生死沉淪，故言憂悔。此初文也。三車在門外，可取以遊戲，第二文也。由形貌有小大，餐受有小多，渡水有淺深，力用有強弱，如次喻顯根性、稟教、證理、行能，有三輩故。行能即是斷惑等用智力功能。又羊多附人、鹿多靜處、牛能負運具有二能，各各隨勝以為喻也。此為第三依處有喧靜，羊鹿二車有名施設，不見不登故。此乃以二乘小、中種智為體，若以涅槃為體應即化城。下言已入息除眾苦，云何不見車后時從父索？若以二乘所得生空無漏智為車體，彼亦已登，云何言不得？故知虛指二
【現代漢語翻譯】 現代漢語譯本：
如果有人把（佛法）當作『玩樂、學習、沉迷、愛好』的事情，那都是不對的。超越了有漏之法的，可以稱之為奇異之物，隨之獲得必定珍惜，所以說樂於執著。
問：
為什麼給予（化）城的時候不說先好，現在給予車的時候卻說先好？
答：
車是普遍趨向行進的工具，它的機械原理和學習方法可以說好；（化）城只是用來止息痛苦的地方，不是（真實）產生（利益）的，所以不能稱之為好。車是用來修習生（命）的，（化）城是用來修習顯（現）的，所以車可以說好，而（化）城沒有好壞之說。而且，影像顯現都很好，沒有缺失，知道他們想要退卻，所以（給予）好（的化）城。
問：
為什麼車說是珍玩奇異之物，（化）城卻不說呢？
答：
有為法的德行和表相可以分別知曉，車說的是奇異玩樂的表相；無為法的德行是統一的整體，所以只說（化現）的城。而且，兩者沒有差異，（化）城中說有門樓堂宇，也就是珍玩之物。
經文說：『（佛）告訴他們說（直到）都應當給你們』。
讚歎說：這裡正式說明，有三個方面：首先是總的告知讓他們去取，其次是分別指示三種車，最後是正式勸導他們出來並給予。如果他們不按照（佛）的話出來取（車），獲得三果，以後必定永劫在生死中沉淪，所以說憂愁後悔。這是第一層意思。三種車在門外，可以取來遊戲，這是第二層意思。由於形狀外貌有大小，飲食接受有多寡，渡水有深淺，力量作用有強弱，依次比喻顯現根性、稟受教法、證悟真理、修行能力，有三種差別。修行能力就是斷除迷惑等運用智慧的力量和功能。而且，羊多依附人，鹿多在安靜的地方，牛能負載運送，兼具兩種能力，各自根據優勢來作為比喻。這是第三層意思，依據之處有喧鬧和安靜，羊車和鹿車有名相施設，（但他們）沒有看見也沒有登上（車）。這裡是以二乘的小乘和中乘的種智為本體，如果以涅槃為本體，就應該是（指）化城。下文說已經進入（化城）休息，消除了各種痛苦，為什麼說沒有看見車，之後又向父親索要（車）呢？如果以二乘所得的生空無漏智作為車的本體，他們也已經登上了（車），為什麼說沒有得到呢？所以知道（佛）是虛指二（乘之智）。 English version:
If someone treats (the Dharma) as 'playing, learning, indulging, or being fond of,' that is all incorrect. That which transcends the conditioned (with outflows) can be called extraordinary things, and one will surely cherish it upon obtaining it, hence the saying of being delighted and attached.
Question:
Why is it that when giving the (illusory) city, it wasn't said to be good beforehand, but now when giving the carts, it is said to be good beforehand?
Answer:
The cart is a vehicle for universally moving forward, and its mechanics and learning can be said to be good; the (illusory) city is merely a place to cease suffering, not (truly) producing (benefits), so it cannot be called good. The cart is for cultivating life, and the (illusory) city is for cultivating manifestation, so the cart can be said to be good, while the (illusory) city has no good or bad to speak of. Moreover, the image and manifestation are all good, without any shortcomings, knowing that they want to retreat, so (giving) the good (illusory) city.
Question:
Why is it that the cart is said to be precious and extraordinary, but the (illusory) city is not?
Answer:
The virtues and characteristics of conditioned phenomena can be distinguished and known, and the cart speaks of the characteristics of extraordinary playthings; the virtues of unconditioned phenomena are a unified whole, so only the (illusory) city is spoken of. Moreover, there is no difference between the two, and the (illusory) city speaks of having gates, towers, and halls, which are also precious things.
The sutra says: 'And he told them (until) all shall be given to you'.
Commentary: This is the formal explanation, with three aspects: first, a general announcement to let them take it; second, a separate indication of the three carts; and finally, a formal exhortation to come out and be given (the carts). If they do not come out and take (the carts) according to (the Buddha's) words, obtaining the three fruits, they will surely sink into samsara for endless kalpas, hence the saying of sorrow and regret. This is the first meaning. The three carts are outside the gate, and can be taken to play with, this is the second meaning. Because the shapes and appearances have sizes, the food received has amounts, the crossing of water has depths, and the strength and function have strengths and weaknesses, they are used to metaphorically reveal the faculties, the reception of teachings, the realization of truth, and the ability to practice, having three differences. The ability to practice is the power and function of wisdom, such as cutting off delusions. Moreover, sheep mostly cling to people, deer mostly stay in quiet places, and oxen can carry and transport, possessing both abilities, each using its advantages as a metaphor. This is the third meaning, the place of reliance has noise and quiet, and the sheep cart and deer cart have nominal designations, (but they) have not seen or boarded (the carts). Here, the small and middle wisdom of the Two Vehicles is taken as the essence, and if Nirvana is taken as the essence, it should be (referring to) the illusory city. The following text says that they have already entered (the illusory city) to rest and eliminated various sufferings, so why does it say that they have not seen the cart, and later asked the father for (the cart)? If the unconditioned wisdom of emptiness of inherent existence obtained by the Two Vehicles is taken as the essence of the cart, they have already boarded (the cart), so why does it say that they have not obtained it? Therefore, it is known that (the Buddha) is vaguely referring to the wisdom of the Two (Vehicles).
【English Translation】 English version:
If someone treats (the Dharma) as 'playing, learning, indulging, or being fond of,' that is all incorrect. That which transcends the conditioned (with outflows) can be called extraordinary things, and one will surely cherish it upon obtaining it, hence the saying of being delighted and attached.
Question:
Why is it that when giving the (illusory) city, it wasn't said to be good beforehand, but now when giving the carts, it is said to be good beforehand?
Answer:
The cart is a vehicle for universally moving forward, and its mechanics and learning can be said to be good; the (illusory) city is merely a place to cease suffering, not (truly) producing (benefits), so it cannot be called good. The cart is for cultivating life, and the (illusory) city is for cultivating manifestation, so the cart can be said to be good, while the (illusory) city has no good or bad to speak of. Moreover, the image and manifestation are all good, without any shortcomings, knowing that they want to retreat, so (giving) the good (illusory) city.
Question:
Why is it that the cart is said to be precious and extraordinary, but the (illusory) city is not?
Answer:
The virtues and characteristics of conditioned phenomena can be distinguished and known, and the cart speaks of the characteristics of extraordinary playthings; the virtues of unconditioned phenomena are a unified whole, so only the (illusory) city is spoken of. Moreover, there is no difference between the two, and the (illusory) city speaks of having gates, towers, and halls, which are also precious things.
The sutra says: 'And he told them (until) all shall be given to you'.
Commentary: This is the formal explanation, with three aspects: first, a general announcement to let them take it; second, a separate indication of the three carts; and finally, a formal exhortation to come out and be given (the carts). If they do not come out and take (the carts) according to (the Buddha's) words, obtaining the three fruits, they will surely sink into samsara for endless kalpas, hence the saying of sorrow and regret. This is the first meaning. The three carts are outside the gate, and can be taken to play with, this is the second meaning. Because the shapes and appearances have sizes, the food received has amounts, the crossing of water has depths, and the strength and function have strengths and weaknesses, they are used to metaphorically reveal the faculties, the reception of teachings, the realization of truth, and the ability to practice, having three differences. The ability to practice is the power and function of wisdom, such as cutting off delusions. Moreover, sheep mostly cling to people, deer mostly stay in quiet places, and oxen can carry and transport, possessing both abilities, each using its advantages as a metaphor. This is the third meaning, the place of reliance has noise and quiet, and the sheep cart and deer cart have nominal designations, (but they) have not seen or boarded (the carts). Here, the small and middle wisdom of the Two Vehicles is taken as the essence, and if Nirvana is taken as the essence, it should be (referring to) the illusory city. The following text says that they have already entered (the illusory city) to rest and eliminated various sufferings, so why does it say that they have not seen the cart, and later asked the father for (the cart)? If the unconditioned wisdom of emptiness of inherent existence obtained by the Two Vehicles is taken as the essence of the cart, they have already boarded (the cart), so why does it say that they have not obtained it? Therefore, it is known that (the Buddha) is vaguely referring to the wisdom of the Two (Vehicles).
乘所得有漏后得智、世間三昧名為種智，稱二車體；有名不見亦不登游，不能分別證諸法故。又顯彼有假涅槃說云已入隱，彼有生空菩提智不能分別法，不與車號、不與登名，惑苦已滅故智障未斷故。彼所證得世間禪定，虛指為車名得出門，為漸入大乘因證大涅槃位。故本論云「第一人者，以世間種種善根三昧功德方便令戲，后令入涅槃」，故三乘之教合名為門，理出教外故名門外。又此門者三乘因行，果出因中故言門外，此中定取分別種智以為車體，故經數言「究竟令得一切種智」，亦乘亦大名大乘義。
問：
何故〈方便品〉，權、實，理、智，因、果雙彰，下之二週，理、智，因、果各互偏說？
答：
乘有權、實，實有因、果，果有智、理，三種別故。不知權、實，取、舍之事不成；不識果、因，能、所趣法不立；不閑理、智，何有菩提、涅槃；智、斷不圓，何成道滿？所以初周化利雙盡玄宗，中根一聞漸知權、實，取、舍雖辨未識取因，故說三車令識一乘之行，隱果中之覺寂、說因內之智車，秘因位之理乘、遣修生於種智，理漸解故、智未閑故。下根雖再聞權實及與因智，果理猶迷，更彰理有假、真，說本令其取捨，隱果中之智品、藏因位之雙嚴，應機不同三週少異，一乘因、果
【現代漢語翻譯】 現代漢語譯本： 憑藉有漏之業所獲得的后得智（Buddhajñāna，佛陀證悟后獲得的智慧）、以及世間禪定，被稱為種智（Sarvajñāna，一切種類的智慧），可以比喻為兩輛車。然而，這種智慧既不能洞見真理，也不能引導人們到達彼岸，因為它無法分辨諸法的實相。 此外，這種智慧所證得的涅槃，只是一種方便的說法，實際上是進入了一種隱沒的狀態。這種智慧雖然證得了人空（Śūnyatā，空性）的菩提智，但卻不能分辨諸法，因此不能被稱為『車』，也不能引導人們到達彼岸。雖然煩惱和痛苦已經滅除，但智慧上的障礙尚未斷除。 他們所證得的世間禪定，只是虛假地指認為『車』，可以暫時離開家門，作為逐漸進入大乘（Mahāyāna，大乘佛教）的因緣，最終證得大涅槃（Mahāparinirvāṇa，大般涅槃）的果位。所以，《本論》中說：『第一種人，以世間種種善根、三昧（Samādhi，禪定）功德方便引導，最終令其進入涅槃』。因此，三乘（Triyāna，聲聞乘、緣覺乘、菩薩乘）的教法合起來可以稱為『門』，因為真理超越了教法之外，所以稱為『門外』。而且，這個『門』是指三乘的因行，果位是從因行中產生的，所以說是『門外』。這裡明確地選取能分別一切的種智作為『車』的本體，所以經典中多次說『最終令其獲得一切種智』，既是『乘』，又是『大』，這就是大乘的含義。 問： 為什麼在《方便品》（Upāyakauśalya-parivarta，方便品）中，權（Upāya，方便）與實（Tathatā，真如）、理（Dharma，法）與智（Jñāna，智慧）、因（Hetu，因）與果（Phala，果）同時彰顯，而在接下來的二週說法中，理、智，因、果卻各自偏重一方來說明？ 答： 『乘』有權、實之分，『實』有因、果之別，『果』有智、理之異，這三種差別是存在的。如果不知道權與實，那麼取捨就無法成立；如果不認識果與因，那麼能趣向和所趣向的法就無法建立；如果不熟悉理與智，又怎麼會有菩提（Bodhi，覺悟）和涅槃呢？如果智慧和斷惑不圓滿，又怎麼能成就圓滿的道果呢？所以，在初周說法中，化導和利益都達到了極致，闡明了玄妙的宗旨。中等根器的人一聽聞就能逐漸瞭解權與實，雖然能夠分辨取捨，但還不認識取因，所以才說三車，讓他們認識一乘的修行，隱藏果位中的覺寂，宣說因位中的智車，秘藏因位的理乘，遣除修習而生的種智，這是因為他們對理的理解逐漸加深，但對智的運用還不熟悉。下等根器的人即使再次聽聞權實以及因智，對果理仍然迷惑，所以進一步彰顯理有假、真，宣說根本，讓他們能夠取捨，隱藏果位中的智品，藏匿因位的雙嚴，因為應機的不同，所以三週說法略有差異，最終都歸於一乘的因果。
【English Translation】 English version: The subsequent wisdom (Buddhajñāna) obtained through contaminated deeds and worldly Samādhi (concentration) is called Sarvajñāna (all-knowing wisdom), which can be likened to two vehicles. However, this wisdom cannot perceive the truth nor guide people to the other shore, because it cannot distinguish the true nature of all Dharmas (phenomena). Furthermore, the Nirvana (liberation) attained by this wisdom is merely a provisional statement, actually entering a state of concealment. Although this wisdom attains the Bodhi (enlightenment) of selflessness (Śūnyatā), it cannot distinguish Dharmas, therefore it cannot be called a 'vehicle' nor guide people to the other shore. Although afflictions and suffering have been extinguished, the obstacles of wisdom have not yet been severed. The worldly Samādhi they attain is falsely designated as a 'vehicle', which can temporarily leave the home, serving as a condition for gradually entering Mahāyāna (the Great Vehicle), ultimately attaining the state of Mahāparinirvāṇa (Great Complete Nirvana). Therefore, the Shastra says: 'The first type of person is guided by various worldly good roots and the skillful means of Samādhi, ultimately leading them into Nirvana.' Thus, the teachings of the Three Vehicles (Triyāna: Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) can be collectively called a 'gate', because the truth transcends the teachings, hence it is called 'outside the gate'. Moreover, this 'gate' refers to the causal practices of the Three Vehicles, and the fruit arises from the causal practices, so it is said to be 'outside the gate'. Here, the discriminating Sarvajñāna is definitely taken as the essence of the 'vehicle', so the scriptures repeatedly say 'ultimately enabling them to attain Sarvajñāna', which is both a 'vehicle' and 'great', this is the meaning of Mahāyāna. Question: Why in the 'Upāyakauśalya-parivarta' (Skillful Means Chapter), are Upāya (skillful means) and Tathatā (suchness), Dharma (principle) and Jñāna (wisdom), Hetu (cause) and Phala (effect) simultaneously manifested, while in the subsequent two rounds of teachings, Dharma/wisdom and cause/effect are each emphasized separately? Answer: The 'vehicle' has provisional and real aspects, the 'real' has cause and effect distinctions, and the 'effect' has differences in wisdom and principle. If one does not know the provisional and the real, then taking and discarding cannot be established; if one does not recognize the effect and the cause, then the Dharma that can be approached and the Dharma that is approached cannot be established; if one is not familiar with principle and wisdom, how can there be Bodhi (enlightenment) and Nirvana? If wisdom and the severing of afflictions are not complete, how can the complete fruit of the path be achieved? Therefore, in the first round of teachings, both guidance and benefit are maximized, elucidating the profound essence. People of middle capacity can gradually understand the provisional and the real upon hearing it once, and although they can distinguish taking and discarding, they do not yet recognize taking the cause, so the Three Vehicles are taught to make them recognize the practice of the One Vehicle, concealing the quiescence of enlightenment in the fruit, proclaiming the wisdom vehicle in the cause, concealing the principle vehicle in the causal stage, and eliminating the Sarvajñāna arising from cultivation, because their understanding of principle is gradually deepening, but their familiarity with the use of wisdom is not yet proficient. Even if people of lower capacity hear the provisional and the real and the causal wisdom again, they are still confused about the principle of the fruit, so it is further emphasized that principle has provisional and real aspects, proclaiming the root so that they can take and discard, concealing the qualities of wisdom in the fruit, and concealing the dual adornments in the causal stage, because the responses to the audience are different, the three rounds of teachings are slightly different, but ultimately they all lead to the cause and effect of the One Vehicle.
說偏備故，果中覺、寂示圓缺故。大慧、法身說具𨷂故。《地持論》中說有四車，此三加象喻四涅槃，乘于大性名為大乘，非喻三智。《涅槃經》中說有二車，譬如國王調御駕駟，欲令驢車而及之者無有是處。此以半、滿相形，非以三機運別，亦不相違。《優婆塞經》說三獸渡河，喻理同證異。《智度論》中說三獸被圍，喻三乘眾在生死圍，用力出圍有其大小。又說三人得道，喻三乘證果有其闊狹。各據一義，亦不相違。「汝等可速出隨宜當與汝」，第三文也。今此略作五番問答。一問：智中有虛、實，三種併名車，理中有假、真，城名遍三種，何故大涅槃不名為城名寶所也？答：息處、具德殊，真、滅名寶所，車本運至果，能運併名車。又已息、當求別，當求不名城，運載總名車，近遠皆車攝。二問：二乘學智，果分羊、鹿，二乘學滅，果化二城？答：息處說二實有二城，對實說假故合名一。《涅槃經》言「聲聞之人以小涅槃而般涅槃，緣覺之人以中涅槃而般涅槃」，故知息處亦說二城。今以所斷障同、生空理同、假擇滅同，由此三義同故化城名一。若菩提車鈍、利根性不同，依佛、自出不同，藉教、觀理不同，觀諦、緣起不同，四果、一果不同，練根、時節不同，說法、神通不同，由此七義別說羊、鹿。又無為無
【現代漢語翻譯】 現代漢語譯本 說偏備的緣故，（佛）果中覺悟，寂滅顯示圓滿或殘缺的緣故。大慧啊，（佛）法身說具有周遍的緣故。《地持論》中說有四車，這三種（乘）加上象（乘），比喻四種涅槃，乘坐于大性（佛性）名為大乘，不是比喻三智。《涅槃經》中說有二車，譬如國王調御駕馭四匹馬的車，想要讓驢車趕上它，是沒有這種可能性的。這是用半滿來相互比較，不是用三種根器（的眾生）的運載差別，也不互相違背。《優婆塞經》說三種獸渡河，比喻（所證之）理相同而（證悟的）程度不同。《智度論》中說三種獸被包圍，比喻三乘的眾生在生死輪迴的包圍中，用力脫離包圍有大小的差別。又說三人得道，比喻三乘證得果位有寬窄的差別。各自依據一個意義，也不互相違背。「你們可以趕快出來，會根據你們的情況給予你們相應的（東西）」，這是第三段經文。現在這裡簡略地作五番問答。 一問：智慧中有虛假、真實，三種（乘）都名為車，理體中有假有真，（涅槃）城名遍及三種（乘），為什麼大涅槃不名為城，不名為寶所呢？答：息止之處、具足功德不同，真諦、滅諦名為寶所，車本來是運載到達果位的，能運載的都名為車。又已經息止、將要尋求（的人）有區別，將要尋求（的人）不名為城，運載總的來說都名為車，近處遠處都包含在車中。 二問：二乘學習智慧，果位分為羊車、鹿車，二乘學習滅盡，果位化為二城？答：息止之處說二乘是真實存在的二城，針對真實（的二城）說化城是虛假的，所以合起來說是一個。《涅槃經》說：『聲聞之人以小涅槃而般涅槃，緣覺之人以中涅槃而般涅槃』，所以知道息止之處也說二城。現在因為所斷的障礙相同、生空的道理相同、假擇滅相同，因為這三種意義相同，所以化城名為一個。如果菩提車（指大乘）的鈍根、利根的根性不同，依靠佛（的教導）自己證悟不同，憑藉教義、觀理不同，觀四諦、觀緣起不同，四果、一果不同，練根、時節不同，說法、神通不同，因為這七種意義的差別，所以說羊車、鹿車。又無為法沒有……
【English Translation】 English version Because of the comprehensiveness of the teaching, the enlightenment in the (Buddha) fruit, and the stillness revealing completeness or incompleteness. O Mahamati (Great Wisdom), the Dharmakaya (Body of the Dharma) is said to possess pervasiveness. In the Dasabhumika Sutra (Dìchí Lùn), it is said that there are four vehicles. These three (vehicles), plus the elephant (vehicle), are metaphors for the four types of Nirvana. Riding on the Great Nature (Buddha-nature) is called the Great Vehicle (Mahayana), not a metaphor for the three wisdoms. In the Nirvana Sutra, it is said that there are two vehicles, like a king skillfully driving a chariot with four horses. It is impossible for a donkey cart to catch up with it. This uses the incomplete and complete to compare with each other, not to differentiate the carrying capacity of the three types of beings, and it is not contradictory. The Upasaka Sutra says that three animals cross a river, a metaphor for the principle being the same but the realization being different. In the Mahaprajnaparamita Sastra (Zhìdù Lùn), it is said that three animals are surrounded, a metaphor for the beings of the three vehicles being surrounded by birth and death, and the effort to escape the encirclement varies in size. It also says that three people attain the Way, a metaphor for the attainment of the fruit of the three vehicles varying in breadth. Each is based on one meaning, and they are not contradictory. 'You can quickly come out, and you will be given what is appropriate for you,' this is the third passage. Now, here is a brief five-fold question and answer. First question: In wisdom, there are the false and the true, and the three (vehicles) are all called vehicles. In principle, there are the false and the true, and the (Nirvana) city name pervades the three (vehicles). Why is the Great Nirvana not called a city, nor called a treasure place? Answer: The place of rest and the possession of virtues are different. True reality and cessation are called treasure places. The vehicle is originally meant to transport to the fruit. All that can transport is called a vehicle. Also, there is a distinction between those who have already rested and those who are about to seek. Those who are about to seek are not called a city. Transportation in general is called a vehicle. Near and far are all included in the vehicle. Second question: The two vehicles study wisdom, and the fruit is divided into sheep carts and deer carts. The two vehicles study extinction, and the fruit transforms into two cities? Answer: The place of rest says that the two vehicles are two real cities. The transformation city is said to be false in relation to the real (two cities), so together they are said to be one. The Nirvana Sutra says: 'Those of the Sravaka (Hearer) vehicle attain Parinirvana (Complete Nirvana) with the small Nirvana, and those of the Pratyekabuddha (Solitary Buddha) vehicle attain Parinirvana with the middle Nirvana.' Therefore, it is known that the place of rest also speaks of two cities. Now, because the obstacles to be cut off are the same, the principle of emptiness of self is the same, and the false cessation is the same, because these three meanings are the same, the transformation city is called one. If the dullness and sharpness of the roots of the Bodhi vehicle (referring to Mahayana) are different, relying on the Buddha (teachings) and self-realization are different, relying on doctrine and observing principle are different, observing the Four Noble Truths and observing dependent origination are different, the four fruits and one fruit are different, the training of roots and the timing are different, the teachings and supernatural powers are different, because of these seven differences in meaning, the sheep cart and deer cart are spoken of. Also, the unconditioned has no...
別故說一城，有為有別故說羊、鹿，但說無為唯言一城，以智顯滅可說二城，不相違也。三問：何故化城立於險道，乃至車引乃言門外？答：息苦名為城，半路盡城中設，無漏離繫縛，車體言門外。又分段死無變易在，化城初盡中道設，理出于教果出因，二車故在於門外。又二死以對明，化城中路設，一死以對辨，二車在門外，理實相似。四問：何故與車而言遊戲，及其與城乃言安坐？答：涅槃可證，城言安坐，菩提可生，故言遊戲，無為、有為二果別故。又城相必住故言安坐，車相運動故言遊戲。五問：何故化城勸其前入，今說車喻令速出來？此于第三文正勸與中為難。答：化佛住生死，是以勸前入，談真佛在果，故云速出來。又勸行因以證果故勸前入，先住果以招命故令出來。又勸子住城故言前入，令取父果故言出來。又勸證涅槃所以言入，令生覺智所以言出。如說如來及與善逝，住因、住果所望別故。
經「爾時諸子(至)爭出火宅」。
贊曰：自下第四依言免難喻，有二：初子免災難，後父遂心安。此初也。「適」者稱悅，稱悅三乘所欣心故，名為適愿。「心各勇銳」心精進也。「勇」者進、「銳」者利，善精進也。「互相推排」身精進，亦語精進也。「排」𪫤推也，推亦讓也。「推」音尺隹反
，無土雷反，身業遞相力勵及語業相勸勵，名互推排，爭修行業名競馳走，齊希免苦名爭出宅。
經「是時長者(至)歡喜踴躍」。
贊曰：父遂心安也。離災度難名安穩出。「四衢道」者四諦理也，三乘並觀四諦理故。《大般若》中說四衢道為四諦故，離煩惱障出分段生。無擁名露，各有所依果滿之位名地，以智安處證之名坐。分段生死當五蘊苦，惑、業皆盡或斷或伏，離三障故名無障礙。適父本意故泰然，見子超危故歡喜。二乘之人得阿羅漢，斷諸煩惱住有餘依涅槃，大乘之人已入初地得無住涅槃，伏諸煩惱離分段死，名露地坐無復障礙。
經「時諸(至)愿時賜與」。
贊曰：上喻昔權下喻今實，有二：初喻授實，后喻釋疑，下問答是。初中有四：初諸子索三，二父但與一，三釋成父志，四越子本心。此初也。「玩」者戲弄，「好」音呼到反，愛也；或呼老反，善也宜也美也。隨三乘機，皆于佛所，專意希求自乘妙智，義同於父各索其車。二乘之人離分段死已得解脫，證於四諦入于化城已名出宅。專于佛所聞思修習種智，了達求證諸法名索羊、鹿。菩薩之人依此本論，初地已上雖離分段，未證解脫不名入城，不疲倦故不入有餘，不說菩薩入化城故，入無住涅槃亦息分段死，縱名入城未
【現代漢語翻譯】 現代漢語譯本：沒有土壤的雷擊反噬，身業互相遞進努力，以及語業互相勸勉，這叫做互相推諉排斥；爭相修行行業，這叫做競相奔走；共同希望免除痛苦，這叫做爭相出離家宅。
經文：『這時，長者（到）歡喜踴躍』。
讚語說：父親終於心安了。離開災難，度過危難，這叫做安穩出離。『四衢道』指的是四諦（苦、集、滅、道）的道理，三乘（聲聞乘、緣覺乘、菩薩乘）共同觀察四諦的道理。《大般若經》中說四衢道就是四諦，離開煩惱障，脫離分段生死。沒有遮蔽叫做露，各自有所依靠，果報圓滿的地位叫做地，用智慧安穩地處於證悟的狀態叫做坐。分段生死就是五蘊（色、受、想、行、識）的痛苦，迷惑、業力都已窮盡，或者斷除或者降伏，離開三障（煩惱障、業障、報障），所以叫做沒有障礙。順應父親本來的意願，所以泰然自若；看到兒子超越危險，所以歡喜。二乘（聲聞乘、緣覺乘）之人證得阿羅漢（梵文：Arhat，意為應供、殺賊、無生），斷除各種煩惱，安住在有餘依涅槃（梵文：Nirvana，意為寂滅）中；大乘（Mahayana）之人已經進入初地（菩薩修行階位），得到無住涅槃（梵文：Nirvana，意為無所住涅槃），降伏各種煩惱，脫離分段生死，這叫做在露地而坐，沒有了任何障礙。
經文：『這時，諸（到）願望時賜予』。
讚語說：上面比喻過去權宜之計，下面比喻現在真實情況，有兩層含義：第一層比喻授予真實之物，第二層比喻解釋疑惑，下面的問答就是。第一層含義中有四點：第一，諸子索要三車；第二，父親只給一車；第三，解釋成就父親的意願；第四，超越兒子們本來的心意。這裡是第一點。『玩』是戲弄，『好』讀作呼到反，是喜愛的意思；或者讀作呼老反，是善、適宜、美好的意思。隨著三乘根機，都在佛（Buddha）那裡，專心致志地希望求得各自乘的妙智，意義等同於兒子們各自索要自己的車。二乘之人脫離分段生死，已經得到解脫，證悟四諦，進入化城（比喻涅槃），已經可以稱作出了家宅。專心在佛那裡聞思修習一切種智（佛的智慧），了達求證諸法，叫做索要羊車、鹿車。菩薩（Bodhisattva）之人依據這部本論，初地以上雖然脫離分段生死，但沒有證得解脫，不能稱作進入化城，因為不疲倦所以不進入有餘涅槃，不說菩薩進入化城，進入無住涅槃也停止了分段生死，即使稱作進入化城，也未
【English Translation】 English version: The thunderclap without soil to rebound, the physical karma mutually advancing and striving, and the verbal karma mutually encouraging, this is called mutual pushing and rejection; competing to cultivate practices, this is called racing; jointly hoping to be free from suffering, this is called competing to leave the house.
Sutra: 'At this time, the elder (to) joyfully leaped.'
The commentary says: The father finally felt at ease. Leaving disaster and overcoming difficulties is called safely leaving. 'Four-way crossroads' refers to the truth of the Four Noble Truths (suffering, accumulation, cessation, path), the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) jointly observe the truth of the Four Noble Truths. The Mahaprajnaparamita Sutra says that the four-way crossroads are the Four Noble Truths, leaving the obstacle of afflictions and escaping segmented birth and death. Without obstruction is called exposed, each having a place to rely on, the state of complete fruition is called ground, securely dwelling in the wisdom of realization is called sitting. Segmented birth and death is the suffering of the five aggregates (form, feeling, perception, volition, consciousness), delusion and karma are exhausted, either cut off or subdued, leaving the three obstacles (affliction obstacle, karma obstacle, retribution obstacle), so it is called without obstacles. Complying with the father's original intention, so he is composed; seeing the sons transcend danger, so he is joyful. Those of the two vehicles (Śrāvakayāna, Pratyekabuddhayāna) attain Arhatship (Sanskrit: Arhat, meaning worthy of offering, killer of thieves, without birth), cutting off all afflictions and dwelling in Nirvana with remainder (Sanskrit: Nirvana, meaning extinction); those of the Mahayana have already entered the first ground (stage of Bodhisattva practice), attaining Nirvana without abode (Sanskrit: Nirvana, meaning non-abiding Nirvana), subduing all afflictions and leaving segmented death, this is called sitting in the open ground without any obstacles.
Sutra: 'At this time, the various (to) wish to grant at the time.'
The commentary says: The above metaphor is the expedient of the past, the below metaphor is the reality of the present, there are two layers of meaning: the first layer is a metaphor for granting the real thing, the second layer is a metaphor for explaining doubts, the question and answer below is. There are four points in the first layer of meaning: first, the sons ask for three carts; second, the father only gives one cart; third, explaining the accomplishment of the father's intention; fourth, surpassing the sons' original intentions. This is the first point. 'Play' is to amuse, 'good' is pronounced as 'hu dao fan', meaning love; or pronounced as 'hu lao fan', meaning good, suitable, beautiful. According to the three vehicles' capacities, all are at the Buddha's (Buddha) place, wholeheartedly hoping to seek the wonderful wisdom of their respective vehicles, the meaning is equivalent to the sons each asking for their own cart. Those of the two vehicles have escaped segmented birth and death, have already attained liberation, have realized the Four Noble Truths, have entered the transformation city (metaphor for Nirvana), and can already be called having left the house. Focusing on hearing, thinking, and practicing all-knowing wisdom (Buddha's wisdom) at the Buddha's place, understanding and realizing all dharmas, is called asking for sheep carts and deer carts. Those of the Bodhisattva rely on this original treatise, although those above the first ground have escaped segmented birth and death, they have not attained liberation, cannot be called having entered the transformation city, because they are not tired, so they do not enter Nirvana with remainder, it is not said that Bodhisattvas enter the transformation city, entering Nirvana without abode also stops segmented death, even if it is called entering the transformation city, it is not
乖通理。若爾亦應許上羊、鹿，故知但如初解為善，已伏煩惱出分段死，亦證四諦，亦名出宅坐四衢道，求佛妙智亦名于父索其牛車。
問：
三子並出分段，二乘獨稱入城，大子亦言出苦，應亦得稱入城？
答：
無倦不厭苦，大子不入城，伏惑離分段，亦得稱出宅。若說入城便無是難。
問：
若其大子不入城者，何故大子上車不入城，中、小二子入城不上車？
答：
厭苦求息中、小入城，大不厭苦故不稱入，息處故說二，明大不入城。
問：
門外設於車，車中許三種，中路設化城，何因但說二？
答：
二車對大因，門外三車設，權城對實果，中路化城施。理應相似，所對別故，施設不同，實應齊也。又種智彼無，勸學大，門外設三車，有餘涅槃大不求，中路二城設，設入無住，不名為假，非化城故。
問：
三車俱索，彰希學于智圓，二滅不希，應不求于苦息？
答：
得果自然證滅，入城不說悕須，妙智必假更修，出宅故車須索。又居小得城故不須索，種智未得所以索車。若作此解，二乘入化城，未得車須索，菩薩不入城，亦須索寶所，此義可然。大乘之往寶所理亦須索，對化城而不索，所以不
論，以每專求即是索也。經文但說父勸令知為諸眾生不請友故。古相傳云，城為實化息苦所以不索，車是虛指所以索之。若作此解，車離城而別有，索與不索義殊車體。古解即城化，城類車須索。又有解云，車發初機故虛指，城防中退故實化。此亦不然。何者？初機索車之時已出宅故。又體不別，虛、實何殊？應說車、城體是何法。又有解云，城亦應索，化不一途所以不說，謂下經云「爾時導師知此眾人已得止息，無復疲倦堪能前進」，即是索城。此乃索寶所非索城也。雖引此文，義終難解，應細尋之。應云下文「知其疲懈為化作城」，即是索也。或解，車喻無餘涅槃，住果未得故須索，城喻有餘涅槃，住果已得故不索。若爾，菩薩今既索車，亦應已得有餘、未得無餘，求無餘故稱索；二乘無餘任運定得，何須修索？故但應如前義，所說涅槃二乘無差別，故羊、鹿應無。
經「舍利弗(至)等一大車」。
贊曰：此文但與一，分四：一標與車，二明嚴飾，三顯牛相，四彰儐從。此初也。佛果牛車以四智中一切種智為性，即后得智，因車以妙觀察智、平等性智二智中種智為體，雖五智慧皆是一乘，今此但取菩提相中種智為體，一切智者寬狹雖殊三乘共有，其種智者分別四諦各無量相，非二乘所知名不共德，
【現代漢語翻譯】 現代漢語譯本：關於『以每專求即是索也』的論點，意思是說，如果每次都特別去要求，那就是索取。經文只是說父親勸導孩子們知道，因為他是諸眾生不請自來的朋友。古代相傳的說法是，城是真實化現，爲了止息痛苦，所以不索取；車是虛幻的指引，所以索取。如果這樣解釋，車就脫離了城而獨立存在，索取與不索取的意義就與車的本體不同了。古代的解釋是城是化現，城類似於車，需要索取。還有一種解釋說，車代表最初的機緣，所以是虛幻的指引；城是爲了防止中途退轉，所以是真實化現。這種說法也不對。為什麼呢？因為最初的機緣索取車的時候，就已經離開了家宅。而且本體沒有區別，虛幻和真實又有什麼不同呢？應該說車和城的本體是什麼法。還有一種解釋說，城也應該索取，只是化現的方式不止一種，所以沒有說，就像下經所說：『那時導師知道這些人已經得到休息，不再疲倦，能夠繼續前進』，這就是索取城。但這只是索取寶物的地方，不是索取城。雖然引用了這段經文，但意義最終難以理解，應該仔細尋找。應該說下文『知道他們疲憊懈怠，爲了化現而建造城』，這就是索取。或者解釋說，車比喻無餘涅槃（nirvana，佛教術語，指完全寂滅的狀態），因為住在果位上還沒有得到，所以需要索取；城比喻有餘涅槃（nirvana，佛教術語，指還有殘餘煩惱的狀態），因為住在果位上已經得到，所以不索取。如果這樣，菩薩現在既然索取車，也應該已經得到有餘涅槃，未得到無餘涅槃，因為求無餘涅槃才稱為索取；二乘（Sravaka and Pratyekabuddha，佛教術語，指聲聞乘和緣覺乘）的無餘涅槃任運自然就能得到，何須修索？所以應該像前面的意思一樣，所說的涅槃二乘沒有差別，所以羊車、鹿車應該沒有。
經文：『舍利弗（Sariputra，佛陀十大弟子之一）(至)等一大車』。
贊曰：這段經文只是給予一輛車，分為四個部分：一是標明給予車，二是說明裝飾，三是顯示牛的相狀，四是彰顯隨從。這是第一部分。佛果的牛車以四智中的一切種智為體性，也就是后得智，因地的車以妙觀察智、平等性智二智中的種智為本體，雖然五種智慧都是一乘（Ekayana，佛教術語，指唯一能達到解脫的道路），但這裡只取菩提（Bodhi，佛教術語，指覺悟）相中的種智為本體，一切智的寬狹雖然不同，三乘（Triyana，佛教術語，指聲聞乘、緣覺乘和菩薩乘）共有，而種智慧分別四諦（Four Noble Truths，佛教術語，指苦、集、滅、道）各自無量的相，不是二乘所能知道的，所以稱為不共之德。
【English Translation】 English version: Regarding the argument that 'seeking specifically each time is demanding,' it means that if you specifically ask for something every time, that is demanding. The sutra only says that the father advises the children to know because he is a friend to all beings who comes uninvited. The ancient tradition says that the city is a real manifestation to stop suffering, so it is not demanded; the cart is a virtual guide, so it is demanded. If interpreted this way, the cart is separated from the city and exists independently, and the meaning of demanding and not demanding is different from the essence of the cart. The ancient interpretation is that the city is a manifestation, and the city is similar to the cart, which needs to be demanded. Another interpretation says that the cart represents the initial opportunity, so it is a virtual guide; the city is to prevent retreat midway, so it is a real manifestation. This statement is also incorrect. Why? Because when the initial opportunity demands the cart, it has already left the house. Moreover, if the essence is not different, what is the difference between virtual and real? It should be said what dharma is the essence of the cart and the city. Another interpretation says that the city should also be demanded, but there is more than one way of manifestation, so it is not mentioned, just like the following sutra says: 'At that time, the guide knew that these people had rested, were no longer tired, and were able to move forward,' which is demanding the city. But this is only demanding the place of treasures, not demanding the city. Although this passage is quoted, the meaning is ultimately difficult to understand and should be carefully sought. It should be said that the following text 'knowing that they are tired and lazy, building a city for manifestation' is demanding. Or it can be explained that the cart is a metaphor for Nirvana without remainder (nirvana, a Buddhist term referring to the state of complete extinction), because living in the fruition has not yet been obtained, so it needs to be demanded; the city is a metaphor for Nirvana with remainder (nirvana, a Buddhist term referring to the state of residual afflictions), because living in the fruition has already been obtained, so it is not demanded. If so, since the Bodhisattva is now demanding the cart, he should have already obtained Nirvana with remainder and not yet obtained Nirvana without remainder, because seeking Nirvana without remainder is called demanding; the Nirvana without remainder of the Two Vehicles (Sravaka and Pratyekabuddha, Buddhist terms referring to the Hearer Vehicle and the Solitary Buddha Vehicle) can be obtained naturally, so why bother to cultivate and demand? Therefore, it should be like the previous meaning, the Nirvana mentioned has no difference between the Two Vehicles, so the goat cart and the deer cart should not exist.
Sutra: 'Sariputra (Sariputra, one of the ten great disciples of the Buddha) (to) and so on, a great cart.'
Praise: This passage only gives one cart, divided into four parts: first, it indicates the giving of the cart; second, it explains the decoration; third, it shows the appearance of the ox; and fourth, it highlights the entourage. This is the first part. The ox cart of the Buddha-fruit takes the all-knowing wisdom in the four wisdoms as its nature, which is the wisdom gained after enlightenment. The cart in the causal stage takes the seed wisdom in the wonderful observing wisdom and the equality wisdom as its essence. Although the five wisdoms are all the One Vehicle (Ekayana, a Buddhist term referring to the only path to liberation), here only the seed wisdom in the aspect of Bodhi (Bodhi, a Buddhist term referring to enlightenment) is taken as the essence. Although the breadth of all-knowing wisdom is different, it is shared by the Three Vehicles (Triyana, a Buddhist term referring to the Hearer Vehicle, the Solitary Buddha Vehicle, and the Bodhisattva Vehicle), while the seed wisdom can distinguish the immeasurable aspects of the Four Noble Truths (Four Noble Truths, Buddhist terms referring to suffering, accumulation, extinction, and the path), which cannot be known by the Two Vehicles, so it is called uncommon virtue.
故經數言「究竟令得一切種智」，無分別智導此種智車，義如前牛非正車體，如表、無表雖俱是戒，從僧受時及后持時唯說無表，表戒一念更不相續，作白四羯磨和合得故、從僧乞時已得表故。表雖是本，唯取無表名持犯戒。此車亦爾，前一大事雖取理智，本智、后智總為一乘，今者唯取后智名車、本智名牛，不說于理以為車體，后化城中以真對化，乃說假擇滅以為化城，說大涅槃真如妙理而為寶所，各據一義名為一乘，事乘、理乘、有為乘、無為乘別故。羊、鹿車體已如前辨，車體既爾，所餘萬德屬莊挍故。若同《涅槃》及《勝鬘》說，唯取真如以為車體，如何各賜諸子一車？又寧說有別德嚴相，如何牛駕其疾如風？如何可言我有如是七寶大車，其數無量，應當等心各各與之。然小、中子亦出門已，雖未得牛車為說大教，或當定得名之為與，非時已得所詮智體，如與明珠未得體，故《勝鬘經》等三種意生身即三子也。此說初地名不退地。又頓悟者又大乘因行，從初發心雖亦是車，今取八地已去不退因行，七地已前猶有分段，故下經云「聲聞、緣覺、不退菩薩乘此寶乘直至道場」，〈方便品〉解入即不退轉地故。今取前解，初地已上離分段死名不退地，名乘一乘，《楞伽》由此初地已上名三種意生身故。
經「
其車高廣(至)四面懸鈴」。
贊曰：下明嚴飾，有十：此中有四：一形量，二嚴飾，三攝御，四珮鐸。「高廣」者形量也，喻佛種智體高三界、用廣十方，照化俱能，遍法界故。「眾寶莊挍」者嚴飾也，方德所成智為本故。「周匝欄楯」者攝御也，御外不入、攝內不出，即四總持，御諸惡而不生、攝眾善而不散。「四面懸鈴」者𤧑鐸也，周遍四生，說七辨以弘濟。
經「又于其上(至)而嚴飾之」。
贊曰：此有二嚴：五高覆，六眾瑩。「張設幰蓋」者高覆也，以四無量廣蔭群生如幰蓋故。「雜嚴飾」者眾瑩也，慈、悲、喜、舍各有有情、法及無緣種種眾行，助嚴飾故。
經「寶繩交絡(至)安置舟杭」。
贊曰：此有四嚴：七交絡，八垂瓔，九敷設，十安枕。「交絡」者四弘願也。凡所修行皆發四大愿：一以此善根愿共眾生，未離苦者愿令離苦。二未得樂者愿令得樂。三未發菩提心斷惡修善者，愿發菩提心斷惡修善。四未成佛者愿早成佛，愿如寶繩交絡諸行令當得果，勝決定故邪見暴風不能傾損。又《勝鬘》言「攝受正法攝一切愿」。《瑜伽》等說「總有二愿：求菩提愿、利樂他愿」。「垂諸華纓」者垂纓也。即是四攝，垂攝四生：一佈施，二愛語，三利行，四同事。「華」音有
【現代漢語翻譯】 現代漢語譯本：'其車高大寬廣，四面懸掛鈴鐺。'
讚頌說：下面闡明莊嚴裝飾，有十種：這裡面有四種：一是形體和尺寸，二是莊嚴裝飾，三是攝受和駕馭，四是鈴鐺的聲音。「高廣」指的是形體和尺寸，比喻佛的種智體性高出於三界，作用廣佈於十方，照亮和化導一切，遍及整個法界。「眾寶莊挍」指的是莊嚴裝飾，由各種功德所成就的智慧為根本。「周匝欄楯」指的是攝受和駕馭，駕馭外面的不進入，攝受裡面的不出去，這就是四總持，駕馭各種惡行而不產生，攝受各種善行而不散失。「四面懸鈴」指的是鈴鐺的聲音，周遍於四生，宣說七種辯才來弘揚和救濟。
經文：'又在它的上面...用來莊嚴裝飾它。'
讚頌說：這裡有兩種莊嚴：五是高高的覆蓋，六是眾多的光彩。「張設幰蓋」指的是高高的覆蓋，用四無量心來廣泛地廕庇眾生，就像幰蓋一樣。「雜嚴飾」指的是眾多的光彩，慈、悲、喜、舍各有有情緣、法緣和無緣等種種修行，幫助莊嚴裝飾。
經文：'寶繩交錯纏繞...安置枕頭。'
讚頌說：這裡有四種莊嚴：七是交錯纏繞，八是垂掛瓔珞，九是敷設陳設，十是安放枕頭。「交絡」指的是四弘誓願。凡是所修行的都發起四大誓願：一是用這個善根愿與眾生共同，沒有脫離痛苦的愿他們脫離痛苦。二是沒得到快樂的愿他們得到快樂。三是沒有發起菩提心斷惡修善的，愿他們發起菩提心斷惡修善。四是沒有成佛的愿他們早日成佛，愿就像寶繩交錯纏繞各種修行，使之應當得到果報，因為殊勝和決定，所以邪見的暴風不能傾覆損壞。而且《勝鬘經》說「攝受正法就是攝受一切愿」。《瑜伽師地論》等說「總共有兩種愿：求菩提的愿、利益和快樂他人的愿」。「垂諸華纓」指的是垂掛瓔珞。這就是四攝，垂掛來攝受四生：一是佈施，二是愛語，三是利行，四是同事。「華」字音...
【English Translation】 English version: 'Its chariot was high and wide, with bells hanging on all four sides.' (其車高廣(至)四面懸鈴)
A verse in praise says: Below are explained the adornments, of which there are ten: Herein are four: first, form and measure; second, adornment; third, control and governance; fourth, the sound of pendants. 'High and wide' refers to form and measure, symbolizing the Buddha's seed-wisdom (Buddha-jnana) whose essence transcends the three realms and whose function extends to the ten directions, illuminating and transforming all, pervading the entire Dharma realm. 'Adorned with various treasures' refers to adornment, with wisdom born of various virtues as its foundation. 'Surrounded by railings' refers to control and governance, controlling the external from entering and the internal from exiting, which are the Fourfold Dhāraṇīs (四總持), controlling all evils from arising and gathering all good without scattering. 'Bells hanging on all four sides' refers to the sound of pendants, pervading the four forms of birth (四生), proclaiming the seven kinds of eloquence (七辨) to propagate and aid.
Sutra: 'Moreover, on top of it... to adorn it.' (經「又于其上(至)而嚴飾之」)
A verse in praise says: Here are two adornments: fifth, high covering; sixth, manifold brilliance. 'Spreading a canopy' refers to high covering, using the Four Immeasurables (四無量) to broadly shelter sentient beings like a canopy. 'Various adornments' refers to manifold brilliance, with loving-kindness (慈), compassion (悲), joy (喜), and equanimity (舍) each having sentient-being-related, Dharma-related, and non-object-related various practices, aiding in adornment.
Sutra: 'Jeweled ropes intertwined... placing pillows.' (經「寶繩交絡(至)安置舟杭」)
A verse in praise says: Here are four adornments: seventh, intertwining; eighth, hanging garlands; ninth, spreading out; tenth, placing pillows. 'Intertwining' refers to the Four Great Vows (四弘誓願). Whatever is practiced, all give rise to the four great vows: first, with this root of goodness, I vow to be with all sentient beings, wishing to liberate those who have not escaped suffering. Second, wishing to bring joy to those who have not attained joy. Third, wishing to inspire the mind of Bodhi (菩提心) to those who have not generated it, to cease evil and cultivate goodness. Fourth, wishing to quickly attain Buddhahood for those who have not yet become Buddhas, wishing that like jeweled ropes intertwining various practices, they should attain the fruit, because of its supreme certainty, the storm of wrong views cannot overturn or damage it. Moreover, the Śrīmālādevī Siṃhanāda Sūtra (勝鬘經) says, 'Embracing the Correct Dharma is embracing all vows.' The Yogācārabhūmi-śāstra (瑜伽師地論) and others say, 'In total, there are two vows: the vow to seek Bodhi and the vow to benefit and bring joy to others.' 'Hanging flower garlands' refers to hanging garlands. This is the Four Means of Attraction (四攝), hanging down to attract the four kinds of beings: first, giving (佈施); second, kind speech (愛語); third, beneficial action (利行); fourth, cooperation (同事). The sound of 'flower' (華)...
二：花及華，飾纓以花飾，或華飾之纓也。「重敷婉莚」者，「敷」陳設也。有作「綩綖」，「綩」音《字林》一遠反，《玉篇》綩，纮也；纮，冠也。今應作「婉」婉美文章，「綖」者席褥，應作「莚」字，《切韻》「綖者冠上覆」，《玉篇》「冠前後而垂者名綖」。今取文縟華氈之類綩綖以為茵蓐，不知義何所從，故字應從「婉莚」。古有解言，靜慮為綩綖，心常安處故。四禪上下異，故名為重敷。此理不然。《無垢稱》云：「四靜慮為床，凈命為茵縟」，身語意業皆無貪，發心恒游處，常行凈命離五邪命，三業俱爾名為重敷。「安置丹枕」者，安枕也。古解涅槃能息生死，今釋滅定能息攀緣，倚之疲解故名安枕，既安車上明非涅槃，但取滅定。枕有仙丹，枕之增壽，故名丹枕；無漏滅定亦復如是，增聖道故。此理不爾。西域無故。謂枕赤色，內貯綿疊外以赤皮故名丹枕。亦有解云，體即無漏信等五根，扶持聖者由如枕故。
經「駕以白牛(至)其疾如風」。
贊曰：下顯牛相，有七：一白牛，體即根本無分別智，導引種智車，如牛引車故。白者眾色之本，如白蓮華表經，諸乘本故、萬德主故。牛王有三德：一降怨德，能斷二障故；二端嚴德，眾德莊嚴故；三運載德，濟度自他故。故喻于牛不說象馬
【現代漢語翻譯】 現代漢語譯本： 二：關於『花』和『華』，是用花來裝飾帽帶，還是用華麗的裝飾來裝飾帽帶呢？『重敷婉莚』中的『敷』是陳設的意思。有人寫作『綩綖』，『綩』在《字林》中的讀音是『一遠反』，《玉篇》中解釋『綩』是帽子的繫繩；『纮』也是帽子的意思。現在應該寫作『婉』，指婉美文章，『綖』指的是蓆子，應該寫作『莚』字，《切韻》中說『綖是帽子上覆蓋的部分』，《玉篇》中說『帽子前後垂下來的部分叫做綖』。現在有人用文飾華麗的氈子之類的東西作為茵蓐，不知道意義從何而來，所以字應該用『婉莚』。古時候有人解釋說，靜慮就是綩綖，因為心常常安住于其中。四禪上下不同，所以叫做重敷。這種說法不對。《無垢稱經》（Vimalakirti Nirdesa Sutra）中說：『以四靜慮為床，以清凈的生命為茵縟』，身語意業都沒有貪婪，發心恒常游處於其中，常常奉行清凈的生命，遠離五種邪命，三業都如此，叫做重敷。『安置丹枕』，就是安放枕頭。古人解釋說涅槃能夠止息生死，現在解釋說滅盡定能夠止息攀緣，因為倚靠它可以解除疲勞，所以叫做安枕，既然是安放在車上，就明顯不是涅槃，只是取滅盡定的意思。枕頭裡有仙丹，枕著它可以增長壽命，所以叫做丹枕；無漏的滅盡定也是這樣，能夠增長聖道。這種說法不對。西域沒有這種說法。所謂丹枕，是指紅色的枕頭，裡面裝滿棉絮，外面用紅色的皮包裹，所以叫做丹枕。也有人解釋說，本體就是無漏的信等五根（五根：信根，精進根，念根，定根，慧根），扶持聖者就像枕頭一樣。
經文：『駕以白牛(至)其疾如風』。
讚頌說：下面顯示牛的形象，有七種含義：一是白牛，本體就是根本無分別智（根本無分別智：Mula-nirvikalpa-jnana），引導種智之車，就像牛拉車一樣。白色是眾色的根本，就像白蓮花代表經典，是諸乘的根本，是萬德之主。牛王有三種德：一是降伏怨敵的德，能夠斷除二障（二障：煩惱障和所知障）；二是端莊嚴飾的德，用眾德來莊嚴自身；三是運載的德，濟度自己和他人。所以用牛來比喻，而不說象馬。
【English Translation】 English version: Two: Regarding 'flower' and 'splendor,' is it adorning the hat tassel with flowers, or adorning the hat tassel with splendid decorations? In 'repeatedly spreading comfortable mats,' 'spreading' means arranging. Some write it as 'wan xian,' where 'wan' is pronounced 'yi yuan fan' in the 'Zi Lin' dictionary. In the 'Yu Pian' dictionary, 'wan' is explained as the hat's tie; 'hong' also means hat. Now it should be written as 'wan,' referring to beautiful writing, and 'xian' refers to mats, so it should be written as the character 'yan.' The 'Qie Yun' dictionary says, 'Xian is what covers the top of the hat,' and the 'Yu Pian' dictionary says, 'What hangs down in front and back of the hat is called xian.' Now some use ornate felt-like things as cushions, not knowing where the meaning comes from, so the character should be 'wan yan.' In ancient times, some explained that meditative concentration (靜慮: Jinglv) is 'wan xian' because the mind is always at peace within it. The four Dhyanas (四禪: Sizhan) are different in their upper and lower levels, so it is called 'repeatedly spreading.' This explanation is incorrect. The Vimalakirti Nirdesa Sutra (無垢稱經: Wugoucheng Jing) says, 'Taking the four Dhyanas as the bed and pure life as the cushions,' the body, speech, and mind are without greed, the aspiration constantly dwells within, constantly practicing pure life, away from the five wrong livelihoods (五邪命: Wuxieming), all three karmas are like this, called 'repeatedly spreading.' 'Placing the cinnabar pillow' means placing the pillow. Ancient people explained that Nirvana (涅槃: Niepan) can stop birth and death, now it is explained that cessation meditation (滅盡定: Miejin Ding) can stop clinging, because leaning on it can relieve fatigue, so it is called 'peaceful pillow,' since it is placed on the cart, it is obviously not Nirvana, but only takes the meaning of cessation meditation. There is an elixir in the pillow, and pillowing it can increase lifespan, so it is called 'cinnabar pillow'; the undefiled cessation meditation is also like this, increasing the holy path. This explanation is incorrect. There is no such saying in the Western Regions. The so-called cinnabar pillow refers to a red pillow, filled with cotton, and wrapped with red leather, so it is called cinnabar pillow. Some also explain that the essence is the undefiled five roots (五根: Wugen) such as faith, supporting the holy ones like a pillow.
The Sutra says: 'Drawn by white oxen (to) its speed is like the wind.'
The praise says: Below reveals the image of the ox, with seven meanings: First, the white ox, whose essence is the fundamental non-discriminating wisdom (根本無分別智: Mula-nirvikalpa-jnana), guiding the vehicle of seed wisdom, just as an ox pulls a cart. White is the root of all colors, just as the white lotus represents the scriptures, it is the root of all vehicles, and the master of all virtues. The ox king has three virtues: First, the virtue of subduing enemies, able to cut off the two obscurations (二障: Erzhang - afflictive obscurations and cognitive obscurations); second, the virtue of dignified adornment, adorning oneself with all virtues; third, the virtue of carrying, delivering oneself and others. Therefore, the ox is used as a metaphor, and not the elephant or horse.
，馬如大乘俊穎，不比小乘驢車之鈍，故《涅槃經》云「以馬駕車」，其象以形德大故，方牛、鹿、羊之形德小，無住涅槃最為勝故，由此《善戒經》以象駕車。今以牛有三德故，大乘車駕以白牛。二膚充，正智之中內德圓滿故。三色潔，三障永盡，戒德具故。四形體姝好，《字林》「姝」好貌也。《方言》趙、魏、燕代之間謂好為姝，《詩》云「靜女其姝」，傳及《玉篇》「美色曰姝」，有作「侏」字，莊也好也。「好」音呼老反，善宜美也。相好圓明人天敬愛故。五有大筋力，一遍馳無方，智力圓遍無理不殫。二涉險不疲，能化十方入生死險無諸勞倦。三逢怨必勝，破一切障降生死故。具此三義名大筋力。六行步平正，二理雙證導生后智，怨、親不二故。七其疾如風，正智體性一剎那中遍緣法界，大悲所繫內圓眾德外化群生，無遲滯故。初地以上能速進修觀空觀有，不稽留故，性雖捷利然事雍容。此上七德有非根本，正智之用由之而有，故得彼名。
經「又多僕從而侍衛之」。
贊曰：下明儐從，以二智為先，萬行、神通、六度、四攝、覺分、解脫、煩惱利生之法，皆隨之起，名多僕從。又《佛地經》云「佛有無量天龍藥叉人非人等常所翼從」，亦名僕從。有解車體唯大般涅槃，所餘眾飾或性功德、
【現代漢語翻譯】 現代漢語譯本：正如大乘的駿馬，不像小乘驢車的遲鈍。《涅槃經》說『以馬駕車』，是因為象的形體和德行都很大，相比之下，牛、鹿、羊的形體和德行就顯得小了。無住涅槃是最殊勝的，因此《善戒經》用象駕車。現在用白牛來駕大乘車，是因為牛有三種德行：一是面板充盈，象徵正智之中內在的德行圓滿；二是顏色潔白，象徵三障永遠消除，戒德具足；三是形體美好，《字林》中說『姝』是美好的樣子。《方言》中說，趙、魏、燕、代之間稱美好為姝，《詩經》中說『靜女其姝』，傳及《玉篇》中說『美色曰姝』，也有寫作『侏』字的，意思是莊重美好。『好』讀作呼老反，是善良、適宜、美好的意思。象徵相好圓明，人天敬愛。四是有強大的筋力，一遍馳騁沒有方向，象徵智力圓滿周遍，沒有道理不窮盡。二是涉險不疲憊，能夠化身十方，進入生死險境而沒有勞倦。三是逢怨必勝，能夠破除一切障礙，降伏生死。具備這三種意義，稱為大筋力。六是行走平正，象徵二理雙證，引導生后的智慧，怨親平等不二。七是其疾如風，象徵正智的體性在一剎那間遍緣法界，被大悲所繫縛，內在圓滿各種德行，外在化度眾生，沒有遲滯。初地以上的菩薩能夠迅速進修觀空觀有，不稽留，體性雖然敏捷銳利，但做事從容不迫。以上七種德行並非根本，正智的作用由此而有，因此得到這個名稱。
經文說：『又有許多僕從而侍衛著它』。
讚頌說：下面說明隨從，以二智為先導，萬行、神通、六度、四攝、覺分、解脫、煩惱利生的法門，都隨之而起，稱為眾多僕從。又《佛地經》說『佛有無量天龍藥叉人非人等常常翼護跟隨』，也稱為僕從。有人解釋說車體只是大般涅槃，其餘的各種裝飾或許是自性功德。
【English Translation】 English version: Just as the fine horse of the Mahayana is not like the dull donkey cart of the Hinayana, the Nirvana Sutra says, 'Using a horse to drive the cart,' because the elephant's form and virtue are great, compared to the small form and virtue of the ox, deer, and sheep. Because the Non-abiding Nirvana is the most supreme, the Śīlaskandha Sutra uses an elephant to drive the cart. Now, a white ox is used to drive the Mahayana cart because the ox has three virtues: First, its skin is full, symbolizing the inner perfection of virtue within Correct Wisdom. Second, its color is pure, symbolizing the eternal exhaustion of the three obstacles and the completeness of moral virtue. Third, its form is beautiful. The Zi Lin (dictionary) says 'shu (姝)' means a beautiful appearance. The Fang Yan (regional dictionary) says that in the regions of Zhao, Wei, Yan, and Dai, 'good' is called shu. The Book of Odes says, 'The quiet girl is beautiful (jing nü qi shu 靜女其姝),' and the Yu Pian (dictionary) says, 'Beautiful appearance is called shu.' Some write it as 'zhu (侏),' meaning dignified and beautiful. 'Good (hao)' is pronounced hu lao fan, meaning kind, suitable, and beautiful, symbolizing the round and bright auspicious marks, revered and loved by humans and gods. Fourth, it has great strength, galloping everywhere without direction, symbolizing the complete and pervasive power of wisdom, with no principle not exhausted. Second, it is tireless in traversing dangers, able to transform into the ten directions, entering the dangers of birth and death without weariness. Third, it is sure to win against enemies, able to break through all obstacles and subdue birth and death. Possessing these three meanings is called great strength. Sixth, its gait is even and upright, symbolizing the dual proof of the two truths, guiding the wisdom of subsequent lives, with impartiality towards enemies and relatives. Seventh, its speed is like the wind, symbolizing the nature of Correct Wisdom pervading the Dharma Realm in an instant, bound by great compassion, inwardly perfecting all virtues and outwardly transforming sentient beings, without delay. Bodhisattvas above the first ground are able to quickly cultivate the contemplation of emptiness and the contemplation of existence, without lingering, their nature being swift and sharp, yet their actions are graceful. The above seven virtues are not fundamental, but the function of Correct Wisdom arises from them, hence they obtain this name.
The sutra says, 'And there are many servants attending and guarding it.'
The praise says: Below, it explains the attendants, with the Two Wisdoms as the vanguard. The myriad practices, supernormal powers, Six Perfections, Four Embracing Dharmas, Factors of Enlightenment, liberation, and methods of benefiting sentient beings through afflictions all arise following them, called many servants. Also, the Buddhabhumi Sutra says, 'The Buddha has countless gods, dragons, yakshas, humans, non-humans, etc., who constantly protect and follow him,' also called servants. Some explain that the cart body is only the Great Parinirvana, and the remaining various adornments may be intrinsic merits.
或相功德。其牛體者即是二智，引于車故。前解為正，如前已非。
經「所以者何(至)悉皆充溢」。
贊曰：第三釋成父志，有三：一標富有，二念均平，三釋所以。此初也。「充滿」溢盈也。種種諸藏有為無為體能含義，或二藏三藏教能含理，今取所藏以給諸子。
經「而作是念(至)不宜差別」。
贊曰：此念均平，有二：初不應與小，后皆應與大。「今此幼童」下是假想念也。「無極」者無窮極也。說二種智名下劣車。由有種姓先發大心名為幼童。堪當作佛故名吾子。悲心不二名愛無偏。七聖財飾名七寶車。各自修智圓，有為智非一，名其數無量，故應平等為心，隨根而授，名各與之，普授大乘不宜差別。「童」音徒紅反。今謂童子，古謂之仆。古作「僮」字，今謂仆隸。《玉篇》「幼童迷昏未冠之稱」。
經「所以者何(至)何況諸子」。
贊曰：此釋所以。「匱乏」盡也。以此一乘假使遍授一佛國土五道眾生，有性、無性、定、不定姓，尚不匱乏，何況唯與有大乘性及不定種姓佛之真子，恐不足耶？
經「是時諸子(至)非本所望」。
贊曰：第四越本子心。既言各乘，明知各各自得種智，不同化城眾共同入。
經「舍利弗(至)虛妄不」。
【現代漢語翻譯】 現代漢語譯本 或指（大白牛車的）功德。牛車之『牛體』象徵二智（根本智和后得智），因為它能牽引車輛。之前的解釋是正確的，之前的（錯誤理解）已經不成立了。
經文：『所以者何（至）悉皆充溢』。
贊曰：第三部分解釋（長者）成就父親的心願，分為三點：一、表明（家業）富有，二、考慮（分配）均等，三、解釋原因。這是第一點。『充滿』是盈滿的意思。種種寶藏，包括有為和無為的體性和功能含義，或者二藏（聲聞藏和菩薩藏）三藏（經藏、律藏、論藏）的教義能夠包含真理，現在取出所藏的寶物來供給眾子。
經文：『而作是念（至）不宜差別』。
贊曰：這裡講述考慮均等，分為兩點：首先，不應該給小的（車輛），然後，都應該給大的（車輛）。『今此幼童』以下是假想的念頭。『無極』是指無窮無盡。說二種智慧（權智和實智）是下劣的車乘。因為具有（佛的）種姓，先發大心，所以稱為幼童。堪能成為佛，所以稱為我的兒子。悲心沒有分別，稱為愛無偏頗。七聖財（信、戒、慚、愧、聞、舍、慧）裝飾，稱為七寶車。各自修習智慧圓滿，有為的智慧不是單一的，所以說其數量無量，因此應該平等對待，隨順根器而授予，稱為『各與之』，普遍授予大乘，不應該有所差別。『童』字讀音為『徒紅反』。現在所說的童，古代稱之為仆。古代寫作『僮』字，現在指仆隸。《玉篇》中說，『幼童』是指迷糊未成年的人。
經文：『所以者何（至）何況諸子』。
贊曰：這裡解釋原因。『匱乏』是窮盡的意思。用這一佛乘，即使普遍授予一個佛國土的五道眾生，無論是有性、無性、還是定性、不定性的眾生，尚且不會匱乏，更何況只是給予具有大乘根性和不定種性的佛的真子，難道會擔心不夠嗎？
經文：『是時諸子（至）非本所望』。
贊曰：第四部分超越了（諸）子的本心。既然說各自乘坐（大白牛車），就明確知道各自都獲得了種智（佛種的智慧），不同於化城（的比喻中），眾人共同進入（化城）。
經文：『舍利弗（至）虛妄不』。
【English Translation】 English version Or it refers to the merit and virtue (of the Great White Ox Cart). The 'ox body' of the ox cart symbolizes the Two Wisdoms (Fundamental Wisdom and Subsequent Wisdom), because it can pull the vehicle. The previous explanation is correct, and the previous (misunderstanding) is no longer valid.
Sutra: 'What is the reason (to) all be filled'.
Commentary: The third part explains (the elder) fulfilling the father's wish, in three points: First, stating the wealth (of the family business), second, considering (the distribution) equally, and third, explaining the reason. This is the first point. 'Filled' means overflowing. All kinds of treasures, including the nature and functional meanings of conditioned and unconditioned, or the teachings of the Two Pitakas (Śrāvakapiṭaka and Bodhisattvapiṭaka) and Three Pitakas (Sūtrapiṭaka, Vinayapiṭaka, Abhidhammapiṭaka) can contain the truth, now take out the stored treasures to supply the sons.
Sutra: 'And thinking thus (to) should not be different'.
Commentary: Here it tells about considering equality, in two points: First, it should not give small (vehicles), and then, all should give big (vehicles). 'Now these young children' below is a hypothetical thought. 'Unlimited' refers to endless. Saying that the two kinds of wisdom (expedient wisdom and true wisdom) are inferior vehicles. Because they have the (Buddha's) lineage, and first aroused the great mind, so they are called young children. Capable of becoming a Buddha, so it is called my son. Compassionate mind has no distinction, called love without partiality. Decorated with the Seven Noble Treasures (faith, morality, shame, remorse, learning, generosity, wisdom), called the Seven Jewel Cart. Each cultivates wisdom to perfection, the conditioned wisdom is not singular, so it is said that its number is immeasurable, so it should be treated equally, and granted according to the roots, called 'give to each', universally grant the Mahayana, should not be different. The pronunciation of '童' is 'tu hong fan'. The '童' we are talking about now, in ancient times was called a servant. In ancient times it was written as '僮', now it refers to servants. The Yupian says, '幼童' refers to confused and underage people.
Sutra: 'What is the reason (to) let alone the sons'.
Commentary: This explains the reason. 'Lack' means exhausted. Using this One Buddha Vehicle, even if it is universally granted to the sentient beings of the five paths in a Buddha land, whether they are with nature, without nature, or with fixed nature, or unfixed nature, it will not be exhausted, let alone only giving it to the true sons of the Buddha who have the Mahayana nature and unfixed lineage, would you worry about not being enough?
Sutra: 'At that time, the sons (to) not originally expected'.
Commentary: The fourth part transcends the original mind of (the) sons. Since it is said that each rides (the Great White Ox Cart), it is clear that each has obtained the seed wisdom (the wisdom of the Buddha seed), unlike (in the parable of) the Transformation City, where everyone enters (the Transformation City) together.
Sutra: 'Sariputra (to) false or not'.
贊曰：上喻說實，下喻釋疑。即是前捲雲「汝等當信解佛之所說，言不虛妄」，謂眾疑雲：佛初說三、后但說一，前後既別，云何佛不成妄語人耶？故此釋之。文中有三：一問、二答、三印。此即初也。
經「舍利弗(至)非為虛妄」。
贊曰：下答有二：初標、后釋。此標也。凡夫離欲伏諸煩惱名免火難，離三惡趣極苦逼迫名全軀命，未免人天當於火宅全軀命故。「免」音亡辨反，黜也，《玉篇》赦也脫也解也去也。今依《玉篇》。
經「何以故(至)而拔濟之」。
贊曰：下釋有二：一免難已非虛，二況與其大乘。此初也。但全身命出三惡道，生人天中已遇珍寶，何況免難拔出人天三界火宅。
經「世尊(至)無虛妄也」。
贊曰：下況與其大乘，有二：初不得小非虛，不違先意故；后況得其大乘而成虛妄咎。此初也。初標、后釋。先心謂假設，許與其三車，今雖不得小，不違先假意。心境不相乖，故非成虛妄。
經「何況長者(至)等與大車」。
贊曰：況得大乘，而成虛妄？
經「佛告舍利弗(至)如汝所言」。
贊曰：印可也。
經「舍利弗(至)世間之父」。
贊曰：下第二大段合說，有二：初合昔權，后合今實，「
【現代漢語翻譯】 現代漢語譯本 贊曰：上面的比喻是爲了說明真實，下面的比喻是爲了解釋疑惑。這也就是前面一卷所說的『你們應當相信理解佛所說的話，言語不虛妄』，這是爲了消除大眾的疑惑，他們疑惑說：佛最初說三乘，後來只說一乘，前後既然不同，怎麼能說佛不是妄語之人呢？所以這裡解釋這個問題。這段文字有三個部分：一問、二答、三印證。這裡是第一部分。
經文：『舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）(至)非為虛妄』。
贊曰：下面的回答分為兩部分：首先是標明，然後是解釋。這裡是標明。凡夫脫離慾望，降伏各種煩惱，叫做免於火難；脫離三惡趣（地獄、餓鬼、畜生）的極度痛苦逼迫，叫做保全性命。如果還沒有脫離人天道，那麼在火宅中保全性命也是值得慶幸的。『免』字讀作亡辨反，意思是黜退，《玉篇》中解釋為赦免、脫離、解除、去除。現在依照《玉篇》的解釋。
經文：『何以故(至)而拔濟之』。
贊曰：下面的解釋分為兩部分：一是免於災難已經不是虛妄，二是更何況給予大乘。這是第一部分。僅僅是保全性命，脫離三惡道，生到人天道中，就已經算是遇到了珍寶，更何況是免於災難，從人天三界火宅中拔救出來。
經文：『世尊(至)無虛妄也』。
贊曰：下面是更何況給予大乘，分為兩部分：一是不得小乘不是虛妄，不違背先前的意思；二是更何況得到大乘，反而成為虛妄的過失。這是第一部分。首先是標明，然後是解釋。先前的想法是假設，允許給予三車，現在即使沒有得到小乘，也不違背先前的假設之意。心與境不相違背，所以不是成為虛妄。
經文：『何況長者(至)等與大車』。
贊曰：更何況得到大乘，反而成為虛妄？
經文：『佛告舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）(至)如汝所言』。
贊曰：這是印可。
經文：『舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）(至)世間之父』。
贊曰：下面是第二大段，合併說明，分為兩部分：一是合併過去的權宜之說，二是合併現在的真實之說。
【English Translation】 English version A eulogy: The above metaphor explains the truth, and the below metaphor dispels doubts. This is what the previous chapter meant by 'You should believe and understand what the Buddha says, his words are not false,' which is to dispel the doubts of the masses, who doubted: The Buddha initially spoke of the Three Vehicles, but later only spoke of the One Vehicle. Since the former and latter are different, how can it be said that the Buddha is not a liar? Therefore, this explains this issue. This passage has three parts: a question, an answer, and a confirmation. This is the first part.
Scripture: 'Sariputra (one of the ten great disciples of the Buddha, known for his wisdom) (to) is not false'.
A eulogy: The following answer is divided into two parts: first, a statement, then an explanation. This is the statement. Ordinary people who are free from desire and subdue all afflictions are said to be free from the fire disaster; those who are free from the extreme suffering and oppression of the three evil realms (hell, hungry ghosts, animals) are said to have preserved their lives. If one has not yet escaped the realms of humans and gods, then preserving one's life in the burning house is also fortunate. The word '免' (miǎn, to avoid) is pronounced wáng biàn fǎn, meaning to dismiss. In the 'Yupian' (a Chinese dictionary), it is explained as pardon, escape, release, and remove. Now, we follow the explanation in the 'Yupian'.
Scripture: 'Why (to) and rescue them'.
A eulogy: The following explanation is divided into two parts: first, avoiding disaster is already not false; second, how much more so to give the Great Vehicle. This is the first part. Merely preserving one's life, escaping the three evil realms, and being born in the realms of humans and gods is already considered encountering treasures, how much more so to be free from disaster and rescued from the burning house of the three realms of humans, gods, and formless beings.
Scripture: 'The World Honored One (to) is not false'.
A eulogy: The following is how much more so to give the Great Vehicle, divided into two parts: first, not obtaining the Small Vehicle is not false, not violating the previous intention; second, how much more so to obtain the Great Vehicle, and instead become a fault of falsehood. This is the first part. First, a statement, then an explanation. The previous thought was a hypothesis, allowing the giving of three carts, now even if the Small Vehicle is not obtained, it does not violate the previous hypothetical intention. The mind and the environment do not contradict each other, so it does not become false.
Scripture: 'How much more so the elder (to) equally give a great cart'.
A eulogy: How much more so to obtain the Great Vehicle, and instead become false?
Scripture: 'The Buddha told Sariputra (one of the ten great disciples of the Buddha, known for his wisdom) (to) as you say'.
A eulogy: This is confirmation.
Scripture: 'Sariputra (one of the ten great disciples of the Buddha, known for his wisdom) (to) the father of the world'.
A eulogy: The following is the second major section, a combined explanation, divided into two parts: first, combining the expedient teachings of the past; second, combining the true teachings of the present.
舍利弗！如彼長者見諸子等安穩得出」下是。初文有四：一三界佛有合，二「為度眾生生老」下五趣危亡合，三「見諸眾生為生老病死」下見設權方合，四「舍利弗！若有眾生內有智性」下，依言免難合。初喻有六：一處所，二家主，三老少，四資產，五宅相，六戶牖。今合有五，不合戶牖。此文有二：初一切世間合處所，二父閤家主。「世間」者即有情世間及器世間，《無垢稱》云「諸有情土是為菩薩嚴凈佛土」，故以此二種世間名佛國土。人為邦本，本固邦寧，光宅天下故。「父」者生育之義，令諸眾生生長善根，紹佛父位故名為父。
經「于諸怖畏(至)無量知見」。
贊曰：下第三合資產也。此合多田，「怖畏等盡」合斷田，「無量知見」合智田。怖畏有五：一不活畏，由分別我資生愛起；二惡名畏，行不饒益有怖望起；三死畏，由有我見失壞想起；四惡趣畏，不遇諸佛惡業所起；五怯眾畏，見已證劣、他勝所起衰惱憂患，謂破家滅亡種種眾苦。已上合說生死苦果，無明闇蔽癡多增故、惑業本故。此是苦因，不了去來今，如次配無明、暗蔽，或迷三寶如次配之。由證理斷惑永盡無餘，故諸無為斷德圓滿，成就知見智德滿也。
經「力無所畏(至)波羅蜜」。
贊曰：下合財富無量，
【現代漢語翻譯】 現代漢語譯本 『舍利弗！（Sariputra，佛陀的十大弟子之一，以智慧著稱）！就像那位長者看見孩子們都安全出來』以下是（合喻）。最初的文段有四個（部分）：一是三界（Trailokya，欲界、色界、無色界）與佛的結合，二是『爲了度脫眾生，使其脫離生老』以下是五趣（Gati，眾生輪迴的五種道途：地獄、餓鬼、畜生、人、天）危亡的結合，三是『看見眾生為生老病死』以下是（佛陀）設立權宜之法（Upaya，方便法門）的結合，四是『舍利弗！如果有眾生內心具有智性』以下是依靠言教免除災難的結合。最初的比喻有六個（方面）：一是處所，二是家主，三是老少，四是資產，五是宅舍的形態，六是門窗。現在（經文）結合了五個（方面），沒有結合門窗。這段文字有兩個（部分）：一是將一切世間與處所結合，二是將父親與家主結合。「世間」指的是有情世間（Sentient beings）和器世間（Physical world），《維摩詰經》（Vimalakirti Sutra）說：『諸有情土是為菩薩嚴凈佛土』，所以用這兩種世間來稱呼佛國土。人是國家的根本，根本穩固國家才能安寧，（佛）的光輝照耀天下。『父親』有生育的含義，使眾生生長善根，繼承佛的地位，所以稱為父親。
經文：『于諸怖畏（Bhayas，恐懼）(乃至)無量知見』。
贊曰：下面第三（部分）是結合資產。這裡『多田』結合（佛的）多種功德，『怖畏等盡』結合斷絕（煩惱）田，『無量知見』結合智慧田。怖畏有五種：一是不活畏，由分別『我』（Atman，神我）的資生愛而產生；二是惡名畏，行為不饒益他人，希望得到回報而產生；三是死亡畏，由有『我』見，害怕失去而產生；四是惡趣畏，不遇到諸佛，由惡業所產生；五是怯眾畏，看見自己已經證得的（境界）不如別人，或者別人勝過自己而產生的衰惱憂患，比如家破人亡等種種痛苦。以上合起來說是生死苦果，因為無明（Avidya，對事物真相的迷惑）的黑暗遮蔽，愚癡增多，是迷惑和業力的根本原因。這是苦因，不能瞭解過去、現在、未來，依次對應無明、暗蔽，或者迷惑三寶（Triratna，佛、法、僧），依次對應（這三種怖畏）。由於證悟真理，斷絕迷惑，永遠沒有剩餘，所以各種無為（Asamskrta，不生不滅的境界）的斷德圓滿，成就知見，智德圓滿。
經文：『力無所畏（Balavaiśāradya，如來的十力和四無畏）(乃至)波羅蜜（Paramita，到達彼岸的方法，通常指六度或十度）』。
贊曰：下面結合財富無量。
【English Translation】 English version 『Sariputra! It is like that elder seeing all his children safely out』 below is (the analogy). The initial text has four (parts): first, the combination of the Three Realms (Trailokya, the realm of desire, the realm of form, and the formless realm) with the Buddha; second, 『in order to deliver sentient beings from birth and old age』 below is the combination of the peril of the Five Destinies (Gati, the five paths of reincarnation: hell, hungry ghosts, animals, humans, and gods); third, 『seeing sentient beings suffering from birth, old age, sickness, and death』 below is the combination of (the Buddha) establishing expedient means (Upaya, skillful means); fourth, 『Sariputra! If there are sentient beings who possess wisdom within』 below is the combination of avoiding calamity by relying on verbal teachings. The initial analogy has six (aspects): first, the location; second, the head of the household; third, the old and young; fourth, the assets; fifth, the appearance of the house; sixth, the doors and windows. Now (the scripture) combines five (aspects), without combining the doors and windows. This passage has two (parts): first, combining all the world with the location; second, combining the father with the head of the household. 『World』 refers to the sentient world (Sentient beings) and the physical world (Physical world). The Vimalakirti Sutra says: 『All sentient lands are the pure lands adorned by Bodhisattvas,』 therefore these two kinds of worlds are used to refer to the Buddha-land. People are the foundation of a country, and only when the foundation is solid can the country be peaceful. (The Buddha's) light shines upon the world. 『Father』 has the meaning of giving birth, causing sentient beings to grow good roots and inherit the Buddha's position, therefore he is called father.
Scripture: 『In all fears (Bhayas) (up to) immeasurable knowledge and vision.』
Commentary: The third (part) below is the combination of assets. Here, 『many fields』 combines (the Buddha's) many merits, 『the end of all fears』 combines the cutting off of (affliction) fields, and 『immeasurable knowledge and vision』 combines the field of wisdom. There are five kinds of fears: first, the fear of not surviving, arising from the discrimination of 『self』 (Atman) and the love of sustenance; second, the fear of bad reputation, arising from actions that do not benefit others and the hope of receiving rewards; third, the fear of death, arising from the view of 『self』 and the fear of loss; fourth, the fear of evil destinies, arising from not encountering the Buddhas and from evil karma; fifth, the fear of the crowd, arising from seeing that one's own attained (state) is inferior to others, or that others surpass oneself, leading to decline, distress, and suffering, such as the destruction of one's family and the loss of one's life. The above combined refers to the suffering of birth and death, because the darkness of ignorance (Avidya) obscures, foolishness increases, and it is the root cause of delusion and karma. This is the cause of suffering, unable to understand the past, present, and future, corresponding in order to ignorance, darkness, or delusion of the Three Jewels (Triratna, Buddha, Dharma, Sangha), corresponding in order to (these three fears). Because of realizing the truth and cutting off delusion, there is no remainder, therefore the virtues of cessation of all unconditioned (Asamskrta, the state of non-arising and non-ceasing) are complete, achieving knowledge and vision, and the virtues of wisdom are complete.
Scripture: 『The power of fearlessness (Balavaiśāradya, the ten powers and four fearlessnesses of the Tathagata) (up to) Paramita (Paramita, the method of reaching the other shore, usually referring to the six perfections or ten perfections).』
Commentary: Below combines immeasurable wealth.
內德智慧及善巧方便並已具足，到彼岸故，已上總是合資產也。若依《無垢稱》，煩惱為僮僕；或依此文，神通外化以為僮僕，智慧驅策故因說之。
經「大慈大悲(至)恒求善事」。
贊曰：第四合其年衰邁。老人之相愍念逾深故大慈大悲，所作無廢故常無懈倦，凡作皆審思量觀察，有始有終都無中廢，故務規勝法恒求善事。此中即說恩斷智德，如次配前三種長者。自他雙益表久修因，悲智滿故。
經「利益一切(至)朽故火宅」。
贊曰：第五合宅相，亦合多宅，遍三界故。為利五趣示于中生，故前喻云「我及諸子若不時出」，即為眾生示居生死，示於今身方從宅出，此明入宅之所以也。亦有解云，利益者即戶牖，佛為利益故入宅，眾生依利益而出宅，即一乘教行故。
經「為度眾生(至)三菩提」。
贊曰：第二大段合五趣危亡喻，本喻有四：一眾多，二宅朽，三災起，四子居。今合亦四：一為度眾生合人眾甚多，二生老病死憂悲苦惱合宅宇危朽，三愚癡暗蔽三毒之火合諸方災起，四教化令得三菩提果合衆生游居。生老病死憂悲苦惱，喻四蘊中無常及苦，宅宇危朽一一皆有生老病死。若次第配宅宇危朽，義稍難知，或宅壞中所有過失，據實宅朽理通三界，故配四蕰義如前
【現代漢語翻譯】 現代漢語譯本：內德（Ned）智慧和善巧方便都已具備，因為他已經到達了彼岸，以上這些都是他的共同資產。如果按照《維摩詰經》（Vimalakirti Sutra）的說法，煩惱是他的僕人；或者按照這裡的說法，神通變化是他的僕人，因為智慧在驅使著它們，所以這樣說。
經文：『大慈大悲（直到）恒常尋求善事。』
讚頌說：第四部分是關於他年老體衰。因為他年老的樣子令人更加憐憫，所以他具有大慈大悲之心；他所做的事情沒有荒廢，所以他總是沒有懈怠；他所做的一切都經過仔細的思考和觀察，有始有終，沒有半途而廢，所以他致力於追求殊勝的佛法，恒常尋求善事。這裡實際上說的是恩德和智慧之德，依次對應於前面的三種長者。利益自己和他人，表明他長期修行，因為慈悲和智慧都已圓滿。
經文：『利益一切（直到）朽壞的火宅。』
讚頌說：第五部分是關於房屋的象徵，也象徵著許多房屋，因為它遍佈三界。爲了利益五道眾生，佛示現在中界出生，所以前面的比喻說『我和我的孩子們如果不及時出去』，這就是為眾生展示居住在生死輪迴之中，展示在今生才能從房屋中出來，這說明了進入房屋的原因。也有解釋說，利益就是門窗，佛爲了利益眾生而進入房屋，眾生依靠利益才能從房屋中出來，這就是一乘教法的修行。
經文：『爲了度脫眾生（直到）三菩提（Anuttara-Samyak-Sambodhi，無上正等正覺）。』
讚頌說：第二大段是關於五道眾生危亡的比喻，原來的比喻有四個方面：一是人眾多，二是房屋朽壞，三是災難發生，四是孩子們居住其中。現在對應的也有四個方面：一是爲了度脫眾生，對應於人眾甚多；二是生老病死憂悲苦惱，對應于房屋危朽；三是愚癡暗蔽三毒之火，對應于各方災難發生；四是教化眾生獲得三菩提果，對應于眾生在其中游居。生老病死憂悲苦惱，比喻四蘊中的無常和苦，房屋危朽的每一個方面都有生老病死。如果依次對應房屋危朽，意義稍難理解，或者房屋損壞中所有的過失，根據實際情況，房屋朽壞的道理貫通三界，所以對應四蘊的意義如前所述。
【English Translation】 English version: Ned, endowed with wisdom and skillful means, has reached the other shore; all of the above are his collective assets. According to the Vimalakirti Sutra, afflictions are his servants; or according to this text, supernatural powers are his servants, because wisdom drives them, hence the saying.
Sutra: 'Great compassion and great mercy (until) constantly seeking good deeds.'
The praise says: The fourth part concerns his old age. Because his old age evokes deeper compassion, he possesses great compassion and great mercy; what he does is never abandoned, so he is always without懈怠(xie dai, laxity); all that he does is carefully considered and observed, with a beginning and an end, never abandoned halfway, so he is committed to pursuing supreme Dharma and constantly seeking good deeds. Here, it actually speaks of the virtues of kindness and wisdom, corresponding in order to the previous three elders. Benefiting oneself and others indicates long-term cultivation, because compassion and wisdom are complete.
Sutra: 'Benefiting all (until) the decaying burning house.'
The praise says: The fifth part concerns the symbol of the house, also symbolizing many houses, because it pervades the three realms. To benefit the five realms of beings, the Buddha manifests birth in the middle realm, so the previous metaphor said, 'If I and my children do not come out in time,' this is to show beings dwelling in the cycle of birth and death, showing that only in this life can one come out of the house, which explains the reason for entering the house. There are also interpretations that say that benefit is the doors and windows, the Buddha enters the house for the benefit of beings, and beings rely on benefit to come out of the house, which is the practice of the One Vehicle teaching.
Sutra: 'To liberate beings (until) Anuttara-Samyak-Sambodhi (三菩提, unsurpassed perfect enlightenment).'
The praise says: The second major section is about the metaphor of the danger of the five realms of beings. The original metaphor has four aspects: first, many people; second, the house is decaying; third, disasters arise; fourth, the children dwell within. Now, there are also four corresponding aspects: first, to liberate beings corresponds to many people; second, birth, old age, sickness, death, sorrow, and suffering correspond to the decaying house; third, ignorance, darkness, and the fire of the three poisons correspond to disasters arising in all directions; fourth, teaching beings to attain the fruit of Anuttara-Samyak-Sambodhi corresponds to beings dwelling within. Birth, old age, sickness, death, sorrow, and suffering are metaphors for impermanence and suffering in the four aggregates; every aspect of the decaying house has birth, old age, sickness, and death. If corresponding in order to the decaying house, the meaning is slightly difficult to understand, or all the faults in the damaged house, according to the actual situation, the principle of the decaying house pervades the three realms, so the meaning corresponding to the four aggregates is as previously stated.
說。今以欲界四相遷流之過失名顯三界苦，為令眾生厭生老病死深故，乃說生老病死宅壞過失。不爾何故諸方災起，通三界煩惱共宅宇危朽，唯明欲界苦果？「眾子游居中有大姓」者，名為長者婦生真子。未發心前名三界子，發心已后漸得菩提。
經「見諸眾生(至)受種種苦」。
贊曰：下文第三大段見設權方，合上喻有四：一見苦悲生，二示大不希，三思方拔濟，四正說三乘。此合亦四：初合悲生。第二「舍利弗！佛見此已便作是念我為眾生之父」下，合示大不希。第三「舍利弗！如彼長者雖復身手有力而不用之」下，合思方拔濟。第四「而作是言汝等莫得樂住三界」下，合正說三乘。合初喻中有二：一悲生，二所悲事。此中「見諸眾生」合悲生也。「為生老病死」下合所悲事。所悲事中初合苦相、后合樂著，「眾生沒在其中」下是合苦相中初明欲界七苦，后「如是等種種諸苦」，明色無色界。色無色界皆具第八，略攝一切五取蕰苦。明欲界苦有四：一四相交侵，二五欲乖競，三慳貪燒逼，四諸趣輪迴。前三現世苦、后一後世苦。又四相交侵即是四苦，五欲乖競、慳貪燒煮即求不得苦，五趣輪迴中方明愛別離苦、怨憎會苦並種種眾苦，即是略攝一切五取蕰苦，如是總攝八苦盡矣。此文即是四相交侵、
【現代漢語翻譯】 現代漢語譯本： 說。現在用欲界四相遷流的過失來彰顯三界的苦，是爲了讓眾生厭惡生老病死的深重苦難，所以才說生老病死如同房屋崩壞的過失。不然，為什麼各方災難興起，三界煩惱如同共同居住的房屋一樣危朽，卻只說明欲界的苦果呢？『眾子游居中有大姓』，是指長者婦女生下真子。未發菩提心之前稱為三界之子，發起菩提心之後逐漸證得菩提。 經文：『見諸眾生（乃至）受種種苦』。 贊曰：下文第三大段講述了權巧方便的設立，與上面的比喻相合，有四個方面：一是見苦而生悲，二是顯示大乘的不希求，三是思考如何拔濟眾生，四是正式宣說三乘。這裡相合也有四個方面：首先是相合悲生。第二，『舍利弗（Sariputra）！佛見此已便作是念我為眾生之父』以下，相合顯示大乘的不希求。第三，『舍利弗（Sariputra）！如彼長者雖復身手有力而不用之』以下，相合思考如何拔濟眾生。第四，『而作是言汝等莫得樂住三界』以下，相合正式宣說三乘。相合最初的比喻中有兩個方面：一是悲生，二是所悲之事。這裡『見諸眾生』相合悲生。『為生老病死』以下相合所悲之事。所悲之事中，先相合苦相，后相合樂著，『眾生沒在其中』以下是相合苦相，其中先說明欲界的七苦，后『如是等種種諸苦』，說明色界和無色界之苦。色界和無色界都具備第八苦，簡略地概括了一切五取蘊（Panca-upadanakkhandha）之苦。說明欲界之苦有四個方面：一是四相交侵，二是五欲乖競，三是慳貪燒逼，四是諸趣輪迴。前三是現世的苦，后一是後世的苦。而且四相交侵就是四苦，五欲乖競、慳貪燒煮就是求不得苦，五趣輪迴中才說明愛別離苦、怨憎會苦以及種種眾苦，就是簡略地概括一切五取蘊（Panca-upadanakkhandha）之苦，這樣就總攝了八苦。此文就是四相交侵。
【English Translation】 English version: Said. Now, the faults of the four characteristics of the desire realm (Kama-dhatu) flowing and changing are used to manifest the suffering of the three realms (Tri-dhatu), in order to make sentient beings detest the deep suffering of birth, old age, sickness, and death. Therefore, the faults of birth, old age, sickness, and death are spoken of as the collapse of a house. Otherwise, why do disasters arise in all directions, and the afflictions of the three realms (Tri-dhatu) are like a common dwelling that is decaying, yet only the suffering results of the desire realm (Kama-dhatu) are explained? 'Among the children playing and living, there is a great clan' refers to the true son born to the wife of the elder. Before arousing the mind of enlightenment (Bodhicitta), he is called the child of the three realms (Tri-dhatu); after arousing the mind of enlightenment (Bodhicitta), he gradually attains Bodhi. Sutra: 'Seeing all sentient beings (up to) suffering all kinds of suffering'. Praise: The third major section below discusses the establishment of skillful means, which corresponds to the above metaphor in four aspects: first, seeing suffering and giving rise to compassion; second, showing that the Great Vehicle (Mahayana) is not desired; third, contemplating how to rescue sentient beings; and fourth, formally expounding the Three Vehicles (Triyana). This correspondence also has four aspects: first, corresponding to the arising of compassion. Second, 'Sariputra! The Buddha, having seen this, then thought, I am the father of all sentient beings' below, corresponds to showing that the Great Vehicle (Mahayana) is not desired. Third, 'Sariputra! Just like that elder, although he has the strength in his hands and feet, he does not use it' below, corresponds to contemplating how to rescue sentient beings. Fourth, 'And saying, you should not happily dwell in the three realms (Tri-dhatu)' below, corresponds to formally expounding the Three Vehicles (Triyana). Corresponding to the initial metaphor, there are two aspects: first, the arising of compassion; second, the object of compassion. Here, 'seeing all sentient beings' corresponds to the arising of compassion. 'For birth, old age, sickness, and death' below corresponds to the object of compassion. Among the objects of compassion, first corresponds to the aspect of suffering, and then corresponds to attachment to pleasure. 'Sentient beings are submerged in it' below corresponds to the aspect of suffering, in which the seven sufferings of the desire realm (Kama-dhatu) are first explained, and then 'such and such various sufferings' explains the suffering of the form realm (Rupa-dhatu) and formless realm (Arupa-dhatu). The form realm (Rupa-dhatu) and formless realm (Arupa-dhatu) both possess the eighth suffering, briefly summarizing all the suffering of the five aggregates of clinging (Panca-upadanakkhandha). Explaining the suffering of the desire realm (Kama-dhatu) has four aspects: first, the mutual encroachment of the four characteristics; second, the conflict of the five desires; third, the burning oppression of stinginess and greed; and fourth, the cycle of the various destinies. The first three are the suffering of the present life, and the last is the suffering of the afterlife. Moreover, the mutual encroachment of the four characteristics is the four sufferings, the conflict of the five desires and the burning oppression of stinginess and greed are the suffering of not obtaining what one seeks, and the cycle of the five destinies explains the suffering of separation from loved ones, the suffering of meeting enemies, and all kinds of suffering, which is a brief summary of all the suffering of the five aggregates of clinging (Panca-upadanakkhandha), thus comprehensively encompassing the eight sufferings. This text is about the mutual encroachment of the four characteristics.
五欲乖競。前喻中見因火以驚心，此閤中見苦果而悲意，互相彰發皆可嗟故，前因後果俱逼迫故，皆可悲故，俱可厭故，對法雲「生苦者眾苦所依故，眾苦逼迫故」。九月十月處胎藏間，如在糞穢坑中長受寒熱等種種眾苦，生熟藏間如兩山迫逼，正趣產門其苦難堪，乍出風飄如刀割錐刺，不覺失聲，廢忘已前所有事業名為生苦。老苦者，時分變異故苦，身份沉重諸根熟昧，面板緩皺行步軀曲，寢膳不安，起坐呻吟喘息氣逆，所為慢緩為人所輕，世情彌篤世事皆息，名為老苦。病苦者，四大變異乖適故苦，百節痠疼四支苦楚，能壞一切安穩樂事，如雹損苗頓傷興盛。由此經言如人壯美王妃竊愛遣信私通，王便捉獲挑其眼目，截其耳鼻刖其手足，形容頓改為人惡賤，病苦所逼已是難堪，更為人所惡亦復如是，此名病苦。死苦者，壽命變壞故苦，風刀解支節無處不苦痛，張口太息手足紛亂，翻睛咀沫捫摸虛空，汗液交流便洟雜落。《涅槃經》言「死者于險難處無有資糧，去處懸遠而無伴侶，晝夜常行不知邊際，深邃黑暗無有燈明，入無門戶而無所處，雖無痛處不可療治，往無遮止到不得脫，無所破壞見者愁毒，非是惡色而令人怖，叫在耳邊不可覺知，是名死苦。」昔雖假之沐浴必歸不凈，昔雖假以涂熏必歸臭穢，昔時王位財
【現代漢語翻譯】 現代漢語譯本 五欲（色、聲、香、味、觸五種慾望）相互爭鬥。前面的比喻中，我們看到因為火而驚恐，這裡結合起來看到苦果而感到悲傷，互相彰顯，都令人嘆息，因為前因後果都逼迫著我們，都令人悲傷，都令人厭惡。對法（《阿毗達磨》）中說：『生苦，是眾苦所依賴的，是眾苦逼迫的。』 在母胎中九月或十月，就像在糞穢坑中一樣，長期忍受寒冷和炎熱等各種痛苦。在生藏和熟藏之間，就像被兩座山壓迫一樣。當正要通過產門時，那種痛苦難以忍受。剛出生時，被風吹拂，就像被刀割或錐子刺一樣，不由自主地失聲痛哭，忘記了以前的所有事情，這叫做生苦。 老苦，是因為時間流逝而產生的變化帶來的痛苦。身體變得沉重，各種感官變得遲鈍，面板鬆弛起皺，走路時彎腰駝背。睡覺和吃飯都不安穩，起身和坐下都氣喘吁吁，呼吸困難。做事緩慢，被人輕視。世俗的情感越來越深，世事都停止了，這叫做老苦。 病苦，是因為四大（地、水、火、風）不調和而產生的痛苦。渾身痠痛，四肢難受，能夠破壞一切安穩快樂的事情，就像冰雹摧毀莊稼一樣，一下子就損害了興盛的景象。因此經中說，就像一個壯美的王妃，被別人暗戀，派人私下勾結，國王發現后，挖掉他的眼睛，割掉他的耳朵和鼻子，砍斷他的手和腳，容貌一下子變得醜陋，被人厭惡。被病苦折磨已經很難受了，又被人厭惡，也是如此，這叫做病苦。 死苦，是因為壽命終結而產生的痛苦。風刀（比喻死亡時的痛苦）分解肢體，沒有一處不痛苦。張大嘴巴嘆氣，手腳胡亂揮舞，眼睛翻白，口吐白沫，摸索著虛空，汗水和鼻涕混雜著流下來。《涅槃經》中說：『死去的人，在危險困難的地方沒有資糧，要去的地方遙遠而沒有伴侶，日夜不停地行走，不知道邊際，深邃黑暗沒有燈光，進入沒有門戶的地方而無處可去，雖然沒有痛處卻無法醫治，前往的地方無法阻止，到達后無法逃脫，無法破壞，看到的人愁苦悲傷，不是醜惡的顏色卻令人恐懼，叫喊在耳邊卻無法察覺，這叫做死苦。』 過去即使用沐浴來清潔身體，最終還是會歸於不潔；過去即使用香料來塗抹身體，最終還是會歸於臭穢；過去即使擁有王位和財富
【English Translation】 English version The five desires (form, sound, smell, taste, and touch) compete with each other. In the previous analogy, we saw fear caused by fire; here, combined, we see sorrow caused by the bitter fruit. They highlight each other, all causing lamentation, because the causes and consequences all press upon us, all cause sorrow, all cause aversion. The Abhidharma says: 'Birth suffering is what all sufferings rely on, is what all sufferings oppress.' For nine or ten months in the womb, it is like being in a pit of filth, enduring cold and heat and all kinds of suffering. Between the raw and cooked viscera, it is like being crushed by two mountains. When about to pass through the birth canal, the suffering is unbearable. When just born, being blown by the wind is like being cut by a knife or pierced by an awl, involuntarily crying out, forgetting all previous matters, this is called birth suffering. Old age suffering is the suffering brought about by changes due to the passage of time. The body becomes heavy, the various senses become dull, the skin loosens and wrinkles, walking becomes hunched over. Sleeping and eating are uneasy, getting up and sitting down are panting and wheezing, breathing is difficult. Doing things is slow, being looked down upon by others. Worldly emotions become deeper and deeper, worldly affairs all cease, this is called old age suffering. Illness suffering is the suffering brought about by the disharmony of the four elements (earth, water, fire, and wind). The whole body aches, the four limbs are uncomfortable, able to destroy all peaceful and happy things, just like hail destroys crops, damaging the flourishing scene all at once. Therefore, the sutra says, like a magnificent queen, being secretly loved by someone, sending someone to collude privately, the king discovers it, gouges out his eyes, cuts off his ears and nose, cuts off his hands and feet, the appearance suddenly becomes ugly, being disgusted by others. Being tormented by illness is already difficult to bear, and being disgusted by others is also like this, this is called illness suffering. Death suffering is the suffering brought about by the end of life. The wind knife (a metaphor for the pain at the time of death) dismembers the limbs, there is no place that is not painful. Opening the mouth wide to sigh, the hands and feet flail about, the eyes roll back, drool comes out of the mouth, groping in the void, sweat and mucus flow together. The Nirvana Sutra says: 'The dying person, in dangerous and difficult places, has no provisions, the place to go is far away and there are no companions, walking day and night without stopping, not knowing the boundary, deep and dark without light, entering a place without doors and nowhere to go, although there is no pain, it cannot be cured, the place to go cannot be stopped, after arriving there is no escape, cannot be destroyed, those who see it are sad and sorrowful, it is not an ugly color but it is frightening, shouting in the ear but cannot be perceived, this is called death suffering.' In the past, even if bathing was used to cleanse the body, it would eventually return to impurity; in the past, even if incense was used to anoint the body, it would eventually return to stench; in the past, even if one possessed a throne and wealth
寶榮盛、親族婦妾萬億，於時頓舍獨往後世無一相隨，臥置床枕橫屍偃仰，父母妻子椎胸哽咽，眾人號慕披髮拍頭，雖生戀仰之悲終致永分之痛。或埋殯墳陵肉消骨腐，或有露屍以施身肉，禽獸螻蟻交橫揸掣，或以火焚臭煙蓬㶿，四面充塞人所嗟傷，悲慟絕聲咸歸故里，唯余灰燼獨從風塵，平生意氣獨處陵雲，一旦長辭困沾霜月，為妻孥而斗諍，競財利以紛披，捔名族以結怨酬，爭榮華而害他命，奄然長逝永落昏途，獨受作惡之殃、妻子安然恣逸。昔時作惡祇為妻孥，及落三塗何期獨苦。深可悲哉深可悲哉！可不誡矣可不誡矣！是名死苦。憂悲苦惱，《稻芉經》云：「追感往事言聲哀感名為憂，追思相續名為悲，苦事逼迫名為苦，煩惱纏縛名為惱。」《十地經》云：「死別離時，愚人貪著心熱名憂，發聲啼哭名為悲，五根相對名為苦，意根相對名為憂，憂苦轉多名為惱。」亦以五欲財利故受種種苦者，鳥由食以亡形，人由財以喪命。《無量壽經》云：「世間之人無田宅而生欲亦憂，有田宅而慳守亦憂，五欲財利皆悉如是，懼五家之橫侵、恐四鄰之枉奪，所以生苦。」
經「又以貪著(至)怨憎會苦」。
贊曰：此慳貪燒逼諸趣輪迴也。已得之財貪著，未得之物追求，故生眾苦，前之五欲亦即是此求不得苦
【現代漢語翻譯】 現代漢語譯本 寶榮盛（指財富和榮耀），親族婦妾萬億，到死的時候全部都要捨棄，獨自前往後世，沒有一樣東西可以相隨。臨終時臥倒在床枕上，橫屍在那裡，父母妻子捶胸頓足，悲傷哽咽，眾人哀號思慕，披散頭髮，拍打頭顱，即使活著的時候有再多的愛戀和仰慕，最終也只能導致永遠分離的痛苦。有的人被埋葬在墳墓陵園，肉體消爛，骨頭腐朽；有的人暴露屍體，用來施捨自己的身肉，引來禽獸螻蟻交錯爭搶；有的人被火焚燒，臭氣熏天的煙霧瀰漫，四面八方充斥著，令人嗟嘆悲傷，悲痛的哭聲停止后，最終都回歸故里，只留下灰燼獨自隨風飄散。生前的意氣風發，自認為高人一等，一旦長辭人世，就只能在寒冷的月光下感到困頓。爲了妻子兒女而爭鬥，爲了爭奪錢財利益而紛爭不斷，爲了爭奪名聲地位而結下仇怨，爲了爭奪榮華富貴而殘害他人性命，突然之間就永遠逝去，墮入黑暗的道路，獨自承受作惡的災殃，而妻子兒女卻安然自在地享樂。過去作惡只是爲了妻子兒女，等到墮入地獄、餓鬼、畜生三惡道，又怎麼能期望不獨自受苦呢？真是太可悲了！真是太可悲了！難道不應該以此為戒嗎？難道不應該以此為戒嗎？這叫做死苦。 憂悲苦惱，《稻芉經》說：『追憶往事，言語聲音哀傷感嘆，叫做憂；追思往事，思緒相續不斷，叫做悲；痛苦的事情逼迫身心，叫做苦；煩惱的事情纏繞束縛身心，叫做惱。』《十地經》說：『與死者訣別的時候，愚昧的人貪戀執著，內心焦熱，叫做憂；發出聲音啼哭，叫做悲；五根（眼、耳、鼻、舌、身）與外境相對，產生不適之感，叫做苦；意根（意識）與外境相對，產生不適之感，叫做憂；憂愁和痛苦不斷增多，叫做惱。』也是因為貪圖五欲（色、聲、香、味、觸）和財利，所以才遭受種種痛苦。鳥因為貪吃食物而喪命，人因為貪圖錢財而喪命。《無量壽經》說：『世間之人，沒有田地住宅而產生慾望，也會憂愁；有了田地住宅而吝嗇守護，也會憂愁。五欲和財利都是這樣，害怕五家（水、火、盜賊、惡王、敗家子）的橫行侵奪，擔心四鄰的無端搶奪，所以才產生痛苦。』 經文說：『又因為貪著（以至於）怨憎會苦。』 讚頌說：這是因為慳吝貪婪的火焰逼迫，導致在各個輪迴中流轉。已經得到的錢財還要貪戀執著，沒有得到的物品還要拚命追求，所以才產生種種痛苦，前面的五欲也就是這種求不得苦。
【English Translation】 English version Wealth and glory, countless relatives, wives, and concubines—at the time of death, all must be abandoned, and one goes alone to the next life, with nothing to accompany them. Lying on the bed and pillows, the corpse lies prostrate, parents and wives beat their chests and sob, the crowd wails and mourns, disheveling their hair and striking their heads. Though alive with love and admiration, it ultimately leads to the pain of eternal separation. Some are buried in tombs and mausoleums, their flesh decaying and bones rotting; others have their corpses exposed to be given as flesh, with birds and beasts, ants and insects crisscrossing and tearing at them; others are cremated, with foul-smelling smoke billowing and filling all directions, causing people to sigh and grieve. The sounds of sorrow cease, and all return to their homelands, leaving only ashes to drift in the wind. The spirit of a lifetime, thinking oneself above others, once departed, is trapped in the cold moonlight. For the sake of wives and children, they fight and contend; for the sake of wealth and profit, they are embroiled in disputes; for the sake of lineage and status, they harbor resentment; for the sake of glory and splendor, they harm the lives of others. Suddenly, they pass away forever, falling into a dark path, alone bearing the consequences of their evil deeds, while their wives and children enjoy themselves in ease. In the past, they committed evil only for the sake of their wives and children, but when they fall into the three evil realms (hell, hungry ghosts, animals), how can they expect not to suffer alone? How deeply sorrowful! How deeply sorrowful! Should we not take this as a warning? Should we not take this as a warning? This is called the suffering of death. Sorrow, grief, suffering, and affliction. The Ina Kuti Sutta says: 'Recalling past events, with words and sounds of sorrow and lamentation, is called sorrow; continuously thinking about past events is called grief; painful things pressing upon the body and mind is called suffering; afflictions entangling and binding the body and mind is called affliction.' The Ten Bhumi Sutra says: 'At the time of separation from the dead, foolish people are greedy and attached, their hearts burning, which is called sorrow; uttering sounds of weeping is called grief; the five roots (eye, ear, nose, tongue, body) in contact with external objects is called suffering; the mind root (consciousness) in contact with external objects is called sorrow; sorrow and suffering increase, which is called affliction.' It is also because of greed for the five desires (form, sound, smell, taste, touch) and wealth that one suffers all kinds of suffering. Birds lose their lives because of greed for food, and people lose their lives because of greed for wealth. The Infinite Life Sutra says: 'People in the world, without fields and houses, give rise to desires and also worry; with fields and houses, they are stingy and protective, and also worry. The five desires and wealth are all like this, fearing the violent encroachment of the five families (water, fire, thieves, evil rulers, prodigal sons), fearing the unjust seizure of the four neighbors, so suffering arises.' The sutra says: 'Also, because of attachment (leading to) the suffering of meeting with those one hates.' The praise says: This is because the flames of stinginess and greed force one to transmigrate in various realms. One is greedy and attached to the wealth already obtained, and one desperately pursues the things not yet obtained, so all kinds of suffering arise. The aforementioned five desires are also this kind of suffering of not obtaining what one seeks.
。《金剛般若論》中解施七寶滿恒沙界，不如持經一四句偈云「因財生煩惱，如世界微塵，乃因持經滅此煩惱，故施財福小持經福多」。五趣輪迴之苦至頌當釋。貧窮困苦唯在人間，愛難、怨會通人天，有強力天子入天宮內，奪其妻子驅出自宮等是也。如《瑜伽》第四具說諸天五趣等苦。地獄等相頌中當說，以人天中境界殊妙，多有愛別離苦、怨憎會苦，所以偏說，應廣引《瑜伽》以注此處，與非天斗事等。
經「如是等種種諸苦」。
贊曰：上來欲界具有七苦，現在後世五趣等苦具有三苦，色界唯有壞苦、行苦，有樂、舍故，《對法》引經「色界有壞苦」云入變壞心，無色但有行苦一苦無樂受故。欲界具八苦，上界無前七。
經「眾生沒在其中(至)不以為患」。
贊曰：下合樂著，不以比智覺，不以現智知，不驚其果、不怖其因，不總厭苦、不求解脫，由此馳流善惡趣間不曾以之為患，譬愚戇之戲糞壤，若癡騃之墮炎爐，未以塵坌為羞，豈以火燒為痛者也。
經「舍利弗(至)令其遊戲」。
贊曰：下合示大不希。前喻有四：初思大乘果化，二念大乘因化，三隨示大乘行化，四無希取大之化。此合有三，不合隨示大乘行化：初合初喻，次「舍利弗如來複作」下合第二喻，「
【現代漢語翻譯】 現代漢語譯本： 《金剛般若論》中解釋用七寶佈施滿恒河沙數世界，不如受持《金剛經》中的四句偈，因為『因財富會產生煩惱，就像世界上的微塵一樣多，而通過受持經文可以滅除這些煩惱，所以佈施財物的福報小，受持經文的福報大』。五趣輪迴的痛苦將在後面的頌文中解釋。貧窮困苦主要在人間，愛別離苦、怨憎會苦普遍存在於人天兩道，例如有強力的天子進入其他天宮，奪取別人的妻子，並將人驅逐出宮等事情。《瑜伽師地論》第四卷詳細地說明了諸天五趣等痛苦。地獄等景象將在頌文中說明，因為人天中的境界非常美妙，所以更多的是愛別離苦、怨憎會苦，因此特別說明，應該廣泛引用《瑜伽師地論》來註釋此處，以及與非天戰鬥的事情等。
經文：『如是等種種諸苦』。
贊曰：上面說的欲界具有七種苦，現在和後世五趣等苦具有三種苦，只有壞苦、行苦，因為有樂受、舍受。《對法》引用經文『有壞苦』，說的是進入變壞的心。無色界只有行苦一種苦，沒有樂受。欲界具有八苦，上界沒有前面的七種苦。
經文：『眾生沒在其中（至）不以為患』。
贊曰：下面是合樂著，不通過比量智慧覺悟，不通過現量智慧知曉，不驚懼其果報，不怖畏其因緣，不總的厭惡痛苦，不求解脫，因此在善惡趣中奔流，不曾以此為患。譬如愚蠢的人戲弄糞土，如同癡呆的人掉入火爐，不以沾染污穢為羞恥，哪裡會以被火燒灼為痛苦呢？
經文：『舍利弗（至）令其遊戲』。
贊曰：下面是合示大不希。前面的比喻有四種：一是思念大乘果的化導，二是念大乘因的化導，三是隨順指示大乘行的化導，四是不希望取大乘的化導。這裡結合有三種，不結合隨順指示大乘行的化導：首先結合第一個比喻，其次『舍利弗如來複作』下面結合第二個比喻。
【English Translation】 English version: In the Vajra Prajna Paramita Sutra (Diamond Sutra), it explains that giving away seven treasures to fill countless worlds like the sands of the Ganges River is not as good as upholding a four-line verse from the sutra, because 'troubles arise from wealth, as numerous as the dust particles in the world, but by upholding the sutra, these troubles can be extinguished, therefore the merit of giving wealth is small, and the merit of upholding the sutra is great.' The suffering of the five realms of reincarnation will be explained in the verses below. Poverty and suffering mainly exist in the human realm, and the suffering of separation from loved ones and meeting with enemies is common in both the human and heavenly realms. For example, a powerful Deva (god) enters another's heavenly palace, seizes their wife, and drives them out of the palace. The fourth volume of the Yoga-bhumi (Treatise on the Stages of Yoga Practice) explains in detail the suffering of the Devas (gods) and the five realms. The scenes of hell, etc., will be described in the verses below. Because the realms in the human and heavenly realms are very wonderful, there is more suffering of separation from loved ones and meeting with enemies, so it is specifically explained. The Yoga-bhumi (Treatise on the Stages of Yoga Practice) should be widely cited to annotate this place, as well as the battles with the Asuras (non-gods), etc.
Sutra: 'Such are the various sufferings.'
Commentary: The above-mentioned desire realm has seven sufferings, and the five realms of suffering in the present and future lives have three sufferings, only the suffering of decay and the suffering of formation, because there are feelings of pleasure and indifference. The Abhidharma (Treatise on Higher Knowledge) quotes the sutra 'there is the suffering of decay,' which refers to entering a mind of change and decay. The formless realm only has the suffering of formation, one kind of suffering, without feelings of pleasure. The desire realm has eight sufferings, and the upper realms do not have the first seven sufferings.
Sutra: 'Beings are immersed in it (to) do not consider it a problem.'
Commentary: Below is the combination of attachment to pleasure, not awakened by comparative wisdom, not known by direct wisdom, not surprised by its consequences, not afraid of its causes, not generally disgusted with suffering, and not seeking liberation. Therefore, they flow in the realms of good and evil, and never consider it a problem. It is like a foolish person playing with dung, or a foolish person falling into a fiery furnace, not ashamed of being stained with dirt, how can they feel the pain of being burned by fire?
Sutra: 'Shariputra (to) let them play.'
Commentary: Below is the combination of showing great non-expectation. The previous metaphor has four types: first, contemplating the transformation of the Great Vehicle fruit; second, contemplating the transformation of the Great Vehicle cause; third, following and indicating the transformation of the Great Vehicle practice; fourth, not hoping to take the transformation of the Great Vehicle. This combination has three types, not combining the following and indicating the transformation of the Great Vehicle practice: first, combining the first metaphor, and then 'Shariputra, the Tathagata again makes' below combining the second metaphor.
所以者何」下合第四喻。「佛智慧樂」者合身有力，若以機案頓拔獨覺諸苦。「令其遊戲」者合手有力，以衣裓頓拔聲聞眾苦，此義意言，且以佛果智慧及大神通二之妙用，頓拔二乘出苦來耶。
經「舍利弗(至)以是得度」。
贊曰：合念大乘因化。舍唯一門菩薩能出，若我頓授智慧、神通，為說大因以化二子，舍說三乘之方便者，二乘器小不能依行得度眾苦，門既狹小或當墮落。此意亦合密說怖事，無令為火之所燒害。
經「所以者何(至)佛之智慧」。
贊曰：合無希取大之化也。佛慧既深何由能解？二乘智淺故不悕取。
經「舍利弗(至)珍寶大車」。
贊曰：下第三大段，合思方拔濟，有二：初喻、后合。此初也。不用智慧身力亦不用神通手力，但以言說方便勸勉濟度諸子，出宅已後方與大車，顯佛為緣自修妙行方出生死，故申勸勉，非由佛力自不修因可得佛故。「勉」勖勵也。有本作「免」，非此義也。
經「如來亦復(至)佛乘」。
贊曰：此合說也。攝智及通，但行方便勸脫三界，佛如良醫應病與藥，但方便教知欲如何，良醫豈得刀、手割除腹中之病不與藥耶？
經「而作是言(至)則為所燒」。
贊曰：下第四大段，合正說三乘，
【現代漢語翻譯】 現代漢語譯本： 『所以者何』（為什麼）與第四個比喻相合。『佛智慧樂』（佛的智慧和喜樂）與身體充滿力量相合，如果用佛的智慧和力量一下子拔除獨覺（Pratyekabuddha）的一切痛苦。『令其遊戲』（讓他們遊戲）與手充滿力量相合，用衣袖一下子拔除聲聞（Śrāvaka）的眾多痛苦，這個意思在於，用佛果的智慧和大神通這兩種妙用，一下子拔除二乘（Śrāvakayāna和Pratyekabuddhayāna）的痛苦，讓他們脫離苦海嗎？
經文：『舍利弗（Śāriputra）(至)以是得度』。
贊曰：這與憶念大乘的因緣教化相合。捨棄唯一的門徑，菩薩（Bodhisattva）才能出去，如果我一下子授予他們智慧、神通，為他們宣說大乘的因緣來教化這兩個孩子，捨棄宣說三乘（Triyāna）的方便法門，那麼二乘根器狹小，不能依靠修行而得度脫離眾苦，門徑既然狹小或許會墮落。這個意思也與秘密宣說恐怖的事情相合，不要讓他們被火所燒害。
經文：『所以者何(至)佛之智慧』。
贊曰：這與不希望獲取大的教化相合。佛的智慧既然深奧，怎麼能夠理解？二乘的智慧淺薄，所以不希望獲取。
經文：『舍利弗(至)珍寶大車』。
贊曰：下面是第三大段，與思考如何拔濟相合，有兩部分：最初是比喻，然後是合說。這是最初的部分。不用智慧的身力，也不用神通的手力，只是用言語方便勸勉濟度這些孩子，出宅之後才給他們大車，顯示佛是因緣，自己修行妙行才能出生死，所以申明勸勉，不是因為佛的力量，自己不修因就可以得到佛果。『勉』是勖勵的意思。有的版本寫作『免』，不是這個意思。
經文：『如來亦復(至)佛乘』。
贊曰：這是合說。包含智慧和神通，只是施行方便勸說脫離三界，佛就像良醫，應該根據病情給予藥物，只是方便教導，知道慾望如何，良醫難道可以用刀、手割除腹中的疾病而不給藥嗎？
經文：『而作是言(至)則為所燒』。
贊曰：下面是第四大段，與正式宣說三乘相合。
【English Translation】 English version: 『Soi zhe he』 (所以者何, Why is that) corresponds to the fourth parable. 『Fo zhi hui le』 (佛智慧樂, Buddha's wisdom and joy) corresponds to the body being full of strength, if the wisdom and strength of the Buddha are used to suddenly remove all the sufferings of the Pratyekabuddhas (獨覺, those enlightened for themselves). 『Ling qi you xi』 (令其遊戲, Let them play) corresponds to the hands being full of strength, using the sleeves to suddenly remove the many sufferings of the Śrāvakas (聲聞, disciples who hear the teachings), the meaning of this is, using the wonderful functions of the wisdom of the Buddha-fruit and great spiritual powers, to suddenly remove the sufferings of the Two Vehicles (二乘, Śrāvakayāna and Pratyekabuddhayāna), and let them escape from the sea of suffering?
Sutra: 『Śāriputra (舍利弗) (to) are delivered by this.』
Praise: This corresponds to remembering the causal conditions of the Great Vehicle (Mahāyāna) and transforming through teaching. Abandoning the only gate, Bodhisattvas (菩薩) can go out, if I suddenly bestow wisdom and spiritual powers upon them, and expound the causal conditions of the Great Vehicle to transform these two children, abandoning the expedient means of expounding the Three Vehicles (Triyāna), then the capacity of the Two Vehicles is small, and they cannot rely on cultivation to be delivered from the many sufferings, since the gate is narrow, they might fall. This meaning also corresponds to secretly speaking of fearful things, so that they are not harmed by being burned by the fire.
Sutra: 『Soi zhe he (所以者何) (to) Buddha's wisdom.』
Praise: This corresponds to not hoping to obtain great transformation. Since the Buddha's wisdom is profound, how can it be understood? The wisdom of the Two Vehicles is shallow, so they do not hope to obtain it.
Sutra: 『Śāriputra (舍利弗) (to) great jeweled carriage.』
Praise: Below is the third major section, corresponding to thinking about how to deliver, there are two parts: first the parable, then the synthesis. This is the first part. Not using the physical strength of wisdom, nor using the hand strength of spiritual powers, but only using the expedient of speech to encourage and deliver these children, only after leaving the house are they given the great carriage, showing that the Buddha is the causal condition, and only by cultivating wonderful practices oneself can one be born from death, therefore it is declared that encouragement is given, not because of the Buddha's power, can one obtain Buddhahood without cultivating the cause oneself. 『Mian』 (勉) means to encourage. Some versions write 『Mian』 (免), which is not the meaning here.
Sutra: 『The Tathāgata (如來) also (to) Buddha Vehicle.』
Praise: This is the synthesis. Including wisdom and spiritual powers, only practicing expedient means to persuade them to escape the Three Realms, the Buddha is like a good doctor, giving medicine according to the illness, only conveniently teaching, knowing how desires are, how can a good doctor cut out the disease in the abdomen with a knife and hand without giving medicine?
Sutra: 『And make this speech (to) then will be burned.』
Praise: Below is the fourth major section, corresponding to formally expounding the Three Vehicles.
有四：初勸厭三界，二勸取三乘，三引已為證，四贊乘勝德。此初也。「三界火宅」內體也。「粗弊五塵」外境也。勸離內外之苦，果體勿生貪著，由貪著故煩惱燒煮苦痛轉生，勸舍惡因，雖有妙果體內金剛身、外細五塵凈土眾相應起欣求，而未明說。
經「汝速出三界(至)佛乘」。
贊曰：勸取三乘。
經「我今為汝(至)誘進眾生」。
贊曰：引己為證。「保」者當也信也證也。「任」者保也安也可也持也。與汝當可為保信證明，安可任持言可保，言終不虛也。「汝等但取勿生疑惑」，三乘之法實是好法，我為汝保，汝但取之勤加精進，如世買物無人保信知物非真，有保買之當知勝物；三乘亦爾我能保之，生死非真我不能保也。
經「復作是言(至)無所依求」。
贊曰：贊乘勝德。初明不同生死，后明乘之勝德。此初也。生死聖訶、三乘聖嘆，生死繫縛煩惱所增為不自在，三乘無漏故非繫縛乃名自在。有漏之法名為有依，異熟果依因有、異熟因依果成，有漏生死勝者人天，可有所求謂三種求。三乘不然非所求取，無過失而求之，非無失而不求。三求者：一欲求，二有求，三邪梵行求。《瑜伽論》說墮欲求者，一切皆為三種欲生，更無增減。三欲生者：一現住欲塵生，謂
【現代漢語翻譯】 現代漢語譯本： 有四個方面：第一是勸人厭離三界（欲界、色界、無色界），第二是勸人修取三乘（聲聞乘、緣覺乘、菩薩乘），第三是引用自身作為證明，第四是讚歎三乘殊勝的功德。這是第一個方面。「三界火宅」指的是內在的身體。「粗弊五塵」指的是外在的環境。勸人遠離內外之苦，對於果報之體不要產生貪戀執著，因為由於貪戀執著，煩惱就會像燒煮一樣，苦痛就會不斷產生，所以勸人捨棄惡因。即使有美妙的果報，比如內在的金剛身，外在的清凈五塵凈土，眾生相應生起欣求之心，但這裡還沒有明確說明。
經文說：『你們迅速出離三界（直到）佛乘』。
讚語說：勸人修取三乘。
經文說：『我現在爲了你們（直到）引導眾生』。
讚語說：引用自身作為證明。「保」的意思是當、信、證。「任」的意思是保、安、可、持。意思是說，我給你們做擔保，可以相信，可以證明，可以安穩，可以任持，說可以擔保，就是說最終不會虛假。「你們只管取用，不要產生疑惑」，三乘之法確實是好的法，我為你們擔保，你們只管取用，勤加精進。就像世間買東西，如果沒有人擔保，就不知道東西是不是真的，有擔保的，就知道東西是好的；三乘也是這樣，我能擔保它，生死不是真的，我不能擔保。
經文說：『又這樣說（直到）無所依求』。
讚語說：讚歎三乘殊勝的功德。首先說明三乘不同於生死，然後說明三乘的殊勝功德。這是第一個方面。生死被聖人呵斥，三乘被聖人讚嘆，生死被繫縛，煩惱增長，所以不自在，三乘沒有煩惱，所以不是繫縛，而是自在。有漏的法稱為有依，異熟果依賴於因，異熟因依賴於果的成就，有漏生死的勝者是人天，可以有所求，指的是三種求。三乘不是這樣，不是所求取的，沒有過失而求之，不是沒有過失而不求。三種求是：一、欲求，二、有求，三、邪梵行求。《瑜伽論》說，墮入欲求的人，一切都是爲了三種欲而生，不會再有增減。三種欲生是：一、現住欲塵生，指的是...
【English Translation】 English version: There are four aspects: first, to persuade people to be weary of the Three Realms (Desire Realm, Form Realm, Formless Realm); second, to persuade people to cultivate and take the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna); third, to use oneself as proof; and fourth, to praise the superior virtues of the Three Vehicles. This is the first aspect. 'Three Realms Fire House' refers to the inner body. 'Coarse and flawed Five Dusts' refers to the external environment. Persuading people to stay away from the suffering of inner and outer, do not be greedy and attached to the body of retribution, because due to greed and attachment, afflictions will be like burning, and suffering will continue to arise, so persuade people to abandon evil causes. Even if there are wonderful retributions, such as the inner Vajra body and the outer pure Five Dusts Pure Land, sentient beings accordingly arise with a desire for them, but this has not been clearly stated here.
The sutra says: 'You quickly leave the Three Realms (until) the Buddha Vehicle'.
The praise says: Persuading people to cultivate and take the Three Vehicles.
The sutra says: 'I am now for you (until) guiding sentient beings'.
The praise says: Using oneself as proof. 'Bao' (保) means appropriate, trust, and proof. 'Ren' (任) means protect, peace, permissible, and hold. It means that I guarantee you, you can believe, you can prove, you can be at peace, you can hold on to it, saying that you can guarantee it means that it will not be false in the end. 'You just take it and do not have doubts', the Dharma of the Three Vehicles is indeed a good Dharma, I guarantee it for you, you just take it and diligently practice. Just like buying things in the world, if no one guarantees it, you don't know if the thing is real, if there is a guarantee, you know the thing is good; the Three Vehicles are also like this, I can guarantee it, birth and death are not real, I cannot guarantee it.
The sutra says: 'Again, he said (until) without seeking reliance'.
The praise says: Praising the superior virtues of the Three Vehicles. First, it explains that the Three Vehicles are different from birth and death, and then it explains the superior virtues of the Three Vehicles. This is the first aspect. Birth and death are condemned by the sages, and the Three Vehicles are praised by the sages. Birth and death are bound, and afflictions increase, so they are not free. The Three Vehicles have no afflictions, so they are not bound, but free. Leaky dharmas are called dependent, the Vipāka fruit depends on the cause, and the Vipāka cause depends on the accomplishment of the fruit. The winners of leaky birth and death are humans and devas, and there are things to seek, referring to the three kinds of seeking. The Three Vehicles are not like this, they are not what is sought, seeking them without fault, not not seeking them without fault. The three kinds of seeking are: first, desire seeking; second, existence seeking; third, wrong Brahman conduct seeking. The Yogācārabhūmi-śāstra says that those who fall into desire seeking are all born for three kinds of desires, and there will be no increase or decrease. The three kinds of desire birth are: first, present dwelling desire dust birth, referring to...
人及知足天已下。二自變欲塵生，第五欲天。三他變欲塵生，第六慾天。墮有求者一切皆為三種樂生：一離生喜樂灌灑其身，二定生喜樂灌灑其身，三以離喜樂灌灑其身，初二三定如次配之。于不苦不樂寂靜生處起退求者，極為鮮小，故第四定不立為生。邪梵行求者，謂諸外道求四無色以為涅槃解脫處故。今非此三求，故名無求。雖有梵行求，以無漏故，即是無上正梵行求，非邪梵行求故。
經「乘是三乘(至)安穩快樂」。
贊曰：下明乘之勝德，正乘乘已仍以五根、五力、七覺、八道、四禪、九定、八解脫、三三昧等而自娛樂，便得無量安穩快樂，豈似生死多諸苦耶？
經「舍利弗(至)出於火宅」。
贊曰：下第四大段，合依言免難。三乘分三，一一有二：初法、后合。此初文也。各有四力：內智性者，因力也，性種姓故。從佛世尊者，善友力也，佛為緣故遇佛，不遇佛初必依佛法方得發心名善友力。聞法信受，作意力也，習種姓故。慇勤精進，資糧力也，以勤為首攝一切行。依因、善友、作意、資糧四勝力故，專自修行求于涅槃，名聲聞乘。聞法自行不能化他名為自求，非不求佛作于弟子。《瑜伽》釋云「諸佛聖教聲為上首，從師友所聞此教聲，而證聖果故名聲聞」，聲之聞故，依
【現代漢語翻譯】 現代漢語譯本 人以及知足天（Tushita Heaven）已經降下。二，由於變化慾望的塵埃而生，是第五欲天（Fifth Desire Realm Heaven）。三，由於他人變化慾望的塵埃而生，是第六慾天（Sixth Desire Realm Heaven）。墮落到有求境界的人，一切都是爲了三種快樂而生：一是離生喜樂灌注其身，二是定生喜樂灌注其身，三是以離喜樂灌注其身，最初的二禪和三禪依次與這三種快樂相配。在不苦不樂的寂靜生處發起退求的人，極其稀少，所以第四禪（Fourth Dhyana）不被認為是產生的地方。邪梵行求者，指的是那些外道，他們尋求四無色定（Four Formless Realms）作為涅槃解脫之處。現在不是這三種求，所以稱為無求。即使有梵行求，因為是無漏的，也就是無上正梵行求，而不是邪梵行求。
經文：『乘坐這三乘（至）安穩快樂』。
贊曰：下面闡明乘的殊勝功德，真正的乘是乘坐之後仍然以五根（Five Roots）、五力（Five Powers）、七覺支（Seven Factors of Enlightenment）、八正道（Eightfold Path）、四禪（Four Dhyanas）、九次第定（Nine Successive Abidings）、八解脫（Eight Deliverances）、三三昧（Three Samadhis）等來自我娛樂，便能得到無量的安穩快樂，哪裡像生死輪迴那樣充滿諸多的痛苦呢？
經文：『舍利弗（Shariputra）（至）出於火宅』。
贊曰：下面是第四大段，總結依靠言教免除災難。三乘分為三，每一乘都有兩個方面：先是法，后是合。這是最初的文段。每一乘都有四種力量：內在智慧的自性，是因力，因為是自性種姓的緣故。從佛世尊那裡得到，是善友力，因為佛是因緣的緣故，遇到佛，不遇到佛最初必定依靠佛法才能發起菩提心，這叫做善友力。聽聞佛法並信受，是作意力，因為是習種姓的緣故。慇勤精進，是資糧力，以勤奮為首來攝取一切修行。依靠因力、善友力、作意力、資糧力這四種殊勝的力量，專心自我修行，求得涅槃，叫做聲聞乘（Śrāvakayāna）。聽聞佛法自行修行，不能教化他人，叫做自求，並非不求佛而作為弟子。《瑜伽師地論（Yogācārabhūmi-śāstra）》解釋說：『諸佛的聖教以聲音為首要，從師友那裡聽聞這些教聲，而證得聖果，所以叫做聲聞』，因為聽聞聲音的緣故，依靠。
【English Translation】 English version People and the Tushita Heaven (Tushita Heaven) have already descended. Second, arising from the dust of changing desires, is the Fifth Desire Realm Heaven (Fifth Desire Realm Heaven). Third, arising from the dust of others' changing desires, is the Sixth Desire Realm Heaven (Sixth Desire Realm Heaven). Those who fall into the realm of seeking are all born for three kinds of joy: first, the joy of detachment irrigates their bodies; second, the joy of concentration irrigates their bodies; and third, the joy of detachment irrigates their bodies. The initial two dhyanas and the third dhyana are successively matched with these three kinds of joy. Those who initiate retreat from the peaceful place of neither suffering nor joy are extremely rare, so the Fourth Dhyana (Fourth Dhyana) is not considered a place of birth. Those who seek wrong conduct (邪梵行) refer to those non-Buddhist paths who seek the Four Formless Realms (Four Formless Realms) as the place of Nirvana and liberation. Now, it is not these three kinds of seeking, so it is called non-seeking. Even if there is seeking of pure conduct, because it is without outflows, it is the supreme pure conduct, not the seeking of wrong conduct.
Sutra: 'Riding on these three vehicles (up to) peaceful and happy'.
Commentary: The following explains the excellent virtues of the vehicle. The true vehicle is that after riding it, one still uses the five roots (Five Roots), five powers (Five Powers), seven factors of enlightenment (Seven Factors of Enlightenment), eightfold path (Eightfold Path), four dhyanas (Four Dhyanas), nine successive abidings (Nine Successive Abidings), eight deliverances (Eight Deliverances), three samadhis (Three Samadhis), etc., to entertain oneself, and one can obtain immeasurable peace and happiness. How can it be like the cycle of birth and death, which is full of many sufferings?
Sutra: 'Shariputra (Shariputra) (up to) out of the burning house'.
Commentary: The following is the fourth major section, summarizing the avoidance of disaster by relying on verbal teachings. The three vehicles are divided into three, and each vehicle has two aspects: first the Dharma, then the combination. This is the initial passage. Each vehicle has four powers: the inherent wisdom of inner nature is the power of cause, because it is the nature of lineage. Obtaining from the World Honored One (Buddha) is the power of good friends, because the Buddha is the condition. Encountering the Buddha, if one does not encounter the Buddha, one must first rely on the Buddha's teachings to arouse Bodhicitta, which is called the power of good friends. Hearing the Dharma and accepting it with faith is the power of attention, because it is the lineage of habit. Diligent effort is the power of resources, taking diligence as the head to gather all practices. Relying on the four excellent powers of causal power, good friend power, attention power, and resource power, one wholeheartedly cultivates oneself and seeks Nirvana, which is called the Śrāvakayāna (Śrāvakayāna). Hearing the Dharma and practicing oneself, but not being able to transform others, is called self-seeking, not not seeking the Buddha as a disciple. The Yogācārabhūmi-śāstra (Yogācārabhūmi-śāstra) explains: 'The holy teachings of all Buddhas take sound as the foremost, hearing these teachings from teachers and friends, and attaining the holy fruit, so it is called Śrāvaka', because of hearing the sound, relying on.
主釋也。下〈信解品〉云「以佛教聲令一切聞故名聲聞」，亦依主釋或有財釋。前通定姓、后不定姓，此求涅槃者所學之種智名為車體，非以涅槃為車體也。此文略故下應準知。
經「若有眾生(至)出於火宅」。
贊曰：此但三力，略無因力。「求自然慧」者，不求與佛同時出世，非見佛已方得果故。如有經言「釋迦出世，五百獨覺從山中出來至佛所」，故《仁王經》中有獨覺眾，先成道訖后遇世尊，非如聲聞佛處得道，故名精進求自然慧，能證道也。「樂獨善寂」者是獨覺義，出無佛世得能證道，獨自善證寂滅理故。又以此慧深知諸法因緣者，是緣覺義。故《瑜伽》云「或觀待緣而證聖果故名緣覺，觀十二緣起而證果故。」辟支佛者，此名獨覺，此有二類：一部行，二麟角。初可見佛，后必不見。故《華嚴》云「菩薩在兜率天，將下生時有十相現，第三于右手掌放大光明，名嚴凈世界，三千界中若有獨覺，遇斯光已速入涅槃。若不入者，佛光力故移置他方諸佛國土，不得見佛。」明知獨覺滿百劫者成於麟角，不爾部行。若從聲聞解脫分位作獨覺者，成麟角喻，可得百劫，時猶長故。入四善根作獨覺者乃成部行，時余少故。獨證者，覺待緣而覺，皆依主釋。
經「若有眾生(至)是名大乘」。
【現代漢語翻譯】 現代漢語譯本： 這是依主釋。下文《信解品》說：『以佛的教誨之聲使一切眾生聽聞，所以名為聲聞』，也是依主釋，或者是有財釋。前者通於定性，後者不定性。這裡所說的尋求涅槃者所學習的種智，名為車體，而不是以涅槃為車體。這段經文比較簡略，下文應該參照理解。
經文：『若有眾生（乃至）出於火宅。』
贊曰：這裡只有三種力量，省略了因力。『求自然慧』的人，不尋求與佛同時出世，不是見到佛之後才得果。如有經文說：『釋迦牟尼佛出世時，五百獨覺從山中出來到佛所』，所以《仁王經》中有獨覺眾，先成就道果，之後才遇到世尊，不像聲聞在佛處得道，所以名為精進求自然慧，能夠證道。『樂獨善寂』指的是獨覺的含義，在沒有佛的世間能夠證道，獨自善於證得寂滅的道理。又以這種智慧深刻了解諸法因緣的人，是緣覺的含義。所以《瑜伽師地論》說：『或者觀待因緣而證得聖果，所以名為緣覺，觀察十二因緣而證得果位。』辟支佛（Pratyekabuddha）這個名稱就是獨覺，這有兩類：一類是部行，一類是麟角。前者可以見到佛，後者必定不見。所以《華嚴經》說：『菩薩在兜率天（Tushita Heaven），將要下生時有十種相出現，第三種是在右手掌放出大光明，名為嚴凈世界，三千大千世界中如果有獨覺，遇到這種光明之後迅速進入涅槃。如果不進入涅槃，佛的光明力量會將其轉移到其他諸佛的國土，不得見佛。』明確說明獨覺修行滿一百劫的成就為麟角喻獨覺，否則就是部行獨覺。如果從聲聞的解脫分位修成獨覺，成就為麟角喻獨覺，可以經歷一百劫，時間仍然很長。從四善根位修成獨覺的，就成為部行獨覺，時間剩餘不多。獨自證悟的人，覺悟依賴於因緣而覺悟，都是依主釋。
經文：『若有眾生（乃至）是名大乘。』
【English Translation】 English version: This is a Karmadharaya compound. The 『Faith and Understanding』 chapter below says, 『Because the Buddha's voice causes all beings to hear, it is called a Shravaka (Śrāvaka) [Hearer]』, which is also a Karmadharaya compound or a possessive compound. The former applies to those with a fixed nature, while the latter applies to those with an unfixed nature. The seed-wisdom learned by those seeking Nirvana (Nirvāṇa) is called the 『vehicle body,』 not taking Nirvana as the vehicle body. This passage is brief, so the following should be understood accordingly.
Sutra: 『If there are sentient beings (up to) emerging from the burning house.』
Commentary: This only has three powers, omitting the causal power. Those who 『seek natural wisdom』 do not seek to be born at the same time as the Buddha, and do not attain the fruit only after seeing the Buddha. As a sutra says, 『When Shakyamuni (Śākyamuni) appeared in the world, five hundred Pratyekabuddhas [Solitary Buddhas] came out of the mountains to the Buddha's place.』 Therefore, the Renwang Sutra [Sūtra of Humane Kings] contains a group of Pratyekabuddhas, who first attain the path and then encounter the World Honored One, unlike Shravakas who attain the path in the presence of the Buddha. Therefore, they are called diligently seeking natural wisdom, capable of realizing the path. 『Delighting in solitude and tranquility』 refers to the meaning of Pratyekabuddha, who can attain the path in a world without a Buddha, being uniquely skilled in realizing the principle of quiescence. Furthermore, those who deeply understand the causes and conditions of all dharmas with this wisdom are Arhats (arhat) [worthy ones]. Therefore, the Yogacarabhumi-sastra [Treatise on the Stages of Yoga Practice] says, 『Or, relying on conditions to attain the holy fruit, they are called Pratyekabuddhas, observing the twelve links of dependent origination to attain the fruit.』 Pratyekabuddha means Solitary Buddha, and there are two types: those who travel in groups and those who are like rhinoceros horns. The former can see the Buddha, while the latter will certainly not see the Buddha. Therefore, the Avatamsaka Sutra [Flower Garland Sutra] says, 『When a Bodhisattva (bodhisattva) is in Tushita Heaven (Tuṣita Heaven) and is about to descend, ten signs appear. The third is that a great light is emitted from the palm of the right hand, called the Pure World, and if there are Pratyekabuddhas in the three thousand worlds, they will quickly enter Nirvana upon encountering this light. If they do not enter Nirvana, the power of the Buddha's light will move them to other Buddha lands, so they cannot see the Buddha.』 It is clear that those who cultivate as Solitary Buddhas for a hundred kalpas become like rhinoceros horns; otherwise, they travel in groups. If one becomes a Solitary Buddha from the liberation position of a Shravaka, they become like a rhinoceros horn, and can experience a hundred kalpas, as the time is still long. Those who become Solitary Buddhas from the four roots of goodness become group travelers, as the remaining time is short. Those who realize it alone, realizing that enlightenment depends on conditions, are all Karmadharaya compounds.
Sutra: 『If there are sentient beings (up to) this is called Mahayana (Mahāyāna) [Great Vehicle].』
贊曰：初法說中有二：初解大乘，后解菩薩乘。此初也。「一切智」者，觀空智也，三乘同有。「佛智」者，觀有事智，唯佛獨成。由自覺生此二智故，名自然智，不待他緣名無師智，或智性名自然智，智相名無師智。求此知見眷屬力無畏等以為內德，外能利生愍念與樂、利益拔苦，前慈后悲。解行弘廣名為大乘，大乘之名如前已解。
經「菩薩求此乘故(至)出於火宅」。
贊曰：釋菩薩乘及喻也。菩薩者三乘通稱。若求於此加名摩訶薩，是大有情故，余不得名。無著《般若論》云：「由與七種大性相應加名摩訶薩」。求智者菩、愍念者薩，此三乘中各有一種一姓、三種二姓、一種三姓，定不定姓種類別故。初后發心得果不定，如大迦葉若不遇佛應為獨覺，由遇佛故今作聲聞，舍利弗等思準可知。
經「舍利弗(至)而賜諸子」。
贊曰：下第二大段合今說實，中有二：初合說實，后合釋疑。前喻有四，今但合二：初合釋成父志，「是諸眾生」下是；后合父但與一。文不合諸子索三、越子本心。初文復二：初舉前喻，后以法合。喻中有二：初見子得出其心泰然，「自惟」已下合成父志，意可知也。
經「如來亦復如是(至)得涅槃樂」。
贊曰：下合父志亦二：初合見
【現代漢語翻譯】 現代漢語譯本： 贊曰：最初的法說中有兩個部分：首先解釋大乘（Mahayana，梵文，意為『偉大的車輛』），然後解釋菩薩乘（Bodhisattvayana，梵文，意為『菩薩的車輛』）。這是第一部分。『一切智』（Sarvajnatva，梵文，意為『對一切事物的知識』）指的是觀空的智慧，三乘（Triyana，梵文，意為『三種車輛』，即聲聞乘、緣覺乘、菩薩乘）共同擁有。『佛智』（Buddha-jnana，梵文，意為『佛陀的智慧』）指的是觀有事的智慧，只有佛陀才能成就。由於自覺而產生這兩種智慧，所以稱為自然智，不依賴其他因緣稱為無師智，或者說智慧的體性名為自然智，智慧的相狀名為無師智。追求這種知見、眷屬、力、無畏等作為內在的德行，外在能夠利益眾生，憐憫並給予快樂，利益並拔除痛苦，先是慈愛后是悲憫。解行廣大稱為大乘，大乘的含義如前已經解釋過。
經文：『菩薩求此乘故（至）出於火宅』。
贊曰：解釋菩薩乘以及比喻。菩薩（Bodhisattva，梵文，意為『覺悟的生物』）是三乘的通稱。如果追求此乘，就加上摩訶薩（Mahasattva，梵文，意為『偉大的生物』）的稱號，因為是大有情，其餘不能稱為摩訶薩。無著（Asanga，人名）的《般若論》（Prajnaparamita，梵文，意為『般若波羅蜜多』）中說：『由於與七種大性相應，所以加上摩訶薩的稱號』。求智的是菩（Bodhi，梵文，意為『覺悟』），愍唸的是薩（Sattva，梵文，意為『生物』）。這三乘中各有各的一種姓，三種二姓，一種三姓，姓的種類有定與不定。最初和最後發心以及得果不確定，例如大迦葉（Mahakasyapa，人名），如果不是遇到佛陀，應該會成為獨覺（Pratyekabuddha，梵文，意為『獨自覺悟者』），因為遇到佛陀，現在作為聲聞（Sravaka，梵文，意為『聽聞者』）。舍利弗（Sariputra，人名）等的情況可以類推得知。
經文：『舍利弗（至）而賜諸子』。
贊曰：下面第二大段是結合現在所說來闡述真實，其中有兩個部分：首先是結合來說明真實，然後是結合來解釋疑問。前面的比喻有四個，現在只結合兩個：首先是結合來解釋成就父親的意願，『是諸眾生』以下就是；然後是結合父親只給一個。經文沒有結合諸子索要三個，也沒有越過諸子的本心。第一部分又分為兩個部分：首先是舉出前面的比喻，然後是用佛法來結合。比喻中有兩個部分：首先是看到兒子們出來，他的內心泰然，『自惟』以下是結合成就父親的意願，意思可以理解。
經文：『如來亦復如是（至）得涅槃樂』。
贊曰：下面結合父親的意願也分為兩個部分：首先是結合見
English version: Commentary: The initial Dharma talk has two parts: first explaining the Mahayana (Sanskrit, meaning 'Great Vehicle'), and then explaining the Bodhisattvayana (Sanskrit, meaning 'Bodhisattva Vehicle'). This is the first part. 'Sarvajnatva' (Sanskrit, meaning 'Omniscience') refers to the wisdom of observing emptiness, which the Three Vehicles (Triyana, Sanskrit, meaning 'Three Vehicles,' i.e., Sravakayana, Pratyekabuddhayana, and Bodhisattvayana) share. 'Buddha-jnana' (Sanskrit, meaning 'Buddha's Wisdom') refers to the wisdom of observing existence, which only the Buddha can achieve. Because these two wisdoms arise from self-awareness, they are called natural wisdom. Not depending on other conditions is called wisdom without a teacher, or the nature of wisdom is called natural wisdom, and the appearance of wisdom is called wisdom without a teacher. Seeking this knowledge, views, retinue, powers, fearlessness, etc., as inner virtues, and externally being able to benefit sentient beings, having compassion and giving joy, benefiting and removing suffering, first being loving and then being compassionate. Understanding and practice being vast is called Mahayana, and the meaning of Mahayana has been explained before.
Sutra: 'Because Bodhisattvas seek this vehicle (until) they escape from the burning house.'
Commentary: Explaining the Bodhisattva Vehicle and the metaphor. Bodhisattva (Sanskrit, meaning 'Enlightened Being') is a general term for the Three Vehicles. If one seeks this vehicle, the title Mahasattva (Sanskrit, meaning 'Great Being') is added, because it is a great sentient being, and others cannot be called Mahasattva. Asanga's (person's name) 'Prajnaparamita' (Sanskrit, meaning 'Perfection of Wisdom') states: 'Because of being in accordance with the seven great natures, the title Mahasattva is added.' Seeking wisdom is Bodhi (Sanskrit, meaning 'Enlightenment'), and having compassion is Sattva (Sanskrit, meaning 'Being'). Among these Three Vehicles, each has one kind of one lineage, three kinds of two lineages, and one kind of three lineages, and the types of lineages are definite and indefinite. The initial and final aspiration and attainment of fruit are uncertain, such as Mahakasyapa (person's name), if he had not met the Buddha, he would have become a Pratyekabuddha (Sanskrit, meaning 'Solitary Buddha'), but because he met the Buddha, he is now a Sravaka (Sanskrit, meaning 'Hearer'). The situations of Sariputra (person's name) and others can be inferred.
Sutra: 'Sariputra (until) and gives it to his children.'
Commentary: The second major section below combines what is being said now to explain the truth, which has two parts: first, combining to explain the truth, and then combining to explain doubts. The previous metaphor had four parts, but now only two are combined: first, combining to explain the fulfillment of the father's intention, which is from 'These sentient beings' onwards; and then combining that the father only gives one. The text does not combine the sons asking for three, nor does it go beyond the sons' original intentions. The first part is further divided into two parts: first, citing the previous metaphor, and then combining it with the Dharma. The metaphor has two parts: first, seeing the sons come out, his heart is at peace, and 'Thinking to himself' onwards is combining to fulfill the father's intention, and the meaning can be understood.
Sutra: 'The Tathagata is also like this (until) attains the bliss of Nirvana.'
Commentary: The following combination of the father's intention is also divided into two parts: first, combining to see
【English Translation】 English version: Commentary: The initial Dharma talk has two parts: first explaining the Mahayana (Sanskrit, meaning 'Great Vehicle'), and then explaining the Bodhisattvayana (Sanskrit, meaning 'Bodhisattva Vehicle'). This is the first part. 'Sarvajnatva' (Sanskrit, meaning 'Omniscience') refers to the wisdom of observing emptiness, which the Three Vehicles (Triyana, Sanskrit, meaning 'Three Vehicles,' i.e., Sravakayana, Pratyekabuddhayana, and Bodhisattvayana) share. 'Buddha-jnana' (Sanskrit, meaning 'Buddha's Wisdom') refers to the wisdom of observing existence, which only the Buddha can achieve. Because these two wisdoms arise from self-awareness, they are called natural wisdom. Not depending on other conditions is called wisdom without a teacher, or the nature of wisdom is called natural wisdom, and the appearance of wisdom is called wisdom without a teacher. Seeking this knowledge, views, retinue, powers, fearlessness, etc., as inner virtues, and externally being able to benefit sentient beings, having compassion and giving joy, benefiting and removing suffering, first being loving and then being compassionate. Understanding and practice being vast is called Mahayana, and the meaning of Mahayana has been explained before.
Sutra: 'Because Bodhisattvas seek this vehicle (until) they escape from the burning house.'
Commentary: Explaining the Bodhisattva Vehicle and the metaphor. Bodhisattva (Sanskrit, meaning 'Enlightened Being') is a general term for the Three Vehicles. If one seeks this vehicle, the title Mahasattva (Sanskrit, meaning 'Great Being') is added, because it is a great sentient being, and others cannot be called Mahasattva. Asanga's (person's name) 'Prajnaparamita' (Sanskrit, meaning 'Perfection of Wisdom') states: 'Because of being in accordance with the seven great natures, the title Mahasattva is added.' Seeking wisdom is Bodhi (Sanskrit, meaning 'Enlightenment'), and having compassion is Sattva (Sanskrit, meaning 'Being'). Among these Three Vehicles, each has one kind of one lineage, three kinds of two lineages, and one kind of three lineages, and the types of lineages are definite and indefinite. The initial and final aspiration and attainment of fruit are uncertain, such as Mahakasyapa (person's name), if he had not met the Buddha, he would have become a Pratyekabuddha (Sanskrit, meaning 'Solitary Buddha'), but because he met the Buddha, he is now a Sravaka (Sanskrit, meaning 'Hearer'). The situations of Sariputra (person's name) and others can be inferred.
Sutra: 'Sariputra (until) and gives it to his children.'
Commentary: The second major section below combines what is being said now to explain the truth, which has two parts: first, combining to explain the truth, and then combining to explain doubts. The previous metaphor had four parts, but now only two are combined: first, combining to explain the fulfillment of the father's intention, which is from 'These sentient beings' onwards; and then combining that the father only gives one. The text does not combine the sons asking for three, nor does it go beyond the sons' original intentions. The first part is further divided into two parts: first, citing the previous metaphor, and then combining it with the Dharma. The metaphor has two parts: first, seeing the sons come out, his heart is at peace, and 'Thinking to himself' onwards is combining to fulfill the father's intention, and the meaning can be understood.
Sutra: 'The Tathagata is also like this (until) attains the bliss of Nirvana.'
Commentary: The following combination of the father's intention is also divided into two parts: first, combining to see
子得出其心泰然，后合釋成父志。此初也。以教為門而出火宅三界險道，以行為門而入涅槃之果，此中但有出宅教門，不說行門，教亦能入，能入理故，此但說出不說于入，亦可說言得涅槃樂即名為入。
經「如來爾時(至)而滅度之」。
贊曰：此合釋成父志。子既無差應等與大乘，何有獨令菩薩得佛滅度，不與二乘？應等以佛大般涅槃而滅度之。「不令」者無令義，無令一菩薩得、餘二乘人不得。
經「是諸眾生(至)娛樂之具」。
贊曰：下合父但與一，有二：初明車體，后明車德。此初也。「悉與諸佛」者，二乘不定及菩薩姓，等與佛乘之禪定、解脫等，一乘莊挍萬善備故，略舉爾所娛樂之具。
經「皆是一相(至)第一之樂」。
贊曰：此明車德，此一乘車所有莊飾娛樂之具皆是。一離雜染相，一無漏種類，若因若果聖所稱歎，能生眾生無漏凈妙第一之樂，諸德本故。五樂之中無惱害樂，無惱四中第三覺法，第四寂靜二樂所攝，不同二乘羊鹿之車所有功德，非皆離雜染亦非純無漏，諸聖雖有不嘆生樂，非第一故，此名大乘。
經「舍利弗(至)無虛妄之咎」。
贊曰：下合釋疑，有二：初舉喻，后釋疑。此初也。前喻有三：謂問、答、印。今但總說印可
【現代漢語翻譯】 現代漢語譯本 兒子明白了自己的心意，泰然自若，最終理解並繼承了父親的志向。這是第一層含義。以教法為門徑，可以脫離火宅般的三界險惡之道；以修行（行門）為門徑，可以證入涅槃的果位。這裡只講了脫離火宅的教法門徑，沒有講修行門徑，但通過教法也能證入涅槃，因為教法能夠通達真理。這裡只說了『出』，沒有說『入』，也可以說獲得涅槃之樂就叫做『入』。
經文：『如來爾時（乃至）而滅度之』。
贊曰：這是總結並解釋了父親的志向。既然諸子都無差別，應該平等地給予大乘，為什麼只讓菩薩得到佛的滅度，而不給二乘呢？應該平等地以佛的大般涅槃而使他們滅度。『不令』是沒有『令』的意思，不是說不讓一個菩薩得到，而其餘二乘人得不到。
經文：『是諸眾生（乃至）娛樂之具』。
贊曰：下面總結父親只給一個（大白牛車），有兩種含義：首先說明車體的殊勝，然後說明車的功德。這是第一層含義。『悉與諸佛』，指的是二乘不定性的眾生以及具有菩薩種性的人，平等地給予佛乘的禪定、解脫等等。一乘的莊嚴，具備萬種善行，所以略舉了這些娛樂之具。
經文：『皆是一相（乃至）第一之樂』。
贊曰：這是說明車的功德，這輛一乘車所具有的莊嚴和娛樂之具都是：一、遠離雜染的相狀；二、純粹無漏的種類，無論是因還是果，都是聖者所稱讚的，能夠產生眾生無漏清凈微妙的第一之樂，是諸種功德的根本。五種快樂之中沒有惱害之樂，沒有惱害，四禪中的第三禪的覺法，第四禪的寂靜二樂所包含的，不同於二乘的羊車和鹿車所具有的功德，並非完全遠離雜染，也並非純粹無漏，諸聖者雖然也有稱讚，但不是第一的快樂，所以這叫做大乘。
經文：『舍利弗（乃至）無虛妄之咎』。
贊曰：下面總結並解釋疑問，有兩種含義：首先舉例子，然後解釋疑問。這是第一層含義。前面的比喻有三種：提問、回答、印可。現在只是總的說明印可。
【English Translation】 English version The sons understood their minds and became calm, eventually understanding and inheriting their father's aspirations. This is the first meaning. Taking the teaching as a gateway, one can escape the dangerous path of the three realms, which are like a burning house; taking practice (the path of action) as a gateway, one can enter the fruit of Nirvana. Here, only the teaching gateway for escaping the burning house is discussed, not the practice gateway, but one can also enter Nirvana through the teaching, because the teaching can lead to the understanding of truth. Here, only 'exiting' is mentioned, not 'entering', but it can also be said that obtaining the bliss of Nirvana is called 'entering'.
Sutra: 'The Tathagata at that time (up to) and caused them to attain extinction'.
Commentary: This summarizes and explains the father's aspiration. Since all the sons are without difference and should be given the Great Vehicle equally, why only allow the Bodhisattvas to attain the Buddha's extinction, and not the Two Vehicles? They should be equally caused to attain extinction through the Buddha's Great Parinirvana. 'Not allowing' means there is no 'allowing', not that one Bodhisattva is not allowed to attain it, while the other Two Vehicle people cannot.
Sutra: 'These beings (up to) instruments of enjoyment'.
Commentary: Below summarizes that the father only gives one (great white ox cart), which has two meanings: first, it explains the excellence of the cart's body, and then it explains the cart's virtues. This is the first meaning. 'Giving to all Buddhas' refers to beings of uncertain Two Vehicles and those with Bodhisattva nature, equally giving them the Samadhi, liberation, etc., of the Buddha Vehicle. The adornment of the One Vehicle is equipped with ten thousand good deeds, so these instruments of enjoyment are briefly mentioned.
Sutra: 'All are of one form (up to) the first bliss'.
Commentary: This explains the virtues of the cart, the adornments and instruments of enjoyment that this One Vehicle cart possesses are: first, the aspect of being free from defilement; second, the pure, unconditioned kind, whether it is the cause or the effect, is praised by the sages, and can produce the unconditioned, pure, and wonderful first bliss for beings, which is the root of all virtues. Among the five kinds of bliss, there is no bliss of harm, no harm, the awareness of the third Dhyana in the four Dhyanas, and the silence of the fourth Dhyana are included, which is different from the merits of the sheep cart and deer cart of the Two Vehicles, which are not completely free from defilement, nor are they purely unconditioned. Although the sages also praise them, they are not the first bliss, so this is called the Great Vehicle.
Sutra: 'Shariputra (up to) without the fault of falsehood'.
Commentary: Below summarizes and explains the doubts, which has two meanings: first, giving an example, and then explaining the doubts. This is the first meaning. The previous metaphor has three parts: asking, answering, and approving. Now it is only a general explanation of approval.
無餘，寶物莊嚴萬德備故，安隱第一離災障故。
經「如來亦復(至)而度脫之」。
贊曰：下合有二：初標、后釋。此標也。
經「何以故(至)但不盡能受」。
贊曰：此釋也。我之一乘功德無量，能與眾生受用無盡，但諸眾生或有有性或有無性，或有定性或有不定性，或初樂小後方樂大，由是不盡皆能領受，所以我昔初說三乘今說一實，故非虛妄，漸誘法故。
經「舍利弗(至)分別說三」。
贊曰：大文第三結答也。由上所說道理因緣，於一乘之體分別說有三教，於一極果說有三因，實無三體、三果極也。
法華經玄贊卷第五(末)
保安三年五月十二日書了，法隆寺僧覺印之。
同年十一月四日以興福寺圓如房本移點畢，覺印本者皆點本也，有相違者以朱出之，付朱可為指南歟！黑正書本也，此朱不付自本正故。此點本高名本也，可秘之，即五本交也。 大正藏第 34 冊 No. 1723 妙法蓮華經玄贊
妙法蓮華經玄贊卷第六(本)
大慈恩寺沙門基撰
經「佛欲重宣此義(至)有一大宅」。
贊曰：下頌。總有一百六十五頌，分之為二：初八十四行半頌頌前法喻，后「告舍利弗汝諸人等皆是吾子我即是父
【現代漢語翻譯】 現代漢語譯本 無餘，因為寶物莊嚴，萬德具備，所以安穩第一，遠離災障。
經文：『如來也是這樣，爲了度脫眾生。』
贊曰：下面合有兩部分：首先是標示，然後是解釋。這裡是標示。
經文：『為什麼呢？只是不能完全領受。』
贊曰：這是解釋。我的一乘（Ekayana，唯一佛乘）功德無量，能夠讓眾生受用無窮，但是眾生有的有佛性，有的沒有佛性，有的根性已定，有的根性不定，有的最初喜歡小的，後來才喜歡大的，因此不能完全領受。所以我過去最初說三乘（Triyana，聲聞乘、緣覺乘、菩薩乘），現在說一實（Ekayana，唯一真實的佛乘），所以不是虛妄的，這是漸次引導的方法。
經文：『舍利弗，諸佛以方便力，於一佛乘，分別說三。』
贊曰：大文第三部分是總結回答。由於上面所說的道理因緣，在一乘的本體上分別說有三教（Triyana，聲聞乘、緣覺乘、菩薩乘），在一個最終的果位上說有三個因，實際上沒有三個本體、三個果位。
《法華經玄贊》卷第五（末）
保安三年五月十二日書寫完畢，法隆寺僧人覺印。
同年十一月四日用興福寺圓如房的版本移錄點校完畢，覺印的版本都是點校本，有不一致的地方用硃筆標出，用硃筆標出的地方可以作為指南！黑字是正書的版本，這裡用硃筆標出不是爲了校正原本，而是爲了正本。這個點校本是高名本，可以珍藏，即五本校勘。 《大正藏》第 34 冊 No. 1723 《妙法蓮華經玄贊》
《妙法蓮華經玄贊》卷第六（本）
大慈恩寺沙門基撰
經文：『佛爲了重新宣說這個意義，說有一個大宅。』
贊曰：下面是偈頌。總共有一百六十五頌，分為兩部分：前八十四行半偈頌頌揚前面的法和譬喻，後面『告訴舍利弗，你們這些人都是我的兒子，我就是父親。』
【English Translation】 English version Without remainder, because the treasures are adorned and all virtues are complete, therefore it is the safest and furthest away from calamities.
Sutra: 'The Tathagata (如來, Thus Come One) is also like this, in order to deliver sentient beings.'
Commentary: The following combines two parts: first, the indication; then, the explanation. This is the indication.
Sutra: 'Why? It's just that they cannot fully receive it.'
Commentary: This is the explanation. My Ekayana (一乘, One Vehicle) has immeasurable merits and virtues, which can allow sentient beings to enjoy endlessly. However, some sentient beings have Buddha-nature, some do not; some have fixed nature, some do not; some initially like the small, and later like the large. Therefore, they cannot all fully receive it. That is why I initially spoke of the Triyana (三乘, Three Vehicles: Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), but now I speak of the One Reality (Ekayana, the One Real Vehicle), so it is not false. This is a gradual method of guidance.
Sutra: 'Shariputra (舍利弗), the Buddhas, with their expedient powers, in the One Buddha Vehicle, separately speak of three.'
Commentary: The third part of the main text is the concluding answer. Due to the reasons and conditions mentioned above, on the substance of the One Vehicle, it is separately said that there are three teachings (Triyana, Three Vehicles), and on the ultimate fruit, it is said that there are three causes. In reality, there are no three substances or three fruits.
Xuan Zan (玄贊) of the Lotus Sutra (法華經) Volume 5 (End)
Written on the 12th day of the 5th month of Baoan (保安) 3rd year, by the monk Kakue (覺印) of Horyu-ji (法隆寺).
On the 4th day of the 11th month of the same year, the copy was transferred and punctuated using the version of Ennyo (圓如) of Kofuku-ji (興福寺). Kakue's version is all punctuated. If there are inconsistencies, they are marked in red. The places marked in red can be used as a guide! The black characters are the standard script version. The red marks here are not to correct the original, but to correct the original. This punctuated version is the Komei (高名) version, which can be treasured, that is, the collation of five versions. Taisho Tripitaka (大正藏) Volume 34, No. 1723, Profound Commentary on the Wonderful Dharma Lotus Flower Sutra (妙法蓮華經玄贊)
Profound Commentary on the Wonderful Dharma Lotus Flower Sutra (妙法蓮華經玄贊) Volume 6 (Original)
Composed by the Shramana (沙門) Ji (基) of Da Ci'en Temple (大慈恩寺)
Sutra: 'The Buddha, in order to re-proclaim this meaning, said there is a large house.'
Commentary: The following is a verse. There are a total of one hundred and sixty-five verses, divided into two parts: the first eighty-four and a half lines of verses praise the preceding Dharma and metaphors, and the latter 'Tell Shariputra, all of you are my sons, and I am the father.'
」下有八十行半頌，是第三大段，勸信解於此經、欣當成之佛智。初中有三：初六十五頌半頌上喻說，次十八行頌頌上合說，后一行頌頌前結說。以是因緣十方諦求更無餘乘，除佛方便是也。初六十五頌半頌喻說中分二：初五十三行半頌喻昔權，后十二行頌喻今實。初文分四：初半頌頌三界佛有喻，第二有三十二頌半頌五趣危亡喻，第三有十四頌見設權方喻，第四有六頌頌依言勉難喻。初喻長行有六，今但頌二：一家主，一宅相。前云多有田宅，「此中有一大宅」者，三釋如前。
經「其宅久故(至)基陛頹毀」。
贊曰：第二三十二頌半五趣危亡喻中長行有四，今分為三：初三頌宅宇危朽，次半頌人眾甚多，后二十九頌諸方災起；不頌第四眾子游居。宅宇危朽中分二：七句通明三界五蘊無常，五句別明色身無常、無我、不凈、空義。「宅久故」者，豎而論之識蘊無始唸唸生滅，猶如幻事，名為久故。橫而論之亦成頓弊，非漸漸滅。「弊」者敗也壞也。「堂舍高危」者，色蘊無常，以舍替閣高必易傾、危必不安，猶如聚沫不堅實故。「柱根摧朽」者，行蘊無常唸唸遷謝，業盡都死故名摧朽。「摧」者折倒朽毀壞也，如芭蕉故。「樑棟傾斜」者，受蘊無常，既失正受何可安哉？如浮泡故。「基陛隤毀」者，
【現代漢語翻譯】 現代漢語譯本：下面有八十行半頌，是第三大段，勸人信解這部經，欣然成就佛的智慧。這部分最初分為三個小部分：首先是六十五頌半頌，用比喻來說明；其次是十八行頌，將比喻與實際情況結合起來說明；最後是一行頌，總結前面的內容。因為這個緣故，十方尋求真理，再沒有其他的法門，除了佛的方便法門。最初的六十五頌半頌的比喻說明又分為兩個小部分：最初是五十三行半頌，比喻過去的權宜之計；然後是十二行頌，比喻現在的真實之法。最初的部分分為四個小部分：最初是半頌，說明三界都有佛的比喻；第二部分是三十二頌半頌，比喻五趣的危險和滅亡；第三部分是十四頌，說明佛設立權宜之計；第四部分是六頌，說明依靠佛的言語來勉勵克服困難。最初的比喻在長行中有六個方面，現在只頌揚兩個方面：一個是家主，一個是宅院的景象。前面說有很多田地和住宅，『這裡有一座大宅』，這有三種解釋，和前面一樣。
經文：『其宅久故（到）基陛頹毀』。
贊曰：第二部分三十二頌半頌，比喻五趣的危險和滅亡，長行中有四個方面，現在分為三個方面：最初是三頌，說明宅院的危險和腐朽；其次是半頌，說明人眾非常多；然後是二十九頌，說明各方災難興起；不頌揚第四個方面，即眾子在外面遊玩居住。宅院的危險和腐朽又分為兩個小部分：七句總的說明三界五蘊的無常；五句分別說明色身的無常、無我、不凈、空性的意義。『宅久故』，從豎向來說，識蘊無始以來念念生滅，就像幻象一樣，所以叫做久故。從橫向來說，也是一下子就敗壞，不是漸漸消滅。『弊』就是敗壞的意思。『堂舍高危』，色蘊是無常的，因為房屋樓閣高就容易傾斜，危險就不能安穩，就像聚在一起的泡沫一樣不堅實。『柱根摧朽』，行蘊是無常的，唸唸遷謝，業力 खत्म了 就都會死亡，所以叫做摧朽。『摧』就是折斷倒塌朽壞的意思，就像芭蕉一樣。『樑棟傾斜』，受蘊是無常的，既然失去了正確的感受，怎麼能安穩呢？就像水上的浮泡一樣。『基陛隤毀』，
【English Translation】 English version: Below are eighty and a half Gathas, which form the third major section, encouraging faith and understanding in this Sutra, and joyfully achieving the wisdom of the Buddha. This section is initially divided into three parts: first, sixty-five and a half Gathas, using metaphors to explain; second, eighteen lines of Gathas, combining the metaphors with the actual situation; and third, one line of Gathas, summarizing the preceding content. Because of this reason, seeking truth in all directions, there is no other Dharma gate, except for the Buddha's expedient Dharma gate. The initial sixty-five and a half Gathas of metaphorical explanation are further divided into two parts: first, fifty-three and a half Gathas, metaphorizing the expedient means of the past; and then twelve lines of Gathas, metaphorizing the real Dharma of the present. The initial part is divided into four sub-parts: first, half a Gatha, explaining that all three realms have the Buddha's metaphor; the second part is thirty-two and a half Gathas, metaphorizing the danger and destruction of the five realms; the third part is fourteen Gathas, explaining the Buddha's establishment of expedient means; the fourth part is six Gathas, explaining relying on the Buddha's words to encourage overcoming difficulties. The initial metaphor has six aspects in the prose, now only praising two aspects: one is the householder, and the other is the appearance of the house. It was said earlier that there are many fields and houses, 'here is a large house', which has three explanations, the same as before.
Sutra: 'The house is old (to) the foundation is dilapidated'.
Commentary: The second part, thirty-two and a half Gathas, metaphorizing the danger and destruction of the five realms, has four aspects in the prose, now divided into three aspects: first, three Gathas, explaining the danger and decay of the house; second, half a Gatha, explaining that there are very many people; then twenty-nine Gathas, explaining that disasters arise in all directions; not praising the fourth aspect, that is, the sons playing and living outside. The danger and decay of the house are divided into two sub-parts: seven sentences generally explain the impermanence of the three realms and five aggregates; five sentences separately explain the meaning of the impermanence, non-self, impurity, and emptiness of the physical body. 'The house is old', vertically speaking, the consciousness aggregate has been arising and ceasing from beginningless time, like an illusion, so it is called old. Horizontally speaking, it is also ruined all at once, not gradually disappearing. 'Ruin' means decay and destruction. 'The halls are high and dangerous', the form aggregate is impermanent, because the houses and pavilions are high and easy to tilt, and danger cannot be stable, like foam gathered together is not solid. 'The pillars and roots are decayed', the volitional aggregate is impermanent, constantly changing and disappearing, and when the karma is exhausted, they will all die, so it is called decay. 'Decay' means breaking, collapsing, and decaying, like a banana tree. 'The beams are tilted', the feeling aggregate is impermanent, since the correct feeling is lost, how can it be stable? Like a floating bubble on the water. 'The foundation is dilapidated',
亦即行蘊業思名基陛，以安命根之柱故也。「隤」者墜下，「毀」者壞也。行攝法多，業果二別，故開為二句。
經「墻壁圮坼(至)雜穢充遍」。
贊曰：「墻壁圮坼」者，想蘊無常。「圮」音父美反，毀也覆也。「坼」音恥格反，裂也。《玉篇》「分也」。已上七句，合明三界五蘊無常，隨應有處皆如是故。已下五句別明色身無常等義，三句無常、一句無我、一句不凈，由此三義是故成空。「泥塗」喻肉。《切韻》「涂，鞔覆也」。「阤」者隤也毀落也。「阤」音池爾反。《說文》「奮衣作褫」。《切韻》「山崩曰墮」。《玉篇》「折薪隨其木理作阤」。或有為「褫」，不知所從。今應為「阤」。《廣雅》「[(毤-八+ㄙ)-毛+ㄆ]也」。《方言》「壞也」。《說文》「山崩曰阤」。或為「墮」。「覆苫」喻面板聊亂而且墜。《爾雅》「白蓋謂之苫」。編白蓋為之䨱屋曰苫。「椽梠」者，「梠」音力舉反，桷端木，今謂雀梠。「差」音楚宜、楚佳二反。「脫」音徒活反，又吐活反。喻骨節、筋脈相連無常。椽既差矣，骨節無常；雀梠亦脫，筋脈無常。《瑜伽》第十九引經頌言「有城骨為墉， 筋肉而塗飾， 其中有貪恚， 慢䨱所任持。」
慈氏釋言城謂八識，骨充磚石，筋代繩纴，肉當
【現代漢語翻譯】 現代漢語譯本： 也就是說，行蘊的業思被稱為基陛（基礎臺階），因為它是用來安放命根（生命之根本）之柱的。「隤（tuí）」是墜落的意思，「毀」是毀壞的意思。行蘊所包含的法很多，業和果的差別也很大，所以分為兩句來解釋。
經文：『墻壁圮坼（pǐ chè）（倒塌開裂），泥塗阤落（tuí luò），覆苫（fù shān）椽梠（chuán lǚ）差脫（chā tuō），糞穢盈流，雜穢充遍。』
讚語說：『墻壁圮坼』，是說想蘊是無常的。「圮」，讀音為父美反，是毀壞、傾覆的意思。「坼」，讀音為恥格反，是開裂的意思。《玉篇》中解釋為『分開』。以上七句，合起來說明三界五蘊都是無常的，隨其所處，都是這樣的。以下五句分別說明色身無常等的含義，三句說無常、一句說無我、一句說不凈，因為這三種含義，所以最終是空。「泥塗」比喻肉。《切韻》中說『涂，鞔覆也』（涂，覆蓋的意思）。「阤（chí）」是隤（tuí），是毀壞墜落的意思。「阤」，讀音為池爾反。《說文》中說『奮衣作褫（chǐ）』（揮動衣服是剝奪的意思）。《切韻》中說『山崩曰墮（duò）』（山崩叫做墮）。《玉篇》中說『折薪隨其木理作阤』（劈柴順著木頭的紋理叫做阤）。有人寫作『褫』，不知道出自哪裡。現在應該寫作『阤』。《廣雅》中解釋為『[(毤-八+ㄙ)-毛+ㄆ]也』。《方言》中解釋為『壞也』。《說文》中說『山崩曰阤』。也有寫作『墮』的。「覆苫」比喻面板散亂而且墜落。《爾雅》中說『白蓋謂之苫（shān）』（用白草編織的覆蓋物叫做苫）。用白草編織的屋頂叫做苫。「椽梠（chuán lǚ）」中，「梠」，讀音為力舉反，是桷（jué）的端木，現在叫做雀梠。「差」，讀音為楚宜、楚佳二反。「脫」，讀音為徒活反，又讀作吐活反。比喻骨節、筋脈相連也是無常的。椽子既然錯位了，骨節就是無常的；雀梠也脫落了，筋脈也是無常的。《瑜伽師地論》第十九卷引用經文偈頌說：『有城骨為墉（yōng），筋肉而塗飾，其中有貪恚（huì），慢[䨱]（zhuì）所任持。』
慈氏菩薩解釋說，城是指八識（八種意識），骨頭充當磚石，筋充當繩索，肉充當...
【English Translation】 English version: That is to say, the volitional thought of the formation aggregate (saṃskāra-skandha) is called the base (基陛), because it is used to secure the pillar of the life-faculty (命根). '隤 (tuí)' means to fall, and '毀' means to destroy. The formation aggregate encompasses many dharmas, and the differences between karma and its result are great, so it is explained in two sentences.
Sutra: 'The walls are collapsing and cracking (墻壁圮坼), the mud plaster is falling off (泥塗阤落), the roof thatch and rafters are misaligned and detached (覆苫椽梠差脫), filth is overflowing, and impurities are everywhere (糞穢盈流，雜穢充遍).'
The commentary says: 'The walls are collapsing and cracking' refers to the impermanence of the perception aggregate (saṃjñā-skandha). '圮 (pǐ),' pronounced fǔ měi (父美) in 反切, means to destroy or overturn. '坼 (chè),' pronounced chǐ gé (恥格) in 反切, means to crack. The Yupian (玉篇) explains it as 'to separate.' The above seven sentences together explain that the three realms and the five aggregates (pañca-skandha) are all impermanent, and wherever they are, they are like this. The following five sentences separately explain the meaning of the impermanence of the physical body, etc. Three sentences speak of impermanence, one sentence speaks of no-self (anātman), and one sentence speaks of impurity. Because of these three meanings, it ultimately becomes emptiness (śūnyatā). 'Mud plaster' is a metaphor for flesh. The Qieyun (切韻) says, '涂 (tú) means to cover.' '阤 (chí)' is 隤 (tuí), which means to destroy and fall. '阤' is pronounced chí ěr (池爾) in 反切. The Shuowen (說文) says, 'To shake clothes is called 褫 (chǐ).' The Qieyun says, 'The collapse of a mountain is called 墮 (duò).' The Yupian says, 'Splitting firewood along the grain is called 阤.' Some write it as '褫,' not knowing where it comes from. It should now be written as '阤.' The Guangya (廣雅) explains it as '[(毤-八+ㄙ)-毛+ㄆ]也.' The Fangyan (方言) explains it as 'to destroy.' The Shuowen says, 'The collapse of a mountain is called 阤.' Some write it as '墮.' 'Roof thatch' is a metaphor for the skin being scattered and falling. The Erya (爾雅) says, 'A white covering is called 苫 (shān).' A roof woven with white grass is called 苫. In 'rafters and purlins (椽梠),' '梠 (lǚ)' is pronounced lì jǔ (力舉) in 反切, and refers to the end wood of the rafters (桷 jué), now called sparrow purlins (雀梠). '差 (chā)' is pronounced chǔ yí (楚宜) or chǔ jiā (楚佳) in 反切. '脫 (tuō)' is pronounced tú huó (徒活) in 反切, and also tǔ huó (吐活) in 反切. It is a metaphor for the impermanence of the connection between bones and joints, tendons and veins. Since the rafters are misaligned, the bones and joints are impermanent; since the sparrow purlins are also detached, the tendons and veins are also impermanent. The Yogācārabhūmi-śāstra (瑜伽師地論), in the nineteenth section, quotes a verse from the sutra saying: 'There is a city with bones as walls (有城骨為墉), flesh and blood as plaster (筋肉而塗飾), within it are greed and hatred (其中有貪恚), and pride supports it (慢[䨱]所任持).'
Maitreya (慈氏) explains that the city refers to the eight consciousnesses (八識), bones serve as bricks and stones, tendons serve as ropes, and flesh serves as...
涂鞔，形骸為墉周匝圍繞。此城中有四種惡法之所任持，二是在家起，謂貪與瞋，二是外道起，謂慢與䨱。在家由著欲，惡行相應，于正法中尚不信受，況能修善？設有勸說，反生瞋恚。外道恃惡說法而生憍慢，不能自然趣三寶所；三寶往化彼，由䨱故尚不悔過發露諸惡，況能信解修諸善法？二種心城尚不能入，況能取為已有？《涅槃》亦言「是身如城，血肉筋骨皮裹其上，手足以為卻敵樓櫓，目為竅孔，頭為殿堂，心王處中，故以肉為泥塗、皮為䨱苫、骨筋為椽梠。」以上色身無常之法。「周障屈曲」者，「障」音之尚反，《說文》「障隔也，蕃隔曰障」。《玉篇》「之讓、之楊二反。有作璋，擁塞隔界也」。此喻無我。宅中周匝有障，屈曲難越。明知無我，若有我者純一無曲，亦無障故。「雜穢充遍」喻不凈也。若欲界身三十六物所充滿故。由此三義故亦成空。
經「有五百人止住其中」。
贊曰：頌人眾甚多。
經「鴟梟雕鷲(至)交橫馳走」。
贊曰。下第三段有二十九頌，諸方災起，分三：初十七頌半總明蟲鬼交加變怪之相，次十頌半別明蟲鬼叢雜紛起所由，後有一頌結成上難。總明變怪即是總辨十煩惱相，別明紛起即是別明三界惑相。長行災起唯說火焚，今加蟲鬼說諸惡相，欲
令眾生厭怖深故，如三毒等毀責之故立種種名。初中分三：初有六頌明怪鳥毒蟲稍遲鈍故，喻貪等五；次十頌明靈神異鬼稍捷利故，喻於五見；后一頌半通結此二。初中復二：五頌半別明，半頌結之。初文分五：初半頌喻貪；一頌半喻瞋；一頌喻癡；一頌喻疑；一頌半喻慢。此初二也。此中配屬無別教文，但行相相應即義相配，順古且然。論本不釋理未必爾，義符順故未必不然。貪愛有四：一現有愛，二後有愛，三貪喜俱行愛，四彼彼喜樂愛。皆據別行相，以現可見故。「鷲梟鴟雕」如次配上品四愛，「烏鵲鳩鴿」如次配下品四愛。或性鈍貪、現怪貪、大力貪、動身貪、非法貪、發語貪、卑下貪、多淫貪，如次配八。八鳥多貪，故以為喻。瞋喻有十一：一蚖，音愚袁反，又五丸反。依《遺教經》，黑短蛇也。《漢書》「玄蚖」，韋昭解曰：「玄，黑；蚖，蜥蜴也」。崔豹「蛇醫也，大者長三尺，其色玄紺，善魅人。蠑蚖、蜥蜴、蝘蜓、守宮，四種別名。」《玉篇》「蛇醫也。在舍為守宮，在澤為蝘蜒。」準此《遺教》應言「黑蚖」。錯為「蛇」字。今解蚖有二：一蜥蜴，二黑短蛇。故《遺教經》言「睡蛇既出乃可安眠」，故彼不錯，但名黑蚖非蠑蚖也。有為「黿」，愚袁反，謂是水蟲惡性之物。理亦不然。彼為「黿」
【現代漢語翻譯】 現代漢語譯本 爲了讓眾生深深地厭惡和恐懼，就像三毒（貪嗔癡）等會帶來毀壞和責難，所以設立種種不同的名稱來指代它們。最初的部分分為三個小部分：首先有六頌，說明怪鳥毒蟲因為行動比較遲緩，所以用來比喻貪等五種煩惱；其次有十頌，說明靈神異鬼因為行動比較敏捷，所以用來比喻五見（身見、邊見、邪見、見取見、戒禁取見）；最後有一頌半，總結以上兩種比喻。最初的部分又分為兩個小部分：五頌半分別說明，半頌用來總結。最初的文又分為五個小部分：最初半頌比喻貪；一頌半比喻嗔；一頌比喻癡；一頌比喻疑；一頌半比喻慢。這是最初的兩個部分。這裡面的配屬沒有特別的教文依據，只是根據行相的相應來做義理上的配合，這是順應古人的做法。論的原本沒有解釋這個道理，未必就是這樣，但義理上符合，也未必就不是這樣。貪愛有四種：一、現有愛，二、後有愛，三、貪喜俱行愛，四、彼彼喜樂愛。都是根據不同的行相來區分的，因為現在可以看見的緣故。「鷲（jiù，大型猛禽）, 梟（xiāo，一種惡鳥）, 鴟（chī，貓頭鷹）, 雕（diāo，一種猛禽）」依次配上品四愛，「烏（wū，鳥）, 鵲（què，喜鵲）, 鳩（jiū，鴿子）, 鴿（gē，鴿子）」依次配下品四愛。或者說，性情遲鈍的貪、表現怪異的貪、力量強大的貪、行動的貪、非法的貪、言語的貪、卑下的貪、多淫的貪，依次配這八種鳥。八種鳥大多貪婪，所以用它們來做比喻。 嗔的比喻有十一種：一、蚖（yuán，一種毒蟲），根據《遺教經》的說法，是黑色的短蛇。《漢書》中說「玄蚖」，韋昭解釋說：「玄，是黑色；蚖，是蜥蜴」。崔豹說「蚖是蛇醫，大的有三尺長，顏色是黑色的，善於迷惑人。蠑螈（róng yuán）、蜥蜴、蝘蜓（yǎn tíng）、守宮（shǒu gōng），是四種不同的名稱。《玉篇》說「蚖是蛇醫。在屋子裡叫做守宮，在沼澤里叫做蝘蜓。」按照這個說法，《遺教經》應該說「黑蚖」。錯寫成了「蛇」字。現在解釋蚖有兩種：一是蜥蜴，二是黑色的短蛇。所以《遺教經》說「睡蛇既出乃可安眠」，所以那裡沒有錯，只是名稱是黑蚖，不是蠑螈。有人認為是「黿（yuán）」，說是水中的惡性動物。道理也不是這樣。那裡是「黿」
【English Translation】 English version To cause sentient beings to deeply loathe and fear, just as the three poisons (greed, hatred, and delusion) bring destruction and blame, various names are established to refer to them. The initial part is divided into three sub-parts: first, there are six verses explaining that strange birds and poisonous insects are used to symbolize greed and the other five afflictions because their actions are relatively slow; second, there are ten verses explaining that spirits and strange ghosts are used to symbolize the five views (self-view, extreme view, wrong view, view of holding to views, and view of holding to precepts) because their actions are relatively swift; and finally, there is one and a half verses summarizing the above two metaphors. The initial part is further divided into two sub-parts: five and a half verses separately explain, and half a verse is used to summarize. The initial text is further divided into five sub-parts: the initial half verse symbolizes greed; one and a half verses symbolize hatred; one verse symbolizes delusion; one verse symbolizes doubt; and one and a half verses symbolize pride. These are the initial two parts. The allocation here has no special textual basis, but is based on the correspondence of the characteristics to make a reasonable match, which is in accordance with the practice of the ancients. The original text of the treatise does not explain this principle, it may not be so, but if it is in line with the meaning, it may not be otherwise. There are four types of craving: 1. craving for existence, 2. craving for future existence, 3. craving accompanied by joy, 4. craving for pleasure in various things. They are all distinguished according to different characteristics, because they can be seen now. 'Vultures (jiù, large birds of prey), owls (xiāo, a kind of evil bird), eagles (chī, owls), eagles (diāo, a kind of bird of prey)' are respectively matched with the four types of superior craving, 'crows (wū, birds), magpies (què, magpies), doves (jiū, doves), pigeons (gē, pigeons)' are respectively matched with the four types of inferior craving. Or, dull greed, strange greed, powerful greed, active greed, illegal greed, verbal greed, humble greed, and lustful greed are respectively matched with these eight birds. Most of the eight birds are greedy, so they are used as metaphors. There are eleven metaphors for hatred: 1. Yuán (yuán, a kind of poisonous insect), according to the Yijiao Jing, is a black short snake. The Han Shu says 'Xuan Yuán', and Wei Zhao explains: 'Xuan is black; Yuán is a lizard'. Cui Bao says 'Yuán is a snake doctor, the large ones are three feet long, the color is black, and they are good at bewitching people. Newts (róng yuán), lizards, skinks (yǎn tíng), and geckos (shǒu gōng) are four different names. The Yu Pian says 'Yuán is a snake doctor. In the house it is called gecko, and in the swamp it is called skink.' According to this statement, the Yijiao Jing should say 'Black Yuán'. It is mistakenly written as the word 'snake'. Now there are two explanations for Yuán: one is a lizard, and the other is a black short snake. Therefore, the Yijiao Jing says 'You can sleep peacefully after the sleeping snake comes out', so there is no mistake there, but the name is Black Yuán, not a newt. Some people think it is a 'turtle (yuán)', saying it is a vicious aquatic animal. The principle is not like that either. There it is a 'turtle'.
字非此「蚖」故。二蛇，自余凡蛇也。三蝮，蝮蛇也。《爾雅》「蝮蚖博三寸，首大如擘，江準以南謂虺為蝮，有牙最毒，鼻上有針。一名反鼻蛇，色如綬文，文間有鬣，大者七八尺，螫手則斷手。嶺南多有。」四蝎。五蜈蚣。《字林》「蝍蛆甚能制蛇」。綠身赤足者良；黃足者不堪用，人多炙之令赤非真。六蚰蜒。江南大者即蜈蚣。七守宮。山東云「𧋐[蟲*(不/見)]」，陜以西謂壁宮，以血涂女人臂，必有私情洗之不落，可以守宮。亦云在石為蜥蜴，在澤為蝘蜓，在舍為守宮，通名蠑蚖，八百足。九鼬。余救反。《切韻》「蟲名，似鼠作鼬；獸名，似猿作貁」。《玉篇》「貁，似貍，搏鼠」，與《切韻》別。「鼬，似鼫啖鼠」，亦呼為鼪鼠。由此經本有作「鼬」作「貁」。依《字林》作「狖」，古文作「雖」非但余救反，亦余季反，建平名也。《山海經》「鬲山多蜼」，郭璞云：「似獼猴，面大，蒼黑色，尾長四五尺，似獺尾，頭有兩岐。天雨即自倒懸于樹以尾塞鼻。江東養之捕鼠，為物捷健。」《爾雅》「蜼仰鼻而長尾」。今依《切韻》作「貁」字。此乃猿類，狀如狗形，此非惡性，故不取之。應作「鼬」字，與貁同，去聲呼，乃是黃[要/曰]之儔，效能傷殺，其形小也。依古文作「蜼」。若依《玉篇》
作「𧲹」。依《字林》作「狖」。有作「㹨」，不知所從。十貍。野貓也。應作「貍」。無「貍」字。《說文》云「從豸、里聲」。十一鼷鼠。《說文》「小鼠」。《玉篇》「有螫毒，食人及鳥獸，雖至盡不知亦不痛。」《春秋》所云「食郊牛角者」，今謂甘口鼠，此等多毒故以喻瞋。瞋之別相緣十事生：一己身，二所愛有情，三非愛有情，四過去怨親，五未來怨親，六現在怨親，七不可意境，八嫉妒，九宿習，十他見。總瞋為一、別行為十，合配十一。隨煩惱中忿恨等五名「諸惡蟲輩」，逢緣生起名「交橫馳走」。又猛利瞋、被惱瞋、報怨瞋、現相瞋、害毒瞋、不斷瞋、嫉妒瞋、煩惋瞋、私切瞋、損殺瞋、潛計瞋，如次配之。「交橫馳走」，結上瞋也。
經「尿屎臭處(至)而集其上」。
贊曰：此喻于癡。三十六物如尿屎等，癡增上故寶著其身，如蜣螂蟲集其惡處不覺不凈，耽迷生死愚於三際，起七九種故名諸蟲，類非一故，如《瑜伽》第九說。「臭處」者，不可愛樂、可厭賤皂。「臭」謂惡氣。「處」音昌與反，息也，謂惡氣息。《切韻》又云「鴟恕反」。《玉篇》「居也，止也」。既作去音，便惡處所。
經「狐狼野干(至)骨肉狼藉」。
贊曰：此喻疑也。「狐」音扈都反。《玉
【現代漢語翻譯】 現代漢語譯本 作『𧲹』。依據《字林》應為『狖』。有的寫作『㹨』，不知出自何處。十貍，指野貓。應寫作『貍』，沒有『貍』字。《說文》中說『從豸、里聲』。十一鼷鼠。《說文》解釋為『小鼠』。《玉篇》記載『有螫毒，食人及鳥獸，即使被吃盡也不知道也不覺得痛。』《春秋》所說的『吃郊牛角的』，現在叫做甘口鼠，這類鼠毒性很大，所以用來比喻嗔。嗔的別相由十種因緣產生：一、自身，二、所愛的有情，三、非愛的有情，四、過去怨親，五、未來怨親，六、現在怨親，七、不可意的境，八、嫉妒，九、宿習，十、他人見解。總的嗔是一種，分別的行為有十種，合起來配成十一種。隨煩惱中的忿、恨等五種，名為『諸惡蟲輩』，遇到因緣生起，名為『交橫馳走』。又猛利嗔、被惱嗔、報怨嗔、現相嗔、害毒嗔、不斷嗔、嫉妒嗔、煩惋嗔、私切嗔、損殺嗔、潛計嗔，依次對應。『交橫馳走』，總結上面的嗔。
經文：『尿屎臭處（至）而集其上』。
贊曰：這比喻愚癡。三十六物如同尿屎等，因為愚癡增長的緣故，珍寶地執著于自身，如同蜣螂蟲聚集在惡臭的地方而不覺得不乾淨，沉迷於生死，對過去、現在、未來三際愚昧無知，生起七十九種，所以叫做諸蟲，種類不止一種，如同《瑜伽師地論》第九卷所說。『臭處』，指不可愛樂、令人厭惡的地方。『臭』，指惡氣。『處』，讀音昌與反，是氣息的意思，指惡的氣息。《切韻》又說『鴟恕反』。《玉篇》解釋為『居住，停止』。既然是去聲，就是指惡臭的處所。
經文：『狐狼野干（至）骨肉狼藉』。
贊曰：這比喻懷疑。『狐』，讀音扈都反。《玉
【English Translation】 English version It is written as 『𧲹』. According to the 『Zi Lin』 (字林), it should be 『狖』. Some write it as 『㹨』, but its origin is unknown. Ten lilis (貍) refer to wildcats. It should be written as 『貍』, without the character 『貍』. The 『Shuo Wen』 (說文) states, 『From 豸, with 里 as the phonetic component.』 Eleven xishus (鼷鼠). The 『Shuo Wen』 defines it as 『small mouse』. The 『Yu Pian』 (玉篇) records, 『It has a stinging poison, eats humans and birds and beasts, and even if it is eaten completely, it does not know or feel pain.』 The 『Spring and Autumn Annals』 (春秋) mentions 『those that eat the horns of suburban oxen』, now called sweet-mouthed mice. These types of mice are very poisonous, so they are used to symbolize chena (嗔, anger). The different aspects of chena arise from ten conditions: 1. oneself, 2. beloved sentient beings, 3. unloved sentient beings, 4. past enemies and relatives, 5. future enemies and relatives, 6. present enemies and relatives, 7. undesirable circumstances, 8. jealousy, 9. habitual tendencies, 10. others' views. General chena is one, but its separate actions are ten, combined to form eleven. The five, such as fen (忿, resentment), hen (恨, hatred), etc., among the secondary afflictions, are called 『various evil insects』. Arising when conditions are met is called 『running rampant』. Furthermore, there are fierce chena, annoyed chena, vengeful chena, apparent chena, harmful chena, unceasing chena, jealous chena, distressed chena, selfish chena, destructive chena, and scheming chena, corresponding in order. 『Running rampant』 summarizes the above chena.
Sutra: 『In places of urine and feces (to) and gather on them.』
Commentary: This is a metaphor for chi (癡, ignorance). The thirty-six substances are like urine and feces, etc. Because of the increase of chi, one treasures and clings to one's body, like dung beetles gathering in foul places without realizing they are unclean, indulging in birth and death, ignorant of the three times (past, present, future), giving rise to seventy-nine kinds, hence called various insects, of more than one kind, as stated in the ninth volume of the 『Yoga-bhumi』 (瑜伽師地論). 『Foul place』 refers to an unlovable, detestable place. 『Foul』 refers to foul odor. 『Place』, pronounced chang yu fan, means breath, referring to foul breath. The 『Qie Yun』 (切韻) also says 『chi shu fan』. The 『Yu Pian』 explains it as 『to reside, to stop』. Since it is a departing tone, it refers to a foul place.
Sutra: 『Foxes, wolves, jackals (to) bones and flesh scattered about.』
Commentary: This is a metaphor for yi (疑, doubt). 『Fox』, pronounced hu du fan. The 『Yu
篇》「妖獸，鬼所乘」。狐有三德，其色中和，小前大后，死必守丘。野干，色青黃如狗，群行夜鳴，聲如狼，能緣木巢于危巖高木。狐形稍大，野干形小，而兩形相類大小有殊，故《禪經》云「見一野狐，又見野干」。狼可知矣。此疑三寶三世三界，故說三獸。「咀」音慈呂反，又鋤呂反。「嚼」音在爵反。《玉篇》「咀，唅也、味也、唶也」。或為「齟」字。「嚼」，噬也、噍也、茹也。唅之名咀，噬之名嚼。以足躡履名踐蹋。斷筋骨名䶩。傷皮肉名嚙。「䶩」音在諸反，嘗至齒作嚌。不知「䶩」字所從，恐錯為「䶩」，應作「𪘨」嚙，嚙挽曰䶩。其䶩有作截音，未詳。「嚙」音五結反。「噬」咬也。多噬為嚙，至齒為嚌，由此骨肉遂致狼藉。疑發於口如咀嚼，心疑諦理如踐蹋，疑苦集之軟法如䶩嘗至齒，疑滅道之堅法如嚙傷皮肉，因此生死之尸狼藉擾攘。
經「由是群狗(至)變狀如是」。
贊曰：初一頌半喻慢，後半頌結之。慢有七九名群狗，多因疑生故名由是。「搏」擊打也。「撮」持取也。「搏」音補各反，手擊也。《玉篇》「拍也、捬也」。「撮」音子活反，手取也。《釋名》「撮，卒也，謂暫卒取之」。《玉篇》「與四圭曰撮同」，謂三指撮也。手把作「攥」，子括反，今非彼義。高舉
【現代漢語翻譯】 現代漢語譯本： 《篇》中說：『妖獸，是鬼所乘騎的。』狐貍有三種美德：它的顏色平和，身體前小后大，死後一定會守著自己的洞穴。野干，顏色青黃色像狗，成群結隊地在夜裡鳴叫，聲音像狼，能爬樹在危險的巖石和高大的樹木上築巢。狐貍的形狀稍微大一些，野乾的形狀小一些，但兩種形狀相似，只是大小不同，所以《禪經》說：『見到一隻野狐，又見到一隻野干。』狼的情況可以由此推知了。這裡懷疑的是佛法僧三寶、過去現在未來三世、欲界色界無色界三界，所以說了三種野獸。 『咀』讀作cí lǚ fǎn（慈呂反），又讀作chú lǚ fǎn（鋤呂反）。『嚼』讀作zài jué fǎn（在爵反）。《玉篇》中說：『咀，是含、品味、咀嚼的意思。』有時寫作『齟』字。『嚼』，是咬、細嚼、吃的意思。含在嘴裡叫做咀，咬碎叫做嚼。用腳踩踏叫做踐踏。咬斷筋骨叫做䶩。傷到皮肉叫做嚙。 『䶩』讀作zài zhū fǎn（在諸反），嚐到牙齒時發出嚌的聲音。不知道『䶩』字應該怎麼寫，恐怕是錯寫成了『䶩』，應該寫作『𪘨』嚙，嚙挽叫做䶩。䶩字有的寫作截音，還不清楚。『嚙』讀作wǔ jié fǎn（五結反）。『噬』是咬的意思。多次咬叫做嚙，到牙齒叫做嚌，因此骨肉就變得狼藉。懷疑產生於口就像咀嚼，心中懷疑真理就像踐踏，懷疑苦集的軟法就像䶩嚐到牙齒，懷疑滅道的堅法就像嚙傷皮肉，因此生死的屍體狼藉擾攘。
經文中說：『由此群狗（到）變狀如是。』
讚語說：開始一頌半是比喻傲慢，後半頌是總結。傲慢有七種或九種，名稱是群狗，大多因為懷疑而產生，所以叫做『由此』。『搏』是擊打的意思。『撮』是持取的意思。『搏』讀作bǔ gè fǎn（補各反），是用手擊打的意思。《玉篇》中說：『是拍打、撫摸的意思。』『撮』讀作zǐ huó fǎn（子活反），是用手取的意思。《釋名》中說：『撮，是猝的意思，是說暫時快速地取。』《玉篇》中說：『與四圭叫做撮相同』，是說三指撮取。用手握住叫做『攥』，讀作zǐ kuò fǎn（子括反），現在不是這個意思。高高舉起
【English Translation】 English version: The [Pian] says: 'Demonic beasts are what ghosts ride.' Foxes have three virtues: their color is moderate, small in the front and large in the back, and they will surely guard their mounds after death. Jackals are bluish-yellow in color like dogs, travel in groups and howl at night, their voices like wolves, and they can climb trees to nest on dangerous cliffs and tall trees. Foxes are slightly larger in shape, and jackals are smaller, but the two shapes are similar, only differing in size, so the [Chan Jing] says: 'Seeing one jackal, and also seeing a fox.' The situation with wolves can be inferred from this. What is doubted here are the Three Jewels (Buddha, Dharma, Sangha), the Three Times (past, present, future), and the Three Realms (desire realm, form realm, formless realm), so three beasts are mentioned. '咀' (jǔ) is pronounced cí lǚ fǎn, and also chú lǚ fǎn. '嚼' (jiáo) is pronounced zài jué fǎn. The [Yupian] says: '咀 means to hold in the mouth, to taste, to chew.' Sometimes it is written as the character '齟'. '嚼' means to bite, to masticate, to eat. Holding in the mouth is called 咀, crushing by biting is called 嚼. Stepping on with the feet is called 踐踏 (jiàn tà). Breaking sinews and bones is called 䶩. Injuring the skin and flesh is called 嚙 (niè). '䶩' is pronounced zài zhū fǎn, and makes a 嚌 (jì) sound when it reaches the teeth. It is not known how the character '䶩' should be written; it is feared that it is a mistake for '䶩', and should be written as '𪘨' 嚙, 嚙挽 is called 䶩. Some write 䶩 with a '截' (jié) sound, which is not clear. '嚙' is pronounced wǔ jié fǎn. '噬' (shì) means to bite. Biting many times is called 嚙, reaching the teeth is called 嚌, and thus the bones and flesh become scattered and disordered. Doubt arises from the mouth like chewing, doubt in the mind about the true principle is like trampling, doubting the soft Dharma of suffering and accumulation is like 䶩 reaching the teeth, doubting the firm Dharma of cessation and the path is like 嚙 injuring the skin and flesh, and therefore the corpses of birth and death are scattered and disturbed.
The sutra says: 'Therefore, the pack of dogs (to) their transformations are thus.'
The praise says: The first one and a half verses are a metaphor for arrogance, and the latter half verse concludes it. Arrogance has seven or nine names, called a pack of dogs, mostly arising from doubt, so it is called 'therefore'. '搏' (bó) means to strike. '撮' (cuō) means to hold and take. '搏' is pronounced bǔ gè fǎn, and means to strike with the hand. The [Yupian] says: 'It means to pat, to caress.' '撮' is pronounced zǐ huó fǎn, and means to take with the hand. The [Shiming] says: '撮 means sudden, meaning to take quickly for a short time.' The [Yupian] says: 'It is the same as four gui called 撮', meaning to take with three fingers. Holding in the hand is called '攥' (zuàn), pronounced zǐ kuò fǎn, but that is not the meaning here. To raise high
陵他名搏，望他順已名撮，卑劣慢不如於他如饑羸，𨷂小悕望故。心雖高而悚慄名障惶，觸緒事生名處處，心恒不足如求食，皆卑慢相。心慢蔑他名斗諍，身起慢相名揸。「揸」音側加反，《釋名》「揸，叉也」，謂五指俱往叉取。《玉篇》「五指捉擊也、把也」。《切韻》「以指按作戲」。「掣」音尺制反。《字書》「牽也」。《玉篇》「引而縱之」。又尺析反，曳也，謂五指捉曳。指按而曳扯攞引縱，或復向前而䶧名揸，卑身就他故。向後而挽名掣，我慢卻偃踞故。有作「䶥」字，《說文》「齒不正也」，非此義。語起慢言名啀齜嗥吠，聚露唇齒名啀齜，出聲大吼名嗥吠。「啀」音五佳反，犬斗也。「齜」音士佳反，齒不正作齜䶥，開口見齒作齜啀。又不知「喍」字所出。皋者熊虎聲，《玉篇》「咆也」。「咆」鳴也。「若哭作號」，結其舍恐怖變狀如是。
經「處處皆有(至)食啖人肉」。
贊曰。下十頌明靈神異鬼喻於五見。分五：初三頌半喻邪見，二頌半喻戒取，一頌半喻身見，半頌喻見取，兩頌喻邊見。初中分二：一頌總喻邪見自體，二頌半喻差別行相。此初也。「魑」刃知反，「魅」美秘反。《說文》、《玉篇》「老物精也」。《通俗文》「山澤怪謂之魑魅」。張平子《西京賦》云「山神
，虎形，名魑。澤神，豬頭人形有尾，名魅」。「魍」音文兩反。「魎」音良獎反。《通俗文》「木石變怪名魍魎」。《春秋》及《玉篇》云「水神也」。添夜叉、惡鬼，總有五類。喻邪見緣、撥五門緣、撥五法心心所等有五行相，謂謗因、果、作用、實事及非四見諸餘邪見。損傷善法、毀壞良田，無所不生名處處有。損害逾廣，如啖人肉。
經「毒蟲之屬(至)各自藏護」。
贊曰：下二頌半差別行相。中分二：初一頌明由邪見生鈍煩惱亦由煩惱復生邪見，后一頌半明由邪見生諸惡見及不善行。所餘煩惱名為蟲獸。「孚」音撫夫反，信也。《玉篇》「姥伏也，卵孚也、生也」。《通俗文》「匹付反，卵化曰孚」。《廣雅》「孚，生也」。《方言》「雞伏卵而未孚是也」。「乳」音濡主反，又而遇反。《蒼頡篇》、《玉篇》「乳謂養子也」。「生」雖平、去二音，應從平音。《玉篇》「生產進也，生養造也。因物造變謂之生」，產亦生也。鳥養卵名孚，獸養子名乳。由邪見故長諸煩惱如孚乳，生諸煩惱如產生，逐撥五門之邪見。煩惱別別生長名各藏護。藏護者資養義。或諸煩惱蟲獸之屬，生長邪見名自藏護等。
經「夜叉競來(至)甚可怖畏」。
贊曰：明由邪見生諸惡見及不善行。諸惡見
【現代漢語翻譯】 現代漢語譯本：虎形，名叫魑(chī，一種山神)。澤神，豬頭人形有尾巴，名叫魅(mèi，妖怪)。「魍(wǎng)」字的讀音是文兩反切。「魎(liǎng)」字的讀音是良獎反切。《通俗文》中說：『木石變化產生的怪物名叫魍魎』。《春秋》以及《玉篇》中說：『魍魎是水神』。加上夜叉(yèchā，一種惡鬼)、惡鬼，總共有五類。比喻邪見(xiéjiàn，錯誤的見解)的因緣、否定五門(wǔmén，眼、耳、鼻、舌、身五種感覺器官)的因緣、否定五法(wǔfǎ，名、相、分別、正智、如如)的心和心所等有五種行為表現，就是誹謗因、果、作用、實事以及非四見(fēisìjiàn，否定四種正確的見解)等其他邪見。損傷善法、毀壞良田，沒有不在的地方，名叫處處有。損害越來越大，就像吃人肉一樣。
經文：『毒蟲之屬(到)各自藏護』。
贊曰：下面兩頌半是關於差別行相的說明。中間分為兩部分：開始一頌說明由邪見產生遲鈍的煩惱，也由煩惱反過來產生邪見，后一頌半說明由邪見產生各種惡見和不善的行為。其餘的煩惱被稱為蟲獸。「孚(fú)」字的讀音是撫夫反切，意思是相信。《玉篇》中說：『姥伏也，卵孚也、生也』。《通俗文》中說：『匹付反，卵化叫做孚』。《廣雅》中說：『孚，是生的意思』。《方言》中說：『雞孵卵而未孵出就是孚』。「乳(rǔ)」字的讀音是濡主反切，又讀而遇反切。《蒼頡篇》、《玉篇》中說：『乳是養育孩子的意思』。「生(shēng)」字雖然有平聲和去聲兩種讀音，應該用平聲。《玉篇》中說：『生產是前進的意思，生養是創造的意思。因物而創造變化叫做生』，產也是生的意思。鳥養育卵叫做孚，獸養育孩子叫做乳。由於邪見，增長各種煩惱就像孵卵和哺乳一樣，產生各種煩惱就像生產一樣，逐漸否定五門的邪見。煩惱各自生長，名叫各自藏護。藏護的意思是資養。或者說各種煩惱蟲獸之類，生長邪見，名叫自藏護等。
經文：『夜叉競來(到)甚可怖畏』。
贊曰：說明由邪見產生各種惡見和不善的行為。各種惡見
【English Translation】 English version: 'Tiger-shaped, named Chi (魑, a type of mountain spirit). Marsh spirit, pig-headed human-shaped with a tail, named Mei (魅, a type of demon).' The pronunciation of 'Wang (魍)' is Wen Liang Fanqie. The pronunciation of 'Liang (魎)' is Liang Jiang Fanqie. In 'Tongsu Wen' it says: 'Monsters transformed from wood and stone are called Wangliang.' 'Chunqiu' and 'Yupian' say: 'Wangliang is the water god.' Adding Yaksha (夜叉, a type of evil spirit), evil ghosts, there are five categories in total. It is a metaphor for the causes and conditions of wrong views (邪見), the causes and conditions of denying the five faculties (五門, the five sense organs: eyes, ears, nose, tongue, and body), the mind and mental factors of denying the five dharmas (五法, name, form, discrimination, right knowledge, suchness), etc., having five kinds of behavioral manifestations, which are slandering cause, effect, function, reality, and non-four views (非四見, denying the four correct views) and other wrong views. Damaging good dharmas, destroying good fields, there is no place where they are not, called everywhere. The damage becomes greater and greater, like eating human flesh.
Sutra: 'The category of poisonous insects (to) each hides and protects themselves.'
Praise: The following two and a half verses explain the different characteristics. The middle is divided into two parts: the first verse explains that dull afflictions arise from wrong views, and wrong views also arise from afflictions; the latter one and a half verses explain that various evil views and unwholesome actions arise from wrong views. The remaining afflictions are called insects and beasts. The pronunciation of 'Fu (孚)' is Fu Fu Fanqie, meaning to believe. 'Yupian' says: 'Lao Fu also, eggs hatch also, born also.' 'Tongsu Wen' says: 'Pi Fu Fanqie, the transformation of eggs is called Fu.' 'Guangya' says: 'Fu, means to be born.' 'Fangyan' says: 'When a chicken incubates eggs but they have not hatched, it is Fu.' The pronunciation of 'Ru (乳)' is Ru Zhu Fanqie, also read Er Yu Fanqie. 'Cangjie Pian', 'Yupian' say: 'Ru means raising children.' Although the word 'Sheng (生)' has two pronunciations, level tone and departing tone, the level tone should be used. 'Yupian' says: 'Production means advancing, raising means creating. Creating and changing due to things is called Sheng', production is also Sheng. Birds raising eggs is called Fu, beasts raising children is called Ru. Because of wrong views, various afflictions grow like hatching eggs and breastfeeding, various afflictions arise like giving birth, gradually denying the wrong views of the five faculties. Afflictions grow separately, called each hiding and protecting themselves. Hiding and protecting means nourishing. Or the various afflictions, insects and beasts, grow wrong views, called self-hiding and protecting, etc.
Sutra: 'Yakshas come competing (to) very fearful.'
Praise: Explains that various evil views and unwholesome actions arise from wrong views. Various evil views
等如夜叉，日日增長名競來。因起煩惱更生惡行名爭取食。食是資長義，故惡身行滿名食既飽。邪見轉多名噁心轉熾，遂形於語名斗諍聲。三業惡行邪見所增，損害彌多名甚可畏。故由邪見生三惡行，非由邪見親發身語，因勢遠生故作是說。
經「鳩槃荼鬼(至)縱逸嬉戲」。
贊曰：下二頌半喻戒取。中分二：初一頌半喻總行相，后一頌喻別行相。此初也。然諸古師先無正文多取小乘以解戒相，今依新文大乘義解，學者應知。「鳩盤荼」者可怖畏鬼，此喻戒取。重執隨順諸見戒生，不緣余法，如踞土埵。《字林》「蹲，坐虛也」。「踞」音居御反，垂足實坐，倚也亦蹲也。「埵」音丁果反，小土聚隅也、堅土也。《玉篇》「丁戈反，小塊累也，亦堅土也、堁也」。有作「堆」音，聚土也。非也。若單執戒為勝因生取，名離地一尺；執順戒之禁為勝因生取，名二尺。或執為勝，如一尺；更執為因，如二尺。戒取必須具此二相，不爾是邪見所攝。不須別配上界二取，不說余惑通上界故。雖執欣求出世滅果，去生人天名往，還沉惡道名返，常沉生死、虛功苦行名遊行，執為最勝乖背正道名縱逸，執為正因染著生死名嬉戲。
經「捉狗兩足(至)怖狗自樂」。
贊曰：別明行相也。外道所求涅槃解
【現代漢語翻譯】 現代漢語譯本 猶如夜叉（Yaksa，一種鬼神），日日增長的是名為競爭的慾望。因為生起煩惱，進而產生惡行，這被稱為爭奪食物。食物是滋養增長的意思，所以惡的身行圓滿，被稱為食物已經飽足。邪見逐漸增多，被稱為噁心越來越熾盛，進而表現在語言上，被稱為爭鬥的聲音。身、口、意三業的惡行被邪見所增長，損害越來越大，被稱為非常可怕。所以，是由邪見產生三種惡行，並非邪見直接引發身語行為，而是因為因緣勢力遙遠地產生，所以這樣說。
經文：『鳩槃荼鬼（Kumbhanda，一種惡鬼）...縱逸嬉戲』。
贊曰：下面兩頌半是比喻戒禁取見。中間分為兩部分：開始一頌半比喻總體的行為相狀，後面一頌比喻個別的行為相狀。這是開始的部分。然而，過去的許多法師沒有依據正確的經文，大多采用小乘的觀點來解釋戒相，現在依據新的經文，用大乘的意義來解釋，學習的人應該知道。『鳩槃荼』是可怖畏的鬼，這裡比喻戒禁取見。著重執著隨順各種見解而產生的戒律，不緣于其他法，就像蹲踞在土堆上。《字林》中說：『蹲，是空虛地坐著』。『踞』讀作居御反，是垂著腳真實地坐著，是依靠的意思，也同於蹲。『埵』讀作丁果反，是小的土堆或角落，也是堅硬的土。《玉篇》中說：『丁戈反，是小土塊堆積，也是堅硬的土或塵埃』。有人寫作『堆』，讀作堆，是聚集的土，這是不對的。如果僅僅執著戒律是殊勝的因，從而產生執取，這被稱為離開地面一尺；執著順從戒律的禁制是殊勝的因，從而產生執取，這被稱為離開地面二尺。或者執著戒律是殊勝的，如同一尺；更執著戒律是成佛的因，如同二尺。戒禁取見必須具備這兩種相狀，否則就是邪見所攝。不需要另外配合上界的兩種取見，因為不說其他的迷惑也通於上界。雖然執著欣求出世的寂滅之果，離開生人天道的行為被稱為『往』，仍然沉溺於惡道的行為被稱為『返』，常常沉溺於生死輪迴、虛假的功德和痛苦的修行被稱為『**』，執著這些是最好的，違背正道的行為被稱為『縱逸』，執著這些是正確的因，染著生死的行為被稱為『嬉戲』。
經文：『捉狗兩足...怖狗自樂』。
贊曰：分別說明行為相狀。外道所尋求的涅槃解脫。
【English Translation】 English version It is like a Yaksha (a type of demon), with the desire for competition growing daily. Because afflictions arise, leading to evil deeds, this is called contending for food. Food means nourishment and growth, so the evil conduct of body is fulfilled, and it is said that the food is already satiated. False views gradually increase, which is called the evil mind becoming more intense, and then manifested in speech, which is called the sound of strife. The evil deeds of the three karmas (body, speech, and mind) are increased by false views, and the harm becomes greater and greater, which is called very frightening. Therefore, the three evil deeds arise from false views, not directly caused by false views through bodily and verbal actions, but because the causal power arises remotely, so it is said in this way.
Sutra: 'Kumbhanda ghosts (a type of evil spirit)...indulge in unrestrained play'.
Commentary: The following two and a half verses are a metaphor for clinging to precepts. The middle is divided into two parts: the first one and a half verses are a metaphor for the general aspect of behavior, and the last verse is a metaphor for the specific aspect of behavior. This is the beginning part. However, many ancient teachers did not rely on the correct scriptures, and mostly used the Hinayana viewpoint to explain the characteristics of precepts. Now, according to the new scriptures, we explain it with the meaning of Mahayana, and learners should know this. 'Kumbhanda' is a terrifying ghost, which is a metaphor for clinging to precepts. Emphasizing adherence to precepts arising from various views, not relying on other dharmas, is like squatting on a mound of earth. In the 'Zi Lin' dictionary, it says: 'Squatting means sitting emptily.' 'Ju' (踞) is pronounced jū yù, which means sitting with feet hanging down, truly sitting, meaning relying on, also the same as squatting. 'Duo' (埵) is pronounced ding guǒ, which means a small pile of earth or a corner, also hard earth. In the 'Yu Pian' dictionary, it says: 'Ding ge, means small clods of earth piled up, also hard earth or dust.' Some write it as 'dui' (堆), pronounced duī, which means gathered earth, which is incorrect. If one merely clings to precepts as a superior cause, thereby giving rise to attachment, this is called one foot off the ground; clinging to the prohibitions of following precepts as a superior cause, thereby giving rise to attachment, this is called two feet off the ground. Or clinging to precepts as superior, like one foot; further clinging to precepts as the cause of enlightenment, like two feet. Clinging to precepts must have these two aspects, otherwise it is included in false views. There is no need to separately match the two kinds of clinging in the upper realms, because it is not said that other delusions also extend to the upper realms. Although clinging to the desire for the fruit of liberation from the world, leaving the actions of being born in the human and heavenly realms is called 'going', still sinking into the evil paths is called 'returning', constantly sinking into the cycle of birth and death, false merits and painful practices is called '**', clinging to these as the best, going against the right path is called 'indulgence', clinging to these as the correct cause, being attached to birth and death is called 'unrestrained play'.
Sutra: 'Grasping the two feet of a dog...taking pleasure in frightening the dog'.
Commentary: Separately explaining the aspects of behavior. The Nirvana liberation sought by externalists.
脫非真勝法。生死可惡喻如於狗，得彼戒禁猶如兩足，涅槃因故，如足戒禁別故稱兩。或執為勝、為因名兩。堅著戒禁如捉狗足，執行順己如撲足倒。「撲」音蒲角反，倒也。《通俗文》「爭倒曰撲」。有作「樸」，音普卜反，打也。《玉篇》「擊也、手搏也」。今非此義，亦非「樸」字。宣揚苦行及彼涅槃以示眾生，如令失聲。執著若戒若禁能到涅槃，如以狗足加狗之頸。以此安處而修苦行以求涅槃，義同怖弄于狗耽玩不捨，雖苦謂樂，以娛己情故名自樂。
經「復有諸鬼(至)叫呼求食」。
贊曰：此喻身見。俱生身見無始恒行，故名長大。分別起者與不善性無慚愧俱，喻如裸形。裸是露義，無羞恥故。無明所覆名黑，迷無正理名瘦。堅執五蘊曾不暫輟，名常住中。諸煩惱因之而起，我語取因此而生，名發惡聲。處處廣起我見滋長，如叫求食。
經「復有諸鬼其咽如針」。
贊曰：喻見取也。其頭如山、咽喉極小如針許大，不堪受食；見取亦爾，執自見等為因為勝謂大如山，不受他見如針極小。
經「復有諸鬼(至)或復啖狗」。
贊曰：下二頌喻邊見，分二：初頌喻總行相，后頌喻別行相。此初也。「首如牛頭」，頭有二角，一邊見中含常、斷故。常、斷必依我見後起，
【現代漢語翻譯】 現代漢語譯本
執著于虛假的戒律和修行，自以為能獲得真正的解脫。把生死輪迴的可怕比喻為狗，獲得那些戒律和禁制就像擁有了兩條腿，因為涅槃的緣故，就像腿和戒律禁制有所區別，所以稱為『兩』。或者執著于這些是殊勝的、是原因，所以稱為『兩』。 堅固地執著于戒律禁制，就像抓住狗的腿不放，執行那些順應自己想法的行為，就像把狗的腿按倒在地。『撲』字讀pū jiǎo，是倒地的意思。《通俗文》中說：『爭鬥而倒地叫做撲』。也有寫作『樸』，讀pǔ bǔ，是打的意思。《玉篇》中說：『擊打，徒手搏鬥』。這裡不是這個意思，也不是『樸』字。 宣揚苦行以及涅槃的境界來向眾生展示，就像讓狗失去叫聲一樣。執著于戒律或禁制就能達到涅槃，就像把狗的腿放在狗的脖子上一樣。用這種方式安身立命，並且修持苦行來尋求涅槃，就像害怕又戲弄狗，沉迷玩樂不肯放手一樣，雖然很苦卻認為是快樂，用來取悅自己的心情，所以叫做自樂。
經文：『復有諸鬼(至)叫呼求食』。
讚頌說：這比喻的是身見（Sakkāya-ditthi，認為五蘊為我）。與生俱來的身見從無始以來就一直存在，所以叫做長大。分別產生的身見與不善的性質、無慚無愧之心一同出現，比喻為裸形。裸是暴露的意思，因為沒有羞恥之心。被無明（Avijjā）所覆蓋叫做黑，迷惑而沒有正確的道理叫做瘦。 堅固地執著於五蘊，從不停止，叫做常住中。各種煩惱因此而生起，『我』的語言和執取因此而產生，叫做發出惡聲。處處廣泛地生起我見並且滋長，就像叫喊著尋求食物。
經文：『復有諸鬼其咽如針』。
讚頌說：比喻的是見取（Ditthupadana，執著于自己的見解）。它們的頭如山大，咽喉卻極小，像針一樣大，無法接受食物；見取也是這樣，執著于自己的見解等，認為它們是原因、是殊勝的，認為它們像山一樣大，不接受其他的見解，像針一樣極小。
經文：『復有諸鬼(至)或復啖狗』。
讚頌說：下面的兩頌比喻的是邊見（Antaggaika-ditthi，執著于斷見或常見），分為兩部分：第一頌比喻總體的行為表現，第二頌比喻個別的行為表現。這是第一部分。『首如牛頭』，頭上有兩個角，因為邊見中包含著常見和斷見。
【English Translation】 English version
Clinging to false precepts and practices, thinking to attain true liberation. The horror of Samsara (Saṃsāra, cycle of rebirth) is likened to a dog, and obtaining those precepts and prohibitions is like having two legs, because of Nirvana (Nibbāna, liberation), just as legs and precepts and prohibitions are different, so it is called 'two'. Or clinging to these as superior, as the cause, so it is called 'two'. Firmly clinging to precepts and prohibitions is like grabbing a dog's leg and not letting go, performing actions that conform to one's own ideas is like knocking the dog's leg to the ground. '撲' (pū) is pronounced pū jiǎo, meaning to fall to the ground. The 『Tongsu Wen』 says: 'Fighting and falling to the ground is called 撲'. It is also written as '樸' (pǔ), pronounced pǔ bǔ, meaning to hit. The 『Yupian』 says: 'To strike, to fight hand-to-hand'. This is not the meaning here, nor is it the character '樸'. Proclaiming ascetic practices and the state of Nirvana to show to sentient beings is like making a dog lose its voice. Clinging to precepts or prohibitions as being able to reach Nirvana is like putting a dog's leg on the dog's neck. Using this method to settle down and cultivate ascetic practices to seek Nirvana is like being afraid of and teasing a dog, indulging in playing and not letting go, although it is bitter, it is considered happiness, used to please one's own mood, so it is called self-pleasure.
Sutra: 'Again, there were ghosts (to) shouting for food'.
Commentary: This is a metaphor for Sakkāya-ditthi (身見, self-view, the belief in a permanent self). Innate self-view has existed since beginningless time, so it is called grown up. The self-view that arises from discrimination appears together with unwholesome qualities, shamelessness and lack of remorse, and is likened to being naked. Naked means exposed, because there is no sense of shame. Being covered by Avijjā (無明, ignorance) is called black, being confused and without correct principles is called thin. Firmly clinging to the five aggregates (Skandha), never stopping, is called being in a permanent state. Various afflictions arise from this, the language and grasping of 'I' arise from this, called uttering evil sounds. Everywhere widely arising self-view grows, like shouting for food.
Sutra: 'Again, there were ghosts whose throats were like needles'.
Commentary: This is a metaphor for Ditthupadana (見取, clinging to views). Their heads are as big as mountains, but their throats are extremely small, like needles, unable to receive food; Ditthupadana is also like this, clinging to one's own views, etc., thinking that they are the cause, are superior, thinking that they are as big as mountains, not accepting other views, as small as needles.
Sutra: 'Again, there were ghosts (to) or eating dogs'.
Commentary: The following two verses are a metaphor for Antaggaika-ditthi (邊見, extreme views, clinging to eternalism or annihilationism), divided into two parts: the first verse is a metaphor for the overall behavior, and the second verse is a metaphor for the individual behavior. This is the first part. 'Heads like bull heads', the head has two horns, because extreme views contain eternalism and annihilationism.
如依牛頭有二角故。「或食人肉」喻斷見也，損害善深由執斷故，全不肯修如食人肉。「或復啖狗」喻常見也，不妨善生損害淺故猶如啖狗。
經「頭髮蓬亂(至)叫喚馳走」。
贊曰。喻別行相也。因此邊見生六十二見中四十七見，如發蓬亂。因此見故共諸外道互相非斥，如殘害𠒋險。外道妄見名𠒋險，故𠒋惡險阻也。無正教食及正理水以資長故，如飢渴所逼。內心既爾，外發聲計著如叫喚，身急隨之行如馳走。
經「夜叉餓鬼(至)恐畏無量」。
贊曰：此結成也。外道起煩惱虛妄顛倒故，如夜叉餓鬼。在俗起煩惱耽著無知故，如諸惡鳥獸。牒上所明，由起彼故不達正理。貧無智慧如饑急，在俗遍生、老、病、死四位。處處遇惡緣以惑生，如饑急四向。外道不得正視涅槃因門，妄行苦行而觀正理，如看窗牖，不正行故。如是諸難恐畏無量，略說苦惑。諸難尚爾，況諸惡業理喻何窮。「窺」有作「窺」，小視也。凡相竊視，南楚謂之窺。
經「是朽故宅(至)其焰俱熾」。
贊曰。下十頌半別明蟲鬼叢雜紛起所由。有三：初二頌明主在無災、主無災起，次一頌明由火焚蕩宅宇崩摧，后七頌半屬此紛披蟲鬼擾攘。此初文也。「屬」音之慾反，屬謂由屬。意說菩薩因位在宅，及成
【現代漢語翻譯】 現代漢語譯本： 如果依據牛頭有二角這個說法，那麼『或食人肉』比喻斷見（認為事物是斷滅的觀點），因為執著于斷見會深深損害善行，完全不肯修行，就像吃人肉一樣。『或復啖狗』比喻常見（認為事物是永恒不變的觀點），因為不妨礙善的產生，損害較淺，就像吃狗肉一樣。
經文：『頭髮蓬亂（至）叫喚馳走』。
贊曰：比喻外道的各種行為。因為這種邊見（偏激的觀點）產生六十二見中的四十七見，就像頭髮蓬亂一樣。因為這種見解，與各種外道互相指責和攻擊，就像互相殘害一樣。外道的虛妄見解稱為『𠒋險』，所以『𠒋險』是邪惡的險阻。因為沒有正確的教義和正當的道理來滋養增長，就像被飢渴所逼迫一樣。內心既然如此，外在就發出聲音來執著于自己的觀點，就像叫喚一樣，身體也急切地隨著自己的觀點而行動，就像奔跑一樣。
經文：『夜叉餓鬼（至）恐畏無量』。
贊曰：這是總結。外道生起煩惱、虛妄和顛倒的見解，就像夜叉餓鬼一樣。在世俗中生起煩惱，貪戀執著于無知，就像各種惡鳥獸一樣。重複說明上面所講的內容，因為生起這些煩惱，所以不能通達正確的道理。貧乏智慧就像飢餓一樣，在世俗中普遍經歷生、老、病、死這四種苦難。處處遇到惡劣的因緣而產生迷惑，就像飢餓時四處尋找食物一樣。外道不能正確地看待涅槃（解脫）的因門，妄自進行苦行而觀察正理，就像從窗戶里看東西一樣，因為行為不正。像這樣，各種苦難和恐懼是無量的，這裡只是簡略地說說苦和迷惑。各種苦難尚且如此，更何況各種惡業，道理的譬喻哪裡能窮盡呢？『窺』字，有的版本寫作『窺』，是小看的意思。凡是偷偷地看，在南楚地區叫做『窺』。
經文：『是朽故宅（至）其焰俱熾』。
贊曰：下面十頌半分別說明蟲鬼叢雜紛亂興起的原因。有三種：最初兩頌說明主人在沒有災難的情況下，以及主人沒有災難而興起的情況；接著一頌說明由於火焚燒而導致房屋倒塌；後面七頌半屬於這種紛亂的蟲鬼擾攘的情況。這是最初的部分。『屬』字讀作『之慾』的反切音，『屬』的意思是由於。意思是說菩薩在因位時住在宅中，以及成就……
【English Translation】 English version: As it is said, based on the ox's head having two horns. 'Or eating human flesh' is a metaphor for annihilationism (the view that things are annihilated after death), because clinging to annihilationism deeply harms good deeds and completely refuses cultivation, just like eating human flesh. 'Or again eating dog' is a metaphor for eternalism (the view that things are eternally existent), because it does not hinder the arising of good and the harm is shallow, just like eating dog meat.
Sutra: 'Hair disheveled (to) shouting and running'.
Commentary: This is a metaphor for the different behaviors of externalists. Because of this extreme view (a biased viewpoint), forty-seven of the sixty-two views arise, just like disheveled hair. Because of this view, they criticize and attack each other with various externalists, just like harming each other. The false views of externalists are called '𠒋險' (evil dangers), so '𠒋險' is an evil obstacle. Because there is no correct teaching and proper reason to nourish and grow, it is like being forced by hunger and thirst. Since the inner mind is like this, the outer expresses its attachment to its own views, just like shouting, and the body also eagerly follows its own views and acts, just like running.
Sutra: 'Yakshas (night demons) and hungry ghosts (to) immeasurable fear'.
Commentary: This is a conclusion. Externalists give rise to afflictions, falsehood, and inverted views, like yakshas (夜叉) and hungry ghosts (餓鬼). In the secular world, they give rise to afflictions, greedily clinging to ignorance, like various evil birds and beasts. Repeating what was explained above, because these afflictions arise, they cannot understand the correct principle. Lacking wisdom is like being hungry, and in the secular world, they universally experience the four sufferings of birth, old age, sickness, and death. Everywhere they encounter bad conditions and generate confusion, just like searching for food everywhere when hungry. Externalists cannot correctly view the door of Nirvana (涅槃, liberation), and they vainly practice asceticism and observe the correct principle, just like looking through a window, because their behavior is not correct. Like this, various difficulties and fears are immeasurable, and here we are just briefly talking about suffering and confusion. The various difficulties are like this, let alone the various evil deeds, where can the analogy of the principle be exhausted? The word '窺' (kuī, peep), some versions write '窺', which means to look down upon. Whenever someone secretly looks, in the southern Chu region it is called '窺'.
Sutra: 'This decaying old house (to) its flames are all blazing'.
Commentary: The following ten and a half verses separately explain the reasons for the chaotic arising of mixed insects and ghosts. There are three types: the first two verses explain the situation where the master is present without disaster, and the situation where the master is without disaster and arises; the next verse explains the collapse of the house due to fire; and the last seven and a half verses belong to this chaotic situation of insects and ghosts disturbing. This is the initial part. The word '屬' (shǔ, belong) is pronounced as the fanqie (反切, a method of indicating pronunciation) of '之慾' (zhī yù), and '屬' means due to. The meaning is that the Bodhisattva (菩薩) dwells in the house in the causal stage, and achieves...
佛已在世利物，生死煩惱災難便息。佛入涅槃，菩薩隱沒物益寢息，生死煩惱災難遂生。亦由主在宅中嚴治修織勖勵子息，災難不生；主若離家無人修飾，既無勖勵子息放逸、災起宅崩。故三界宅，由佛若在災難不生，由佛若無災難斯起，故言屬於一人，喻佛菩薩也。不由外道唯由佛法，故言一人。又「屬」音時燭反，屬謂攝屬。三界皆是佛之所有，說佛為主，並屬佛故。「其人近出」，入涅槃隱，離三界生，名為近出，如宅無主。「忽然火起」喻諸煩惱損敗身器，如火損舍。應為「屬」字。無端而有，名忽然火起。從生至死觸途皆起，名四面一時。因此發生無量惡業，名焰俱熾。
經「棟樑椽柱(至)墻壁崩倒」。
贊曰。由火焚蕩宅宇崩摧。「棟樑」者受蘊。「椽」者骨節是色蘊。「柱」是行蘊。「爆聲」者喻生苦。「爆」音博教反，火深烈也。又普駁反，《說文》「灼也」，謂披散起。《玉篇》「補角、蒲角、頗角三反，灼也、熱也」。亦為「曝」字，憤起也。古作「㿺」「曝」二形同。「震裂」者喻老苦。震者驚擗之義，老苦在身如雷驚擗，甚可怖故。或為「振」字。「摧折」喻病苦，摧殘身命衰折盛壯。「墮落」喻死苦，壞壽命故。生老病死並柱，合是行蘊無常。於三蘊后、想蘊之前明四相者
【現代漢語翻譯】 現代漢語譯本：佛陀住世利益眾生時，生死煩惱和災難便會止息。佛陀入涅槃后，菩薩隱沒，對眾生的利益也逐漸停止，生死煩惱和災難便會隨之產生。這就像一家之主在家中嚴謹治理，修繕房屋，督促勉勵子女，災難就不會發生；如果一家之主離家，無人修繕房屋，也沒有人督促勉勵，子女放縱，災禍就會發生，房屋也會崩塌。所以，三界這個宅院，因為有佛陀在，災難就不會發生；因為沒有佛陀，災難就會產生。所以說『屬於一人』，比喻佛陀和菩薩。不是依靠外道，而是依靠佛法，所以說『一人』。另外，『屬』字讀作時燭反，屬的意思是統屬。三界都是佛陀所擁有的，所以說佛陀是主，一切都歸屬於佛陀。『其人近出』，指佛陀入涅槃隱沒，離開三界，這叫做近出，就像宅院沒有了主人。『忽然火起』比喻各種煩惱損害和敗壞身軀，就像火燒燬房屋。應該是『屬』字。無緣無故地發生，叫做忽然火起。從出生到死亡，所接觸的一切都會引發煩惱，叫做四面一時。因此而發生無量的惡業，叫做火焰俱熾。
經文：『棟樑椽柱（到）墻壁崩倒』。
讚語說：因為火焚燒盪滌，房屋崩塌摧毀。『棟樑』指的是受蘊（vedanāskandha）。『椽』指的是骨節，是色蘊（rūpaskandha）。『柱』指的是行蘊（saṃskāraskandha）。『爆聲』比喻生苦。『爆』字讀作博教反，形容火勢猛烈。也讀作普駁反，《說文解字》中解釋為『灼也』，意思是披散開來。《玉篇》中解釋為『補角、蒲角、頗角三反，灼也、熱也』。也可以寫作『曝』字，意思是憤然興起。古時候寫作『㿺』和『曝』兩種形式相同。『震裂』比喻老苦。震是驚嚇和劈裂的意思，老苦加身就像雷霆驚嚇劈裂，非常可怕。也可以寫作『振』字。『摧折』比喻病苦，摧殘身命，衰敗折損盛壯的身體。『墮落』比喻死苦，因為死亡會毀壞壽命。生老病死和柱子，合起來是行蘊的無常。在三蘊之後、想蘊（saṃjñāskandha）之前說明四相的原因是：
【English Translation】 English version: When the Buddha is in the world benefiting beings, the suffering of birth, death, afflictions, and disasters will cease. When the Buddha enters Nirvana, and the Bodhisattvas are hidden, the benefit to beings gradually stops, and the suffering of birth, death, afflictions, and disasters will then arise. This is like a householder who diligently manages his household, repairs the house, and encourages his children, disasters will not occur; if the householder leaves home, no one repairs the house, and no one encourages the children, the children become unrestrained, disasters will occur, and the house will collapse. Therefore, this house of the Three Realms, because the Buddha is present, disasters will not occur; because the Buddha is absent, disasters will arise. Therefore, it is said 'belonging to one person,' which is a metaphor for the Buddha and Bodhisattvas. It is not relying on external paths, but relying on the Buddha's Dharma, therefore it is said 'one person.' Also, the pronunciation of 'belonging' is 'shi zhu fan,' meaning to govern and belong to. The Three Realms are all owned by the Buddha, therefore it is said that the Buddha is the master, and everything belongs to the Buddha. 'The person recently left,' refers to the Buddha entering Nirvana and becoming hidden, leaving the Three Realms, this is called recently left, like a house without a master. 'Suddenly a fire arises' is a metaphor for various afflictions damaging and ruining the body, like a fire burning down a house. It should be the word 'belonging.' Occurring for no reason is called suddenly a fire arises. From birth to death, everything encountered will trigger afflictions, called all sides at once. Therefore, countless evil deeds arise, called flames blazing together.
Scripture: 'Beams, rafters (to) walls collapsing.'
The praise says: Because the fire burns and washes away, the house collapses and is destroyed. 'Beams' refer to the feeling aggregate (vedanāskandha). 'Rafters' refer to the joints of the bones, which is the form aggregate (rūpaskandha). 'Pillars' refer to the formation aggregate (saṃskāraskandha). 'Exploding sound' is a metaphor for the suffering of birth. The pronunciation of 'exploding' is 'bo jiao fan,' describing the intensity of the fire. It is also pronounced 'pu bo fan,' in the 'Shuowen Jiezi' it is explained as 'zhuo ye,' meaning to spread out. In the 'Yupian' it is explained as 'bu jiao, pu jiao, po jiao san fan, zhuo ye, re ye.' It can also be written as 'pu,' meaning to rise up in anger. In ancient times, '㿺' and '曝' were written in the same way. 'Cracking' is a metaphor for the suffering of old age. 'Zhen' means the meaning of startling and splitting, the suffering of old age on the body is like thunder startling and splitting, which is very frightening. It can also be written as 'zhen.' 'Breaking' is a metaphor for the suffering of sickness, destroying life, and weakening the strong body. 'Falling' is a metaphor for the suffering of death, because death destroys life. Birth, old age, sickness, and death, together with the pillars, are the impermanence of the formation aggregate. The reason for explaining the four characteristics after the three aggregates and before the perception aggregate (saṃjñāskandha) is:
，欲明生等遍五蘊故。「墻壁崩倒」喻于想蘊內外無常。上來受、色、行、想四蘊無常，在識宅有。前文已明宅中火起，總說五蘊有生、老、病、死，無常敗壞深可厭患。
問：
宅中災難俱是煩惱，何故或說為火、或說為蟲鬼耶？
答：
燒迫身心喻之於火，無知損害譬之蟲鬼。欲令驚怖厭深，所以種種為喻。識為所依，喻之於宅；煩惱依起，故譬火蟲。四蘊俱是能依，故說由火摧落，不說蟲鬼亦依火游。
經「諸鬼神等(至)不能自出」。
贊曰。下七頌半屬此紛披蟲鬼擾攘。有三：一頌半喻欲界災，三頌半喻色界災，二頌半喻無色界災。此初也。「諸鬼神等」者，喻欲界出家外道、在家俗人。眾苦所逼遂揚聲大叫等者，等取蟲獸。故《十地論》云：「外道知生、老、病、死，生厭故揚聲大叫。」今通在家。又在家起貪等斗諍，外道起諸見斗諍。「揚聲大叫」此為總句。由起貪等性鈍煩惱，如雕鷲等；由起諸見疾利煩惱，如鳩盤荼等。此為別句。雖苦所逼揚聲大叫。在家俗人癡愛故生惱，出家外道以苦欲舍苦，此皆名為周慞惶怖不能自出。「周慞」者匆恾驚懼也。又為「章」字。「周」流也，周流周遍驚懼不安之狀。下有惶怖應為周章，由下悶走已為周章。此應為「慞」，
【現代漢語翻譯】 現代漢語譯本：想要明白生等現象遍及五蘊的緣故。「墻壁崩倒」比喻想蘊內外無常。上面受、色、行、想四蘊無常，存在於識宅之中。前文已經說明宅中火起，總的說來五蘊有生、老、病、死，無常敗壞，深可厭患。
問：
宅中的災難都是煩惱，為什麼有時說是火，有時說是蟲鬼呢？
答：
燒灼逼迫身心，比喻為火；無知損害，譬喻為蟲鬼。想要使人驚怖厭離深刻，所以用種種比喻。識是所依之處，比喻為宅；煩惱依附而起，所以比喻為火蟲。四蘊都是能依之處，所以說由火摧毀墜落，不說蟲鬼也依附火而遊動。
經文：『諸鬼神等(至)不能自出』。
贊曰：下面七頌半屬於此紛披蟲鬼擾攘。有三：一頌半比喻欲界災，三頌半比喻界災，二頌半比喻無界災。這是最初的部分。『諸鬼神等』，比喻欲界出家外道、在家俗人。眾苦所逼，於是揚聲大叫等，『等』字包括蟲獸。所以《十地論》說：『外道知道生、老、病、死，因為厭惡而揚聲大叫。』現在也包括在家之人。又在家之人因為生起貪等而爭鬥，外道因為生起各種見解而爭鬥。『揚聲大叫』這是總的概括。因為生起貪等遲鈍的煩惱，就像雕鷲等；因為生起各種見解快速猛利的煩惱，就像鳩盤荼(Kumbhanda，一種惡鬼)等。這是分別的描述。雖然被痛苦所逼迫而揚聲大叫。在家俗人因為癡愛而生惱，出家外道想要用苦來捨棄苦，這些都叫做周慞惶怖不能自出。『周慞』是匆忙驚懼的意思。又可以寫作『章』字。『周』是周流，周流周遍驚懼不安的狀態。下面有惶怖應該寫作周章，因為下面悶走已經是周章。這裡應該寫作『慞』。
【English Translation】 English version: The reason for wanting to understand that phenomena such as birth pervade the five skandhas is because 'the collapse of walls' is a metaphor for the impermanence of the internal and external aspects of the thought skandha (saṃjñāskandha). The above four skandhas of feeling (vedanāskandha), form (rūpaskandha), volition (saṃskāraskandha), and thought (saṃjñāskandha) are impermanent and exist within the house of consciousness (vijñānaskandha). The previous text has already explained that a fire has started in the house, generally speaking, the five skandhas have birth, old age, sickness, and death, and are impermanent and decaying, which is deeply detestable.
Question:
The disasters in the house are all afflictions (kleśa), why are they sometimes described as fire and sometimes as insects and ghosts?
Answer:
Burning and pressing the body and mind is likened to fire; ignorant harm is likened to insects and ghosts. The intention is to cause deep fear and aversion, so various metaphors are used. Consciousness (vijñāna) is the basis of reliance, likened to a house; afflictions arise in dependence, so they are likened to fire and insects. The four skandhas are all capable of being relied upon, so it is said that they are destroyed and fall by fire, but it is not said that insects and ghosts also rely on fire to roam.
Sutra: 'All ghosts and spirits, etc. (to) cannot escape by themselves'.
Commentary: The following seven and a half verses belong to this chaotic disturbance of insects and ghosts. There are three parts: one and a half verses are a metaphor for the disasters of the desire realm (kāmadhātu), three and a half verses are a metaphor for the disasters of the ** realm, and two and a half verses are a metaphor for the disasters of the formless realm (arūpadhātu). This is the initial part. 'All ghosts and spirits, etc.' are a metaphor for renunciate non-Buddhists and lay people in the desire realm. Being oppressed by various sufferings, they shout loudly, etc., the 'etc.' includes insects and beasts. Therefore, the Ten Stages Sutra (Daśabhūmika Sūtra) says: 'Non-Buddhists know birth, old age, sickness, and death, and shout loudly because of aversion.' This now includes lay people as well. Also, lay people fight because of greed, etc., while non-Buddhists fight because of various views. 'Shouting loudly' is a general statement. Because of arising dull afflictions such as greed, they are like eagles and vultures; because of arising quick and sharp afflictions of various views, they are like Kumbhandas (Kumbhāṇḍa, a type of demon). This is a separate description. Although they are forced by suffering to shout loudly, lay people generate annoyance because of foolish love, while renunciate non-Buddhists want to abandon suffering through suffering, all of which is called being flustered, fearful, and unable to escape by themselves. 'Flustered' (zhou zhang) means hurried and frightened. It can also be written as 'zhang'. 'Zhou' means flowing, a state of flowing, pervasive fear and unease. Below, 'fearful' should be written as 'zhou zhang', because 'running in a daze' below is already 'zhou zhang'. Here it should be written as 'zhang'.
體亦即怖惶。「怖」者驚懼，故惶悚怖怕也。此依初揚聲大叫解。若依后解，在俗及外道起利鈍惑常斗諍故，以此匆遽于生死、驚忙於旦夕，豈知惑火以焚燒、蟲鬼毒之傷害而求出離者也。設欲求出，無方自得。
經「惡獸毒蟲(至)亦住其中」。
贊曰：下三頌半喻色界災。有三：一頌喻俗人外道俱生彼界，一頌喻雖有凈定折伏煩惱煩惱還起，一頌半喻雖求離欲執彼為勝煩惱復生。此初也。色界定深猶如孔穴。在俗生彼如蟲竄之。外道鬼生，故言亦住。「竄」音七亂反，逃也。《玉篇》「藏，蔽也」。
經「薄福德故(至)飲血啖肉」。
贊曰：此喻雖有凈定折伏煩惱煩惱還起。聖人有凈定煩惱不生；彼雖有凈定無真福慧，名薄福德，更為貪、癡、慢、疑、身、邊見等煩惱所燒，名為火逼。不能斷滅此等煩惱，仍起見取互相非斥，名相殘害。執自勝道如飲血，緣見細故。起戒取堅執如啖肉，緣事粗故。「啖」音土敢反，食也。或作「啖」音屯敢反。
經「野干之屬(至)四面充塞」。
贊曰：雖求離欲執彼為勝，煩惱復生也。「野干」者，欲界疑。「之屬」者，所餘煩惱。「並已死」者，先伏斷故。由取定為勝，起色界中愛、見、慢、疑等種種煩惱，名大惡獸。此展轉增長，
【現代漢語翻譯】 現代漢語譯本： 體性也就是怖惶。『怖』（bù）指的是驚慌恐懼，因此惶恐、悚懼、害怕。這依照最初揚聲大叫的解釋。如果依照後面的解釋，在世俗和外道中，因為產生敏銳或遲鈍的迷惑而經常爭鬥，因此匆忙於生死，驚慌于旦夕，哪裡知道迷惑的火焰在焚燒，蟲鬼毒害的侵擾，卻還想要求得解脫呢？即使想要尋求出離，也沒有方法能夠自己獲得。 經文：『惡獸毒蟲（乃至）亦住其中』。 贊曰：下面三頌半比喻災難。有三種：一頌比喻世俗之人、外道都生於那個境界，一頌比喻即使有清凈禪定折伏煩惱，煩惱還會生起，一頌半比喻即使尋求脫離慾望，卻執著那個境界為殊勝，煩惱又會生起。這是最初的情況。禪定深邃猶如孔穴。在世俗中生於彼處就像蟲子竄入其中。外道像鬼一樣生於彼處，所以說也住在其中。『竄』（cuàn）讀音qī luàn fǎn，是逃跑的意思。《玉篇》中說：『藏，是隱藏的意思』。 經文：『薄福德故（乃至）飲血啖肉』。 贊曰：這比喻即使有清凈禪定折伏煩惱，煩惱還會生起。聖人有清凈禪定，煩惱不會生起；他們即使有清凈禪定卻沒有真正的福德智慧，稱為薄福德，更加被貪、嗔、癡、慢、疑、身見、邊見等煩惱所焚燒，稱為火逼。不能斷滅這些煩惱，仍然生起見取，互相非難排斥，稱為互相殘害。執著自己的殊勝之道如同飲血，因為見解細微的緣故。生起戒禁取，堅固執著如同啖肉，因為所緣之事粗糙的緣故。『啖』（dàn）讀音tǔ gǎn fǎn，是吃的意思。或者寫作『啖』，讀音tún gǎn fǎn。 經文：『野干之屬（乃至）四面充塞』。 贊曰：即使尋求脫離慾望，卻執著那個境界為殊勝，煩惱又會生起。『野干』（yě gān）指的是欲界的疑。『之屬』指的是其餘的煩惱。『並已死』指的是先前已經摺伏斷除的緣故。由於執取禪定為殊勝，生起禪定中的愛、見、慢、疑等種種煩惱，稱為大惡獸。這些輾轉增長。
【English Translation】 English version: Body is also fear and panic. 'Fear' (bù) means being frightened and fearful, hence being apprehensive, terrified, and afraid. This is based on the initial interpretation of shouting loudly. If based on the latter interpretation, in the secular world and among externalist paths, due to the arising of sharp or dull delusions, there is constant strife. Therefore, being hurried in birth and death, and alarmed by the passing of days, how can they know that the flames of delusion are burning, and the harm of insect and ghost poisons is afflicting them, yet they seek liberation? Even if they desire to seek escape, there is no way to attain it on their own. Sutra: 'Evil beasts and poisonous insects (even) also dwell therein.' Commentary: The following three and a half verses are metaphors for disaster. There are three aspects: one verse is a metaphor for both secular people and externalists being born in that realm; one verse is a metaphor for even having pure samadhi (dìng) to subdue afflictions, afflictions still arise; and one and a half verses are a metaphor for even seeking to be free from desire, yet clinging to that realm as superior, afflictions arise again. This is the initial situation. The depth of samadhi is like a hole. Being born there in the secular world is like insects scurrying into it. Externalists are born like ghosts, hence it is said they also dwell there. 'Scurrying' (cuàn) is pronounced qī luàn fǎn, meaning to flee. The 'Yupian' (玉篇) says: 'Conceal, means to hide.' Sutra: 'Due to meager merit (even) drinking blood and devouring flesh.' Commentary: This is a metaphor for even having pure samadhi to subdue afflictions, afflictions still arise. Sages have pure samadhi, and afflictions do not arise; although they have pure samadhi, they lack true merit and wisdom, and are called having meager merit. They are further burned by afflictions such as greed, hatred, delusion, pride, doubt, self-view, and extreme views, and are called being pressed by fire. Unable to extinguish these afflictions, they still give rise to view-attachment, mutually criticizing and rejecting each other, and are called mutually harming each other. Clinging to one's own superior path is like drinking blood, because the views are subtle. Giving rise to adherence to precepts and vows, firmly clinging is like devouring flesh, because the objects of attachment are coarse. 'Devour' (dàn) is pronounced tǔ gǎn fǎn, meaning to eat. Or it is written as '啖', pronounced tún gǎn fǎn. Sutra: 'The jackal species (even) filling all four directions.' Commentary: Even seeking to be free from desire, yet clinging to that realm as superior, afflictions arise again. 'Jackal' (yě gān) refers to doubt in the desire realm. 'Species' refers to the remaining afflictions. 'Already dead' refers to having previously subdued and severed them. Due to clinging to samadhi as superior, various afflictions such as love, views, pride, and doubt in samadhi arise, and are called great evil beasts. These increase and grow.
如競來食啖。惑火既炎，燒炙彌廣，因定生惑不可愛樂如臭煙。臭煙繁郁名𤑫𤊹。「𤑫」音薄紅反。唯有「蓬𦮔」二字，氣如蓬亂。應為「蓬」字。有作「熢」字。依《玉篇》即熢火之熢，亦無蓬音。「𤊹」音蒲沒反，大也、盛也。若塵起作「𡋯」。火香作「馞」。今之臭氣馞馞如蓬繁亂，或氣臭大勃起如蓬。有作「㶿」字，不知所出。遍四定生，無一處非有，如四面充塞。
經「蜈蚣蚰蜒(至)隨取而食」。
贊曰。下二頌半喻無色界災。初一頌半喻下三地惑，后一頌喻生有頂地惑。此初也。「蜈蚣」等類喻彼凡夫，為下色界惑火所燒，求生無色如走出穴生下三處。「鳩盤荼鬼」喻彼外道。外道多執二上地以為涅槃。撥諸凡夫不執以為殊勝涅槃，因凡起惑如鬼見蟲隨取而食。食者資長義，隨逐彼生惑更增故。
經「又諸餓鬼(至)周章悶走」。
贊曰：此喻有頂煩惱。生彼外道名為餓鬼。三有頂故，名頭上。煩惱更生，名火然。無正教食、法水充濟，名飢渴。煩惱所逼，如熱惱。恒不安處，名周章。周章是周流義。還淪五趣，名悶走。有本為「障」是惶怖義。上來說喻，意令厭怖種種變名，智者應悉。
經「其宅如是(至)眾難非一」。
贊曰：此文第三結成上難。難既眾多
【現代漢語翻譯】 現代漢語譯本 如競相前來吞食。迷惑之火已經燃燒，燒灼的範圍更加擴大，因為禪定而產生的迷惑令人厭惡，就像臭煙一樣。臭煙繁盛濃郁，名為𤑫𤊹（形容臭氣熏天的樣子）。「𤑫」讀音為薄紅反切。只有「蓬𦮔」二字，氣息像蓬草一樣散亂。應為「蓬」字。有人寫作「熢」字。依照《玉篇》來看，是熢火的熢，也沒有蓬的讀音。「𤊹」讀音為蒲沒反切，意為大也、盛也。如果塵土飛揚，寫作「𡋯」。火的香味寫作「馞」。現在臭氣熏天，像蓬草一樣繁盛散亂，或者氣味臭大而勃發，像蓬草一樣。有人寫作「㶿」字，不知道出自哪裡。遍佈四禪定生之處，沒有一處不存在，就像四面都被充塞一樣。
經文：『蜈蚣蚰蜒(至)隨取而食』。
贊曰：下面的兩頌半是比喻無色界的災難。最初的一頌半比喻下三地的迷惑，後面的一頌比喻生有頂地的迷惑。這是最初的部分。「蜈蚣」（centipede）等類別比喻那些凡夫，被地獄的迷惑之火所燒，爲了求生而進入無色界，就像從洞穴中走出，生於下三處。「鳩盤荼鬼」（Kumbhanda，一種惡鬼）比喻那些外道。外道大多執著於二禪定以上的境界，認為那是涅槃。否定那些凡夫不執著的境界，認為那是殊勝的涅槃，因為凡夫產生迷惑，就像鬼看見蟲子就隨意抓來吃掉一樣。吃掉意味著資養增長，隨著他們而生，迷惑更加增長。
經文：『又諸餓鬼(至)周章悶走』。
贊曰：這比喻有頂天的煩惱。生於有頂天的外道被稱為餓鬼。因為處於三有頂，所以稱為頭上。煩惱更加滋生，稱為火燃。沒有正確的教法食物、法水來充濟，稱為飢渴。被煩惱所逼迫，就像被熱惱所困擾。恒常處於不安穩的狀態，稱為周章。周章是周流的意思。最終還是會墮入五趣輪迴，稱為悶走。有的版本寫作「障」，是惶恐的意思。上面所說的比喻，意在使人厭惡恐懼種種變異的名稱，有智慧的人應該明白。
經文：『其宅如是(至)眾難非一』。
贊曰：這段文字是第三部分，總結了上面的種種災難。災難既然如此眾多
【English Translation】 English version Like competing to come and devour. The fire of delusion is already blazing, and the burning is even more widespread. The delusion arising from Samadhi is detestable, like foul smoke. The dense and luxuriant foul smoke is called 𤑫𤊹 (describing a foul and smoky atmosphere). '𤑫' is pronounced 'bo hong fan qie'. Only the two characters '蓬𦮔' have a breath like scattered artemisia. It should be the character '蓬' (Artemisia). Some write it as '熢'. According to the 'Yupian', it is the '熢' of '熢 fire', which does not have the pronunciation of '蓬'. '𤊹' is pronounced 'pu mo fan qie', meaning great or flourishing. If dust rises, it is written as '𡋯'. The fragrance of fire is written as '馞'. Now the foul odor is like luxuriant and scattered artemisia, or the odor is great and erupts like artemisia. Some write it as '㶿', but its origin is unknown. It pervades the four Dhyana births, and there is no place where it does not exist, as if it fills all four sides.
Sutra: 'Centipedes and millipedes (to) seize and eat'.
Commentary: The following two and a half verses are a metaphor for the calamities of the Formless Realm. The first one and a half verses are a metaphor for the delusions of the lower three realms, and the last verse is a metaphor for the delusions of the Realm of the Peak of Existence. This is the beginning. 'Centipedes' (蜈蚣) and similar creatures are a metaphor for those ordinary beings who are burned by the fire of delusion in the lower realms. Seeking life, they enter the Formless Realm, like emerging from a cave and being born in the lower three realms. 'Kumbhanda ghosts' (鳩盤荼鬼) are a metaphor for those heretics. Most heretics cling to the realms above the second Dhyana, considering them to be Nirvana. They deny the realms that ordinary beings do not cling to, considering them to be superior Nirvana. Because ordinary beings generate delusion, it is like ghosts seeing insects and seizing them to eat at will. Eating means nourishing and increasing, and as they follow them, delusion increases even more.
Sutra: 'Also, those hungry ghosts (to) rush around in confusion'.
Commentary: This is a metaphor for the afflictions of the Peak of Existence. Heretics born in the Peak of Existence are called hungry ghosts. Because they are in the Peak of the Three Realms, they are called 'on the head'. Afflictions arise even more, called 'fire burning'. Without the correct Dharma food or Dharma water to replenish them, they are called 'hungry and thirsty'. Oppressed by afflictions, it is like being troubled by heat. Constantly in an unstable state, it is called 'rushing around'. 'Rushing around' means flowing around. Eventually, they will fall back into the five realms of reincarnation, called 'running in confusion'. Some versions write '障', which means fear.
Sutra: 'Their dwellings are like this (to) the many difficulties are not one'.
Commentary: This passage is the third part, summarizing the above difficulties. Since the difficulties are so numerous
，不能具述。「眾」音有二：職隆、之仲二反。
經「是時宅主在門外立」。
贊曰：下第三大段有十四頌，見設權方喻。長行有四，此中亦爾。初三頌見苦悲生喻，次五頌示大不悕喻，次三頌思方拔濟喻，后三頌正說三乘喻。初文有二：初二頌頌見苦，后一頌頌悲生。見苦中初二句喻佛出三界，次一頌半喻更聞眾生處難所悲之事。此初文也。「主」者，親也、上也、典也、領也、守也。門有二種：一教門，二行門。佛住果中出因門外，即是位居妙理，亦是理出教門一乘門也，故言門外。由長行言「我雖能於此所燒之門安隱得出」，今言在外立，有四義：一住待之狀，待子出宅故；二將行之貌，將行入救故名為立；三立者不行之相，待機熟而垂濟，故未即行；四立者起成之義，眾生在生死，未起未成佛如坐，佛已起而成，故立也。
經「聞有人言(至)歡娛樂著」。
贊曰：此喻聞眾生處難。前長行雲「長者見是大火」，〈方便品〉云「我以佛眼觀」，今言聞者有二義：一自、他影彰，不但自見眾生沒苦，亦聞他三世佛所傳說親、疏相顯。二眼睹苦生，親故名見，法待機濟，疏故與聞名。無始已來放縱馳流，起煩惱分別，名先因遊戲。受三界苦果，名來入此宅。從無始來因惑、業故感於識等
【現代漢語翻譯】 現代漢語譯本，不能完全敘述。「眾」字有兩種讀音：職隆，之仲。
經文：『這時宅主在門外站立』。
讚語說：下面第三大段有十四首偈頌，闡述了設立權巧方便的譬喻。長行有四段，這裡也是如此。最初三首偈頌是關於看見苦難而生悲憫的譬喻，接著五首偈頌是關於顯示不貪求的譬喻，再接著三首偈頌是關於思考如何拔除救濟的譬喻，最後三首偈頌是關於正式宣說三乘教法的譬喻。最初的文段有兩部分：最初兩首偈頌是讚頌看見苦難，後面一首偈頌是讚頌悲憫產生。在看見苦難中，最初兩句譬喻佛陀出離三界，接著一首半偈頌譬喻進一步聽聞眾生處於苦難中所悲憫的事情。這是最初的文段。『主』的意思是親近、尊上、典範、統領、守護。門有兩種：一是教門，二是行門。佛陀安住于果位中，出現在因門之外，這就是安住于微妙的真理，也是真理出離教門一乘門，所以說在門外。由於長行中說『我雖然能夠從這所燃燒的門安穩地出來』，現在說在外面站立，有四種含義：一是安住等待的狀態，等待孩子們出宅的緣故；二是將要行動的樣子，將要行動進入救助的緣故，所以稱為站立；三是站立是不行動的表相，等待時機成熟而施以救濟，所以沒有立即行動；四是站立是奮起成就的意義，眾生在生死中，沒有奮起沒有成就佛果如同坐著，佛陀已經奮起並且成就，所以站立。
經文：『聽到有人說（乃至）歡喜娛樂執著』。
讚語說：這譬喻聽聞眾生處於苦難之中。前面長行中說『長者看見是大火』，《方便品》中說『我以佛眼觀』，現在說聽聞有兩種含義：一是自身和他人的影子相互輝映，不單單是自己看見眾生沉沒在苦難中，也聽聞其他三世佛所傳說，親近和疏遠相互顯現。二是眼睛看見苦難產生，因為親近的緣故稱為看見，佛法等待時機救濟，因為疏遠的緣故稱為聽聞。從無始以來放縱馳騁流動，生起煩惱分別，稱為先前的遊戲。承受三界苦果，稱為後來進入這所宅子。從無始以來因為迷惑、業力，所以感得識等。
【English Translation】 English version, cannot be fully described. The word '眾' (zhòng) has two pronunciations: zhí lóng, and zhī zhòng.
Sutra: 'At this time, the householder stood outside the gate'.
The commentary says: The following third major section has fourteen verses, illustrating the metaphor of establishing expedient means. There are four prose passages, and it is the same here. The first three verses are a metaphor for seeing suffering and giving rise to compassion, followed by five verses showing the metaphor of not being greedy, then three verses thinking about how to eradicate and relieve, and finally three verses formally explaining the metaphor of the Three Vehicles. The initial section has two parts: the first two verses praise seeing suffering, and the last verse praises the arising of compassion. In seeing suffering, the first two lines are a metaphor for the Buddha leaving the Three Realms, and the following one and a half verses are a metaphor for further hearing about the suffering of sentient beings and the things that are grieved over. This is the initial section. '主' (zhǔ) means close, superior, exemplary, leading, guarding. There are two types of gates: one is the gate of teaching, and the other is the gate of practice. The Buddha dwells in the fruit position and appears outside the gate of cause, which is dwelling in the subtle truth, and it is also the truth leaving the gate of teaching, the One Vehicle gate, so it is said to be outside the gate. Because the prose passage says 'Although I am able to safely exit from this burning gate', now it says standing outside, which has four meanings: one is the state of dwelling and waiting, waiting for the children to leave the house; two is the appearance of about to act, about to act to enter rescue, so it is called standing; three is that standing is the appearance of not acting, waiting for the opportunity to mature and then giving relief, so it has not acted immediately; four is that standing is the meaning of rising up and accomplishing, sentient beings are in birth and death, not rising up and not accomplishing Buddhahood is like sitting, the Buddha has already risen up and accomplished, so standing.
Sutra: 'Hearing someone say (and even) joyfully entertaining and clinging'.
The commentary says: This is a metaphor for hearing sentient beings in suffering. The previous prose passage says 'The elder saw the great fire', the 'Expedient Means' chapter says 'I observe with my Buddha eye', now saying hearing has two meanings: one is that the shadows of oneself and others reflect each other, not only seeing oneself that sentient beings are submerged in suffering, but also hearing what the Buddhas of the Three Times have said, close and distant appearing to each other. Two is that the eyes see suffering arise, because of closeness it is called seeing, the Dharma waits for the opportunity to relieve, because of distance it is called hearing. From beginningless time, indulging in running and flowing, arising afflictions and discriminations, is called previous games. Receiving the suffering fruit of the Three Realms is called later entering this house. From beginningless time, because of delusion and karma, therefore feeling consciousness and so on.
，背理乖真義名來入。入者處義，非先出故今始名入。彼修解脫分即名為出，良為不修故名為入。三乘種姓未發現行，設發大心退求小果，名稚小。「稚」音直利反，幼弱也。愚癡所蔽，名無知。於此苦果放逸六情，名歡娛。貪染諸境，名樂著。
經「長者聞已(至)令無燒害」。
贊曰：此頌悲生喻。入宅救之悲生名驚。隨順生死，名入火宅。由此入故后亦與子同時方出，循環赴救不顧其難，名宜救濟，應時濟故。
經「告喻諸子(至)相續不斷」。
贊曰：下五頌喻示大不悕。有二：初四頌密示眾苦以授大乘，后一頌無怖取大。初復有二：初一頌半總告惑、苦還生，后二頌半別告惡處令厭。此初也。「說眾患難」者，宅壞火災、蟲鬼紛擾。「惡鬼」者外道諸見。「毒蟲」者白衣余惑。此二為緣，所生一切煩惱災火連綿不息。「蔓莚」者連續之貌。有解上去、下平呼，既如草蔓，亦如莚廗之長也。或為「延」，如草蔓延長連續不斷。或「蔓」亡怨反。「莚」余戰反。《西京賦》云「其形蔓莚」。《廣雅》「蔓，長也。莚，遍也」，二皆去聲呼之，如野火連綿勢長不斷絕之義。因宅火生，名火蔓莚。因火宅壞，名苦。次第相續不絕，此意顯示因惑生苦。緣生之中無明、行后，有識等五。愛、
【現代漢語翻譯】 現代漢語譯本： 違背真理的意義，被稱為『入』（ru）。『入』指的是處於某種意義之中，而不是先前就存在，所以現在才稱為『入』。那些修習解脫分的人，就被稱為『出』（chu），因為他們不修習，所以被稱為『入』。三乘（聲聞乘、緣覺乘、菩薩乘）的種姓還沒有顯現出來，即使發了大心，卻退而追求小果，這被稱為『稚小』（zhixiao）。『稚』（zhi）讀作直利反，是幼小柔弱的意思。被愚癡所矇蔽，被稱為『無知』（wuzhi）。對於這苦果放縱六根，被稱為『歡娛』（huanyu）。貪戀染著各種境界，被稱為『樂著』（lezhuo）。
經文：『長者聽了這些話后，爲了不讓孩子們被燒傷。』
贊曰：這首偈頌是關於悲憫之心的比喻。因為悲憫而產生，進入房屋去救助，這種悲憫之心的產生被稱為『驚』（jing）。隨順生死輪迴，被稱為『入火宅』（ruhuozhai）。因為進入火宅，所以後來也和孩子們同時出來，循環往復地去救助，不顧自身的困難，這被稱為『宜救濟』（yijiuji），應該及時救助。
經文：『告誡開導孩子們，（讓他們）相續不斷（地修行）。』
贊曰：下面的五首偈頌比喻顯示了不希望（眾生）貪戀小乘。分為兩部分：前四首偈頌隱秘地顯示了眾生的各種苦難，從而引導他們接受大乘；后一首偈頌顯示了（菩薩）無所畏懼地接受大乘。前一部分又分為兩部分：前一首半偈頌總的告誡了迷惑和痛苦還會產生；后兩首半偈頌分別告誡了惡劣的處境，從而使眾生厭離。這是第一部分。『說眾患難』（shuo zhong huan nan）指的是房屋倒塌、火災、蟲鬼的侵擾。『惡鬼』（egui）指的是外道的各種見解。『毒蟲』（duchong）指的是在家居士的各種迷惑。這兩種因素作為緣起，所產生的一切煩惱災火連綿不息。『蔓莚』（manyan）指的是連續不斷的樣子。有的解釋是上去聲，有的解釋是下平聲，就像草蔓一樣，也像莚廗一樣長。也有寫作『延』（yan）的，就像草蔓延長連續不斷。也有『蔓』（man）讀作亡怨反，『莚』（yan）讀作余戰反。《西京賦》中說：『它的形狀蔓莚。』《廣雅》中說：『蔓，是長的意思。莚，是遍的意思。』這兩個字都讀作去聲，就像野火連綿不斷，勢頭長久不絕的意義。因為房屋著火而產生，被稱為『火蔓莚』（huomanyan）。因為火宅倒塌，被稱為『苦』（ku）。次第相續不斷絕，這個意思顯示了因為迷惑而產生痛苦。緣起生滅之中，無明、行之後，有識等五蘊。愛、
【English Translation】 English version: The meaning of contradicting truth is called 'entering' (ru). 'Entering' refers to being in a certain meaning, not existing beforehand, so it is now called 'entering'. Those who practice the division of liberation are called 'exiting' (chu), because they do not practice, they are called 'entering'. The lineage of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) has not yet manifested, even if a great aspiration is made, but retreats to seek small fruits, this is called 'immature and small' (zhixiao). 'Immature' (zhi) is pronounced zhili in fanqie, meaning young and weak. Being obscured by ignorance is called 'unknowing' (wuzhi). Indulging the six senses in this bitter fruit is called 'joyful entertainment' (huanyu). Greedily clinging to various realms is called 'attachment' (lezhuo).
Sutra: 'After the elder heard these words, in order to prevent the children from being burned.'
Commentary: This verse is a metaphor for the arising of compassion. Because of compassion, entering the house to rescue, the arising of this compassion is called 'astonishment' (jing). Following the cycle of birth and death is called 'entering the burning house' (ruhuozhai). Because of entering the burning house, later also coming out with the children at the same time, repeatedly going to rescue, regardless of one's own difficulties, this is called 'appropriate rescue' (yijiuji), should be rescued in time.
Sutra: 'Admonishing and guiding the children, (letting them) continuously (practice).'
Commentary: The following five verses metaphorically show the unwillingness (for sentient beings) to be attached to the Small Vehicle. Divided into two parts: the first four verses secretly show the various sufferings of sentient beings, thereby guiding them to accept the Great Vehicle; the last verse shows (Bodhisattvas) fearlessly accepting the Great Vehicle. The first part is further divided into two parts: the first one and a half verses generally admonish that delusion and suffering will still arise; the latter two and a half verses separately admonish the evil circumstances, thereby causing sentient beings to be disgusted. This is the first part. 'Speaking of the many calamities' (shuo zhong huan nan) refers to the collapse of the house, fire disasters, and the disturbance of insects and ghosts. 'Evil ghosts' (egui) refers to the various views of external paths. 'Poisonous insects' (duchong) refers to the various delusions of laypeople. These two factors, as conditions, cause all the afflictions and fire disasters to continue endlessly. 'Creeping vines' (manyan) refers to the appearance of being continuous. Some explanations are the rising tone, some explanations are the level tone, just like creeping vines, also like the length of yan dai. Some also write 'yan', like creeping vines extending continuously. Some also pronounce 'man' as wang yuan fan, 'yan' as yu zhan fan. The 'Western Capital Rhapsody' says: 'Its shape is creeping vines.' The 'Guang Ya' says: 'Man means long. Yan means pervasive.' These two characters are both pronounced in the departing tone, just like the meaning of wildfires spreading continuously, the momentum lasting without ceasing. Because the house catches fire, it is called 'fire creeping vines' (huomanyan). Because the burning house collapses, it is called 'suffering' (ku). Successively continuing without ceasing, this meaning shows that suffering arises because of delusion. Among the arising and ceasing of conditions, after ignorance and action, there are the five aggregates such as consciousness. Love,
取、有後，有生、老死。因苦生惑生死相續無斷絕期。觸、受后，有愛、取。老死後，還有無明，故說生死名為輪轉。
經「毒蛇蚖蝮(至)況復大火」。
贊曰：此別告也。「毒蛇」等瞋也。「夜叉」惡業也。「鳩槃荼」戒取也。「野干」疑也。「狗」慢也。「雕鷲」貪愛也。「百足之屬」如是等種種煩惱也。既乏法食，飢渴故生惱，惱急紛披甚可怖畏。「睹其惑相」此是苦難極惡處所，已不可樂，況大火因所感燒之果宅，晝夜煎迫，何可貪哉。或復如是煩惱、蟲鬼擾攘，惡相苦已難處，況此乃是損害燒煮。今後世中災難大火不作此解，蟲鬼即火，何所差別？難處有二義：一難可安處，《詩》云「莫我遑處」，處，居也、安也。二苦難處所。
經「諸子無知(至)嬉戲不已」。
贊曰：此一頌無悕取大。
經「是時長者(至)益我愁惱」。
贊曰：下第三段有三頌，思方拔濟喻。有二：初一頌轉益悲生，后二頌正思拔濟。此初也。眾生受苦煩惱增長，轉益菩薩之悲心也。
經「今此舍宅(至)設諸方便」。
贊曰：正思拔濟也。「妉」者樂著。「湎」者醉亂嬉戲縱逸。余意可知。「妉」「媅」皆丁含反，愛樂也。玩著作「耽」。三字皆得。「湎」音無兗反，亦嗜
【現代漢語翻譯】 現代漢語譯本： 取（Upadana，執取）和有（Bhava，存在）之後，就會有生（Jati，出生）和老死（Jaramarana，衰老和死亡）。因為痛苦而產生迷惑，生死就這樣相續不斷，沒有停止的時候。觸（Sparsa，感覺）和受（Vedana，感受）之後，就會有愛（Trsna，渴愛）和取（Upadana，執取）。老死之後，還有無明（Avidya，無知），所以說生死叫做輪轉。
經文說：『毒蛇、蚖蝮（直到）何況大火』。
讚頌說：這是分別告知。『毒蛇』等代表瞋恚。『夜叉』代表惡業。『鳩槃荼』代表戒禁取見。『野干』代表懷疑。『狗』代表傲慢。『雕鷲』代表貪愛。『百足之屬』就像這樣種種的煩惱。因為缺乏佛法的滋養，飢渴所以產生煩惱，煩惱急迫紛亂，非常可怕。『睹其惑相』這是苦難極其惡劣的地方，已經不可喜樂，何況大火是因所感召而燒燬的果報之宅，日夜煎熬逼迫，怎麼可以貪戀呢？或者像這樣煩惱、蟲鬼擾亂，惡劣的景象痛苦已經難以忍受，何況這還是損害燒煮。今後世中的災難大火不作這樣的解釋，蟲鬼就是火，有什麼差別呢？難處有兩個含義：一是難以安身之處，《詩經》說『不要讓我有空閑安身』，處，是居住、安身的意思。二是苦難的處所。
經文說：『諸子無知（直到）嬉戲不已』。
讚頌說：這一頌是沒有希望和執取。
經文說：『是時長者（直到）益我愁惱』。
讚頌說：下面第三段有三頌，思考如何拔除救濟的比喻。有兩部分：開始一頌是轉而增加悲傷，後面兩頌是正式思考如何拔除救濟。這是開始的部分。眾生遭受痛苦煩惱增長，轉而增加菩薩的悲心。
經文說：『今此舍宅（直到）設諸方便』。
讚頌說：這是正式思考如何拔除救濟。『妉』是快樂執著。『湎』是沉醉混亂嬉戲放縱。其餘的意思可以知道。『妉』『媅』都讀丁含反，是愛樂的意思。玩著作『耽』。三個字都可以用。『湎』音無兗反，也是嗜好的意思。
【English Translation】 English version: After Upadana (grasping) and Bhava (becoming), there will be Jati (birth) and Jaramarana (aging and death). Because of suffering, delusion arises, and thus birth and death continue without interruption. After Sparsa (contact) and Vedana (feeling), there will be Trsna (craving) and Upadana (grasping). After aging and death, there is still Avidya (ignorance), so birth and death are called the cycle of rebirth.
The sutra says: 'Poisonous snakes, vipers (up to) let alone great fire'.
The commentary says: This is a separate explanation. 'Poisonous snakes' etc. represent anger. 'Yakshas' represent evil karma. 'Kumbhandas' represent adherence to precepts. 'Jackals' represent doubt. 'Dogs' represent arrogance. 'Eagles and vultures' represent greed and love. 'Centipedes and the like' are like all kinds of afflictions. Because of the lack of Dharma nourishment, hunger and thirst produce vexation, and the vexation is urgent and chaotic, which is very frightening. 'Seeing their confused appearance' this is a place of extreme suffering and evil, which is no longer pleasant, let alone the great fire is the house of retribution burned by the cause, day and night tormenting and persecuting, how can it be greedy? Or like this, afflictions, insects and ghosts disturb, the evil scene is already difficult to bear, let alone this is damage and burning. The disaster and great fire in this and future lives are not explained in this way, the insects and ghosts are the fire, what is the difference? Difficulties have two meanings: one is a difficult place to settle down, the Book of Songs says 'Do not let me have time to settle down', place, means to live, to settle down. The second is a place of suffering.
The sutra says: 'The children are ignorant (up to) playing endlessly'.
The commentary says: This verse is without hope and grasping.
The sutra says: 'At that time, the elder (up to) increased my sorrow'.
The commentary says: The third section below has three verses, a metaphor for thinking about how to eradicate and relieve. There are two parts: the first verse is to increase sorrow, and the last two verses are to formally think about how to eradicate and relieve. This is the beginning. The suffering of sentient beings increases afflictions, which in turn increases the Bodhisattva's compassion.
The sutra says: 'Now this house (up to) set up various means'.
The commentary says: This is formally thinking about how to eradicate and relieve. '妉' means happy attachment. '湎' means indulging in chaotic play and indulgence. The rest of the meaning can be known. '妉' '媅' are both read as ding han fan, which means love and joy. Playing is written as '耽'. All three words can be used. '湎' is pronounced wu yan fan, which also means addiction.
著也、亂也。古文「䤄」。有作「媔」「勉」，不知所從。「䤄」《說文》「妉于酒也」。
經「告諸子等(至)妙寶好車」。
贊曰。下第四段三頌，正說三乘喻。分三：一頌總告許車，一頌陳車在外，一頌說車所從。此初也。
經「羊車鹿車(至)汝等出來」。
贊曰：陳車在外也。果出於因門、理逾于教外，故言出門外。車體無漏不繫名外。若離三界無施化處故，在三乘門外也。佛住宅外，故呼子出。義如前釋。
經「吾為汝等(至)可以遊戲」。
贊曰：說車所從也。涅槃寶所，無為先有，不言我作；車是菩提，有為之體，所以言作。作是起義，「牛車」種智，由教、行生，故名為作。羊鹿二車名教施設，亦言我作。雖並是作，牛車作體、羊鹿作名，故皆名作。稱機而濟，名隨意樂。
經「諸子聞說(至)離諸苦難」。
贊曰。下第四大段有六頌半，頌依言免難喻。分二：初一頌半子免災難，后五頌父遂心安。此初也。「即時奔競」者，互相勸勉。「馳走而出」者，精進勇猛也。「到空地」者，隨其所應離三障、處二空之地，即二乘無學及入初地。出分段死之苦難也，無復生故。惡果名苦，惡因名難。
經「長者見子(至)我今快樂」。
贊
【現代漢語翻譯】 現代漢語譯本： 『著也、亂也』，古文寫作『䤄』。有人寫作『媔』、『勉』，不知出自何處。『䤄』在《說文解字》中解釋為『沉溺於酒』。
經文：『告諸子等(至)妙寶好車』。
贊曰：下面第四段的三首偈頌，正是解說三乘譬喻。分為三部分：一首偈頌總的告知並承諾給予車，一首偈頌陳述車在門外，一首偈頌說明車從何而來。這是第一部分。
經文：『羊車鹿車(至)汝等出來』。
贊曰：陳述車在門外。果報出于因地之門，真理超越于教義之外，所以說在門外。車體是無漏的，不被束縛，所以稱為外。如果離開三界，就沒有施教化的地方，所以在三乘之門外。佛的住宅之外，所以呼喚孩子們出來。意義如前文解釋。
經文：『吾為汝等(至)可以遊戲』。
贊曰：說明車從何而來。涅槃的寶所，無為是先已存在的，所以不說我創造；車是菩提，是有為的本體，所以說創造。創造是起始的意思，『牛車』代表種智（Buddha-gnosis），由教義和修行產生，所以名為創造。羊車和鹿車代表教義的施設，也說是我創造。雖然都是創造，牛車是本體的創造，羊車和鹿車是名相的創造，所以都名為創造。稱合根機而救濟，名為隨意快樂。
經文：『諸子聞說(至)離諸苦難』。
贊曰：下面第四大段有六首半偈頌，偈頌依據佛的言語而免除災難的譬喻。分為兩部分：開始一首半偈頌講述孩子們免除災難，後面五首偈頌講述父親最終內心安樂。這是第一部分。『即時奔競』是指互相勸勉。『馳走而出』是指精進勇猛。『到空地』是指隨著他們各自的根器，離開三障，處於二空之地，也就是二乘的無學以及進入初地（first bhumi）。脫離分段生死的苦難，因為不再有來生。惡的果報稱為苦，惡的因緣稱為難。
經文：『長者見子(至)我今快樂』。
贊
【English Translation】 English version: 『Zhe ye, luan ye,』 in ancient texts is written as 『䤄』. Some write it as 『媔』 or 『勉』, but their origins are unknown. 『䤄』 in the 『Shuowen Jiezi』 (Explaining Characters) is explained as 『indulging in wine』.
Sutra: 『Telling all the children etc. (to) wonderful treasure good carts』.
Commentary: The following fourth section of three Gathas (verses) precisely explains the parable of the Three Vehicles (Triyana). It is divided into three parts: one Gatha generally informs and promises to give the carts, one Gatha states that the carts are outside the gate, and one Gatha explains where the carts come from. This is the first part.
Sutra: 『Sheep carts, deer carts (to) You all come out』.
Commentary: Stating that the carts are outside the gate. The fruit emerges from the gate of the cause, and the truth surpasses the teachings, so it is said to be outside the gate. The body of the cart is free from outflows (anasrava) and is not bound, so it is called 『outside』. If one leaves the Three Realms (Triloka), there is no place to teach and transform, so it is outside the gate of the Three Vehicles. Outside the Buddha's residence, so he calls the children out. The meaning is as explained before.
Sutra: 『I for you all (to) can play』.
Commentary: Explaining where the carts come from. The treasure place of Nirvana, non-action (asamskrta) existed first, so it is not said that I created it; the cart is Bodhi, the substance of conditioned phenomena (samskrta), so it is said to be created. Creation means origination, the 『ox cart』 represents Buddha-gnosis (sarvajna), which arises from teachings and practice, so it is called creation. The sheep cart and deer cart represent the establishment of teachings, and it is also said that I created them. Although both are creations, the ox cart is the creation of substance, and the sheep cart and deer cart are the creation of names, so both are called creations. Responding to the capacity and providing relief is called 『at will and with joy』.
Sutra: 『All the children hearing said (to) leave all suffering and difficulty』.
Commentary: The following fourth major section has six and a half Gathas, the Gathas are based on the Buddha's words to avoid the parable of disaster. It is divided into two parts: the first one and a half Gathas tell of the children avoiding disaster, and the following five Gathas tell of the father finally feeling at peace. This is the first part. 『Immediately rushing』 means encouraging each other. 『Running out』 means being diligent and courageous. 『Arriving at the open space』 means that according to their respective capacities, they leave the three obstacles (three poisons) and are in the place of the two emptinesses (sunyata), that is, the non-learners (arhats) of the Two Vehicles (Sravakayana and Pratyekabuddhayana) and those who have entered the first bhumi (stage of a Bodhisattva). Escaping the suffering of segmented birth and death, because there is no more rebirth. Evil consequences are called suffering, and evil causes are called difficulty.
Sutra: 『The elder seeing the children (to) I am now happy』.
Commentary:
曰：下有五頌，父遂心安。分二：一頌半見已自慶，三頌半喜極告他。此初也。「四衢」者，四諦理也。子既出住四衢，父遂坐師子座，得無畏故、表心安故。由此次言「爾時諸子知父安坐」，故師子座是父座也。善適父心故言快樂，即是昔者得菩提。後生猶在因數，說法時示將垂濟，義同將行救待于子，所以言立。今子果滿已出火宅，父無行待心安稱坐。
經「此諸子等(至)四面俱起」。
贊曰。下三頌半，喜極告他。分二：初二頌明諸子昔日在難，后一頌半明我今救得稱心。此初也。善根難起，名生育難。「育」者長養。無明長蔽、善根不大，名愚小無知。沉沒三界，名入險宅。或昔教化而今悉忘，故名為小來入火宅。在俗驅驅，如多毒蟲。外道邪學，如魑魅可畏。煩惱熾盛，如大火猛焰。逢緣即生，如四面俱起。
經「而此諸子(至)我今快樂」。
贊曰：此明我今救得稱心自喜慰情，復告他人知自意快。
經「爾時諸子(至)三種寶車」。
贊曰。已上五十三行半頌，頌昔說權方；下第二段有十二行頌，頌今說實。長行有四，今此亦然。初三頌諸子索三，次一頌半釋成父志，次六頌父但與一，后一頌半越本子心，前後不同故。初文分二：初一頌半標索三車，后一頌半
【現代漢語翻譯】 現代漢語譯本： 說：下面有五句偈頌，父親因此內心安寧。分為兩部分：一句半是見到兒子脫離苦海后自我慶幸，三句半是喜悅至極告訴他人。這是第一部分。「四衢（sì qú）」指的是四諦（sì dì）的道理。兒子既然已經脫離苦海，安住於四諦的道理中，父親於是安坐于師子座（shī zi zuò），因為得到了無畏，表明內心安寧。從下文說「爾時諸子知父安坐」，可知師子座是父親的座位。因為善於順應父親的心意所以說快樂，也就是過去證得菩提（pú tí）。過去兒子還處在因地，說法時顯示將要救度，意義如同將要行動去解救等待兒子，所以說立。現在兒子已經功德圓滿，脫離了火宅，父親沒有了行動的等待，內心安寧所以安坐。
經文：『此諸子等（直到）四面俱起』。
贊曰：下面的三句半偈頌，是喜悅至極告訴他人。分為兩部分：開始的兩句偈頌說明眾子過去身處危難，後面一句半說明我現在救度成功，內心稱心如意。這是第一部分。善根難以生起，叫做生育艱難。「育」是長養的意思。無明（wú míng）長久遮蔽，善根不大，叫做愚昧弱小無知。沉沒於三界（sān jiè）之中，叫做進入危險的住宅。或許過去曾經教化而現在全部忘記，所以叫做從小進入火宅。在世俗中奔波勞碌，如同眾多的毒蟲。外道邪說，如同魑魅一樣可怕。煩惱熾盛，如同大火猛烈的火焰。遇到因緣就產生，如同四面同時燃起。
經文：『而此諸子（直到）我今快樂』。
贊曰：這說明我現在救度成功，內心稱心如意，自我喜悅安慰心情，又告訴他人，讓他們知道我內心的快樂。
經文：『爾時諸子（直到）三種寶車』。
贊曰：以上五十三行半的偈頌，是讚頌過去所說的權巧方便；下面第二段有十二行的偈頌，是讚頌現在所說的真實之法。長行有四段，現在偈頌也是如此。開始的三句偈頌是眾子索要三車（sān chē），接下來一句半是解釋成就父親的意願，再接下來六句偈頌是父親只給一車（yī chē），最後一句半是超越了原本眾子的心意，前後不同所以這樣劃分。開始的文分為兩部分：開始一句半是標明索要三車，後面一句半是……
【English Translation】 English version: He said: Below are five verses, and the father's heart is at peace because of them. They are divided into two parts: one and a half verses are self-congratulatory upon seeing the sons escape from suffering, and three and a half verses are joyfully telling others. This is the first part. 'Four crossroads (sì qú)' refers to the truth of the Four Noble Truths (sì dì). Since the sons have escaped from suffering and dwell in the truth of the Four Noble Truths, the father sits on the lion throne (shī zi zuò), because he has obtained fearlessness, indicating inner peace. From the following statement 'At that time, the sons knew that the father was sitting peacefully,' it can be known that the lion throne is the father's seat. Because he is good at understanding the father's heart, it is said to be joyful, which is the past attainment of Bodhi (pú tí). In the past, the sons were still in the causal stage, and when preaching, it was shown that they would be saved, meaning that they would act to rescue and wait for the sons, so it is said to be standing. Now that the sons have achieved complete merit and escaped from the burning house, the father has no waiting for action, and his heart is at peace, so he sits.
Sutra: 'These sons, etc. (until) arise from all four sides'.
Praise: The following three and a half verses are joyfully telling others. They are divided into two parts: the first two verses explain that the sons were in danger in the past, and the latter one and a half verses explain that I have now successfully saved them, and my heart is satisfied. This is the first part. Good roots are difficult to arise, which is called difficult to give birth. 'Nurturing' means to grow. Ignorance (wú míng) has long obscured, and good roots are not large, which is called ignorant and unknowing. Submerged in the Three Realms (sān jiè), it is called entering a dangerous house. Perhaps they were taught in the past but have now forgotten everything, so it is called entering the burning house from a young age. Rushing around in the secular world is like many poisonous insects. Heretical teachings are as terrifying as goblins. Afflictions are rampant, like the fierce flames of a great fire. They arise when conditions are met, like rising from all four sides at the same time.
Sutra: 'And these sons (until) I am happy now'.
Praise: This explains that I have now successfully saved them, and my heart is satisfied. I am happy and comforted, and I also tell others to let them know the joy in my heart.
Sutra: 'At that time, the sons (until) three kinds of treasure carts'.
Praise: The above fifty-three and a half lines of verses praise the skillful means spoken in the past; the second section below has twelve lines of verses, which praise the true Dharma spoken now. There are four sections in the prose, and so are the verses now. The first three verses are the sons asking for three carts (sān chē), the next one and a half verses explain the fulfillment of the father's wishes, the next six verses are the father giving only one cart (yī chē), and the last one and a half verses surpass the original intentions of the sons. The beginning of the text is divided into two parts: the beginning one and a half verses indicate the request for three carts, and the latter one and a half verses are...
牒先父許。此初也。體父之意無憂慮，故言知父安坐。
經「如前所許(至)唯垂給與」。
贊曰。牒先父許，故敢承望。當機學時愿垂賜與。「唯」者敬諾之辭。敬諾于父，用悕三乘。
經「長者大富(至)造諸大車」。
贊曰。第二釋成父志也。長者大富，有為、無為庫藏眾多，周給一國猶用不盡，何況諸子。故以珍實而作大車，教之修習果滿生故。總而言之，一切種智無漏五蕰為此車相。舍無常色獲得常色，受、想、行、識亦如是故。若說真如為此車體，即是寶所，云何言作？化城教設，亦可說言我所化作，豈說寶所亦是作也？牛車既作，明體菩提。
經「莊挍嚴飾(至)處處垂下」。
贊曰：下第三段有六頌，父但與一。分四：初四頌裝挍，次一頌牛相，次半頌儐從，後半頌總標與車。初有九嚴，此中有六：一總嚴。二欄楯。三𤧑鐸。四交絡。五鬘蓋，真珠羅網是也。「施」音式枝反。六華纓，以金華飾纓，故名金華諸瓔，更非別物。
經「眾彩雜飾(至)以覆其上」。
贊曰。此有三嚴：七雜嚴，眾彩等是。八茵蓐，《說文》「車中重廗」，即長行「綩莚」也。《切韻》云「茵者褥也」。蓐者草褥，褥作草華之文。或以草為褥名為茵蓐。有作「裀」者，
【現代漢語翻譯】 現代漢語譯本 『牒先父許』：這是指最初的情況。因為理解父親的心意，所以沒有憂慮，因此說『知父安坐』。
經文『如前所許(至)唯垂給與』。
贊曰：因為事先得到父親的允許，所以才敢于期望。當學習的時機到來時，希望父親能夠賜予。『唯』是恭敬答應的詞語。恭敬地答應父親，是爲了希求三乘（Sravakayana, Pratyekabuddhayana, Bodhisattvayana）。
經文『長者大富(至)造諸大車』。
贊曰：第二段解釋成就父親的意願。長者（長者，指有德行和財富的人）非常富有，有為法（conditioned dharmas）和無為法（unconditioned dharmas）的庫藏眾多，賙濟一個國家都用不完，更何況是他的孩子們。所以用珍貴的材料製作大車，教導他們修習，最終圓滿成就。總而言之，一切種智（sarvajna，指佛陀的智慧）和無漏五蘊（skandha，指色、受、想、行、識）就是這輛車的象徵。捨棄無常的色蘊（rupa-skandha）而獲得常色的法身（dharma-kaya），受蘊（vedana-skandha）、想蘊（samjna-skandha）、行蘊（samskara-skandha）、識蘊（vijnana-skandha）也是如此。如果說真如（tathata，指事物的真實本性）是這輛車的本體，那就是寶所（ratna-dhatu，指珍寶所在之處），怎麼能說是製造出來的呢？化城（upaya-nagara，指佛爲了引導眾生而示現的虛幻城市）是教化設施，也可以說是我所化作的，難道能說寶所也是製造出來的嗎？牛車既然已經制造完成，就象徵著菩提（bodhi，指覺悟的智慧）的本體。
經文『莊挍嚴飾(至)處處垂下』。
贊曰：下面第三段有六個頌，父親只給了一輛車。分為四個部分：最初四個頌是關於裝飾，接著一個頌是關於牛的形態，再接著半個頌是關於隨從，最後半個頌是總標給予車。最初有九種莊嚴，這裡有六種：第一是總體的莊嚴。第二是欄楯（vedika，指欄桿）。第三是𤧑鐸（ghanta，指鈴鐺）。第四是交絡（jalika，指交織的網）。第五是鬘蓋（mala-vitana，指花鬘覆蓋），也就是真珠羅網。『施』讀作式枝反。第六是華纓（puspa-damani，指用花裝飾的纓絡），用金色的花裝飾纓絡，所以叫做金華諸瓔，並不是其他的物品。
經文『眾彩雜飾(至)以覆其上』。
贊曰：這裡有三種莊嚴：第七是雜色的莊嚴，指眾彩等。第八是茵蓐（astaranam，指坐墊），《說文解字》中說『車中重廗』，就是長行文中的『綩莚』。《切韻》中說『茵者褥也』。蓐者是草褥，褥子上有用草編織成的花紋。或者用草做的褥子叫做茵蓐。也有寫作『裀』的。
【English Translation】 English version 『Dye Xianfu Xu (牒先父許)』: This refers to the initial situation. Because one understands the father's intention, there is no worry, hence the saying 『Zhi Fu Anzuo (知父安坐)』.
Scripture: 『Ru Qian Suo Xu (如前所許) (to) Wei Chui Geiyu (唯垂給與)』.
Commentary: Because prior permission was obtained from the father, one dares to hope. When the opportunity to learn arrives, one hopes that the father can bestow it. 『Wei (唯)』 is a term of respectful agreement. Respectfully agreeing with the father is for the sake of seeking the Three Vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana).
Scripture: 『Zhangzhe Dafu (長者大富) (to) Zao Zhu Dache (造諸大車)』.
Commentary: The second section explains the fulfillment of the father's wishes. The elder (Zhangzhe, referring to a person of virtue and wealth) is very wealthy, with abundant stores of conditioned dharmas (有為法, yuwei fa) and unconditioned dharmas (無為法, wuwei fa), enough to provide for an entire country, let alone his children. Therefore, he makes great carts with precious materials, teaching them to cultivate, ultimately achieving complete fulfillment. In summary, all-knowing wisdom (sarvajna) and the unconditioned five skandhas (skandha, referring to rupa, vedana, samjna, samskara, and vijnana) are the symbols of this cart. Abandoning the impermanent rupa-skandha (色蘊, se yun) and obtaining the permanent dharma-kaya (法身, fa shen), the vedana-skandha (受蘊, shou yun), samjna-skandha (想蘊, xiang yun), samskara-skandha (行蘊, xing yun), and vijnana-skandha (識蘊, shi yun) are also like this. If it is said that tathata (真如, zhen ru, referring to the true nature of things) is the essence of this cart, then it is a ratna-dhatu (寶所, bao suo, referring to a place where treasures are located), how can it be said to be manufactured? The upaya-nagara (化城, hua cheng, referring to an illusory city shown by the Buddha to guide sentient beings) is a teaching facility, and it can also be said that it is what I have transformed, how can it be said that the ratna-dhatu is also manufactured? Since the ox cart has been manufactured, it symbolizes the essence of bodhi (菩提, puti, referring to the wisdom of enlightenment).
Scripture: 『Zhuang Jiao Yan Shi (莊挍嚴飾) (to) Chuchu Chuixia (處處垂下)』.
Commentary: Below, the third section has six verses, the father only gave one cart. Divided into four parts: the first four verses are about decoration, then one verse is about the form of the ox, then half a verse is about the attendants, and the last half a verse is a general indication of giving the cart. Initially, there were nine adornments, here there are six: first is the overall adornment. Second is the vedika (欄楯, lan shun, referring to railings). Third is the ghanta (𤧑鐸, duo, referring to bells). Fourth is the jalika (交絡, jiao luo, referring to interwoven nets). Fifth is the mala-vitana (鬘蓋, man gai, referring to flower garlands covering), which is the pearl net. 『Shi (施)』 is pronounced as shi zhi fan. Sixth is the puspa-damani (華纓, hua ying, referring to tassels decorated with flowers), decorating the tassels with golden flowers, so it is called Jinhua Zhuying, not other things.
Scripture: 『Zhong Cai Zashi (眾彩雜飾) (to) Yi Fu Qi Shang (以覆其上)』.
Commentary: Here there are three adornments: seventh is the variegated adornment, referring to Zhongcai etc. Eighth is the astaranam (茵蓐, yin ru, referring to cushions), the 『Shuowen Jiezi』 says 『Chezhong Chongdai』, which is the 『Wanyan』 in the long line. 『Qieyun』 says 『Yinzhe Ruye』. Ruzhe is a grass cushion, with patterns woven from grass on the cushion. Or a cushion made of grass is called Yinru. Some write it as 『裀』.
《玉篇》「衣身也」。若作「鞇」，虎皮也。《釋名》云「文鞇，車中所以坐者，用虎皮為之，有文彩，因以下輿相連著」。「蓐」三蒼「薦」也，應作「茵蓐」字。「繒」通五色綾錦之屬。「纊」者軟綿之類。將此綾錦、軟綿之類作其茵蓐，故知蓐作草華之文。九䨱葩，即替丹枕。長行取滅定，倚息疲倦；此取善巧，智用遍在凈命茵蓐之上，故喻䨱癿。所望別故亦不相違，此有六德：一神用無方名上妙。二微密難知名細。三積功累行用因華作，修習所成名㲲。「㲲」音徒協反，《切韻》「細毛布也」。今謂不然，別有㲲華織以為布，今白㲲是，毛作者褐也。四迥過一初神德難思名價直千億。五自性澄皎名鮮白。六體離二障名凈潔。以上六德后智妙用，遍被凈命之中，名䨱褥上。
經「有大白牛(至)以駕寶車」。
贊曰：此牛相。有四德：一白牛；二肥壯，即膚充也；三筋力；四端美。
經「多諸儐從(至)等賜諸子」。
贊曰。上半儐從，下半標與。「儐」音必刃反，相也。《玉篇》「導也」。出接賓曰儐，入贊禮曰相。又儐，進之也、陳也，或作「檳」。今前導為儐，后隨為從。以上所說車之相貌與長行同，具牒指數。與前異者，隨文略解。諸有讀者應對長行一一解釋，恐繁且止。
【現代漢語翻譯】 現代漢語譯本 《玉篇》中說，『衣身也』（衣身也：指衣服的主體部分）。如果寫作『鞇』（yīn），指的是虎皮。《釋名》中說：『文鞇，車中所以坐者，用虎皮為之，有文彩，因以下輿相連著』（文鞇：車裡用來坐的，用虎皮製作，有花紋色彩，因此可以和下面的車輿連線在一起）。『蓐』（rù）在《三蒼》中解釋為『薦』（墊子），應該寫作『茵蓐』（yīn rù）二字。『繒』（zēng）泛指各種顏色的綾羅錦緞。『纊』（kuàng）指的是柔軟的棉絮。用這些綾羅錦緞、柔軟棉絮等作為茵蓐，因此可知『蓐』是草華的紋樣。九䨱葩（jiǔ ruǎn pā），就是代替丹枕。長時間行走需要滅定，倚靠休息會感到疲倦；這裡取其善巧，智慧的應用遍佈在清凈的生命所用的茵蓐之上，所以用䨱癿（ruǎn qié）來比喻。所希望的別處（涅槃）的緣故，也不相違背，這裡有六種功德：一是神妙的作用沒有侷限，名為上妙。二是極其細微難以知曉，名為細。三是積累功德，長期修行，用因華來製作，通過修習所成就的，名為㲲（dié）。『㲲』讀作徒協反，《切韻》中解釋為『細毛布也』（細毛布）。現在認為不是這樣，另外有㲲華織成的布，就是現在的白㲲，用毛製作的是褐色的布。四是遠遠超過初始的神德，難以思議，價值千億。五是自性澄澈明亮，名為鮮白。六是本體脫離兩種障礙，名為清凈。以上六種功德，后得智的巧妙應用，遍佈在清凈的生命之中，名為䨱褥之上。 經文說：『有大白牛（至）以駕寶車』。 讚頌說：這牛有四種殊勝的相：一是白牛；二是肥壯，也就是面板飽滿；三是筋骨強健；四是體態端正美好。 經文說：『多諸儐從（至）等賜諸子』。 讚頌說：上半句是儐從，下半句是標與。『儐』（bìn）讀作必刃反，是輔助的意思。《玉篇》中解釋為『導也』（引導）。出門迎接賓客叫做儐，進入贊禮叫做相。另外，儐，也有進獻、陳列的意思，或者寫作『檳』。現在前面引導的叫做儐，後面跟隨的叫做從。以上所說的車的相貌與長行相同，都詳細地列舉了出來。與前面不同之處，隨著文意略作解釋。各位讀者應該對長行一一解釋，恐怕過於繁瑣，就此停止。
【English Translation】 English version The 『Yupian』 says, 『衣身也』 (yī shēn yě: refers to the main part of the clothing). If written as 『鞇』 (yīn), it refers to tiger skin. The 『Shiming』 says: 『文鞇，車中所以坐者，用虎皮為之，有文彩，因以下輿相連著』 (wén yīn: used for sitting in the carriage, made of tiger skin, with colorful patterns, therefore it can be connected to the carriage below). 『蓐』 (rù) is explained as 『薦』 (cushion) in the 『Sancang』, and should be written as 『茵蓐』 (yīn rù). 『繒』 (zēng) generally refers to various colors of damask and brocade. 『纊』 (kuàng) refers to soft cotton wadding. Using these damasks, brocades, soft cotton wadding, etc. as the 『yin ru』, therefore it can be known that 『ru』 is the pattern of grass flowers. Nine Ruǎn Pā (jiǔ ruǎn pā), which is to replace the red pillow. Long-time walking requires extinction meditation, leaning on rest will feel tired; here take its skillful, the application of wisdom is all over the clean life used 『yin ru』, so use Ruǎn Qié (ruǎn qié) to metaphor. The hope of another place (Nirvana), is not contrary, there are six virtues: First, the wonderful function of God is not limited, named supreme wonderful. Second, it is extremely subtle and difficult to know, named subtle. Third, accumulate merit, long-term practice, use the cause of the flower to make, through the practice of achievement, named Dié (dié). 『Dié』 is pronounced as tú xié fan, 『Qieyun』 explains as 『fine wool cloth』. Now it is considered not so, there is another cloth woven with Dié flowers, which is now white Dié, and the one made of hair is brown cloth. Fourth, it far exceeds the initial divine virtue, is inconceivable, and is worth billions. Fifth, the self-nature is clear and bright, named fresh white. Sixth, the body is free from the two obstacles, named pure. The above six virtues, the wonderful application of post-wisdom, are all over the clean life, named on the Ruǎn cushion. The sutra says: 『有大白牛(至)以駕寶車』 (yǒu dà bái niú (zhì) yǐ jià bǎo chē) 『There is a great white ox (to) drive the treasure car』. The praise says: This ox has four excellent aspects: First, a white ox; second, fat and strong, that is, the skin is full; third, strong muscles and bones; fourth, the body is upright and beautiful. The sutra says: 『多諸儐從(至)等賜諸子』 (duō zhū bìn cóng (zhì) děng cì zhū zǐ) 『Many attendants (to) and so on give to the sons』. The praise says: The first half of the sentence is attendants, and the second half is marking and giving. 『Bìn』 (bìn) is pronounced as bì rèn fan, which means auxiliary. The 『Yupian』 explains it as 『guide』. Going out to meet guests is called 『bìn』, and entering to praise the ceremony is called 『xiàng』. In addition, 『bìn』 also has the meaning of offering and displaying, or it can be written as 『bīn』. Now the one who guides in front is called 『bìn』, and the one who follows behind is called 『cóng』. The above-mentioned appearance of the car is the same as the long line, and they are all listed in detail. The differences from the previous ones are briefly explained according to the meaning of the text. Readers should explain the long lines one by one, but I am afraid it will be too cumbersome, so I will stop here.
經「諸子是時(至)自在無礙」。
贊曰：第四越子本心也。「游四方」者，喻化四生。得智覺故嬉戲；得滅理故快樂；獲神通故自在；離諸障故無礙。或自在有十：一財，二心，三壽，四業，五生，六勝解，七愿，八神力，九法，十智；如余處說。復有四自在：一相，二土，三智，四業；今皆獲得。
經「告舍利弗(至)世間之父」。
贊曰：上六十五頌半頌喻說，下十八頌頌合說。準前為二：初十一頌頌合昔權，後有七頌頌合今實。合昔權有四：初一頌頌合三界佛有，次三頌頌合五趣危亡，次五頌半頌合見設權方，后一頌半頌合依言免難。此初文也。同前長行。
經「一切眾生(至)無有慧心」。
贊曰：下第二有三頌，合五趣危亡。分三：初一頌合人眾甚多，眾子游居，無種姓者雖不同真子，亦養子故；一頌合宅宇危朽；一頌合諸方災起。此初文也。深著世樂，起惡深也。亦有本云「深著五欲」，取初為正，通三界故。無有慧心，無善意也。
經「三界無安(至)熾然不息」。
贊曰：初一頌宅宇危朽。五蘊俱為四苦所逼，遷謝變改。后一頌諸方災起，遍生老病死四位之中，皆有猛火煩惱熾然。「熾」音處志反，盛也。
經「如來已離(至)安處林野
【現代漢語翻譯】 現代漢語譯本
經文：『諸子是時(至)自在無礙』。
讚語：第四段是超越孩子本心的描述。『游四方』，比喻教化四生（四種生命形式）。因為獲得智慧覺悟而嬉戲；因為獲得寂滅真理而快樂；因為獲得神通而自在；因為遠離各種障礙而無所阻礙。或者說，自在使用有十種：一是財富，二是心，三是壽命，四是事業，五是生命，六是殊勝的理解，七是願望，八是神通力量，九是佛法，十是智慧；如同其他地方所說。又有四種自在：一是相貌，二是國土，三是智慧，四是事業；現在都獲得了。
經文：『告舍利弗(至)世間之父』。
讚語：上面六十五頌半頌是比喻說明，下面十八頌是總結說明。按照前面的方式分為兩部分：開始的十一頌總結了過去的權宜之法，後面的七頌總結了現在的真實之法。總結過去的權宜之法有四個方面：開始的一頌總結了三界都有佛的存在，接著三頌總結了五趣（五道輪迴）的危險和滅亡，再接著五頌半頌總結了所見的權宜方便，最後的一頌半頌總結了依靠言語避免災難。這是第一部分的內容，與前面的長行經文相同。
經文：『一切眾生(至)無有慧心』。
讚語：下面的第二部分有三頌，總結了五趣的危險和滅亡。分為三部分：開始的一頌總結了人眾非常多，眾多的孩子游樂居住，沒有種姓的人雖然不同於真正的兒子，也算是養子；一頌總結了住宅危殆朽壞；一頌總結了各方災難興起。這是第一部分的內容。深深地執著於世俗的快樂，產生了深刻的罪惡。也有版本說是『深深地執著於五欲』，這裡取最初的說法為正確，因為它貫通三界。沒有智慧的心，就是沒有善良的意念。
經文：『三界無安(至)熾然不息』。
讚語：開始的一頌是說住宅危殆朽壞。五蘊（色、受、想、行、識）一起被四苦（生、老、病、死）所逼迫，遷變衰謝改變。後面的一頌是說各方災難興起，普遍在生老病死四種狀態之中，都有猛烈的火焰煩惱熾盛燃燒。『熾』字讀作處志反，是旺盛的意思。
經文：『如來已離(至)安處林野』。
【English Translation】 English version
Sutra: 'The children at this time (reach) freedom and unimpededness'.
Commentary: The fourth section describes transcending the child's original mind. 'Wandering in the four directions' is a metaphor for teaching the four forms of life (four types of beings). Because of obtaining wisdom and enlightenment, they play happily; because of obtaining the truth of extinction, they are joyful; because of obtaining supernatural powers, they are free; because of being away from all obstacles, they are unimpeded. Or, there are ten kinds of freedom: first, wealth; second, mind; third, lifespan; fourth, karma; fifth, life; sixth, excellent understanding; seventh, vows; eighth, supernatural power; ninth, Dharma; tenth, wisdom; as said in other places. There are also four kinds of freedom: first, appearance; second, land; third, wisdom; fourth, karma; now all are obtained.
Sutra: 'Telling Shariputra (to) the father of the world'.
Commentary: The above sixty-five and a half verses are metaphorical explanations, and the following eighteen verses are summary explanations. According to the previous method, it is divided into two parts: the first eleven verses summarize the past expedient means, and the following seven verses summarize the present reality. There are four aspects to summarizing the past expedient means: the first verse summarizes that there are Buddhas in the three realms; then three verses summarize the danger and destruction of the five realms (five paths of reincarnation); then five and a half verses summarize the expedient means that are seen; and finally one and a half verses summarize avoiding disasters by relying on words. This is the first part, which is the same as the previous prose section.
Sutra: 'All sentient beings (to) without wisdom mind'.
Commentary: The following second part has three verses, summarizing the danger and destruction of the five realms. It is divided into three parts: the first verse summarizes that there are very many people, and many children play and live; people without lineage, although different from true sons, are also considered adopted sons; one verse summarizes that the house is in danger and decaying; one verse summarizes that disasters arise in all directions. This is the first part. Deeply attached to worldly pleasures, deep evil arises. There is also a version that says 'deeply attached to the five desires', but here we take the initial saying as correct, because it penetrates the three realms. Without a wise mind means without good intentions.
Sutra: 'The three realms are without peace (to) blazing without ceasing'.
Commentary: The first verse is about the house being in danger and decaying. The five aggregates (form, feeling, perception, volition, consciousness) are all forced by the four sufferings (birth, old age, sickness, death), changing and decaying. The following verse is about disasters arising in all directions, universally in the four states of birth, old age, sickness, and death, all have fierce fire and afflictions blazing intensely. The pronunciation of '熾' (chì) is chù zhì fǎn, meaning flourishing.
Sutra: 'The Tathagata has left (to) peacefully dwells in the forest'.
」。
贊曰：下第三有五頌半，合見設權方。分三：初三頌合見苦悲生，次一頌合示大不悕，后一頌半合正說三乘。無思方拔濟。初復有三：初一頌明自出宅，次一頌宅屬於我，后一頌明己力能。此初也。證涅槃故寂然，出生死故閑居。常在定中，深放曠故。「安處林野」，定是功德之叢林故。如有頌言：「像王居曠野， 放暢心無憂， 智者處山林， 逍遙寂靜樂。」
經「今此三界(至)悉是吾子」。
贊曰：宅屬於我，生皆我子。
經「而今此處(至)能為救護」。
贊曰：明己力能，非余能也。
經「雖復教詔(至)貪著深故」。
贊曰：一頌合示大不悕。「教」者訓。「詔」者明。雖明訓之，不信大乘，耽欲深故。或云「教招」，「招」者誘也，明白引訓故。
經「是以方便(至)出世間道」。
贊曰：合正說三乘也。
經「是諸子等(至)不退菩薩」。
贊曰：第四合依言免難。心決定者不疑四諦、得證真諦，具六通者得阿羅漢，餘二果可知。論說不退住初地已上，出分段生故。三明者，宿命明、天眼明、漏盡明，如次能知去來今世除三際愚。所知勝故，三獨稱明。
經「汝舍利弗(至)得成佛道」。
贊曰：下有七
【現代漢語翻譯】 現代漢語譯本： 讚頌說：下面第三部分有五頌半，與前面所見的設立權巧方便相合。分為三部分：最初三頌合起來顯示因見到眾生受苦而生起的悲憫之心，其次一頌合起來顯示佛陀不希望眾生只求自了的大乘境界，后一頌半合起來正式宣說三乘。沒有思慮分別才能真正救濟眾生。最初的部分又分為三部分：最初一頌說明佛陀自己出離火宅，其次一頌說明火宅屬於我（佛陀），后一頌說明佛陀自己的力量能夠救度眾生。這是最初的部分。因為證得涅槃所以寂然不動，因為出離生死所以閑居自在。常常處於禪定之中，因為內心深邃而放曠。「安處林野」，禪定是功德的叢林。如有頌說：「像王居住在曠野，放縱舒暢心中沒有憂愁，智者安住在山林，逍遙自在享受寂靜的快樂。」
經文：『今此三界（直到）悉是吾子』。
讚頌說：火宅屬於我，眾生都是我的孩子。
經文：『而今此處（直到）能為救護』。
讚頌說：說明佛陀自己的力量能夠救度眾生，不是其他力量能夠做到的。
經文：『雖復教詔（直到）貪著深故』。
讚頌說：一頌合起來顯示佛陀不希望眾生只求自了的大乘境界。「教」是訓導。「詔」是明白曉諭。即使明白訓導，（眾生）也不相信大乘，因為沉溺於慾望太深了。或者說「教招」，「招」是引導，明白地引導訓誡。
經文：『是以方便（直到）出世間道』。
讚頌說：合起來正式宣說三乘。
經文：『是諸子等（直到）不退菩薩』。
讚頌說：第四部分合起來是依靠佛陀的言教免除災難。心中決定不疑四諦、證得真諦，具足六神通的人證得阿羅漢果，其餘二果可以類推得知。《論》中說不退轉菩薩住在初地以上，因為已經脫離了分段生死。三明是指：宿命明、天眼明、漏盡明，依次能夠知道過去、未來、現在三世，去除三際的愚昧。因為所知勝妙，所以單獨稱為「明」。
經文：『汝舍利弗（直到）得成佛道』。
讚頌說：下面有七
【English Translation】 English version: A verse says: The following third section contains five and a half verses, which correspond to the previously seen establishment of expedient means. It is divided into three parts: the first three verses together show the compassion arising from seeing the suffering of sentient beings; the next verse together shows that the Buddha does not wish sentient beings to seek only self-liberation in the Great Vehicle; and the last one and a half verses together formally proclaim the Three Vehicles. Without deliberation and discrimination, one can truly save sentient beings. The first part is further divided into three parts: the first verse explains the Buddha's own departure from the burning house; the second verse explains that the burning house belongs to me (the Buddha); and the third verse explains that the Buddha's own power can save sentient beings. This is the first part. Because of attaining Nirvana, it is still and silent; because of escaping birth and death, it is leisurely and free. Always in meditation, because the heart is deep and unrestrained. 'Dwelling in the forest and wilderness,' meditation is a forest of merits. As a verse says: 'The elephant king dwells in the wilderness, carefree and without sorrow in his heart; the wise man dwells in the mountains and forests, leisurely and enjoying the joy of tranquility.'
Sutra: 'Now this triple world (until) all are my children.'
A verse says: The burning house belongs to me, all beings are my children.
Sutra: 'But now here (until) able to provide protection.'
A verse says: Explains that the Buddha's own power can save sentient beings, not other powers can do it.
Sutra: 'Although repeatedly teaching (until) deeply attached to greed.'
A verse says: One verse together shows that the Buddha does not wish sentient beings to seek only self-liberation in the Great Vehicle. 'Teaching' is instruction. 'Admonition' is clear explanation. Even with clear instruction, (sentient beings) do not believe in the Great Vehicle, because they are too deeply immersed in desire. Or it is said 'teaching invitation,' 'invitation' is guidance, clearly guiding and instructing.
Sutra: 'Therefore, by expedient means (until) the path of transcending the world.'
A verse says: Together formally proclaims the Three Vehicles.
Sutra: 'These children (until) non-retreating Bodhisattvas.'
A verse says: The fourth part together is relying on the Buddha's teachings to avoid disaster. Those who are determined in their hearts and do not doubt the Four Noble Truths, and attain the Truth, those who possess the six supernormal powers attain the Arhat fruit, and the other two fruits can be inferred. The Shastra says that non-retreating Bodhisattvas dwell above the first ground, because they have already escaped the segmented birth and death. The three illuminations refer to: the illumination of past lives (宿命明, Sùmìng Míng), the illumination of the heavenly eye (天眼明, Tiānyǎn Míng), and the illumination of the extinction of outflows (漏盡明, Lòujìn Míng), which can respectively know the past, future, and present three lifetimes, and remove the ignorance of the three times. Because what is known is superior, it is uniquely called 'illumination'.
Sutra: 'You, Shariputra (舍利弗, Shèlìfú) (until) attain Buddhahood.'
A verse says: Below there are seven
頌頌合今說實。分二：初兩頌合父但與一，后五頌嘆乘德勝。此初也。
經「是乘微妙(至)為無有上」。
贊曰：五頌嘆乘勝德。分四：初一頌嘆乘四德，次一頌聖所稱歎，次一頌娛樂之具，后兩頌第一之樂。此初也。此有四德：一微妙深勝故，二清凈離障故，三第一最勝故，四無上莫過故。
經「佛所悅可(至)供養禮拜」。
贊曰：聖所稱歎。不但佛悅而可嘆之，亦可為眾生三業俱歸仰。
經「無量億千(至)及佛余法」。
贊曰：頌娛樂之具。
經「得如是乘(至)直至道場」。
贊曰：頌第一之樂。「日夜劫數常得遊戲」者，三乘俱登初地已上，乘此一乘種智，經兩阿僧祇方至佛位。若二乘者乘無漏教及有漏乘，一大阿僧祇方入初地。如是總名日夜劫數。三種意生身乘此無漏寶一乘故，直至道場佛之位矣。菩提、涅槃蕰生道處，名為道場。或乘種智之因乘故，至佛位中大般涅槃之道場也，或至佛果真如道場。此乃因乘，方至果乘。由是上來總說教、理、行、果俱是乘體。
經「以是因緣(至)除佛方便」。
贊曰。頌長行中大段第三結答之文「當知諸佛方便力故，於一佛乘分別說三」。以是上來所說理故，於十方界而諦審求，更無二乘之體
【現代漢語翻譯】 現代漢語譯本 頌文與前文相合，現在來解釋它的實際含義。分為兩部分：首先兩頌經文對應於前文所說父親只給孩子們一輛車；然後五頌經文讚歎一乘的殊勝功德。這是第一部分。
經文：『是乘微妙（至）為無有上』。
贊曰：五頌經文讚歎一乘的殊勝功德。分為四個部分：首先一頌讚嘆一乘的四種功德；其次一頌讚嘆一乘為聖者所稱揚讚歎；再次一頌讚嘆一乘是令人娛樂的工具；最後兩頌讚嘆一乘是第一的快樂。這是第一部分。此一乘有四種功德：一是微妙深勝；二是清凈遠離障礙；三是第一最勝；四是無上無比。
經文：『佛所悅可（至）供養禮拜』。
贊曰：聖者所稱揚讚歎。不僅為佛所喜悅和讚歎，也可以讓眾生的身、口、意三業都歸向仰慕。
經文：『無量億千（至）及佛余法』。
贊曰：頌揚一乘是令人娛樂的工具。
經文：『得如是乘（至）直至道場』。
贊曰：頌揚一乘是第一的快樂。『日夜劫數常得遊戲』，是指三乘的行者都登上初地以上，憑藉這一一乘的種智，經過兩大阿僧祇劫才能到達佛的果位。如果是二乘的行者，憑藉無漏的教法以及有漏的乘，需要一大阿僧祇劫才能進入初地。這些總稱為日夜劫數。三種意生身憑藉這無漏的珍寶一乘，直至道場，成就佛的果位。菩提（覺悟）、涅槃（寂滅）蘊藏著產生道的處所，稱為道場。或者憑藉種智的因乘，到達佛果中大般涅槃的道場，或者到達佛果真如的道場。這是因乘，才能到達果乘。由此可見，上面總說教、理、行、果都是乘的本體。
經文：『以是因緣（至）除佛方便』。
贊曰：頌揚長行文中大段的第三部分，總結回答的文句：『應當知道諸佛以方便力，於一佛乘中分別說三乘』。因為以上所說的道理，所以在十方世界仔細尋求，再沒有二乘的本體。
【English Translation】 English version The verses align with the preceding text, and now we will explain their actual meaning. It is divided into two parts: first, the two verses correspond to the previous statement that the father only gave the children one vehicle; then, the five verses praise the supreme virtues of the One Vehicle (Ekayana). This is the first part.
Sutra: 'This vehicle is subtle (to) is without superior'.
Commentary: The five verses praise the supreme virtues of the One Vehicle. It is divided into four parts: first, one verse praises the four virtues of the One Vehicle; second, one verse praises the One Vehicle as being praised by the sages; third, one verse praises the One Vehicle as a means of entertainment; and finally, two verses praise the One Vehicle as the ultimate joy. This is the first part. This One Vehicle has four virtues: first, it is subtle and profound; second, it is pure and free from obstacles; third, it is the first and most supreme; fourth, it is unsurpassed and incomparable.
Sutra: 'Pleasing to the Buddhas (to) offer and worship'.
Commentary: Praised by the sages. Not only is it pleasing and praised by the Buddhas, but it can also cause the three karmas of sentient beings—body, speech, and mind—to turn towards admiration and reverence.
Sutra: 'Immeasurable billions of thousands (to) and other Dharma of the Buddhas'.
Commentary: Praising the One Vehicle as a means of entertainment.
Sutra: 'Obtaining such a vehicle (to) until the Bodhi-mandala'.
Commentary: Praising the One Vehicle as the ultimate joy. 'Constantly playing day and night through kalpas' refers to the practitioners of the Three Vehicles who have ascended beyond the first Bhumi (stage), relying on this One Vehicle's seed wisdom (Bijajnana), and it takes two great Asamkhyeya kalpas to reach the Buddha's state. If it is the practitioners of the Two Vehicles, relying on the unconditioned teachings and the conditioned vehicle, it takes one great Asamkhyeya kalpa to enter the first Bhumi. These are collectively called day and night kalpas. The three kinds of mind-made bodies (Manomayakaya) rely on this unconditioned treasure, the One Vehicle, until the Bodhi-mandala (place of enlightenment), achieving the Buddha's state. Bodhi (enlightenment) and Nirvana (cessation) contain the place where the path arises, called the Bodhi-mandala. Or relying on the causal vehicle of seed wisdom, reaching the great Nirvana Bodhi-mandala in the Buddha's fruit, or reaching the Bodhi-mandala of Suchness (Tathata) in the Buddha's fruit. This is the causal vehicle, which can reach the fruit vehicle. From this, it can be seen that the above generally says that the teachings, principles, practice, and fruit are all the substance of the vehicle.
Sutra: 'Because of this cause (to) except the Buddha's expedient means'.
Commentary: Praising the third part of the long passage, the concluding sentence: 'It should be known that the Buddhas, through their expedient means, separately teach the Three Vehicles within the One Buddha Vehicle'. Because of the principles mentioned above, carefully seeking in the ten directions, there is no substance of the Two Vehicles.
，除佛方便教說有三；亦更無三極果之體，除說其因方便有三。
經「告舍利弗(至)令出三界」。
贊曰：正喻化中大文有三：上來已總略指，答為許說之由，及正說法喻令其開曉。自下第三有八十行半頌，勸信解於此經、欣當來之佛智。有二：初有十四頌半，顯法有權實，令舍權取實；後有六十六頌，示人之是非，令學是除非。初中復二：初二頌明父子情深見苦能拔，后十二頌半正顯權、實，令其取捨。此初也。「累」音力委反，積也。
經「我雖先說(至)唯佛智慧」。
贊曰。下十二頌半正顯權、實，令舍權取實。中有二：初一頌半總標昔權今實，后十一頌別顯今實昔權。此初也。我雖先說汝等滅度，但能盡彼分段生死以得涅槃，後有不續。其變易生非別業招，不障無學入無餘故，此隱不說，汝之滅度而實不是大般涅槃實滅度也。汝等所應更修作者，唯佛智慧，性為法身、相為大慧，智證理故二障不生，便得解脫名大涅槃，三事具足故。
經「若有菩薩(至)皆是菩薩」。
贊曰：下十一頌，今實、昔權。中有二：初九頌半明今實昔權，后一頌半結之。初中復二：初二頌顯今實，后七頌半顯昔權。此初也。
經「若人小智(至)真實無異」。
贊曰：下七
【現代漢語翻譯】 現代漢語譯本：佛陀爲了方便教化，才說有三種乘（三乘：聲聞乘、緣覺乘、菩薩乘）；實際上並沒有三種最終果位的實體，只是爲了說明成佛的因，才方便說有三種乘。
經文：『告訴舍利弗（一直到）令眾生脫離三界。』
贊曰：譬喻化導中的主要文義有三點：上面已經總括地指出了，回答了允許宣說的緣由，以及正式說法譬喻，使他們開悟明白。從下面第三部分開始，有八十行半的偈頌，勸人信解這部經，欣慕將來的佛智。分為兩部分：開始有十四頌半，顯示佛法有權巧和真實，使人捨棄權巧而取真實；後面有六十六頌，指示人的正確與錯誤，使人學習正確而避免錯誤。最初的部分又分為兩部分：最初兩頌說明父子情深，見到眾生的苦難能夠拔除，後面十二頌半正式顯示權巧和真實，使人取捨。這裡的『累』字，讀音lěi，是積累的意思。
經文：『我雖然先前說過（一直到）唯有佛的智慧。』
贊曰：下面的十二頌半，正式顯示權巧和真實，使人捨棄權巧而取真實。分為兩部分：最初一頌半總標過去是權巧，現在是真實，後面十一頌分別顯示現在是真實，過去是權巧。這是最初的部分。我雖然先前說過你們已經滅度，但那只是能夠斷盡分段生死而得到涅槃，後面還有變易生死。那變易生死不是由別的業力招感，不障礙無學之人進入無餘涅槃，所以這裡隱而不說。你們的滅度，實際上不是真正的大般涅槃，不是真實的滅度。你們所應該進一步修習的，唯有佛的智慧，自性是法身（Dharmakāya），相是大智慧，因為智慧證得了真理，所以兩種障礙（煩惱障和所知障）不會產生，便能得到解脫，名為大涅槃，這三件事都具備了。
經文：『如果有人有菩薩的志向（一直到）都是菩薩。』
贊曰：下面的十一頌，說明現在是真實，過去是權巧。分為兩部分：最初九頌半說明現在是真實，過去是權巧，後面一頌半作總結。最初的部分又分為兩部分：最初兩頌顯示現在是真實，後面七頌半顯示過去是權巧。這是最初的部分。
經文：『如果有人以小智慧（一直到）真實沒有差異。』
贊曰：下面的七
【English Translation】 English version: The Buddha, for the sake of expedient teaching, spoke of the Three Vehicles (Triyāna: Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna); in reality, there is no entity of the three ultimate fruits. It is only for the sake of explaining the cause of becoming a Buddha that it is expedient to say there are three vehicles.
Sutra: 'Telling Śāriputra (up to) to liberate sentient beings from the Three Realms (Trailokya).'
Commentary: The main meanings in the transformation through parables are threefold: The above has already generally pointed out, answering the reason for allowing the explanation, and the formal explanation of the parable, so that they can be enlightened and understand. From the third part below, there are eighty and a half lines of verses, urging people to believe and understand this sutra, and admire the future wisdom of the Buddha. It is divided into two parts: The beginning has fourteen and a half verses, showing that the Dharma has expedient and real aspects, causing people to abandon the expedient and take the real; the latter has sixty-six verses, indicating the right and wrong of people, causing people to learn the right and avoid the wrong. The initial part is further divided into two parts: The first two verses explain the deep affection between father and son, seeing the suffering of sentient beings and being able to remove it, and the latter twelve and a half verses formally show the expedient and the real, causing people to choose. The word '累' (lěi) here, pronounced lěi, means accumulation.
Sutra: 'Although I said before (up to) only the wisdom of the Buddha.'
Commentary: The following twelve and a half verses formally show the expedient and the real, causing people to abandon the expedient and take the real. It is divided into two parts: The first one and a half verses generally indicate that the past was expedient and the present is real, and the latter eleven verses separately show that the present is real and the past was expedient. This is the initial part. Although I said before that you have attained extinction, that was only able to exhaust the segmented birth and death (saṃsāra) and attain Nirvāṇa, and there is still subsequent change birth and death. That change birth and death is not caused by other karmic forces, and does not hinder those without learning from entering the Nirvāṇa without remainder, so it is hidden and not spoken of here. Your extinction is actually not the true Mahāparinirvāṇa, not the real extinction. What you should further cultivate is only the wisdom of the Buddha, whose nature is the Dharmakāya (法身), and whose form is great wisdom. Because wisdom has realized the truth, the two obstacles (kleśāvaraṇa and jñeyāvaraṇa) will not arise, and one can attain liberation, called Mahāparinirvāṇa, with these three things complete.
Sutra: 'If there is someone with the aspiration of a Bodhisattva (up to) are all Bodhisattvas.'
Commentary: The following eleven verses explain that the present is real and the past was expedient. It is divided into two parts: The first nine and a half verses explain that the present is real and the past was expedient, and the latter one and a half verses summarize it. The initial part is further divided into two parts: The first two verses show that the present is real, and the latter seven and a half verses show that the past was expedient. This is the initial part.
Sutra: 'If someone with small wisdom (up to) is truly without difference.'
Commentary: The following seven
頌半顯昔權。中有二：初六頌明權四諦，后一頌半釋得權處。初文有四：二頌苦諦，一頌半集諦，一頌半滅諦，一頌道諦。此初也。「深著愛慾」者，所愛內身、所欲外境皆苦諦故。初頌說苦諦，意不棄世諦而入真諦故。后頌眾生歡喜，故得入聖得未曾有。「真實無異」釋苦是諦，諦是實義。《遺教經》言：「佛說苦諦，不可令樂，是實苦故。」
經「若有眾生(至)方便說道」。
贊曰：此集諦也。「苦因」者集諦，業、煩惱也。「道」者因義，即體；集諦，苦諦因故。又說道諦，斷于集故。
經「諸苦所因(至)名第三諦」。
贊曰：此滅諦也。貪為苦本，本在苦生；若滅貪本，苦果便滅。「所依止」者苦果身也。為滅集苦，說滅諦也。
經「為滅諦故(至)名得解脫」。
贊曰：此道諦也。由道證滅，離苦縛故。名證涅槃，得解脫也。
經「是人於何(至)一切解脫」。
贊曰：釋得權處。初二句問，后四句答。但離虛妄煩惱、業、苦、分段生死，名得解脫，證得有作四聖諦故，未得二障、二業、二死皆都滅盡；一切解脫法空，無作四聖諦故。有作四諦者，分段生死為苦諦，業、煩惱為集諦，有無餘依涅槃為滅諦，生空智品以為道諦。無作四諦者，變易生死
【現代漢語翻譯】 現代漢語譯本 讚頌半顯昔權。其中有二：首先六頌闡明權四諦，后一頌半解釋獲得權的地方。初文有四：二頌苦諦，一頌半集諦，一頌半滅諦，一頌道諦。這是最初的部分。「深著愛慾」指的是，所愛的內在自身、所欲求的外在境界，都是苦諦的緣故。最初的頌詞說的是苦諦，意思是並不拋棄世俗諦而直接進入真諦。後面的頌詞說眾生歡喜，因此得以進入聖境，獲得前所未有的體驗。「真實無異」解釋了苦是諦，諦是真實之義。《遺教經》說：『佛說苦諦，不可令人貪圖享樂，因為苦是真實的。』
經文：『若有眾生（至）方便說道』。
贊曰：這是集諦。「苦因」指的是集諦，即業和煩惱。「道」是因的意思，即本體；集諦是苦諦的因。又說道諦，是因為它能斷除集諦。
經文：『諸苦所因（至）名第三諦』。
贊曰：這是滅諦。貪是痛苦的根源，根源在於苦的產生；如果滅掉貪這個根本，苦的果報便會滅除。「所依止」指的是苦果之身。爲了滅除集諦之苦，所以說滅諦。
經文：『為滅諦故（至）名得解脫』。
贊曰：這是道諦。通過道來證得滅，脫離痛苦的束縛。名為證得涅槃（Nirvana），獲得解脫。
經文：『是人於何（至）一切解脫』。
贊曰：解釋獲得權的地方。前兩句是提問，后四句是回答。僅僅是脫離虛妄的煩惱、業、苦、分段生死，名為獲得解脫，證得有作四聖諦的緣故，尚未能使二障、二業、二死完全滅盡；一切解脫是法空，是無作四聖諦的緣故。有作四諦指的是，分段生死是苦諦，業和煩惱是集諦，有餘依涅槃（Nirvana）和無餘依涅槃（Nirvana）是滅諦，生空智品是道諦。無作四諦指的是，變易生死
【English Translation】 English version Praise to the partially revealed provisional teaching of the past. It has two parts: the first six verses explain the provisional Four Noble Truths, and the latter one and a half verses explain where the provisional teaching is obtained. The first part has four sections: two verses on the Truth of Suffering (Dukkha Satya), one and a half verses on the Truth of the Arising of Suffering (Samudaya Satya), one and a half verses on the Truth of the Cessation of Suffering (Nirodha Satya), and one verse on the Truth of the Path to the Cessation of Suffering (Magga Satya). This is the initial part. 'Deeply attached to love and desire' refers to the fact that the beloved inner self and the desired external realms are all the Truth of Suffering. The initial verse speaks of the Truth of Suffering, meaning that it does not abandon the mundane truth to directly enter the ultimate truth. The later verse speaks of the joy of sentient beings, thus enabling them to enter the realm of the saints and obtain unprecedented experiences. 'Truly without difference' explains that suffering is truth, and truth is the meaning of reality. The Sutra of the Deathbed Teachings says: 'The Buddha speaks of the Truth of Suffering, which cannot be made pleasurable, because suffering is real.'
Sutra: 'If there are sentient beings (to) expediently speak of the path.'
Commentary: This is the Truth of the Arising of Suffering. 'Cause of suffering' refers to the Truth of the Arising of Suffering, which is karma and afflictions. 'Path' means cause, which is the substance; the Truth of the Arising of Suffering is the cause of the Truth of Suffering. It also speaks of the Truth of the Path, because it cuts off the Truth of the Arising of Suffering.
Sutra: 'The causes of all suffering (to) is called the Third Truth.'
Commentary: This is the Truth of the Cessation of Suffering. Greed is the root of suffering, and the root lies in the arising of suffering; if the root of greed is extinguished, the result of suffering will be extinguished. 'That which is relied upon' refers to the body that is the result of suffering. To extinguish the suffering of the Truth of the Arising, the Truth of Cessation is spoken.
Sutra: 'For the sake of the Truth of Cessation (to) is called liberation.'
Commentary: This is the Truth of the Path. Through the path, cessation is realized, and one is freed from the bonds of suffering. It is called realizing Nirvana (Nirvana), obtaining liberation.
Sutra: 'Where does this person (to) all liberation.'
Commentary: Explains where the provisional teaching is obtained. The first two sentences are questions, and the last four sentences are answers. Merely being free from false afflictions, karma, suffering, and segmented birth and death is called obtaining liberation, because one has realized the Four Noble Truths with action; one has not yet been able to completely extinguish the two hindrances, two karmas, and two deaths; all liberation is the emptiness of phenomena, which is the reason for the Four Noble Truths without action. The Four Noble Truths with action refer to segmented birth and death as the Truth of Suffering, karma and afflictions as the Truth of the Arising, Nirvana (Nirvana) with remainder and Nirvana (Nirvana) without remainder as the Truth of Cessation, and the wisdom of emptiness of self as the Truth of the Path. The Four Noble Truths without action refer to transformational birth and death
為苦諦，所知障為集諦，無住涅槃為滅諦，法空智品為道諦。故《勝鬘》云如：「是八聖諦，非諸聲聞、緣覺所知。」
經「佛說是人(至)令至滅度」。
贊曰：明今實昔權中第二結也。此意有二：一佛說二乘住權、未實滅度，斯人未得無上道故；二「我意亦不欲令二乘住權」者，即至無餘之滅度也。意欲令取大般涅槃無上之道，不令住權便究竟滅。
經「我為法王(至)故現於世」。
贊曰：上十四半明法之權實、令舍權取實，下六十六頌示人之是非、令學是除非。分四：初二頌半明我識根器所以能說，汝等不識勿妄宣傳。次八頌明信者位高，皆久植德本。次三十六頌半無智之人不信罪相。后十九頌于有智者應為說之。初中復二：初一頌我識根器所以能說，后一頌半汝等不識勿妄宣傳。此初也。「為法王故」通識藥、病，「於法自在」別識法藥，安隱眾生。別識根器，能應機說，故現世間。
經「汝舍利弗(至)勿妄宣傳」。
贊曰：此明汝等不識勿妄宣傳。「法印」者一乘妙理，印大乘教令決定故。我為利益故說此印，汝既不識藥之與病，勿妄傳授恐禍生故。
經「若有聞者(至)阿鞞䟦致」。
贊曰：下第二段有八頌，信者位高，皆久植德本。中有六頌：
【現代漢語翻譯】 現代漢語譯本：苦諦是所知障（指對真理的認知障礙），集諦是導致痛苦的原因，無住涅槃（不執著于涅槃的境界）是滅諦，法空智品（領悟諸法皆空的智慧）是道諦。所以《勝鬘經》說：『這八聖諦，不是聲聞乘和緣覺乘所能理解的。』
經文：『佛說這個人（乃至）令至滅度。』
贊曰：以上闡明了現在所說是真實，過去所說是方便權宜，這是總結中的第二部分。此意有二：一是佛說二乘（聲聞乘和緣覺乘）安住于權宜之法，尚未真正滅度，因為這些人尚未證得無上道；二是『我的意思也不想讓二乘安住于權宜之法』，就是要讓他們達到無餘涅槃的滅度。意思是想讓他們取得大般涅槃的無上之道，不讓他們安住于權宜之法而最終滅度。
經文：『我為法王（乃至）故現於世。』
贊曰：上面十四頌半闡明了佛法的權宜與真實，爲了讓人們捨棄權宜而取真實，下面六十六頌闡明了人的正確與錯誤，爲了讓人們學習正確而捨棄錯誤。分為四個部分：最初兩頌半闡明了我認識眾生根器的原因，所以能夠說法，你們不認識就不要胡亂宣傳。接著八頌闡明了相信的人地位崇高，都是長久以來種植了德行的根本。接著三十六頌半闡明了沒有智慧的人不相信的罪過。最後十九頌闡明了對於有智慧的人應當為他們宣說。最初的部分又分為兩部分：最初一頌闡明了我認識眾生根器的原因，所以能夠說法，后一頌半闡明了你們不認識就不要胡亂宣傳。這是最初的部分。『為法王故』是普遍認識藥和病，『於法自在』是分別認識法藥，使眾生安穩。分別認識眾生的根器，能夠應機說法，所以顯現在世間。
經文：『你舍利弗（乃至）勿妄宣傳。』
贊曰：這闡明了你們不認識就不要胡亂宣傳。『法印』是指一乘（唯一佛乘）的微妙道理，印證大乘教義使其確定。我爲了利益眾生才說這個法印，你們既然不認識藥和病，不要胡亂傳授，恐怕會產生禍患。
經文：『若有聞者（乃至）阿鞞跋致（不退轉）。』
贊曰：下面第二段有八頌，相信的人地位崇高，都是長久以來種植了德行的根本。其中有六頌：
【English Translation】 English version: The suffering truth (苦諦, Dukkha Satya) is the knowable obscuration (所知障, Jñeyāvaraṇa), the accumulation truth (集諦, Samudaya Satya) is the cause of suffering, the non-abiding Nirvana (無住涅槃, Apratiṣṭhita Nirvāṇa) is the cessation truth (滅諦, Nirodha Satya), and the wisdom of emptiness of phenomena (法空智品, Dharma-śūnyatā-jñāna) is the path truth (道諦, Mārga Satya). Therefore, the Śrīmālādevī Siṃhanāda Sūtra says: 'These eight noble truths are not known by the Śrāvakas (聲聞, Hearers) and Pratyekabuddhas (緣覺, Solitary Realizers).'
Sutra: 'The Buddha said that this person (until) causes them to reach liberation (滅度, Nirvāṇa).'
Commentary: This clarifies that what is being said now is the truth, and what was said in the past was expedient, which is the second part of the conclusion. There are two meanings here: first, the Buddha said that the two vehicles (Śrāvakas and Pratyekabuddhas) abide in expedient teachings and have not yet truly attained liberation, because these people have not yet attained the unsurpassed path; second, 'My intention is also not to let the two vehicles abide in expedient teachings,' which is to let them reach the liberation of complete Nirvana. The intention is to have them take the unsurpassed path of the Great Nirvana (大般涅槃, Mahāparinirvāṇa), not to let them abide in expedient teachings and ultimately be liberated.
Sutra: 'I am the Dharma King (乃至, and so forth), therefore I appear in the world.'
Commentary: The previous fourteen and a half verses clarified the expedient and true aspects of the Dharma, to let people abandon the expedient and take the true. The following sixty-six verses demonstrate the right and wrong of people, to let people learn the right and abandon the wrong. Divided into four parts: the first two and a half verses clarify the reason why I understand the faculties of beings, so I can speak the Dharma; if you do not understand, do not recklessly propagate it. Then eight verses clarify that those who believe have a high position, all having planted roots of virtue for a long time. Then thirty-six and a half verses clarify the sins of those without wisdom who do not believe. Finally, nineteen verses clarify that for those with wisdom, one should speak to them. The first part is further divided into two parts: the first verse clarifies the reason why I understand the faculties of beings, so I can speak the Dharma; the latter one and a half verses clarify that if you do not understand, do not recklessly propagate it. This is the first part. 'Because I am the Dharma King' is to universally recognize the medicine and the disease, 'being free in the Dharma' is to separately recognize the Dharma medicine, to bring peace to sentient beings. Separately recognizing the faculties of sentient beings, being able to speak the Dharma according to their capacity, therefore I appear in the world.
Sutra: 'You, Śāriputra (舍利弗), (乃至, and so forth) do not recklessly propagate it.'
Commentary: This clarifies that if you do not understand, do not recklessly propagate it. 'Dharma seal' (法印, Dharma-mudrā) refers to the subtle principle of the One Vehicle (一乘, Ekayāna), sealing the Mahayana teachings to make them definite. I speak this Dharma seal for the benefit of sentient beings. Since you do not recognize the medicine and the disease, do not recklessly transmit it, lest misfortune arise.
Sutra: 'If there are those who hear (乃至, and so forth) Avaivartika (阿鞞跋致, Non-retrogression).'
Commentary: The following second section has eight verses, those who believe have a high position, all having planted roots of virtue for a long time. Among them are six verses:
一頌位高能信，一頌半往遇佛緣曾聞方信，一頌半若有能信汝之所說即見我等，一頌智深能信識淺不能，一頌決定姓二乘所不能信，后二頌不定姓二乘方順生信。此初也。有聞此經心生隨喜，身心二頂敬而信之，當知是人住不退地。阿鞞跋致，此云不退，亦有本云阿惟越致、阿毗跋致，從阿鞞跋致為正，餘音訛也。信、位、證、行四不退中皆能爾故，根機熟故。
經「若有信受(至)亦聞是法」。
贊曰：第二昔遇佛緣曾聞方信，有宿因故。
經「若人有能信(至)並諸菩薩」。
贊曰：第三若信汝說則見我身、比丘、菩薩，三寶無異故，三寶同體故。若別體者，當必見故，見之因故。我等皆欲令聞此法，理無別故。
經「斯法華經(至)迷惑不解」。
贊曰：第四智深能信，理深妙故。淺識不能，謂愚凡夫。
經「一切聲聞(至)力所不及」。
贊曰：第五決定二乘所不能悟，乖本心故。不愚法者可有信義，無順修行。
經「汝舍利弗(至)非己智分」。
贊曰：第六不定姓二乘方順生信。汝最上根尚信我語方漸證入，況余不定聲聞姓耶？菩薩聞之，能思擇入。「尚」音常兩反，《玉篇》「時亮反」。「庶」幾也、且也。
經「又舍利弗(至
【現代漢語翻譯】 現代漢語譯本 一頌是說根器高的人能夠相信，一頌半是說過去與佛有緣的人，曾經聽聞過佛法才能相信，一頌半是說如果有人能相信你（舍利弗 Shariputra）所說，就能見到我（佛陀 Buddha）等，一頌是說智慧深厚的人能夠相信，見識淺薄的人不能相信，一頌是說決定性的二乘（Śrāvakayāna and Pratyekabuddhayāna）人不能相信，后兩頌是說不定性的二乘人才能逐漸產生信心。這是第一層含義。如果有人聽聞此經，心中生起隨喜之情，以身心二頂恭敬而信受它，應當知道這個人安住于不退轉之地。阿鞞跋致（Avivartika），這裡的意思是『不退』，也有版本寫作阿惟越致（Avaivartika）、阿毗跋致（Aviprativedana），以阿鞞跋致（Avivartika）為正確，其餘的音是訛誤。在信不退、位不退、證不退、行不退這四種不退轉中，都能做到這樣，是因為根機成熟的緣故。
經文：『若有信受（至）亦聞是法』。
贊曰：第二，過去與佛有緣，曾經聽聞過佛法才能相信，因為有宿世的因緣。
經文：『若人有能信（至）並諸菩薩』。
贊曰：第三，如果相信你（舍利弗 Shariputra）所說，就能見到我的身、比丘（bhikṣu）、菩薩（bodhisattva），因為三寶（Triratna）沒有差別，三寶（Triratna）是同體的緣故。如果認為是不同的個體，那麼應當必定能見到，因為這是見到的原因。我們都希望讓眾生聽聞此法，道理上沒有分別。
經文：『斯法華經（至）迷惑不解』。
贊曰：第四，智慧深厚的人能夠相信，因為道理深奧微妙的緣故。淺薄的見識不能相信，指的是愚昧的凡夫。
經文：『一切聲聞（至）力所不及』。
贊曰：第五，決定性的二乘（Śrāvakayāna and Pratyekabuddhayāna）人不能領悟，因為與本來的心相違背的緣故。不愚昧佛法的人或許有相信的可能，但沒有順從修行。
經文：『汝舍利弗（至）非己智分』。
贊曰：第六，不定性的二乘（Śrāvakayāna and Pratyekabuddhayāna）人才能逐漸產生信心。你（舍利弗 Shariputra）是最上根器的人，尚且相信我的話才能逐漸證入，更何況其餘不定性的聲聞（Śrāvaka）呢？菩薩（bodhisattva）聽聞之後，能夠思考選擇而證入。「尚」音常兩反，《玉篇》解釋為「時亮反」。「庶」是希望、且的意思。
經文：『又舍利弗（至
【English Translation】 English version One verse speaks of those with high faculties who are able to believe; one and a half verses speak of those who encountered the Buddha in the past and can believe because they have heard of the Dharma before; one and a half verses speak of those who, if they can believe what you (Shariputra) say, can see me (the Buddha) and others; one verse speaks of those with profound wisdom who are able to believe, while those with shallow understanding cannot; one verse speaks of those of the determined Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) who cannot believe; and the last two verses speak of those of the undetermined Two Vehicles who can gradually generate faith. This is the first meaning. If someone hears this sutra and generates joy in their heart, reverently believing in it with their body and mind, it should be known that this person dwells in the stage of non-retrogression. Avivartika, which means 'non-retreating,' is also written as Avaivartika or Aviprativedana in some versions, but Avivartika is the correct one, and the other pronunciations are corrupt. In the four types of non-retrogression—faith, stage, realization, and practice—they are all able to do this because their faculties are mature.
Sutra: 'If there are those who believe and accept (up to) also hear this Dharma.'
Commentary: Secondly, those who encountered the Buddha in the past and have heard of the Dharma before can believe because they have past causes.
Sutra: 'If there are people who can believe (up to) and all the Bodhisattvas.'
Commentary: Thirdly, if you believe what you (Shariputra) say, you can see my body, the Bhikshus, and the Bodhisattvas, because the Three Jewels (Triratna) are not different; the Three Jewels (Triratna) are of the same essence. If they are considered different entities, then they should definitely be seen, because this is the cause of seeing. We all want to let beings hear this Dharma, and there is no difference in principle.
Sutra: 'This Lotus Sutra (up to) confused and not understanding.'
Commentary: Fourthly, those with profound wisdom are able to believe because the principle is deep and wonderful. Those with shallow understanding cannot, referring to ignorant ordinary people.
Sutra: 'All the Shravakas (up to) beyond their power.'
Commentary: Fifthly, those of the determined Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) cannot awaken because it goes against their original intention. Those who are not ignorant of the Dharma may have faith, but there is no following practice.
Sutra: 'You, Shariputra (up to) not within the scope of their own wisdom.'
Commentary: Sixthly, those of the undetermined Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) can gradually generate faith. You (Shariputra) are of the highest faculties, and you still believe my words to gradually enter into realization, let alone the other undetermined Shravakas? Bodhisattvas, upon hearing this, are able to contemplate and choose to enter. 'Shang' is pronounced 'chang liang fan,' and the Yupian explains it as 'shi liang fan.' 'Shu' means 'hope' or 'moreover.'
Sutra: 'Again, Shariputra (up to
)莫說此經」。
贊曰：下第三段，三十六頌半，無智之人不信罪相。有二：初二頌，外道凡夫若有七惡，應勿為說；后三十四頌半，脫其為說，彼懷不信，惡因果相。初中有二：初一頌具四惡應勿為說，后一頌具三惡亦勿為說。此初也。四惡者：一憍，恃族姓色力聰睿財富而醉逸者。二慢，具七慢以陵人，少德謂多，五千之輩。三懈怠，放逸縱蕩而無厭者。四我見，外道之徒。若深厭生死欣求出世，自卑尊人下心愛法，翹勤不縱逸，遣惑觀無我，信順此經方應為說。故具四惡不應為說。下皆準知。
經「凡夫淺識(至)亦勿為說」。
贊曰。此有三惡：一淺識，詐現聰明、識達不遠。二深著五欲，在家五欲耽醉身心煩惱重者。三聞不能解，愚鈍凡夫無種姓者。愚法定姓二乘之屬，皆勿為說。
經「若人不信(至)世間佛種」。
贊曰：下三十四頌半，脫其為說，彼懷不信，惡因果相。有二：初四頌半不信故種惡因，后三十頌不信故受惡果。初復有二：初一頌不信故善滅，后三頌半不信故惡生。此初也。滅有漏因名斷世間種，滅無漏因名斷佛種。由信此經，初熏有漏善種子，故生於人天受勝妙樂，資長無漏法爾種子后漸入聖。新生無漏，展轉乃至成佛之果，故信此經能為世間近人天因
、遠成佛因，當來成佛利樂無邊。若自不信，譭謗障礙、不令流行、令他不信，豈非斷於二類種耶？乃為挑壞天人眼目，或斷一切世間之佛種，損破無漏種子法故。由此經說，若有勸發菩提心者佛種不斷，故謗此經斷菩提心名斷佛種，法不行故亦斷法種，既不發心不證聖道亦斷僧種。今從勝說，唯斷佛種。
經「或複頻蹙(至)如斯經典」。
贊曰。下三頌半不信故惡生。有二：初二頌於法不信起三惡業，后一頌半於人不信起四惡行。此初也。「頻蹙」者身不信相，若蹙眉作顰。今云頻者，數數蹙。亦並也，眉並一處。「蹙」音子六反，迫也。亦作「[跳-兆+(戚/且)]」。「疑惑」者心不信相。「誹謗」者語不信相。此中應言，若佛在世若滅度后，其有誹謗如斯經典，或複頻蹙而懷疑惑，汝當聽說此人罪報。文中倒也。
經「見有讀誦(至)汝今復聽」。
贊曰：於人不信，起四惡行也。於四人不信：一讀，二誦，三書，四持。理準總，應於行十種法行人邊俱起不信；此中略故，但舉四人起四惡行。四惡行者：一輕賤，二憎嫌，三嫉妒，四結恨。略說此四最輕罪因；其實打罵、殺縛、盜劫、誹謗說過、忿害等惡皆重罪因，略而不舉，當聽其果。
經「其人命終(至)至無數劫」
【現代漢語翻譯】 現代漢語譯本： 能成就成佛的因緣，將來成佛時能帶來無邊的利益和快樂。如果自己不相信，還誹謗、阻礙，不讓它流傳，使他人也不相信，這難道不是斷絕了成佛和菩提這兩種種子嗎？這乃是挑壞天人的眼目，或者斷絕一切世間的佛種，損害和破壞無漏的種子法。因此這部經說，如果有人勸導啓發菩提心，佛種就不會斷絕，所以誹謗此經就是斷絕菩提心，名為斷佛種；因為佛法不能流行，也就是斷絕了法種；既然不發菩提心，就不能證得聖道，也就是斷絕了僧種。現在從殊勝的角度來說，只是斷絕了佛種。
經文：『或者皺著眉頭（到）這樣的經典』。
贊曰：下面三頌半是由於不信而產生惡行。分為兩部分：前兩頌是由於對佛法不信而生起三種惡業，后一頌半是由於對修行人不信而生起四種惡行。這是第一部分。『頻蹙』是身體不相信的相，就是皺眉頭。現在說『頻』，是屢次、多次皺眉頭。也表示併攏，眉毛併攏在一起。『蹙』讀音子六反，是逼迫的意思。也寫作『[跳-兆+(戚/且)]』。『疑惑』是內心不相信的相。『誹謗』是言語不相信的相。這裡應該說，如果佛在世或者滅度后，如果有誹謗這樣的經典，或者皺著眉頭而心懷疑惑的，你們應當聽聽此人的罪報。經文的順序顛倒了。
經文：『看見有人讀誦（到）你現在再聽』。
贊曰：對於修行人不相信，生起四種惡行。對於四種修行人不相信：一是讀經，二是誦經，三是書寫經文，四是受持經文。從道理上來說，總的應該對於行持十種佛法的所有修行人，都生起不相信；這裡因為簡略的緣故，只舉出四種人，生起四種惡行。四種惡行是：一輕賤，二憎恨嫌棄，三嫉妒，四結下怨恨。簡略地說這四種是最輕的罪業之因；其實打罵、殺害捆綁、偷盜搶劫、誹謗過失、憤怒傷害等等惡行，都是嚴重的罪業之因，這裡省略而不說，應當聽聽他們的果報。
經文：『這個人命終之後（到）到無數劫』 English version: It creates the cause for attaining Buddhahood, bringing boundless benefits and happiness when one becomes a Buddha in the future. If one does not believe in it oneself, and even slanders and obstructs it, preventing its circulation and causing others not to believe, is this not severing the two kinds of seeds of Buddhahood and Bodhi? This is like destroying the eyes of gods and humans, or cutting off all the Buddha-seeds in the world, damaging and destroying the un-outflowed seed-dharma. Therefore, this sutra says that if someone encourages the arising of Bodhi-mind (Bodhi-citta), the Buddha-seed will not be cut off. Therefore, slandering this sutra is cutting off the Bodhi-mind, which is called cutting off the Buddha-seed; because the Dharma cannot circulate, it is also cutting off the Dharma-seed; since one does not generate Bodhi-mind, one cannot attain the holy path, which is also cutting off the Sangha-seed. Now, from a supreme perspective, it only cuts off the Buddha-seed.
Sutra: 'Or frowning (to) such scriptures'.
Commentary: The following three and a half verses describe the arising of evil deeds due to disbelief. It is divided into two parts: the first two verses describe the arising of three evil karmas due to disbelief in the Dharma, and the latter one and a half verses describe the arising of four evil actions due to disbelief in practitioners. This is the first part. 'Frowning' is a physical expression of disbelief, which is to wrinkle the brow. Now, 'frequently' means repeatedly frowning. It also means bringing together, the eyebrows brought together in one place. 'Frowning' is pronounced 'cu' (子六反), meaning to press or force. It is also written as '[跳-兆+(戚/且)]'. 'Doubt' is a mental expression of disbelief. 'Slander' is a verbal expression of disbelief. Here it should be said, if the Buddha is in the world or after his Nirvana (extinction), if there are those who slander such scriptures, or frown and harbor doubts, you should listen to the retribution of this person. The order of the text is reversed.
Sutra: 'Seeing someone reading and reciting (to) you listen again now'.
Commentary: Disbelief in practitioners gives rise to four evil actions. Disbelief in four types of practitioners: first, reading the scriptures; second, reciting the scriptures; third, writing the scriptures; fourth, upholding the scriptures. Logically speaking, in general, one should give rise to disbelief towards all practitioners who practice the ten kinds of Dharma; here, due to brevity, only four types of people are mentioned, giving rise to four evil actions. The four evil actions are: first, belittling; second, hating and disliking; third, jealousy; fourth, forming resentment. Briefly speaking, these four are the causes of the lightest sins; in fact, beating and scolding, killing and binding, stealing and robbing, slandering faults, anger and harm, and other evil actions are all serious causes of sin, which are omitted here, and one should listen to their consequences.
Sutra: 'After that person's life ends (to) to countless kalpas (aeons)'
【English Translation】 It creates the cause for attaining Buddhahood, bringing boundless benefits and happiness when one becomes a Buddha in the future. If one does not believe in it oneself, and even slanders and obstructs it, preventing its circulation and causing others not to believe, is this not severing the two kinds of seeds of Buddhahood and Bodhi? This is like destroying the eyes of gods and humans, or cutting off all the Buddha-seeds in the world, damaging and destroying the un-outflowed seed-dharma. Therefore, this sutra says that if someone encourages the arising of Bodhi-mind (Bodhi-citta), the Buddha-seed will not be cut off. Therefore, slandering this sutra is cutting off the Bodhi-mind, which is called cutting off the Buddha-seed; because the Dharma cannot circulate, it is also cutting off the Dharma-seed; since one does not generate Bodhi-mind, one cannot attain the holy path, which is also cutting off the Sangha-seed. Now, from a supreme perspective, it only cuts off the Buddha-seed. Sutra: 'Or frowning (to) such scriptures'. Commentary: The following three and a half verses describe the arising of evil deeds due to disbelief. It is divided into two parts: the first two verses describe the arising of three evil karmas due to disbelief in the Dharma, and the latter one and a half verses describe the arising of four evil actions due to disbelief in practitioners. This is the first part. 'Frowning' is a physical expression of disbelief, which is to wrinkle the brow. Now, 'frequently' means repeatedly frowning. It also means bringing together, the eyebrows brought together in one place. 'Frowning' is pronounced 'cu' (子六反), meaning to press or force. It is also written as '[跳-兆+(戚/且)]'. 'Doubt' is a mental expression of disbelief. 'Slander' is a verbal expression of disbelief. Here it should be said, if the Buddha is in the world or after his Nirvana (extinction), if there are those who slander such scriptures, or frown and harbor doubts, you should listen to the retribution of this person. The order of the text is reversed. Sutra: 'Seeing someone reading and reciting (to) you listen again now'. Commentary: Disbelief in practitioners gives rise to four evil actions. Disbelief in four types of practitioners: first, reading the scriptures; second, reciting the scriptures; third, writing the scriptures; fourth, upholding the scriptures. Logically speaking, in general, one should give rise to disbelief towards all practitioners who practice the ten kinds of Dharma; here, due to brevity, only four types of people are mentioned, giving rise to four evil actions. The four evil actions are: first, belittling; second, hating and disliking; third, jealousy; fourth, forming resentment. Briefly speaking, these four are the causes of the lightest sins; in fact, beating and scolding, killing and binding, stealing and robbing, slandering faults, anger and harm, and other evil actions are all serious causes of sin, which are omitted here, and one should listen to their consequences. Sutra: 'After that person's life ends (to) to countless kalpas (aeons)'
。
贊曰：下三十頌由不信故受惡果相。分二：初二十八頌明不信果，后二頌結成。初中復二：初二十二頌別歷三趣受異熟果相，后六頌總歷四趣受增上、等流二果之相。初中有三：一頌半受地獄果相，次十頌半受畜生果相，后十頌受人中果相。不說餓鬼，餓鬼多由貪生，不信此經生貪者少故。略而不說，實非無也，下文亦有。前第一卷說五趣，以六門分別。上已釋三門：一名，二體，三開合訖。今更辨餘三門：一處所，二果相，三壽量。處所者，捺落迦有三：一根本，二近邊，三孤獨。根本即是八熱、八寒。八熱者：一等活，二黑繩，三眾合，四號叫，五大號叫，六燒燃，七極燒燃，八無間。此八苦器，處所縱廣皆十千由旬。八寒者：一皰，二皰裂，三𠿒哳沾，四郝郝凡，五虎虎凡，六青蓮華，七紅蓮華，八大紅蓮華。此下三萬二千逾繕那有等活，等活下四千逾繕那有黑繩等七。如是以下六捺落迦相去皆隔二千由旬。其八寒地獄皆小於熱地獄。此上所說根本地獄。有義地獄上下重疊，略計無間底去地並有十二萬八千由旬。此釋不然，妙高去水下但說八萬即踞金輪，定不可爾。故有釋言，此下過三萬二千由旬有等活，等活下四千有餘七，餘七傍相、當非上下。初寒與等活齊，初寒下二千有餘七寒，七寒亦傍相、
【現代漢語翻譯】 讚頌說：下面的三十頌是因為不信的緣故而承受惡果的相狀。分為兩部分：最初的二十八頌說明不信的果報，後面的兩頌總結。最初的部分又分為兩部分：最初的二十二頌分別經歷三惡道承受異熟果的相狀，後面的六頌總括經歷四趣承受增上果和等流果的相狀。最初的部分有三個方面：一頌半講述地獄的果報相狀，接著十頌半講述畜生的果報相狀，最後十頌講述人道的果報相狀。這裡沒有說餓鬼道，是因為餓鬼道多由貪婪而生，不信此經而生貪婪的人很少。所以省略不說，實際上並非沒有，下文也有提及。前面第一卷講述五趣，用六個方面來分別。上面已經解釋了三個方面：一名稱，二體性，三開合完畢。現在進一步辨析其餘三個方面：一處所，二果相，三壽量。處所方面，捺落迦（Naraka，地獄）有三種：一根本地獄，二近邊地獄，三孤獨地獄。根本地獄就是八熱地獄和八寒地獄。八熱地獄是：一等活地獄，二黑繩地獄，三眾合地獄，四號叫地獄，五大號叫地獄，六燒燃地獄，七極燒燃地獄，八無間地獄。這八種受苦的器皿，處所的縱廣都是十千由旬。八寒地獄是：一皰地獄，二皰裂地獄，三𠿒哳沾地獄，四郝郝凡地獄，五虎虎凡地獄，六青蓮華地獄，七紅蓮華地獄，八大紅蓮華地獄。從下面三萬二千逾繕那（Yojana，古印度長度單位）的地方有等活地獄，等活地獄下面四千逾繕那的地方有黑繩地獄等七個地獄。像這樣，下面的六個捺落迦地獄相互間隔二千由旬。八寒地獄都小於熱地獄。以上所說的是根本地獄。有一種說法認為地獄上下重疊，粗略計算無間地獄的底部距離地面有十二萬八千由旬。這種解釋是不對的，妙高山距離水面下只說了八萬由旬就佔據了金輪，肯定不是這樣。所以有一種解釋說，從下面超過三萬二千由旬的地方有等活地獄，等活地獄下面四千由旬的地方有其餘七個地獄，其餘七個地獄是橫向排列的，不是上下排列的。最初的寒地獄與等活地獄齊平，最初的寒地獄下面二千由旬的地方有其餘七個寒地獄，七個寒地獄也是橫向排列的。
【English Translation】 A verse says: The following thirty verses describe the appearance of suffering evil consequences due to disbelief. It is divided into two parts: the first twenty-eight verses explain the consequences of disbelief, and the last two verses conclude. The first part is further divided into two parts: the first twenty-two verses describe the appearance of experiencing different retributive fruits in the three evil realms, and the last six verses summarize the appearance of experiencing augmenting and outflowing fruits in the four realms. The first part has three aspects: one and a half verses describe the appearance of the fruit of hell, then ten and a half verses describe the appearance of the fruit of animals, and finally ten verses describe the appearance of the fruit of the human realm. The realm of hungry ghosts is not mentioned here because the realm of hungry ghosts is mostly born from greed, and few people who disbelieve in this scripture give rise to greed. Therefore, it is omitted, but it is not actually non-existent, and it is mentioned later in the text. The first volume described the five realms, distinguishing them with six aspects. The above has already explained three aspects: first, the name; second, the substance; and third, the opening and closing. Now, let's further analyze the remaining three aspects: first, the location; second, the appearance of the fruit; and third, the lifespan. Regarding location, there are three types of Naraka (地獄, hell): first, fundamental Naraka; second, bordering Naraka; and third, solitary Naraka. Fundamental Naraka is the eight hot hells and the eight cold hells. The eight hot hells are: first, Sañjīva (等活地獄, hell of revival); second, Kālasūtra (黑繩地獄, hell of black ropes); third, Sanghāta (眾合地獄, hell of crushing); fourth, Raurava (號叫地獄, hell of screaming); fifth, Mahāraurava (大號叫地獄, great hell of screaming); sixth, Tapana (燒燃地獄, hell of burning); seventh, Pratāpana (極燒燃地獄, hell of extreme burning); and eighth, Avīci (無間地獄, hell of incessant suffering). These eight vessels of suffering, the location's length and width are all ten thousand Yojana (由旬, ancient Indian unit of length). The eight cold hells are: first, Arbuda (皰地獄, blister hell); second, Nirarbuda (皰裂地獄, blister-burst hell); third, Aṭaṭa (𠿒哳沾地獄, shivering hell); fourth, Hahava (郝郝凡地獄, lamenting hell); fifth, Huhuva (虎虎凡地獄, chattering hell); sixth, Utpala (青蓮華地獄, blue lotus hell); seventh, Padma (紅蓮華地獄, red lotus hell); and eighth, Mahāpadma (大紅蓮華地獄, great red lotus hell). From thirty-two thousand Yojana (逾繕那, ancient Indian unit of length) below, there is Sañjīva (等活地獄, hell of revival), and four thousand Yojana below Sañjīva, there are the other seven hells such as Kālasūtra (黑繩地獄, hell of black ropes). In this way, the six Narakas (捺落迦, hells) below are separated by two thousand Yojana. The eight cold hells are all smaller than the hot hells. The above is what is said about the fundamental hells. One view holds that the hells are stacked vertically, and roughly calculating, the bottom of Avīci (無間地獄, hell of incessant suffering) is one hundred and twenty-eight thousand Yojana away from the ground. This explanation is incorrect; Mount Sumeru (妙高山) is said to be only eighty thousand Yojana below the water, occupying the golden wheel, so it cannot be like that. Therefore, one explanation says that there is Sañjīva (等活地獄, hell of revival) more than thirty-two thousand Yojana below, and the remaining seven hells are four thousand Yojana below Sañjīva, and the remaining seven hells are arranged horizontally, not vertically. The first cold hell is level with Sañjīva, and the remaining seven cold hells are two thousand Yojana below the first cold hell, and the seven cold hells are also arranged horizontally.
當非上下。其八地獄廣十千由旬，不說上下。《瑜伽》但言「此下三萬二千有等活，等活下四千有餘那落迦。初寒在等活傍，此下二千有餘寒那落迦。那落迦處廣十千。」不別說上下相去皆四千，及一一地獄皆十千。故《婆沙》有二說。《俱舍》乃云「下過二萬至無間底，極為淺近」，近邊即是八熱門外面各四門。《俱舍》說為十六增也，謂煻煨尸糞鋒刃烈河。孤獨即是山間壙野樹下空中，或一或多受罪之處。傍生之類本居大海，流住余處。《正法念》說下過五百由旬有琰摩王國，后流余處。人住四大洲八中洲，一一各有五百小洲，以為眷屬。天住六慾、色、無色界。四大王眾天居妙高山半腹之中第四層級。《俱舍》說住初金山頂。三十三天住妙高頂，自余諸天皆漸次住已上空中。須彌山頂去下八萬逾繕那，已上諸天皆去地一倍。夜摩天去地一十六萬，知足天去地三十二萬，除無雲天乃至已上皆準當知。無色界天在欲色界隨先入定處而便受果故。非天根本住在妙高山北北海之下。余傍小者隨在四洲。如前已說。
受果相者，謂那落迦有情多分受用極治罰苦，傍生有情多分受用相食啖苦，餓鬼有情多分受用極飢渴苦，人趣有情多分受用匱乏追求種種之苦，天趣有情多分受用衰惱墜沒之苦。八熱地獄受苦相者，一等
活苦相，謂彼有情多共聚集，業增上所生種種苦具次第而起，更相殘害悶絕躄地。次虛空中有大聲言：「此諸有情可還等活可還等活。」次彼有情歘然復起，如前苦具還受殘害。由此因緣長時受苦。乃至先世所造一切惡不善業未盡未出。二黑繩苦相，謂彼有情多分為彼所攝獄卒以黑繩拼之，或為四方、或為八方、或為種種圖畫文像。彼既拼已，隨其處所若鑿若𣃆、若斫、若剜，由如是等種種因緣長時受苦，業盡方出。三眾合苦相，謂彼有情或時展轉聚集和合，爾時便有彼攝獄卒驅逼令入兩鐵羺頭大山之間。彼既入已兩山迫之，既被迫已一切門中血便流注。如是兩鐵羝頭，馬頭象頭師子頭虎頭亦爾。復令和合置大鐵槽中壓之如壓甘蔗，既被壓已血便流注。復和合已，有大鐵山從上而墮。令彼有情躄在鐵地，若斫、若刺、或搗、或裂。既被斫刺及搗裂已血便流注。長時受苦，業盡方出。此苦有三：一兩山迫，二鐵糟壓，三鐵山墮。四號叫苦相，謂彼有情尋求舍宅便入大鐵室中，彼才入已即便火起，由此燒燃、極燒然、遍極燒然。既被燒已，苦痛逼切發聲號叫。長時受苦，業盡方出。五大號叫苦相，與此差別謂彼室宅其如胎藏，苦既過前發聲遂大。六燒燃苦相，謂彼獄卒以諸有情置無量逾繕那三熱大鐵熬上，左右轉之、表裡
【現代漢語翻譯】 現代漢語譯本 活苦相，指的是那些眾生聚集在一起，由於業力的增長而產生的各種痛苦的工具依次出現，他們互相殘害，悶絕倒地。然後虛空中傳來巨大的聲音說：『這些眾生可以復活，可以復活。』 接著，那些眾生突然復活，像之前一樣遭受痛苦的殘害。因為這樣的因緣，他們長時間地遭受痛苦，直到過去世所造的一切惡業和不善業都消盡為止。 黑繩苦相，指的是那些眾生大多被地獄獄卒用黑繩捆綁，或者捆綁成四方形，或者捆綁成八方形，或者捆綁成各種圖案和紋樣。他們被捆綁之後，獄卒在他們身上隨處鑿、刨、砍、剜，因為這些種種因緣，他們長時間地遭受痛苦，直到業力消盡才能脫離。 眾合苦相，指的是那些眾生有時輾轉聚集在一起，這時就有地獄獄卒驅趕他們進入兩座鐵羺（nú，公羊）頭大山之間。他們進入之後，兩座山擠壓他們，被擠壓之後，所有的孔竅中都流出鮮血。像這樣，兩座鐵羝（dī，公羊）頭山，馬頭山、象頭山、獅子頭山、老虎頭山也是如此。又讓他們聚集在一起，放在大鐵槽中像壓甘蔗一樣壓榨他們，被壓榨之後，鮮血便流出來。再次聚集在一起之後，有大鐵山從上面墜落，使那些眾生倒在鐵地上，或者砍、或者刺、或者搗、或者裂。被砍刺以及搗裂之後，鮮血便流出來。長時間地遭受痛苦，直到業力消盡才能脫離。這種痛苦有三種：一是兩山擠壓，二是鐵槽壓榨，三是鐵山墜落。 號叫苦相，指的是那些眾生尋找住所，便進入大鐵室中，他們剛一進入，鐵室裡立刻燃起大火，被火燃燒、極度燃燒、完全燃燒。被燃燒之後，痛苦逼迫，發出號叫的聲音。長時間地遭受痛苦，直到業力消盡才能脫離。 大號叫苦相，與號叫苦相的區別在於，這裡的鐵室像胎藏一樣封閉，痛苦比之前更加劇烈，所以發出的號叫聲更大。 燒燃苦相，指的是那些獄卒把眾生放在無量由旬（yú xùn，古印度長度單位）的三熱大鐵熬上，左右翻轉他們，從裡到外地燒烤。
【English Translation】 English version 'Living Suffering' refers to those sentient beings who gather together, where various instruments of suffering arise sequentially due to the increase of karma. They harm each other, faint, and collapse to the ground. Then, a great voice comes from the void, saying, 'These sentient beings can be revived, can be revived.' Then, those sentient beings suddenly revive and suffer the same tortures as before. Because of this cause and condition, they suffer for a long time, until all the evil and unwholesome deeds they have committed in previous lives are exhausted. 'Black Rope Suffering' refers to those sentient beings who are mostly bound by hell guards with black ropes, either into squares, octagons, or various patterns and designs. After they are bound, the guards chisel, plane, chop, and gouge them in various places. Because of these various causes and conditions, they suffer for a long time, and can only escape when their karma is exhausted. 'Crushing Suffering' refers to those sentient beings who sometimes gather together, at which point the hell guards force them to enter between two large mountains with iron ram (nū, male sheep) heads. After they enter, the two mountains squeeze them, and after being squeezed, blood flows from all their orifices. Similarly, there are mountains with two iron ram (dī, male sheep) heads, horse heads, elephant heads, lion heads, and tiger heads. They are also made to gather together and are pressed in a large iron trough like sugarcane, and after being pressed, blood flows out. After being gathered together again, a large iron mountain falls from above, causing those sentient beings to collapse on the iron ground, where they are chopped, stabbed, pounded, or torn apart. After being chopped, stabbed, pounded, and torn apart, blood flows out. They suffer for a long time, and can only escape when their karma is exhausted. This suffering has three aspects: first, being squeezed by two mountains; second, being pressed in an iron trough; and third, being crushed by an iron mountain. 'Howling Suffering' refers to those sentient beings who seek shelter and enter a large iron chamber. As soon as they enter, a fire immediately starts in the chamber, burning, intensely burning, and completely burning them. After being burned, they are overwhelmed by pain and emit cries of agony. They suffer for a long time, and can only escape when their karma is exhausted. 'Great Howling Suffering' differs from Howling Suffering in that the iron chamber here is closed like a womb, and the suffering is more intense than before, so the cries of agony are louder. 'Burning Suffering' refers to those hell guards who place sentient beings on a vast yojana (yú xùn, an ancient Indian unit of length) three-hot large iron griddle, turning them from side to side, roasting them inside and out.
燒薄。又如炙魚，以大鐵串從下貫之徹頂而出，返覆而炙，令彼有情諸根毛孔口中悉皆焰起。復以有情置於如前大熱鐵地，或仰或覆，以三熱大鐵椎或棒或打或筑、遍打遍筑。令如肉摶。長時受苦，業盡方出。此苦有三：一左右燒薄，二鐵串貫炙，三鐵棒推打。七極燒燃苦相，與前差別謂以三支大熱鐵串從下貫之，徹其兩膊及頂而出，由此眼耳鼻口毛孔猛焰流出。又以三熱大銅鐵鍱遍裹其身，又復倒擲如前。三熱彌滿灰水大鐵鑊中而煎煮之，其湯涌沸，令此有情隨湯飄轉或出或沒，令其血肉及以皮脈悉皆銷爛，唯骨璅在。尋復漉之，置熱鐵地上，令皮肉血脈復生如故，還置鑊中。余如大熱那落迦說。長時受苦，業盡方出。此苦有三：一三支串貫，二鐵鍱纏裹，三熱湯煎煮。八于無間大那落迦，所受苦相，謂于東方多百逾繕那三熱大鐵地上，有猛熾火刺騰焰而來刺彼有情，穿皮入肉斷筋破骨，復徹其髓燒如脂燭，如是舉身皆成猛焰。如是余方火刺亦爾。由此彼有情與猛焰和雜，唯見火聚從四方來，火焰相雜無有間隙，所受苦痛亦無間隙。唯聞苦痛號叫之聲，知有眾生。又以鐵箕盛滿三熱猛焰鐵炭而簸揃之，復置熱鐵地上令登大熱鐵山，上而復下、下而覆上。從其口中拔出其舌，以百鐵釘釘而張之，令無皺攝如張牛皮。復
【現代漢語翻譯】 現代漢語譯本： 燒熱變薄。又如烤魚，用大鐵串從下往上穿透魚身，然後翻來覆去地烤，使得那些有情眾生的所有根、毛孔、口中都冒出火焰。又把有情眾生放在像前面一樣熾熱的鐵地上，或仰面朝上，或俯面朝下，用三個熾熱的大鐵椎或棒子捶打或夯筑，反覆捶打夯筑，使之像肉泥一樣。長時間遭受痛苦，業報盡了才能出來。這種痛苦有三種：一是左右燒熱變薄，二是鐵串穿透炙烤，三是鐵棒推打。 七、極度燒燃的痛苦景象，與前面不同的是，用三根熾熱的大鐵串從下往上穿透，穿過兩邊的肩膀和頭頂，因此眼睛、耳朵、鼻子、嘴巴、毛孔都冒出猛烈的火焰。又用三片熾熱的大銅鐵片包裹全身，又像前面一樣倒著扔下。用充滿熾熱灰水的大鐵鍋來煎煮，鍋里的湯沸騰翻滾，讓這些有情眾生隨著湯飄來飄去，時而浮出水面，時而沉入水底，讓他們的血肉和面板經脈都銷蝕腐爛，只剩下骨架。不久又把他們撈出來，放在熾熱的鐵地上，讓面板、血肉、經脈恢復如初，再放回鍋里。其餘的就像大熱那落迦（Mahānaraka，大熱地獄）里所說的那樣。長時間遭受痛苦，業報盡了才能出來。這種痛苦有三種：一是三根鐵串穿透，二是鐵片纏繞包裹，三是熱湯煎煮。 八、在無間大那落迦（Avīci-mahānaraka，無間大地獄）里，所受的痛苦景像是，在東方幾百逾繕那（Yojana，一種長度單位）的熾熱鐵地上，有猛烈的火焰像刺一樣騰涌而來，刺入那些有情眾生的身體，穿透面板，進入肌肉，切斷筋脈，破壞骨頭，甚至穿透骨髓，燃燒得像油脂蠟燭一樣，這樣全身都變成猛烈的火焰。其他方向的火焰刺也是這樣。因此，那些有情眾生與猛烈的火焰混合在一起，只能看到從四面八方涌來的火聚，火焰相互交織，沒有間隙，所受的痛苦也沒有間隙。只能聽到痛苦的號叫聲，知道有眾生存在。又用鐵箕盛滿熾熱的火焰鐵炭來簸揚，又放在熾熱的鐵地上，讓他們登上熾熱的鐵山，上上下下，反反覆覆。從他們的口中拔出舌頭，用一百根鐵釘釘住並張開，使之平展沒有皺褶，像張開的牛皮一樣。
【English Translation】 English version: Burning and thinning. It is like roasting a fish, piercing it from below with a large iron skewer that goes all the way through to the top, then turning it over and roasting it repeatedly, causing flames to erupt from all the roots, pores, and mouths of those sentient beings. Furthermore, sentient beings are placed on the same intensely hot iron ground as before, either face up or face down, and are struck or pounded with three intensely hot large iron mallets or clubs, repeatedly striking and pounding them until they are like mashed meat. They endure suffering for a long time, and only emerge when their karma is exhausted. There are three types of suffering: first, burning and thinning on both sides; second, piercing and roasting with an iron skewer; and third, pushing and striking with an iron club. Seven, the scene of extremely burning suffering, which differs from the previous one in that three intensely hot large iron skewers are used to pierce from below, passing through both shoulders and the top of the head, causing intense flames to flow out from the eyes, ears, nose, mouth, and pores. Furthermore, three intensely hot large copper-iron sheets are wrapped around the body, and then they are thrown down upside down as before. They are boiled in a large iron cauldron filled with intensely hot ash-water, the soup boiling and surging, causing these sentient beings to float and turn with the soup, sometimes emerging and sometimes submerging, causing their flesh and blood and skin vessels to be corroded and rotten, leaving only the skeleton. Soon after, they are fished out and placed on the intensely hot iron ground, allowing the skin, flesh, blood vessels to regenerate as before, and then placed back in the cauldron. The rest is as described in the Mahānaraka (great hot hell). They endure suffering for a long time, and only emerge when their karma is exhausted. There are three types of suffering: first, piercing with three skewers; second, wrapping with iron sheets; and third, boiling in hot soup. Eight, in the Avīci-mahānaraka (uninterrupted great hell), the scene of suffering is that on the intensely hot iron ground hundreds of Yojana (a unit of length) to the east, intense flames like thorns surge forth, piercing the bodies of those sentient beings, penetrating the skin, entering the flesh, cutting off the tendons, breaking the bones, and even penetrating the marrow, burning like grease candles, so that the whole body becomes intense flames. The flame thorns in other directions are also like this. Therefore, those sentient beings are mixed with intense flames, and only see clusters of fire coming from all directions, the flames intertwined without gaps, and the suffering is also without gaps. Only the sound of painful screams is heard, knowing that there are sentient beings. Furthermore, iron winnowing baskets are filled with intensely hot flaming iron coals and winnowed, and then placed on the intensely hot iron ground, causing them to climb the intensely hot iron mountain, up and down, again and again. Their tongues are pulled out of their mouths, nailed with a hundred iron nails and stretched out, making them flat and without wrinkles, like stretched cowhide.
更仰臥熱鐵地上，以熱鐵鉗鉗口令開，又以三熱大熱鐵丸置其口中，即燒其口及以咽喉，徹于腑藏從下而出。又以洋銅而灌其口，燒喉及口徹于腑藏，從下而出。所餘苦惱如極燒然。長時受苦，業盡方出。此苦有六：一四方火刺，二鐵炭揃簸，三上下鐵山，四鐵釘釘舌，五令吞鐵丸，六洋銅灌口。今此略說粗顯苦具，非於大那落迦中無餘苦具。上說根本八熱苦相。
近邊苦相者，一一大那落迦皆有四方四岸四門。鐵墻圍繞，從四門出。二門外皆有四園：一謂煻煨，煻煨齊膝。彼諸有情出求舍宅遊行至此，下足之時皮肉筋骨並即銷爛，舉足還生。二謂屎糞，屎糞為泥。此諸有情為求舍宅從前出已，漸漸遊行陷入其中首足俱沒，又于泥內多有蠰矩吒蟲，身長一尺嘴白頭黑，穿皮入肉、斷筋破骨，取髓而食。三鋒刃園。此別有三：一铦刃路，有利刃劍仰刃為路。彼諸有情從前出已遊行至此，下足之時皮肉筋骨悉皆銷爛，舉足之時還復如故。二劍葉林。彼諸有情從前出已往趣彼陰，才坐其下微風遂起劍葉墮落，斫截其身一切支節，便即躄地。有黑黧狗，揸掣背胎而啖食之。三鐵刺林，有鐵設柆末梨林狀如皂莢刺樹。彼諸有情從前出已便來趣之，由狗等趁遂登其上，當登之時一切刺鋒向下而刺。彼欲下樹，嘴復回向上貫刺
【現代漢語翻譯】 現代漢語譯本 更要仰臥在燒熱的鐵地上，用燒紅的鐵鉗子撬開他們的嘴，再把三個燒得通紅的大鐵丸塞進他們的口中，立刻燒焦他們的嘴和咽喉，一直燒到五臟六腑，從下身穿出。又用滾燙的銅汁灌入他們的口中，燒焦喉嚨和嘴，穿透五臟六腑，從下身流出。所剩下的痛苦就像被燒焦一樣劇烈。長時間遭受痛苦，直到業報結束才能脫離。這種痛苦有六種：一是方火刺，二是鐵炭攪拌，三是上下鐵山，四是鐵釘釘舌，五是令吞鐵丸，六是洋銅灌口。現在這裡只是簡略地說一些粗略顯現的苦具，實際上在大那落迦（Mahā Naraka，大地獄）中還有數不清的苦具。以上說的是根本八熱地獄的苦相。
近邊地獄的苦相是，每一個大那落迦（Mahā Naraka，大地獄）都有四方四岸和四個門。鐵墻圍繞，從四個門出來。門外都有四個園：第一種叫做煻煨（Tángwēi，灰燼坑），灰燼沒到膝蓋。那些有情眾生出來尋找住所，來到這裡，腳踩下去的時候，皮肉筋骨立刻銷爛，抬起腳又會復原。第二種叫做屎糞（Shǐfèn，糞便泥），屎糞變成泥漿。這些有情眾生爲了尋找住所從前面出來，漸漸陷入其中，頭和腳都淹沒在裡面，而且泥漿里有很多蠰矩吒蟲（Rángjùchóng，一種蟲），身長一尺，嘴是白色，頭是黑色，穿破面板進入肉里，咬斷筋脈，破壞骨頭，吸取骨髓來吃。第三種是鋒刃園（Fēngrèn Yuán，刀刃園）。這裡又分為三種：一是铦刃路（Xiān Rèn Lù，鋒利的刀刃路），有鋒利的刀刃和劍，仰面朝上作為道路。那些有情眾生從前面出來，來到這裡，腳踩下去的時候，皮肉筋骨全部銷爛，抬起腳的時候又恢復原樣。二是劍葉林（Jiànyè Lín，劍葉林）。那些有情眾生從前面出來，前往那片樹蔭，剛坐在下面，微風吹起，劍葉掉落，砍斷他們的身體的所有肢節，立刻癱倒在地。有黑色的狗，撕咬他們的背部和胎盤來吃。三是鐵刺林（Tiěcì Lín，鐵刺林），有鐵製的柆末梨林（Làmòlí Lín），形狀像皂莢刺樹。那些有情眾生從前面出來，就來到這裡，因為被狗等追趕，就登上樹上，當他們往上爬的時候，所有的刺鋒都向下刺。當他們想要下樹的時候，刺又迴轉向上貫穿他們。
【English Translation】 English version Furthermore, they are made to lie supine on hot iron ground, their mouths are forced open with hot iron tongs, and three extremely hot iron balls are placed in their mouths, immediately burning their mouths and throats, all the way through their internal organs, exiting from below. Molten copper is then poured into their mouths, burning their throats and mouths, penetrating their internal organs, and flowing out from below. The remaining suffering is as intense as being completely burned. They endure this suffering for a long time, only being released when their karma is exhausted. This suffering has six aspects: first, the 'Fang Huo Ci' (方火刺, Square Fire Thorn); second, 'Tie Tan Jian Bo' (鐵炭揃簸, Iron Charcoal Stirring); third, 'Shang Xia Tie Shan' (上下鐵山, Up and Down Iron Mountains); fourth, 'Tie Ding Ding She' (鐵釘釘舌, Iron Nails Piercing the Tongue); fifth, being forced to swallow iron balls; and sixth, molten copper being poured into their mouths. Here, we only briefly describe some of the more obvious instruments of suffering, but in the Mahā Naraka (大那落迦, Great Hell), there are countless other instruments of suffering. The above describes the suffering of the eight fundamental hot hells.
The sufferings of the neighboring hells are such that each Mahā Naraka (大那落迦, Great Hell) has four sides, four banks, and four gates. Iron walls surround it, and they exit from the four gates. Outside the gates are four gardens: the first is called 'Tángwēi' (煻煨, Embers Pit), where the embers reach up to the knees. Those sentient beings who emerge seeking shelter, arrive here, and when they place their feet down, their skin, flesh, sinews, and bones are immediately consumed and rot away, but when they lift their feet, they are restored. The second is called 'Shǐfèn' (屎糞, Excrement Mud), where the excrement becomes mud. These sentient beings, seeking shelter, emerge from the front and gradually sink into it, their heads and feet submerged. Moreover, within the mud, there are many 'Rángjùchóng' (蠰矩吒蟲, a type of worm), one foot long, with white mouths and black heads, which pierce the skin, enter the flesh, sever the sinews, break the bones, and eat the marrow. The third is the 'Fēngrèn Yuán' (鋒刃園, Blade Garden). This is further divided into three: first, 'Xiān Rèn Lù' (铦刃路, Sharp Blade Road), a road with sharp blades and swords facing upwards. Those sentient beings who emerge from the front, arrive here, and when they place their feet down, their skin, flesh, sinews, and bones are completely consumed and rot away, but when they lift their feet, they are restored. Second, 'Jiànyè Lín' (劍葉林, Sword-Leaf Forest). Those sentient beings who emerge from the front, go towards that shade, and as soon as they sit down, a gentle breeze arises, and the sword-leaves fall, chopping off all the limbs of their bodies, and they immediately collapse to the ground. There are black dogs that tear apart their backs and placentas and devour them. Third, 'Tiěcì Lín' (鐵刺林, Iron Thorn Forest), there is a forest of iron 'Làmòlí Lín' (柆末梨林), shaped like Gleditsia sinensis thorn trees. Those sentient beings who emerge from the front, come here, and because they are chased by dogs, they climb up the trees. As they climb, all the thorns point downwards and pierce them. When they want to climb down, the thorns turn upwards and pierce them.
其身，遍諸支節。爾時便有鐵嘴大鳥，上彼頭上或上其髆，探啄眼精而啖食之。四烈河園。有廣大河，沸熱灰水彌滿其中。彼諸有情尋求舍宅，從彼出已來墮此中，猶如以豆置之大鑊，燃猛熾火而煎煮之，隨湯騰涌周旋回沒。于河兩岸有諸獄卒，手執杖索及以大網，行列而住，遮彼有情不令得出。或以索罥或以網漉，復置廣大熱鐵地上，仰彼有情而問之言：「汝等今者欲何所須？」彼答言：「我今竟無覺知，然為種種饑苦所逼。」時彼獄卒即以鐵鉗鉗口令開，便以極熱燒然鐵丸置其口中。余如前說。若彼答言：「我今渴苦。」獄卒即以洋銅灌口。長時受苦，業盡方出。其孤獨那落迦所受苦相，處所雖小，種種苦具無不具足。如《妙吉祥問大采菉豆子經》廣說其相。
八寒相者：一皰那落迦，受生有情極重廣大寒觸所觸，一切身份悉皆捲縮猶如瘡皰。二皰裂那落迦，猶如皰潰，膿血流出其瘡捲縮。三𠿒哳沽、四郝郝凡、五虎虎凡，此三那落迦，受罪有情苦音差別以立其名。六青蓮華那落迦，由重廣大寒苦觸所觸，一切身份悉皆青瘀，面板破裂或五或六。七紅蓮那落迦，過此青已色變紅赤，面板分裂或十或多。八大紅蓮那落迦，謂彼身份極大紅赤，面板分裂或百或多。
其傍生趣，更相殘害。如羸弱者為諸強
【現代漢語翻譯】 現代漢語譯本：他們的身體遍佈各個肢節。這時，就會有鐵嘴大鳥飛來，落在他們的頭上或肩膀上，探出嘴來啄食他們的眼睛。四烈河園（Caturyoni River Garden）。有一條寬廣的河流，其中充滿沸騰的灰水。那些有情眾生爲了尋找住所，從那裡出來后就掉進這條河裡，就像把豆子放在大鍋里，用猛烈的火焰煎煮一樣，隨著沸騰的湯水翻滾、旋轉、沉沒。在河流的兩岸，有許多獄卒，手持棍棒和繩索以及大網，排列站立，阻止那些有情眾生出來。或者用繩索套住，或者用網撈起，再放到廣闊的熾熱鐵地上，讓他們仰面朝天，然後問他們說：『你們現在想要什麼？』他們回答說：『我們現在什麼都不知道，只是被各種飢餓的痛苦所逼迫。』這時，獄卒就用鐵鉗鉗開他們的嘴巴，然後把極熱的燃燒的鐵丸放進他們的口中。其餘的就像前面所說的那樣。如果他們回答說：『我現在口渴難耐。』獄卒就會用熔化的銅水灌進他們的口中。長時間遭受痛苦，直到業力消盡才能出來。孤獨那落迦（Eka-naraka）所遭受的痛苦，雖然地方很小，但各種痛苦的刑具卻無不具備。就像《妙吉祥問大采菉豆子經》（Manjushri Bodhisattva asks about the great Caidouzi Sutra）中詳細描述的那樣。 八寒地獄的景象：一、皰那落迦（Arbuda-naraka），受生的有情眾生被極其沉重廣大的寒冷觸感所觸及，全身的各個部分都捲縮起來，就像瘡皰一樣。二、皰裂那落迦（Nirarbuda-naraka），就像瘡皰潰爛一樣，膿血流出，瘡口捲縮。三、𠿒哳沽（Atata-naraka）、四、郝郝凡（Hahava-naraka）、五、虎虎凡（Huhuva-naraka），這三個那落迦，受罪的有情眾生因痛苦的聲音不同而得名。六、青蓮華那落迦（Nilotpala-naraka），由於被極其沉重廣大的寒冷痛苦所觸及，全身的各個部分都變成青紫色，面板破裂成五或六瓣。七、紅蓮華那落迦（Padma-naraka），過了青色之後，顏色變成紅色，面板分裂成十瓣或更多。八、大紅蓮華那落迦（Mahapadma-naraka），指的是身體的各個部分都呈現極大的紅色，面板分裂成一百瓣或更多。 至於傍生道，他們互相殘害。就像弱小的動物被強大的動物...
【English Translation】 English version: Their bodies are covered in every limb and joint. At that time, there will be large iron-beaked birds that land on their heads or shoulders, probing and pecking at their eyes and devouring them. Caturyoni River Garden (四烈河園). There is a vast river filled with boiling hot ash water. Those sentient beings, seeking shelter, fall into this river after emerging from that place, like beans placed in a large cauldron, cooked with fierce flames, swirling, rotating, and sinking with the boiling soup. On both banks of the river, there are many hell-wardens, holding staffs and ropes, as well as large nets, standing in rows, preventing those sentient beings from escaping. They either ensnare them with ropes or scoop them up with nets, and then place them on a vast, scorching iron ground, making them lie face up, and ask them, 'What do you desire now?' They reply, 'We are now completely unaware, but are oppressed by various kinds of hunger and suffering.' At that time, the hell-wardens use iron pincers to pry open their mouths, and then place extremely hot, burning iron balls into their mouths. The rest is as described before. If they reply, 'I am now suffering from thirst,' the hell-wardens pour molten copper into their mouths. They endure suffering for a long time, and only emerge when their karma is exhausted. The suffering experienced in Eka-naraka (孤獨那落迦), although the place is small, is fully equipped with all kinds of instruments of torture. As described in detail in the Manjushri Bodhisattva asks about the great Caidouzi Sutra (《妙吉祥問大采菉豆子經》). The appearances of the Eight Cold Hells: First, Arbuda-naraka (皰那落迦), the sentient beings who are born there are touched by extremely heavy and vast cold sensations, and all parts of their bodies curl up like sores. Second, Nirarbuda-naraka (皰裂那落迦), like a festering sore, pus and blood flow out, and the sore contracts. Third, Atata-naraka (𠿒哳沽), fourth, Hahava-naraka (郝郝凡), fifth, Huhuva-naraka (虎虎凡), these three naraka are named after the different sounds of suffering made by the sentient beings undergoing punishment. Sixth, Nilotpala-naraka (青蓮華那落迦), due to being touched by extremely heavy and vast cold suffering, all parts of their bodies turn bluish-purple, and their skin splits into five or six petals. Seventh, Padma-naraka (紅蓮華那落迦), after the blue color, the color changes to red, and the skin splits into ten petals or more. Eighth, Mahapadma-naraka (大紅蓮華那落迦), refers to the fact that all parts of the body are extremely red, and the skin splits into a hundred petals or more. As for the animal realm, they harm each other. Like the weak being preyed upon by the strong...
力之所殺害。受種種苦。以不自在他所驅馳、多被鞭撻，與彼人天為資生具。由此因緣具受種種極重苦惱。
其餓鬼趣略有三種：一由外障礙飲食，二由內障礙飲食，三飲食無有障礙。由外障礙飲食者，由習上品慳故生鬼趣中，常與飢渴相應，皮肉血脈皆悉枯槁猶如灰炭，頭髮蓬亂，其面黯黑、唇口乾焦，常以其舌舐略口面，飢渴慞惶處處馳走。所到泉池，為余有情手執刀杖及以罥索行列守護，令不得趣。或強趣之，便見其泉變成膿血，自不欲飲。如是等名由外障礙飲食。由內障礙飲食者，謂彼有情咽或如針、口或如炬，或復頸癭、其腹寬大。由此因緣，縱得飲食無他障礙。自然不能若啖若飲，如是等名由內障礙飲食。此前文說其咽如針，皆是此輩。飲食無有障礙者，謂有餓鬼名猛焰鬘，隨所飲啖皆被燒然，由此常受飢渴大苦。復有餓鬼名食糞穢，或有一分食糞飲尿；或復一分唯能飲啖極可厭惡生熟臭穢，縱得香美而不能食；或有一分自割身肉而啖食之，縱得餘食竟不能啖。如是等輩是名飲食無有障礙。
其人趣中多受是苦，謂俱生飢渴匱乏苦，小來貧窮故。所欲不果匱乏苦，粗疏飲食匱乏苦。逼切追求攝受匱乏苦，為他卑下、被主逼切等苦。時節變異若寒若熱匱乏苦。黑闇等中障所作事業皆悉休廢匱乏
【現代漢語翻譯】 現代漢語譯本 被力量所傷害，遭受各種各樣的痛苦。由於不能自主，被其他眾生驅使，經常遭受鞭打，成為那些人天眾生的生活資源。由於這樣的因緣，完全承受各種極其深重的苦惱。
餓鬼道大致有三種：第一種是由於外在的障礙而無法獲得飲食，第二種是由於內在的障礙而無法獲得飲食，第三種是飲食上沒有任何障礙。由於外在障礙而無法獲得飲食的，是由於生前習慣了極度的慳吝，所以死後生於鬼道中，經常與飢餓和乾渴相應，皮肉血脈都枯槁得像灰炭一樣，頭髮蓬亂，面色黯淡發黑，嘴唇乾裂焦枯，經常用舌頭舔舐嘴唇和麵頰，因飢渴而驚慌，到處奔走。到達泉水池塘時，卻看到有其他有情手持刀杖和繩索排列守護，使它們無法靠近。或者勉強靠近，卻看到泉水變成膿血，自己也不想飲用。這些就叫做由於外在障礙而無法獲得飲食。由於內在障礙而無法獲得飲食的，是指那些有情的咽喉細如針，或者嘴巴大如火炬，或者脖子上有腫瘤，腹部卻非常寬大。由於這樣的因緣，即使得到了飲食，也沒有其他障礙，卻自然無法吞嚥或飲用。這些就叫做由於內在障礙而無法獲得飲食。前面經文所說的咽喉細如針，都是指這一類餓鬼。飲食上沒有任何障礙的，是指有一種餓鬼名叫猛焰鬘（Mengyan Man，一種餓鬼的名字），無論飲用或吃什麼都會被燒燃，因此經常遭受飢餓和乾渴的巨大痛苦。還有一種餓鬼名叫食糞穢（Shi Fenhui，一種餓鬼的名字），或者有一部分餓鬼吃糞便喝尿；或者有一部分餓鬼只能飲用和吃那些極其令人厭惡的生熟臭穢之物，即使得到了香美的食物也不能吃；或者有一部分餓鬼自己割下身上的肉來吃，即使得到了其他的食物也無法吃。這些就叫做飲食上沒有任何障礙的餓鬼。
人道之中也多遭受這些痛苦，就是與生俱來的飢餓乾渴匱乏之苦，因為從小就貧窮的緣故。想要的東西得不到的匱乏之苦，粗糙簡陋的飲食匱乏之苦。迫切追求攝取卻仍然匱乏之苦，為他人卑賤低下、被主人逼迫等痛苦。時節變化，無論是寒冷還是炎熱的匱乏之苦。黑暗等環境阻礙所做的事業，一切都停止廢棄的匱乏之苦。
【English Translation】 English version Killed by strength, suffering all kinds of pain. Being driven by others without autonomy, often subjected to whipping, becoming the means of sustenance for those humans and devas. Due to this cause and condition, they fully endure all kinds of extremely heavy suffering and distress.
The realm of hungry ghosts roughly has three types: first, those obstructed from food and drink by external obstacles; second, those obstructed from food and drink by internal obstacles; and third, those with no obstacles to food and drink. Those obstructed from food and drink by external obstacles are born into the realm of hungry ghosts due to the habit of extreme stinginess in their previous lives, constantly associated with hunger and thirst. Their skin, flesh, blood vessels are all withered like ashes and charcoal, their hair is disheveled, their faces are dark and black, their lips and mouths are dry and parched, they constantly lick their lips and faces with their tongues, and they run around in panic due to hunger and thirst. When they arrive at springs and ponds, they see other sentient beings holding knives and staves, and nets, standing guard in rows, preventing them from approaching. Or if they force their way in, they see the springs turn into pus and blood, and they do not want to drink. These are called being obstructed from food and drink by external obstacles. Those obstructed from food and drink by internal obstacles refer to those sentient beings whose throats are as thin as needles, or whose mouths are as large as torches, or who have goiters on their necks, or whose bellies are very large. Due to these causes and conditions, even if they obtain food and drink without other obstacles, they naturally cannot swallow or drink. These are called being obstructed from food and drink by internal obstacles. The previous text mentioned that their throats are as thin as needles, all referring to this type of hungry ghost. Those with no obstacles to food and drink refer to a type of hungry ghost called Mengyan Man (Mengyan Man, name of a hungry ghost), who is burned by whatever they drink or eat, and thus constantly suffers great pain from hunger and thirst. There are also hungry ghosts called Shi Fenhui (Shi Fenhui, name of a hungry ghost), some of whom eat feces and drink urine; or some of whom can only drink and eat extremely disgusting raw and cooked, foul-smelling things, and even if they obtain fragrant and delicious food, they cannot eat it; or some of whom cut off their own flesh to eat, and even if they obtain other food, they cannot eat it. These are called hungry ghosts with no obstacles to food and drink.
In the human realm, many also suffer these pains, namely the suffering of innate hunger and thirst, and deprivation, because they are poor from a young age. The suffering of deprivation from not getting what they want, the suffering of deprivation from coarse and simple food and drink. The suffering of deprivation from urgently seeking and acquiring but still being deprived, the suffering of being lowly and inferior to others, being oppressed by masters, etc. The suffering of deprivation from seasonal changes, whether cold or hot. The suffering of deprivation from darkness and other environments hindering the work being done, and everything being stopped and abandoned.
苦。又受變壞老病死苦。由那落迦等中謂死為樂，故於彼趣不立為苦。
其天趣中無解支節苦，而有死墮苦。如經中說有諸天子將欲沒時五相先現：一衣垢染現，二華鬘萎悴，三兩腋汗流，四身便臭穢，五天及天子不樂本坐。時彼天子偃臥林間，所有婇女與余天子共為遊戲，彼見此已生大憂苦，復受陵篾悚慄之苦。由有廣大福聚成就及廣大五欲天子生時，所餘薄福諸舊天子見已惶怖受大憂苦。此上所說通六慾天。其下二天又受斫截破壞驅擯殘害之苦。由與非天共戰諍時，天與非天互相違拒，即執四仗——謂金、銀、頗胝、琉璃——共相戰鬥。爾時諸天及與非天，或斷支節、或破其身、或復致死。若傷身斷節，續還如故；若斷其首，即便殞歿。天與非天互有他勝，然天多勝，力勢強故。然其彼二若為他勝，即退入自宮。己之同類竟不慰問，由此因緣便懷憂戚。若天得勝，便入非天宮中，為奪其女起此違諍。若非天得勝，即入天宮，為求四種蘇陀味故，共相戰諍。復有強力天子才一發憤，諸劣天子便被驅擯出其自宮。是故諸天受三種苦，謂死墮苦、陵篾苦、斫截破壞殘害驅擯苦。上說欲界苦，色無色界有情無是等苦，由彼有情非受苦器故。然由粗重苦故說彼為苦，有煩惱故、有定障故、于死及住不自在故。由此三界
【現代漢語翻譯】 現代漢語譯本 苦。又承受變壞、衰老、疾病、死亡的痛苦。由於在那落迦（Naraka，地獄）等處認為死亡是快樂的，因此在那一趣（Gati，道）中不將死亡視為苦。
在天趣（Deva-gati，天道）中沒有肢體分離的痛苦，但有死亡墮落的痛苦。如經中所說，當諸天子將要死亡時，會出現五種預兆：一是衣服染上污垢，二是頭上的花鬘（Hua-man，花環）枯萎凋謝，三是兩腋流汗，四是身體散發臭味，五是天人不再喜歡自己的座位。這時，那些天子躺臥在林間，所有的婇女（Cainü，宮女）與其他天子一同嬉戲，他們看到這些后，產生極大的憂愁痛苦，又承受被輕視和恐懼的痛苦。由於有廣大的福德聚整合就，以及廣大的五欲（Wu-yu，色、聲、香、味、觸）享受，新生的天子出現時，那些福德淺薄的舊天子看到后，會感到惶恐不安，承受極大的憂愁痛苦。以上所說適用於六慾天（Liu-yu-tian，欲界六天）。其下方的兩個天界，還要承受被砍伐、破壞、驅逐、殘害的痛苦。由於與非天（Asura，阿修羅）共同戰鬥爭奪時，天與非天互相違抗，就拿著四種武器——即金、銀、頗胝（Po-zhi，水晶）、琉璃（Liuli，琉璃）——互相戰鬥。那時，諸天和非天，有的被砍斷肢體，有的身體被破壞，有的甚至死亡。如果身體受傷或肢體被砍斷，很快就能恢復如初；如果頭被砍斷，就會立刻死亡。天與非天互相爭勝，但天界通常獲勝，因為力量強大。然而，如果這兩者被對方戰勝，就會退回自己的宮殿。自己的同類也不會慰問，因此心懷憂愁。如果天界得勝，就會進入非天的宮殿中，爲了奪取他們的女兒而引發爭端。如果非天得勝，就會進入天宮，爲了尋求四種蘇陀味（Su-tuo-wei，美味）而互相戰鬥。又有強力的天子只要稍微發怒，那些弱小的天子就會被驅逐出自己的宮殿。因此，諸天承受三種痛苦，即死亡墮落的痛苦、被輕視的痛苦、以及被砍伐破壞殘害驅逐的痛苦。以上說的是欲界的痛苦，色界（Se-jie，色界）、無色界（Wu-se-jie，無色界）的有情沒有這些痛苦，因為那些有情不是感受痛苦的器皿。然而，由於粗重的痛苦，所以說他們是苦，因為有煩惱，有禪定障礙，對於死亡和安住不能自在。因此，三界（San-jie，欲界、色界、無色界）
【English Translation】 English version Suffering. And also suffers from the suffering of change, decay, old age, sickness, and death. Because death is considered a pleasure in Naraka (hells) and other realms, death is not established as suffering in those Gati (realms).
In the Deva-gati (heavenly realms), there is no suffering of dismemberment, but there is the suffering of death and falling. As it is said in the scriptures, when the Deva-putras (heavenly beings) are about to die, five signs appear beforehand: first, their clothes become stained; second, their flower garlands (Hua-man, wreaths) wither; third, sweat flows from their armpits; fourth, their bodies emit a foul odor; and fifth, the Devas and Deva-putras no longer enjoy their seats. At this time, those Deva-putras lie down in the forests, and all the Cainü (celestial maidens) play with other Deva-putras. When they see this, they experience great sorrow and suffering, and also suffer from being despised and frightened. Because of the accumulation of great merit and the enjoyment of the great five desires (Wu-yu, forms, sounds, smells, tastes, and textures), when new Deva-putras are born, the old Deva-putras with less merit become fearful and experience great sorrow and suffering. The above applies to the six desire realms (Liu-yu-tian, six heavens of the desire realm). The two lower heavens also suffer from being cut, destroyed, expelled, harmed. Because of fighting with the Asuras (non-gods), the Devas and Asuras resist each other, and they fight with four weapons—namely gold, silver, crystal (Po-zhi), and lapis lazuli (Liuli). At that time, the Devas and Asuras, some have their limbs cut off, some have their bodies destroyed, and some even die. If the body is injured or the limbs are cut off, they are quickly restored to their original state; if the head is cut off, they immediately perish. The Devas and Asuras compete for victory, but the Devas usually win because they are stronger. However, if these two are defeated by the other, they retreat to their own palaces. Their own kind does not comfort them, and therefore they feel sorrow. If the Devas win, they enter the palaces of the Asuras to start disputes in order to seize their daughters. If the Asuras win, they enter the heavenly palaces to fight for the four kinds of Su-tuo-wei (delicious flavors). Furthermore, if a powerful Deva-putra becomes angry, the weaker Deva-putras are expelled from their own palaces. Therefore, the Devas suffer three kinds of suffering, namely the suffering of death and falling, the suffering of being despised, and the suffering of being cut, destroyed, harmed, and expelled. The above refers to the suffering of the desire realm. Beings in the form realm (Se-jie) and formless realm (Wu-se-jie) do not have these sufferings, because those beings are not vessels for experiencing suffering. However, because of the coarse suffering, it is said that they are suffering, because they have afflictions, have obstacles to meditation, and are not free regarding death and dwelling. Therefore, the three realms (San-jie, desire realm, form realm, and formless realm)
皆有苦故，不可愛樂，唯無漏界一切粗重諸苦永斷，是故唯此是勝義樂。上說果相。
其壽量者，贍部洲人壽量不定，彼人以三十日夜為一月，十二月為一歲。或時壽無量歲，謂成壞劫。或於一時壽八萬歲，謂住劫初減時。或於一時壽重漸減，乃至十歲三災起時。東毗提訶人壽增定二百五十歲，西瞿陀尼人壽增定五百歲，北拘盧洲壽定千歲。
又人間五十年是四天王眾天一日一夜，以此數為月，以此月積為年，彼壽五百歲。人間百歲是三十三天一日一夜，以此數為月年，壽命千歲。如是乃至他化自在天，日夜及壽各增前倍。又四天王眾天滿足五百歲，是等活大那落迦一日一夜，即以此積為月年，彼壽五百歲。如是以三十三天壽量成黑繩地獄壽，以時分天壽量成眾合壽量，以知足天壽量成號叫壽量，以樂變化天壽量成大號叫壽量，以他化自在天壽量成燒然壽量，極燒然壽量半中劫，無間地獄壽一中劫。謂如從八萬減至十歲，十歲復增至八萬歲，名一中劫，是無間劫量。非天壽量如三十三天。傍生餓鬼壽量不定。
又寒地獄於八熱大地獄次第相望，壽量近半。近邊、孤獨二地獄中，壽量不定。上說欲果五趣壽量，梵眾天壽二十中劫一劫，梵輔天壽四十中劫一劫，大梵天壽六十中劫一劫，少光天壽八十中
【現代漢語翻譯】 現代漢語譯本：一切都因為有痛苦的緣故，所以不值得喜愛和快樂，只有無漏的境界才能永遠斷除一切粗重的痛苦，因此只有這個才是最殊勝的快樂。以上說的是果報的相狀。
至於壽命的長短，贍部洲（Jambudvipa，我們所居住的大陸）人的壽命是不定的。那裡的人以三十個晝夜為一個月，十二個月為一年。有時壽命是無量歲，比如在成劫和壞劫的時候。有時在住劫的初期，人的壽命是八萬歲。有時人的壽命逐漸減少，乃至減少到十歲，這時就會發生三種災難。東毗提訶（Purva-videha，四大部洲之一）人的壽命固定為二百五十歲，西瞿陀尼（Apara-godaniya，四大部洲之一）人的壽命固定為五百歲，北拘盧洲（Uttara-kuru，四大部洲之一）人的壽命固定為一千歲。
另外，人間五十年是四天王眾天（Catur-maharajika-kayikas，欲界第一層天）的一日一夜，用這個時間來計算月和年，他們的壽命是五百歲。人間一百歲是三十三天（Trayastrimsas，欲界第二天）的一日一夜，用這個時間來計算月和年，壽命是一千歲。像這樣乃至到他化自在天（Paranirmita-vasavartin，欲界第六天），他們的晝夜和壽命都比前面的天增加一倍。另外，四天王眾天滿足五百歲，是等活大地獄（Samjiva-naraka，八熱地獄之一）的一日一夜，用這個時間來計算月和年，他們的壽命是五百歲。像這樣，用三十三天（Trayastrimsas）的壽命來計算黑繩地獄（Kalasutra-naraka，八熱地獄之一）的壽命，用時分天（Yama，欲界第三天）的壽命來計算眾合地獄（Samghata-naraka，八熱地獄之一）的壽命，用知足天（Tusita，欲界第四天）的壽命來計算號叫地獄（Raurava-naraka，八熱地獄之一）的壽命，用樂變化天（Nirmanarati，欲界第五天）的壽命來計算大號叫地獄（Maharaurava-naraka，八熱地獄之一）的壽命，用他化自在天（Paranirmita-vasavartin）的壽命來計算燒然地獄（Tapana-naraka，八熱地獄之一）的壽命，極燒然地獄（Pratapana-naraka，八熱地獄之一）的壽命是半個中劫，無間地獄（Avici-naraka，八熱地獄之一）的壽命是一個中劫。所謂一個中劫，就是從八萬歲減少到十歲，再從十歲增加到八萬歲，這叫做一個中劫，這是無間地獄的劫量。非天（Asura）的壽命和三十三天（Trayastrimsas）一樣。傍生和餓鬼的壽命是不定的。
另外，寒地獄相對於八熱大地獄來說，它們的壽命接近一半。在近邊地獄和孤獨地獄中，壽命是不定的。以上說的是欲界五趣的壽命長短，梵眾天（Brahma-parisadya，色界第一層天）的壽命是二十個中劫，梵輔天（Brahma-purohita，色界第二天）的壽命是四十個中劫，大梵天（Maha-brahman，色界第三天）的壽命是六十個中劫，少光天（Parittabha，色界第四天）的壽命是八十個中劫
【English Translation】 English version: All things are not worthy of love and joy because they have suffering. Only the unconditioned realm can permanently cut off all coarse and heavy sufferings. Therefore, only this is the most supreme joy. The above describes the characteristics of the result.
As for the length of life, the lifespan of people in Jambudvipa (the continent we live on) is uncertain. People there consider thirty days and nights as one month, and twelve months as one year. Sometimes the lifespan is immeasurable, such as during the periods of formation and destruction. Sometimes, at the beginning of the abiding kalpa, the lifespan is eighty thousand years. Sometimes the lifespan gradually decreases, even to ten years, at which time three calamities arise. The lifespan of people in Purva-videha (one of the four great continents) is fixed at two hundred and fifty years, the lifespan of people in Apara-godaniya (one of the four great continents) is fixed at five hundred years, and the lifespan of people in Uttara-kuru (one of the four great continents) is fixed at one thousand years.
Furthermore, fifty human years are one day and night of the Catur-maharajika-kayikas (the first heaven of the desire realm). Using this time to calculate months and years, their lifespan is five hundred years. One hundred human years are one day and night of the Trayastrimsas (the second heaven of the desire realm). Using this time to calculate months and years, their lifespan is one thousand years. Similarly, up to the Paranirmita-vasavartin (the sixth heaven of the desire realm), their days and nights and lifespans increase by double compared to the previous heaven. In addition, five hundred years of the Catur-maharajika-kayikas is one day and night of the Samjiva-naraka (one of the eight hot hells). Using this time to calculate months and years, their lifespan is five hundred years. In this way, the lifespan of the Trayastrimsas is used to calculate the lifespan of the Kalasutra-naraka (one of the eight hot hells), the lifespan of the Yama (the third heaven of the desire realm) is used to calculate the lifespan of the Samghata-naraka (one of the eight hot hells), the lifespan of the Tusita (the fourth heaven of the desire realm) is used to calculate the lifespan of the Raurava-naraka (one of the eight hot hells), the lifespan of the Nirmanarati (the fifth heaven of the desire realm) is used to calculate the lifespan of the Maharaurava-naraka (one of the eight hot hells), and the lifespan of the Paranirmita-vasavartin is used to calculate the lifespan of the Tapana-naraka (one of the eight hot hells). The lifespan of the Pratapana-naraka (one of the eight hot hells) is half a middle kalpa, and the lifespan of the Avici-naraka (one of the eight hot hells) is one middle kalpa. A middle kalpa is defined as the period from eighty thousand years decreasing to ten years, and then from ten years increasing back to eighty thousand years. This is the duration of the Avici-naraka.
The lifespan of the Asura (non-gods) is like that of the Trayastrimsas. The lifespan of animals and hungry ghosts is uncertain.
Furthermore, the cold hells, in relation to the eight hot great hells, have lifespans that are nearly half. In the neighboring hells and solitary hells, the lifespan is uncertain. The above describes the lifespan of the five realms of the desire realm. The lifespan of the Brahma-parisadya (the first heaven of the form realm) is twenty middle kalpas, the lifespan of the Brahma-purohita (the second heaven of the form realm) is forty middle kalpas, the lifespan of the Maha-brahman (the third heaven of the form realm) is sixty middle kalpas, and the lifespan of the Parittabha (the fourth heaven of the form realm) is eighty middle kalpas.
劫二劫。以上諸天壽量相望各漸倍增，唯除無雲，當知彼天壽減三劫。空無邊處壽二萬劫，識無邊處壽四萬劫，無所有處壽六萬劫，非想非非想處壽八萬劫。上來所說除北拘盧洲，餘一切處悉有中夭。雖一切化生，身死皆無滓穢。然即今時人鬼傍生皆有滓身，天及地獄與識俱沒無滓穢身。然《正法念》等說一百三十六地獄者，八大地獄一一皆有十六近邊四門園觀，計有一百二十八所，並根本八都計合成一百三十六；不數八寒及孤獨處，若計此者地獄甚多。《瑜伽論》云「此下過三萬二千有等活」，明知地獄在此洲下。小乘說不同，若依《正法念經》，在須彌山下有大地獄。上說壽量。
其身量者，贍部洲人身量不定，或時高大、或時卑小，然隨自肘三肘半量。餘三洲人亦隨自肘三肘半量，身或高大。四天王天身量如一拘盧舍四分之一。三十三天身量復增一足，一足者一拘盧舍分為四分，一分中半名為一足。帝釋身量半拘盧舍，時分天身量亦半拘盧舍。此上欲天身量，當知漸漸各增一足。梵眾天半逾繕那，梵輔天一逾繕那，大梵天一逾繕那半，少光天二逾繕那。以上諸天各漸倍增，唯除無雲，應知彼天減三逾繕那。無色無形，不說身量。然論復言「色無色天變身萬億，共立毛端空量地界」。《仁王經》列無色界眾
【現代漢語翻譯】 現代漢語譯本：劫毗鄰劫。以上各層諸天的壽命，相互比較逐漸倍增，唯獨無雲天例外，應當知道那裡的壽命減少三劫。空無邊處的壽命是二萬劫，識無邊處的壽命是四萬劫，無所有處的壽命是六萬劫，非想非非想處的壽命是八萬劫。以上所說的，除了北俱盧洲，其餘一切地方都有中途夭折的情況。雖然一切化生眾生，身死後都沒有污穢。然而現在的人、鬼、傍生都有污穢的身體，天人和地獄眾生與識一起消沒，沒有污穢的身體。然而《正法念處經》等經書所說的一百三十六地獄，是說八大熱地獄每一座都有十六個近邊地獄和四座門外觀，總計一百二十八所，加上根本的八大熱地獄，總共一百三十六所；沒有計算八寒地獄和孤獨地獄，如果計算這些，地獄的數量就非常多了。《瑜伽師地論》說：『此下過三萬二千有等活』，明確指出地獄在這個贍部洲之下。小乘的說法不同，如果依據《正法念處經》，在須彌山下有大地獄。以上說的是壽命長短。 關於身量，贍部洲人的身量不定，有時高大，有時矮小，但一般是自身手肘長度的三肘半。其餘三大洲的人也是自身手肘長度的三肘半，身量有時高大。四天王天的身量如一拘盧舍（Krosha，長度單位）的四分之一。三十三天身量再增加一足，一足是將一拘盧舍分為四份，一份中的一半稱為一足。帝釋（Indra，天神之王）的身量是半拘盧舍，時分天的身量也是半拘盧舍。此以上的欲界天身量，應當知道逐漸各自增加一足。梵眾天是半由旬（Yojana，長度單位），梵輔天是一由旬，大梵天是一由旬半，少光天是二由旬。以上諸天的身量各自逐漸倍增，唯獨無雲天例外，應當知道那裡的身量減少三由旬。無色界天沒有形體，所以不說身量。然而經論又說：『色界和無色界的天人變化出萬億化身，共同站立在一個毛端所佔的空量地界上』。《仁王經》列出了無勝眾（無**眾，原文如此）...
【English Translation】 English version: Kalpa adjacent to a kalpa. The lifespans of the heavens above gradually increase in multiples, except for the Anabhraka heaven (無雲, Heaven without clouds), whose lifespan is reduced by three kalpas. The lifespan of the Akasanantyayatana (空無邊處, Sphere of infinite space) is 20,000 kalpas, the lifespan of the Vijnananantyayatana (識無邊處, Sphere of infinite consciousness) is 40,000 kalpas, the lifespan of the Akimchanyayatana (無所有處, Sphere of nothingness) is 60,000 kalpas, and the lifespan of the Naivasamjnanasamjnayatana (非想非非想處, Sphere of neither perception nor non-perception) is 80,000 kalpas. All the above-mentioned places, except for Uttarakuru (北拘盧洲, Northern Kurus), are subject to premature death. Although all beings born by transformation (化生) have no impurities upon death, humans, ghosts, and animals in the present time have impure bodies, while gods and hell beings vanish together with consciousness, having no impure bodies. However, the 'Saddharma-smrtyupasthana Sutra' (正法念處經) and other scriptures mention 136 hells, referring to the sixteen surrounding hells and four gate-views for each of the eight great hot hells, totaling 128 places, plus the eight fundamental hells, making a total of 136. This does not include the eight cold hells and solitary hells; if these are included, the number of hells is very large. The 'Yogacarabhumi-sastra' (瑜伽師地論) states, 'Below this, there are 32,000 existences of revival,' clearly indicating that the hells are below this Jambudvipa (贍部洲, Jambudvipa continent). The Hinayana teachings differ. According to the 'Saddharma-smrtyupasthana Sutra,' there is a great hell below Mount Sumeru (須彌山, Mount Sumeru). The above describes the length of life. Regarding body size, the body size of people in Jambudvipa (贍部洲, Jambudvipa continent) is uncertain, sometimes tall and sometimes short, but generally three and a half cubits (肘) from their own elbow. The people of the other three continents are also three and a half cubits from their own elbow, and their body size is sometimes tall. The body size of the Caturmaharajika heaven (四天王天, Heaven of the Four Great Kings) is one-quarter of a Krosha (拘盧舍, unit of length). The body size of the Trayastrimsa heaven (三十三天, Heaven of the Thirty-three Gods) increases by one foot, where one foot is one-quarter of a Krosha divided in half. The body size of Indra (帝釋, King of the Gods) is half a Krosha, and the body size of the Yamadeva heaven (時分天) is also half a Krosha. The body size of the desire realm heavens above this should be known to gradually increase by one foot each. The Brahmaparisadya heaven (梵眾天) is half a Yojana (逾繕那, unit of length), the Brahmapurohita heaven (梵輔天) is one Yojana, the Mahabrahma heaven (大梵天) is one and a half Yojanas, and the Parittabha heaven (少光天) is two Yojanas. The body sizes of the heavens above gradually double, except for the Anabhraka heaven (無雲, Heaven without clouds), whose body size is reduced by three Yojanas. The formless realm heavens have no form, so body size is not discussed. However, the scriptures also say, 'The gods of the form and formless realms transform into billions of bodies, standing together on the space of a single hair tip.' The 'Ninnō-kyō' (仁王經) lists the Avijja assembly (無**眾, assembly of ignorance)...
。《阿含經》說無色界天淚下如春細雨，佛邊側立皆是化作，隨時大小非業果身。其大地獄中身量不定，若作若增長極重不善業，感身廣大，余則不爾。其寒地獄、獨一、近邊、傍生、餓鬼亦爾。諸非天身量如三十三天，此說根本非天。若在此洲，身量便小不定。略依要義分別諸趣，餘一切義如理當知。
釋經文者，梵云阿鼻至，此云無間。《瑜伽》云「以彼受苦無間隙故、火無間故，由謗經故。具受一劫，一中劫也。命極至此劫盡，更生。如是展轉至無數劫。」《般若經》中說謗大乘故，此方地獄盡生於東方，如是展轉遍十方獄，十方獄盡還生此中。故此說云如是展轉至無數劫，非但唯墮無間獄中，亦墮余處，此中偏舉一重處故。此雖一業，從初受為名，但名生報。三乘通逆，謂殺父、害母、殺阿羅漢、出佛身血、破和合僧。其《薩遮尼乾子經》說大乘五逆：一破塔壞寺、焚燒經像、盜用三寶財物。二謗三乘法，言非聖法，障礙留難隱蔽覆藏。三於一切出家人所，有戒無戒持戒破戒，打罵呵責、說其過失、禁閉牢獄。或脫袈裟逼令還俗，責役驅使債其發調，斷其命根。四謂殺父、害母、出佛身血、殺阿羅漢、破和合僧。五起大邪見謗無因果。長夜常行十不善業故，今不信此經，入無間獄已，如是展轉乃至無數
【現代漢語翻譯】 現代漢語譯本: 《阿含經》說，無想天的天人淚如春雨般落下，佛陀身旁站立的都是變化而來，身形大小隨心而定，並非由業果所生。大地獄中的眾生身量不定，如果造作或增長了極重的惡業，所感得的身體就廣大，否則就不是這樣。寒地獄、獨一地獄、近邊地獄、傍生道、餓鬼道也是如此。諸非天的身量如同三十三天（忉利天），這裡說的是根本非天。如果在此洲（南贍部洲），身量就小而不定。以上簡略地依據要義分別了各道眾生的情況，其餘一切意義應如理了知。
解釋經文的人說，梵語『阿鼻至』（Avīci），這裡翻譯為『無間』。《瑜伽師地論》中說：『因為在那裡受苦沒有間斷，火焰沒有間斷，由於誹謗佛經的緣故，要完全承受一劫（Kalpa），這裡說的是一個中劫。』壽命到了這一劫結束時，還會再次轉生。像這樣輾轉到無數劫。《般若經》中說，因為誹謗大乘佛法，此方世界的地獄眾生會全部生到東方地獄，這樣輾轉遍佈十方地獄，十方地獄的眾生全部生回此處。所以這裡說像這樣輾轉到無數劫，不僅僅是墮入無間地獄，也會墮入其他地方，這裡只是偏重地舉出一個嚴重的地方。這雖然是一種業，但從最初受報時就有了名稱，只是名為生報。三乘（聲聞乘、緣覺乘、菩薩乘）共通的五逆罪，是指殺父、害母、殺阿羅漢（Arhat，已證得無學果位的聖者）、出佛身血、破壞僧團的和合。其《薩遮尼乾子經》中說大乘的五逆罪：一是破壞佛塔、寺廟，焚燒佛經、佛像，盜用三寶（佛、法、僧）的財物。二是誹謗三乘佛法，說不是聖法，障礙、留難、隱蔽、覆蓋。三是對一切出家人，無論有戒無戒、持戒破戒，都打罵呵責、說其過失、禁閉牢獄，或者脫掉他們的袈裟，逼迫他們還俗，責令他們服勞役，逼債，斷絕他們的命根。四是殺父、害母、出佛身血、殺阿羅漢、破壞僧團的和合。五是生起大的邪見，誹謗沒有因果。因為長夜常常行十不善業的緣故，現在不相信此經，進入無間地獄后，像這樣輾轉乃至無數劫。
【English Translation】 English version: The Agama Sutra says that the tears of the inhabitants of the Heaven of Non-Perception fall like fine spring rain. Those standing beside the Buddha are all transformations, their size varying at will, not born from karmic results. The beings in the great hells have indefinite body sizes. If they create or increase extremely heavy unwholesome karma, they will experience a vast body; otherwise, it is not so. The same applies to the cold hells, solitary hells, bordering hells, animals, and hungry ghosts. The bodies of the Asuras (non-gods) are like those of the Thirty-three Heavens (Trāyastriṃśa), referring to the fundamental Asuras. If they are in this continent (Jambudvīpa), their body size is small and indefinite. The above briefly distinguishes the conditions of beings in various realms according to essential meanings; all other meanings should be understood accordingly.
Those who explain the scriptures say that the Sanskrit term 'Avīci' is translated here as 'without interruption'. The Yogācārabhūmi-śāstra says: 'Because suffering there is without interruption, and the fire is without interruption, due to slandering the scriptures, one fully endures a Kalpa (aeon), which is a middle Kalpa.' When life reaches the end of this Kalpa, one is reborn again. Like this, one transmigrates for countless Kalpas. The Prajñāpāramitā Sutra says that because of slandering the Mahayana Dharma, all hell beings in this world will be born in the eastern hells, and thus transmigrate throughout the ten directions of hells. When all the hell beings in the ten directions are exhausted, they will be reborn back here. Therefore, it is said here that one transmigrates for countless Kalpas in this way, not only falling into the Avīci hell, but also falling into other places. Here, one severe place is particularly mentioned. Although this is one type of karma, it is named from the initial reception of retribution, simply named the result of birth. The five rebellious acts common to the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) are killing one's father, killing one's mother, killing an Arhat (a perfected being who has attained the state of no more learning), shedding the blood of a Buddha, and disrupting the harmony of the Sangha (community). The Satyaka Nirgrantha Sutra says that the five rebellious acts of the Mahayana are: first, destroying pagodas and temples, burning scriptures and images, and stealing the property of the Three Jewels (Buddha, Dharma, Sangha); second, slandering the Three Vehicles of Dharma, saying it is not the holy Dharma, obstructing, hindering, concealing, and covering it up; third, towards all monastics, whether they have precepts or not, whether they uphold or break precepts, scolding and rebuking them, speaking of their faults, imprisoning them, or removing their Kāṣāya (robes), forcing them to return to lay life, demanding labor from them, pressing them for debts, and cutting off their life force; fourth, killing one's father, killing one's mother, shedding the blood of a Buddha, killing an Arhat, and disrupting the harmony of the Sangha; fifth, giving rise to great wrong views, slandering that there is no cause and effect. Because one constantly practices the ten unwholesome karmas throughout the long night, now not believing in this scripture, after entering the Avīci hell, one transmigrates in this way for countless Kalpas.
。《俱舍論》說：「五逆之中破僧最重，定受無間一劫之苦。」今乃過彼，故言劫盡更生等。
經「從地獄出(至)受斯罪報」。
贊曰。下第二段有十頌半，受畜生報。有四：初三頌半受狗野乾果，二頌受駝驢果，二頌受野乾果，三頌受蟒身果。此初也。「畜」音丑救反，六畜也。又許救反，養也。許郁、丑六二反，聚也。今從初二。大乘一業能感多果，從初為名，皆彼果故。此中言「從地獄出當墮畜生」等，下準此知。「𩑔」音苦骨反，三蒼頭禿無毛。《通俗文》、《切韻》「白禿也，音同窟」。又𩑔瘦者，皮肉乾枯之貌。下有枯竭，故前釋善。今此「𩑔」字，或讀作五轄反，應為髻字，仍未詳音。「梨」音力脂反，《方言》「面似凍梨」。有作「黧」字，《玉篇》「力奚反，黑也、老也」。《字林》「黑黃也」。《通俗文》「斑黑曰黧」。或作「梨」字，亦色斑駁也。全黑為黮。「黮」有二音，一徒感反，與𧝓同，[馬*弇]黮色。又他感反，桑之葚之色也。若青黑色作「黤」，于檻反。「嬈」音奴了反，惱也。戲相擾作嬲。擾亂作嫪，奴巧反，《玉篇》「嬈或作擾音，戲弄也」。狗有十果：一𩑔；二瘦；三色黧黮；四疥癩；五觸嬈，嬈打惱也；六人所惡賤，「惡」音惡故反；七常困飢渴；八骨肉
【現代漢語翻譯】 現代漢語譯本 《俱舍論》說：『五逆（pañcānantarya，指殺父、殺母、殺阿羅漢、破和合僧、出佛身血）之中，破僧（sanghabheda，分裂僧團）罪最重，必定要承受無間地獄（Avīci）一劫（kalpa，極長的時間單位）的痛苦。』現在（此人所犯之罪）超過了這些，所以說劫盡之後還要再次受生等等。
經文說：『從地獄出來（之後）會（一直）承受這種罪報』。
贊曰。下面第二段有十頌半，講述（此人）承受畜生（tiryak）道的果報。其中分為四個部分：最初三頌半講述承受狗和野干（一種野獸）的果報，兩頌講述承受駱駝和驢的果報，兩頌講述承受野乾的果報，三頌講述承受蟒蛇身的果報。這裡是第一個部分。「畜」（chù）音chǒu jiù 反，指六畜。又讀xù jiù 反，是養的意思。許郁（xǔ yù）、丑六（chǒu liù）二反，是聚集的意思。現在採用前兩種讀音。大乘佛教認為一個業（karma）能感得多種果報，從最初的果報來命名，因為這些都是那個業的果報。這裡說『從地獄出來應當墮入畜生道』等等，下面的內容可以參照這裡來理解。「𩑔」（kǔ gǔ fǎn）音kǔ gǔ 反，《三蒼》、《通俗文》、《切韻》都說（是）『頭禿無毛』。《通俗文》、《切韻》說『白禿也，音同窟』。還有𩑔瘦，是皮肉乾枯的樣子。下面有枯竭，所以前面的解釋更好。現在這個『𩑔』字，有人讀作wǔ xiá 反，應該是『髻』字，但仍然不清楚讀音。「梨」（lí）音lì zhī 反，《方言》說『面似凍梨』。有人寫作『黧』字，《玉篇》說『lì xī 反，黑也、老也』。《字林》說『黑黃也』。《通俗文》說『斑黑曰黧』。也有寫作『梨』字，也是指顏色斑駁。全黑叫做黮。「黮」（dàn）有兩個讀音，一個讀作tú gǎn 反，與𧝓同，指[馬*弇]黮色。另一個讀作tā gǎn 反，指桑葚的顏色。如果青黑色則寫作『黤』，讀作yú kǎn 反。「嬈」（ráo）音nú liǎo 反，是惱的意思。戲相擾寫作嬲。擾亂寫作嫪（lào），讀作nú qiǎo 反，《玉篇》說『嬈或寫作擾音，戲弄也』。狗有十種果報：一是𩑔；二是瘦；三是顏色黧黮；四是疥癩；五是觸嬈，指被打惱；六是人所厭惡輕賤，『惡』音wù gù 反；七是常常困於飢渴；八是骨肉
【English Translation】 English version The Abhidharmakośabhāṣya says: 'Among the five heinous offenses (pañcānantarya), the most serious is causing dissension in the Sangha (sanghabheda), which will definitely result in suffering in the Avīci (uninterrupted) hell for one kalpa (an extremely long unit of time).' Now (the sins committed by this person) exceed those, so it is said that after the kalpa ends, they will be reborn again, etc.
The sutra says: 'Coming out of hell (they) will (continue to) receive this retribution.'
Commentary: The second section below has ten and a half verses, describing (this person) receiving the retribution of the animal (tiryak) realm. It is divided into four parts: the first three and a half verses describe receiving the retribution of dogs and jackals (a type of wild animal), two verses describe receiving the retribution of camels and donkeys, two verses describe receiving the retribution of jackals, and three verses describe receiving the retribution of a python's body. This is the first part. '畜' (chù) is pronounced chǒu jiù fǎn, referring to the six domestic animals. It can also be pronounced xù jiù fǎn, meaning to raise or nurture. 許郁 (xǔ yù), 丑六 (chǒu liù) two pronunciations, means to gather or assemble. Now we use the first two pronunciations. Mahayana Buddhism believes that one karma (action) can bring about multiple retributions, named after the initial retribution, because these are all the retributions of that karma. Here it says 'Coming out of hell, one should fall into the animal realm,' etc. The following content can be understood with reference to this. '𩑔' (kǔ gǔ fǎn) is pronounced kǔ gǔ fǎn. The San Cang, Tongsu Wen, and Qieyun all say (it means) 'bald head without hair.' The Tongsu Wen and Qieyun say 'also means white baldness, pronounced the same as 窟 (kū).' Also, 𩑔瘦 (kǔ shòu) means the appearance of withered skin and flesh. Below there is 'exhausted,' so the previous explanation is better. Now this character '𩑔,' some people pronounce it as wǔ xiá fǎn, it should be the character '髻 (jì),' but the pronunciation is still unclear. '梨' (lí) is pronounced lì zhī fǎn. The Fangyan says 'face resembles a frozen pear.' Some write it as '黧' (lí), the Yupian says 'lì xī fǎn, black, old.' The Zilin says 'black and yellow.' The Tongsu Wen says 'mottled black is called 黧.' Some also write it as '梨' (lí), which also refers to mottled colors. Completely black is called 黮 (dàn). '黮' (dàn) has two pronunciations, one is tú gǎn fǎn, the same as 𧝓, referring to [馬弇]黮 color. The other is tā gǎn fǎn, referring to the color of a mulberry. If it is bluish-black, it is written as '黤' (ǎn), pronounced yú kǎn fǎn. '嬈' (ráo) is pronounced nú liǎo fǎn, meaning to annoy. To tease and disturb is written as 嬲 (niǎo). To disturb is written as 嫪 (lào), pronounced nú qiǎo fǎn, the Yupian* says '嬈 or written as 擾 (rǎo), meaning to tease.' Dogs have ten kinds of retributions: first is 𩑔; second is thin; third is the color 黧黮; fourth is scabies; fifth is touch 嬈, referring to being beaten and annoyed; sixth is being hated and despised by people, '惡' (è) is pronounced wù gù fǎn; seventh is often suffering from hunger and thirst; eighth is bones and flesh
枯竭；九生被楚毒；十死被瓦石。此等惡果各應說因之所招感，恐繁故止。
經「若作馲駝(至)獲罪如是」。
贊曰：此二頌駝驢果。此有四果：一負重，二杖捶，三念食，四無知。「駱」音洛，亦為駝。有作「駱」，馬色也，非此義。「駝」「駝」皆得。
經「有作野干(至)或時致死」。
贊曰：受野乾果。有四：一疥癩；二無一目亦無雙者，若偏信小乘唯不信大乘故無一目；三打擲；四致死。
經「於此死已(至)獲罪如是」。
贊曰：受蟒身果。有五：一身大；二聾；三騃，「騃」音五駭反，癡也；四無足；五小蟲食。有作「踠」，音于阮反，今此體屈，故應作「踠」。有作「宛」，于遠反，《玉篇》「宛，小孔也，四方高中下曰宛」。《切韻》「屈草自覆也」。本非宛轉字，故應從「踠」。「唼」音《玉篇》所甲反，鳧雁口食曰唼。今既入口，應作「𠯗」，子答反。古作唼者即鳥食[嗹-車+庚]喋字，「[嗹-車+庚]」音所甲反。「喋」音丈甲反。《字林》唼血亦作唼。
經「若得為人(至)所依怙」。
贊曰：下有十頌，得惡人果。有二：初七頌有惡報，后三頌無善果。初中有四：三頌惡形容，一頌無依託，二頌薄福祐，一頌橫罹殃。此初也。
【現代漢語翻譯】 現代漢語譯本 枯竭；九次遭受楚毒（古代一種刑罰）；十次死於瓦石之下。這些惡果各自應說明是由什麼原因招致的，但恐怕過於繁瑣，所以就此停止。
經文：『如果轉生為馲駝（駱駝）（至）獲罪就是這樣。』
贊曰：這兩句偈頌是關於駱駝和驢的果報。有四種果報：一是負重，二是遭受鞭打，三是隻想著吃，四是愚昧無知。『駱』字讀音為洛，也指駱駝。有人寫作『駱』，指馬的顏色，不是這裡的含義。『駝』字，寫作『駝』或『馱』都可以。
經文：『如果轉生為野干（豺）（至）有時會因此而死。』
贊曰：承受野乾的果報。有四種：一是生疥瘡和癩病；二是瞎了一隻眼睛，或者兩隻眼睛都沒有，這是因為偏信小乘，不相信大乘的緣故；三是遭受毆打；四是因此而死。
經文：『在此死後（至）獲罪就是這樣。』
贊曰：承受蟒蛇身的果報。有五種：一是身體巨大；二是耳聾；三是癡呆，『騃』字讀音為五駭反，意思是癡呆；四是沒有腳；五是被小蟲啃食。有人寫作『踠』，讀音為于阮反，現在指身體彎曲，所以應該寫作『踠』。有人寫作『宛』，讀音為于遠反，《玉篇》中說『宛，小孔也，四方高中間低叫做宛』。《切韻》中說『彎曲的草自身覆蓋』。本來不是宛轉的『宛』字，所以應該用『踠』。『唼』字在《玉篇》中讀音為所甲反，指鴨子或雁用嘴取食叫做唼。現在既然是入口，應該寫作『𠯗』，讀音為子答反。古時候寫作『唼』，就是鳥吃[嗹-車+庚]喋的樣子，『[嗹-車+庚]』字讀音為所甲反。『喋』字讀音為丈甲反。《字林》中說，唼血也寫作唼。
經文：『如果能夠轉生為人（至）所依靠和庇護。』
贊曰：下面有十句偈頌，是關於得到惡人的果報。有兩種：前七句偈頌是關於惡報，后三句偈頌是關於沒有善果。前七句偈頌中有四種：三句偈頌是關於醜陋的容貌，一句偈頌是關於沒有依靠，兩句偈頌是關於福報淺薄，一句偈頌是關於遭受橫禍。這是第一部分。
【English Translation】 English version Exhaustion; nine times suffering from Chu poison (an ancient form of punishment); ten times dying from tiles and stones. These evil consequences should each be explained in terms of the causes that brought them about, but fearing it would be too lengthy, I will stop here.
Sutra: 'If reborn as a 馲駝 (Tuo tuo) (camel) (to) incurring such guilt.'
Commentary: These two verses are about the karmic results of camels and donkeys. There are four results: first, carrying heavy loads; second, being beaten with sticks; third, only thinking about food; fourth, being ignorant. '駱 (Luo)' is pronounced Luo, and also refers to a camel. Some write it as '駱 (Luo)', referring to the color of a horse, which is not the meaning here. The character '駝 (Tuo)', can be written as either '駝 (Tuo)' or '馱 (Tuo)'.
Sutra: 'If reborn as a 野干 (Ye gan) (jackal) (to) sometimes leading to death.'
Commentary: Receiving the karmic result of a jackal. There are four: first, suffering from scabies and leprosy; second, being blind in one eye, or having no eyes at all, because of exclusively believing in the Small Vehicle (Hinayana) and not believing in the Great Vehicle (Mahayana); third, being beaten; fourth, dying as a result.
Sutra: 'Having died here (to) incurring such guilt.'
Commentary: Receiving the karmic result of a python's body. There are five: first, having a large body; second, being deaf; third, being idiotic, '騃 (Ai)' is pronounced Wu Hai in 反切 (fanqie), meaning idiotic; fourth, having no feet; fifth, being eaten by small insects. Some write it as '踠 (Wan)', pronounced Yu Ruan in 反切 (fanqie), now referring to a bent body, so it should be written as '踠 (Wan)'. Some write it as '宛 (Wan)', pronounced Yu Yuan in 反切 (fanqie), the Yu Pian dictionary says '宛 (Wan), a small hole, high on all four sides and low in the middle is called 宛 (Wan)'. The Qie Yun dictionary says 'bent grass covering itself'. Originally, it was not the character '宛 (Wan)' for graceful, so it should be '踠 (Wan)'. '唼 (Sha)' in the Yu Pian dictionary is pronounced Suo Jia in 反切 (fanqie), referring to ducks or geese taking food with their mouths. Now that it enters the mouth, it should be written as '𠯗 (Za)', pronounced Zi Da in 反切 (fanqie). In ancient times, '唼 (Sha)' was written as the way birds eat [嗹-車+庚]喋, '[嗹-車+庚]' is pronounced Suo Jia in 反切 (fanqie). '喋 (Die)' is pronounced Zhang Jia in 反切 (fanqie). The Zi Lin dictionary says that 唼 blood is also written as 唼.
Sutra: 'If able to be reborn as a human (to) to rely on and seek refuge in.'
Commentary: Below are ten verses about receiving the karmic result of becoming an evil person. There are two aspects: the first seven verses are about evil retribution, and the last three verses are about having no good results. Within the first seven verses, there are four aspects: three verses are about ugly appearances, one verse is about having no support, two verses are about having little fortune, and one verse is about suffering unexpected disasters. This is the first part.
有十七果：一鈍。二矬，昨和反，短也。三醜陋，盧候反，亦丑也。四𤼣，力員反，手拘病，乃是字，應從此；有作「攣」，非此義，乃是綴鷹拘也。今既是病，應作「𤼣」字。五躄，必益反，手拘名𤼣、腳跛名躄。有作「癖」，腹中癖病，非腳跛。六盲。七聾。八背傴，于武反，背曲不申也。九人不信。十口臭。十一鬼著。十二貧窮。十三下賤。十四他使，所里反。十五多病。十六痟瘦，「痟」音相焦反，渴病名。十七無依怙，胡古反，恃也。或開瘦為一，瘦病與痟病別便成十八。上來一頌意業果，一頌語業果，一頌身業果。由意為導首，引痤陋等故。
經「雖親附人(至)尋復忘失」。
贊曰：無依託也。「附」音符遇反，近也。有二果可知。
經「若修醫道(至)而復增劇」。
贊曰：薄福祐。有二果可知。
經「若他反逆(至)橫罹其殃」。
贊曰：橫罹殃也。「抄」音初教反，或作「𥘤」或作「鈔」。《玉篇》「抄，掠也、強取物也、竊私也」。「橫罹」非理來也。
經「如斯罪人(至)永不聞法」。
贊曰：下三頌無善果。有三：一頌不見佛，一頌不聞法，一頌常根缺。此初二也。
經「于無數劫(至)諸根不具」。
贊曰：此根缺也。
【現代漢語翻譯】 現代漢語譯本 有十七種果報：一是遲鈍。二是矮小（矬，讀音cuó，意思是短）。三是醜陋（醜陋，讀音chǒu lòu，也是醜的意思）。四是手拘攣（𤼣，讀音lì yuán，手拘攣的病，這個字應該是正確的；有人寫作『攣』，不是這個意思，那是用在獵鷹時束縛鷹爪的工具。現在既然是疾病，應該寫作『𤼣』字）。五是腳跛（躄，讀音bì yì，手拘攣叫做𤼣，腳跛叫做躄。有人寫作『癖』，那是腹中的癖病，不是腳跛）。六是盲。七是聾。八是駝背（背傴，讀音yǔ wǔ，背彎曲不能伸直）。九是人不信任。十是口臭。十一是鬼附身（鬼著）。十二是貧窮。十三是**（原文此處省略）。十四是被人役使（他使，讀音suǒ lǐ）。十五是多病。十六是消瘦（痟瘦，『痟』讀音xiāo jiāo，一種渴病）。十七是無依無靠（無依怙，讀音hú gǔ，依靠的意思）。或者把瘦分為一種，瘦病和痟病分開就成了十八種。上面一頌是意業的果報，一頌是語業的果報，一頌是身業的果報。因為以意為引導，才導致了痤瘡、醜陋等果報。
經文：『即使親近他人，（最終）也會很快忘記。』
贊曰：沒有依託啊。（附，讀音fú yù，靠近的意思）。這裡可以知道有兩種果報。
經文：『如果修習醫術，（病情）反而更加嚴重。』
贊曰：缺乏福佑。這裡可以知道有兩種果報。
經文：『如果他人反叛作亂，（自己）也會無端遭受災殃。』
贊曰：無端遭受災殃啊。（抄，讀音chū jiào，或者寫作『𥘤』或『鈔』。《玉篇》中說，『抄，掠奪、強取財物、偷偷私藏』）。『橫罹』是非理性的遭遇。
經文：『像這樣的罪人，（將）永遠聽不到佛法。』
贊曰：下面三頌是沒有善果的。有三種：一頌是見不到佛，一頌是聽不到佛法，一頌是經常有殘缺的根器。這是前兩種。
經文：『在無數劫中，（所有）諸根都不完備。』
贊曰：這是根器殘缺啊。
【English Translation】 English version There are seventeen kinds of retributions: First, dullness. Second, shortness (矬, cuó, meaning short). Third, ugliness (醜陋, chǒu lòu, also meaning ugly). Fourth, hand contracture (𤼣, lì yuán, the disease of hand contracture; this character should be correct; some write it as '攣', which is not the meaning here, as that refers to the tool used to restrain the claws of a falcon. Since it is a disease, it should be written as '𤼣'). Fifth, lameness (躄, bì yì, hand contracture is called 𤼣, lameness is called 躄. Some write it as '癖', which refers to a lump in the abdomen, not lameness). Sixth, blindness. Seventh, deafness. Eighth, hunchback (背傴, yǔ wǔ, the back is bent and cannot be straightened). Ninth, people do not trust. Tenth, bad breath. Eleventh, ghost possession (鬼著). Twelfth, poverty. Thirteenth, **(omitted in the original text). Fourteenth, being enslaved by others (他使, suǒ lǐ). Fifteenth, being prone to illness. Sixteenth, emaciation (痟瘦, '痟' is pronounced xiāo jiāo, a type of thirst disease). Seventeenth, having no support (無依怙, hú gǔ, meaning reliance). Or, if emaciation is divided into one, and emaciation disease and 痟 disease are separated, then there would be eighteen. The above verse is the retribution of mental karma, one verse is the retribution of verbal karma, and one verse is the retribution of physical karma. Because intention is the guide, it leads to acne, ugliness, and other retributions.
Sutra: 'Even if one is close to others, (eventually) they will quickly forget.'
Commentary: Having no support. (附, fú yù, meaning close). Here, two retributions can be known.
Sutra: 'If one practices medicine, (the illness) will instead become more severe.'
Commentary: Lacking blessings. Here, two retributions can be known.
Sutra: 'If others rebel and cause chaos, (one) will also suffer misfortune for no reason.'
Commentary: Suffering misfortune for no reason. (抄, chū jiào, or written as '𥘤' or '鈔'. The Yupian says, '抄, to plunder, to forcibly take property, to secretly hide'). '橫罹' is an irrational encounter.
Sutra: 'Such a sinner (will) never hear the Dharma.'
Commentary: The following three verses are without good results. There are three: one verse is not seeing the Buddha, one verse is not hearing the Dharma, and one verse is always having deficient faculties. These are the first two.
Sutra: 'In countless kalpas, (all) faculties will be incomplete.'
Commentary: This is the deficiency of faculties.
初頌有一，佛前後難。第二有六難：地獄、畜生、餓鬼、北洲、長壽天，為生難處。世智辨聰難，為狂聾心亂永不聞法。第三頌有一，諸根不具難。合有八難，故無善也。
經「常處地獄(至)獲罪如是」。
贊曰：下有六頌，總明歷四趣受增上等流果。分四：初半頌地獄，半頌餓鬼，一頌畜生，四頌惡人。此初三也。「園觀」者，古段反，樓觀也。若舍作館。「余惡道」者，餓鬼等也。以謗正法、慳貪自居、不順修學，故生鬼趣。前據此少，故不別說。
經「若得為人(至)以為衣服」。
贊曰：下四頌惡人果。有四：一頌惡嚴，一頌惡服，半頌惡狀，一頌半惡行。此初二也。喑亦啞，不能言也。有作「喑」，《字林》「喑喑也」。「唶」音子夜反。「啞」有作「啞」，《字林》「乙白反，笑聲也」。《切韻》「啞，口不能言」。「疽」音七餘反，亦癰也。
經「身常臭處(至)獲罪如是」。
贊曰：此惡狀及惡行也。「深著我見」，癡增上故。貪瞋可知。
經「告舍利弗(至)莫說此經」。
贊曰：上二十八頌明不信果，此二頌結成。
經「若有利根(至)乃可為說」。
贊曰：六十六頌，示人之是非，令學是除非。中有四：上已三段，下第四段
【現代漢語翻譯】 現代漢語譯本 初頌只有一難，即佛出世於前后時期是難以遇到的。第二頌有六難：墮入地獄（地獄：受苦之處）、畜生（畜生：動物）、餓鬼（餓鬼：長期飢餓的鬼魂）、北俱盧洲（北俱盧洲：四大部洲之一，以享樂為主）、長壽天（長壽天：壽命極長的天界），這些都是難以投生的地方。擁有世俗的智慧和敏銳的辨別力也是一種困難，因為狂妄、耳聾或心智混亂的人永遠無法聽聞佛法。第三頌只有一難，即諸根不具（諸根不具：指身體殘缺）也是一種困難。總共有八難，因此無法行善。
經文：『常處地獄（至）獲罪如是』。
贊曰：下面有六頌，總的說明了經歷四惡趣（四惡趣：地獄、餓鬼、畜生、阿修羅）所受的增上果和等流果。分為四個部分：最初半頌講地獄，半頌講餓鬼，一頌講畜生，四頌講惡人。這裡是最初的三個部分。『園觀』（園觀：樓閣）是指樓觀。如果捨棄，就作為館舍。『余惡道』（余惡道：指地獄、餓鬼、畜生等惡道）是指餓鬼等。因為誹謗正法、吝嗇貪婪、不順從修行，所以會投生到鬼趣。前面根據這種情況較少，所以沒有特別說明。
經文：『若得為人（至）以為衣服』。
贊曰：下面四頌講惡人的果報。有四種：一頌講惡劣的容貌，一頌講惡劣的衣服，半頌講惡劣的狀態，一頌半講惡劣的行為。這裡是最初的兩個部分。喑（喑：不能說話）也同於啞，指不能說話。有人寫作『喑』，《字林》解釋為『喑喑也』。『唶』（唶：鳥鳴聲）讀作子夜反。『啞』有人寫作『啞』，《字林》解釋為『乙白反，笑聲也』。《切韻》解釋為『啞，口不能言』。『疽』（疽：毒瘡）讀作七餘反，也是一種癰。
經文：『身常臭處（至）獲罪如是』。
贊曰：這裡講的是惡劣的狀態和惡劣的行為。『深著我見』（深著我見：執著于自我的錯誤見解），是因為愚癡增長的緣故。貪婪和嗔恨可以理解。
經文：『告舍利弗（舍利弗：佛陀的十大弟子之一，以智慧著稱）（至）莫說此經』。
贊曰：上面二十八頌說明了不相信佛法的果報，這兩頌總結完成。
經文：『若有利根（利根：指理解力強的根器）（至）乃可為說』。
贊曰：六十六頌，揭示了人的是非善惡，使人學習正確的，遠離錯誤的。其中有四個部分：上面已經是三個部分，下面是第四個部分。
【English Translation】 English version The initial verse speaks of one difficulty: the rarity of a Buddha appearing in the world, either before or after one's lifetime. The second verse mentions six difficulties: being born in hell (hell: a place of suffering), as an animal (animal: a non-human creature), as a hungry ghost (hungry ghost: a spirit perpetually tormented by hunger), in Uttarakuru (Uttarakuru: one of the four continents, primarily focused on pleasure), or in the heavens of long life (heavens of long life: celestial realms with extremely long lifespans). Having worldly wisdom and clever discernment is also a difficulty, as the arrogant, deaf, or mentally disturbed will never hear the Dharma. The third verse speaks of one difficulty: being born with incomplete faculties (incomplete faculties: referring to physical disabilities). In total, there are eight difficulties, hence the inability to perform good deeds.
Sutra: 'Constantly dwelling in hell (to) incurring such sins'.
Commentary: The following six verses generally explain the augmenting and outflowing results of experiencing the four evil destinies (four evil destinies: hell, hungry ghosts, animals, and asuras). Divided into four parts: the first half-verse speaks of hell, half a verse of hungry ghosts, one verse of animals, and four verses of evil people. This is the first three parts. 'Gardens and pavilions' (gardens and pavilions: multi-storied buildings) refers to multi-storied buildings. If abandoned, they are used as lodgings. 'Other evil paths' (other evil paths: referring to hell, hungry ghosts, animals, etc.) refers to hungry ghosts, etc. Because of slandering the true Dharma, being stingy and greedy, and not following the practice, one is born into the realm of ghosts. The preceding section mentioned this less frequently, so it was not specifically explained.
Sutra: 'If one obtains human form (to) using them as clothing'.
Commentary: The following four verses speak of the consequences for evil people. There are four aspects: one verse speaks of evil appearance, one verse of evil clothing, half a verse of evil condition, and one and a half verses of evil actions. This is the first two parts. 'Mute' is the same as 'dumb', referring to the inability to speak. Some write it as '喑', which the Zi Lin defines as '喑喑也'. '唶' (唶: the sound of birds chirping) is pronounced as zi ye fan. Some write '啞' as '啞', which the Zi Lin defines as 'yi bai fan, the sound of laughter'. The Qie Yun defines '啞' as 'mouth unable to speak'. '疽' (疽: a malignant sore) is pronounced as qi yu fan, and is also a type of carbuncle.
Sutra: 'The body constantly dwells in foul places (to) incurring such sins'.
Commentary: This speaks of evil conditions and evil actions. 'Deeply attached to self-view' (deeply attached to self-view: clinging to the mistaken belief in a self), is due to the increase of ignorance. Greed and hatred are understandable.
Sutra: 'Tell Shariputra (Shariputra: one of the Buddha's ten great disciples, known for his wisdom) (to) do not speak of this sutra'.
Commentary: The preceding twenty-eight verses explained the consequences of not believing in the Dharma, these two verses conclude it.
Sutra: 'If there are those with sharp faculties (sharp faculties: referring to those with strong comprehension) (to) then it may be spoken to them'.
Commentary: Sixty-six verses, revealing the right and wrong, good and evil of people, so that people learn what is correct and stay away from what is wrong. There are four parts within: the above are already three parts, the following is the fourth part.
有十九頌，于有智者應為說之。有二：初十七頌應為說相，后二頌結之。初中有三：初一頌半從來未發心驗有佛種姓乃可為說；次十頌半雖已發心有六度習乃可為說；后五頌雖有性、習，復能有重法求法之心方可為說。此初驗，有六德：一利根，聞速解故。二智慧，別是非故。三明瞭，不迷暗故。四多聞，先有學植故。五強識，精彩齊爽故。六為說法華。好求佛道非求余道，樂超塵俗，或性求覺路不樂愚迷，乃可為說。
經「若又曾見(至)乃可為說」。
贊曰：雖已發心有六度習。中有六：一頌半曾種施習，一頌精進習，一頌半定習，三頌戒習，一頌半忍習，二頌慧習。此初也。曾見佛故久種施習，可為說之。此下所驗隨舉是事，如〈菩薩地〉勘撿說之。
經「若人精進(至)乃可為說」。
贊曰：初一頌勤。一頌半定也。
經「又舍利弗(至)乃可為說」。
贊曰：此三頌戒習。初一頌半舍惡近善緣，〈安樂行品〉當說其相。后一頌半堅持凈戒，「潔」音古屑反，亦清也。
經「若人無瞋(至)乃可為說」。
贊曰：初一頌半忍習，后二頌慧習也。質直安受苦忍，常愍耐怨害忍，敬佛諦察法忍。
經「若有比丘(至)乃可為說」。
贊曰：下五頌
【現代漢語翻譯】 現代漢語譯本 有十九頌，對於有智慧的人應該為他們宣說。分為兩個部分：最初的十七頌應該用來講述（聽者的）品性，後面的兩頌用來總結。最初的部分又分為三個小部分：最初的一頌半是說，如果（聽者）從來沒有發起（菩提）心，但驗證具有佛的種姓，才可以為他們宣說；接下來的十頌半是說，即使已經發起（菩提）心，但具有六度（Dāna-pāramitā, Śīla-pāramitā, Kṣānti-pāramitā, Vīrya-pāramitā, Dhyāna-pāramitā, Prajñā-pāramitā）的習性，才可以為他們宣說；最後的五頌是說，即使具有（佛）性、習性，又能有重視佛法、尋求佛法的心，才可以為他們宣說。這是最初的驗證，有六種德行：一是利根，因為聽聞后能迅速理解。二是智慧，因為能分辨是非。三是明瞭，因為不迷惑昏暗。四是多聞，因為先前有學習的基礎。五是強識，因為精神飽滿。六是爲了宣說《法華經》（Lotus Sūtra）。喜歡追求佛道而不是追求其他道，樂於超越世俗，或者天性尋求覺悟之路而不喜歡愚昧迷惑，才可以為他們宣說。
經文說：『如果又曾經見到（乃至）才可以為他們宣說』。
讚頌說：即使已經發起（菩提）心，具有六度（Dāna-pāramitā, Śīla-pāramitā, Kṣānti-pāramitā, Vīrya-pāramitā, Dhyāna-pāramitā, Prajñā-pāramitā）的習性。其中有六個部分：一頌半是說曾經種下佈施（Dāna）的習性，一頌是說精進（Vīrya）的習性，一頌半是說禪定（Dhyāna）的習性，三頌是說持戒（Śīla）的習性，一頌半是說忍辱（Kṣānti）的習性，兩頌是說智慧（Prajñā）的習性。這是最初的（佈施）。因為曾經見過佛，長久種下佈施（Dāna）的習性，才可以為他們宣說。以下所驗證的，隨便舉出這些事，如《菩薩地》（Bodhisattvabhūmi）那樣勘驗檢查后宣說。
經文說：『如果有人精進（乃至）才可以為他們宣說』。
讚頌說：最初一頌是說勤奮。一頌半是說禪定（Dhyāna）。
經文說：『又舍利弗（Śāriputra）（乃至）才可以為他們宣說』。
讚頌說：這三頌是說持戒（Śīla）的習性。最初一頌半是說捨棄惡緣親近善緣，《安樂行品》（Chapter on Peaceful Practices）將要講述它的品性。后一頌半是說堅持清凈的戒律，『潔』字讀音為古屑反，也是清凈的意思。
經文說：『如果人沒有嗔恨（乃至）才可以為他們宣說』。
讚頌說：最初一頌半是說忍辱（Kṣānti）的習性，後面兩頌是說智慧（Prajñā）的習性。質樸正直地安然承受苦難的忍辱，常常憐憫並忍耐怨恨損害的忍辱，恭敬佛法並諦察真理的忍辱。
經文說：『如果有比丘（bhikṣu）（乃至）才可以為他們宣說』。
讚頌說：下面五頌
【English Translation】 English version There are nineteen verses, which should be spoken to those who are wise. There are two parts: the first seventeen verses should be spoken to describe the qualities (of the listener), and the last two verses conclude. The first part is further divided into three sub-parts: the first one and a half verses say that if (the listener) has never generated the (Bodhi) mind, but it is verified that they have the Buddha-nature, then they can be spoken to; the next ten and a half verses say that even if they have generated the (Bodhi) mind, but have the habits of the six perfections (Dāna-pāramitā, Śīla-pāramitā, Kṣānti-pāramitā, Vīrya-pāramitā, Dhyāna-pāramitā, Prajñā-pāramitā), then they can be spoken to; the last five verses say that even if they have (Buddha) nature and habits, and also have a heart that values and seeks the Dharma, then they can be spoken to. This is the initial verification, with six virtues: first, sharp faculties, because they can quickly understand after hearing. Second, wisdom, because they can distinguish right from wrong. Third, clarity, because they are not confused and obscured. Fourth, erudition, because they have a foundation of prior learning. Fifth, strong memory, because their spirit is full of energy. Sixth, it is to expound the Lotus Sūtra. Those who like to pursue the Buddha-path instead of pursuing other paths, who are happy to transcend the mundane, or who naturally seek the path of enlightenment and do not like ignorance and delusion, can be spoken to.
The sutra says: 'If they have also seen (and so on) then they can be spoken to'.
The praise says: Even if they have generated the (Bodhi) mind, they have the habits of the six perfections (Dāna-pāramitā, Śīla-pāramitā, Kṣānti-pāramitā, Vīrya-pāramitā, Dhyāna-pāramitā, Prajñā-pāramitā). There are six parts: one and a half verses say that they have planted the habit of giving (Dāna), one verse says the habit of diligence (Vīrya), one and a half verses say the habit of meditation (Dhyāna), three verses say the habit of keeping precepts (Śīla), one and a half verses say the habit of patience (Kṣānti), and two verses say the habit of wisdom (Prajñā). This is the initial (giving). Because they have seen the Buddha and have long planted the habit of giving (Dāna), they can be spoken to. What is verified below, just cite these things, and examine and check them like the Bodhisattvabhūmi.
The sutra says: 'If a person is diligent (and so on) then they can be spoken to'.
The praise says: The first verse is about diligence. One and a half verses are about meditation (Dhyāna).
The sutra says: 'Again, Śāriputra (and so on) then they can be spoken to'.
The praise says: These three verses are about the habit of keeping precepts (Śīla). The first one and a half verses are about abandoning evil conditions and approaching good conditions; the Chapter on Peaceful Practices will describe its qualities. The latter one and a half verses are about upholding pure precepts; the pronunciation of '潔' (jié) is the ancient 'xiè fǎn', which also means pure.
The sutra says: 'If a person has no anger (and so on) then they can be spoken to'.
The praise says: The first one and a half verses are about the habit of patience (Kṣānti), and the last two verses are about the habit of wisdom (Prajñā). Patience that is simple and honest in enduring suffering, patience that is always compassionate and endures resentment and harm, and patience that respects the Buddha's teachings and discerns the truth.
The sutra says: 'If there is a bhikṣu (and so on) then they can be spoken to'.
The praise says: The following five verses
復能求法重法。分二：初二頌半專求大乘，后二頌半諦求大乘。此初有二：初一頌求法頂受，后一頌半不求余經。「余經」者，小乘經也。《善戒經》說：「內學大乘未究竟，不得學余乘、餘四明論。若內究竟，于日日中二分學大乘內明，一分學余經。」此中全不許學余經一偈，依初學者令專求故；久學兼修。
經「如人至心(至)乃可為說」。
贊曰：此明諦求。有二：初一頌諦求，后一頌半不求。外典至心不輕，舍外道教乃可為說。至誠感神，克唸作聖故。
經「告舍利弗(至)妙法華經」。
贊曰：于有智者應為說。中有二：上來應為說相，此乃結之。◎
法華經玄贊卷第六(本)
保安三年十二月四日，以興福寺圓如房之本移點已了，法隆寺僧覺印令法久住、往生極樂也。
本卜者皆點本已，高名本也。
妙法蓮華經玄贊卷第六(末)
沙門基撰◎
信解品
三門分別：一來意，二釋名，三解妨難。來意有二：一云鹙子上根，聞法說而喜領；四人中品，承喻曉而忻悟，故〈譬喻〉后〈信解品〉生。二云論解七種具足，煩惱性眾生有七增上慢，為對除此說七譬喻。中前品為第一求勢力人起顛倒求功德增上慢，求人天妙境界果報，為此說火
【現代漢語翻譯】 現代漢語譯本：
復能求法重法。分為兩部分：前兩頌半專門求大乘，后兩頌半審諦求大乘。這第一部分有兩點：最初一頌求法頂受，后一頌半不求其他經典。「其他經典」指的是小乘經典。《善戒經》說：『內心學習大乘尚未究竟，不得學習其他乘、其他四明論。如果內心已經究竟，那麼每天用二分的時間學習大乘內明，用一分的時間學習其他經典。』這裡完全不允許學習其他經典一偈，是依據初學者，讓他們專心求學；長久學習者可以兼修。
經文：『如人至心（至）乃可為說』。
贊曰：這說明審諦求法。有兩點：最初一頌審諦求法，后一頌半不求外道典籍。對外道典籍要至心不輕視，捨棄外道教義才可以為他說法。至誠可以感動神靈，克制私慾可以成為聖人。
經文：『告舍利弗（至）妙法華經』（Śāriputra，舍利弗，佛陀十大弟子之一；Saddharma-puṇḍarīka-sūtra，妙法蓮華經）。
贊曰：對於有智慧的人應該為他們說法。其中有兩點：上面是應該為之說法的相狀，這裡是總結。
《法華經玄贊》卷第六（本）
保安三年十二月四日，以興福寺圓如房之本移點已了，法隆寺僧覺印令法久住、往生極樂也。
本卜者皆點本已，高名本也。
《妙法蓮華經玄贊》卷第六（末）
沙門基撰
信解品
三門分別：一來意，二釋名，三解妨難。來意有二：一是說舍利弗（Śāriputra）上根，聽聞佛法就歡喜領悟；四個人是中品根器，通過譬喻曉悟，所以《譬喻品》后產生《信解品》。二是說論述解釋七種具足，煩惱性眾生有七種增上慢，爲了對治消除這些，所以說七個譬喻。中間的前品是為第一求勢力的人，生起顛倒，追求功德增上慢，追求人天美妙境界的果報，為此說了火宅的譬喻。
【English Translation】 English version:
Again, it is about seeking the Dharma and valuing the Dharma. It is divided into two parts: the first two and a half verses are dedicated to seeking the Mahāyāna (大乘, Great Vehicle), and the latter two and a half verses are dedicated to earnestly seeking the Mahāyāna. This first part has two points: the first verse seeks the supreme acceptance of the Dharma, and the latter one and a half verses do not seek other scriptures. 'Other scriptures' refers to the scriptures of the Hīnayāna (小乘, Lesser Vehicle). The Śīlaskandha-vinaya (善戒經) says: 'If one has not fully mastered the inner learning of the Mahāyāna, one must not study other vehicles or other four vidyās (明論). If one has fully mastered the inner learning, then one should spend two parts of the day studying the inner vidyā of the Mahāyāna, and one part studying other scriptures.' Here, it is completely forbidden to study other scriptures in one verse, based on the idea that beginners should focus on their studies; those who have studied for a long time can practice both.
Sūtra: 'Like a person with utmost sincerity (to) then it can be spoken for him'.
Commentary: This explains earnestly seeking the Dharma. There are two points: the first verse earnestly seeks the Dharma, and the latter one and a half verses do not seek external scriptures. One should not lightly regard external scriptures with utmost sincerity; only by abandoning external doctrines can one preach to them. Sincerity can move the gods, and restraining desires can make one a sage.
Sūtra: 'Telling Śāriputra (舍利弗, one of the ten great disciples of the Buddha) (to) the Wonderful Dharma Lotus Flower Sutra' (Saddharma-puṇḍarīka-sūtra, 妙法蓮華經).
Commentary: One should preach to those who have wisdom. There are two points: the above is the appearance of those to whom one should preach, and this is the conclusion.
Commentary on the Lotus Sutra, Volume 6 (Original)
On the fourth day of the twelfth month of the third year of Hoan (保安), the original text from the room of Ennyo (圓如) at Kōfuku-ji (興福寺) has been moved and marked. The monk Kakue (覺印) of Hōryū-ji (法隆寺) wishes for the Dharma to last long and for rebirth in the Pure Land.
Those who divine from the text have all marked the original text, which is a highly regarded text.
Commentary on the Wonderful Dharma Lotus Flower Sutra, Volume 6 (End)
Written by the śrāmaṇa (沙門) Ji (基)
Chapter on Faith and Understanding
Three aspects are distinguished: 1. The intention, 2. The explanation of the name, 3. The resolution of difficulties. There are two intentions: 1. It is said that Śāriputra (舍利弗) is of superior capacity, hearing the Dharma and joyfully understanding it; the four people are of middling capacity, understanding through parables, so the 'Chapter on Faith and Understanding' arises after the 'Chapter on Parables'. 2. It is said that the treatise explains the seven kinds of completeness; sentient beings with afflictions have seven kinds of increasing arrogance. To counteract and eliminate these, seven parables are spoken. The preceding chapter in the middle is for those who primarily seek power, giving rise to inverted views, pursuing increasing arrogance in merit, seeking the rewards of wonderful realms of humans and gods. For this reason, the parable of the burning house is spoken.
宅喻。此品為第二。求聲聞解脫人一向增上慢，云我乘與如來乘無別；以如是顛倒取對治專求聲聞解脫，為此說窮子喻。前以無為乘及后乘無異說乘是一，勸令入于大乘，彼便迷執。今說如長者之比窮子，有為乘及初乘是異，勸令舍于執著。故前品後有此品生。
釋名者，略有四門：一除疑名信、破迷名解。「解」音鞋買反。四人昔疑自不作佛，故於菩提心不喜樂，便於正覺亦不能悟，由斯在坐身體疲懈。既聞喻說同前鹙子，疑悔皆除，故稱信解。信即忍欲之凈心，解乃印希之妙智。信已作佛，解佛說意。二信除不信、解破不解。昔即解三而不信一，或信三而不解一；今乃解一而亦信三，解三而亦信一。心凈復知，故名信解。信即能了之心凈，解乃所達之理明。解深信淺，初后並說。由信故為入大乘之基，由解故作證真宗之本，兩能雙舉故名信解。信即印順所聞之名，解乃悟趣權實之稱，于權于實俱信俱解。三信顯由他，解明自悟。前云其餘聲聞信佛語故隨順此經，非己智分，故顯由佛四人方信。既有信已自比解生，故名信解。信則順他以心凈，解乃顯己而能知於人。於法並信並解。四信、解二言各有所簡。鈍根正見信而不解，利根邪見解而不信，利根正見亦信亦解，鈍根邪見不信不解。又初心凡夫信而未解，
【現代漢語翻譯】 現代漢語譯本： 『宅喻』。此品為第二。對於那些尋求聲聞解脫卻又一向自以為是的人，他們認為自己的乘（修行方法）與如來乘（佛的修行方法）沒有區別；因為這種顛倒的認知，他們執著于對治，一心尋求聲聞解脫，因此才說了窮子之喻。前面通過無為乘和后乘沒有差異來闡述乘是一致的，勸導他們進入大乘，但他們卻迷惑執著。現在說就像長者比喻窮子一樣，有為乘和最初的乘是不同的，勸導他們捨棄執著。因此，前一品之後才有了這一品的產生。
解釋這個名稱，大概有四個方面：一是消除疑惑稱為『信』，破除迷惑稱為『解』。「解」讀作鞋買反。這四個人過去懷疑自己不能成佛，因此對於菩提心不歡喜，對於正覺也不能領悟，因此在法會上身體疲憊懈怠。既然聽了譬喻，和之前的舍利弗一樣，疑惑和後悔都消除了，所以稱為『信解』。『信』就是忍耐慾望的清凈心，『解』就是印證希望的微妙智慧。『信』是已經相信自己能夠成佛，『解』是理解佛所說的意思。二是『信』消除不信，『解』破除不解。過去是理解三乘而不相信一乘，或者相信三乘而不理解一乘；現在是理解一乘而也相信三乘，理解三乘而也相信一乘。內心清凈又有所知，所以叫做『信解』。『信』就是能夠明瞭的心清凈，『解』就是所達到的道理明白。理解深而信淺，最初和最後都說了。因為『信』是進入大乘的基礎，因為『解』是證悟真宗的根本，兩者都能同時舉起，所以叫做『信解』。『信』就是印證順從所聽聞的名相，『解』就是領悟趨向權巧和真實的稱謂，對於權巧和真實都相信都理解。三是『信』的顯現是由於他人，『解』的明白是自己領悟。前面說其他的聲聞因為相信佛的話所以隨順這部經，不是自己智慧所能達到的，所以說由於佛的緣故這四個人才相信。既然有了『信』，就自己比照產生理解，所以叫做『信解』。『信』就是順從他人而內心清凈，『解』就是顯現自己而能夠了解他人。對於法都相信都理解。四是『信』、『解』兩個字各有側重。鈍根的正見是相信而不理解，利根的邪見是理解而不相信，利根的正見是既相信又理解，鈍根的邪見是不相信也不理解。另外，初發心的凡夫是相信但還沒有理解。
【English Translation】 English version: 'Parable of the Dwelling'. This is the second chapter. For those who seek Śrāvakayāna (the Vehicle of the Disciples) liberation but are always arrogant, thinking that their vehicle is no different from the Tathāgata Vehicle (the Vehicle of the Thus-Come One); because of this inverted understanding, they cling to counteracting and single-mindedly seek Śrāvakayāna liberation, hence the parable of the poor son is told. Previously, it was explained that the unconditioned vehicle and the later vehicle are not different, to illustrate that the vehicle is one, encouraging them to enter the Mahāyāna (the Great Vehicle), but they were confused and attached. Now, it is said that just as the elder compares to the poor son, the conditioned vehicle and the initial vehicle are different, encouraging them to abandon attachment. Therefore, this chapter arises after the previous chapter.
Explaining the name, there are roughly four aspects: first, eliminating doubt is called 'Faith (信, xìn)', dispelling delusion is called 'Understanding (解, jiě)'. These four people previously doubted that they could not become Buddhas, therefore they did not rejoice in the Bodhicitta (the mind of enlightenment), and they could not comprehend Right Awakening, hence they were physically tired and lax during the Dharma assembly. Now that they have heard the parable, like Śāriputra (舍利弗) before, their doubts and regrets have been eliminated, so it is called 'Faith and Understanding'. 'Faith' is the pure mind of enduring desires, 'Understanding' is the subtle wisdom of confirming hope. 'Faith' is already believing that one can become a Buddha, 'Understanding' is understanding the meaning of what the Buddha said. Second, 'Faith' eliminates disbelief, 'Understanding' dispels misunderstanding. In the past, they understood the Three Vehicles but did not believe in the One Vehicle, or they believed in the Three Vehicles but did not understand the One Vehicle; now they understand the One Vehicle and also believe in the Three Vehicles, understand the Three Vehicles and also believe in the One Vehicle. The mind is pure and knowledgeable, so it is called 'Faith and Understanding'. 'Faith' is the pure mind that can understand, 'Understanding' is the clear principle that is attained. Understanding is deep and faith is shallow, both the beginning and the end are spoken of. Because 'Faith' is the foundation for entering the Mahāyāna, because 'Understanding' is the root of realizing the true essence, both can be raised together, so it is called 'Faith and Understanding'. 'Faith' is confirming and complying with the names one has heard, 'Understanding' is realizing and tending towards the provisional and the real designations, believing and understanding both the provisional and the real. Third, the manifestation of 'Faith' is due to others, the clarity of 'Understanding' is self-realized. Previously, it was said that other Śrāvakas followed this sūtra because they believed the Buddha's words, not because of their own wisdom, so it is said that these four people believed because of the Buddha. Now that they have 'Faith', they compare themselves and generate understanding, so it is called 'Faith and Understanding'. 'Faith' is complying with others and purifying the mind, 'Understanding' is revealing oneself and being able to understand others. They both believe and understand the Dharma. Fourth, the two words 'Faith' and 'Understanding' each have their emphasis. Dull-rooted right view is believing but not understanding, sharp-rooted wrong view is understanding but not believing, sharp-rooted right view is both believing and understanding, dull-rooted wrong view is neither believing nor understanding. Also, ordinary people with initial aspiration believe but have not yet understood.
十地菩薩證解已信，地前趣入由信而解，一闡提輩不信不解。今為雙簡，是信之解，非信不解、非解不信，信而解故名為信解。皆取第三句。信者定趣之凈心，解乃悟會之深智。于教於理俱信俱解，是比解故。隨增義者解教實權之趣、信歸一乘之旨，于理未證故不說解。以義通論俱緣教理，亦信亦解持業為名。
解妨者，依《毗婆沙》說：聲聞有三品，上根唯一，謂舍利弗，獨六十劫曾練根故；中根亦一，謂大目連；所餘聲聞皆屬下性。何故今時四人領悟併爲中品？答：鹙子先悟，未爽彼宗。四人中根，何乖此理？望聲聞以比況，中品獨是目連，發向大性以歸心，兼四人而何爽？且如悟空善現、辨說滿慈、持律婆離、頭陀迦葉，各有一勝，何必齊能？故四皆中，未乖真趣。
問：
何故七喻論名窮子，經中題品乃言信解？
答：
信解為本，方能說喻。論從破病窮子為名，經從根本法名信解。名據勝立，未勞為例。
經「爾時慧命(至)歡喜踴躍」。
贊曰：此品大文有三：初敘四人之喜敬，次申四人之領述，后陳四人之荷恩。下頌中雲「世尊大恩」下是。初中有二：初明歡喜，后明虔仰。此初也。「慧命」者，應云具壽，世俗之徒皆愛身恒之壽，聖者之輩並寶智慧之命
【現代漢語翻譯】 現代漢語譯本： 十地菩薩已經證得理解和信心，而地前菩薩通過信心來趨入和理解。一闡提（Icchantika，斷善根者）之輩則既不相信也不理解。現在爲了雙重簡別，這裡所說的理解是基於信心的理解，不是沒有信心的理解，也不是沒有理解的信心。因為有信心而理解，所以稱為信解。這裡取的是第三種情況。信心是決定趨向的清凈心，理解是領悟會通的深刻智慧。對於教法和義理，既相信又理解，這是相比而言的理解。所謂隨增義，是指理解教法的真實和權巧的意趣，相信歸於一乘（Ekayana，唯一佛乘）的宗旨，因為對於義理還沒有證悟，所以不說理解。如果從普遍意義上來說，信心和理解都緣于教法和義理，既是信又是解，因此以持業釋來命名。
關於理解的妨礙，依據《毗婆沙》（Vibhasa，阿毗達磨論書）的說法：聲聞（Sravaka，聽聞佛法而悟道的修行者）有三種品級，上根只有一位，就是舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱），因為他曾經在六十劫中修習根器；中根也只有一位，就是大目連（Maha Maudgalyayana，佛陀十大弟子之一，以神通著稱）；其餘的聲聞都屬於下等根性。為什麼現在四個人領悟佛法都被認為是中品呢？回答是：舍利弗先悟道，這個說法並沒有違背之前的宗義。四個人是中等根性，這又有什麼不合道理的呢？如果和聲聞相比，中品只有目連，但如果他們發心趨向大乘佛法，那麼將這四個人也歸為中品又有什麼妨礙呢？比如悟空的善現（Subhuti，須菩提，佛陀十大弟子之一，解空第一），善於辯說的滿慈（Purna，富樓那，佛陀十大弟子之一，說法第一），持戒精嚴的婆離（Upali，優波離，佛陀十大弟子之一，持戒第一），苦行第一的迦葉（Kasyapa，摩訶迦葉，佛陀十大弟子之一，頭陀第一），他們各有各的優勢，為什麼一定要能力相同呢？所以說這四個人都是中等根性，並沒有違背真實的意趣。
問： 為什麼七喻中用窮子來比喻，而經中這一品卻叫做信解呢？
答： 信解是根本，有了信解才能說譬喻。論是從破除病患的角度，用窮子來命名，而經是從根本的法義出發，命名為信解。根據最殊勝的含義來立名，不必拘泥於固定的例子。
經文：『爾時慧命(至)歡喜踴躍』。
贊曰：這一品的大致內容有三部分：首先敘述四人的歡喜和恭敬，其次陳述四人的領悟和敘述，最後陳述四人的感恩。下文頌詞中『世尊大恩』以下就是第三部分。第一部分中有兩點：首先說明歡喜，然後說明虔誠仰慕。這裡是第一點。『慧命』，應該說是具壽（Ayushman，對年長比丘的尊稱），世俗之人珍愛身體和壽命，而聖者之輩則珍視智慧的生命。
【English Translation】 English version: Bodhisattvas of the Ten Grounds have already attained understanding and faith, while those before the Grounds enter and understand through faith. Those of the Icchantika (those who have severed their roots of goodness) neither believe nor understand. Now, for the sake of double distinction, the understanding spoken of here is understanding based on faith, not understanding without faith, nor faith without understanding. Because of understanding through faith, it is called 'Faith and Understanding.' The third case is taken here. Faith is the pure mind that is determined to proceed, and understanding is the profound wisdom of comprehending and penetrating. With regard to both teachings and principles, there is both belief and understanding, and this is understanding in comparison. The so-called 'increasing meaning' refers to understanding the true and expedient intentions of the teachings, and believing in the doctrine of the One Vehicle (Ekayana), because there is no realization of the principles, so understanding is not spoken of. If speaking in a general sense, both faith and understanding are related to teachings and principles, being both faith and understanding, hence the name is given in the possessive sense.
Regarding the obstacles to understanding, according to the Vibhasa (Abhidharma treatises), Sravakas (those who attain enlightenment by hearing the Buddha's teachings) have three grades: the superior root has only one, namely Sariputra (one of the Buddha's ten great disciples, known for his wisdom), because he had cultivated his roots for sixty kalpas; the middle root also has only one, namely Maha Maudgalyayana (one of the Buddha's ten great disciples, known for his supernatural powers); the remaining Sravakas all belong to the inferior nature. Why are the four people who understand the Dharma now all considered to be of middle grade? The answer is: Sariputra attained enlightenment first, and this statement does not contradict the previous doctrine. The four people are of middle root, so how does this go against reason? Compared to Sravakas, the middle grade is only Maudgalyayana, but if they aspire to the Great Vehicle Dharma, then what is the harm in including these four people in the middle grade? For example, Subhuti (one of the Buddha's ten great disciples, foremost in understanding emptiness) is good at understanding emptiness, Purna (one of the Buddha's ten great disciples, foremost in preaching) is good at eloquent speech, Upali (one of the Buddha's ten great disciples, foremost in upholding the precepts) is strict in upholding the precepts, and Kasyapa (one of the Buddha's ten great disciples, foremost in ascetic practices) is foremost in ascetic practices. They each have their own strengths, so why must they all have the same abilities? Therefore, it is said that these four people are all of middle grade, and this does not contradict the true intention.
Question: Why does the Seven Parables use the 'poor son' as a metaphor, while this chapter in the Sutra is called 'Faith and Understanding'?
Answer: Faith and understanding are fundamental; only with faith and understanding can parables be spoken. The treatise names it 'poor son' from the perspective of eliminating illness, while the Sutra names it 'Faith and Understanding' from the perspective of the fundamental Dharma meaning. The name is established according to the most excellent meaning, so there is no need to adhere to fixed examples.
Sutra: 'At that time, the Life of Wisdom (to) rejoiced with joy.'
Praise: The general content of this chapter has three parts: first, it narrates the joy and reverence of the four people; second, it states the understanding and narration of the four people; and third, it states the gratitude of the four people. The following verses, 'The Great Kindness of the World Honored One' and below, are the third part. There are two points in the first part: first, it explains joy, and then it explains reverence and admiration. This is the first point. 'Life of Wisdom' should be called Ayushman (a respectful term for elderly Bhikkhus); worldly people cherish the body and longevity, while the holy ones cherish the life of wisdom.
，嘆愿雙成故言具壽，單言慧命義便闕也。又真諦「般若名凈命，據斷德；惠命，據智德」，今言具壽，雙顯智斷二德，單言惠命義闕也。餘三以姓為稱，簡小以大標名；善現以德彰題，但以慧命標德。近聞喻說得未曾有，遠聞授記復生歡喜，踴躍義通近遠俱說。或未曾有法即是授記。
經「即從座起(至)而白佛言」。
贊曰：此明虔仰，表有九義：一從坐起，表從二乘發大心故。二整衣服，表具任持菩薩戒故。三偏袒右肩，表作一乘吉祥事故。四右膝著地，表降昔執二乘心故。五一心，表專求大不受余經一句偈故。六合掌，表心冥佛說識權實故。七曲躬恭敬，表自身心皆俯順故。八瞻仰尊顏，表心觀教理，睹法化二身故。九而白佛言，彰信解故。
經「我等居僧之首(至)三藐三菩提」。
贊曰：下第二段申四人之領述。初長行，后偈頌。長行有三：初法領，次喻領，后合領。法領有二：初彰昔不悕，后顯今獲得，「我等今于佛前」下是。彰昔不悕者，佛昔說權，我得權故，法華會前未悕得證一乘實法而當作佛。今獲得者，今聞一乘當得作佛，領佛初權后實化故。初文有二：初略、后廣。此略有四：一居僧之首，望重位隆。二年並朽邁，齒過力屈。三自謂已得涅槃，苦盡心泰。四無所堪
任，性拙情疏。由此四義不復志求，無勝進意故昔不悕。
經「世尊往昔(至)心不喜樂」。
贊曰：下廣不悕。初談往事，后釋所由。此初也。初中復二：初但修自行。佛說般若等時，唯念空、無相、無作等，是后不樂大乘，于菩薩法等是。世尊往昔為諸菩薩說般若時久，我不欣悟，身有勞倦，遂作三觀。其空攝二行，謂空、無我，觀眾生為空。無相攝四，滅諦四行。觀涅槃為無相。無作即是無愿，攝所餘十行，苦諦下二、集道各四，觀諸有為一切無愿。此通有漏無漏，三慧所攝，不言三昧故。余義皆如《瑜伽》第十二略纂釋。此依聲聞三種觀說，不說菩薩觀也。于菩薩法，謂三十七菩提分法，略為七位：一四念住，身、受、心、法，以慧為體，謂由念力慧于境住。二四正斷，謂律儀斷、斷斷、防護斷、修習斷，以精進為體，精進起用能修斷故。三四神足，謂欲、勤、心、觀，以定為體，為此四種而修定故。四五根，謂信、勤、念、定、慧，如名以五為體，出生善故。五五力，體即五根，難屈伏故，離根別立。六七覺支，謂擇法、精進、喜、念、定、舍、輕安，三是別境：擇法、念、定；三是善數：勤、舍、輕安；一是遍行，謂喜。七八聖道支，謂正見、正思惟、正語、正業、正命、正念、正定、正精
【現代漢語翻譯】 現代漢語譯本： （我）遲鈍、天性笨拙且情感疏遠。由於這四個原因，我不再立志追求（佛法），也沒有精進向上的意願，所以過去不期望（成佛）。
經文：『世尊往昔（直到）內心不喜悅』。
贊曰：下面廣泛地解釋了不期望（成佛）的原因。首先談論過去的事情，然後解釋原因。這是第一部分。在第一部分中又分為兩部分：首先只是修習自身的解脫。佛陀宣說《般若經》等經典時，我只唸誦空、無相、無作等法，這是後來不喜歡大乘佛法，對於菩薩法等的原因。世尊往昔為諸菩薩宣說《般若經》很久，我沒有欣然領悟，身體感到勞累，於是修習了三種觀：空觀、無相觀和無作觀。其中，空觀涵蓋了二行，即空和無我，觀察眾生為空。無相觀涵蓋了四行，即滅諦的四行。觀察涅槃為無相。無作觀就是無愿，涵蓋了其餘的十行，即苦諦的下二行、集諦和道諦的各四行，觀察一切有為法都是無愿的。這貫通了有漏和無漏，被三種智慧所涵蓋，這裡沒有提到三昧。其餘的意義都如《瑜伽師地論》第十二卷的簡略解釋。這裡是依據聲聞乘的三種觀來說的，沒有說菩薩的觀法。對於菩薩法，即三十七菩提分法，簡略地分為七個方面：一、四念住（Sati-patthana），即身念住、受念住、心念住、法念住，以智慧為體，意思是憑藉唸的力量，智慧安住在所觀的境界上。二、四正斷（Samma-ppadhana），即律儀斷、斷斷、防護斷、修習斷，以精進為體，因為精進發起作用能夠修習斷除。三、四神足（Iddhipada），即欲神足、勤神足、心神足、觀神足，以禪定為體，因為爲了這四種而修習禪定。四、五根（Indriya），即信根、勤根、念根、定根、慧根，顧名思義，以五種為體，出生善法。五、五力（Bala），體性就是五根，難以被摧伏，所以離開五根另外建立。六、七覺支（Bojjhanga），即擇法覺支、精進覺支、喜覺支、念覺支、定覺支、舍覺支、輕安覺支，其中三種是別境，即擇法、念、定；三種是善數，即勤、舍、輕安；一種是遍行，即喜。七、八聖道支（Ariya-atthangika-magga），即正見、正思惟、正語、正業、正命、正念、正定、正精進。
【English Translation】 English version: I am dull, naturally clumsy, and emotionally distant. Because of these four reasons, I no longer aspire to seek (the Dharma), nor do I have the intention to strive upwards, so in the past I did not expect (to become a Buddha).
Sutra: 'The World Honored One in the past (until) the mind was not joyful'.
Commentary: The following extensively explains the reasons for not expecting (to become a Buddha). First, it talks about past events, and then explains the reasons. This is the first part. In the first part, it is further divided into two parts: first, only cultivate one's own liberation. When the Buddha preached the Prajna Sutra and other scriptures, I only recited emptiness, signlessness, non-action, etc., which is the reason why I later disliked Mahayana Buddhism, and for the Bodhisattva Dharma, etc. The World Honored One preached the Prajna Sutra to the Bodhisattvas for a long time in the past, but I did not happily comprehend it, and my body felt tired, so I practiced the three contemplations: the contemplation of emptiness, the contemplation of signlessness, and the contemplation of non-action. Among them, the contemplation of emptiness encompasses two practices, namely emptiness and non-self, observing sentient beings as empty. The contemplation of signlessness encompasses four practices, namely the four aspects of the cessation of suffering (Nirodha Satya). Observing Nirvana as signless. The contemplation of non-action is non-desire, encompassing the remaining ten practices, namely the lower two practices of the truth of suffering (Dukkha Satya), and the four practices each of the truth of origin (Samudaya Satya) and the truth of the path (Magga Satya), observing all conditioned dharmas as non-desire. This penetrates the conditioned and unconditioned, and is encompassed by the three wisdoms, but samadhi is not mentioned here. The remaining meanings are all as explained in the abridged explanation in the twelfth volume of the Yogacarabhumi-sastra. This is based on the three contemplations of the Sravaka vehicle, and does not speak of the contemplations of the Bodhisattva. Regarding the Bodhisattva Dharma, namely the thirty-seven factors of enlightenment (Bodhipakkhiyadhamma), it is briefly divided into seven aspects: 1. The four foundations of mindfulness (Sati-patthana), namely mindfulness of body, mindfulness of feeling, mindfulness of mind, and mindfulness of phenomena, with wisdom as its essence, meaning that by the power of mindfulness, wisdom abides in the object of contemplation. 2. The four right exertions (Samma-ppadhana), namely the exertion of restraint, the exertion of abandonment, the exertion of protection, and the exertion of cultivation, with diligence as its essence, because diligence arises and is able to cultivate abandonment. 3. The four bases of power (Iddhipada), namely the base of power of desire, the base of power of effort, the base of power of mind, and the base of power of investigation, with samadhi as its essence, because samadhi is cultivated for these four. 4. The five roots (Indriya), namely the root of faith, the root of diligence, the root of mindfulness, the root of samadhi, and the root of wisdom, as the name suggests, with the five as their essence, giving rise to good dharmas. 5. The five powers (Bala), whose nature is the five roots, difficult to be subdued, so they are established separately from the roots. 6. The seven factors of enlightenment (Bojjhanga), namely the factor of investigation of dharmas, the factor of diligence, the factor of joy, the factor of mindfulness, the factor of samadhi, the factor of equanimity, and the factor of tranquility, of which three are specific objects, namely investigation of dharmas, mindfulness, and samadhi; three are wholesome mental factors, namely diligence, equanimity, and tranquility; and one is pervasive, namely joy. 7. The eightfold noble path (Ariya-atthangika-magga), namely right view, right thought, right speech, right action, right livelihood, right mindfulness, right samadhi, and right diligence.
進。其正思惟以慧為性，能發語言通佛有故。正語、正業以無瞋癡所發身語為體；無貪所發名為正命，離五邪命故，俱以無表色思為體。余如自名。三十七種合體有九，一慧、二精進、三定、四信、五念、六喜、七舍、八輕安、九無表色。遍行有一，謂喜。別境有三，謂念、定、慧。善有四，謂信、勤、舍、輕安。色法有一，謂無表。如《無垢稱疏》，菩薩所修與聲聞異，故菩提分名菩薩法。第二遊戲神通者，《華嚴經》說：「菩薩有十法名遊戲神通：一現舍天壽，二現受生，三現為童子種種戲笑，四現作出家，五現作苦行，六現向菩提樹，七現降魔，八現樂寂靜成無上道，九現轉法輪，十現入涅槃。」與論所說八相有異。第三凈佛國土者，《無垢稱經》第一有十八種因，合為八類，謂發起無上菩提心、純意樂、善加行、增上意樂，此四各如自名。六度為六，合名止息。四無量、四攝事、巧方便、菩提分，此四合名發起。凡所修善皆修迴向，此如自名。說息無暇、自守戒行、十善業道，此三名寂靜。彼經〈香臺品〉說八：一思于有情作諸善事不希善報。二思代彼受苦，我之善根悉回施與。三思于有情其心平等心無掛礙。四思于有情摧伏憍慢敬愛如佛。五信解增上，于未聞經無疑無謗。六於他利養無嫉妒心，於己利養不
【現代漢語翻譯】 現代漢語譯本：進。其中，正思惟以智慧為特性，能夠引發語言，通達佛的意旨。正語、正業以沒有嗔恨和愚癡所引發的身語行為為本體；沒有貪婪所引發的行為稱為正命，遠離五種邪命，都以無表色思為本體。其餘的就像它們各自的名稱所表示的那樣。三十七道品合起來共有九種體性：一、智慧，二、精進，三、禪定，四、信心，五、正念，六、喜悅，七、捨棄，八、輕安，九、無表色。普遍存在的有一種，即喜悅。個別存在的有三種，即正念、禪定、智慧。善的有四種，即信心、精進、捨棄、輕安。色法有一種，即無表色。如《無垢稱疏》所說，菩薩所修行的與聲聞不同，所以菩提分被稱為菩薩法。第二，遊戲神通，《華嚴經》說：『菩薩有十種法，名為遊戲神通：一、示現捨棄天壽，二、示現接受轉生，三、示現為童子，做出種種嬉戲歡笑，四、示現出家，五、示現苦行，六、示現走向菩提樹，七、示現降伏魔眾，八、示現安於寂靜，成就無上道，九、示現轉法輪，十、示現進入涅槃。』這與論中所說的八相成道有所不同。第三，清凈佛國土，《無垢稱經》（Vimalakirti Sutra）第一品中有十八種因，合為八類，即發起無上菩提心、純凈的意樂、善妙的加行、增上的意樂，這四種各自如其名稱所表示的含義。六度為六種，合起來名為止息。四無量心、四攝事、巧妙方便、菩提分，這四種合起來名為發起。凡所修習的善行都修習迴向，這如其名稱所表示的含義。說息滅無暇、守護戒行、十善業道，這三種名為寂靜。該經〈香臺品〉中說了八種：一、思念為有情眾生做各種善事，不希望得到善報。二、思念代替他們承受痛苦，我的善根全部迴向給他們。三、思念對於有情眾生，內心平等，沒有掛礙。四、思念對於有情眾生，摧伏驕慢，敬愛如同佛陀。五、信解增上，對於未曾聽聞的經典，沒有懷疑和誹謗。六、對於他人的利養沒有嫉妒心，對於自己的利養不貪著。
【English Translation】 English version: Advance. Among them, Right Thinking is characterized by wisdom, which can initiate language and communicate the Buddha's intentions. Right Speech and Right Action take the bodily and verbal actions arising from non-anger and non-ignorance as their essence; actions arising from non-greed are called Right Livelihood, which avoids the five wrong livelihoods and takes non-revealing form and thought as its essence. The rest are as their names suggest. The thirty-seven factors of enlightenment combined have nine natures: 1. Wisdom, 2. Diligence, 3. Concentration, 4. Faith, 5. Mindfulness, 6. Joy, 7. Equanimity, 8. Tranquility, 9. Non-revealing form. There is one that is pervasive, namely joy. There are three that are specific, namely mindfulness, concentration, and wisdom. There are four that are virtuous, namely faith, diligence, equanimity, and tranquility. There is one form, namely non-revealing form. As the Vimalakirti Sutra Commentary says, what Bodhisattvas cultivate is different from what Sravakas cultivate, so the factors of enlightenment are called Bodhisattva Dharmas. Second, the playful superknowledges, the Avatamsaka Sutra says: 'Bodhisattvas have ten dharmas called playful superknowledges: 1. Manifesting the abandonment of heavenly lifespan, 2. Manifesting the acceptance of rebirth, 3. Manifesting as children, making various plays and laughter, 4. Manifesting renunciation, 5. Manifesting ascetic practices, 6. Manifesting going towards the Bodhi tree, 7. Manifesting subduing the demons, 8. Manifesting delighting in tranquility and attaining unsurpassed enlightenment, 9. Manifesting turning the wheel of Dharma, 10. Manifesting entering Nirvana.' This is different from the eight aspects of enlightenment mentioned in the treatise. Third, purifying the Buddha-land, the first chapter of the Vimalakirti Sutra has eighteen causes, combined into eight categories, namely, generating the unsurpassed Bodhicitta (mind of enlightenment), pure intention, virtuous conduct, and increasing intention, these four each as their names suggest. The six perfections are six, combined called cessation. The four immeasurables, the four means of conversion, skillful means, and the factors of enlightenment, these four combined are called initiation. All the virtuous deeds cultivated are cultivated with dedication, this is as its name suggests. Saying ceasing leisure, guarding precepts, and the ten virtuous deeds, these three are called tranquility. The 'Incense Terrace Chapter' of that sutra says eight: 1. Thinking of doing all kinds of good deeds for sentient beings without hoping for good rewards. 2. Thinking of bearing suffering on their behalf, dedicating all my roots of goodness to them. 3. Thinking of being equal in mind towards sentient beings, without attachment. 4. Thinking of subduing arrogance and respecting sentient beings like Buddhas. 5. Increasing faith and understanding, without doubt or slander towards scriptures not yet heard. 6. Without jealousy towards others' gains, without greed for one's own gains.
生憍慢。七調伏自心，常省已過不譏他犯。八恒無放逸，常勤修善。此是八法無毀無傷，從此命終生余凈土。廣如凈土章中所說。第四成就眾生者，外化利物諸利他行。此中即是七地四菩薩行，謂菩提分行，此名菩薩法。諸神通行、波羅蜜行，此名凈佛國土、成就有情行。於此四種大乘之中，不生一念好樂之意，無堪趣故。
經「所以者何(至)好樂之心」。
贊曰：此釋所由。有二：一道已滿，無苦心安；二年已邁，齒過力屈。故於大法既非己望，無一樂心。
經「我等今于佛前(至)不求自得」。
贊曰：顯今獲得。獲得大乘，當作佛也。有三：一得記心領，總領初周。二聞法生喜，別領喻說。此二領悟。三慶獲善利，無量珍寶即大乘也。
經「世尊我等今者(至)以明斯義」。
贊曰：下別陳喻。有二：初總談說喻，后正陳喻詞。此初也。以佛前言諸有智者以喻得解，故今亦以喻領佛意。
經「譬若有人年既幼稚」。
贊曰：下陳喻詞。有二：初喻昔不悕，后喻今獲得，「復經少時父知子意漸已通泰」下是。即是初喻昔住權而不悕，后喻聞今實而獲得。初文有六：一最初發心喻，二「舍父逃逝」下退流生死喻。三「年既長大」下中還見佛喻。四「父每念子」
【現代漢語翻譯】 現代漢語譯本
生起憍慢之心。七、調伏自己的心，經常反省自己的過失而不批評他人的錯誤。八、始終不放逸，經常勤奮地修習善行。這八種法是無毀無傷的，從此命終之後，便能往生到其他的清凈佛土。詳細內容如凈土章中所說。第四，成就眾生，是指對外教化利益眾生的各種利他行為。這裡指的是七地菩薩的四種菩薩行，即菩提分行，這被稱為菩薩法。諸神通之行、波羅蜜之行，這被稱為清凈佛國土、成就一切有情之行。對於這四種大乘之行，不生起哪怕一念的愛好之心，因為沒有能力趣入。 經文：『所以者何（至）好樂之心』。 贊曰：這是解釋原因。有兩個原因：一是小道已經修滿，沒有苦惱，內心安穩；二是年紀已經大了，年歲已過，精力衰退。所以對於大法，既然不是自己所期望的，就沒有一點喜好之心。 經文：『我等今于佛前（至）不求自得』。 贊曰：顯示現在獲得。獲得大乘，將來可以成佛。有三個方面：一是得到佛的授記，內心領會，總領初周之義。二是聽聞佛法，心生歡喜，分別領會譬喻之說。這兩種是領悟。三是慶幸獲得善利，無量的珍寶就是大乘之法。 經文：『世尊我等今者（至）以明斯義』。 贊曰：下面分別陳述譬喻。有兩個部分：一是總的談說譬喻，二是正式陳述譬喻之詞。這是第一部分。因為在佛前說，有智慧的人通過譬喻就能理解，所以現在也用譬喻來領會佛的意旨。 經文：『譬若有人年既幼稚』。 贊曰：下面陳述譬喻之詞。有兩個部分：一是譬喻過去不希望，二是譬喻現在獲得，『復經少時父知子意漸已通泰』以下是。也就是初喻過去安住于權法而不希望，后喻聽聞現在的實法而獲得。初文有六：一是最初發心的譬喻，二是『舍父逃逝』以下是退流生死的譬喻。三是『年既長大』以下是中間還見佛的譬喻。四是『父每念子』
【English Translation】 English version
Generating arrogance. Seven, subduing one's own mind, constantly reflecting on one's own faults and not criticizing the mistakes of others. Eight, constantly being without negligence, constantly diligently cultivating good deeds. These eight dharmas are without destruction or harm, and after this life ends, one can be reborn in other pure lands. The details are as described in the chapter on Pure Lands. Fourth, accomplishing sentient beings refers to various altruistic actions of teaching and benefiting sentient beings externally. This refers to the four Bodhisattva practices of the seventh-ground Bodhisattva, namely the Bodhi-part practices, which are called Bodhisattva dharmas. The practices of various supernormal powers, the practices of Paramitas, these are called purifying the Buddha-land and accomplishing all sentient beings. Regarding these four types of Mahayana practices, not even a single thought of fondness arises, because there is no ability to approach them. Sutra: 'What is the reason (to) a mind of fondness'. Commentary: This explains the reason. There are two reasons: first, the small path has been completed, there is no suffering, and the mind is at peace; second, one is old, years have passed, and energy has declined. Therefore, regarding the great Dharma, since it is not what one expects, there is not a single mind of joy. Sutra: 'We are now before the Buddha (to) not seeking self-attainment'. Commentary: This shows the present attainment. Attaining the Mahayana, one can become a Buddha in the future. There are three aspects: first, receiving the Buddha's prediction, understanding in the mind, generally grasping the meaning of the initial week. Second, hearing the Dharma and generating joy, separately grasping the meaning of the metaphors. These two are understanding. Third, rejoicing in obtaining good benefits, the immeasurable treasures are the Mahayana Dharma. Sutra: 'World Honored One, we now (to) to clarify this meaning'. Commentary: Below, the metaphors are presented separately. There are two parts: first, a general discussion of the metaphors, and second, a formal statement of the words of the metaphors. This is the first part. Because it is said before the Buddha that wise people can understand through metaphors, so now we also use metaphors to understand the Buddha's intention. Sutra: 'Suppose there is a person who is young'. Commentary: Below, the words of the metaphors are presented. There are two parts: first, the metaphor of not hoping in the past, and second, the metaphor of obtaining now, 'After a short time, the father knew that the son's mind was gradually clear' below is. That is, the initial metaphor is of dwelling in the provisional Dharma without hoping, and the later metaphor is of hearing the present real Dharma and obtaining it. The initial text has six parts: first, the metaphor of the initial aspiration, second, 'abandoning the father and fleeing' below is the metaphor of retreating into the cycle of birth and death. Third, 'growing up' below is the metaphor of seeing the Buddha again in the middle. Fourth, 'the father always thinks of the son'
下不肯修大喻。五「父遙見之而語使言」下化以二乘喻。六「世尊爾時長者有疾」下示大不悕喻。此即初文。初之四段同前所說，二萬佛所化以大乘。第五段方便引導生我法中。第六段法華會前為說般若，但念空等不生欣樂。今獲得中方是令憶本所行道，為說法華。「幼」者弱，「稚」者小。最初為十六王子時，教發大心尚密說故，未廣修行名為幼稚。
經「舍父逃逝(至)五十歲」。
贊曰：第二退流生死喻也。《對法》引經云：「若有成世間增上品正見，雖經歷千生終不墮惡道」。彼據上品最初發心，今說下品發心，是以退流生死。心未堅固、不專樂佛，名為舍父。背教違理、常行惡行，喻如逃逝。逃者避也，逝者往也。行也去也。「他國」者生死也，久不可樂故。佛法為自國，久令安樂故。《涅槃經》中以佛法為他國，非己分故；生死為自國，是己分故。以此以彼，相待不同，此以有性及發心已后為自他，彼以無性及未發心前為他自，亦不相違。前雖以三界總為佛之大宅，今以為他國者，染、凈體殊，國分他、自。又依凡說亦不相違。又依大悲生死為宅，若依大智乃稱他國。下喻說中總有五國：一久住他國，二遇向本國，三乃遍他國，四經歷國邑，五並會親族國王大臣。初及第三以生死為他國，第
【現代漢語翻譯】 現代漢語譯本：不肯修習廣大的譬喻。五，從『父親遠遠地看見了他，並讓使者去說』開始，用二乘（聲聞和緣覺）來比喻。六，從『世尊，那時長者得了疾病』開始，展示了不希望繼承家業的比喻。這就是第一部分的內容。第一部分的四個小段與前面所說的相同，二萬佛所教化的是大乘。第五小段是方便引導，使眾生進入我的佛法之中。第六小段是在法華會之前為他們宣說般若，但他們只念空等，不生歡喜。現在獲得（法華經的利益），才是讓他們憶起原本所修行的道路，為他們宣說法華經。『幼』是弱的意思，『稚』是小的意思。最初作為十六王子時，教導他們發起大心，尚且是秘密宣說，所以沒有廣泛修行，稱為幼稚。
經文：『舍父逃逝（直到）五十歲』。
贊曰：第二是退流生死的比喻。《對法》引用經文說：『如果有人成就世間增上品正見，即使經歷千生也不會墮入惡道。』那裡是根據上品最初發心來說的，現在說的是下品發心，因此會退流生死。心沒有堅固、不專心於佛法，稱為舍父。背離教義、違背道理、常常做惡行，比喻為逃逝。逃是躲避的意思，逝是前往的意思。行也是去的意思。『他國』指的是生死輪迴，因為長久以來都無法獲得安樂。佛法是自己的國家，因為長久以來都能獲得安樂。《涅槃經》中把佛法作為他國，因為不是自己本分；把生死作為自己的國家，因為是自己本分。用這個和那個相比，情況不同，這裡是以有性和發心之後作為自己和他人的區分，那裡是以無性和未發心之前作為他人和自己的區分，也不互相違背。前面雖然把三界總的看作是佛的大宅，現在認為是其他國家，是因為染污和清凈的本體不同，國家分為他人和自己。而且依據凡夫來說也不互相違背。而且依據大悲來說，生死是家宅，如果依據大智來說，就稱為他國。下面的比喻中總共有五個國家：一是久住他國，二是遇到前往本國的機會，三是又遍游他國，四是經歷各個城邑，五是與親族國王大臣相會。最初和第三個是以生死作為他國，第
【English Translation】 English version: They were unwilling to cultivate the great parables. Five, starting from 'The father saw him from afar and told the messenger to speak,' uses the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) as a metaphor. Six, starting from 'World Honored One, at that time the elder had a disease,' shows the parable of not desiring to inherit the family business. This is the content of the first section. The four subsections of the first section are the same as what was said before, the Two Myriad Buddhas taught the Mahāyāna. The fifth subsection is expediently guiding beings to enter my Buddha-dharma. The sixth subsection is that before the Lotus Assembly, Prajñā was preached to them, but they only recited emptiness and did not generate joy. Now obtaining (the benefits of the Lotus Sūtra) is to make them recall the path they originally practiced, and to preach the Lotus Sūtra for them. 'Young' means weak, and 'immature' means small. Initially, when they were sixteen princes, teaching them to arouse the great mind was still a secret teaching, so they did not cultivate extensively and were called immature.
Sūtra: 'Abandoned his father and fled (until) fifty years old.'
Commentary: The second is the parable of retreating and flowing in Saṃsāra. The Abhidharma quotes a sūtra saying: 'If someone achieves the world's highest-grade right view, even if they experience a thousand lives, they will not fall into the evil paths.' That is based on the initial arousal of the mind of the highest grade, and now it speaks of the arousal of the mind of the lower grade, so they will retreat and flow in Saṃsāra. The mind is not firm, and they are not devoted to the Buddha-dharma, which is called abandoning the father. Turning away from the teachings, violating the principles, and constantly doing evil deeds are likened to fleeing. 'Fleeing' means avoiding, and 'departing' means going. 'Other country' refers to Saṃsāra, because it has long been impossible to obtain peace and happiness. The Buddha-dharma is one's own country, because it has long been possible to obtain peace and happiness. In the Nirvāṇa Sūtra, the Buddha-dharma is regarded as another country because it is not one's own share; Saṃsāra is regarded as one's own country because it is one's own share. Comparing this with that, the situations are different. Here, having nature and after arousing the mind are used as the distinction between oneself and others, and there, having no nature and before arousing the mind are used as the distinction between others and oneself, which are not contradictory. Although the Three Realms were previously regarded as the Buddha's great mansion, now they are regarded as other countries because the substance of defilement and purity are different, and countries are divided into others and oneself. Moreover, according to ordinary people, they are not contradictory. Moreover, according to great compassion, Saṃsāra is a home, but according to great wisdom, it is called another country. In the following parable, there are a total of five countries: first, staying in another country for a long time; second, encountering the opportunity to go to one's own country; third, traveling to other countries again; fourth, experiencing various cities and towns; and fifth, meeting with relatives, kings, and ministers. The first and third use Saṃsāra as another country, the
二以佛法為本國，第四亦總說佛法說法利寬如國，第五即人王之國，或喻佛法國之四眾。「或十乃至五十」者，馳流五道，名言種子各十業道之所資故。
經「年既長大(至)遇向本國」。
贊曰：下第三段中還見佛喻。即是未退大菩提心前更重見佛，世世已曾從佛化故，此前逢佛皆化大乘。文有其三：初子長還國，次父先求覓，后子遇到城。此初也。于中有六：一根性漸成，年既長大，習種姓也。二未修福、慧，加復窮困。三輪轉四生，馳騁四方。四規出苦道，以求衣食。五聞思慧心由種姓逼，日日善生漸漸遊行。六幸逢佛法，遇向本國。初教發大心。雖退流生死，今者還遇，佛法內住。順昔所修，名到本國。「馳奔」騁走也。
經「其父先來(至)中止一城」。
贊曰：第二父先求覓。有三：一求子止城，二資財甚眾，三客利豐廣。此初也。「父」者化身。佛雖先來已經化導，眾生自退，故名先來。「求子不得，中止一城」，生死中也。「城」者大乘。《無垢稱經》云「為護法城」，今以大乘法為城也。將說大乘，以教發心，故城喻大乘法。
經「其家大富(至)悉皆盈溢」。
贊曰：下資財甚眾。有八。此中有二：一七寶，喻七聖財豐足。二有為倉、無為庫，諸德悉皆盈
【現代漢語翻譯】 現代漢語譯本：第二，以佛法為根本的國家；第四，也總括說明佛法說法利益廣大如同國家；第五，就是人王所統治的國家，或者比喻佛法國的四眾弟子。「或十乃至五十」指的是，眾生在五道中輪迴，其名言種子各自受到十業道的資助。
經文：『年既長大（至）遇向本國』。
贊曰：下面第三段中還能見到佛的比喻。這就是在未退失大菩提心之前再次見到佛，世世代代都曾經受到佛的教化，因此此前遇到的佛都教化大乘佛法。文中有三個部分：一是兒子長大后返回國家，二是父親事先尋找，三是兒子遇到城市。這是第一部分。其中有六點：一是根性逐漸成熟，年齡增長，這是習種姓；二是未修福慧，加上又很窮困；三是在四生中輪迴，在四方奔波；四是設法脫離苦道，爲了尋求衣食；五是聞思慧心由於種姓的逼迫，日日增長；六是幸運地遇到佛法，走向本國。最初教導發起大心。雖然退轉流落生死，現在又遇到佛法，佛法內住在心中。順應過去所修的，名為到達本國。「馳奔」是奔馳的意思。
經文：『其父先來（至）中止一城』。
贊曰：第二，父親事先尋找。有三點：一是尋找兒子，停留在城市；二是資財非常眾多；三是客居的利益豐厚。這是第一點。「父」指的是化身佛。佛雖然事先已經來過進行教化引導，但眾生自己退轉，所以稱為事先來過。「求子不得，中止一城」，指的是在生死輪迴之中。「城」指的是大乘。《無垢稱經》（Vimalakirti Sutra）中說『爲了守護法城』，現在用大乘佛法作為城。將要宣說大乘佛法，用來教導發起菩提心，所以用城市比喻大乘佛法。
經文：『其家大富（至）悉皆盈溢』。
贊曰：下面是資財非常眾多。有八點。這裡面有兩點：一是七寶，比喻七聖財豐足；二是有為的倉庫和無為的庫藏，各種功德全部充滿。
【English Translation】 English version: Secondly, the country based on the Buddha Dharma; fourthly, it also generally explains that the benefits of preaching the Buddha Dharma are as vast as a country; fifthly, it is the country ruled by a human king, or a metaphor for the fourfold assembly of the Buddha Dharma country. 'Or ten to fifty' refers to sentient beings revolving in the five paths, whose seeds of expression are each supported by the ten paths of karma.
Sutra: 'Having grown up (to) encountered towards one's own country'.
Commentary: In the third section below, we can still see the metaphor of the Buddha. This is seeing the Buddha again before retreating from the great Bodhi mind, having been transformed by the Buddha in lifetimes past, so the Buddhas encountered before all transformed the Mahayana Dharma. There are three parts to the text: first, the son returns to the country after growing up; second, the father seeks him out beforehand; and third, the son encounters the city. This is the first part. There are six points in it: first, the root nature gradually matures, and as age increases, this is the practice of lineage; second, not cultivating blessings and wisdom, and also being poor and distressed; third, revolving in the four births, running around in all directions; fourth, devising a way out of suffering to seek food and clothing; fifth, the mind of hearing, thinking, and wisdom gradually grows due to the pressure of lineage; sixth, fortunately encountering the Buddha Dharma and heading towards one's own country. Initially teaching to arouse the great mind. Although retreating and flowing into birth and death, now encountering the Buddha Dharma again, the Buddha Dharma dwells within the heart. Following what was cultivated in the past is called arriving at one's own country. 'Chi ben' means galloping.
Sutra: 'His father came beforehand (to) stopped in a city'.
Commentary: Secondly, the father seeks him out beforehand. There are three points: first, seeking the son and staying in the city; second, the wealth is very abundant; and third, the benefits of being a guest are abundant. This is the first point. 'Father' refers to the transformation body of the Buddha (Nirmanakaya). Although the Buddha had come beforehand to teach and guide, sentient beings retreated themselves, so it is called coming beforehand. 'Unable to find the son, stopped in a city' refers to being in the cycle of birth and death. 'City' refers to the Mahayana. The Vimalakirti Sutra says 'to protect the Dharma city', now using the Mahayana Dharma as the city. About to expound the Mahayana Dharma to teach and arouse the Bodhi mind, so the city is used as a metaphor for the Mahayana Dharma.
Sutra: 'His family was very rich (to) all were overflowing'.
Commentary: Below is that the wealth is very abundant. There are eight points. There are two points here: first, the seven treasures, a metaphor for the abundance of the seven noble riches; second, the conditioned storehouse and the unconditioned treasury, all kinds of merits are completely filled.
溢。《博物志》云：「松脂入地千年化為茯苓，茯苓千年化為虎魄，一名紅珠。」《廣志》曰：「此物生處，其上及傍不生草木，深者八九尺，大如斛，削去上皮，中成虎魄，有汁。初如桃膠，凝堅乃成其器。西方人用以為碗。」
經「多有僮僕(至)牛羊無數」。
贊曰：此有六種：一調伏煩惱為僮僕，驅策隨心故；二方便善巧為臣佐；三妙愿及力為吏民；四五通為象馬；五五乘為車乘；六八萬四千眾行為牛羊無數。
經「出入息利(至)亦甚眾多」。
贊曰：此客利豐廣。真俗諦教名入出利，入佛法中出生死故。或三乘教名出，出生死故；人天教為入，入生死故。令善漸生故名為息，息者長生之義。為愍眾生，教被生死，故遍他國。三乘聖眾處處宣揚佛之正法，名商估賈客。宣尼云「求善價而估之」，即同於此。此類非一，名眾甚多。「商」者，《說文》「行賣也」，《玉篇》「通四方之珍異曰商旅」。有作「商」，商量也，非此義。「估」音公戶反，字書無此字，唯《爾雅》郭璞音義釋言：「注中商賈作此字」。《切韻》「估，市稅也。賈者坐賣也」。《周禮》九職，六曰司市，掌以商賈以通貨賄。鄭玄、《玉篇》「通物曰商，坐賣曰賈」。《白虎通》曰「商之言商，商其遠近，通四
【現代漢語翻譯】 現代漢語譯本 溢。《博物志》說：『松脂埋入地下千年就會化為茯苓，茯苓經過千年又會化為琥珀，也叫紅珠。』《廣志》記載：『這種東西生長的地方，它的上面和旁邊都不生長草木，深的有八九尺，大的像斛一樣，削去表皮，中間就成了琥珀，有汁液。最初像桃膠，凝結堅硬后就成了器物。西方人用它來做碗。』
經文『多有僮僕（至）牛羊無數』。
讚頌說：這裡有六種比喻：一是調伏煩惱作為僮僕，驅使它隨心所欲；二是方便善巧作為臣佐；三是妙愿和力量作為吏民；四是五通（天眼通、天耳通、他心通、宿命通、神足通）作為象馬；五是五乘（人乘、天乘、聲聞乘、緣覺乘、菩薩乘）作為車乘；六是八萬四千種修行方法作為牛羊無數。
經文『出入息利（至）亦甚眾多』。
讚頌說：這是說客商的利益豐厚廣大。真諦和俗諦的教法稱為出入利，進入佛法中就能脫離生死。或者說，三乘（聲聞乘、緣覺乘、菩薩乘）的教法稱為出，因為能脫離生死；人天乘的教法稱為入，因為會進入生死。使善逐漸增長叫做息，息有生長之義。爲了憐憫眾生，教法普及於生死輪迴之中，所以遍及其他國家。三乘的聖眾到處宣揚佛的正法，叫做商估賈客。宣尼（孔子）說『求善價而估之』，和這裡的意思相同。此類情況不止一種，所以說數量甚多。『商』，《說文解字》解釋為『行走販賣』，《玉篇》解釋為『流通四方的珍奇物品叫做商旅』。有人寫作『商』，理解為商量，不是這個意思。『估』讀作gōng hù 反，字書里沒有這個字，只有《爾雅》郭璞的音義解釋說：『註釋中的商賈寫作這個字』。《切韻》解釋『估，是市場稅。賈，是坐著賣東西』。《周禮》九職，第六是司市，掌管通過商賈來流通貨物。鄭玄、《玉篇》解釋『流通貨物叫做商，坐著賣東西叫做賈』。《白虎通》說『商的意思是商量，商量它的遠近，流通四方』。
【English Translation】 English version Overflowing. The 『Bowu Zhi』 (Record of Diverse Matters) says: 『Pine resin buried in the ground for a thousand years transforms into Fuling (Poria cocos, a type of fungus), and Fuling after a thousand years transforms into amber, also called red pearl.』 The 『Guang Zhi』 (Comprehensive Records) states: 『Where this thing grows, no grass or trees grow above or beside it, it is eight or nine feet deep, as large as a hu (a unit of volume), the outer skin is shaved off, and the middle becomes amber, with juice. Initially like peach gum, it solidifies and hardens into a vessel. Westerners use it to make bowls.』
The sutra says 『Many servants (up to) countless cattle and sheep.』
The praise says: Here are six kinds of metaphors: First, subduing afflictions as servants, driving them at will; second, skillful means as ministers and assistants; third, wonderful vows and strength as officials and people; fourth, the five supernormal powers (heavenly eye, heavenly ear, knowing others' minds, knowing past lives, and spiritual powers) as elephants and horses; fifth, the five vehicles (human vehicle, heavenly vehicle, Sravaka vehicle, Pratyekabuddha vehicle, Bodhisattva vehicle) as chariots; sixth, the eighty-four thousand practices as countless cattle and sheep.
The sutra says 『Incoming and outgoing profits (up to) also very numerous.』
The praise says: This refers to the abundant and vast profits of merchants. The teachings of the true and conventional truths are called incoming and outgoing profits, because entering the Buddha's Dharma leads to liberation from birth and death. Alternatively, the teachings of the Three Vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle) are called outgoing, because they lead to liberation from birth and death; the teachings of humans and devas are called incoming, because they lead to entering birth and death. Causing good to gradually grow is called 『rest』 (息, xi), 『rest』 has the meaning of growing. Out of compassion for sentient beings, the teachings are spread throughout the cycle of birth and death, so they spread to other countries. The holy assembly of the Three Vehicles everywhere proclaims the Buddha's true Dharma, and are called merchants and traders. Xuan Ni (Confucius) said, 『Seek a good price and estimate it,』 which is the same meaning here. There are more than one of these situations, so it is said that the number is very large. 『Shang』 (商), in the 『Shuowen Jiezi』 (Explaining Simple and Complex Characters), means 『traveling and selling,』 and in the 『Yupian』 (Jade Chapters), it means 『circulating rare and exotic goods from all directions is called a merchant.』 Some write it as 『商』 (shāng), understanding it as 『discussing,』 which is not the meaning here. 『Gu』 (估) is pronounced gōng hù fǎn, this character is not in the character dictionary, only Guo Pu's phonetic gloss in the 『Erya』 (Approaching the Correct) explains: 『The merchants in the annotations write this character.』 The 『Qieyun』 (Cutting Rhymes) explains 『Gu is the market tax. Jia is sitting and selling.』 In the nine offices of the 『Zhouli』 (Rites of Zhou), the sixth is the Sishi (司市, Director of the Market), who is in charge of circulating goods through merchants. Zheng Xuan and the 『Yupian』 explain 『Circulating goods is called shang, sitting and selling is called jia.』 The 『Baihutong』 (Comprehensive Discussions in the White Tiger Hall) says 『Shang means to deliberate, to deliberate its distance, to circulate in all directions.』
方之物以聚之也。賈者固也，言固物以待民來，求其利也。賈亦通語耳」。故《左傳》荀[勞-力+(乞-乙+止)]之在楚，鄭賈人褚中以出之。《史記》陽翟賈人，往來販賤賣貴是也。客通名耳。
經「時貧窮子(至)所止之城」。
贊曰：子遇到城。內道三乘，名為聚落，此為總句。所有說法、神通之事，名為國邑。此中意說，遍游內道以求出要，名游聚落。前文已說子長還國歸佛法訖，故知聚落不通外道。或聽說法之淺深，或觀神通之勝劣，名歷國邑。國寬喻說法，邑小喻神通。識眾聖以否藏，還至佛法大乘教內名到父城。依后解云，幸逢佛法、初聽大乘，名到父城，佛自住大乘故。即是中途還逢大乘。
經「父每念子(至)心懷悔恨」。
贊曰：第四段不肯修大喻。有四：一父恒念子，二子見驚走，三父令急捉，四子遂憂惶。初文有二：初總明思念，后別明思念。此初也。「五十年」者，馳流五道。「未曾向人說如此事」者，我自昔來未曾對眾說我曾教發大乘心，今者常念望欲與之大乘財寶及一乘樂，但竊思念不彰于言，悔不早覓子教、恨子不早覓我，故名悔恨。
經「自念老朽(至)每憶其子」。
贊曰：下別思念。有二：初念付財，后念己樂。此初也。修行日久
【現代漢語翻譯】 現代漢語譯本 『方之物以聚之也』。賈（gǔ，商人）者，固也，言固物以待民來，求其利也。賈亦通語耳」。故《左傳》荀[勞-力+(乞-乙+止)]之在楚，鄭賈人褚中以出之。《史記》陽翟賈人，往來販賤賣貴是也。客通名耳。
經文：『時貧窮子(至)所止之城』。
贊曰：子遇到城。內道三乘（聲聞乘、緣覺乘、菩薩乘），名為聚落，此為總句。所有說法、神通之事，名為國邑。此中意說，遍游內道以求出要，名游聚落。前文已說子長還國歸佛法訖，故知聚落不通外道。或聽說法之淺深，或觀神通之勝劣，名歷國邑。國寬喻說法，邑小喻神通。識眾聖以否藏，還至佛法大乘教內名到父城。依后解云，幸逢佛法、初聽大乘，名到父城，佛自住大乘故。即是中途還逢大乘。
經文：『父每念子(至)心懷悔恨』。
贊曰：第四段不肯修大喻。有四：一父恒念子，二子見驚走，三父令急捉，四子遂憂惶。初文有二：初總明思念，后別明思念。此初也。『五十年』者，馳流五道（地獄道、餓鬼道、畜生道、人道、天道）。『未曾向人說如此事』者，我自昔來未曾對眾說我曾教發大乘心，今者常念望欲與之大乘財寶及一乘樂，但竊思念不彰于言，悔不早覓子教、恨子不早覓我，故名悔恨。
經文：『自念老朽(至)每憶其子』。
贊曰：下別思念。有二：初念付財，后念己樂。此初也。修行日久
【English Translation】 English version 『'Fang zhi wu yi ju zhi ye.' Jia (merchant) means solid, indicating the solidification of goods to await the arrival of people, seeking profit. 'Jia' is also a common term.' Therefore, in the Zuo Zhuan, when Xun [勞-力+(乞-乙+止)] was in Chu, the Zheng merchant Chu Zhong used it to get him out. The Records of the Grand Historian mentions the Yangdi merchants who traveled back and forth, buying cheap and selling dear. 'Ke' (guest) is a general term.
Sutra: 'At that time, the poor son (to) the city where he stopped.'
Commentary: The son encounters a city. The inner path of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) is called a settlement (聚落, juluo), which is a general statement. All matters of Dharma teaching and supernatural powers are called countries and cities (國邑, guoyi). The meaning here is that wandering through the inner path to seek liberation is called traveling through settlements. The previous text has already stated that the son has grown up, returned to his country, and returned to the Buddha's Dharma, so it is known that settlements do not connect to external paths. Either listening to the depth of the Dharma teaching or observing the superiority of supernatural powers is called traversing countries and cities. A wide country is a metaphor for Dharma teaching, and a small city is a metaphor for supernatural powers. Recognizing the assembly of sages and whether they are hidden or not, and returning to the Great Vehicle teaching within the Buddha's Dharma is called arriving at the father's city. According to the later explanation, fortunately encountering the Buddha's Dharma and first hearing the Great Vehicle is called arriving at the father's city, because the Buddha dwells in the Great Vehicle. This means encountering the Great Vehicle again midway.
Sutra: 'The father constantly thought of his son (to) with a heart full of regret.'
Commentary: The fourth section does not agree to cultivate the great metaphor. There are four: first, the father constantly thinks of his son; second, the son is startled and runs away; third, the father orders him to be seized quickly; fourth, the son becomes worried and fearful. The initial text has two parts: first, a general explanation of thinking; second, a separate explanation of thinking. This is the first. 'Fifty years' refers to drifting through the five paths (hell realm, hungry ghost realm, animal realm, human realm, and heaven realm). 'Never having spoken of such a thing to anyone' means that I have never told the assembly that I once taught the mind of developing the Great Vehicle. Now, I constantly think of wanting to give him the treasures of the Great Vehicle and the joy of the One Vehicle, but I secretly think about it without expressing it in words, regretting not seeking the son to teach him earlier and hating that the son did not seek me earlier, hence the name regret and remorse.
Sutra: 'Thinking to himself that he was old and decaying (to) always remembering his son.'
Commentary: The following is a separate thought. There are two: first, thinking of entrusting wealth; second, thinking of his own joy. This is the first. Practicing for a long time
道先圓故，名為老朽。福慧無窮，故多財物。雖有菩薩，未化聲聞令繼佛位，故言無子；或子少故亦名無子。一旦終沒示入涅槃，大乘財物悉皆喪失，彼機未熟無所委付權實之法，是以悲深每恒念子。
經「復作是念(至)無復憂慮」。
贊曰：此念己樂。無子付財，所以憂慮；子脫順領，豈不樂哉。「坦」音他但反，安和之義。
經「世尊爾時(至)住立門側」。
贊曰：下第二段子見驚走。有三：初到父門，次明見父，后明卻走。此初也。「傭」音余封反，亦賃也賣也。身心精進以求出要，心如傭賃展轉，非是本心，故求大乘。種姓所排幸至大乘，名遇到父舍。以大乘種子近生遠熟，故幸初逢。于中更值了義大乘，名到父舍。大乘教行能詮于理、能證於果，名之為門。彼時未能專求普習行行證果，但知總相；片聽少教、修微少因，名為門側。時未全能聽習大教行大乘行，示當亦聽行，故名為立。片時安處，名之為住。又小機未會於大，不名正入其門。微亦信習，故名門側。上來乃以佛法為國，于中一切大乘為城，大乘之中真實了義中道大乘名為父舍。即以教、行名之為門。
經「遙見其父(至)恭敬圍繞」。
贊曰：下明見父。有七。此文有二：一見父安坐，二貴賤承奉。
【現代漢語翻譯】 現代漢語譯本： 因為（佛的）覺悟先於一切而圓滿，所以被稱為老朽。（佛的）福德和智慧無窮無盡，所以擁有眾多的財物。即使有菩薩，（佛）還沒有教化聲聞（阿羅漢）來繼承佛位，所以說沒有兒子；或者兒子很少，也可以說沒有兒子。一旦（佛）最終示現涅槃，所有的大乘財物都將喪失，那些根機尚未成熟的眾生，（佛）沒有可以委託權巧和真實之法的人，因此（佛）感到深深的悲傷，總是思念著兒子。
經文：『復作是念（至）無復憂慮』。
讚語說：這（是佛）在想自己快樂的事情。沒有兒子可以託付財物，所以感到憂慮；兒子如果能夠順利地繼承（佛法），那豈不是快樂的事情嗎？『坦』字讀作他但反，是安穩平和的意思。
經文：『世尊爾時（至）住立門側』。
讚語說：下面第二段講（窮子）見到（父親）驚慌逃走。分為三個部分：首先是到達父親的門前，其次是見到父親，最後是轉身逃走。這裡是第一部分。『傭』字讀作余封反，是僱傭或出賣的意思。（聲聞）身心精進地修行以求得解脫，心就像被僱傭一樣輾轉不定，不是本來的心，所以要尋求大乘。（窮子）因為種姓的緣故，有幸到達大乘，這叫做遇到父親的家。因為大乘的種子是近生遠熟，所以說有幸初次相逢。其中又遇到了義理究竟的大乘，叫做到達父親的家。大乘的教法和修行能夠詮釋真理、能夠證得果位，所以稱之為門。那時（窮子）還不能夠專心致志地尋求、普遍地學習和修行，從而證得果位，只是知道一個總體的概念；片面地聽聞少量的教法、修習微小的因，叫做在門邊。那時（窮子）還沒有完全能夠聽聞和學習大乘的教法、修行大乘的行，只是表示應當也聽聞和修行，所以叫做站立。短暫地停留，叫做住。而且小乘的根機沒有領會大乘，不能算是真正進入了（大乘的）門。雖然稍微地相信和學習，所以叫做在門邊。上面是把佛法比喻為國家，其中一切大乘比喻為城市，大乘之中真實究竟的中道大乘比喻為父親的家。就用教法和修行比喻為門。
經文：『遙見其父（至）恭敬圍繞』。
讚語說：下面講（窮子）見到父親。分為七個部分。這段經文包含兩個方面：一是見到父親安穩地坐著，二是（父親）受到尊貴和卑賤的人的侍奉。
【English Translation】 English version: Because (the Buddha's) enlightenment is prior to everything and complete, he is called 'old and decayed'. Because (the Buddha's) blessings and wisdom are infinite, he possesses abundant wealth. Even though there are Bodhisattvas, (the Buddha) has not yet transformed the Śrāvakas (Arhats) to inherit the Buddha's position, so it is said that he has no son; or if he has few sons, it can also be said that he has no son. Once (the Buddha) finally demonstrates entering Nirvāṇa, all the Mahāyāna wealth will be lost, and for those beings whose faculties are not yet mature, (the Buddha) has no one to entrust the expedient and true Dharma, therefore (the Buddha) feels deep sorrow and always thinks of his son.
Sūtra: 'Again, he thought (to) no more worries'.
The commentary says: This is (the Buddha) thinking about his own happiness. Having no son to entrust wealth to causes worry; if the son can smoothly inherit (the Dharma), wouldn't that be a happy thing? 'Tǎn' is pronounced tā dàn fǎn, meaning peace and harmony.
Sūtra: 'The World-Honored One at that time (to) stood by the side of the gate'.
The commentary says: The second section below speaks of (the poor son) being startled and running away upon seeing (his father). It is divided into three parts: first, arriving at the father's gate; second, seeing the father; and third, turning around and running away. This is the first part. 'Yōng' is pronounced yú fēng fǎn, meaning to hire or sell. (The Śrāvaka) diligently cultivates body and mind to seek liberation, but the mind is like being hired, constantly changing, not the original mind, so he seeks Mahāyāna. (The poor son), due to his lineage, is fortunate to reach Mahāyāna, which is called encountering the father's house. Because the seeds of Mahāyāna are born near and mature far away, it is said that he is fortunate to meet it for the first time. Among them, he encounters the ultimate meaning of Mahāyāna, which is called arriving at the father's house. The teachings and practices of Mahāyāna can explain the truth and realize the fruit, so it is called the gate. At that time, (the poor son) was not yet able to wholeheartedly seek, universally learn, and practice, thereby realizing the fruit, but only knew a general concept; partially hearing a small amount of teachings, cultivating minor causes, is called being by the side of the gate. At that time, (the poor son) was not yet fully able to hear and learn the Mahāyāna teachings and practice the Mahāyāna path, but only indicated that he should also hear and practice, so it is called standing. Briefly staying, is called dwelling. Moreover, the faculties of the small vehicle have not understood the great vehicle, so it is not considered truly entering the (Mahāyāna) gate. Although he slightly believes and learns, it is called being by the side of the gate. Above, the Buddha-dharma is likened to a country, in which all Mahāyāna is likened to a city, and the true and ultimate Middle Way Mahāyāna within Mahāyāna is likened to the father's house. The teachings and practices are used as a metaphor for the gate.
Sūtra: 'From afar he saw his father (to) respectfully surrounded'.
The commentary says: Below speaks of (the poor son) seeing his father. It is divided into seven parts. This passage contains two aspects: first, seeing the father sitting peacefully; and second, (the father) being served by noble and humble people.
由去大乘不退位遠、去真理遠，義名遙見。佛以四無畏為床，亦四靜慮為床。以無貪、無瞋為寶機，以承戒足，戒學跡故。具戒學者為婆羅門，慧學者為剎利，定學者為居士。又大乘、獨覺、聲聞三乘之眾恭敬圍繞。
經「以真珠瓔珞(至)侍立左右」。
贊曰：此文有二：一嚴飾身體，三念住為珠瓔；二臣佐供衛，妙愿及力為吏民，示現調伏煩惱為僮僕，心持四攝為執白拂，體潔除垢故。不離身心，名侍左右。
經「覆以寶帳(至)威德特尊」。
贊曰：此中有三：一莊嚴外物，二出內財產，三結類尊高。四無量為寶帳，七凈為華，總持為幡。五分法身及妙定潤其身心，如香水灑地。教他以七覺，如散眾華。外用萬行以為嚴瑩，如列寶物。上名莊嚴。外施法財名出，身自蘊德名內。取以釋內，內自取故。與以釋外，外與他故。又出內如前，眾生機熟名取，佛應時化名與。上為出內。「有如是等」下結類尊高。「灑」音《切韻》「所綺反，掃也落也」。又所買反，《通俗文》「以水斂塵曰灑」。《玉篇》「汛也，汛音思見反，散也」。此是初現化身凈土勝妙之相，故子見走。未見報身，亦非穢土。
經「窮子見父(至)悔來至此」。
贊曰：此明卻走。有三：一悔來，二起念，
【現代漢語翻譯】 現代漢語譯本：遠離大乘不退轉的境界，遠離真理，因此被稱為『遙見』（只能遠遠看見）。佛以四無畏（佛的四種無所畏懼的自信）為床，也以四靜慮（四種禪定）為床。以無貪、無瞋為珍貴的床的構件，用來承托戒律的雙足，因為戒律是修行的基礎。持戒精嚴的修行者被稱為婆羅門（古代印度僧侶），精通智慧的修行者被稱為剎利（古代印度武士階層），精通禪定的修行者被稱為居士（在家修行者）。此外，還有大乘、獨覺、聲聞三乘的修行者恭敬地圍繞著。
經文：『以真珠瓔珞（用珍珠串成的裝飾品）...侍立左右』。
讚頌說：這段文字有兩層含義：一是莊嚴身體，以三念住（身念住、受念住、心念住）為珍珠瓔珞；二是臣屬侍衛，以微妙的願力及力量作為官吏百姓，示現調伏煩惱作為僮僕，心中持有四攝法（佈施、愛語、利行、同事）作為執持白拂的人，身體潔凈沒有污垢。不離身心，所以稱為『侍立左右』。
經文：『覆以寶帳（用珍寶裝飾的帳篷）...威德特尊』。
讚頌說：這段文字有三層含義：一是莊嚴外物，二是拿出內外財產，三是總結歸類尊貴高尚。以四無量心（慈、悲、喜、舍）為寶帳，以七凈（戒凈、心凈、見凈、度疑凈、道非道知見凈、行知見凈、行斷知見凈）為華，以總持（陀羅尼）為幡。用五分法身（戒身、定身、慧身、解脫身、解脫知見身）及微妙的禪定滋潤身心，就像用香水灑地一樣。教導他人七覺支（擇法覺支、精進覺支、喜覺支、輕安覺支、念覺支、定覺支、舍覺支），就像散播各種鮮花。對外運用萬行作為莊嚴修飾，就像陳列各種寶物。以上稱為莊嚴。對外佈施法財稱為『出』，自身蘊藏功德稱為『內』。『取』字用來解釋『內』，因為是從自身獲取的。『與』字用來解釋『外』，因為是給予他人的。另外，『出』和『內』如前所述，眾生的機緣成熟稱為『取』，佛應時教化稱為『與』。上面是關於『出內』的解釋。『有如是等』以下總結歸類尊貴高尚。『灑』字的讀音在《切韻》中是『所綺反』，意思是掃除、落下。又讀作『所買反』，《通俗文》中說『用水清除灰塵叫做灑』。《玉篇》中說『汛也，汛音思見反，散也』。這是最初示現化身佛的凈土殊勝美妙的景象，所以窮子見了就逃走。因為還沒有見到報身佛，也不是在污穢的國土。
經文：『窮子見父（窮困的兒子見到父親）...悔來至此』。
讚頌說：這裡說明了逃走的原因。有三點：一是後悔來到這裡，二是生起念頭。
【English Translation】 English version: Being far from the state of non-retrogression in Mahayana, and far from the truth, it is therefore named 'distant vision' (only able to see from afar). The Buddha uses the four fearlessnesses (the Buddha's four kinds of fearless confidence) as a bed, and also the four meditative absorptions (four kinds of samadhi) as a bed. He uses non-greed and non-anger as precious components of the bed, to support the feet of precepts, because precepts are the foundation of practice. Practitioners who uphold the precepts purely are called Brahmins (ancient Indian priests), practitioners who are proficient in wisdom are called Kshatriyas (ancient Indian warrior class), and practitioners who are proficient in meditation are called lay practitioners (householders). Furthermore, there are assemblies of the three vehicles of Mahayana, Pratyekabuddha, and Sravaka, respectfully surrounding him.
Sutra: 'With pearl necklaces (ornaments made of strung pearls)... attending on the left and right'.
Commentary: This passage has two meanings: first, adorning the body, using the three foundations of mindfulness (mindfulness of body, mindfulness of feeling, mindfulness of mind) as pearl necklaces; second, ministers and attendants guarding, using subtle vows and strength as officials and people, demonstrating the subduing of afflictions as servants, holding the four embracing qualities (giving, kind speech, beneficial action, and cooperation) in the heart as those holding white whisks, the body being pure and free from defilement. Not separated from body and mind, therefore called 'attending on the left and right'.
Sutra: 'Covered with a jeweled canopy (a canopy decorated with jewels)... supremely honored in power and virtue'.
Commentary: This passage has three meanings: first, adorning external objects; second, taking out internal and external possessions; third, summarizing and categorizing nobility and loftiness. Using the four immeasurables (loving-kindness, compassion, joy, and equanimity) as a jeweled canopy, using the seven purities (purity of precepts, purity of mind, purity of view, purity of overcoming doubt, purity of knowledge of what is the path and what is not the path, purity of knowledge of the practice, purity of knowledge of the cessation of practice) as flowers, using total retention (dharani) as banners. Using the fivefold Dharma body (body of precepts, body of meditation, body of wisdom, body of liberation, body of knowledge and vision of liberation) and subtle meditation to nourish body and mind, like sprinkling fragrant water on the ground. Teaching others the seven factors of enlightenment (investigation of dharma, effort, joy, tranquility, mindfulness, concentration, and equanimity), like scattering various flowers. Externally using myriad practices as adornments, like displaying various treasures. The above is called adornment. Externally giving Dharma wealth is called 'out', internally possessing merit is called 'in'. The word 'taking' is used to explain 'in', because it is taken from oneself. The word 'giving' is used to explain 'out', because it is given to others. Furthermore, 'out' and 'in' are as mentioned before, the ripening of sentient beings' potential is called 'taking', the Buddha's timely teaching is called 'giving'. The above is about the explanation of 'out and in'. 'Having such things' below summarizes and categorizes nobility and loftiness. The pronunciation of the word 'sprinkling' in the 'Qieyun' is 'suo qi fan', meaning to sweep away, to fall. It is also read as 'suo mai fan', the 'Tongsu Wen' says 'using water to remove dust is called sprinkling'. The 'Yupian' says 'xun ye, the pronunciation of xun is si jian fan, to scatter'. This is the initial manifestation of the pure and wonderful appearance of the transformation body Buddha's pure land, so the poor son ran away upon seeing it. Because he had not yet seen the reward body Buddha, and it was not in a defiled land.
Sutra: 'The poor son seeing his father... regretting coming here'.
Commentary: This explains the reason for running away. There are three points: first, regretting coming here; second, arising thoughts.
三疾走。此初也。「見」者比知，非眼見、非智證，以聞思比知也。十力、無畏，名大力勢。或以眼見佛大神通，名見力勢。非己能修、非己能證，故懷恐怖。此見化身凈土之相。由勸作佛，思不能行，求之當證，名悔來至此。
經「竊作是念(至)強使我作」。
贊曰：此起念也。「王」者法身王。「等」者報身。等是相似義。或王者法之王，王等者如世之王。非我精勤之所能證，名非傭力得物之處。「貧里」者二乘也。「不如往彼勤苦身心縱任有地」，地即依止生長道處。「肆」音息利反，伸也陳也。伸陳役力，得自縱任義。福慧可求，名衣食易得，若久住大乘。佛脫強抑勸我修作非我所樂，此乃未退大前作此思念。「強」音巨良反，抑也；或其兩反及其亮反。
經「作是念已疾走而去」。
贊曰：此疾走也。自揣不能修行大行，速退大心規求作處，名疾走去。此時猶未住二乘中。
經「時富長者(至)心大歡喜」。
贊曰。自下第三父令急捉。有三：一見喜，二念生，三令捉。此初也。識大乘姓、近生緣熟，故見生喜。
經「即作是念(至)猶故貪惜」。
贊曰：念生也。「而忽自來」，其根熟故。「甚適我願」，順本心故。「我雖年朽」，道成久故。「猶
故貪惜」，大悲深故。愛子情戀、大悲深重，故言貪惜。
經「即遣傍人(至)疾走往捉」。
贊曰：令捉。有二：初追、后捉。理本絕言，以言顯之不稱正理。教名傍人，一乘教也。或行可脩名為正主，教且開悟故名傍人。悲心疾起，名為急追。令入大乘順先所習，名曰將還。悲教急化，故言使者疾走往捉。
經「窮子驚愕(至)何為見捉」。
贊曰：自下第四子遂憂惶。有三：一子驚愕，二使逾急，三子悶絕。此初也。心不悕大行，名驚愕。「愕」音五各反，亦驚也。心口不伏、修行求退，名稱怨大喚。我情不欲大，名不相犯。無端強授我之大乘，名何為見捉。
經「使者執之逾急強牽將還」。
贊曰：此使逾急。悲心擊故教被彌切，抑令修學，名強牽將還。用為今時入大乘之因，所以逼之，非佛於時不知根器而抑將還。
經「於時窮子(至)悶絕躄地」。
贊曰：子悶絕也。情不樂大、無所傷犯，名念無罪。不令我學小、返拘以大乘，名被囚執。菩薩苦行實難可行，過己力分、恐將苦己，名必定死。心彌不樂，名轉惶怖。休心不學退入生死，名悶絕躄地。「地」者，生死處故。「擗」音房益反，撫心也。今既倒地，正應作「躄」。亦有作「僻」，邪僻之義，
【現代漢語翻譯】 現代漢語譯本： 『故貪惜』，是因為大悲心深切的緣故。愛戀兒子，大悲心深重，所以說貪惜。
經文：『即遣傍人(至)疾走往捉』。
贊曰：命令捉拿，有兩層含義：一是追趕，二是捉拿。真理的本質是無法用語言表達的，用語言來顯現它是不符合正理的。教法名為『傍人』，指的是一乘（Ekayana）教法。或者說，可以修行的方法名為『正主』，教法只是開啟覺悟的方便，所以名為『傍人』。悲心迅速生起，稱為『急追』。引導進入大乘（Mahayana），順應他先前所習慣的，名叫『將還』。悲心的教化急切，所以說使者快速奔跑去捉拿。
經文：『窮子驚愕(至)何為見捉』。
贊曰：從下面開始，第四個部分是關於兒子遂生憂惶。有三個方面：一是兒子驚愕，二是使者更加急迫，三是兒子悶絕。這是第一個方面。內心不希望修習大乘之行，叫做『驚愕』。『愕』字讀音wù，也是驚的意思。內心和口頭都不服從，修行想要退轉，稱作怨恨大叫。我的本性不想要大乘，叫做『不相犯』。無緣無故地強行授予我大乘，叫做『何為見捉』。
經文：『使者執之逾急強牽將還』。
贊曰：這是使者更加急迫。因為悲心的鞭策，過去的教法被更加嚴厲地對待，強迫他修學，名叫『強牽將還』。這是爲了讓他成為今後進入大乘的因緣，所以才逼迫他，並非佛陀當時不知道他的根器而強行帶他回去。
經文：『於時窮子(至)悶絕躄地』。
贊曰：這是兒子悶絕。內心不樂於大乘，沒有傷害或觸犯任何事物，名叫『念無罪』。不讓我學習小乘（Hinayana），反而拘禁我學習大乘，名叫『被囚執』。菩薩（Bodhisattva）的苦行實在難以實行，超過了自己的能力範圍，恐怕會讓自己受苦，名叫『必定死』。內心更加不樂意，名叫『轉惶怖』。停止修心不學習，退入生死輪迴，名叫『悶絕躄地』。『地』，指的是生死之處。『躄』字讀音bì，撫摸胸口的意思。現在既然已經倒在地上，應該寫作『躄』。也有寫作『僻』，是邪僻的意思。
【English Translation】 English version: 『Hence, greed and attachment』 because of great compassion and deep concern. Loving the son, with great compassion and profound affection, hence the term 『greed and attachment.』
Sutra: 『Immediately he sent attendants (to) hasten to seize him.』
Commentary: Ordering the capture has two aspects: first, pursuit; second, capture. The essence of truth is beyond words; using words to reveal it does not align with the true principle. The teaching is called 『attendants,』 referring to the One Vehicle (Ekayana) teaching. Alternatively, the method that can be practiced is called the 『principal,』 while the teaching merely opens enlightenment, hence it is called 『attendants.』 Compassion arises swiftly, called 『hasty pursuit.』 Guiding him into the Mahayana, in accordance with what he was previously accustomed to, is called 『bringing him back.』 The compassionate teaching is urgent, hence it is said that the messengers hasten to seize him.
Sutra: 『The poor son was astonished (to) why am I being seized?』
Commentary: From below, the fourth part is about the son becoming worried and fearful. There are three aspects: first, the son is astonished; second, the messengers become more urgent; third, the son faints. This is the first aspect. The mind does not aspire to great practice, called 『astonishment.』 『Astonishment』 (愕) is pronounced wù, also meaning surprise. The heart and mouth do not submit, and he seeks to retreat from practice, called resentment and shouting. My nature does not desire the Great Vehicle, called 『not offending.』 For no reason, forcibly bestowing the Mahayana upon me, called 『why am I being seized?』
Sutra: 『The messengers seized him even more urgently, forcibly dragging him back.』
Commentary: This is the messengers becoming more urgent. Because of the urging of compassion, the past teachings are treated more strictly, forcing him to study, called 『forcibly dragging him back.』 This is to make him the cause for entering the Mahayana in the future, hence he is forced; it is not that the Buddha did not know his capacity at that time and forcibly brought him back.
Sutra: 『At that time, the poor son (to) fainted and collapsed on the ground.』
Commentary: This is the son fainting. The heart is not happy with the Great Vehicle, and there is no harm or offense committed, called 『thinking of no offense.』 Not allowing me to learn the Small Vehicle (Hinayana), but instead confining me to learn the Great Vehicle, called 『being imprisoned.』 The ascetic practices of a Bodhisattva are truly difficult to practice, exceeding one's own ability, fearing that it will cause suffering, called 『certainly dying.』 The heart is even more unhappy, called 『increasing fear.』 Ceasing to cultivate the mind and not learning, retreating into the cycle of birth and death, called 『fainting and collapsing on the ground.』 『Ground』 refers to the place of birth and death. 『躄』 (bì) means to stroke the chest. Now that he has fallen to the ground, it should be written as 『躄』. Some write it as 『僻』, meaning perverse.
非此中理。
經「父遙見之(至)莫復與語」。
贊曰。下第五段化以二乘喻。有六：一教發權心，二「窮子歡喜」下彼興小意，三「爾時長者將欲誘引」下令修脫分，四「爾時窮子先取其價」下子遂依行，五「其父見子愍而怪之」下勸入善根，六「即時長者更與作字」下便成聖位。初文有二：初令放，后使放。令放有二：初標，止被大化教發權心；后釋所由。此初也。子行猶遠，名父遙見，昔者已云遙見父故。且止大教暫示勿被，故言不須。莫抑授大乘令修大行，名勿強將來。用二乘權巧三歸五戒之教以被其心，如冷水灑面。且令悔滅制伏十纏之惑，暫息八難之苦得生人天。少漸厭苦複本所忻，名得醒悟。停授大乘，莫復與語。「醒」醉除也。此時似醒入聖真悟。
經「所以者何(至)云是我子」。
贊曰：釋令放意。識聲聞性遠生近熟，名知意劣。自德甚大彼怯能成，名為子難。「豪」健也。《淮南子》「智出萬人謂之豪」，亦為「𠢕」字。「難」音奴旦反，患也痾也。知有大姓，名審知子。堪當繼位、隱密潛化，名為方便。未告大眾云先我化有大乘因，言是我子。
經「使者語之(至)隨意所趣」。
贊曰：此使放也。大教停被、任學二乘，名隨所趣。
經「窮子
【現代漢語翻譯】 現代漢語譯本 『非此中理』：不是用這種方式來理解真理。
經文：『父親遠遠地看見了他（直到）不再和他說話。』
讚語：下面第五段用二乘（聲聞乘和緣覺乘）來比喻化導，有六個方面：一是教法啓發了權巧之心，二是『窮子歡喜』以下，他產生了小乘的想法，三是『爾時長者將欲誘引』以下，讓他修習解脫分，四是『爾時窮子先取其價』以下，窮子於是依照（小乘）修行，五是『其父見子愍而怪之』以下，勸他進入善根，六是『即時長者更與作字』以下，便成就了聖位。最初的經文有兩層意思：先是讓他放下（大乘），然後是讓他（繼續）放下（小乘）。讓他放下（大乘）有兩層意思：首先標明，（這）只是針對那些被大乘教法啓發了權巧之心的人；然後解釋原因。這是第一層意思。窮子行走還很遠，（父親）遠遠地看見了他，以前已經說過因為遠遠地看見了父親的緣故。暫且停止大乘教法，暫時告訴他不要接受（大乘），所以說『不須』。不要強行授予大乘，讓他修習大乘的法門，叫做『勿強將來』。用二乘的權巧方便，三歸五戒的教法來引導他的心，就像用冷水灑在臉上一樣。暫且讓他懺悔滅除，制伏十纏（無慚、無愧、嫉、慳、悔、睡眠、掉舉、昏沉、嗔忿、覆）的迷惑，暫時停止八難（地獄、餓鬼、畜生、長壽天、邊地、盲聾瘖啞、世智辯聰、佛前佛後）的痛苦，得以投生人天。稍微逐漸地厭離痛苦，恢復原本所欣求的，叫做『得醒悟』。停止授予大乘，不再和他說話。『醒』是除去醉意。此時好像醒悟而進入聖人的真實覺悟。
經文：『為什麼呢（直到）說這是我的兒子。』
讚語：解釋讓他放下（大乘）的用意。認識到聲聞乘的根性，（知道他）遠離（大乘）而親近（小乘）已經成熟，叫做『知意劣』。自己的德行非常大，但他怯懦不能成就，叫做『子難』。『豪』是強健的意思。《淮南子》說：『智慧超出萬人叫做豪』，也通『𠢕』字。『難』讀作奴旦反，是憂患、疾病的意思。知道他有大姓（可以繼承家業），叫做『審知子』。堪當繼承家業，隱秘地潛移默化，叫做『方便』。沒有告訴大眾，說先用我化導（他），有大乘的因緣，（所以）說『這是我的兒子』。
經文：『使者告訴他（直到）隨他喜歡去哪裡。』
讚語：這是讓他放下（小乘）。大乘教法停止施予，任憑他學習二乘，叫做『隨所趣』。
經文：『窮子……』
【English Translation】 English version 'Not this kind of reasoning': It's not in this way to understand the truth.
Sutra: 'The father saw him from afar (until) he no longer spoke to him.'
Commentary: The following fifth section uses the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) as a metaphor for conversion, with six aspects: first, the teaching inspires expedient minds; second, 'The poor son rejoiced' below, he developed small vehicle thoughts; third, 'At that time, the elder wanted to entice and guide' below, instructing him to cultivate the portions of liberation; fourth, 'At that time, the poor son first took his wages' below, the son then followed the (small vehicle) practice; fifth, 'His father saw his son with pity and wondered at him' below, encouraging him to enter good roots; sixth, 'Immediately the elder gave him another name' below, and he achieved the position of a sage. The initial text has two meanings: first, to let go (of the Mahāyāna), and then to let go (of the Śrāvakayāna). Letting go (of the Mahāyāna) has two meanings: first, it indicates that (this) is only for those whose expedient minds have been inspired by the Mahāyāna teachings; then it explains the reason. This is the first meaning. The poor son is still far away, (the father) sees him from afar, and it has been said before that it is because he saw the father from afar. Temporarily stop the Mahāyāna teachings, temporarily tell him not to accept (the Mahāyāna), so it is said 'not necessary'. Do not force the Mahāyāna on him, let him cultivate the Mahāyāna Dharma, called 'do not force the future'. Use the expedient means of the Two Vehicles, the teachings of the Three Refuges and Five Precepts to guide his mind, like splashing cold water on the face. Temporarily let him repent and extinguish, subdue the delusions of the ten entanglements (lack of shame, lack of embarrassment, jealousy, stinginess, regret, sleepiness, restlessness, torpor, anger, concealment), temporarily stop the suffering of the eight difficulties (hell, hungry ghosts, animals, long-lived heavens, borderlands, blindness, deafness and muteness, worldly cleverness, before or after the Buddha), so that he can be reborn in the human and heavenly realms. Gradually becoming disgusted with suffering, and restoring what he originally sought, is called 'awakening'. Stop giving the Mahāyāna, and no longer speak to him. 'Awakening' is removing drunkenness. At this time, it seems like awakening and entering the true enlightenment of the saints.
Sutra: 'Why is that (until) saying this is my son.'
Commentary: Explaining the intention of letting go (of the Mahāyāna). Recognizing the nature of the Śrāvakayāna, (knowing that he) is far from (the Mahāyāna) and close to (the Śrāvakayāna) and is already mature, is called 'knowing the intention is inferior'. One's own virtue is very great, but he is timid and cannot achieve it, called 'son is difficult'. 'Hao' (豪) means strong. The Huainanzi says: 'Wisdom surpassing ten thousand people is called hao', which is also equivalent to the character '𠢕'. 'Nan' (難) is pronounced nu dan, meaning worry and disease. Knowing that he has a great surname (can inherit the family business), is called 'carefully knowing the son'. Capable of inheriting the family business, secretly and subtly transforming, is called 'expedient means'. Without telling the public, saying that I first converted (him), there is a cause for the Mahāyāna, (so) saying 'this is my son'.
Sutra: 'The messenger told him (until) let him go wherever he likes.'
Commentary: This is letting go (of the Śrāvakayāna). The Mahāyāna teachings are stopped, letting him learn the Two Vehicles, is called 'following what he likes'.
Sutra: 'The poor son...'
歡喜(至)以求衣食」。
贊曰：第二彼興小意。適本機宜，故歡喜。初發小心，故名得未曾有。從生死中發趣二乘菩提之意，名從地起。「往至貧里以求衣食」，二乘功德少故名貧里，規無漏法名求衣食。
經「爾時長者(至)無威德者」。
贊曰：第三段令修脫分，說五停心、念處等故。文有二：初密遣二人，后二人依教。初中有三：一遣二人，二令傳語，三擬問答。此初也。實無二體，設有二乘之教，故言密遣。方便之教但化二乘，故言二人。智慧狹劣，名色憔悴。神通不大，名無威德。或教偏故色悴，理闕故無威。或自德闕而稱悴，他利寡而無威。此皆發小心后、初教行二乘行時。《廣雅》作「憔悴」，《切韻》三蒼作「憔悴」。「愁憂」，患也病也，《玉篇》亦作「悴」，憂也傷也。
經「汝可詣彼(至)將來使作」。
贊曰：令傳語也。教令彼聞，名汝詣彼。方便漸化，故言徐語。二乘學地，名為作處。無漏之法勝過初教人天之善，名倍與直。彼心能遂而修學者，勸來修學，名使作也。
經「若言欲何(至)亦共汝作」。
贊曰：此擬問答。彼設若問修行何法？答言除糞，斷煩惱也。修行大乘如作寶器，學小乘者猶如除糞，不但行能斷惑、教亦助斷。借威勢
【現代漢語翻譯】 現代漢語譯本：『歡喜(至)以求衣食』。
贊曰：第二，佛陀開始顯露小乘的意圖，以適應眾生的根器，所以（眾生）感到歡喜。最初發起小乘之心，所以稱為『得未曾有』。從生死輪迴中發起趣向二乘菩提之心，名為『從地起』。『往至貧里以求衣食』，因為二乘的功德較少，所以稱為『貧里』，尋求無漏之法，名為『求衣食』。
經：『爾時長者(至)無威德者』。
贊曰：第三段是讓（他們）修習解脫之分，講述五停心觀、四念處等法門。文分二部分：首先是秘密派遣二人，然後是二人依教奉行。初部分有三點：一是派遣二人，二是讓他們傳話，三是擬定問答。這是第一點。實際上（佛陀）沒有分成二體，只是爲了設立二乘的教法，所以說是『密遣』。方便之教只化度二乘，所以說是『二人』。智慧狹隘淺薄，名為『色憔悴』。神通不大，名為『無威德』。或者因為教法偏頗導致『色悴』，因為道理有所欠缺導致『無威』。或者因為自身功德欠缺而稱『悴』，利他的行為少而『無威』。這些都是在發起小乘之心后、最初教導和修行二乘行的時候。《廣雅》中寫作『憔悴』，《切韻》和《三蒼》中也寫作『憔悴』。『愁憂』，是憂患和疾病的意思，《玉篇》中也寫作『悴』，是憂愁和悲傷的意思。
經：『汝可詣彼(至)將來使作』。
贊曰：這是讓他們傳話。教令他們去聽聞，名為『汝詣彼』。用方便法門逐漸教化，所以說是『徐語』。二乘修學之地，名為『作處』。無漏之法勝過最初教導的人天善法，名為『倍與直』。如果他們內心能夠順從並修習，就勸他們前來修學，名為『使作』。
經：『若言欲何(至)亦共汝作』。
贊曰：這是擬定問答。如果他們問修行什麼法？回答說除糞，這是比喻斷除煩惱。修行大乘就像製作寶器，學習小乘就像清除糞便，不但行為能夠斷惑，教法也能幫助斷惑。藉助（大乘的）威勢
【English Translation】 English version: 『Joyfully (to) seek clothing and food』.
Commentary: Secondly, the Buddha begins to reveal the intention of the Lesser Vehicle (Hinayana), adapting to the capacities of sentient beings, hence (sentient beings) feel joy. Initially arousing the mind of the Lesser Vehicle, hence it is called 『unprecedented』. From the cycle of birth and death, arousing the mind to aspire towards the Bodhi of the Two Vehicles, is called 『rising from the ground』. 『Going to the poor village to seek clothing and food』, because the merits of the Two Vehicles are few, hence it is called 『poor village』, seeking the unconditioned Dharma, is called 『seeking clothing and food』.
Sutra: 『At that time, the elder (to) without majesty and virtue』.
Commentary: The third section is to have (them) cultivate the division of liberation, speaking of the Five Contemplations for Stopping the Mind, the Four Foundations of Mindfulness, and other Dharma gates. The text is divided into two parts: first, secretly dispatching two people, and then the two people act according to the teachings. The first part has three points: one is dispatching two people, two is having them convey a message, and three is drafting questions and answers. This is the first point. In reality, (the Buddha) is not divided into two bodies, but only to establish the teachings of the Two Vehicles, hence it is said to be 『secretly dispatched』. The expedient teachings only transform the Two Vehicles, hence it is said to be 『two people』. Wisdom is narrow and shallow, called 『complexion withered』. Supernatural powers are not great, called 『without majesty and virtue』. Or because the teachings are biased, leading to 『complexion withered』, because the principles are lacking, leading to 『without majesty』. Or because one's own merits are lacking, it is called 『withered』, and the actions of benefiting others are few, hence 『without majesty』. These are all after arousing the mind of the Lesser Vehicle, and initially teaching and practicing the practices of the Two Vehicles. In 『Guang Ya』, it is written as 『憔悴』 (qiáo cuì), and in 『Qie Yun』 and 『San Cang』, it is also written as 『憔悴』 (qiáo cuì). 『Sorrow and worry』 are the meanings of suffering and illness, and in 『Yu Pian』, it is also written as 『悴』 (cuì), which means sorrow and sadness.
Sutra: 『You may go to him (to) come and make use of』.
Commentary: This is to have them convey a message. Teaching them to go and listen, is called 『You may go to him』. Gradually transforming with expedient methods, hence it is said to be 『slowly speak』. The place of learning for the Two Vehicles, is called 『place of work』. The unconditioned Dharma surpasses the initial teachings of the goodness of humans and gods, called 『doubly give directly』. If their hearts can comply and practice, then encourage them to come and practice, called 『come and make use of』.
Sutra: 『If they say what do you want (to) also work with you』.
Commentary: This is drafting questions and answers. If they ask what Dharma to practice? Answer that it is removing dung, which is a metaphor for cutting off afflictions. Cultivating the Great Vehicle is like making precious vessels, learning the Lesser Vehicle is like removing dung, not only can actions cut off delusions, but the teachings can also help cut off delusions. Borrowing the power (of the Great Vehicle)
故，故言供作。
經「時二使人(至)具陳上事」。
贊曰：二人依教也。以教扣機如求窮子，以法稱器令彼聞知，故言得之。述斷煩惱，名陳上事。
經「爾時窮子(至)尋與除糞」。
贊曰：此第四段子遂依行。「先取價」者，初發二乘菩提之心學聞思慧，此真勝德，名為取價。后位方始作五停心、念處觀等，漸折伏煩惱，名尋除糞。「與」者為也。順用佛言，故名尋與。
經「其父見子愍而怪之」。
贊曰：自下第五勸入善根。有三：一心傷，二身近，三共語。此初也。愍無相好、福慧，怪無求大之心。
經「又以他日(至)污穢不凈」。
贊曰：下身近。有二：一見子，二身同。此初也。除糞已上是遠世化，解脫分滿位；見子愍已后是近世化，創教令入四善根位。異前解脫分，名為他日，況此皆是多劫修行。分位既異，故別說時。知根未熟潛施密化，又不以大乘教被，但以二乘生空教化，故言于窗牖中，不正視故。「牖」者，導也向也。將成道時方向鹿園相見，此乃猶未是今生事，故名遙見。或由彼去聖位尚遠，亦名遙見。未得勝福，故名羸瘦。「羸」弱也。不得勝智，故名憔悴。煩惱名糞土，惡業名塵坌。「坌」音蒲悶反，塵穢也。𡋯土曰坌，苦果名污
【現代漢語翻譯】 現代漢語譯本 因此，（經文中）說這是『供作』（提供勞作的機會）。
經文：『當時，兩個使者（來到），詳細陳述了上面的事情。』
讚語說：這兩個人依照教導行事。用教義去契合根機，就像尋找走失的兒子；用法來衡量器皿，使他聽聞並瞭解，所以說『得之』（得到了機會）。敘述斷除煩惱，叫做『陳述上面的事情』。
經文：『當時，窮子（開始）尋找並一起清除糞便。』
讚語說：這是第四段，兒子於是開始依教奉行。『先取價』，指的是最初發起二乘（聲聞乘和緣覺乘）菩提之心，學習聽聞和思考的智慧，這是真正的殊勝功德，叫做『取價』。之後才開始修習五停心觀、念處觀等，逐漸折伏煩惱，叫做『尋找並清除糞便』。『與』，是『為』的意思。順應佛的教言，所以叫做『尋找並一起』。
經文：『他的父親看見兒子，憐憫而感到奇怪。』
讚語說：下面第五段是勸導進入善根。有三個方面：一是內心傷感，二是身體接近，三是一起說話。這是第一個方面。憐憫他沒有殊勝的相好和福慧，奇怪他沒有追求大乘之心。
經文：『又在其他日子（他的父親）看見他正在清除污穢不凈之物。』
讚語說：下面是身體接近。有兩個方面：一是看見兒子，二是身體在一起。這是第一個方面。清除糞便以上是遠世教化，是解脫分圓滿的階段；看見兒子憐憫之後是近世教化，開始教導進入四善根位。與之前的解脫分不同，所以叫做『其他日子』，何況這些都是多劫修行。分位既然不同，所以分別說明時間。知道他的根機尚未成熟，暗中施行秘密教化，又不以大乘教義來覆蓋他，只是用二乘的生空教義來教化他，所以說『在窗戶中』，因為不是正視。『牖』（yǒu），是引導、趨向的意思。將要成道時，方向指向鹿野苑相見，這還不是今生的事情，所以叫做遙見。或者因為他距離聖位還很遙遠，也叫做遙見。沒有得到殊勝的福報，所以叫做『羸瘦』。『羸』，是虛弱的意思。沒有得到殊勝的智慧，所以叫做『憔悴』。煩惱叫做糞土，惡業叫做塵坌（bèn）。『坌』，讀音為蒲悶反，是塵穢的意思。塵土堆積叫做坌，苦果叫做污穢。
【English Translation】 English version Therefore, it is said (in the scripture) that this is 'providing labor' (offering the opportunity to work).
Sutra: 'At that time, the two messengers (arrived) and detailed the above matters.'
The commentary says: The two people acted according to the teachings. Using the teachings to match the potential, like searching for a lost son; using the Dharma to measure the vessel, so that he hears and understands, therefore it is said 'obtained it' (obtained the opportunity). Narrating the cutting off of afflictions is called 'detailing the above matters.'
Sutra: 'At that time, the poor son (began) to seek and remove the dung together.'
The commentary says: This is the fourth section, the son then began to act according to the teachings. 'First taking the price' refers to initially arousing the Bodhi mind of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), learning the wisdom of hearing and thinking, this is true and supreme merit, called 'taking the price'. Afterwards, he began to practice the Five Stopping-the-Mind Contemplations, the Four Foundations of Mindfulness, etc., gradually subduing afflictions, called 'seeking and removing the dung'. 'With' means 'for'. Complying with the Buddha's teachings, therefore it is called 'seeking and with'.
Sutra: 'His father saw his son, felt compassion and was surprised.'
The commentary says: The fifth section below is encouraging entry into the roots of goodness. There are three aspects: first, the heart is saddened; second, the body is near; third, speaking together. This is the first aspect. He felt compassion for him not having excellent marks and blessings and wisdom, and was surprised that he did not have the mind to seek the Great Vehicle.
Sutra: 'Again, on another day (his father) saw him cleaning filthy and impure things.'
The commentary says: Below is the body being near. There are two aspects: first, seeing the son; second, the bodies being together. This is the first aspect. Removing dung and above is the teaching of a distant age, the stage of complete liberation; seeing the son and feeling compassion afterwards is the teaching of a recent age, beginning to teach entry into the Four Roots of Goodness. Different from the previous liberation, therefore it is called 'another day', moreover, these are all practices of many kalpas. Since the stages are different, the time is explained separately. Knowing that his roots are not yet mature, he secretly applies hidden teachings, and does not cover him with the teachings of the Great Vehicle, but only teaches him with the emptiness teachings of the Two Vehicles, therefore it is said 'in the window', because it is not a direct view. 'Yǒu' (牖), means guiding, directing. When about to attain the Way, the direction points to seeing each other in Deer Park (Mrigadavaṇa), this is still not a matter of this life, therefore it is called seeing from afar. Or because he is still far from the holy position, it is also called seeing from afar. Not having obtained supreme blessings, therefore it is called 'emaciated'. 'Emaciated' means weak. Not having obtained supreme wisdom, therefore it is called 'withered'. Afflictions are called dung, evil karma is called dust and dirt. 'Bèn' (坌), pronounced pú mèn fǎn, means dust and filth. Piling up earth is called bèn, the bitter result is called filth.
穢，合此三種皆名不凈。
經「即脫瓔珞(至)除糞之器」。
贊曰：此身同也。化身具德，相好圓明、居凈土中，子見驚走；今現穢土、穢垢塵身，化相隱之，如脫瓔珞嚴身之具，亦如神力隱身常光但放一尋。非佛勝身，相好但爾，名脫上服。相同有漏，名著粗弊垢衣。示有煩惱、惡業，如塵坌身。先說權教，名為右手，用之先故。「除糞器」者，二乘因行伏煩惱故，以教詮顯義同手執。佛自示同斷煩惱行，說權教故。
經「狀有所畏(至)得近其子」。
贊曰：下共語。有二：初總與語勸勉，后別與語教示。此初也。示怖眾苦、慈悲接引，如狀有所畏。示現、教導、贊勵、慶慰、勸行精進，名語勤作。此乃世世從佛化時，故得近子。
經「后復告言(至)當加汝價」。
贊曰：下別與語教示。有三：一不令西東，二隨須即與，三假稱父子。此初也。「咄」音當沒反，《說文》「相謂也」，字書「吐也」，今取相謂呼也。勿復退墮卻入生死修外道法，名勿余去。「加汝價」者，與汝修慧四善根故，加於前位聞、思慧故。
經「諸有所須(至)好自安意」。
贊曰：此隨須即與。瓫器謂禪定，米麵謂解脫、勝處、四無量等因定所有諸功德也。此位亦學，分修習故。
【現代漢語翻譯】 現代漢語譯本 穢，這三種東西合在一起都叫做不凈。
經文說：『隨即脫下瓔珞（直到）清除糞便的器具』。
贊曰：這個身體是相同的。化身具有功德，相好圓滿光明，居住在凈土之中，兒子見了都會驚慌逃走；現在顯現在污穢的國土、帶著污穢塵垢的身體，化身的莊嚴相貌隱藏起來，就像脫下瓔珞這種莊嚴身體的器具，也像神力隱藏身體的常光只放出一尋。不是佛的殊勝之身，相好才只是這樣，這叫做脫下上好的衣服。和有漏之身相同，叫做穿上粗糙破舊的臟衣服。顯示有煩惱、惡業，就像塵土覆蓋身體。先說權巧之教，叫做右手，因為先用它。『清除糞便的器具』，是指二乘（聲聞乘和緣覺乘）在因地修行時爲了調伏煩惱，用教義來詮釋顯現，意義上和手拿著東西一樣。佛自己顯示出斷除煩惱的行為，因為說的是權巧之教。
經文說：『樣子好像有所畏懼（直到）能夠接近他的兒子』。
贊曰：下面是共同對話。有兩部分：開始是總的對話勸勉，後面是分別對話教導指示。這是開始的部分。顯示出畏懼眾苦的樣子、用慈悲心接引，就像樣子好像有所畏懼。示現、教導、讚揚鼓勵、慶賀安慰、勸勉修行精進，叫做說話勤奮。這是因為世世代代都受到佛的教化，所以能夠接近兒子。
經文說：『後來又告訴他說（直到）我將增加你的工錢』。
贊曰：下面是分別對話教導指示。有三個方面：一是不讓他向西向東亂跑，二是隨他需要就給他，三是假稱父子關係。這是第一個方面。『咄』（duō）音當沒反，《說文》解釋為『互相稱呼』，字書解釋為『吐氣』，現在取互相稱呼的意思。不要再退墮回去進入生死輪迴修習外道之法，叫做不要再去其他地方。『增加你的工錢』，是因為給你修習智慧的四善根，超過了之前聞、思慧的地位。
經文說：『凡是你有所需要的（直到）好好地安心待著』。
贊曰：這是隨他需要就給他。瓫器指的是禪定，米麵指的是解脫、勝處、四無量心等等因為禪定而產生的所有功德。這個階段也是在學習，因為是分階段修習。
【English Translation】 English version Impurity, the combination of these three is called impurity.
The sutra says: 'Immediately took off the necklace (until) the tool for removing excrement'.
Commentary: This body is the same. The manifested body possesses virtues, with perfect and bright marks and characteristics, residing in a pure land, the son would be frightened and run away upon seeing it; now appearing in a defiled land, with a defiled and dusty body, the adornment of the manifested body is hidden, like taking off the necklace, an adornment for the body, also like divine power concealing the constant light of the body, only emitting one xun (丈量單位，約八尺). If it were not the Buddha's supreme body, the marks and characteristics would only be like this, this is called taking off the upper garment. Being the same as the body with outflows, it is called wearing coarse and tattered dirty clothes. Showing that there are afflictions and evil karma, like dust covering the body. First speaking of the expedient teaching, it is called the right hand, because it is used first. 'The tool for removing excrement' refers to the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) cultivating in the causal stage to subdue afflictions, using the teachings to explain and reveal, the meaning is the same as holding something in the hand. The Buddha himself shows the act of cutting off afflictions, because he is speaking of the expedient teaching.
The sutra says: 'Appearing to be somewhat fearful (until) able to get close to his son'.
Commentary: Below is the common conversation. There are two parts: first, a general conversation of encouragement, then a separate conversation of instruction and guidance. This is the first part. Showing the appearance of fearing the suffering of the masses, compassionately receiving and guiding, like appearing to be somewhat fearful. Showing, teaching, praising and encouraging, congratulating and comforting, urging diligent practice, is called speaking diligently. This is because he has been transformed by the Buddha for lifetimes, so he is able to get close to his son.
The sutra says: 'Later, he told him again (until) I will increase your wages'.
Commentary: Below is the separate conversation of instruction and guidance. There are three aspects: first, not letting him go west or east, second, giving him whatever he needs, third, falsely claiming a father-son relationship. This is the first aspect. '咄' (duō), the sound is 'dang mei fan', 'Shuowen' (《說文解字》) explains it as 'addressing each other', dictionaries explain it as 'exhaling', now we take the meaning of addressing each other. Do not regress and fall back into the cycle of birth and death, practicing externalist paths, this is called do not go elsewhere. 'Increase your wages' is because you are given the four roots of goodness for cultivating wisdom, surpassing the previous position of hearing and thinking wisdom.
The sutra says: 'Whatever you need (until) take good care and be at ease'.
Commentary: This is giving him whatever he needs. Pottery refers to samādhi (禪定), rice and flour refer to liberation, superior abodes, the four immeasurables, etc., all the merits arising from samādhi. This stage is also learning, because it is cultivated in stages.
鹽醋謂生空本、後有漏二智，猶如鹽梅調和諸味；此智亦爾，調功德故。決意忻趣，勿生疑難。「老弊使人」者，二乘之五通、四種神足作用弱故，立老弊名。以與汝等，汝可勤學以自安意，此說利根超得果者。次第得果者，瓫器謂初未至定，米、面謂四諦、五根、五力等觀，鹽醋謂生空無我等行相。老弊使人四神足等，曾解脫分位所修之法。
經「我如汝父(至)如所生子」。
贊曰：假稱父子也。初標、后釋。我道滿名老，汝道軟如少。父子之情既切，眷念之意逾深。既以如父子之言，亦何憂于睏乏，亦不自輕己。專求出要名無欺，身常精進名無怠，心無煩惱瞋恨語無怨惡之言，此即折伏三業惡也。汝已能為方便諦觀折伏煩惱，名都不見汝有如此惡。如餘外道家修行之作人，亦都不見汝有諸惡。如我佛家初心凡夫之作人有所欺怠者，自今已后汝既近聖，如諸聖人我所生子亦無有異。未得見諦仍非真子，且名如子。
經「即時長者(至)名之為兒」。
贊曰：自下第六便成聖位。有三：一初入聖，二住修道，三成無學。此初也。住凡位如假兒仍非是兒，入聖已是真兒方號為兒。故便作字，轉親近故。此住初果。
經「爾時窮子(至)常令除糞」。
贊曰：住修道也。此明金剛
【現代漢語翻譯】 現代漢語譯本：鹽醋比喻生空（一切事物本質為空性）的智慧和後有漏（後天產生的、有缺陷的）智慧，就像鹽和梅子調和各種味道一樣；這種智慧也是如此，因為它能調和功德。下定決心欣然前往，不要產生懷疑和困難。「老弊使人」指的是，二乘（聲聞乘和緣覺乘）的五神通和四種神足的作用很弱，所以稱為老弊。把這些比喻給你們，你們可以勤奮學習以使自己安心，這是說利根之人可以超越而獲得果位。次第獲得果位的人，瓫器比喻最初的未至定（一種禪定狀態），米和麵比喻四諦（苦、集、滅、道）、五根（信、精進、念、定、慧）、五力（信力、精進力、念力、定力、慧力）等的觀修，鹽和醋比喻生空無我等的行相。老弊使人比喻四神足等，是曾經在解脫分位所修的法。
經文：『我如汝父（乃至）如所生子』。
贊曰：這是假託父子的關係。先標明，后解釋。我（佛）的道行圓滿，所以稱為老，你的道行還很稚嫩，所以像少年。父子之情既然如此懇切，眷念之意就更加深厚。既然用父子來比喻，又何必憂慮睏乏，也不要輕視自己。專心尋求出離之道，稱為無欺；身常精進，稱為無怠；心中沒有煩惱瞋恨，言語沒有怨恨惡毒，這就是折伏三業（身、口、意）的惡行。你已經能夠方便地諦觀，折伏煩惱，所以說沒有看到你有這樣的惡行。就像其他外道修行的人一樣，也都沒有看到你有各種惡行。如果我佛家的初心凡夫修行人有所欺騙懈怠，從今以後你既然接近聖人，就像諸聖人，如同我所生的兒子一樣沒有什麼不同。還沒有證得見諦，仍然不是真正的兒子，暫且稱為如子。
經文：『即時長者（乃至）名之為兒』。
贊曰：從下面開始，第六個階段就進入聖位。有三個階段：一是初入聖位，二是住在修道位，三是成就無學位。這是第一個階段。住在凡夫位，就像假兒子，仍然不是真正的兒子；進入聖位，已經是真正的兒子，才稱為兒子。所以就寫『便』字，表示更加親近。這是住在初果位。
經文：『爾時窮子（乃至）常令除糞』。
贊曰：這是住在修道位。這裡說明金剛
【English Translation】 English version: Salt and vinegar are metaphors for the wisdom of emptiness of inherent existence (生空, the emptiness of inherent existence of all phenomena) and the wisdom of later outflows (後有漏, later acquired, flawed wisdom), just as salt and plums harmonize various flavors; this wisdom is also like that, because it harmonizes merits. Resolve to go gladly, and do not generate doubts and difficulties. 'Old and infirm people' refers to the weakness of the five supernormal powers and four kinds of miraculous feet of the Two Vehicles (二乘, Śrāvakayāna and Pratyekabuddhayāna), hence the name 'old and infirm.' Giving these metaphors to you, you can diligently study to put your mind at ease; this speaks of those with sharp faculties who can transcend and attain fruition. For those who attain fruition in stages, a clay pot is a metaphor for the initial Unattained Concentration (未至定, a state of meditation), rice and flour are metaphors for the Four Noble Truths (四諦, duḥkha, samudaya, nirodha, and mārga), the Five Roots (五根, faith, vigor, mindfulness, concentration, and wisdom), the Five Powers (五力, faith, vigor, mindfulness, concentration, and wisdom), etc., and salt and vinegar are metaphors for the aspects of emptiness of inherent existence and no-self, etc. 'Old and infirm people' is a metaphor for the four miraculous feet, etc., which are the dharmas cultivated in the stage of partial liberation.
Sutra: 'I am like your father (up to) like a son born of me.'
Commentary: This is a metaphorical father-son relationship. First, it is stated, then explained. I (the Buddha) have perfected the path, so I am called old; your path is still tender, so you are like a youth. Since the father-son relationship is so sincere, the intention of care is even deeper. Since the metaphor of father and son is used, why worry about poverty, and do not belittle yourself. Single-mindedly seeking the path of liberation is called non-deception; constantly striving in body is called non-negligence; having no afflictions or anger in the mind, and no words of resentment or malice in speech, this is subduing the evil of the three karmas (身口意, body, speech, and mind). You are already able to skillfully contemplate and subdue afflictions, so it is said that I do not see such evil in you. Just like other non-Buddhist practitioners, they also do not see various evils in you. If a beginner ordinary person in my Buddhist family is deceptive and negligent, from now on, since you are close to the sages, like the sages, like a son born of me, there is no difference. Not yet having attained the vision of truth, you are still not a true son, but temporarily called 'like a son.'
Sutra: 'Then the elder (up to) named him as his son.'
Commentary: From below, the sixth stage enters the state of sainthood. There are three stages: first entering sainthood, second dwelling in the path of cultivation, and third accomplishing the state of no-more-learning. This is the first stage. Dwelling in the state of an ordinary person is like a false son, still not a true son; entering the state of sainthood is already a true son, and only then is he called a son. Therefore, the word 'then' is written, indicating greater closeness. This is dwelling in the stage of the first fruit.
Sutra: 'At that time, the poor son (up to) always made him remove excrement.'
Commentary: This is dwelling in the path of cultivation. This explains the Vajra
道前，雖得入聖欣於此遇，自知不及諸菩薩故，尚自謂是客作賤人。於二十餘年，喻二乘位。一一皆具無漏十法行、十業道故，常令除糞恒斷煩惱。或二十年者，加行、無間二位之中伏斷除惑。或住修道，斷上地獄諸俱生惑，五下分結、五上分結二類斷故。或無間解脫道，斷種、粗重二位別故。
經「過是已后(至)猶在本處」。
贊曰。此明金剛道后。成無學已得親近佛，識達生空同得解脫，名相體信。入學佛法出利群生，無怖無染，名無障難。又心相體信，入、出二利亦無疑難。尚住二乘生空之理，不悕大果，名止本處。「是本所求」，所學處故。
經「世尊爾時(至)當體此意」。
贊曰：下第六大段示大不悕喻。有二：初明示大，后明不悕。初文復二：初標、后釋。此初復二：初知時，后正告。「有疾」者，十二年後眾生煩惱展轉增多，眾生病故佛亦有疾。此於法華會前，知入涅槃時近，所應度者皆將度訖，名知死不久。菩薩、如來有為無為一切功德，名倉庫盈溢。「溢」滿也。其中大乘許多、二乘許少，如來許多、菩薩許少，無為許多、有為許少。「所應取者」自利萬德，「所應與者」利他萬德。「汝應諳識」悉應知之。述自先心當體此意，即令諳識大乘義旨、二利萬德。此乃為
【現代漢語翻譯】 現代漢語譯本：道前，即使已經證入聖位，併爲此際遇感到欣喜，但因為自知不如諸位菩薩，所以仍然自認為是在『客作』（指受僱傭的工人）。在二十多年的時間裡，這比喻二乘（聲聞乘和緣覺乘）的果位。因為二乘行者一一都具備無漏的十法行和十業道，所以常常像『除糞』一樣，恒常地斷除煩惱。或者說，這二十年指的是在加行位和無間位這兩個階段中，通過伏斷的方式來去除迷惑。或者說，安住在修道位，斷除上地獄（欲界、色界、無色界）的各種俱生惑，因為斷除了五下分結（欲界繫縛）和五上分結（色界和無色界繫縛）這兩類煩惱。或者說，在無間道和解脫道這兩個階段，斷除煩惱的種子和粗重煩惱，是因為這兩個階段的差別。
經文：『過是已后（至）猶在本處』。
贊曰：這段經文說明了金剛道之後的情況。成就無學果位后，得以親近佛，認識到生空（一切法無自性）的道理，同樣得到解脫，這被稱為名相體信（在名相上、在體性上都相信）。進入佛法，利益眾生，沒有怖畏，沒有染著，這被稱為無障難。又心相體信（在心上、在體性上都相信），在入（自利）和出（利他）這兩種利益上也沒有疑惑和困難。仍然安住在二乘的生空之理中，不希求大乘的果位，這被稱為止本處，『是本所求』，因為這是他們所學習的地方。
經文：『世尊爾時（至）當體此意』。
贊曰：下面是第六大段，說明不希求大乘的譬喻。分為兩部分：首先是明示大乘，然後是不希求大乘。在明示大乘這部分中，又分為兩部分：首先是標示，然後是解釋。標示部分又分為兩部分：首先是知時，然後是正式告知。『有疾』指的是，十二年後，眾生的煩惱逐漸增多，因為眾生有病，所以佛也有病。這是在法華會之前，知道入涅槃的時間臨近，所應該度化的眾生都將要度化完畢，這被稱為知死不久。菩薩和如來的一切有為和無為的功德，被稱為倉庫盈溢，『溢』是充滿的意思。其中，大乘的功德很多，二乘的功德很少；如來的功德很多，菩薩的功德很少；無為的功德很多，有為的功德很少。『所應取者』指的是自利的萬種功德，『所應與者』指的是利他的萬種功德。『汝應諳識』指的是你們應該全部知曉。陳述自己先前的想法，應當體會這個意思，就是要讓你們熟悉大乘的義理和二利的萬種功德。這是爲了
【English Translation】 English version: Even though having attained the state of a saint and rejoicing in this encounter, knowing that they are not as capable as the Bodhisattvas, they still consider themselves as 'hired laborers'. For more than twenty years, this is a metaphor for the fruit of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). Because the practitioners of the Two Vehicles each possess the ten faultless Dharmic practices and the ten virtuous karmic paths, they constantly, like 'removing dung', perpetually eliminate afflictions. Alternatively, these twenty years refer to the stages of Preparation and Immediate Subsequent, in which delusions are subdued and eliminated through suppression. Or, abiding in the Path of Cultivation, eliminating the various co-arisen delusions of the upper and lower realms (the Desire Realm, the Form Realm, and the Formless Realm), because the two categories of afflictions, the five lower fetters (binding to the Desire Realm) and the five higher fetters (binding to the Form and Formless Realms), are eliminated. Or, in the stages of the Immediate and Liberation Paths, eliminating the seeds and gross burdens of afflictions, because of the difference between these two stages.
Sutra: 'After this (until) still remaining in the same place'.
Commentary: This passage explains the situation after the Vajra Path. Having attained the state of No More Learning, one is able to be close to the Buddha, recognizing the principle of emptiness of inherent existence (Śūnyatā) and attaining liberation in the same way. This is called 'belief in name and substance' (believing both in name and in essence). Entering the Buddha-dharma and benefiting sentient beings, without fear or attachment, this is called 'without obstacles or difficulties'. Furthermore, 'belief in mind and substance' (believing both in mind and in essence), there is also no doubt or difficulty in the two benefits of entering (self-benefit) and exiting (benefiting others). Still abiding in the principle of emptiness of inherent existence of the Two Vehicles, not aspiring to the great fruit of the Mahāyāna, this is called 'stopping at the original place', 'this is what is originally sought', because this is the place they have learned.
Sutra: 'The World-Honored One at that time (until) embody this intention'.
Commentary: The following is the sixth major section, illustrating the metaphor of not aspiring to the Mahāyāna. It is divided into two parts: first, clearly showing the Mahāyāna, and then, not aspiring to the Mahāyāna. In the part of clearly showing the Mahāyāna, it is again divided into two parts: first, indicating, and then, explaining. The indicating part is again divided into two parts: first, knowing the time, and then, formally announcing. 'Having illness' refers to, after twelve years, the afflictions of sentient beings gradually increasing, and because sentient beings are ill, the Buddha is also ill. This is before the Lotus Assembly, knowing that the time of entering Nirvāṇa is approaching, and that the sentient beings who should be liberated will all be liberated, this is called 'knowing death is not far off'. All the conditioned and unconditioned merits of the Bodhisattvas and Tathāgatas are called 'the storehouse is overflowing', 'overflowing' means full. Among them, the merits of the Mahāyāna are many, the merits of the Two Vehicles are few; the merits of the Tathāgata are many, the merits of the Bodhisattvas are few; the unconditioned merits are many, the conditioned merits are few. 'What should be taken' refers to the ten thousand merits of self-benefit, 'what should be given' refers to the ten thousand merits of benefiting others. 'You should be familiar with' refers to you should all know. Stating one's own previous thoughts, you should embody this intention, which is to make you familiar with the meaning of the Mahāyāna and the ten thousand merits of the two benefits. This is in order to
說大般若等，令其識達大乘道理，而未付之教發大心，故奄含言當體此意。
經「所以者何(至)無令漏失」。
贊曰：此釋示大。如世父子身雖有異心事不殊，佛與二乘為不異者：一解脫等，二生空真如等，三意樂等，佛得眾生平等意故。宜加用心求解大法，無令漏失勿忘不學。
經「爾時窮子(至)一餐之意」。
贊曰：下明不悕。有二：初領而不悕，后猶住本處。此初也。須菩提等法華會前領解空義、守護大乘，不愚於法知大乘理，然無一念發大乘心，無悕佛果大乘法食一餐之意。故前說言「不生一念好樂之心」。「悕」音虛機反，亦應作「希」，希愿也。
經「然其所止(至)亦未能捨」。
贊曰：此猶住本位。「然其所止」，猶住二乘，二乘劣心亦未能捨。
經「復經少時(至)自鄙先心」。
贊曰：下第二大段，喻今獲得。有二：初父付，后子獲，「世尊是時窮子」下是。父付又二：一知時到，二集眾付。此初也。「經少時」者，般若會後、法華會中少長進故，名為漸已。以解二空其意弘遠，名為通泰。「通」者開達，「泰」者安泰。「成就大志」者，昔發大心近生遠熟故。「自鄙先心」者，悔昔住小也。「鄙」者輕嫌，輕嫌先時修小乘心。故鹙子先
【現代漢語翻譯】 現代漢語譯本： 說《大般若經》等，是爲了讓他們理解通達大乘的道理，但還沒有教導他們發起大乘之心，所以含蓄地說『當體此意』。
經文：『所以者何（至）無令漏失』。
贊曰：這是解釋開示大乘。就像世間的父子，身體雖然不同，但心意和所做的事情沒有差別。佛與二乘（聲聞乘和緣覺乘）沒有差別在於：一、解脫相同；二、生空真如相同；三、意樂相同，佛得到了眾生平等的意樂。應該更加用心去求解大法，不要遺漏失去，不要忘記不學習。
經文：『爾時窮子（至）一餐之意』。
贊曰：下面說明不希望。分為兩部分：開始領悟但不希望，後來仍然住在原來的地方。這是第一部分。須菩提（Subhuti）等人在《法華經》法會上之前，領悟瞭解空的道理、守護大乘，不愚昧於佛法，知道大乘的道理，然而沒有一念發起大乘之心，沒有希望得到佛果和大乘法食一餐之意的想法。所以前面說『不生一念好樂之心』。『悕』音虛機反，也應該寫作『希』，是希望的意思。
經文：『然其所止（至）亦未能捨』。
贊曰：這是仍然住在原來的位置。『然其所止』，仍然住在二乘的境界，二乘的低劣之心也不能捨棄。
經文：『復經少時（至）自鄙先心』。
贊曰：下面是第二大段，比喻現在獲得。分為兩部分：開始是父親給予，後來是兒子獲得，『世尊是時窮子』以下是兒子獲得。父親給予又分為兩部分：一是知道時機已到，二是聚集眾人給予。這是第一部分。『經少時』，在《般若經》法會之後、《法華經》法會之中，稍微有所長進，所以稱為漸已。因為理解了二空（人空和法空），他們的心意弘大深遠，稱為通泰。『通』是開達，『泰』是安泰。『成就大志』，過去發的大心，接近產生，遠處成熟的緣故。『自鄙先心』，是後悔過去住在小乘的境界。『鄙』是輕視嫌棄，輕視嫌棄先前修習小乘的心。所以舍利弗（Sariputra）先
【English Translation】 English version: The saying of the Maha-prajnaparamita Sutra and others is to enable them to understand and penetrate the principles of Mahayana, but they have not been taught to generate the mind of Mahayana, so it is implicitly said 'to embody this meaning'.
Scripture: 'The reason is what (to) without causing leakage'.
Commentary: This explains and reveals the Great Vehicle. Just like the father and son in the world, although their bodies are different, their minds and actions are not different. The difference between the Buddha and the Two Vehicles (Sravakayana and Pratyekabuddhayana) lies in: 1. The liberation is the same; 2. The emptiness of self and suchness are the same; 3. The intention and happiness are the same, because the Buddha has attained the equal intention and happiness of all beings. One should put more effort into seeking the Great Dharma, not to miss or lose it, and not to forget to learn it.
Scripture: 'At that time, the poor son (to) the intention of a meal'.
Commentary: The following explains not hoping. It is divided into two parts: first, understanding but not hoping, and later still dwelling in the original place. This is the first part. Subhuti and others, before the Lotus Sutra assembly, understood the principle of emptiness, protected the Mahayana, were not ignorant of the Dharma, and knew the principles of Mahayana, but they did not have a single thought of generating the mind of Mahayana, and did not have the idea of hoping to obtain the fruit of Buddhahood and a meal of the Mahayana Dharma. Therefore, it was said earlier, 'Not generating a single thought of good pleasure'. 'Xi' is pronounced xu ji fan, and should also be written as '希', which means hope.
Scripture: 'However, where he dwells (to) also unable to abandon'.
Commentary: This is still dwelling in the original position. 'However, where he dwells', still dwells in the realm of the Two Vehicles, and the inferior mind of the Two Vehicles cannot be abandoned.
Scripture: 'After a short time (to) self-despising the previous mind'.
Commentary: The following is the second major section, a metaphor for obtaining now. It is divided into two parts: first, the father gives, and later the son obtains, 'The World Honored One is the poor son at this time' below is the son obtaining. The father giving is further divided into two parts: one is knowing that the time has come, and the other is gathering the crowd to give. This is the first part. 'After a short time', after the Prajnaparamita Sutra assembly and in the Lotus Sutra assembly, there is a slight improvement, so it is called gradual progress. Because they understand the two emptinesses (emptiness of person and emptiness of dharma), their minds are vast and far-reaching, which is called unobstructed and peaceful. 'Unobstructed' means open and accessible, and 'peaceful' means peaceful and tranquil. 'Achieving great aspirations' is because the great mind that was generated in the past is close to arising and matures in the distance. 'Self-despising the previous mind' is regretting dwelling in the realm of the Small Vehicle in the past. 'Despising' means looking down upon and disliking, looking down upon and disliking the mind of practicing the Small Vehicle in the past. Therefore, Sariputra first
言「我等同入法性。云何如來以小乘法而見濟度。是我等咎非世尊也。每自克責。」正與此同。
經「臨欲終時(至)皆悉已集」。
贊曰：下集眾付。有二：一命集，二正告。此初也。今法華會去涅槃時才有五年，名將臨命終。昔退大聲聞之子，會菩薩之親族。國王等四，喻四眾也，或如自名即實彼類。
經「即自宣言(至)我之所生」。
贊曰：下正告。有二：初牒昔，后告今，「忽於此間」下是。牒昔有三；初牒最初發心，次牒退流生死，后牒權中餘四久事。謂中途遇佛不肯修大，化以二乘示大不悕，此即初也。二乘作佛其事極難，故自宣之不遣余說。最初我為十六王子時，教之發大心，彼之善根我口所生，從佛法音而得生故。從佛法所生，爾乃是真生故。
經「于某城中(至)五十餘年」。
贊曰：牒退流生死也。「某城」者大乘也。最初一逢已教發趣大乘之心，若定性大乘及上品發心未必退沒，今說不定姓及下品發心故。彼已復經退流生死，故名某城。舍吾逃走。「伶」音郎丁反，與「零」同。《切韻》「伶者樂人」，非此所明。「俜」音匹丁反，三蒼云「伶俜猶聯翩也」。亦孤獨貌，《切韻》「若行不正作竛竮」。「竛」音郎丁反，「竮」音普丁反，亦作彾𢓳。又
【現代漢語翻譯】 現代漢語譯本：他們說：『我們都同樣進入了法性（Dharmata，一切法的真實性質）。為什麼如來（Tathagata，佛的稱號）用小乘法（Hinayana，通往個人解脫的教義）來救度我們？這是我們的過錯，不是世尊（Bhagavan，佛的稱號）的錯。』他們總是這樣責備自己。這和現在的情況一樣。
經文說：『臨終的時候（到）都全部聚集。』
贊曰：下面是聚集大眾並囑託。分為兩部分：一是命集，二是正式告知。這是第一部分。現在法華會（Lotus Sutra Assembly）距離涅槃（Nirvana，解脫）時只有五年，可以說是臨命終的時候。過去退回的大聲聞（Sravaka，聽聞佛法而證悟者）之子，聚集菩薩（Bodhisattva，為利益眾生而修行成佛之人）的親族。國王等四類人，比喻四眾弟子，或者就像他們的名字一樣，實際上就是那一類人。
經文說：『就自己宣告（到）我所生。』
贊曰：下面是正式告知。分為兩部分：一是追述過去，二是告知現在，『忽然在此間』以下是告知現在。追述過去有三點：一是追述最初發心，二是追述退流生死，三是追述權宜之法中其餘長久之事。說的是中途遇到佛（Buddha，覺悟者）不肯修習大乘（Mahayana，普度眾生的教義），用二乘（聲聞乘和緣覺乘）來教化，顯示大乘不值得追求，這就是第一點。二乘之人成佛，這件事極其困難，所以自己宣告，不讓別人說。最初我作為十六王子的時候，教他們發起大心，他們的善根是我口中所生，從佛法（Dharma，佛的教導）的聲音而得生。從佛法所生，才是真正的出生。
經文說：『在某城中（到）五十餘年。』
贊曰：追述退流生死。『某城』指的是大乘。最初一遇到就教他們發起趣向大乘之心，如果是定性的大乘以及上品發心的人未必會退沒，現在說的是不定性以及下品發心的人。他們已經再次經歷退流生死，所以稱為某城。捨棄我逃走。『伶』，發音為郎丁反，與『零』相同。《切韻》中說『伶者樂人』，不是這裡要說明的。『俜』，發音為匹丁反，《三蒼》中說『伶俜猶如聯翩』。也有孤獨的樣子，《切韻》中說『如果行為不正就寫作竛竮』。『竛』，發音為郎丁反，『竮』，發音為普丁反，也寫作彾𢓳。又
【English Translation】 English version: They said, 'We all enter the Dharmata (the true nature of all dharmas) equally. Why does the Tathagata (the 'Thus-Gone One', an epithet of the Buddha) use the Hinayana (the 'Smaller Vehicle', teachings leading to individual liberation) to save us? This is our fault, not the Bhagavan's (the 'Blessed One', an epithet of the Buddha).』 They always blamed themselves in this way. This is the same as the present situation.
The sutra says, 'When approaching the end of life (until) all are gathered together.'
Commentary: The following is about gathering the assembly and entrusting. It is divided into two parts: first, summoning; second, formally announcing. This is the first part. Now, the Lotus Sutra Assembly is only five years away from Nirvana (liberation), so it can be said to be approaching the end of life. In the past, the sons of the great Sravakas (listeners of the Buddha's teachings who attain enlightenment) who had retreated, gathered with the relatives of the Bodhisattvas (beings who strive for enlightenment to benefit all beings). The four types of people, such as kings, are metaphors for the fourfold assembly, or just as their names suggest, they are actually that type of person.
The sutra says, 'Then he declared himself (until) what I have produced.'
Commentary: The following is the formal announcement. It is divided into two parts: first, recalling the past; second, announcing the present, from 'Suddenly in this place' onwards is the announcement of the present. There are three points in recalling the past: first, recalling the initial aspiration; second, recalling the regression and flow in samsara (cycle of birth and death); third, recalling the expedient means and other long-term matters. It refers to encountering the Buddha (the 'Awakened One') midway but being unwilling to practice the Mahayana (the 'Great Vehicle', teachings for universal liberation), using the Two Vehicles (Sravakayana and Pratyekabuddhayana) to teach, showing that the Mahayana is not worth pursuing, this is the first point. It is extremely difficult for those of the Two Vehicles to become Buddhas, so he declares it himself, not letting others say it. Initially, when I was the sixteenth prince, I taught them to arouse the great aspiration, their roots of goodness were produced from my mouth, born from the sound of the Buddha's Dharma (the teachings of the Buddha). Being born from the Buddha's Dharma is the true birth.
The sutra says, 'In a certain city (until) more than fifty years.'
Commentary: Recalling the regression and flow in samsara. 'A certain city' refers to the Mahayana. Initially, upon encountering them, he taught them to arouse the mind aspiring towards the Mahayana, if they are of the definite Mahayana nature and those with superior aspiration, they may not regress, now it speaks of those of indefinite nature and those with inferior aspiration. They have again experienced regression and flow in samsara, so it is called a certain city. Abandoning me and fleeing. 'Ling', pronounced lang ding fan, is the same as 'ling'. The Qieyun says 'Ling means musician', which is not what is being explained here. 'Ping', pronounced pi ding fan, the Sancang says 'Lingping is like lianpian (fluttering)'. It also has the appearance of being alone, the Qieyun says 'If the behavior is not correct, it is written as yingping'. 'Ying', pronounced lang ding fan, 'Ping', pronounced pu ding fan, is also written as 彾𢓳. Also
行不正作跉䟓。跉䟓即令𢶫音。今多作「跉跰」，不知所說。有解云，跉跰，足履危險之貌。亦有本作「跉俜」字，此是孤單之狀。或躡五趣危險辛苦，或孤單辛苦馳流五趣，舍佛等父母，故名曰孤單。義雖可然，不知何據。其「跰」音亦補諍反，與「迸」同。跉不正，迸散也，亦非此義。此中意言，舍父母走，常有不安，失侶孤危，行不能正，怖懼辛苦。
經「其本字某(至)懷憂推覓」。
贊曰：此牒權中餘四久事。中途既遇我，我極諳委，世世從我所教化故。由此諳憶自他兩名。「昔住本城」者，中途逢時還教大乘。故舍利弗修行經六十劫方退就小，中間許時逢教大乘，故我住本城。「懷憂推覓」者，慈悲深故如似懷憂。見不肯修大乘，方便化以二乘；彼雖得果，慈悲深故復示其大，而彼不悕。如是種種名為推覓。
經「忽於此間(至)是子所知」。
贊曰：此告今也。《佛地論》說：「法華會上不定種姓根機成熟，應舍分段受變易身，迴心向大。」故言於此會遇得之，感應相符故。昔曾化以大乘，故言實是我子等。我之菩提、涅槃財物，子所應得、是子所有，先所利他之出、自利之內功德。是子所知。我今皆付。
經「世尊是時(至)自然而至」。
贊曰：此子獲也。
【現代漢語翻譯】 現代漢語譯本 行為不端正就會踉蹌。踉蹌就是令人𢶫音（驚恐）的樣子。現在大多寫作『跉跰』，不知道說的是什麼。有人解釋說，跉跰，是腳踩在危險地方的樣子。也有寫成『跉俜』的，這是孤單的樣子。或許是踩著五道的危險辛苦，或許是孤單辛苦地在五道中奔波，捨棄了佛等同父母的人，所以叫做孤單。意思雖然可以，但不知道有什麼依據。『跰』的讀音也讀作補諍反，和『迸』相同。跉不正，就是迸散，也不是這個意思。這裡的意思是說，捨棄父母離家出走，常常感到不安，失去同伴孤立危險，行為不能端正，恐懼辛苦。
經文『其本字某(至)懷憂推覓』。
贊曰：這是指權宜之法中其餘四種長久的事情。因為中途遇到了我，我非常熟悉瞭解，世世代代都接受我的教化。因此熟悉憶念自己和他人兩個名字。『昔住本城』，是指中途相遇時還教導大乘佛法。所以舍利弗（Śāriputra，智慧第一的佛陀弟子）修行了六十劫才退回到小乘，中間允許他遇到並教導大乘佛法，所以我住在本城。『懷憂推覓』，是指慈悲心深重，好像懷著憂愁一樣。看到他們不肯修習大乘佛法，就方便地用二乘佛法來教化他們；他們雖然得到了二乘的果位，但因為慈悲心深重，又向他們展示大乘佛法，而他們卻不希望修習。像這樣種種行為叫做推覓。
經文『忽於此間(至)是子所知』。
贊曰：這是告知現在的情況。《佛地論》（Buddhabhūmi-śāstra，解釋佛果的論著）說：『法華會（Saddharma-puṇḍarīka-sūtra，又名《妙法蓮華經》）上，不定種姓的眾生根機成熟，應該捨棄分段生死，接受變易生死，迴心嚮往大乘。』所以說在此法會上遇到他們，感應相互符合。過去曾經用大乘佛法教化他們，所以說實際上是我的兒子等等。我的菩提（bodhi，覺悟）、涅槃（nirvāṇa，寂滅）財物，兒子應該得到、是兒子所有的，先前利益他人的外在功德、以及自利內在的功德。是兒子所知道的。我現在全部交付給他。
經文『世尊是時(至)自然而至』。
贊曰：這是兒子獲得（大乘佛法）。
【English Translation】 English version Improper conduct leads to stumbling. 『Stumbling』 means causing fear. Now, it is often written as 『跉跰』, but its meaning is unknown. Some explain 『跉跰』 as the appearance of stepping on dangerous ground. Others write it as 『跉俜』, which describes a state of loneliness. Perhaps it refers to treading the dangerous and arduous paths of the five realms (五趣, pañca gati), or wandering alone and laboriously through them, abandoning those like the Buddha who are like parents, hence the term 『lonely』. While the meaning is plausible, its basis is unclear. The pronunciation of 『跰』 is also read as 『bèng』, similar to 『迸』 (to burst forth). 『跉』 being improper, it means 『to scatter』, which is also not the intended meaning here. The intended meaning here is that abandoning parents and running away from home often leads to unease, loss of companionship, isolation, danger, improper conduct, fear, and hardship.
The sutra text: 『其本字某(至)懷憂推覓』 (From 『the original character is such and such』 to 『anxiously seeking and searching』).
Commentary: This refers to the remaining four long-lasting matters within the expedient means. Because you met me midway, I am very familiar with you, as you have been taught by me for lifetimes. Therefore, I am familiar with and remember both your own name and the names of others. 『Formerly dwelling in the original city』 refers to teaching the Mahayana (大乘, Mahāyāna, the Great Vehicle) Dharma when encountering them midway. Therefore, Śāriputra (舍利弗, Śāriputra, foremost in wisdom among the Buddha's disciples) practiced for sixty kalpas (劫, kalpa, an aeon) before reverting to the Hinayana (小乘, Hīnayāna, the Lesser Vehicle), allowing him to encounter and be taught the Mahayana Dharma in between, hence 『I dwell in the original city』. 『Anxiously seeking and searching』 refers to the depth of compassion, as if harboring worry. Seeing that they are unwilling to practice the Mahayana Dharma, he expediently teaches them with the Two Vehicles (二乘, two vehicles, Śrāvakayāna and Pratyekabuddhayāna); although they attain the fruits of the Two Vehicles, out of deep compassion, he again reveals the Mahayana Dharma to them, but they do not desire to practice it. Such various actions are called 『seeking and searching』.
The sutra text: 『忽於此間(至)是子所知』 (Suddenly, in this place, to 『this is known by the son』).
Commentary: This is announcing the present situation. The Buddhabhūmi-śāstra (佛地論, Buddhabhūmi-śāstra, Treatise on the Buddha-Ground) states: 『At the Lotus Assembly (法華會, Saddharma-puṇḍarīka-sūtra, Lotus Sutra), the roots and faculties of beings of uncertain lineage mature, and they should abandon the segmented life and death (分段生死, the physical death of ordinary beings) and accept the transformational life and death (變易生死, the subtle changes in the life of an advanced bodhisattva), turning their hearts towards the Mahayana.』 Therefore, it is said that they are encountered at this assembly, and the responses are mutually consistent. Having taught them with the Mahayana Dharma in the past, it is said that they are truly my sons, etc. My bodhi (菩提, bodhi, enlightenment) and nirvana (涅槃, nirvāṇa, cessation) wealth, which the son should obtain and is the son's, the external merits of benefiting others and the internal merits of benefiting oneself, are known by the son. I now entrust all of it to him.
The sutra text: 『世尊是時(至)自然而至』 (The World-Honored One at that time, to 『naturally arrives』).
Commentary: This is the son obtaining (the Mahayana Dharma).
識自先來無心規佛，何期根熟，任運聞經當得作佛，名本無心有所悕求，佛果實藏自然而得。
經「世尊大富長者(至)我等為子」。
贊曰：下第三段合領。有二：初合昔不悕，后合今獲得，「今我等方知世尊于佛智慧」下是。初文有五：第一合初發心，二「世尊我等以三苦故」下合退流生死，三「迷惑無知」下合不肯修大，四「今日世尊令我思惟」下合化以二乘，五「然世尊先知我等」下合示大不悕。不合第三中還見佛。中間逢佛亦是佛子，初逢亦子，故略不說。前喻具陳世世從化，前已有故。此初文也。子義如前。初教發心實住凡位，故言似子，似聖真子。或此總相，說諸二乘似菩薩子。佛常說二乘亦是佛子，故鹙子前言「今聞法華方知真佛子」。
經「世尊(至)受諸熱惱」。
贊曰：二合退流生死。三苦者：一苦苦，二壞苦，三行苦。謂苦受自相，及順苦受若根、若境並相應法。五蘊一分是苦苦性，乖緣逼迫名之為苦。此苦即苦，故名苦苦。即八苦中前之五苦皆名苦苦。樂受自相及順樂受若根、若境並相應法，于孌壞位能生憂惱，故名壞苦。又由愛故令心孌壞，亦名壞苦。五蘊一分是壞苦性，即八苦中愛別離苦、求不得苦，皆是壞苦。舍受自相，及順舍受若根、若境並相應法，或
【現代漢語翻譯】 現代漢語譯本：認識到自身本性本自具足，無需向外尋求佛性，哪裡知道一旦根機成熟，自然而然地聽聞佛經就能成就佛果，這本來就不是刻意追求而能得到的，佛果的真實寶藏是自然而然獲得的。
經文：『世尊如同大富長者（乃至）我們如同他的兒子』。
贊曰：下面第三段是總合領會。分為兩部分：首先是總合過去不希求，然後是總合現在獲得，『現在我們才知道世尊的佛智慧』以下就是。第一部分有五點：第一是總合最初發心，第二是『世尊我們因為三苦的緣故』以下是總合退轉流落生死，第三是『迷惑無知』以下是總合不肯修習大乘，第四是『今日世尊令我思惟』以下是總合用二乘法來教化，第五是『然而世尊先知道我們』以下是總合顯示大乘不是刻意希求的。沒有總合第三點中還見到佛。中間遇到佛也是佛子，最初遇到也是佛子，所以略而不說。前面用比喻詳細陳述世世代代隨順教化，前面已經有了。這是第一部分。兒子的含義如前所述。最初教導發心實際上安住在凡夫的地位，所以說像是兒子，像是聖人的真兒子。或者這是總相，說各種二乘人像是菩薩的兒子。佛經常說二乘人也是佛子，所以舍利弗之前說『現在聽聞《法華經》才知道是真正的佛子』。
經文：『世尊（乃至）承受各種熱惱』。
贊曰：第二是總合退轉流落生死。三苦是：一、苦苦，二、壞苦，三、行苦。所謂苦受的自相，以及順應苦受的根、境以及相應的法。五蘊的一部分是苦苦的性質，被違逆的因緣逼迫就叫做苦。這種苦就是苦，所以叫做苦苦。也就是八苦中前面的五苦都叫做苦苦。樂受的自相以及順應樂受的根、境以及相應的法，在衰敗的時候能夠產生憂愁煩惱，所以叫做壞苦。又因為愛的原因使內心衰敗，也叫做壞苦。五蘊的一部分是壞苦的性質，也就是八苦中愛別離苦、求不得苦，都是壞苦。舍受的自相，以及順應舍受的根、境以及相應的法，或者
【English Translation】 English version: Recognizing that one's own nature is inherently complete, without needing to seek Buddhahood externally, who would have known that once one's faculties are mature, naturally hearing the scriptures would lead to the attainment of Buddhahood? This is not something that can be obtained through deliberate seeking; the true treasure of Buddhahood is acquired naturally.
Scripture: 'The World-Honored One is like a great wealthy man (up to) we are like his sons'.
Commentary: The third section below is a general summary. It is divided into two parts: first, summarizing the past lack of aspiration, and then summarizing the present attainment, 'Now we know the World-Honored One's Buddha wisdom' and below. The first part has five points: first, summarizing the initial aspiration; second, 'World-Honored One, because of the three sufferings' and below, summarizing the regression and flowing in samsara; third, 'deluded and ignorant' and below, summarizing the unwillingness to cultivate the Great Vehicle; fourth, 'Today the World-Honored One makes me think' and below, summarizing the teaching with the Two Vehicles; fifth, 'However, the World-Honored One knew us beforehand' and below, summarizing the showing that the Great Vehicle is not deliberately sought. There is no summary of seeing the Buddha in the third point. Meeting the Buddha in the middle is also being a Buddha's son, and the initial encounter is also being a son, so it is omitted. The previous metaphor detailed the following of teachings generation after generation, which has already been mentioned. This is the first part. The meaning of 'son' is as before. The initial teaching of aspiration actually resides in the position of an ordinary person, so it is said to be like a son, like a true son of a saint. Or this is a general aspect, saying that the various Two Vehicle practitioners are like sons of Bodhisattvas. The Buddha often says that Two Vehicle practitioners are also Buddha's sons, so Shariputra previously said, 'Now hearing the Lotus Sutra, I know that I am a true Buddha's son'.
Scripture: 'The World-Honored One (up to) endures various torments'.
Commentary: Second is summarizing the regression and flowing in samsara. The three sufferings are: first, suffering of suffering (苦苦 kǔ kǔ), second, suffering of change (壞苦 huài kǔ), and third, suffering of conditioning (行苦 xíng kǔ). So-called the self-nature of painful feeling, and the roots, objects, and corresponding dharmas that accord with painful feeling. A portion of the five aggregates is the nature of the suffering of suffering, and being forced by adverse conditions is called suffering. This suffering is suffering, so it is called the suffering of suffering. That is, the first five of the eight sufferings are all called the suffering of suffering. The self-nature of pleasurable feeling, and the roots, objects, and corresponding dharmas that accord with pleasurable feeling, can generate sorrow and distress when they decay, so it is called the suffering of change. Also, because of love, the mind decays, so it is also called the suffering of change. A portion of the five aggregates is the nature of the suffering of change, that is, the suffering of separation from loved ones and the suffering of not getting what one wants in the eight sufferings are all the suffering of change. The self-nature of neutral feeling, and the roots, objects, and corresponding dharmas that accord with neutral feeling, or
於一時由前二苦粗重所隨，不離前二，無常易脫所隨逐故，名為行苦。不唯舍受獨名行苦，有漏五蘊全是行苦，即八苦中略攝一切五取蘊苦皆是行苦。如《唯識》第八緣生之中。諸文不同，由退流故受此生死。或此不說昔日退流，但總相言三苦逼迫受諸熱惱。
經「迷惑無知樂著小法」。
贊曰：三合不肯修大。愚癡名迷，猶豫名惑。樂小法故不肯修大。
經「今日世尊(至)一日之價」。
贊曰：四合化以二乘。有二：初依佛語得之不多，后敘小情遂以為足。此初也。「思惟」者，思修諦觀。「蠲」亦除也。蠲除戲糞斷煩惱障，勤加精進多劫專心，得至涅槃。「一日價」者，所獲不多。大涅槃體三大劫得，名無數價；今六十劫即得解脫，豈非涅槃一日之價。又大涅槃三事圓滿，名無數價。今乃唯得解脫，不得大慧法身；解脫之中唯得惑障解脫，不得智障解脫；唯得離分段生死解脫，非得離所知障及變易解脫，豈非涅槃一日之價。涅槃之體即解脫故。
經「既得此已(至)所得弘多」。
贊曰。此敘小情遂以為足，窮賤心故。
經「然世尊(至)寶藏之分」。
贊曰：自下第五示大不悕。有三：初知我樂小，佛不說我得，故不悕。二自得涅槃，謂已滿足，故不悕。
【現代漢語翻譯】 現代漢語譯本： 于某一時刻，由於之前兩種苦（苦苦、壞苦）的粗重性質所伴隨，並且不能脫離之前兩種苦，又因為無常、容易消逝的特性所伴隨，所以稱為行苦。不僅僅是舍受才被稱為行苦，有漏的五蘊全部都是行苦，也就是八苦中概括地包含了所有的五取蘊苦，都屬於行苦。正如《唯識》第八緣生中所說。各種經文說法不同，是因為退流的緣故而承受這種生死。或者這裡不談論過去的退流，只是總的來說，被三苦逼迫而承受各種熱惱。 經文：『迷惑無知，樂著小法』。 贊曰：三種根性的人合在一起，都不肯修習大法。愚癡叫做迷，猶豫叫做惑。因為喜歡小法，所以不肯修習大法。 經文：『今日世尊（至）一日之價』。 贊曰：四種根性的人合在一起，用二乘法來教化。有兩種情況：一開始因為佛陀的教誨而得到的並不多，後來敘述了小乘的情懷，就認為足夠了。這是第一種情況。『思惟』，就是思考、修習、諦觀。『蠲』也是除去的意思。除去戲論的糞便，斷除煩惱的障礙，勤奮精進，經過多個劫的時間專心致志，才能到達涅槃。『一日之價』，就是所得不多。大涅槃的本體需要三大阿僧祇劫才能得到，稱為無數價；現在六十劫就能得到解脫，難道不是涅槃一日的價值嗎？又，大涅槃的三事圓滿，稱為無數價。現在僅僅得到解脫，沒有得到大智慧法身；解脫之中僅僅得到惑障的解脫，沒有得到智障的解脫；僅僅得到脫離分段生死的解脫，沒有得到脫離所知障以及變易生死的解脫，難道不是涅槃一日的價值嗎？涅槃的本體就是解脫。 經文：『既得此已（至）所得弘多』。 贊曰：這是敘述小乘的情懷，就認為足夠了，因為是窮困低賤的心。 經文：『然世尊（至）寶藏之分』。 贊曰：從下面第五點開始，顯示不希望得到大的利益。有三點：第一，知道我喜歡小的利益，佛陀不說我得到了，所以不希望得到。第二，自己得到涅槃，認為已經滿足了，所以不希望得到。
【English Translation】 English version: At one time, due to the coarse and heavy nature of the previous two sufferings (suffering of suffering, suffering of change), accompanied by and inseparable from the previous two, and because of the impermanent and easily escaping characteristics, it is called 'suffering of formation' (行苦, xíng kǔ). It is not only the feeling of indifference (舍受, shě shòu) that is called 'suffering of formation'; all conditioned aggregates (有漏五蘊, yǒu lòu wǔ yùn) are 'suffering of formation', which is to say that all the suffering of the five aggregates of clinging (五取蘊苦, wǔ qǔ yùn kǔ) are broadly included in the eight sufferings and belong to 'suffering of formation'. As stated in the eighth consciousness (第八, dì bā) of the Vijnaptimatrata (《唯識》, Wéishí) on dependent origination (緣生, yuán shēng). The various scriptures differ in their wording because they endure this cycle of birth and death due to regression. Or here, it does not discuss past regression, but generally speaks of being oppressed by the three sufferings and enduring various torments. Scripture: 'Deluded and ignorant, delighting in small dharmas'. Commentary: The three types of beings together are unwilling to cultivate the great. Ignorance is called delusion, hesitation is called doubt. Because they delight in small dharmas, they are unwilling to cultivate the great. Scripture: 'Today, the World-Honored One (to) the price of a day'. Commentary: The four types of beings together are transformed by the Two Vehicles. There are two situations: initially, what is obtained through the Buddha's teachings is not much; later, the small vehicle's sentiment is narrated, and it is considered sufficient. This is the first situation. 'Thinking' (思惟, sī wéi) means contemplating, practicing, and observing the truth. '蠲' (juān) also means to remove. Remove the filth of frivolous talk, cut off the obstacles of afflictions, diligently and vigorously advance, and after many kalpas of dedicated focus, one can reach Nirvana. 'The price of a day' means what is obtained is not much. The essence of Great Nirvana requires three great asamkhya kalpas to attain, which is called countless price; now, liberation can be attained in sixty kalpas, is this not the price of a day of Nirvana? Furthermore, the three perfections of Great Nirvana are called countless price. Now, only liberation is attained, without attaining the great wisdom Dharmakaya; within liberation, only the liberation from the obstacles of delusion is attained, without attaining the liberation from the obstacles of knowledge; only the liberation from segmented birth and death is attained, not the liberation from the obstacles of what is knowable and the transformation birth and death, is this not the price of a day of Nirvana? The essence of Nirvana is liberation. Scripture: 'Having obtained this (to) what is obtained is vast'. Commentary: This narrates the small vehicle's sentiment, considering it sufficient, because it is a poor and lowly mind. Scripture: 'However, the World-Honored One (to) a share of the treasure'. Commentary: From the fifth point below, it shows not desiring great benefits. There are three points: first, knowing that I delight in small benefits, the Buddha does not say that I have obtained them, so I do not desire them. Second, having attained Nirvana, I consider myself satisfied, so I do not desire it.
三但為菩薩說，不正為我說，故不悕。此初也。「著弊欲」者，樂惡悕求小乘也。佛知樂小，觀根未熟遂放舍我，不分明為我說我亦有佛分，故我不悕。佛無不擇舍，故擇而舍我。
經「世尊(至)無有志求」。
贊曰：自得涅槃謂已滿足，故不悕也。「以方便力說如來智慧」者，初說方便權教，意顯真實一乘佛之智慧。由我已得涅槃價故，所以自謂滿足已為大得，不知實事佛之智慧，所以不悕。
經「我等又因(至)無有志愿」。
贊曰：但為菩薩說，不正為我說，故不悕。有二：初標、后釋。此標也。此說般若因佛智慧加持力故，隨我等輩為菩薩說，不正為我說，我等於此故不志願。故《瑜伽》云「唯為發趣求大乘者說諸法空」，正同於此。
經「所以者何(至)真是佛子」。
贊曰：釋第三不悕。知我樂小，以方便力分明為我正說二乘之法，不正分明為我等輩說，亦應宜聞甚深般若。佛但奄含總相，隨我宣說般若等經，我等不知身有佛分、有佛種故真是佛子修學般若。由此愚故，所以不悕大乘法也。
經「今我等方知(至)說大乘法」。
贊曰：下合今獲得。有三：初知佛不慳大乘故得，次知佛唯以大乘化故得，后結領今得。此初文也。初標、后釋。文意可
知。領〈方便品〉云「若人信歸佛，如來不欺誑，亦無貪嫉意，斷諸法中惡」故。今知佛不慳，但我自樂小，不能學大乘。若有樂大乘心，佛則為我說，以不慳故。「吝」音力進反，鄙吝也。若惜作吝，惜已吝，故作鄙吝。
經「今此經中(至)大乘教化」。
贊曰：此知佛唯以大乘化故得。今此經中唯說一乘，故知但以一乘為宗，不說一身以為宗也。昔時毀呰聲聞，但為化菩薩，令學一乘故。佛意既然，故我今得，即領前言「如是皆為得一佛乘、一切種智」故。今此本言「說于大乘」，今此經中。亦有本言「說大乘法」，於此經中義勢相似。
經「是故我等(至)皆已得之」。
贊曰：此結領今得。「佛子得」者，菩薩所得一乘因果。我今聞經發心求趣，如彼所得皆已得之，決定得故名皆已得。菩薩昔時初發心位，如我今日，彼既究竟得，故我亦然，名皆已得，理無異故。
法華經玄贊卷第六(末)
保安三年五月二十一日書寫了，法隆寺僧覺印之。
同年十二月六日以興福寺圓如房之本移點已了。本者皆點本也，以朱書之也，為令法久住、往生極樂。僧覺印為之。
大治六年辛亥正月二十九日丁卯申時奉傳授善明房得業已了。
攝釋
【現代漢語翻譯】 現代漢語譯本：
知道。《方便品》中說：『如果有人信奉歸依佛，如來不會欺騙，也沒有貪婪嫉妒之心，斷除一切法中的惡。』因此現在知道佛陀不慳吝，只是我自己安於小乘，不能學習大乘。如果有人樂於大乘之心，佛陀就會為他說法，因為佛陀不慳吝。『吝』讀作力進反，是鄙吝的意思。如果吝惜不作，就是惜已吝，所以說是鄙吝。 經文：『今此經中（至）大乘教化』。 贊曰：這說明佛陀只用大乘教化眾生。現在這部經中只說一乘，所以知道只是以一乘為宗旨，而不是說以一身為宗旨。過去譭謗聲聞，只是爲了教化菩薩，讓他們學習一乘。佛陀的心意既然如此，所以我現在才能領悟，即領會前面所說的『像這樣都是爲了得到一佛乘、一切種智』。現在這個版本說『說于大乘』，就是在這部經中。也有版本說『說大乘法』，在這部經中，意思相近。 經文：『是故我等（至）皆已得之』。 贊曰：這是總結領會現在所得。『佛子得』，是指菩薩所得到的一乘因果。我現在聽聞經文，發心求趣，就像他們所得到的都已得到，因為決定能得到，所以說都已得到。菩薩過去初發心的時候，就像我今天一樣，他們既然最終得到，所以我也是一樣，名為都已得到，道理沒有不同。 《法華經玄贊》卷第六（末） 保安三年五月二十一日書寫完畢，法隆寺僧人覺印。 同年十二月六日以興福寺圓如房的版本移點完畢。版本都是點校本，用硃砂書寫，爲了使佛法長久住世，往生極樂。僧人覺印所為。 大治六年辛亥正月二十九日丁卯申時奉傳授善明房得業完畢。 攝釋
【English Translation】 English version:
Knowing. The 'Expedient Means' chapter says, 'If people believe and take refuge in the Buddha, the Tathagata does not deceive, nor has greed or jealousy, cutting off evil in all dharmas.' Therefore, now I know that the Buddha is not stingy, but I myself am content with the Small Vehicle and cannot learn the Great Vehicle. If someone delights in the mind of the Great Vehicle, the Buddha will preach for them, because the Buddha is not stingy. 'Stingy' (吝) is pronounced lì jìn fǎn, meaning miserly. If one is reluctant to act, it is already stinginess, so it is called miserly. Sutra: 'Now in this sutra (to) the teaching of the Great Vehicle'. Commentary: This shows that the Buddha only uses the Great Vehicle to transform beings. Now this sutra only speaks of the One Vehicle, so it is known that it only takes the One Vehicle as its principle, not saying that it takes one body as its principle. In the past, criticizing the Shravakas was only to transform Bodhisattvas, so that they would learn the One Vehicle. Since the Buddha's intention is like this, I can now understand, that is, to understand the previous statement 'Like this, all are to attain the One Buddha Vehicle, all-knowing wisdom'. Now this version says 'speaking of the Great Vehicle', which is in this sutra. There are also versions that say 'speaking of the Great Vehicle Dharma', in this sutra, the meaning is similar. Sutra: 'Therefore, we (to) have all attained it'. Commentary: This concludes and understands what is now attained. 'Buddha-sons attain' refers to the cause and effect of the One Vehicle attained by Bodhisattvas. Now I hear the sutra, generate the mind to seek and aspire, just like what they have attained, all have been attained, because it is certain to be attained, so it is said that all have been attained. When Bodhisattvas first generated the mind in the past, it was like me today, since they ultimately attained it, so I am also the same, called all have been attained, because the principle is no different. 《Lotus Sutra Profound Commentary》Volume 6 (End) Written on the 21st day of the 5th month of the 3rd year of Hoan (保安三年), by the monk Kakue (覺印) of Horyu-ji (法隆寺). On the 6th day of the 12th month of the same year, the emendations were completed using the version of Ennyo-bo (圓如房) of Kofuku-ji (興福寺). The versions are all emended versions, written in vermilion, in order to make the Dharma long-lasting and to be reborn in the Pure Land. Done by the monk Kakue. On the 29th day of the 1st month of the 6th year of Daiji (大治六年), at the time of Shen (申) on the day of Dingmao (丁卯), the transmission to Zenmyo-bo (善明房) was completed. Collected Explanations
等皆見之覺印 大正藏第 34 冊 No. 1723 妙法蓮華經玄贊
妙法蓮華經玄贊卷第七(本)
沙門基撰 信解末偈記
經「爾時摩訶迦葉(至)不求自得」。
贊曰：長行四人同領，頌領獨迦葉者，最年大故、敘眾意故、影彰餘人亦頌說故。下有八十六頌半，分二：初七十三行半頌頌前三文；「世尊大恩」下十三行頌，屬品中第三段荷佛恩深。初文有三：初二頌頌法說，次四十一頌頌喻說，后三十頌半頌合說。此初也。不頌昔日不悕，唯頌今時獲得。初一頌半頌聞法聞記二事，後半頌獲得。
經「譬如童子幼稚無識」。
贊曰：下第二段，四十一頌頌喻說。中分二：初三十四頌頌昔不悕，後有七頌頌今獲得。初中有六：初半頌最初發心喻，次一頌退流生死喻，次七頌中還見佛喻，次十四頌不肯修大喻，次九頌半化以二乘喻，后二頌示大不悕喻。此初也。
經「舍父逃逝(至)五十餘年」。
贊曰：第二退流生死喻。「周流」者經歷義。「諸國」者五趣也，總名他國。
經「其父憂念(至)頓止一城」。
贊曰：下第三段，有七頌中還見佛喻。長行有三：子長還國，父先求覓，子遇到城。今此唯頌父先覓子，不頌餘二。二文入后第四段
【現代漢語翻譯】 現代漢語譯本 等皆見之覺印：所有人都見到了覺悟的印記。 大正藏第 34 冊 No. 1723 妙法蓮華經玄贊
妙法蓮華經玄贊卷第七(本)
沙門基撰 信解末偈記
經：『爾時摩訶迦葉（Mahākāśyapa，大迦葉，佛陀十大弟子之一）(至)不求自得』。
贊曰：長行四人共同領悟，偈頌領悟者唯有迦葉，因為他年紀最大，爲了敘述大眾的心意，也爲了暗示其他人也以偈頌形式宣說。下面有八十六頌半，分為兩部分：前七十三行半偈頌頌揚前面三個部分的內容；『世尊大恩』下十三行偈頌，屬於品中第三段，感荷佛恩深重。初文有三部分：最初兩頌頌揚法說，其次四十一頌頌揚譬喻說，最後三十頌半頌揚合說。這是最初的部分。不頌揚昔日不希求，只頌揚今時獲得。最初一頌半頌揚聞法聞記兩件事，後半頌頌揚獲得。
經：『譬如童子幼稚無識』。
贊曰：下面第二段，四十一頌頌揚譬喻說。中間分為兩部分：最初三十四頌頌揚昔日不希求，後面有七頌頌揚今日獲得。最初的部分有六個方面：最初半頌是最初發心的比喻，其次一頌是退流生死的比喻，其次七頌是中途還見佛的比喻，其次十四頌是不肯修大乘的比喻，其次九頌半是用二乘來教化的比喻，最後兩頌是顯示不希求大乘的比喻。這是最初的部分。
經：『舍父逃逝(至)五十餘年』。
贊曰：第二是退流生死的比喻。『周流』是指經歷。『諸國』是指五趣（地獄、餓鬼、畜生、人、天），總稱為他國。
經：『其父憂念(至)頓止一城』。
贊曰：下面第三段，有七頌是中途還見佛的比喻。長行有三個方面：兒子長大還國，父親先去尋找，兒子遇到城。現在這裡只頌揚父親先去尋找兒子，不頌揚其餘兩個方面。其餘兩個方面的內容放入後面的第四段。
【English Translation】 English version 等皆見之覺印: All saw the mark of enlightenment. Taisho Tripitaka Volume 34, No. 1723, Profound Commentary on the Lotus Sutra
Profound Commentary on the Lotus Sutra, Volume 7 (Original)
Composed by the Monk Ji, Notes on the Final Gatha of the Chapter on Faith and Understanding
Sutra: 'At that time, Mahākāśyapa (one of the ten great disciples of the Buddha) (to) without seeking, they obtained it themselves.'
Commentary: The prose section is jointly understood by four people, while the verses are understood only by Kāśyapa, because he is the oldest, to narrate the intentions of the assembly, and to imply that others also proclaim in the form of verses. Below are eighty-six and a half verses, divided into two parts: the first seventy-three and a half lines of verses praise the previous three sections; the thirteen lines of verses below 'The Great Kindness of the World-Honored One' belong to the third section of the chapter, expressing deep gratitude for the Buddha's grace. The initial section has three parts: the first two verses praise the Dharma discourse, the next forty-one verses praise the parable discourse, and the last thirty and a half verses praise the combined discourse. This is the initial part. It does not praise the past lack of aspiration, but only praises the present attainment. The first one and a half verses praise the two events of hearing the Dharma and receiving the prediction, and the latter half verse praises the attainment.
Sutra: 'For example, a child is young and ignorant.'
Commentary: Below is the second section, forty-one verses praising the parable discourse. It is divided into two parts: the first thirty-four verses praise the past lack of aspiration, and the following seven verses praise the present attainment. The initial part has six aspects: the first half verse is a metaphor for the initial aspiration, the second verse is a metaphor for the regression into the cycle of birth and death, the third seven verses are a metaphor for seeing the Buddha again midway, the fourth fourteen verses are a metaphor for not being willing to cultivate the Great Vehicle, the fifth nine and a half verses are a metaphor for teaching with the Two Vehicles, and the last two verses are a metaphor for showing the lack of aspiration for the Great Vehicle. This is the initial part.
Sutra: 'Abandoning his father, he fled (to) more than fifty years.'
Commentary: The second is a metaphor for the regression into the cycle of birth and death. 'Wandering around' means experiencing. 'Various countries' refers to the five realms (hell, hungry ghosts, animals, humans, gods), collectively called other countries.
Sutra: 'His father worried (to) suddenly stopped in one city.'
Commentary: Below is the third section, with seven verses that are a metaphor for seeing the Buddha again midway. The prose section has three aspects: the son grows up and returns to the country, the father goes to search first, and the son encounters the city. Now, only the father's search for the son is praised here, not the other two aspects. The content of the other two aspects is placed in the fourth section later.
中，文穩便故。此中有四：一頌求子止城，二頌半資財甚眾，一頌客利豐廣，二頌半往來者多。此初也。「四方求」者，隨入四生求之。「疲」者劬勞，示相以求于子。「頓」停也，停住大城。
經「造立舍宅(至)人民眾多」。
贊曰：二資財甚眾。造宅者起慈悲心，立舍者顯空勝義。或「造」者起也，宅即舍，謂慈悲心。「五欲」者五種樂，或凈法界等五法。「娛」者樂也。「輦」者真諦，法王獨乘；「輿」者俗諦，諸人共乘，勝劣異故。「車乘」者五乘，「田業」者智斷，余文可知。
經「出入息利(至)無處不有」。
贊曰：三客利豐廣。「商」賈也，通四方之珍異曰商，坐賣曰賈。「估」市稅也。行曰商，坐曰賈，客名通上。往來六趣以利群生曰商，住凈土、人、天以化物曰賈。遍三界厘市行其稅利曰估。利豐客廣，故遍三界皆有佛法。
經「千萬億眾(至)有大力勢」。
贊曰：四往來者。「多王」者，愛念仁王敬故、豪族宗重臣庶崇故。由此因緣，四眾八部往來者多。
經「而年朽邁(至)當如之何」。
贊曰：下第四段有十四頌不肯修大。有四：初二頌父恒念子，次九頌子見驚走，次一頌半父令急捉，后一頌半子遂憂惶。此初也。年邁益念、道久
【現代漢語翻譯】 現代漢語譯本： 總之，這段文字是爲了方便理解而作的解釋。這裡面有四點：第一，歌頌爲了求子而停止在城裡；第二，歌頌大量的資財；第三，歌頌客商的利益豐厚廣大；第四，歌頌往來的人眾多。這是第一部分。「四方求」指的是隨著四種生命形態去尋求。「疲」指的是辛勤勞作，通過示現各種形態來求子。「頓」是停止的意思，指停留在大的城市。
經文：『建造房屋（直到）人民眾多』。
讚語說：第二，資財非常多。建造房屋是發起慈悲心，建立住所是彰顯空性的殊勝意義。或者說，「造」是開始的意思，宅就是舍，指的是慈悲心。「五欲」指的是五種快樂，或者指凈法界等五種法。「娛」是快樂的意思。「輦 (niǎn)」指的是真諦，只有法王才能乘坐；「輿 (yú)」指的是俗諦，是眾人共同乘坐的，因為殊勝和低劣不同。「車乘」指的是五乘，「田業」指的是智慧和決斷，其餘的文字可以自己理解。
經文：『出入的利息（直到）沒有地方沒有。』
讚語說：第三，客商的利益豐厚廣大。「商」是商人，把四方的珍奇貨物互相交易叫做商，坐在店舖里賣東西叫做賈。「估」是市場稅的意思。流動叫做商，靜止叫做賈，客商可以通用以上兩種說法。往來於六道以利益眾生叫做商，住在凈土、人間、天上以教化眾生叫做賈。在三界普遍地徵收市場稅以獲取利益叫做估。因為利益豐厚，客人眾多，所以佛法遍佈三界。
經文：『成千上萬的人（直到）有很大的勢力。』
讚語說：第四，往來的人。「多王」指的是，因為愛念仁王而尊敬，因為豪門望族重視，因為大臣百姓崇敬。因為這些因緣，四眾和八部往來的人很多。
經文：『然而年紀衰老（直到）應當怎麼辦？』
讚語說：下面第四段有十四首頌歌是不肯修習佛法的。分為四個部分：最初兩首頌歌是父親 постоянно 想念兒子，接著九首頌歌是兒子看到父親驚慌逃跑，然後一首半頌歌是父親命令趕緊抓住他，最後一首半頌歌是兒子於是感到憂愁和害怕。這是第一部分。年紀越大越思念，修道的日子越長。
【English Translation】 English version: In short, this text is an explanation for easy understanding. There are four points here: First, praising stopping in the city to seek a son; second, praising the abundance of wealth; third, praising the abundant and vast profits of merchants; fourth, praising the multitude of people coming and going. This is the first part. 'Seeking in all directions' refers to seeking according to the four forms of life. 'Tired' refers to hard work, seeking a son by showing various forms. 'Stop' means to halt, referring to staying in a large city.
Sutra: 'Building houses (until) the people are numerous.'
The commentary says: Second, the wealth is very abundant. Building houses is to arouse the heart of compassion, and establishing dwellings is to manifest the supreme meaning of emptiness. Or, 'building' means to begin, and a house is a dwelling, referring to the heart of compassion. 'Five desires' refers to the five kinds of happiness, or the five dharmas such as the pure Dharma realm. 'Entertain' means happiness. 'Litter (niǎn)' refers to the ultimate truth, which only the Dharma King can ride; 'carriage (yú)' refers to the conventional truth, which is ridden by everyone, because the superior and inferior are different. 'Chariot' refers to the five vehicles, 'fields and properties' refers to wisdom and decisiveness, and the rest of the text can be understood by oneself.
Sutra: 'The interest of coming and going (until) there is no place without it.'
The commentary says: Third, the profits of merchants are abundant and vast. 'Merchant' is a trader, exchanging rare goods from all directions is called 'shang (商)', and selling goods while sitting in a shop is called 'jia (賈)'. 'Estimate' is the market tax. Moving is called 'shang', and staying still is called 'jia', and the term 'merchant' can be used for both. Coming and going in the six realms to benefit sentient beings is called 'shang', and living in the Pure Land, human realm, and heavens to teach sentient beings is called 'jia'. Universally collecting market taxes in the three realms to obtain profits is called 'estimate'. Because the profits are abundant and the guests are numerous, the Buddha Dharma pervades the three realms.
Sutra: 'Tens of millions of people (until) have great power.'
The commentary says: Fourth, the people who come and go. 'Many kings' refers to respecting because of love and remembrance of the Benevolent King, because the powerful families value it, and because the ministers and people admire it. Because of these causes, many people from the four assemblies and eight divisions come and go.
Sutra: 'But being old and frail (until) what should be done?'
The commentary says: The following fourth section has fourteen verses that are unwilling to cultivate the Dharma. It is divided into four parts: The first two verses are about the father constantly thinking of his son, then nine verses are about the son running away in panic when he sees his father, then one and a half verses are about the father ordering to catch him quickly, and the last one and a half verses are about the son feeling worried and afraid. This is the first part. The older one gets, the more one misses, and the longer the days of cultivation.
悲深，夙夜惟念六返觀故。
經「爾時窮子(至)或無所得」。
贊曰。第二有九頌子見驚走。中有三：初三頌遇到父舍，次二頌半所見父相，后三頌半見已驚走。初中有二：初一頌半游求，后一頌半困到。此初也。「索」音所戟、蘇各二反，乞也，亦求也。國邑之義，長行已解。「有所得」者，遇佛法中真實善友。「無所得」者，虛假知友。
經「飢餓羸瘦(至)遂至父舍」。
贊曰：困到也。法食不足故饑，妙行不圓故疲。或起惡見，損壞深故生瘡，不堅持戒，損壞淺故生癬。妄生見解，不專持戒。「到父城」者，遇入大乘。「傭」賃。「展轉」者，勤力求法也。「至父舍」者，入中道大乘也。
經「爾時長者(至)註記券疏」。
贊曰：二所見父相也。「門內」者，理居教內，果在因內。昔望生死名居門外，今望涅槃故住門內。「計算金等」者，諸聖作論，分別計度法聖財故。「出內財產」者，行二利用也。「註記券疏」者，諸師作疏、修撰文記等。「注」者丁住反，註記也。《切韻》「注，之戍反，水注也，非註記」。《廣雅》「注，亦之喻反，註疏也，識也解也」。《通俗文》「記物曰注」。今亦作「注」。
經「窮子見父(至)何故至此」。
贊曰：
【現代漢語翻譯】 現代漢語譯本 悲深，（菩薩）日夜思念六種返回觀察的方法，所以要深入瞭解。
經文：『當時窮子（乃至）或許一無所得。』
讚語說：第二部分有九頌，講述窮子見到父親后驚慌逃走的情景。其中分為三部分：最初三頌講述窮子遇到父親的住所，接著兩頌半講述所見到的父親的相貌，最後三頌半講述見到父親后驚慌逃走。最初的三頌中又分為兩部分：最初一頌半講述四處遊走尋求，后一頌半講述困頓到達。這是最初的部分。『索』字，讀音可以讀作所戟（suǒ jǐ）或蘇各（sū gè），都是二聲，意思是乞討，也是尋求的意思。關於國邑的含義，在長行文中已經解釋。『有所得』，指的是在佛法中遇到真實的善友。『無所得』，指的是虛假的知友。
經文：『飢餓羸瘦（乃至）於是到達父親的住所。』
讚語說：這是困頓到達的情景。因為缺乏法食所以飢餓，因為妙行不圓滿所以疲憊。或者生起惡見，損壞深刻的緣故生出瘡，不堅持戒律，損壞淺顯的緣故生出癬。胡亂產生見解，不專心持守戒律。『到父城』，指的是遇到並進入大乘佛法。『傭』是僱傭的意思。『展轉』，指的是勤奮努力地尋求佛法。『至父舍』，指的是進入中道大乘。
經文：『當時長者（乃至）註記券疏。』
讚語說：這是第二部分，講述所見到的父親的相貌。『門內』，指的是理體存在於教法之內，果報存在於因地之內。過去希望脫離生死，所以說住在門外，現在希望證得涅槃，所以說住在門內。『計算金等』，指的是諸位聖人撰寫論著，分別計算衡量法聖財的緣故。『出內財產』，指的是施行兩種利益（自利利他）。『註記券疏』，指的是各位法師撰寫疏文、修撰文章記錄等等。『注』字，讀作丁住（dīng zhù）的反切，是註釋記錄的意思。《切韻》中說，『注，之戍（zhī shù）的反切，是水流注入的意思，不是註釋記錄的意思』。《廣雅》中說，『注，也可以讀作之喻（zhī yù）的反切，是註釋疏通的意思，也是認識理解的意思』。《通俗文》中說，『記錄事物叫做注』。現在也寫作『注』。
經文：『窮子見父（乃至）為何來到這裡。』
讚語說：
【English Translation】 English version Deeply compassionate, (the Bodhisattva) constantly contemplates the six ways of returning to observe, hence the need for deep understanding.
Sutra: 'At that time, the poor son (up to) perhaps gained nothing.'
The commentary says: The second part has nine verses, describing the scene of the poor son running away in panic after seeing his father. It is divided into three parts: the first three verses describe the poor son encountering his father's residence, then two and a half verses describe the appearance of the father he saw, and the last three and a half verses describe him running away in panic after seeing his father. The first three verses are further divided into two parts: the first one and a half verses describe wandering around seeking, and the last one and a half verses describe arriving exhausted. This is the initial part. The word '索' (suǒ, to seek), can be pronounced as either suǒ jǐ or sū gè, both in the second tone, meaning to beg, and also to seek. The meaning of 'kingdoms and cities' has already been explained in the prose section. 'Gained something' refers to encountering true good friends in the Buddha-dharma. 'Gained nothing' refers to false acquaintances.
Sutra: 'Hungry and emaciated (up to) then arrived at his father's house.'
The commentary says: This is the scene of arriving exhausted. Because of a lack of Dharma food, he is hungry; because his wonderful practices are not complete, he is tired. Perhaps arising evil views, deeply damaged, hence sores appear; not adhering to precepts, shallowly damaged, hence ringworm appears. Randomly generating views, not focusing on upholding precepts. 'Arriving at the father's city' refers to encountering and entering the Great Vehicle (Mahayana) Buddhism. 'Hired' means to employ. 'Gradually' refers to diligently striving to seek the Dharma. 'Arriving at the father's house' refers to entering the Middle Way Great Vehicle.
Sutra: 'At that time, the elder (up to) annotating records and documents.'
The commentary says: This is the second part, describing the appearance of the father he saw. 'Inside the gate' refers to the principle residing within the teachings, and the result residing within the cause. In the past, hoping to escape birth and death, it was said to reside outside the gate; now, hoping to attain Nirvana, it is said to reside inside the gate. 'Calculating gold, etc.' refers to the sages writing treatises, separately calculating and measuring the Dharma-holy wealth. 'Outgoing and incoming property' refers to practicing the two benefits (self-benefit and benefiting others). 'Annotating records and documents' refers to the Dharma masters writing commentaries, compiling written records, and so on. The word '注' (zhù, to annotate), is pronounced as dīng zhù in fanqie (a traditional Chinese pronunciation method), meaning to annotate and record. In the Qieyun (a Chinese rhyme dictionary), it says, '注, zhī shù in fanqie, means water flowing in, not annotating and recording.' In the Guangya (an ancient Chinese dictionary), it says, '注, can also be pronounced as zhī yù in fanqie, meaning to annotate and explain, also to recognize and understand.' In the Tongsuwen (a dictionary of common terms), it says, 'Recording things is called 注.' It is also written as '注' today.
Sutra: 'The poor son saw his father (up to) why have you come here?'
The commentary says:
三見已卻走。分二：初一頌半悔來，二頌卻走。此初也。
經「䨱自念言(至)欲往傭作」。
贊曰：卻走也。「逼切」迫戚也。
經「長者是時(至)追捉將來」。
贊曰：第三父令急捉。「默而識之」者，未曾對眾陳說聲聞過去逢我、是我之子，名默而識之。
經「窮子驚喚(至)使我至此」。
贊曰：第四子遂憂惶。退大不修卻住生死，名悶躄地。若行大行，乖本求意、與死不殊，名必當見殺。何用大乘無漏衣食一旦至此。
經「長者知子(至)無威德者」。
贊曰：下第五有九頌半化以二乘喻。長行有六，此中有四，不頌初二。初三頌令修脫分，次一頌子遂依行，次四頌半勸入善根，后一頌便成聖位。初中復二：初二頌遣使，后一頌傳語。此初也。「愚癡」者無明。「狹劣」者意少。「眇目」者視不正。《說文》「一目少也」。目匡陷急曰眇，眇小也。為二乘說安立諦教，能詮顯、義不圓，名為眇目。所詮生空理短，故名矬。無法身功德，丑故名陋。神用不廣，故名無威德。
經「汝可語之(至)倍與汝價」。
贊曰：此傳語也。
經「窮子聞之(至)凈諸房舍」。
贊曰：二子遂依行。除煩惱糞，凈五蘊舍。
經「長者
【現代漢語翻譯】 現代漢語譯本 三次見面后，窮子轉身逃走。分為兩部分：第一部分用一頌半的篇幅描述窮子的後悔和回來，第二部分用一頌的篇幅描述窮子的逃走。這裡是第一部分。 經文：『窮子自己心中想（直到）想要去受僱傭。』 贊曰：這是（窮子）轉身逃走。（『逼切』）是逼迫急切的意思。 經文：『長者這時（直到）追趕捉拿他回來。』 贊曰：第三次，父親命令趕緊捉拿。（『默而識之』）是指，（長者）未曾當著眾人的面陳述聲聞（弟子）過去遇到我、是我的兒子這件事，所以叫做『默而識之』。 經文：『窮子驚慌呼叫（直到）使我來到這裡。』 贊曰：第四次，窮子於是憂愁驚慌。退失了修習大乘，反而安住在生死輪迴中，這叫做『悶躄地』。如果修行大乘，違背了（二乘）的本意而追求（大乘）的意趣，和死亡沒有區別，這叫做『必當見殺』。為何要用大乘的無漏衣食，一下子來到這裡。 經文：『長者知道兒子（直到）沒有威德的人。』 贊曰：下面第五部分，用九頌半的篇幅，用二乘（聲聞、緣覺）來比喻（化導窮子）。長行中有六個部分，這裡面有四個部分，沒有頌出最初的兩個部分。最初的三頌是讓（窮子）修習解脫分，接下來一頌是（窮子）於是依教奉行，再接下來四頌半是勸導（窮子）進入善根，最後一頌是（窮子）便成就聖位。最初的三頌中又分為兩部分：最初的兩頌是派遣使者，後面一頌是傳達話語。這裡是最初的部分。（『愚癡』）是指無明。（『狹劣』）是指心意狹小。（『眇目』）是指視力不正。《說文》中說：『一隻眼睛小。』眼睛凹陷且急迫叫做眇，眇是小的意思。為二乘（根性的人）宣說安立諦的教法，能夠詮釋顯現，但義理不圓滿，叫做『眇目』。所詮釋的生空之理短淺，所以叫做『矬』。沒有法身功德，醜陋所以叫做『陋』。神用不廣大，所以叫做『無威德』。 經文：『你可以告訴他（直到）加倍給你工錢。』 贊曰：這是傳達話語。 經文：『窮子聽到這些話（直到）清掃各個房舍。』 贊曰：窮子於是依教奉行。去除煩惱糞，清凈五蘊之舍。 經文：『長者……』
【English Translation】 English version After seeing him three times, the poor son turned and ran away. This is divided into two parts: the first part uses one and a half stanzas to describe the poor son's regret and return, and the second part uses one stanza to describe the poor son's escape. This is the first part. Sutra: 'The poor son thought to himself (until) wanting to go and be hired.' Commentary: This is (the poor son) turning and running away. ('Bīcche') means pressing and urgent. Sutra: 'The elder at this time (until) chased after him and brought him back.' Commentary: The third time, the father ordered to quickly catch him. ('Silently recognized him') means that (the elder) had never stated in front of the crowd that the Śrāvaka (disciple) had met me in the past and was my son, so it is called 'silently recognized him'. Sutra: 'The poor son cried out in alarm (until) causing me to come here.' Commentary: The fourth time, the poor son was then worried and alarmed. Retreating from cultivating the Mahāyāna, instead dwelling in the cycle of birth and death, this is called 'fainting and collapsing on the ground'. If one cultivates the Mahāyāna, going against the original intention (of the Two Vehicles) and pursuing the meaning (of the Mahāyāna), it is no different from death, this is called 'surely being killed'. Why use the undefiled clothing and food of the Mahāyāna to come here all of a sudden. Sutra: 'The elder knew his son (until) those without dignity.' Commentary: Below in the fifth part, nine and a half stanzas are used, using the Two Vehicles (Śrāvaka and Pratyekabuddha) as a metaphor (to guide the poor son). There are six parts in the prose, and there are four parts in this, not praising the first two parts. The first three stanzas are to let (the poor son) cultivate the liberation division, the next stanza is (the poor son) then following the teachings, then the next four and a half stanzas are to encourage (the poor son) to enter the roots of goodness, and the last stanza is (the poor son) then achieving the holy position. The first three stanzas are further divided into two parts: the first two stanzas are sending messengers, and the last stanza is conveying words. This is the first part. ('Ignorant') refers to ignorance. ('Narrow and inferior') refers to a small mind. ('One-eyed') refers to incorrect vision. The 'Shuowen' says: 'One eye is small.' Eyes that are sunken and urgent are called one-eyed, one-eyed means small. Explaining the teaching of establishing truth for those of the Two Vehicles (natures), able to interpret and reveal, but the meaning is not complete, is called 'one-eyed'. The principle of emptiness of existence that is interpreted is shallow, so it is called 'short'. Without the merits of the Dharmakāya, ugly so it is called 'ugly'. The divine function is not broad, so it is called 'without dignity'. Sutra: 'You can tell him (until) I will double your wages.' Commentary: This is conveying words. Sutra: 'The poor son heard these words (until) cleaning all the rooms.' Commentary: The poor son then followed the teachings. Removing the filth of afflictions, purifying the house of the five aggregates. Sutra: 'The elder...'
于牖(至)樂為鄙事」。
贊曰。三有四頌半勸入善根。長行有三，此亦有三：初一頌心傷，次一頌身近，后二頌半共語。此初也。
經「於是長者(至)往到子所」。
贊曰：此身近也。
經「方便附近(至)若如我子」。
贊曰：下共語。長行有二，此亦有二：初半頌總與語勸勉，后二頌別與語教示。後文有二：初一頌半隨須即與，後半頌假稱父子。「涂足油」者，西方人庶例多涂跣，時既溫熱塵坌頻沾，至必洗足以油涂之。今言足者，即四神足：欲、勤、心、觀。油謂八斷行，即欲、精進、信、輕安、正念、正知、思、舍。初三為加行，輕安攝受身心，正念、正知為繼屬，不忘所緣安心一境故。有放逸生如實了知，故思、舍為對治，策心持心二種力故。已生沉掉能遠離之，名涂足油，如去風痹，斷障染故。或足謂戒，油謂六支，受學學處善能防護別解脫律儀，軌則所行皆具圓滿，見微細罪生大怖畏，滋潤戒故法食既充，無貪瞋癡薦席亦厚。《無垢稱》云：「四靜慮為床，凈命為茵蓐」。凈命即是無貪所起身語二業，故以無貪為薦席也。在茵蓐下、床之上故。「薦」音作見反，亦席也。《玉篇》「獸之所食草也」。又床薦，所以同薦藉也。「廗」音詳石反，《玉篇》「席，廧亦反
【現代漢語翻譯】 現代漢語譯本 『于牖(至)樂為鄙事』。
贊曰：三有四頌半勸入善根。長行有三，此亦有三：初一頌心傷，次一頌身近，后二頌半共語。此初也。
經：『於是長者(至)往到子所』。
贊曰：此身近也。
經：『方便附近(至)若如我子』。
贊曰：下共語。長行有二，此亦有二：初半頌總與語勸勉，后二頌別與語教示。後文有二：初一頌半隨須即與，後半頌假稱父子。『涂足油』者，西方人庶例多涂跣，時既溫熱塵坌頻沾，至必洗足以油涂之。今言足者，即四神足（Iddhipāda）：欲(chanda)、勤(viriya)、心(citta)、觀(vimamsa)。油謂八斷行，即欲(chanda)、精進(virya)、信(saddha)、輕安(passaddhi)、正念(sati)、正知(sampajanna)、思(cintana)、舍(upekkha)。初三為加行，輕安攝受身心，正念、正知為繼屬，不忘所緣安心一境故。有放逸生如實了知，故思、舍為對治，策心持心二種力故。已生沉掉能遠離之，名涂足油，如去風痹，斷障染故。或足謂戒(sila)，油謂六支，受學學處善能防護別解脫律儀(Pratimoksha)，軌則所行皆具圓滿，見微細罪生大怖畏，滋潤戒故法食既充，無貪瞋癡薦席亦厚。《無垢稱經》(Vimalakirti Sutra)云：『四靜慮(dhyana)為床，凈命為茵蓐』。凈命即是無貪所起身語二業，故以無貪為薦席也。在茵蓐下、床之上故。『薦』音作見反，亦席也。《玉篇》『獸之所食草也』。又床薦，所以同薦藉也。『廗』音詳石反，《玉篇》『席，廧亦反
【English Translation】 English version 『From the window (to) pleasure is a vulgar matter.』
Commentary: Three sections have four and a half verses encouraging the entry into good roots. The prose section has three parts, and this also has three parts: the first verse is about a wounded heart, the second verse is about physical proximity, and the last two and a half verses are a shared conversation. This is the first part.
Sutra: 『Thereupon, the elder (to) went to his son』s place.』
Commentary: This is about physical proximity.
Sutra: 『Conveniently approaching (to) like my son.』
Commentary: The following is a shared conversation. The prose section has two parts, and this also has two parts: the first half-verse is a general conversation with encouragement, and the last two verses are a separate conversation with instruction. The following text has two parts: the first one and a half verses are given according to need, and the last half-verse is a false claim of father and son. 『Anointing the feet with oil』 refers to the common practice in the West of anointing bare feet, as the weather is warm and dusty, and one must wash one's feet and anoint them with oil. The feet here refer to the four Iddhipāda (bases of spiritual power): chanda (desire), viriya (effort), citta (mindfulness), and vimamsa (investigation). The oil refers to the eightfold path of abandonment: chanda (desire), virya (effort), saddha (faith), passaddhi (tranquility), sati (mindfulness), sampajanna (clear comprehension), cintana (thought), and upekkha (equanimity). The first three are preliminary practices, tranquility embraces body and mind, mindfulness and clear comprehension are continuous, not forgetting the object of focus and settling the mind in one state. Knowing the arising of negligence as it is, thought and equanimity are antidotes, because of the two forces of urging the mind and holding the mind. Being able to stay away from dullness and agitation is called anointing the feet with oil, like removing wind-phlegm, cutting off obstacles and defilements. Or the feet refer to sila (morality), and the oil refers to the six branches, receiving and learning the precepts, being able to protect the Pratimoksha (code of monastic discipline), the rules and conduct are all complete and perfect, seeing subtle offenses and generating great fear, nourishing the precepts, the food of the Dharma is abundant, and there is no greed, anger, or delusion, the mat is also thick. The Vimalakirti Sutra says: 『The four dhyana (meditative absorptions) are the bed, and pure livelihood is the mat.』 Pure livelihood is the body and speech karma arising from non-greed, so non-greed is the mat. It is below the mat and above the bed. 『Jian』 is pronounced as 『jian』 in reverse, and it is also a mat. The Yupian says, 『It is the grass that animals eat.』 Also, the bed mat is used for the same purpose as a mat. 『Dai』 is pronounced as 『xiang shi』 in reverse, and the Yupian says, 『Mat, qiang is also in reverse.』
，廣多也」。《切韻》為「廗」。假稱父子，又以軟語若如我子。「若」者如也，如我入聖之真子也。此乃見道已前。
經「長者有智(至)執作家事」。
贊曰：四便成聖位。文中唯有無學，漸令入出並彰修道。二十年中常令除糞，名執家事。過是以後心相體信入出無難，然其所止猶在本處，影顯見道名之為兒。文中略故。
經「示其金銀(至)我無此物」。
贊曰。示大不悕喻也。大乘二利雖使令知，名為出入。「猶于門外」者，大乘教行之因門外。「止宿草菴」者，猶住二乘。「庵」音烏含反，小草舍也。有作「庵」，庵閭草，非舍也。自念以貧為事業，都無大乘事業之分，無一悕意不求大乘。
經「父知子心(至)剎利居士」。
贊曰：下第二大段有七頌，顯今獲得。前喻中有二：初五頌父付子，后二頌子獲得。初復有二：初一頌半知機集族，后三頌半正付家事。此初也。
經「於此大眾(至)恣其所用」。
贊曰：下三頌半正付家事。有五：初半頌初教發心。半頌退流生死。半頌化以二乘，或在人天彼方根熟，或在加行、無間兩道，或斷五下、五上分結二位之時，故言見子已二十年。或說得有學、無學果。一頌昔退大乘今得相遇，根機熟故。一頌正付。
【現代漢語翻譯】 現代漢語譯本：『廣多也』出自《切韻》，寫作『廗』。 假稱是父子關係，又用溫柔的語氣說好像我的兒子。『若』就是『如』的意思，如同我進入聖道的真兒子一樣。 這是指見道之前的情況。
經文：『長者有智(至)執作家事』。
贊曰：四種方便成就聖位。經文中只有無學，逐漸引導他們進入和出離，並彰顯修道。 二十年中經常讓他們清除糞便，這叫做執作家事。 過了這段時間以後，內心相互信任，出入沒有困難，然而他們所停留的地方仍然在本處，隱約顯現見道，稱之為兒子。 經文中省略了這些內容。
經文：『示其金銀(至)我無此物』。
贊曰：這是用展示巨大的不貪求來做比喻。 即使讓他們知道大乘的二利，也叫做『出入』。 『猶于門外』，是指大乘教行的因在門外。 『止宿草菴』，是指仍然住在二乘的境界。 『庵』讀作烏含反，是小的草舍的意思。 有人寫作『庵』，指庵閭草，不是房舍。 自己認為以貧窮為事業，完全沒有大乘事業的份，沒有一點希望，不尋求大乘。
經文：『父知子心(至)剎利居士』。
贊曰：下面第二大段有七頌，顯示現在獲得。 前面的比喻中有二：開始五頌是父親交付給兒子，後面二頌是兒子獲得。 開始的五頌又分為二：開始一頌半是瞭解根機，聚集族人，後面三頌半是正式交付家事。 這是開始的部分。
經文：『於此大眾(至)恣其所用』。
贊曰：下面三頌半是正式交付家事。 有五層含義：開始半頌是最初教導發心。 半頌是退流生死。 半頌是用二乘來教化，或者在人天，那些根機成熟的人，或者在加行道、無間道這兩條道路上，或者在斷除五下分結、五上分結這兩個階段的時候，所以說見到兒子已經二十年了。 或者說得到了有學果、無學果。 一頌是過去退失大乘，現在得以相遇，因為根機成熟的緣故。 一頌是正式交付。
【English Translation】 English version: 『Guang duo ye (廣多也)』 comes from 『Qie Yun (切韻)』, written as 『Dai (廗)』. Falsely claiming to be father and son, and speaking in a soft tone as if they were my sons. 『Ruo (若)』 means 『like (如)』, like my true son who has entered the holy path. This refers to the situation before seeing the path.
Sutra: 『The elder is wise (to) in charge of family affairs』.
Praise: Four expedients accomplish the holy position. In the text, there are only those in the state of no-more-learning (無學), gradually guiding them to enter and exit, and manifesting the practice of the path. For twenty years, they are often made to remove dung, which is called being in charge of family affairs. After this period, their hearts trust each other, and there is no difficulty in entering and exiting, but where they stay is still in the same place, vaguely showing the seeing of the path, which is called being a son. These contents are omitted in the text.
Sutra: 『Showing them gold and silver (to) I have no such things』.
Praise: This is a metaphor for showing great non-greed. Even if they are made aware of the two benefits of the Mahayana (大乘), it is called 『entering and exiting』. 『Still outside the gate』 refers to the cause of the teachings and practices of the Mahayana being outside the gate. 『Staying overnight in a thatched hut』 refers to still dwelling in the realm of the Two Vehicles (二乘). 『An (庵)』 is pronounced as wu han fan, meaning a small thatched hut. Some write it as 『庵』, referring to amlu grass, not a house. Thinking of poverty as their career, they have no share in the career of the Mahayana at all, with no hope and not seeking the Mahayana.
Sutra: 『The father knows the son's heart (to) Kshatriya (剎利) householder (居士)』.
Praise: The second major section below has seven verses, showing the present attainment. There are two metaphors in the previous one: the first five verses are the father entrusting to the son, and the last two verses are the son attaining. The first five verses are further divided into two: the first one and a half verses are about understanding the potential and gathering the clan, and the last three and a half verses are about formally entrusting family affairs. This is the beginning part.
Sutra: 『Among this assembly (to) let them use it as they please』.
Praise: The following three and a half verses are about formally entrusting family affairs. There are five meanings: the first half verse is about initially teaching the aspiration. Half a verse is about retreating into the cycle of birth and death. Half a verse is about teaching with the Two Vehicles, either in the realms of humans and gods, those whose potential is ripe, or on the paths of preparation (加行道) and immediate consequence (無間道), or at the time of cutting off the lower five fetters (五下分結) and the upper five fetters (五上分結), so it is said that seeing the son has been twenty years. Or it is said that they have attained the fruits of learning (有學果) and no-more-learning (無學果). One verse is about losing the Mahayana in the past and now being able to meet again, because the potential is ripe. One verse is about formally entrusting.
經「子念昔貧(至)得未曾有」。
贊曰：子獲得也。有為功德，名為珍寶。無為真如慈悲心等，名為舍宅。又識達本識當成鏡智，亦知一切三界眾生皆已舍宅及獲珍財，故生歡喜。
經「佛亦如是(至)聲聞弟子」。
贊曰：下第三大段有三十頌半頌合說。中分二：初二十頌半頌昔不悕合，後有十頌頌今獲得合。初閤中長行有五，不合中還見佛。今此頌中唯頌示大不悕合，余略不頌。前長行中示大不悕有三，今此亦爾：初二頌頌初，知我樂小佛不說我得故不悕。次有八頌頌第三，但為菩薩說不正為我說故不悕。后十頌半頌第二，自得涅槃謂已滿足故不悕。此初也。未曾說言汝等作佛，于佛妙智我亦有分，但說我等得諸無漏是聲聞弟子，故我不悕。
經「佛敕我等(至)當得成佛」。
贊曰：下有八頌頌第三，但為菩薩說、不正為我說，故不悕。中分六：初一頌佛敕，次一頌半我依佛教，次一頌他依我言，次一頌佛授他記，次一頌半正為菩薩、不為我說，后二頌法喻雙結。此初也。佛三業加，密敕令說般若等經。
經「我承佛教(至)說無上道」。
贊曰：二我依佛教。
經「諸佛子等(至)精勤修習」。
贊曰：三他依我言。
經「是時諸
【現代漢語翻譯】 現代漢語譯本 經文：『子念昔貧(至)得未曾有』。 讚語：子（指佛陀的弟子）獲得了。有為功德，名為珍寶（指世俗的功德和財富）。無為真如慈悲心等，名為舍宅（指內心的平靜和智慧）。又認識到本識（根本的意識）應當成就鏡智（如鏡子般清晰的智慧），也知道一切三界眾生都已經捨棄了舊宅（煩惱）及獲得了珍財（智慧），故而心生歡喜。 經文：『佛亦如是(至)聲聞弟子』。 讚語：下面第三大段有三十頌半頌合在一起說。中間分為二部分：最初二十頌半頌是過去不希望得到（佛果）的結合，後面有十頌頌是現在獲得（開悟）的結合。最初的結合中，長行有五種情況，不結合的情況中還能見到佛。現在這首頌中，僅僅頌揚了顯示出極大的不希望結合，其餘的略去不頌揚。前面的長行中顯示出極大的不希望有三種情況，現在這裡也是這樣：最初二頌頌揚第一種情況，知道我喜歡小的（成就），佛不說我能得到（佛果），所以我才不希望。其次有八頌頌揚第三種情況，只是為菩薩說（成佛之道），不專門為我說，所以我才不希望。最後十頌半頌頌揚第二種情況，自己得到涅槃（寂滅）就認為已經滿足了，所以才不希望。這是最初的情況。佛未曾說過『你們應當成佛』，對於佛的微妙智慧，我也有一份，只是說我們得到了諸多的無漏（沒有煩惱的境界），是聲聞弟子，所以我才不希望（成佛）。 經文：『佛敕我等(至)當得成佛』。 讚語：下面有八頌頌揚第三種情況，只是為菩薩說，不專門為我說，所以我才不希望（成佛）。中間分為六部分：最初一頌是佛的敕令，其次一頌半是我依佛教誨，其次一頌是他人依我的言語，其次一頌是佛為他人授記，其次一頌半是專門為菩薩說，不是為我說，最後二頌是法（佛法）和比喻雙重總結。這是最初的情況。佛通過身、口、意三業的加持，秘密地命令（我）宣說般若等經典。 經文：『我承佛教(至)說無上道』。 讚語：第二部分是我依佛教誨。 經文：『諸佛子等(至)精勤修習』。 讚語：第三部分是他人依我的言語。 經文：『是時諸
【English Translation】 English version Sutra: 'The son remembers past poverty (until) obtaining what was never before.' Commentary: The son (referring to the Buddha's disciple) has obtained. Meritorious deeds with outflows are called treasures (referring to worldly merits and wealth). Meritorious deeds without outflows, such as the true thusness and compassionate heart, are called dwellings (referring to inner peace and wisdom). Furthermore, realizing that the fundamental consciousness should achieve mirror-like wisdom (wisdom as clear as a mirror), and also knowing that all sentient beings in the three realms have already abandoned their old dwellings (afflictions) and obtained precious wealth (wisdom), therefore, joy arises. Sutra: 'The Buddha is also like this (until) Śrāvaka disciples'. Commentary: The third major section below has thirty and a half verses combined. The middle is divided into two parts: the first twenty and a half verses are a combination of not aspiring (to Buddhahood) in the past, and the latter ten verses are a combination of obtaining (enlightenment) now. In the initial combination, there are five cases in prose, and the Buddha can still be seen in the cases of non-combination. In this verse now, only the display of great non-aspiration is praised, and the rest are omitted. In the previous prose, there are three cases of showing great non-aspiration, and it is the same here: the first two verses praise the first case, knowing that I like small (achievements), the Buddha does not say that I can obtain (Buddhahood), so I do not aspire. Next, there are eight verses praising the third case, only speaking for Bodhisattvas (the path to Buddhahood), not specifically for me, so I do not aspire. Finally, ten and a half verses praise the second case, thinking that I am already satisfied with obtaining Nirvana (extinction), so I do not aspire. This is the initial situation. The Buddha never said 'You should become Buddhas', and I also have a share in the Buddha's subtle wisdom, but only said that we have obtained many outflows (a state without afflictions), and are Śrāvaka disciples, so I do not aspire (to Buddhahood). Sutra: 'The Buddha ordered us (until) will attain Buddhahood'. Commentary: Below are eight verses praising the third case, only speaking for Bodhisattvas, not specifically for me, so I do not aspire (to Buddhahood). The middle is divided into six parts: the first verse is the Buddha's decree, the second one and a half verses are I rely on the Buddha's teachings, the third verse is others rely on my words, the fourth verse is the Buddha bestowing predictions on others, the fifth one and a half verses are specifically for Bodhisattvas, not for me, and the last two verses are a double conclusion of Dharma (Buddha's teachings) and metaphor. This is the initial situation. The Buddha, through the blessings of body, speech, and mind, secretly ordered (me) to speak the Prajna and other scriptures. Sutra: 'I uphold the Buddha's teachings (until) speak the unsurpassed path'. Commentary: The second part is I rely on the Buddha's teachings. Sutra: 'All Buddha's sons and daughters (until) diligently cultivate'. Commentary: The third part is others rely on my words. Sutra: 'At that time, all
佛(至)當得作佛」。
贊曰：四佛授他記。言「諸佛」者，顯一切佛法皆同，故非唯一佛。亦是過去曾於余佛所受化故，不爾一佛云何言「諸」。故前說言「曾從諸佛聞方便所說法」。
經「一切諸佛(至)說斯真要」。
贊曰：五正為菩薩、不為我說，故我不悕。
經「如彼窮子(至)亦復如是」。
贊曰：法喻雙結。文意可知。
經「我等內滅(至)都不欣樂」。
贊曰：下第三有十頌半頌第二自得涅槃謂已滿足故不悕。中分二：初二頌標自滿不悕，后八頌半釋。此初也。「內滅」者謂內自身滅諸煩惱、證得涅槃，唯能了此以為究竟，更無自餘外利他事，故不欣大。
經「所以者何(至)謂是究竟」。
贊曰：下八頌半釋。中分三：初三頌半於佛境智起三解脫門觀，自謂滿足故不悕；次四頌自謂得道已報佛恩，雖為他說而自不悕；后一頌結佛不為說故不悕。此初也。初三頌空無相觀，后一頌半是無愿觀。諸法皆空，空觀也。二我既無，何有生等故。次下說無生滅等六種所無，並無相觀。舍離貪著不貪一切，遂于佛智亦不貪求，是無愿觀。由聞般若密意所說空無相愿，遂錯悟解作此三觀自得涅槃，後作此解謂是究竟，故不悕大。
經「我等長夜(
【現代漢語翻譯】 現代漢語譯本：佛說：『你將來必定成佛』。
讚頌說：四佛為他授記。經文中的『諸佛』，顯示一切佛法都是相同的，所以不是隻有一佛。也是因為過去曾在其他佛那裡接受教化，否則一佛怎麼會說『諸』呢？所以前面說『曾經從諸佛那裡聽聞方便法門』。
經文：『一切諸佛…說此真實要義』。
讚頌說：五正因為是為菩薩說的，不是為我們說的，所以我們不希望得到。
經文：『如同那個窮子…也是這樣。』
讚頌說：用比喻和法理雙重總結。文中的意思可以理解。
經文：『我們內心寂滅…都不歡喜。』
讚頌說：下面第三部分有十頌半頌，第二部分是自己得到涅槃，認為已經滿足，所以不希望得到更大的。中間分為兩部分：開始的兩頌表明自己滿足而不希望得到，後面的八頌半解釋。這是開始的部分。『內滅』是指內心自身滅除各種煩惱，證得涅槃，只能夠了解這些就以為是究竟，沒有其他利益眾生的事情，所以不歡喜更大的。
經文：『這是什麼原因呢？…認為是究竟。』
讚頌說：下面的八頌半是解釋。中間分為三部分：開始的三頌半是從佛的境界和智慧出發，生起空、無相、無愿三種解脫門的觀想，自己認為已經滿足，所以不希望得到更大的；接下來的四頌是自己認為已經得道，已經報答了佛的恩情，即使為他人說法，自己也不希望得到更大的；最後一頌總結說佛沒有為他們說，所以不希望得到更大的。這是開始的部分。開始的三頌是空觀和無相觀，後面一頌半是無愿觀。諸法皆空，是空觀。既然沒有我，哪裡會有生等等呢？接下來會說沒有生滅等六種所無，並是無相觀。捨棄貪著，不貪一切，於是對於佛的智慧也不貪求，這是無愿觀。由於聽聞般若的秘密含義所說的空、無相、無愿，於是錯誤地理解，把這三種觀想當作自己證得涅槃，後來把這種理解當作是究竟，所以不希望得到更大的。
經文：『我們長久以來…
【English Translation】 English version: The Buddha said, 'You will surely attain Buddhahood in the future'.
The Gatha says: Four Buddhas bestowed predictions upon him. The term 'all Buddhas' indicates that all Buddha-dharmas are the same, thus it is not just one Buddha. It is also because in the past he had received teachings from other Buddhas; otherwise, how could one Buddha say 'all'? Therefore, it was said earlier, 'Having heard the expedient Dharma from all Buddhas'.
Sutra: 'All Buddhas... speak of this true essence'.
The Gatha says: Five, precisely because it is spoken for Bodhisattvas, not for us, therefore we do not aspire to it.
Sutra: 'Like that poor son... it is also thus'.
The Gatha says: Concluding with both metaphor and Dharma. The meaning of the text is understandable.
Sutra: 'Our inner extinction... we do not rejoice at all'.
The Gatha says: Below, the third part has ten and a half Gathas, the second part is that one has attained Nirvana oneself, thinking that one is already satisfied, so one does not aspire to greater things. The middle is divided into two parts: the first two Gathas indicate self-satisfaction and non-aspiration, and the latter eight and a half Gathas explain. This is the beginning part. 'Inner extinction' refers to the inner self extinguishing all afflictions, attaining Nirvana, only being able to understand this as ultimate, without any other beneficial deeds for others, therefore not rejoicing in the greater.
Sutra: 'What is the reason for this?... considering it ultimate'.
The Gatha says: The following eight and a half Gathas are an explanation. The middle is divided into three parts: the first three and a half Gathas arise from the Buddha's realm and wisdom, giving rise to the contemplation of the three doors of liberation—emptiness, signlessness, and wishlessness—thinking that one is already satisfied, so one does not aspire to greater things; the next four Gathas are that one thinks that one has already attained the Way and has repaid the Buddha's kindness, even if one speaks Dharma for others, one does not aspire to greater things oneself; the last Gatha concludes that the Buddha did not speak for them, so they do not aspire to greater things. This is the beginning part. The first three Gathas are the contemplation of emptiness and signlessness, and the latter one and a half Gathas are the contemplation of wishlessness. All dharmas are empty, which is the contemplation of emptiness. Since there is no self, how can there be birth, etc.? Next, it will be said that there are no six kinds of non-existence, such as no birth and no death, and it is the contemplation of signlessness. Abandoning attachment, not being greedy for anything, therefore not being greedy for the Buddha's wisdom either, this is the contemplation of wishlessness. Because of hearing the secret meaning of Prajna spoken of as emptiness, signlessness, and wishlessness, one mistakenly understands, taking these three contemplations as one's own attainment of Nirvana, and later taking this understanding as ultimate, therefore not aspiring to greater things.
Sutra: 'For a long time we...'
至)報佛之恩」。
贊曰：二有四頌，自謂得道已報佛恩，雖為他說而自不悕。中分二：初二頌半謂報佛恩，次一頌半雖為他說而自不悕。此初也。驗此文意住有餘依涅槃迴心向大，非住無餘依涅槃界。
經「我等雖為(至)永無愿樂」。
贊曰：雖為他說而自不悕也。
經「導師見舍(至)說有實利」。
贊曰：三佛不為說故我不悕。簡擇於我觀根未熟故見舍我，未曾勸進令修大乘說有實利，故我不悕。初「不勸」者據今生來，非曾不勸，久已勸故。
經「如富長者(至)乃教大智」。
贊曰：上二十頌半頌合昔不悕。下有十頌，合今獲得有二：初三頌法喻對明，初教方便、后說真實；后七頌明我今獲得。此初也。一頌半喻，一頌半法。
經「我等今日(至)得無量寶」。
贊曰：下七頌明今獲得。中分三：初一頌半總辨今得非先所望，次三頌始於今日方名得果體，后二頌半方名得果用。此初也。
經「世尊我今(至)無上大果」。
贊曰：二始於今日方名得果體。初一頌總辨先得果非真、今得是實。「道」謂證智，「果」謂無為。后二頌今得果是實。由前因證於中初頌持戒因得報，后頌梵行滿得大果，皆以勝昔。
經「我等今者(至
【現代漢語翻譯】 現代漢語譯本：乃至報答佛的恩德』。
讚頌說：這兩段有四句偈頌，自認為已經得道，可以報答佛恩，即使為他人說法，自己也不貪求。中間分為兩部分：前兩句半偈頌說的是報答佛恩，后一句半偈頌說的是即使為他人說法，自己也不貪求。這是第一部分。考察這段文字的意思，是安住于有餘依涅槃，迴心向大乘，而不是安住于無餘依涅槃界。
經文：『我們雖然爲了（乃至）永遠沒有願望和喜樂』。
讚頌說：即使為他人說法，自己也不貪求。
經文：『導師見我等捨棄（乃至）說有實際利益』。
讚頌說：因為三世諸佛不為我們說，所以我們不貪求。簡擇觀察我們，認為根機尚未成熟，所以捨棄我們，不曾勸導我們修習大乘，說有實際利益，所以我們不貪求。最初的『不勸』，指的是今生以來，不是說曾經沒有勸導，很久以前就已經勸導過了。
經文：『如富有的長者（乃至）才教導大智慧』。
讚頌說：上面二十句半偈頌，合起來說明過去不貪求。下面有十句偈頌，合起來說明現在獲得，分為兩部分：前三句偈頌用比喻和法理對照說明，先教導方便法門，后說真實法；后七句偈頌說明我現在獲得。這是第一部分。一句半偈頌是比喻，一句半偈頌是法理。
經文：『我們今天（乃至）得到無量珍寶』。
讚頌說：下面七句偈頌說明現在獲得。中間分為三部分：第一句半偈頌總說現在所得不是先前所期望的，其次三句偈頌說從今天開始才算得到果體的，最後兩句半偈頌說才算得到果用。這是第一部分。
經文：『世尊，我現在（乃至）無上大果』。
讚頌說：第二部分說從今天開始才算得到果體。第一句偈頌總說先前得到的果不是真實的，現在得到的是真實的。『道』指的是證悟的智慧，『果』指的是無為的境界。后兩句偈頌說現在得到的果是真實的。由前因證得，其中第一句偈頌說持戒的因得到報應，后一句偈頌說梵行圓滿得到大果，都勝過從前。
經文：『我們現在（乃至
【English Translation】 English version: 'Even to repay the Buddha's kindness'.
The Gatha says: These two sections have four verses, claiming to have attained the Way and being able to repay the Buddha's kindness, even if speaking for others, they do not crave for themselves. The middle is divided into two parts: the first two and a half verses speak of repaying the Buddha's kindness, and the latter one and a half verses speak of even if speaking for others, they do not crave for themselves. This is the first part. Examining the meaning of this text, it is dwelling in the Nirvana with remainder, turning the mind towards Mahayana, rather than dwelling in the Nirvana without remainder.
The Sutra: 'Although we are for (even to) never having desires and joys'.
The Gatha says: Even if speaking for others, they do not crave for themselves.
The Sutra: 'The guide sees us abandoning (even to) saying there are real benefits'.
The Gatha says: Because the Buddhas of the three times do not speak for us, we do not crave. Discriminatingly observing us, thinking that our roots are not yet mature, so they abandon us, never encouraging us to cultivate Mahayana, saying there are real benefits, so we do not crave. The initial 'not encouraging' refers to since this life, not saying that they never encouraged, they have long encouraged.
The Sutra: 'Like a wealthy elder (even to) only then teaching great wisdom'.
The Gatha says: The above twenty and a half verses, combined, explain the past not craving. The following ten verses, combined, explain the present attainment, divided into two parts: the first three verses use analogy and Dharma to explain in contrast, first teaching expedient means, then speaking of the true Dharma; the latter seven verses explain my present attainment. This is the first part. One and a half verses are analogy, one and a half verses are Dharma.
The Sutra: 'We today (even to) obtaining immeasurable treasures'.
The Gatha says: The following seven verses explain the present attainment. The middle is divided into three parts: the first one and a half verses generally say that what is obtained now is not what was previously expected, the next three verses say that only from today can it be said to have obtained the fruit body, and the last two and a half verses say that only then can it be said to have obtained the fruit use. This is the first part.
The Sutra: 'World Honored One, I now (even to) unsurpassed great fruit'.
The Gatha says: The second part says that only from today can it be said to have obtained the fruit body. The first verse generally says that the fruit obtained previously is not real, and what is obtained now is real. 'The Way' refers to the wisdom of enlightenment, and 'the fruit' refers to the state of non-action. The latter two verses say that the fruit obtained now is real. From the previous cause, it is proven that the first verse says that the cause of upholding precepts obtains retribution, and the latter verse says that the perfect conduct of Brahma obtains great fruit, all surpassing the past.
The Sutra: 'We now (even to
)應受供養」。
贊曰：三方名得果用。初一頌得真實聲聞之名，利他用故；后一頌半得真阿羅漢稱，實福田故。即顯住小非真聲聞，亦非真是阿羅漢也。
經「世尊大恩(至)誰能報者」。
贊曰：已上七十三頌半頌前長行。自下品之第三段有十三頌荷佛恩深。分二：初六頌半總明恩深難報，后六頌半別明所難報事。初中復二：初一頌半明佛慈悲深故難報，后五頌明行供養事而不能報。此初也。時長處廣行滿心勤，苦己利人情深叵答，昊天之恩蓋在於此。
經「手足供給(至)盡心恭敬」。
贊曰：下五頌明供養事。中分二：初二頌六種內財不能報，后三頌四事外財並以起塔亦不能報。此初也。
經「又以美膳(至)亦不能報」。
贊曰：四事外物不能報也。二頌四事，一頌結之。
經「諸佛希有(至)隨宜為說」。
贊曰：下六頌半明所難報事。于中有三：初二頌半總明佛能為下劣事，于取相凡夫能隨宜為說；次二頌能知欲樂及勝解而為說法；后二頌能知根熟未熟為說三乘。此初也。藏報身之實德、顯化相之權形，隱妙理之玄宗、揚粗義之疏教，不居凈土、處此穢方隨逐凡夫，豈非難報。
經「諸佛於法(至)而為說法」。
贊曰：二能知
【現代漢語翻譯】 現代漢語譯本：『應受供養』。
贊曰：三方名得果用。初一頌得真實聲聞（Śrāvaka，聽聞佛法而悟道的弟子）之名，利他用故；后一頌半得真阿羅漢（Arhat，斷盡煩惱，證得解脫的聖者）稱，實福田故。即顯住小非真聲聞，亦非真是阿羅漢也。
經：『世尊大恩(至)誰能報者』。
贊曰：已上七十三頌半頌前長行。自下品之第三段有十三頌荷佛恩深。分二：初六頌半總明恩深難報，后六頌半別明所難報事。初中復二：初一頌半明佛慈悲深故難報，后五頌明行供養事而不能報。此初也。時長處廣行滿心勤，苦己利人情深叵答，昊天之恩蓋在於此。
經：『手足供給(至)盡心恭敬』。
贊曰：下五頌明供養事。中分二：初二頌六種內財不能報，后三頌四事外財並以起塔亦不能報。此初也。
經：『又以美膳(至)亦不能報』。
贊曰：四事外物不能報也。二頌四事，一頌結之。
經：『諸佛希有(至)隨宜為說』。
贊曰：下六頌半明所難報事。于中有三：初二頌半總明佛能為下劣事，于取相凡夫能隨宜為說；次二頌能知欲樂及勝解而為說法；后二頌能知根熟未熟為說三乘。此初也。藏報身之實德、顯化相之權形，隱妙理之玄宗、揚粗義之疏教，不居凈土、處此穢方隨逐凡夫，豈非難報。
經：『諸佛於法(至)而為說法』。
贊曰：二能知
【English Translation】 English version: 'Worthy of offerings'.
Commentary: The three directions are named for the attainment of results. The first verse obtains the name of a true Śrāvaka (disciple who attains enlightenment by hearing the Buddha's teachings), for the sake of benefiting others; the latter one and a half verses obtain the title of a true Arhat (one who has extinguished all afflictions and attained liberation), for being a true field of merit. This reveals that those who dwell in the lesser vehicle are not true Śrāvakas, nor are they truly Arhats.
Sutra: 'The great kindness of the World Honored One (to) who can repay it'.
Commentary: The preceding seventy-three and a half verses are before the prose section. From the third section of the lower chapter, there are thirteen verses bearing the deep kindness of the Buddha. Divided into two: the first six and a half verses generally explain that the kindness is deep and difficult to repay, and the latter six and a half verses specifically explain the things that are difficult to repay. The first part is further divided into two: the first one and a half verses explain that the Buddha's compassion is deep and therefore difficult to repay, and the latter five verses explain that performing offerings cannot repay it. This is the first part. The time is long, the place is vast, the practice is complete, the mind is diligent, enduring suffering for the benefit of others, the affection is deep and difficult to answer, the kindness of vast heaven lies in this.
Sutra: 'Providing with hands and feet (to) with utmost respect'.
Commentary: The following five verses explain the matter of offerings. Divided into two: the first two verses explain that the six kinds of internal wealth cannot repay, and the latter three verses explain that the four kinds of external wealth, along with building pagodas, also cannot repay. This is the first part.
Sutra: 'Moreover, with delicious meals (to) also cannot repay'.
Commentary: The four kinds of external objects cannot repay. Two verses for the four things, one verse concludes it.
Sutra: 'The Buddhas are rare (to) speak according to their suitability'.
Commentary: The following six and a half verses explain the things that are difficult to repay. Within this, there are three parts: the first two and a half verses generally explain that the Buddha can do inferior things, and can speak according to their suitability to ordinary people who grasp at appearances; the next two verses can know the desires and superior understanding and speak the Dharma; the last two verses can know whether the roots are ripe or not ripe and speak the Three Vehicles. This is the first part. Concealing the true virtue of the Reward Body, revealing the provisional form of transformation, hiding the profound principle of the subtle doctrine, proclaiming the coarse meaning of the sparse teachings, not dwelling in the Pure Land, but staying in this defiled land following ordinary people, is it not difficult to repay?
Sutra: 'The Buddhas, regarding the Dharma (to) and speak the Dharma'.
Commentary: Two can know
欲樂勝解而為說法也。「志力」者勝解故，不隨自意廣演玄微，乃遂他情唱斯方便，豈非難報。
經「隨諸眾生(至)隨宜說三」。
贊曰：三能知根熟未熟為說三乘。或粗或細、或實或權，觀根初后以施為，豈非恩深而難報者也。
藥草喻品
以三門分別：一來意，二釋名，三解妨。
來意有四：一者前為上根初周法說，鹙子法領，佛法述成，後方授記。今第二週既為中根喻說，四人喻領，今佛還為以喻述成，後方授記，故此品來。二者論說對治七慢中，第三有大乘人一向增上慢，言無別聲聞辟支佛乘。為對治此故說兩喻，前〈譬喻品〉為對治凡夫求人天妙果；次〈信解品〉為治二乘有學執我乘與如來乘等，不求佛乘。今此品為對治大乘人一向慢言無別二乘、唯有一乘。故彼論言「第三人者，令知種種乘異，諸佛如來平等說法，隨眾生善根種子而生牙故」。意顯一雨雖同，三草二木生長各異；佛教雖同，三乘、二聖發修亦別，有為機器各各別故，亦有決定二乘者故，由機性殊稟潤別故。故《勝鬘》云：「攝受正法善男子堪荷四擔」，《涅槃》亦言：「我於一時說一乘一道，乃至弟子不解我意，說須陀洹等皆得佛道」，廣說如余。依人運載，教等名乘。佛法雖同，機修有異，故說此品
【現代漢語翻譯】 現代漢語譯本：對於那些對感官愉悅有強烈渴望的人，佛陀會以適應他們的方式來宣講佛法。這裡所說的『志力』，指的是佛陀深刻的理解力，因此，他不會按照自己的意願來廣泛闡述深奧的佛法，而是順應眾生的根器和願望，宣講這種方便之法，這難道不是難以回報的恩情嗎？
經文說：『隨諸眾生（乃至）隨宜說三』。
讚頌說：佛陀能夠知曉眾生的根器成熟與否，從而為他們宣講三乘佛法。或者宣講粗淺的，或者宣講精深的；或者宣講真實的，或者宣講權宜的。他觀察眾生的根器，從初學到最終成就，從而施以教化，這難道不是恩情深重而難以回報嗎？
藥草喻品
以三個方面來分別闡述：一、來意，二、釋名，三、解妨。
來意有四個方面：一是之前為上等根器的人，在最初的法說週中，舍利弗（Śāriputra）領悟了佛法，佛陀對所說法義進行了闡述和總結，之後才為他授記。現在，在第二週，佛陀為中等根器的人用譬喻的方式說法，四個人通過譬喻領悟了佛法，現在佛陀再次用譬喻來闡述和總結，之後才為他們授記，因此有了這一品。二是根據論典的說法，爲了對治七慢中的第三種慢——大乘修行人一味地認為自己高人一等，認為沒有單獨的聲聞乘（Śrāvakayāna）和辟支佛乘（Pratyekabuddhayāna）。爲了對治這種慢心，所以說了兩個譬喻，之前的《譬喻品》是爲了對治凡夫追求人天妙果的心；之後的《信解品》是爲了對治二乘有學之人執著于自己的乘與如來乘（Tathāgatayāna）相等，而不去追求佛乘的心。而這一品是爲了對治大乘修行人一味地傲慢，認為沒有單獨的二乘，只有一乘。所以那部論典說：『第三種人，讓他們知道種種乘的差異，諸佛如來平等說法，隨著眾生善根種子的不同而生根發芽』。意思是說，雖然降下的雨水相同，但是三種草和兩種樹的生長各不相同；佛陀的教法雖然相同，但是三乘和二聖的發心和修行也各不相同，因為眾生的根器不同，所以教化方式也各不相同，而且也有決定會修二乘的人，因為他們的根性和稟賦不同。所以《勝鬘經》（Śrīmālādevī Siṃhanāda Sūtra）說：『攝受正法的善男子能夠承擔四種重擔』，《涅槃經》（Nirvana Sutra）也說：『我曾經在某個時候說一乘一道，甚至我的弟子不理解我的意思，認為須陀洹（Srotaāpanna）等都能成佛』，詳細的解釋可以參考其他經典。依據人的能力來運載，教法等同於車乘。佛法雖然相同，但是眾生的根器和修行卻有差異，所以宣說了這一品。
【English Translation】 English version: For those who have a strong desire for sensual pleasures, the Buddha preaches the Dharma in a way that suits them. The 'power of will' here refers to the Buddha's profound understanding, so he does not widely expound the profound Dharma according to his own will, but rather adapts to the faculties and desires of sentient beings, preaching this expedient method. Is this not a kindness that is difficult to repay?
The sutra says: 'According to all sentient beings (up to) appropriately preach the three'.
The praise says: The Buddha is able to know whether the faculties of sentient beings are mature or not, and thus preaches the Three Vehicles for them. Whether preaching the coarse or the subtle, the real or the provisional, he observes the faculties of sentient beings, from the initial learning to the final accomplishment, and thus bestows teachings. Is this not a profound kindness that is difficult to repay?
The Parable of the Medicinal Herbs
It is explained in three aspects: 1. The intention, 2. The explanation of the name, 3. The explanation of the obstacles.
There are four aspects to the intention: First, previously, for people of superior faculties, in the first Dharma-speaking week, Śāriputra understood the Dharma, and the Buddha elaborated and summarized the Dharma that was spoken, and then bestowed predictions upon him. Now, in the second week, the Buddha uses parables to preach the Dharma for people of intermediate faculties, and four people understand the Dharma through parables. Now the Buddha once again uses parables to elaborate and summarize, and then bestows predictions upon them, hence this chapter. Second, according to the treatises, in order to counteract the third of the seven kinds of arrogance—the arrogance of Mahayana practitioners who always think they are superior to others, thinking that there is no separate Śrāvakayāna and Pratyekabuddhayāna. In order to counteract this arrogance, two parables are spoken. The previous 'Parable Chapter' was to counteract the minds of ordinary people who seek the wonderful fruits of humans and gods; the subsequent 'Faith and Understanding Chapter' was to counteract the attachment of those in the Two Vehicles who have learning, who cling to the idea that their vehicle is equal to the Tathāgatayāna, and do not seek the Buddha Vehicle. This chapter is to counteract the arrogance of Mahayana practitioners who always say that there are no separate Two Vehicles, only One Vehicle. Therefore, that treatise says: 'The third type of person, let them know the differences of the various vehicles, the Buddhas and Tathagatas preach the Dharma equally, and sprout according to the different seeds of good roots of sentient beings.' It means that although the rain that falls is the same, the growth of the three types of grass and the two types of trees is different; although the Buddha's teachings are the same, the aspiration and practice of the Three Vehicles and the Two Saints are also different, because the faculties of sentient beings are different, so the methods of teaching are also different, and there are also those who are determined to practice the Two Vehicles, because their nature and endowments are different. Therefore, the Śrīmālādevī Siṃhanāda Sūtra says: 'Good men who embrace the true Dharma are able to bear four burdens', and the Nirvana Sutra also says: 'I once said at one time that there is One Vehicle and One Path, and even my disciples did not understand my meaning, thinking that Srotaāpanna and others can all become Buddhas', detailed explanations can be found in other scriptures. According to the ability of people to carry, the teachings are equivalent to vehicles. Although the Buddhadharma is the same, the faculties and practices of sentient beings are different, so this chapter is preached.
。三者〈方便品〉初標智及門二皆甚深名為一乘。前〈譬喻品〉說乘有三、體唯有一，四人領解實一假三，會智慧深。今此會門，門即阿含，教同機異名會其門。如說四諦，三根俱聞，依蘊、處、界、緣起、三性，賴修有異名曰三乘。故知教同而機異也，故此品來。四者十無上中雲，第一為顯種子無上故說雨譬喻。十無上者並是七喻，三平等殘。然于其中有是文殘、有是義殘者，此是義殘非是文殘也。七喻之中已有雨喻，十無上內又更重說，仍名為殘。前說雨喻普潤三草，三草既別令知乘異。今說雨喻所潤三草之中形於二草，佛種名大草，自位相形加名二木，所望義別名為義殘。或是文殘，謂小中大草，文是雨喻破乘同病，諸樹大小隨上中下各有所受。此雨喻是種子無上，前後文別故是文殘。此大種子得雨滋潤，體用弘廣，后得果殊，故名無上。論引經言「不離我身是無上義，唯大乘有，名不離故。若種若現、若因若果雖皆不離大乘。」今顯大乘無漏種子以為因本，成佛身故。為顯此種子無上，故此品來。
釋名者，去疾神功名藥，稟潤之形名草。有藥非草、有草非藥、有草有藥、非草非藥；所喻亦爾。教、理、行、果俱名為藥。今取行藥稟教修生，不取余石藥，不能生長故。世出世種能生長者俱名為草，今取
【現代漢語翻譯】 現代漢語譯本：三者，〈方便品〉一開始就標明了智慧和法門二者都非常深奧，稱為一乘（Ekayana，唯一交通工具）。前面的〈譬喻品〉說交通工具有三種，但本體只有一個，四種人領悟到實際上只有一個交通工具，只是爲了方便才說有三種，這是領會智慧的深奧之處。現在這裡所說的『會門』，門就是阿含（Agama，聖典），教義相同但根機不同，所以說是會合了他們的法門。例如宣說四諦（Four Noble Truths），三種根器的人都聽聞，依據五蘊（Skandhas，構成要素）、十二處（Ayatanas，感覺來源）、十八界（Dhatus，元素）、十二緣起（Pratītyasamutpāda，相互依存）、三自性（Trisvabhāva，三種性質），以及修行上的差異，而有三乘（Triyana，三種交通工具）的分別。所以知道教義相同而根機不同，因此有了這一品的出現。四者，十無上中說，第一是爲了顯示種子無上的緣故，才說了雨的譬喻。十無上都是七個比喻，三個平等剩餘。然而在其中有的是文字上的殘缺，有的是意義上的殘缺，這裡是意義上的殘缺，不是文字上的殘缺。七個比喻之中已經有了雨的譬喻，十無上內又再次重複說，仍然稱為殘缺。前面說的雨的譬喻普遍滋潤三種草，三種草既然不同，就讓人知道交通工具的不同。現在說的雨的譬喻所滋潤的三種草之中，在兩種草上顯現出來，佛種名為大草，從各自的位置上互相比較，加上名為二木，所期望的意義不同，所以稱為意義上的殘缺。或者說是文字上的殘缺，指小草、中草、大草，文字是雨的譬喻，破除了交通工具相同的弊病，各種樹的大小隨著上、中、下而各自有所接受。這個雨的譬喻是種子無上，前後文不同，所以是文字上的殘缺。這個大的種子得到雨水的滋潤，本體和作用都非常弘大，後來得到的果實也特別殊勝，所以稱為無上。論中引用經文說：『不離我身是無上的意義，只有大乘（Mahayana，偉大的交通工具）才有，因為不分離的緣故。無論是種子還是顯現，無論是因還是果，都始終不離大乘。』現在顯示大乘的無漏種子作為根本原因，成就佛身。爲了顯示這個種子無上，所以有了這一品的出現。 解釋名稱，去除疾病的神奇功效稱為藥，稟受滋潤的形態稱為草。有的是藥不是草，有的是草不是藥，有的是草也是藥，有的既不是草也不是藥；所比喻的也是這樣。教、理、行、果都可以稱為藥。現在取修行之藥，稟受教義而修習產生，不取其餘的石藥，因為它不能生長。世間和出世間的種子能夠生長的都可以稱為草，現在取……
【English Translation】 English version: Thirdly, the 〈Expedient Means Chapter〉 initially indicates that both wisdom and the means are very profound, called Ekayana (One Vehicle). The previous 〈Parable Chapter〉 said that there are three vehicles, but the essence is only one. Four types of people understand that there is actually only one vehicle, but it is said to be three for convenience. This is understanding the profundity of wisdom. The 『gate of assembly』 mentioned here, the gate is the Agama (scriptures), the teachings are the same but the capacities are different, so it is said to be an assembly of their gates. For example, when proclaiming the Four Noble Truths, people of three capacities hear them. Based on the Skandhas (aggregates), Ayatanas (sense bases), Dhatus (elements), Pratītyasamutpāda (dependent origination), Trisvabhāva (three natures), and differences in practice, there are distinctions of Triyana (Three Vehicles). Therefore, it is known that the teachings are the same but the capacities are different, hence the appearance of this chapter. Fourthly, in the Ten Supremacies, it is said that the first is to reveal the supremacy of the seed, hence the parable of rain is spoken. The Ten Supremacies are all seven metaphors, with three equalities remaining. However, among them, some are incomplete in terms of text, and some are incomplete in terms of meaning. This is incomplete in meaning, not in text. Among the seven metaphors, there is already the metaphor of rain. Within the Ten Supremacies, it is repeated again, and is still called incomplete. The previously spoken metaphor of rain universally moistens the three grasses. Since the three grasses are different, it allows one to know the difference in vehicles. Now, in the metaphor of rain, among the three grasses that are moistened, it appears in two grasses. The Buddha-nature is called the great grass. Comparing each other from their respective positions, it is additionally called two trees. The meaning that is hoped for is different, so it is called incomplete in meaning. Or it is incomplete in text, referring to the small, medium, and large grasses. The text is the metaphor of rain, which breaks the fault of the same vehicle. The size of the various trees varies according to the upper, middle, and lower, and each receives accordingly. This metaphor of rain is the supremacy of the seed. The preceding and following texts are different, so it is incomplete in text. This great seed receives the nourishment of rain, and its essence and function are vast and extensive. The fruit obtained later is also particularly outstanding, so it is called supreme. The treatise quotes the sutra saying: 『Not being separate from my body is the meaning of supreme, only Mahayana (Great Vehicle) has it, because it is not separate. Whether it is a seed or a manifestation, whether it is a cause or an effect, it is always inseparable from Mahayana.』 Now, it reveals the undefiled seed of Mahayana as the fundamental cause, to accomplish the Buddha-body. To reveal this seed as supreme, hence the appearance of this chapter. Explaining the names, the miraculous effect of removing diseases is called medicine, and the form of receiving nourishment is called grass. Some are medicine but not grass, some are grass but not medicine, some are both grass and medicine, and some are neither grass nor medicine; the metaphors are also like this. Teaching, principle, practice, and result can all be called medicine. Now, taking the medicine of practice, receiving the teachings and cultivating to produce, not taking other stone medicines, because it cannot grow. Both worldly and supramundane seeds that can grow can be called grass, now taking...
人天善種、三乘智因是藥之草，違害惡故；不取生死惡道種草，不稟正法而滋長故。意辨三乘種別，稟教成其異乘，不欲普明諸種，故以藥草為目。是藥即草，持業釋名。以別簡通，是藥之草，依主釋也。以此為喻，名藥草喻。若云，此品下明藥及草喻故名藥草喻，非藥即草者，豈一切草皆取喻耶？由此故知今說為善。此以二義為喻：一如草性異，稟雨滋其類別；三根本異，稟教成其三乘。二如草稟性各不相知；三根亦爾，不能知他五乘種異，謂乘無別，故以藥草為喻。
解妨難者，
問：
論解七喻及十無上皆雲雨喻，何故題品云藥草喻，不言雨喻品？
答：
論說能滋之法以顯所喻，故以雨喻為名。經取能喻之體以破彼疑，故標藥草。倒者以乘無別為病，破者以機有別為破，故假所潤藥草以況所滋根性，由此不標雨為譬喻，亦不雙舉雨草二性為品。
問：
此品亦言二木，何故不標草木品？
答：
據實而言理應雙舉，但以正法之設本破生病，生有乘同之疾，故以草異破之；無上顯體尊高，未是破于生病，故以藥草為品，不以木等標名。草寬木狹、草小木大，顯通三乘不唯于大，顯潤生長不唯成熟。故有解云，藥者是雨，法藥能滋；草者是機，所滋生性
【現代漢語翻譯】 現代漢語譯本 人天善種（能夠使人和天獲得善報的種子）、三乘智因（能夠使聲聞乘、緣覺乘和菩薩乘獲得智慧的原因）是藥之草，因為它們能夠違背和消除惡行；不取生死惡道種草，因為它們不接受正法而滋長。意在辨別三乘種類的差別，接受教導成就不同的乘，不希望普遍說明各種種子，所以用藥草作為標題。『是藥即草』，這是持業釋的命名方式。用『別』來區分『通』，『是藥之草』，這是依主釋。用這個來作比喻，所以叫做藥草喻。如果說，這一品下面說明藥和草的比喻，所以叫做藥草喻，不是藥就是草，難道所有的草都用來作比喻嗎？因此可知現在所說是正確的。這裡用兩種意義來作比喻：一是草的性質不同，接受雨水的滋潤而產生類別；三根本性不同，接受教導而成就三乘。二是草接受各自的性質而互不相知；三根也是這樣，不能知道其他五乘種類的差異，認為乘沒有差別，所以用藥草來作比喻。 爲了解答疑問，有人提出： 問： 《論》中解釋七個比喻和十個無上都說用雨來比喻，為什麼這一品的標題叫做藥草喻，而不叫做雨喻品？ 答： 《論》中說能夠滋養的法來顯示所比喻的內容，所以用雨喻作為名稱。經文選取能夠比喻的本體來破除那些疑惑，所以標明藥草。那些顛倒的人以乘沒有差別作為毛病，破除這種錯誤的人以根機有差別來破除，所以借用所滋潤的藥草來比況所滋養的根性，因此不標明雨作為比喻，也不同時舉出雨和草兩種性質作為品名。 問： 這一品也說了二木，為什麼不標明草木品？ 答： 根據實際情況來說，理應同時舉出，但是因為正法的設立本來是爲了破除眾生的病，眾生有乘相同的疾病，所以用草的差異來破除它；無上顯示本體的尊貴和高尚，還不是爲了破除眾生的病，所以用藥草作為品名，不用木等來標明。草寬木窄、草小木大，顯示通達三乘不只是對於大乘，顯示滋潤生長不只是成熟。所以有人解釋說，藥就是雨，法藥能夠滋養；草就是根機，所滋養的是眾生的根性。
【English Translation】 English version The seeds of goodness for humans and devas (those seeds that enable humans and devas to obtain good rewards), and the causes of wisdom for the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) are medicinal herbs because they can counteract and eliminate evil deeds; those seeds and herbs that lead to birth and death in evil realms are not considered medicinal herbs, because they do not accept the Right Dharma and grow. The intention is to distinguish the differences between the seeds of the Three Vehicles, accepting teachings to achieve different vehicles, not wishing to universally explain all kinds of seeds, so medicinal herbs are used as the title. 'Is medicine, is herb', this is a possessive determinative compound naming method. Using 'difference' to distinguish 'commonality', 'is medicine's herb', this is an appositional determinative compound. Using this as a metaphor, it is called the Parable of the Medicinal Herbs. If it is said that this chapter explains the parable of medicine and herbs below, so it is called the Parable of the Medicinal Herbs, not that medicine is herb, then are all herbs used as metaphors? Therefore, it can be known that what is said now is correct. Here, two meanings are used as metaphors: one is that the nature of herbs is different, accepting the nourishment of rain to produce categories; the three fundamental natures are different, accepting teachings to achieve the Three Vehicles. Second, herbs accept their respective natures and do not know each other; the three roots are also like this, unable to know the differences between the other five vehicle types, thinking that there is no difference between vehicles, so medicinal herbs are used as a metaphor. To answer questions, someone asks: Question: The 'Treatise' explains that the seven parables and the ten unsurpassed all say that rain is used as a metaphor, why is the title of this chapter called the Parable of the Medicinal Herbs, and not the Chapter of the Parable of Rain? Answer: The 'Treatise' says that the Dharma that can nourish is used to show what is being metaphorized, so the metaphor of rain is used as the name. The sutra selects the essence that can be metaphorized to dispel those doubts, so it marks medicinal herbs. Those who are inverted take the lack of difference between vehicles as a fault, those who dispel this error use the difference in capacity to dispel it, so they borrow the medicinal herbs that are nourished to compare the nurtured roots, therefore they do not mark rain as a metaphor, nor do they simultaneously mention the two natures of rain and herbs as the chapter name. Question: This chapter also mentions two trees, why not mark the chapter as the Chapter of Herbs and Trees? Answer: According to the actual situation, it should be mentioned simultaneously, but because the establishment of the Right Dharma is originally to dispel the illnesses of sentient beings, sentient beings have the disease of the same vehicle, so the difference of herbs is used to dispel it; the unsurpassed shows the nobility and loftiness of the essence, it is not yet to dispel the illnesses of sentient beings, so medicinal herbs are used as the chapter name, not using trees etc. to mark the name. Herbs are wide and trees are narrow, herbs are small and trees are large, showing that reaching the Three Vehicles is not only for the Mahayana, showing that nourishing growth is not only for maturity. Therefore, some explain that medicine is rain, the Dharma medicine can nourish; herbs are the capacity, what is nourished is the nature of sentient beings.
；以藥喻法、以草喻機，二既雙彰，便無難矣。文雖不然，理亦何爽。又前譬喻品有所厭火宅、所欣三車，二合譬喻但可總言；此以所潤機殊、破彼執一之病，故唯以藥草為喻。
經「爾時世尊(至)說不能盡」。
贊曰：此品之中大文分三：初贊印，次「迦葉當知」下陳述，后品末二頌結成說實為授記之漸。此初也。先贊印，后更嘆訝。言合理故善哉，義契真故印。顯彼所言尚未窮德，故更自嘆佛同長者，以小可喻于大。汝同窮子聖德微，亦許同，故贊且印。「誠」信也敬也。信如所言，敬如說故。佛德難思，說之叵盡。
經「迦葉當知(至)不虛也」。
贊曰：下陳述。分二：初長行，后偈頌。初文有二：一陳說，二結成將臨，偈云「如來知是一相一味」下是。初中有三：一法述，二喻述，三合述。法中有四：初佛興於世，二法利群生，三受道有殊，四不能自達。此初也。於法自在，所說不虛，故興於世導利含蠢。
經「於一切法(至)一切智地」。
贊曰：二法利群生。以大悲智，方便善巧離名相法能善說之，以利群生。所說之理亦契至於佛智境地，說合證故。「到」者至合之義，或教順於理、理順於行、行順於果，故言到于佛果地也，以此普滋所應化故。
經「
【現代漢語翻譯】 現代漢語譯本：用藥物比喻佛法，用草比喻根機，兩者同時彰顯，就沒有什麼困難了。文字雖然不同，道理又有什麼差別呢？而且前面的《譬喻品》中，有厭惡的火宅，有欣喜的三車，兩種譬喻可以總括而言；這裡因為所滋潤的根機不同，破除他們執著於一的毛病，所以只用藥草作為比喻。
經文：『爾時世尊（到）說不能盡』。
贊曰：這一品中，大的段落分為三部分：首先是讚歎和印證，其次是『迦葉當知』以下的陳述，最後是品末的兩首偈頌，總結成說是授記的開端。這是第一部分。先讚歎和印證，然後更加歎服驚訝。說符合道理所以讚歎，意義契合真理所以印證。顯示他們所說的還沒有窮盡佛的功德，所以更加自嘆佛如同長者，用小的比喻大的。你如同窮子，聖德微小，也允許相同，所以讚歎並且印證。『誠』是相信也是敬重。相信如同所說，敬重如同所說。佛的功德難以思議，說也說不盡。
經文：『迦葉當知（到）不虛也』。
贊曰：下面是陳述。分為兩部分：首先是長行文，然後是偈頌。長行文有兩部分：一是陳述，二是總結成將要來臨，偈頌『如來知是一相一味』以下就是。陳述中又有三部分：一是法述，二是喻述，三是合述。法述中有四部分：一是佛出現在世間，二是佛法利益眾生，三是接受佛道各有不同，四是不能自己通達。這是第一部分。對於佛法自在，所說的不虛妄，所以出現在世間引導利益包含蠢動的眾生。
經文：『於一切法（到）一切智地』。
贊曰：第二是佛法利益眾生。用大悲和大智，方便善巧地遠離名相之法，能夠很好地說出佛法，來利益眾生。所說的道理也契合到達佛的智慧境界，說和證合一的緣故。『到』是到達契合的意思，或者教義順應道理、道理順應修行、修行順應結果，所以說到達佛果之地，用這個來普遍滋潤所應該教化的眾生。
【English Translation】 English version: Using medicine as a metaphor for the Dharma, and grass as a metaphor for the capacity of beings, when both are clearly shown, there will be no difficulty. Although the wording is different, what difference is there in the principle? Moreover, in the previous 'Parable' chapter, there was the detested burning house and the delighted three carts; these two parables can be spoken of in general terms. Here, because the capacities being nourished are different, to dispel their clinging to one, only medicinal herbs are used as a metaphor.
Sutra: 'At that time, the World-Honored One (to) could not finish speaking'.
Commentary: In this chapter, the major divisions are three: first, praise and confirmation; second, the exposition beginning with 'Kāśyapa (迦葉, one of the principal disciples of the Buddha) , you should know'; and third, the two verses at the end of the chapter, concluding that speaking the truth is the beginning of the prediction of enlightenment. This is the first part. First, praise and confirm, then further admire and marvel. Saying it accords with reason, therefore praise; its meaning accords with truth, therefore confirm. Showing that what they have said has not yet exhausted the Buddha's virtues, therefore further lamenting that the Buddha is like an elder, using the small to exemplify the great. You are like a poor son, your saintly virtue is small, it is also permissible to be the same, therefore praise and confirm. 'Sincerity' is belief and respect. Belief is as spoken, respect is as said. The Buddha's virtues are difficult to conceive, and cannot be fully expressed.
Sutra: 'Kāśyapa (迦葉, one of the principal disciples of the Buddha) , you should know (to) is not false'.
Commentary: Below is the exposition. Divided into two parts: first, the prose section; second, the verses. The prose section has two parts: one is the exposition, and the other is the conclusion that it is about to come, the verses 'The Tathāgata (如來, 'Thus Come One', an epithet of the Buddha) knows that it is one form, one flavor' and below. Within the exposition, there are three parts: first, the Dharma exposition; second, the parable exposition; and third, the combined exposition. Within the Dharma exposition, there are four parts: first, the Buddha appears in the world; second, the Dharma benefits sentient beings; third, the reception of the Path is different for each; and fourth, they cannot attain it on their own. This is the first part. Being free in the Dharma, what is said is not false, therefore appearing in the world to guide and benefit sentient beings, including even the smallest creatures.
Sutra: 'In all Dharmas (to) the ground of all-knowing wisdom'.
Commentary: Second is the Dharma benefiting sentient beings. With great compassion and wisdom, skillfully using expedient means to be apart from the Dharma of names and forms, being able to speak the Dharma well, to benefit sentient beings. The principle spoken also accords with reaching the realm of the Buddha's wisdom, because speaking and realization are united. 'Reaching' means the meaning of reaching and uniting, or the teachings accord with the principle, the principle accords with practice, practice accords with the result, therefore it is said to reach the ground of Buddhahood, using this to universally nourish those who should be taught.
如來觀知(至)通達無礙」。
贊曰：三受道有殊。由識空有法之所歸咎竟真性，及知眾生心行所趣，故能令彼各得生長。《無垢稱經》云「有無所趣，意樂所歸」，故所歸趣即是三性，究竟歸趣故即真如，心所趣者即是所欣遍趣之行。于理智中達之無礙，或由佛達法及眾生心行，故能受道令三乘別。
經「又于諸法(至)一切智慧」。
贊曰：四不能自達。佛于諸法能究竟盡，故能識根性，初與三乘、后示眾生佛之智慧。眾生不爾，何理能知自性他性？下喻及合皆有此勢，故作四科。又有釋言，法述有二：初總明於法自在所說不虛，后「於一切法以智方便」下別顯不虛。別顯不虛中有四：一能開菩提、涅槃二體，開曉眾生之心，「以智方便而演說等」是；二能顯真如以示眾生，「法之所歸」是；三能悟菩提智故，「以悟眾生通達無礙」是；四自曾能入亦令他入，「示一切智慧」是。雖作此解，順上一乘觀此下文乃成別意。又別顯不虛四者：一窮法實性，二能知空有，三知生心樂，四能示權實。「以智方便」等者，法實亡言，以言顯說名智方便。此智方便所說之法雖非即真，然與佛智所證之法亦復無別。「地」者依止，佛智所觀依止之處，真境名地。意言佛說真、俗諦理，合契到于佛智境地，體無
【現代漢語翻譯】 現代漢語譯本：如來觀知（乃至）通達無礙』。
贊曰：三受道有殊。由識空有法之所歸咎竟真性，及知眾生心行所趣，故能令彼各得生長。《無垢稱經》云『有無所趣，意樂所歸』，故所歸趣即是三性，究竟歸趣故即真如（Tathata），心所趣者即是所欣遍趣之行。于理智中達之無礙，或由佛達法及眾生心行，故能受道令三乘別。
經：『又于諸法（乃至）一切智慧』。
贊曰：四不能自達。佛于諸法能究竟盡，故能識根性，初與三乘、后示眾生佛之智慧。眾生不爾，何理能知自性他性？下喻及合皆有此勢，故作四科。又有釋言，法述有二：初總明於法自在所說不虛，后『於一切法以智方便』下別顯不虛。別顯不虛中有四：一能開菩提（Bodhi）、涅槃（Nirvana）二體，開曉眾生之心，『以智方便而演說等』是；二能顯真如（Tathata）以示眾生，『法之所歸』是；三能悟菩提智故，『以悟眾生通達無礙』是；四自曾能入亦令他入，『示一切智慧』是。雖作此解，順上一乘觀此下文乃成別意。又別顯不虛四者：一窮法實性，二能知空有，三知生心樂，四能示權實。『以智方便』等者，法實亡言，以言顯說名智方便。此智方便所說之法雖非即真，然與佛智所證之法亦復無別。『地』者依止，佛智所觀依止之處，真境名地。意言佛說真、俗諦理，合契到于佛智境地，體無別異。
【English Translation】 English version: 'The Tathagata (如來, Thus Come One) observes and knows (to) unobstructed understanding'.
Commentary: The three vehicles of the path have distinctions. Because of understanding the ultimate true nature to which the laws of emptiness and existence return, and knowing the inclinations of sentient beings' minds and actions, he is able to cause them to grow. The Vimalakirti Sutra says, 'What is inclined to existence or non-existence, what the intention delights in returning to', therefore what returns is the three natures, the ultimate return is thus the True Thusness (Tathata, 真如), what the mind inclines to is the practice that is universally delighted in. There is unobstructed understanding in reason and wisdom, or because the Buddha understands the Dharma and the minds and actions of sentient beings, he is able to receive the path and distinguish the three vehicles.
Sutra: 'Moreover, regarding all dharmas (to) all wisdom'.
Commentary: The four cannot understand themselves. The Buddha is able to completely exhaust all dharmas, therefore he is able to recognize the roots and natures, first giving the three vehicles, and later showing sentient beings the wisdom of the Buddha. Sentient beings are not like this, what reason is there to know self-nature and other-nature? The following metaphor and combination both have this tendency, therefore four categories are made. There is also an explanation that the Dharma has two descriptions: first, it generally clarifies that what is said freely in the Dharma is not false, and later, 'with wisdom and skillful means in all dharmas' specifically reveals what is not false. There are four aspects to specifically revealing what is not false: first, being able to open the two bodies of Bodhi (菩提, Enlightenment) and Nirvana (涅槃, cessation of suffering), opening and enlightening the minds of sentient beings, which is 'expounding with wisdom and skillful means, etc.'; second, being able to reveal True Thusness (Tathata, 真如) to show sentient beings, which is 'what the Dharma returns to'; third, being able to awaken Bodhi wisdom, which is 'enlightening sentient beings to unobstructed understanding'; fourth, being able to enter oneself and also cause others to enter, which is 'showing all wisdom'. Although this explanation is made, following the One Vehicle and viewing the following text becomes a separate meaning. Furthermore, the four aspects of specifically revealing what is not false are: first, exhausting the real nature of the Dharma; second, being able to know emptiness and existence; third, knowing the joy of sentient beings' minds; fourth, being able to show the provisional and the real. 'With wisdom and skillful means, etc.', the real nature of the Dharma is beyond words, using words to reveal and explain is called wisdom and skillful means. Although the Dharma spoken by this wisdom and skillful means is not immediately true, it is no different from the Dharma realized by the Buddha's wisdom. 'Ground' means reliance, the place where the Buddha's wisdom observes and relies, the true realm is called ground. It means that the Buddha speaks of the true and conventional truths, which correspond to the realm of the Buddha's wisdom, and the essence is not different.
異故、合實法故。或教能順理、理能順行、行能順果，故到佛地，一切智者是佛智故。「如來觀知」等者，此能知空、有諸法所歸，謂遍計所執、依他、圓成三性法也。或所歸趣者即真如理，諸法究竟所歸處故。「亦知眾生深心所行」者，謂知心行及彼深心之所樂行，即是眾生心及所遍趣行達之無礙。「又于諸法」等者，既達諸法究竟明瞭，故能顯示眾生智慧，三權一實令生欣證。此上意言，所說契智境識法空有性，解生心行所應學道，故能示眾生佛之智慧令其歸入。由此四義所說不虛，所說不虛故佛智無邊。汝何能說？佛知諸法、識眾生心，故能初權后說實法，眾生稟之成五乘別。眾生無是功德智慧，不識法體及眾生心，云何能知法之權實而執三乘無有差別。
經「迦葉譬如(至)名色各異」。
贊曰：下喻說。中分二：初總喻，后別喻。此初也。「土地」已前喻能有所生，已下喻所有。「三千大千」彰所依器，一佛化境。于中有四：一山，《玉篇》「艮為山，山，產也，宣氣散生萬物」。二川，貫穿通流，水也。三溪，《爾雅》「水注川曰溪」。四谷，古鹿反，《玉篇》亦余玉反，水注溪曰谷。《說文》「泉之通川曰谷」。喻大千中有四生類。此等土地所有之中，卉即三草、木即二木。「卉」音許貴
【現代漢語翻譯】 現代漢語譯本：因為有差異的緣故，以及符合實際情況的法則的緣故。或者說，教義能夠順應道理，道理能夠順應修行，修行能夠順應結果，因此到達佛的境界，一切智者就是因為具有佛的智慧。「如來觀知」等語，是指如來能夠知曉空、有等諸法最終歸向何處，也就是遍計所執性、依他起性、圓成實性這三種自性之法。或者說，所歸向之處就是真如之理，是諸法最終歸宿的地方。「亦知眾生深心所行」是指，如來知曉眾生的心念行為以及他們內心深處所喜好的行為，也就是眾生的心以及他們普遍趨向並通達的無礙之境。「又于諸法」等語是指，既然通達諸法究竟的道理並明瞭，所以能夠顯示眾生的智慧，用三種權巧方便和一種真實教法，使眾生欣然證悟。以上的意思是說，如來所說的契合智慧的境界、認識的法、空有之性，以及引導眾生生起心念行為所應學習的道路，所以能夠向眾生展示佛的智慧，使他們歸入佛道。由於這四種原因，如來所說的話真實不虛，因為所說不虛，所以佛的智慧是無邊無際的。你又怎麼能說佛的智慧有限呢？佛知曉諸法，認識眾生的心，所以能夠先說權巧方便之法，后說真實之法，眾生接受這些教法，成就五乘的差別。眾生沒有這樣的功德和智慧，不認識法的本體以及眾生的心，怎麼能知曉法的權巧和真實，而執著於三乘沒有差別呢？ 經文：『迦葉，譬如（至）名色各異』。 贊曰：下面用比喻來說明。中間分為兩部分：開始是總的比喻，後面是分別的比喻。這裡是開始的總比喻。「土地」之前是比喻能夠產生事物，之後是比喻所產生的事物。「三千大千」彰顯了所依賴的器世界，也就是一佛所教化的境界。其中有四種：一是山（《玉篇》解釋說：『艮為山，山，產也，宣氣散生萬物』）。二是川，貫穿流通，指水。三是溪（《爾雅》解釋說：『水注川曰溪』）。四是谷（古鹿反，《玉篇》也讀作余玉反，水注入溪叫做谷。《說文》解釋說：『泉水流通到河川叫做谷』）。比喻大千世界中有四種生類。這些土地所擁有的東西之中，卉指的是三種草，木指的是兩種樹木。「卉」讀作許貴反。
【English Translation】 English version: Because of the difference and because of the law that conforms to the actual situation. Or, the teachings can conform to reason, reason can conform to practice, and practice can conform to the result, thus reaching the realm of the Buddha. All wise beings are wise because they possess the wisdom of the Buddha. 'Tathagata observes and knows,' etc., refers to the fact that the Tathagata can know where all dharmas such as emptiness and existence ultimately lead, that is, the three natures of parikalpita (completely conceptualized), paratantra (other-dependent), and parinispanna (perfected). Or, what is returned to is the principle of Suchness (真如理), which is the ultimate destination of all dharmas. 'Also knows the deep mind and actions of sentient beings' means that the Tathagata knows the thoughts and actions of sentient beings and what they like in their hearts, that is, the minds of sentient beings and the unobstructed realm that they universally tend to and reach. 'Also in all dharmas,' etc., means that since one understands the ultimate principle of all dharmas and is clear, one can show the wisdom of sentient beings, using three expedient means and one real teaching to make sentient beings happily realize enlightenment. The above means that the realm of wisdom, the recognized dharma, the nature of emptiness and existence, and the path that guides sentient beings to generate thoughts and actions that should be learned, so that they can show sentient beings the wisdom of the Buddha and make them enter the Buddha's path. Because of these four reasons, what the Tathagata says is true and not false, and because what is said is not false, the wisdom of the Buddha is boundless. How can you say that the wisdom of the Buddha is limited? The Buddha knows all dharmas and knows the minds of sentient beings, so he can first speak of expedient means and then speak of the real dharma. Sentient beings accept these teachings and achieve the difference of the Five Vehicles. Sentient beings do not have such merit and wisdom, and do not know the essence of the dharma and the minds of sentient beings. How can they know the expediency and reality of the dharma and cling to the idea that the Three Vehicles are no different? Sutra: 'Kashyapa, for example (to) names and forms are different.' Praise: The following uses metaphors to explain. The middle is divided into two parts: the beginning is a general metaphor, and the latter is a separate metaphor. This is the beginning of the general metaphor. 'Land' before is a metaphor for being able to produce things, and after is a metaphor for what is produced. 'Three thousand great thousands' highlights the world of instruments on which it depends, that is, the realm taught by a Buddha. There are four types: first, mountains (the 'Yupian' explains: 'Gen is a mountain, mountain, production, Xuanqi scatters and produces all things'). Second, rivers, which run through and flow, referring to water. Third, streams (the 'Erya' explains: 'Water flows into rivers is called streams'). Fourth, valleys (Gu Lu fan, the 'Yupian' also reads Yu Yu fan, water flowing into streams is called valleys. The 'Shuowen' explains: 'Spring water flowing into rivers is called valleys'). It is a metaphor for the four types of living beings in the great thousand world. Among the things owned by these lands, 'hui' refers to three types of grass, and 'mu' refers to two types of trees. 'Hui' is pronounced Xu Gui fan.
反，百草總名，亦眾也。卉及木皆有藂、林，意顯草木各有眾多。此雖眾多，就中世出世善法種子喻于藥草。五乘種子體類各別如種類若干，相用有殊如名、色各異。色者形貌亦色類義。
經「密雲彌布(至)大千世界」。
贊曰：下別喻。有四：一法王出世喻，二說教普滋喻，三稟潤各異喻，四不自覺知喻。「密雲彌布」是初喻也。「遍覆」以下是第二喻。化身隱實，八相漸現潛為廣利，如雲密而彌布，非卒暴云，不為災故。云有十德，頌中自釋。一化佛化三千大千同時出現，聲亦遍彼，故言遍滿大千世界。
經「一時等澍(至)及諸藥草」。
贊曰：下第三段稟潤各異喻。有二：初一雨所滋，后稟潤各異。初文有三：一總標，二橫滋，三豎長。此初也。「一時」者，應機熟故。「等澍」者，一音演說各隨解故。「澍」音之戍、時遇二反，時雨也。今從初反。其澤普洽，利滋同故。「洽」音候交反，沾也遍徹也，調和遍灑之義。卉木林藂，喻如前釋。「藥草」喻善根。
經「小根小莖(至)大枝大葉」。
贊曰：此橫滋也。三乘性異，破乘同病，根性有三，故分三種。《涅槃經》云：「譬如病人有其三種，一若遇良醫及以不遇，決定可差」，即此大草。「二若遇即差，不遇不
【現代漢語翻譯】 現代漢語譯本 『反』，是所有草的總稱，也表示眾多。草和樹木都有叢生和成林的現象，這表明草木各自都有很多種類。雖然種類繁多，但其中世間和出世間的善法種子可以比喻為藥草。五乘（人乘、天乘、聲聞乘、緣覺乘、菩薩乘）的種子本體和類別各不相同，就像藥草的種類繁多一樣；它們的功用和性質也有差異，就像藥草的名稱和顏色各不相同一樣。『色』指的是形狀和外貌，也表示種類和類別。
經文：『密雲彌布（直到）大千世界』。
贊曰：下面是分別比喻。有四種：一是法王出世的比喻，二是說法普施滋潤的比喻，三是接受滋潤各有差異的比喻，四是不自覺知的比喻。『密雲彌布』是第一個比喻。『遍覆』以下是第二個比喻。化身佛隱藏真實身份，以八相成道（八相：降兜率、入胎、住胎、出胎、出家、成道、轉法輪、入涅槃）逐漸顯現，暗中進行廣泛的利益眾生的事業，就像雲層濃密而遍佈一樣，不是突然出現的暴雨，所以不會造成災害。云有十種功德，頌文中會自己解釋。一尊化身佛在三千大千世界同時出現，聲音也遍及那裡，所以說遍滿大千世界（Sahasra-Mahasahasra-Loka-Dhatu）。
經文：『一時等澍（直到）及諸藥草』。
贊曰：下面是第三段，接受滋潤各有差異的比喻。有兩種：一是同被一場雨滋潤，二是接受滋潤各有差異。第一部分有三個方面：一是總標，二是橫向滋潤，三是縱向生長。這裡是第一方面。『一時』，是因為眾生的根機成熟了。『等澍』，是因為佛以一種聲音說法，眾生各自根據自己的理解而接受。『澍』，讀音是『戍』、『時遇』二反，指及時雨。現在採用第一個讀音。雨水的恩澤普遍施予，利益和滋潤是相同的。『洽』，讀音是『候交』反，指沾濕、遍及、徹底，有調和和普遍灑布的意思。卉木林叢，比喻如同前面的解釋。『藥草』比喻善根。
經文：『小根小莖（直到）大枝大葉』。
贊曰：這是橫向滋潤。三乘（聲聞乘、緣覺乘、菩薩乘）的根性不同，破除各乘相同的毛病，根性有三種，所以分為三種。《涅槃經》（Nirvana Sutra）中說：『譬如病人有三種，一種是遇到良醫或者沒有遇到良醫，最終都可以痊癒』，指的就是這種大草。『第二種是遇到良醫立即痊癒，沒有遇到良醫就不能痊癒』
【English Translation】 English version 'Fan' is the general name for all grasses, also meaning numerous. Both grasses and trees have clumps and forests, indicating that grasses and trees each have many kinds. Although there are many kinds, the seeds of wholesome dharmas, both mundane and supramundane, can be likened to medicinal herbs. The essence and categories of the seeds of the Five Vehicles (Human Vehicle, Deva Vehicle, Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle) are different, just as there are many kinds of medicinal herbs; their functions and properties also differ, just as the names and colors of medicinal herbs differ. 'Color' refers to shape and appearance, also indicating kinds and categories.
Sutra: 'Dense clouds spread (until) the Sahasra-Mahasahasra-Loka-Dhatu (Great Thousand World System)'.
Commentary: The following are separate metaphors. There are four types: first, the metaphor of the Dharma King's appearance in the world; second, the metaphor of teaching and universally bestowing nourishment; third, the metaphor of receiving nourishment differently; and fourth, the metaphor of not being consciously aware. 'Dense clouds spread' is the first metaphor. 'Covering everywhere' and below is the second metaphor. The manifested body of the Buddha conceals the true identity, gradually manifesting the Eight Aspects of Enlightenment (Eight Aspects: Descending from Tushita Heaven, Entering the Womb, Staying in the Womb, Leaving the Womb, Leaving Home, Attaining Enlightenment, Turning the Wheel of Dharma, Entering Nirvana), secretly carrying out the vast work of benefiting sentient beings, just like dense clouds spreading everywhere, not a sudden rainstorm, so it does not cause disaster. Clouds have ten virtues, which the verse will explain itself. One manifested Buddha appears simultaneously in the Sahasra-Mahasahasra-Loka-Dhatu, and the sound also pervades there, so it is said to fill the Sahasra-Mahasahasra-Loka-Dhatu.
Sutra: 'At one time, equally raining (until) and all the medicinal herbs'.
Commentary: The following is the third section, the metaphor of receiving nourishment differently. There are two aspects: first, being nourished by the same rain; second, receiving nourishment differently. The first part has three aspects: first, a general statement; second, horizontal nourishment; and third, vertical growth. This is the first aspect. 'At one time' is because the faculties of sentient beings are ripe. 'Equally raining' is because the Buddha speaks with one voice, and sentient beings receive it according to their own understanding. 'Shu', pronounced 'xu' and 'shiyu' in reverse, refers to timely rain. Now the first pronunciation is used. The grace of the rain is universally bestowed, and the benefits and nourishment are the same. 'Qia', pronounced 'houjiao' in reverse, refers to wetting, pervading, and thoroughness, having the meaning of harmonizing and universally sprinkling. Herbs, trees, and forests, the metaphor is as explained before. 'Medicinal herbs' is a metaphor for wholesome roots.
Sutra: 'Small roots, small stems (until) large branches, large leaves'.
Commentary: This is horizontal nourishment. The natures of the Three Vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle) are different, eliminating the same faults of each vehicle. There are three kinds of natures, so they are divided into three types. The Nirvana Sutra says: 'For example, there are three kinds of patients, one who, whether they meet a good doctor or not, will definitely recover', referring to this large herb. 'The second kind is that if they meet a good doctor, they will recover immediately, but if they do not meet a good doctor, they will not recover'
差」，即此中草。「三若遇不遇定不可差」，即此小草。此三乘中各有稟教、理、行、果四而生長者，故皆說有根莖枝葉。依教證理、依理起行、依行得果，如根莖等生次第故。又依勝劣果、行、理、教如次配之。又解此三之中皆有四法：一種性，二發心，三修行，四得果。此四通三，如次配之，橫名三乘、豎名四類，類依性有故說為橫。亦有說四，即是勝解、見、修、無學，此義不遍，小草中有，故不取之。
經「諸樹大小(至)各有所受」。
贊曰：此豎長也。論唯說大木不離我身，是種子無上義。大草中分大小樹，不退位前名為小樹，不退位后名為大樹。此有二義：一云，七地以前名為小樹，八地已上名為大樹，具四不退故。準下頌文但於二木分上中下，故合二木以分三品，謂五地已前名下，創得三摩跋提樂意生身故；六七八地為中，得覺法自性意生身故；九十二地名上，得種類俱生無作行意生身故。有義不然，初地已前是何品攝，豈非小木？若依此義，初地已前名下，純有漏修故；初七地名中，有漏、無漏二雜修故；八地已后名上，純無漏修故。二云，初地已前名小樹，初地已上名大樹，證不退故。大小二樹各有下中上者，十住、十行、十回向為小樹三，十信即是初發心住攝，四抉擇分善根即第
【現代漢語翻譯】 現代漢語譯本 『差』，就是指這裡的小草。『三若遇不遇定不可差』，就是指這種小草。這三乘（Sāyana，指聲聞乘、緣覺乘、菩薩乘）中各有稟教、理、行、果四方面而生長者，所以都說有根莖枝葉。依據教義來驗證真理，依據真理來開始修行，依據修行來獲得果報，就像根莖等生長的次第一樣。又可以依據勝劣的果、行、理、教來依次對應。還有一種解釋是，這三乘之中都有四法：一種性，二發心，三修行，四得果。這四種貫通三乘，依次對應，橫向稱為三乘，縱向稱為四類，類別依據本性而有，所以說是橫向的。也有人說這四種就是勝解、見、修、無學，但這種說法不普遍，小草中也有，所以不採用。
經文：『諸樹大小(至)各有所受』。
贊曰：這是指豎向生長。論中只說大樹不離我身，是種子無上的意義。大草中又分大小樹，不退轉位之前稱為小樹，不退轉位之後稱為大樹。這裡有兩種解釋：一種說法是，七地（Bhūmi，菩薩修行的階段）以前稱為小樹，八地（Bhūmi，菩薩修行的階段）以上稱為大樹，因為具備四種不退轉。按照下面的頌文，只是在兩種樹木上分上中下，所以合併兩種樹木來分三品，即五地（Bhūmi，菩薩修行的階段）以前稱為下品，因為剛得到三摩跋提（Samāpatti，禪定）的快樂和意生身；六七八地（Bhūmi，菩薩修行的階段）為中品，因為得到覺法自性的意生身；九到十二地（Bhūmi，菩薩修行的階段）稱為上品，因為得到種類俱生無作行的意生身。另一種說法不是這樣，初地（Bhūmi，菩薩修行的階段）以前屬於什麼品呢，難道不是小樹嗎？如果按照這種說法，初地（Bhūmi，菩薩修行的階段）以前稱為下品，因為純粹是有漏的修行；初地（Bhūmi，菩薩修行的階段）到七地（Bhūmi，菩薩修行的階段）稱為中品，因為有有漏和無漏兩種混合的修行；八地（Bhūmi，菩薩修行的階段）以後稱為上品，因為純粹是無漏的修行。還有一種說法是，初地（Bhūmi，菩薩修行的階段）以前稱為小樹，初地（Bhūmi，菩薩修行的階段）以上稱為大樹，因為證得了不退轉。大小兩種樹木各有下中上，十住、十行、十回向為小樹的三種，十信就是初發心住所包含的，四抉擇分善根就是第
【English Translation】 English version 『Difference』 refers to the small grass here. 『If the three encounters are not fixed, they cannot be different』 refers to this small grass. In these three Yanas (Sāyana, referring to Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), each has the four aspects of teaching, principle, practice, and result for growth, so it is said that they all have roots, stems, branches, and leaves. According to the teachings to verify the truth, according to the truth to start practice, according to the practice to obtain the result, just like the order of growth of roots and stems. Also, according to the superior and inferior results, practice, principle, and teaching, they can be matched in order. Another explanation is that there are four dharmas in these three Yanas: first, nature; second, aspiration; third, practice; and fourth, attainment of result. These four penetrate the three Yanas and correspond in order. Horizontally, they are called the three Yanas, and vertically, they are called the four categories. The categories are based on nature, so it is said to be horizontal. Some also say that these four are understanding, seeing, cultivating, and no-learning, but this statement is not universal, as it also exists in small grass, so it is not adopted.
Sutra: 『All trees, large and small (to) each receive what they should.』
Praise: This refers to vertical growth. The treatise only says that the big tree is not separate from my body, which is the supreme meaning of the seed. The big grass is further divided into small and large trees. Before the stage of non-retrogression, it is called a small tree, and after the stage of non-retrogression, it is called a large tree. There are two explanations here: one is that before the seventh Bhumi (Bhūmi, stage of Bodhisattva practice), it is called a small tree, and after the eighth Bhumi (Bhūmi, stage of Bodhisattva practice), it is called a large tree, because it possesses the four non-retrogressions. According to the verse below, only the upper, middle, and lower are divided on the two types of trees, so the two types of trees are combined to divide into three grades, that is, before the fifth Bhumi (Bhūmi, stage of Bodhisattva practice), it is called the lower grade, because one has just obtained the joy of Samāpatti (Samāpatti, meditative absorption) and the mind-made body; the sixth, seventh, and eighth Bhumis (Bhūmi, stage of Bodhisattva practice) are the middle grade, because one has obtained the mind-made body of the self-nature of awakening; the ninth to twelfth Bhumis (Bhūmi, stage of Bodhisattva practice) are called the upper grade, because one has obtained the mind-made body of the innate and unconditioned practice of various kinds. Another explanation is not like this. What grade does it belong to before the first Bhumi (Bhūmi, stage of Bodhisattva practice)? Isn't it a small tree? According to this explanation, before the first Bhumi (Bhūmi, stage of Bodhisattva practice), it is called the lower grade, because the practice is purely with outflows; from the first Bhumi (Bhūmi, stage of Bodhisattva practice) to the seventh Bhumi (Bhūmi, stage of Bodhisattva practice), it is called the middle grade, because there is a mixed practice of both with and without outflows; after the eighth Bhumi (Bhūmi, stage of Bodhisattva practice), it is called the upper grade, because the practice is purely without outflows. Another explanation is that before the first Bhumi (Bhūmi, stage of Bodhisattva practice), it is called a small tree, and after the first Bhumi (Bhūmi, stage of Bodhisattva practice), it is called a large tree, because one has attained non-retrogression. The large and small trees each have lower, middle, and upper grades. The ten abodes, ten practices, and ten dedications are the three types of small trees. The ten faiths are included in the initial aspiration abode, and the four roots of virtue of decisive division are the
十回向攝。由此《華嚴》但說三十位、不說十信，發心住中成八相故。亦不說四善根，法界無量回向中住四觀故。但說舍利弗修道經六十劫退，即是至第六住滿、未入第七不退住中，故知十信更無別位，由此但說三十三阿僧祇。地前為三，不說四故。《對法》等說，初劫滿已修四善根，不說時長，別劫修故。故四善根十回向攝。大樹三者，初二三地名下，相同世間故；四五六地名中，方同出世故；七八九十地名上，超過世間二乘道故。若說三草皆有下中上者，小草之中，說人為下、欲天為中、色天為上。中草三者，七方便為下、聖有學為中、無學名上。前是橫貫三乘，今乃豎通三位。
經「一云所雨(至)華果敷實」。
贊曰：稟潤各異也。能滋教一，所滋卉木各有差別。「生」喻初心，「長」喻后習，「華敷」喻聞教修行，「果實」喻證理得果。「敷」音撫夫反，開也陳也。由各受潤，隨其種性生長華果各各不同，以教對理而忘其機，或以教對后不定性等成熟之根，名為一雨亦名一音，所說理法唯一相故，退性究竟並作佛故。以教對機忘其理法，或對初機未成熟位，而有所運，名為三乘，亦名三車。隨彼機宜，初傍引法說而有三，故以教含行名為三藏，詮戒、定、慧行差別故。若以教含理、對機而說，
【現代漢語翻譯】 現代漢語譯本：十回向攝（包含）。因此，《華嚴經》只說三十位，不說十信，因為在發心住中已經成就了八相成道。也不說四善根，因為在法界無量回向中安住於四觀。只說舍利弗修道經過六十劫退轉，就是到了第六住滿，還沒有進入第七不退住中，所以知道十信沒有另外的位次，因此只說三十三個阿僧祇劫。地前為三，不說四，是因為《對法》等論說，初劫滿后修四善根，沒有說時長，因為是在別的劫修的。所以四善根被十回向所攝。大樹的三種情況，初地、二地、三地名為下，因為與世間相同；四地、五地、六地名為中，才與出世間相同；七地、八地、九地、十地名為上，因為超過了世間二乘道。如果說三草都有下中上，小草之中，說人為下，欲天為中，色天為上。中草的三種情況，七方便為下，聖有學為中，無學名為上。前面是橫貫三乘，現在是豎通三位。
經文說：『一云所雨（到）華果敷實』。
贊曰：稟受滋潤各有不同。能夠滋養的教法是一樣的，但所滋養的卉木各有差別。『生』比喻初心，『長』比喻後來的修習，『華敷』比喻聽聞教法修行，『果實』比喻證悟真理得到果實。『敷』讀作撫夫反，是開的意思，也是陳列的意思。由於各自接受滋潤，隨著各自的種性，生長華果也各不相同，如果以教法對照真理而忘記了根機，或者以教法對照後來的不定性等未成熟的根機，就稱為一雨，也稱為一音，因為所說的理法是唯一相的，退轉的根性最終也會成佛。如果以教法對照根機而忘記了理法，或者對照初機未成熟的階段，而有所運用，就稱為三乘，也稱為三車。隨著他們的根機，最初傍引法說而有三種，所以用教法包含修行，稱為三藏，詮釋戒、定、慧行差別。如果用教法包含真理、對照根機而說，
【English Translation】 English version: The ten dedications encompass (include). Therefore, the Avatamsaka Sutra only speaks of the thirty positions and not the ten faiths, because the eight aspects of enlightenment are accomplished in the stage of the resolve for enlightenment. It also does not speak of the four roots of goodness, because in the immeasurable dedication of the Dharma Realm, one abides in the four contemplations. It only speaks of Shariputra (a prominent disciple of the Buddha) retreating after cultivating the path for sixty kalpas (an immense period of time), which means he reached the completion of the sixth stage of abiding but had not yet entered the seventh stage of non-regression. Therefore, it is known that the ten faiths do not have separate positions, and thus only thirty-three asamkhya kalpas (incalculable eons) are mentioned. The stage before the grounds (Bhumis) is considered three, not four, because the Abhidharmasamuccaya and other treatises say that after the completion of the initial kalpa, the four roots of goodness are cultivated, without specifying the duration, because they are cultivated in separate kalpas. Therefore, the four roots of goodness are encompassed by the ten dedications. The three conditions of the great tree: the first, second, and third grounds are called 'lower' because they are similar to the mundane world; the fourth, fifth, and sixth grounds are called 'middle' because they are similar to the supramundane world; the seventh, eighth, ninth, and tenth grounds are called 'upper' because they surpass the mundane world and the path of the two vehicles (Shravakayana and Pratyekabuddhayana). If it is said that the three grasses all have lower, middle, and upper, among the small grasses, humans are said to be lower, desire realm heavens are middle, and form realm heavens are upper. The three conditions of the middle grass: the seven expedients are lower, the noble ones still in training are middle, and the Arhats (those who have completed their training) are called upper. The former horizontally traverses the three vehicles, while the latter vertically connects the three positions.
The sutra says: 'One cloud rains (until) flowers and fruits bloom and ripen'.
The commentary says: The reception of nourishment is different for each. The teaching that can nourish is the same, but the plants and trees that are nourished are different. 'Birth' is a metaphor for the initial resolve, 'growth' is a metaphor for later practice, 'flower blooming' is a metaphor for hearing the teachings and practicing, and 'fruit ripening' is a metaphor for realizing the truth and attaining the fruit. 'Blooming' (敷) is pronounced 'fu fu', meaning to open or display. Because each receives nourishment, according to their respective natures, the flowers and fruits that grow are different. If one compares the teaching to the truth and forgets the capacity of the individual, or if one compares the teaching to the later uncertain nature and other immature capacities, it is called one rain, also called one sound, because the principle and Dharma that are spoken are of one aspect, and those of regressive nature will ultimately become Buddhas. If one compares the teaching to the capacity of the individual and forgets the principle and Dharma, or if one applies it to the initial stage of immaturity, it is called the three vehicles, also called the three carts. According to their capacity, initially, the provisional teachings are spoken, and there are three, so the teaching that encompasses practice is called the three baskets (Tripitaka), explaining the differences in the practices of discipline (戒), concentration (定), and wisdom (慧). If one uses the teaching to encompass the principle and speaks according to the capacity of the individual,
名為二藏，謂菩薩、聲聞藏。《阿阇世王經》亦名三藏，謂菩薩、獨覺、聲聞藏也。今以教對理及后機一，名一雲雨，滋彼三機稱其種性名為三乘。現理有所對之機，明乘有異。教對機、理以明攝義立其藏名，將顯理之教以運載機，立其乘稱。是二差別。
經「雖一地所生(至)各有差別」。
贊曰：下第四不自覺知喻。三乘種性依一真理、一地所生，依一佛教、一雨所潤。如諸草木稟潤雖別，不自覺知，亦不知他稟潤生長。此解似疏，尋合當悉。
經「迦葉當知(至)如大云起」。
贊曰：下第三合述。亦四，一一有二，初皆舉法，后皆喻合。此合法王出世也。
經「以大音聲(至)大千國土」。
贊曰：此第二合說教普滋。不但身遍，聲亦遍故。
經「于大眾中(至)佛世尊」。
贊曰：下第三合稟潤各異。有二：初法說，后喻合。初中有四：一自標召集，二他聞普至，三佛應導利，四生聞獲益。初中有二：初自標唱，后召他集。標唱有三：一唱德號，二唱利用，三唱知見。此初也。
經「未度者(至)令得涅槃」。
贊曰：此唱利用。能滿四愿。「度」者離越義。「解」者斷修義。一未離苦者愿令離苦，二未斷惡修善者愿斷惡修善，三未得安樂
【現代漢語翻譯】 現代漢語譯本： 名為二藏，指的是菩薩藏、聲聞藏。《阿阇世王經》也稱為三藏，指的是菩薩藏、獨覺藏、聲聞藏。現在以教義對應真理，以及適應不同根器的眾生，用『一』來比喻如同一朵雲、一場雨，滋養不同根器的三種眾生，根據他們的種性稱為三乘。真理的顯現對應著相應的根器，說明乘法有所不同。教義對應根器和真理，用來說明攝受萬物的意義，以此建立藏的名稱，將闡明顯現真理的教義用來運載眾生，以此建立乘的稱謂。這是二者的差別。
經文：『雖一地所生（乃至）各有差別』。
贊曰：下面是第四個不自覺知的比喻。三乘的種性依賴於同一真理、同一土地所生，依賴於同一佛教、同一場雨所滋潤。如同各種草木接受滋潤雖然不同，卻不自覺知，也不知道其他草木接受滋潤生長。這個解釋似乎有些疏漏，仔細推敲應該能夠理解。
經文：『迦葉（Kāśyapa，佛陀十大弟子之一，以頭陀行著稱）當知（乃至）如大云起』。
贊曰：下面是第三個綜合敘述。也分為四部分，每一部分都有兩個方面，開始都是舉出法則，後面都是比喻結合。這是比喻法王（Dharmaraja，指佛陀）出世。
經文：『以大音聲（乃至）大千國土』。
贊曰：這是第二個綜合說明教義普遍滋養。不僅身體遍佈，聲音也遍佈。
經文：『于大眾中（乃至）佛世尊』。
贊曰：下面是第三個綜合說明接受滋潤各有不同。分為兩個部分：開始是法則的說明，後面是比喻結合。法則的說明中又分為四個方面：一是自己標明召集，二是他人聽聞普遍到來，三是佛陀應機引導利益，四是眾生聽聞獲得利益。第一個方面又分為兩個部分：一是自己標明唱誦，二是召集他人。標明唱誦又分為三個方面：一是唱誦功德名號，二是唱誦利益作用，三是唱誦知見。這是第一個方面。
經文：『未度者（乃至）令得涅槃（Nirvana，佛教術語，指解脫，寂滅）』。
贊曰：這是唱誦利益作用。能夠滿足四個願望。『度』是脫離超越的意思。『解』是斷除修習的意思。一是未脫離痛苦者，愿令脫離痛苦；二是未斷除惡行修習善行者，愿斷除惡行修習善行；三是未獲得安樂
【English Translation】 English version: It is called the Two Baskets (two pitakas), referring to the Bodhisattva Basket (Bodhisattva Pitaka) and the Śrāvaka Basket (Śrāvaka Pitaka). The Ajatasatru Sutra is also called the Three Baskets (three pitakas), referring to the Bodhisattva Basket, the Pratyekabuddha Basket (Pratyekabuddha Pitaka), and the Śrāvaka Basket. Now, using the teachings to correspond to the truth, and adapting to the different capacities of sentient beings, 『one』 is used to symbolize a single cloud or a single rain, nourishing the three types of sentient beings with different capacities, and they are called the Three Vehicles (Triyana) according to their nature. The manifestation of truth corresponds to the corresponding capacities, indicating that the vehicles are different. The teachings correspond to the capacities and the truth, explaining the meaning of embracing all things, thereby establishing the name of the Basket; the teachings that elucidate the manifestation of truth are used to transport sentient beings, thereby establishing the name of the Vehicle. These are the two differences.
Sutra: 『Although born from one earth (up to) each has its differences.』
Commentary: The following is the fourth metaphor of not being self-aware. The nature of the Three Vehicles relies on the same truth, born from the same earth, relying on the same Buddhism, nourished by the same rain. Just as various plants and trees receive nourishment differently, they are not self-aware, nor do they know that other plants and trees receive nourishment and grow. This explanation seems somewhat sparse; careful consideration should lead to understanding.
Sutra: 『Kāśyapa (one of the ten major disciples of the Buddha, known for his ascetic practices) should know (up to) like a great cloud arising.』
Commentary: The following is the third comprehensive narration. It is also divided into four parts, each part having two aspects; the beginning is always citing the Dharma, and the end is always a metaphoric combination. This is a metaphor for the Dharma King (Dharmaraja, referring to the Buddha) appearing in the world.
Sutra: 『With a great voice (up to) the great thousand world system.』
Commentary: This is the second comprehensive explanation of the universal nourishment of the teachings. Not only does the body pervade, but the voice also pervades.
Sutra: 『In the great assembly (up to) the Buddha, the World Honored One.』
Commentary: The following is the third comprehensive explanation of receiving nourishment differently. It is divided into two parts: the beginning is the explanation of the Dharma, and the end is the metaphoric combination. The explanation of the Dharma is further divided into four aspects: first, self-proclamation and summoning; second, others hearing and universally arriving; third, the Buddha responding to guide and benefit; and fourth, sentient beings hearing and obtaining benefits. The first aspect is further divided into two parts: first, self-proclamation and chanting; and second, summoning others. Self-proclamation and chanting are further divided into three aspects: first, chanting the meritorious name; second, chanting the beneficial function; and third, chanting the knowledge and vision. This is the first aspect.
Sutra: 『Those who have not been delivered (up to) causing them to attain Nirvana (Nirvana, a Buddhist term, referring to liberation, extinction).』
Commentary: This is chanting the beneficial function. It can fulfill four wishes. 『Delivery』 means to leave and transcend. 『Resolution』 means to cut off and cultivate. First, for those who have not escaped suffering, may they escape suffering; second, for those who have not cut off evil deeds and cultivated good deeds, may they cut off evil deeds and cultivate good deeds; third, not yet attained peace and happiness
者愿得安樂，四未成佛得涅槃者愿成佛得涅槃。《瓔珞經》說「知苦、斷集、證滅、修道為四弘願」，亦即是此。此中四種，苦、集、道、滅如次配之。
經「今世後世(至)說道者」。
贊曰：此唱知見。有三：一唱三明，二唱二智，三唱三法。知今後世，唱三明也。已見名今，現去皆今故。一切知是真智，一切見是俗智。或初是二智，后是五眼。知、開、說者，知諸境、開諸行、說諸果。知正邪、開善惡、說斷修。又知大乘、開獨覺、說聲聞。又異生、有學、無學。又邪、正、不定三聚，三根、三科、三世、三寶、三毒、三德、三界、三漏等。又識生死、示邪正、說通塞。又悟知諸道、能略開、能廣說。如次配之。道有一種，謂一乘一道；有二道，善惡趣、世間出世間。乃至十業道等，皆如理知。
經「汝等天人(至)為聽法故」。
贊曰：上標唱，此召集。
經「爾時無數(至)而聽法」。
贊曰：第二他聞普至。
經「如來於時(至)快得善利」。
贊曰：第三佛應導利。為利說大乘，為鈍說二乘。為利說二草，為鈍說小草。為精進說修行，為懈怠說十念生西方等。
經「是諸眾生(至)漸得入道」。
贊曰：第四生聞獲益。有二果：一世間
【現代漢語翻譯】 現代漢語譯本：愿所有眾生都能獲得安樂，尚未成佛而希望獲得涅槃的眾生，愿他們成佛並獲得涅槃。《瓔珞經》中說，『知苦（瞭解痛苦）、斷集（斷除痛苦的根源）、證滅（證得寂滅）、修道（修習通往寂滅的道路）為四弘願』，說的就是這個意思。這四種，苦、集、道、滅依次對應。
經文：『今世後世（乃至）說道者』。
贊曰：這是唱誦知見。有三種：一是唱誦三明（宿命明、天眼明、漏盡明），二是唱誦二智（真智、俗智），三是唱誦三法（知、開、說）。『知今後世』，是唱誦三明。已經見到的稱為『今』，過去和未來都屬於『今』。『一切知』是真智，『一切見』是俗智。或者最初是二智，後來是五眼（肉眼、天眼、慧眼、法眼、佛眼）。『知、開、說』，是知曉諸境、開啟諸行、宣說諸果。知曉正邪、開啟善惡、宣說斷修。又知曉大乘、開啟獨覺、宣說聲聞。又指異生（凡夫）、有學（正在學習的人）、無學（已經完成學習的人）。又指邪定聚、正定聚、不定聚這三聚，三根（信根、精進根、念根），三科（五蘊、十二處、十八界），三世（過去、現在、未來），三寶（佛、法、僧），三毒（貪、嗔、癡），三德（法身德、般若德、解脫德），三界（欲界、色界、無色界），三漏（欲漏、有漏、無明漏）等等。又認識生死、指示邪正、宣說通塞。又領悟知曉諸道、能夠簡略開啟、能夠廣博宣說。依次對應。道有一種，指一乘一道；有二道，善惡趣、世間出世間。乃至十業道等，都如理知曉。
經文：『汝等天人（乃至）為聽法故』。
贊曰：上面是標明唱誦，這裡是召集大眾。
經文：『爾時無數（乃至）而聽法』。
贊曰：第二是其他聽眾普遍到來。
經文：『如來於時（乃至）快得善利』。
贊曰：第三是佛陀應機引導利益眾生。為根器利的眾生宣說大乘，為根器鈍的眾生宣說二乘。為根器利的眾生宣說二草（藥草譬喻中地上根莖細小的草和地上根莖粗大的草），為根器鈍的眾生宣說小草（藥草譬喻中地上根莖細小的草）。為精進的眾生宣說修行，為懈怠的眾生宣說十念往生西方等等。
經文：『是諸眾生（乃至）漸得入道』。
贊曰：第四是聽聞者獲得利益。有兩種果報：一是世間果報。
【English Translation】 English version: May all beings attain happiness, and may those who have not yet become Buddhas but desire Nirvana, attain Buddhahood and Nirvana. The Yingluo Sutra says, 'Knowing suffering (苦, ku), cutting off accumulation (集, ji, the cause of suffering), realizing cessation (滅, mie, the end of suffering), and cultivating the path (道, dao, the path to end suffering) are the Four Great Vows,' which is what this means. These four, suffering, accumulation, path, and cessation, correspond in order.
Sutra: 'In this life and the next (up to) those who speak of the path'.
Commentary: This chants knowledge and vision. There are three aspects: first, chanting the Three Clear Knowledges (三明, san ming, trividya - knowledge of past lives, divine eye, and extinction of outflows); second, chanting the Two Wisdoms (二智, er zhi - true wisdom and conventional wisdom); and third, chanting the Three Dharmas (三法, san fa - knowing, opening, and speaking). 'Knowing this life and the next' chants the Three Clear Knowledges. What has already been seen is called 'this', as both the past and future are included in 'this'. 'Knowing everything' is true wisdom, and 'seeing everything' is conventional wisdom. Or, initially, it is the Two Wisdoms, and later, the Five Eyes (五眼, wu yan - physical eye, divine eye, wisdom eye, Dharma eye, Buddha eye). 'Knowing, opening, and speaking' means knowing all realms, opening all practices, and speaking of all results. Knowing right and wrong, opening good and evil, and speaking of cutting off and cultivating. Also, knowing the Mahayana, opening the Pratyekabuddha path, and speaking of the Sravaka path. Also, referring to ordinary beings (異生, yi sheng), those still learning (有學, you xue), and those who have completed learning (無學, wu xue). Also referring to the three groups: those destined for evil, those destined for good, and those whose destiny is undetermined; the three roots (三根, san gen - faith, diligence, mindfulness); the three aggregates (三科, san ke - five skandhas, twelve entrances, eighteen realms); the three times (三世, san shi - past, present, future); the Three Jewels (三寶, san bao - Buddha, Dharma, Sangha); the three poisons (三毒, san du - greed, hatred, delusion); the three virtues (三德, san de - Dharmakaya, Prajna, Liberation); the three realms (三界, san jie - desire realm, form realm, formless realm); the three outflows (三漏, san lou - desire outflow, existence outflow, ignorance outflow), and so on. Also, recognizing birth and death, indicating right and wrong, and speaking of unobstructedness and obstruction. Also, realizing and knowing all paths, being able to briefly open them, and being able to extensively speak of them. They correspond in order. There is one path, referring to the One Vehicle Path; there are two paths, good and evil destinies, worldly and supramundane. Even the ten karmic paths, and so on, are all known according to reason.
Sutra: 'You devas and humans (up to) for the sake of hearing the Dharma'.
Commentary: Above is the declaration of chanting, here is the summoning of the assembly.
Sutra: 'At that time, countless (up to) and listened to the Dharma'.
Commentary: Second, other listeners universally arrive.
Sutra: 'The Tathagata at that time (up to) quickly obtain good benefits'.
Commentary: Third, the Buddha responds by guiding and benefiting beings. For those with sharp faculties, he speaks of the Mahayana; for those with dull faculties, he speaks of the Two Vehicles. For those with sharp faculties, he speaks of the two grasses (referring to the small and large plants in the Parable of the Herbs); for those with dull faculties, he speaks of the small grass. For the diligent, he speaks of cultivation; for the lazy, he speaks of the ten recitations to be reborn in the Western Pure Land, and so on.
Sutra: 'These beings (up to) gradually enter the path'.
Commentary: Fourth, the listeners obtain benefits. There are two kinds of results: first, worldly results.
果，現世安穩、後生善處，如法以理受于果報，不行非法，名以道受樂。二出世果，離障入道。或無種性令得前果，有種性者令得後果。又菩薩道有二：一增上生道，二決定勝道。隨次應知。斷二障故，任力得道。
經「如彼大云(至)各得生長」。
贊曰：此合前法稟潤各異。
經「如來說法(至)不自覺知」。
贊曰：下第四合。有二：初法、后喻。法中初標、后釋。此標也。初佛說，後生聞。「一相」者，無異相故、無相相故。《大般若》七十三說：「諸法皆同一相，所謂無相」。《無量義經》云：「常說諸法不生不滅、無此無彼、一相無相」。「一味」者，一無漏味。勝資益味，無別體故。《勝鬘經》云：「一相一味，謂明解脫味」。雖說種種諸法不同，究竟皆歸一真如相、一無漏味，歸實性故。何者是一相一味之體？謂解脫惑、業、苦相，離所知障分別之相。不同無漏有為起盡體寂滅相。所說諸法究竟不離涅槃智性，能達此者竟究至於一切種智得菩提故。又佛所說理唯一相，究竟順契中道智故。眾生聞之，隨順受持、讀誦、修行，得成三草二木差別，不自覺知。
經「所以者何(至)種相體性」。
贊曰：下釋前標。有三：初明總知，次明別知，后結佛知、眾生不知
【現代漢語翻譯】 現代漢語譯本 果，現世安穩，後世得善處，依照正法和道理承受果報，不做非法之事，這叫做以正道獲得快樂。二、出世果，是脫離煩惱障礙而進入正道。對於沒有佛性的人，使他們得到前面的果報；對於有佛性的人，使他們得到更高的果報。菩薩道也有兩種：一是增上生道，二是決定勝道。應當依次瞭解。斷除兩種障礙的緣故，儘自己的能力證得正道。
經文：『如彼大云（像那巨大的雲朵）……各得生長』。
贊曰：這句經文是總結前面的內容，說明各種法所稟受的滋潤各不相同。
經文：『如來說法（如來宣講佛法）……不自覺知（卻不自覺知）』。
贊曰：下面是第四個總結，分為兩個部分：先是法，后是比喻。在法的部分，先是標示，后是解釋。這裡是標示。先是佛說，后是眾生聽。『一相』，是因為沒有差異之相，沒有能取之相。《大般若經》第七十三卷說：『諸法都具有同一相，那就是無相』。《無量義經》說：『常說諸法不生不滅，無此無彼，一相無相』。『一味』，指唯一的無漏之味，殊勝的滋養之味，沒有不同的本體。《勝鬘經》說：『一相一味，指的是明解脫味』。雖然宣說種種諸法不同，但最終都歸於一真如相、一無漏味，歸於真實的體性。什麼是這『一相一味』的本體呢？指的是解脫迷惑、業、苦之相，遠離所知障分別之相。不同於無漏有為法生起滅盡的寂滅之相。所說的諸法最終不離涅槃的智慧體性，能夠通達這一點，最終就能達到一切種智，獲得菩提。而且，佛所說的道理是唯一的，究竟契合中道智慧。眾生聽聞之後，隨順接受、持誦、修行，成就三草二木的差別，卻不自覺知。
經文：『所以者何（為什麼呢）……種相體性（種子相和體性）』。
贊曰：下面解釋前面的標示。分為三個部分：首先說明總體上的知，其次說明分別的知，最後總結佛知道而眾生不知道。
【English Translation】 English version The result is stability in this life and a good rebirth in the next, receiving rewards according to Dharma and reason, not engaging in illegal activities, which is called enjoying happiness through the path. Second, the transcendental result is to leave behind obstacles and enter the path. For those without Buddha-nature, it enables them to attain the former result; for those with Buddha-nature, it enables them to attain the higher result. Furthermore, the Bodhisattva path has two aspects: one is the path of increasing goodness, and the other is the path of definitive victory. These should be understood in sequence. Because of severing the two obstacles, one attains the path according to one's ability.
Sutra: 'Like those great clouds... each attains growth'.
Commentary: This combines the previous Dharma, stating that the nourishment received by each is different.
Sutra: 'The Thus Come One preaches the Dharma... without being aware'.
Commentary: The fourth summary below has two parts: first the Dharma, then the metaphor. In the Dharma part, first the indication, then the explanation. This is the indication. First the Buddha speaks, then sentient beings hear. 'One aspect' means there is no different aspect, no aspect of appearance. The seventy-third volume of the Great Perfection of Wisdom Sutra says: 'All dharmas have the same aspect, which is no aspect'. The Infinite Meaning Sutra says: 'It is constantly said that all dharmas neither arise nor cease, neither this nor that, one aspect and no aspect'. 'One taste' refers to the one unconditioned taste, the taste of supreme nourishment, without a separate substance. The Śrīmālādevī Siṃhanāda Sūtra says: 'One aspect and one taste refer to the taste of bright liberation'. Although various dharmas are said to be different, ultimately they all return to one true suchness aspect, one unconditioned taste, returning to the real nature. What is the substance of this 'one aspect and one taste'? It refers to liberation from the aspects of delusion, karma, and suffering, and being apart from the aspects of discrimination of the obstacles to knowledge. It is different from the quiescent aspect of the arising and ceasing of conditioned unconditioned dharmas. The dharmas spoken of ultimately do not depart from the wisdom nature of Nirvana. Those who can understand this will ultimately reach all-knowing wisdom and attain Bodhi. Moreover, the principle spoken by the Buddha is of one aspect, ultimately according with the wisdom of the Middle Way. Sentient beings hear it, follow it, uphold it, recite it, practice it, and achieve the differences of the three grasses and two trees, without being aware.
Sutra: 'Why is this... seed aspect and substance'.
Commentary: The following explains the previous indication. It has three parts: first, clarifying the general knowledge; second, clarifying the specific knowledge; and third, concluding that the Buddha knows but sentient beings do not.
。此初也。種相有為類別，體性無為理本。又心行作用為種相，心法體性名體性。
經「念何事(至)得何法」。
贊曰：此明別知。有四：一三慧所緣，二三慧行相，三三慧體，四以何行得何果、以何教得何理。此四類法皆佛所知，但說藥草，故唯說此不說知余。
經「眾生住于(至)明瞭無礙」。
贊曰：此結佛知、眾生不知。「地」謂種子，或是心等行相體性總名為地。不同前地，彼謂一真。彼說佛教，名為一雨。一真法界，名為一地。其中四生，名卉木等。三乘五乘、有性無性，佛悉知之，眾生不知。
經「如彼卉木(至)上中下性」。
贊曰：舉第四喻，合成前法。
經「如來知是(至)一切種智」。
贊曰：陳述。有二：上陳說訖，下結成前。有二：初明佛知深、為生淺說，后贊成迦葉能解深義。此初也。「終歸於空」已前明佛知深，空之性故。體即真如，非空不空。「觀眾生心」已后為生淺說能契深理。二障雙圓便成種智，將護彼意不即為說一切種智，且說二乘，故佛與聲聞由此成異。
經「汝等迦葉(至)難解難知」。
贊曰：此贊成迦葉能解深義。初標、后釋。
經「爾時世尊(至)說種種法」。
贊曰：下頌合有五
【現代漢語翻譯】 現代漢語譯本 此為最初的階段。『種相』是有為法的類別，『體性』是無為法的理之根本。又，心之行持作用稱為『種相』，心法之本體性質稱為『體性』。 經文：『念何事（至）得何法』。 贊曰：此段闡明了分別了知。有四方面：一、三慧（聞慧、思慧、修慧）所緣之境，二、三慧之行相，三、三慧之本體，四、以何種修行得何種果報，以何種教法得何種道理。這四類法都是佛所知曉的，但只說了藥草的比喻，所以只說這個而不說其他的。 經文：『眾生住于（至）明瞭無礙』。 贊曰：此段總結了佛的了知，以及眾生的不知。『地』指的是種子，或者是指心等行相和體性的總稱，名為『地』。這與前面的『地』不同，前面指的是一真法界。前面所說的佛教，名為『一雨』。一真法界，名為『一地』。其中的四生（胎生、卵生、濕生、化生），名為卉木等。三乘（聲聞乘、緣覺乘、菩薩乘）、五乘（人乘、天乘、聲聞乘、緣覺乘、菩薩乘），有性（有佛性）無性（無佛性）的眾生，佛全部知曉，而眾生卻不知道。 經文：『如彼卉木（至）上中下性』。 贊曰：舉出第四個比喻，來合成前面的法義。 經文：『如來知是（至）一切種智』。 贊曰：此為陳述。分為兩部分：上面是陳述完畢，下面是總結前面所說的。又分為兩部分：首先說明佛的智慧深邃，所以為眾生淺顯地說法；然後贊成迦葉（Kasyapa，佛陀十大弟子之一，以頭陀第一著稱）能夠理解深奧的含義。這是第一部分。『終歸於空』之前，說明佛的智慧深邃，因為空的體性。體即是真如，非空非不空。『觀眾生心』之後，是為眾生淺顯地說法，能夠契合深奧的道理。二障（煩惱障、所知障）雙重圓滿，便成就一切種智（Sarvajnatva，佛陀所證得的智慧），爲了顧及眾生的理解能力，不直接說一切種智，而是先說二乘（聲聞乘、緣覺乘），所以佛與聲聞由此而不同。 經文：『汝等迦葉（至）難解難知』。 贊曰：此段贊成迦葉能夠理解深奧的含義。先標明，后解釋。 經文：『爾時世尊（至）說種種法』。 贊曰：下面是頌文，總共有五句。
【English Translation】 English version This is the initial stage. 'Species-characteristics' (種相) are the categories of conditioned dharmas (有為法), while 'essence-nature' (體性) is the fundamental principle of unconditioned dharmas (無為法). Furthermore, the actions and functions of the mind are called 'species-characteristics,' and the essential nature of the mind-dharma is called 'essence-nature'. Sutra: 'Thinking of what matter (to) obtaining what dharma'. Commentary: This clarifies distinct knowledge. There are four aspects: first, the objects of the three wisdoms (三慧) [hearing-wisdom (聞慧), thinking-wisdom (思慧), and cultivation-wisdom (修慧)]; second, the characteristics of the three wisdoms; third, the essence of the three wisdoms; and fourth, what kind of practice leads to what kind of result, and what kind of teaching leads to what kind of principle. All these four categories of dharmas are known by the Buddha, but only the analogy of medicinal herbs is mentioned, so only this is discussed and not the others. Sutra: 'Beings dwell in (to) clear and unobstructed'. Commentary: This concludes the Buddha's knowledge and the beings' ignorance. 'Ground' (地) refers to seeds, or the collective name for the characteristics and essence-nature of mind and other phenomena, called 'ground.' This is different from the previous 'ground,' which referred to the One True Realm (一真法界). The Buddhism mentioned earlier is called 'one rain.' The One True Realm is called 'one ground.' The four births (四生) [womb-born (胎生), egg-born (卵生), moisture-born (濕生), and transformation-born (化生)] within it are called herbs and trees, etc. The Three Vehicles (三乘) [Sravaka Vehicle (聲聞乘), Pratyekabuddha Vehicle (緣覺乘), and Bodhisattva Vehicle (菩薩乘)], the Five Vehicles (五乘) [Human Vehicle (人乘), Deva Vehicle (天乘), Sravaka Vehicle, Pratyekabuddha Vehicle, and Bodhisattva Vehicle], beings with Buddha-nature (有性) and without Buddha-nature (無性), the Buddha knows all, but beings do not know. Sutra: 'Like those herbs and trees (to) superior, middle, and inferior natures'. Commentary: The fourth analogy is given to synthesize the preceding dharmas. Sutra: 'The Tathagata knows this (to) all-knowing wisdom'. Commentary: This is a statement. There are two parts: the above is the completion of the statement, and the below is the conclusion of the preceding. There are also two parts: first, it clarifies the depth of the Buddha's knowledge and speaks shallowly for beings; then, it praises Kasyapa's (迦葉) [one of the ten great disciples of the Buddha, known for being foremost in ascetic practices] ability to understand profound meanings. This is the first part. Before 'ultimately returning to emptiness,' it clarifies the depth of the Buddha's knowledge because of the nature of emptiness. The essence is Thusness (真如), neither empty nor not empty. After 'observing the minds of beings,' it speaks shallowly for beings, able to accord with profound principles. The dual perfection of the two obscurations (二障) [afflictive obscurations (煩惱障) and cognitive obscurations (所知障)] then becomes all-knowing wisdom (一切種智) [Sarvajnatva, the wisdom attained by the Buddha]. Protecting their intentions, it does not immediately speak of all-knowing wisdom but first speaks of the Two Vehicles (二乘) [Sravaka Vehicle and Pratyekabuddha Vehicle], so the Buddha differs from the Sravakas in this way. Sutra: 'You, Kasyapa (to) difficult to understand and difficult to know'. Commentary: This praises Kasyapa's ability to understand profound meanings. First, it states, then it explains. Sutra: 'At that time, the World Honored One (to) spoke various dharmas'. Commentary: The following is a verse, totaling five lines.
十四頌半，其五十二頌半重頌前義，后之二頌入品第三段結成說實為授記之漸。初中分二：初五十一頌頌前陳述，后一頌半頌前結成。陳述之中復分為三：初四頌頌前法述，次十頌半頌前喻述，后三十六頌半頌前合述。初中有二：初三頌頌前第一佛興於世，是諸法之王，所說不虛；后之一頌頌第四不能自達。初中有三：一標法王所說不虛，二明如來說法希有，三重成前說。此初也。「破有」者，能破一有，謂三界，為一業有之所有故。或破二有，本有、中有。或破三有，即是三界。或破四有，謂生有、死有、中有、本有，新翻經論名前時有。或破五有，即是五趣。或破七有，謂五趣、業有、中有。或破九有，謂即九地九有情居。或破二十五有，頌曰：
「四域四惡趣， 梵王六慾天， 無想天凈居， 四空及四禪。」
或破有者，執有三乘無別體心。或此頌中初句法身，次句報身，下半化身。
經「如來尊重(至)不務速說」。
贊曰：此明如來說法希有。「默」者緘默。「務」者趣疾、匆遽、專好。緘默一三實權之妙，不樂趣疾、匆遽、專好，急即陳述，必待生機方可說故。
經「有智若聞(至)則為永失」。
贊曰：此成前說。恐有疑悔，為永失故，不好速說。
【現代漢語翻譯】 現代漢語譯本 十四頌半，其中五十二頌半是重複之前的意義，後面的兩頌進入品第三段，總結陳述，實際上是授記的開端。最初的部分分為兩部分：最初的五十一頌讚頌之前的陳述，後面的一頌半總結之前的陳述。陳述之中又分為三部分：最初的四頌讚頌之前的法述，其次的十頌半讚頌之前的比喻，最後的三十六頌半讚頌之前的合述。最初的部分有兩部分：最初的三頌讚頌之前的佛陀出現於世，是諸法之王，所說不虛；後面的一頌讚頌第四點，不能自己領悟。最初的部分有三點：一是標明法王所說不虛，二是說明如來說法稀有，三是總結前面的說法。這是最初的部分。'破有'，能破除一種'有'，即三界，因為三界都是一種業'有'所擁有的。或者破除兩種'有'，即本有、中有。或者破除三種'有'，也就是三界。或者破除四種'有'，即生有、死有、中有、本有，新翻譯的經論中名為'時有'。或者破除五種'有'，也就是五趣。或者破除七種'有'，即五趣、業有、中有。或者破除九種'有'，也就是九地九有情居住的地方。或者破除二十五種'有'，頌中說： '四域四惡趣，梵王六慾天，無想天凈居，四空及四禪。' 或者破除'有'，是執著於三乘沒有區別的本體心。或者這首頌中的第一句是法身，第二句是報身，下半句是化身。 經文：'如來尊重（直到）不務速說'。 贊曰：這說明如來說法稀有。'默'是緘默。'務'是追求快速、匆忙、專好。緘默一三實權之妙，不樂趣快速、匆忙、專好，緊急就陳述，必須等待生機才可以講說。 經文：'有智若聞（直到）則為永失'。 贊曰：這是總結前面的說法。恐怕有人懷疑後悔，因為會永遠失去，所以不好快速講說。
【English Translation】 English version Fourteen and a half stanzas, of which fifty-two and a half repeat the previous meaning. The last two stanzas enter the third section of the chapter, summarizing the statements, and in reality, are the beginning of the prediction of enlightenment. The initial part is divided into two: the first fifty-one stanzas praise the previous statements, and the last one and a half stanzas summarize the previous statements. Within the statements, there are three parts: the first four stanzas praise the previous Dharma statements, the next ten and a half stanzas praise the previous metaphors, and the last thirty-six and a half stanzas praise the previous combined statements. The initial part has two parts: the first three stanzas praise the previous Buddha appearing in the world, being the king of all Dharmas, and what is said is not false; the last stanza praises the fourth point, not being able to realize it oneself. The initial part has three points: first, it indicates that what the Dharma King (Dharma Raja) said is not false; second, it explains that the Tathagata's (如來) teaching is rare; third, it summarizes the previous statement. This is the initial part. 'Breaking existence' ('破有'), is able to break one 'existence' ('有'), which is the Three Realms (三界), because the Three Realms are all possessed by one karma 'existence' ('業有'). Or break two 'existences' ('有'), namely fundamental existence (本有) and intermediate existence (中有). Or break three 'existences' ('有'), which are the Three Realms. Or break four 'existences' ('有'), namely birth existence (生有), death existence (死有), intermediate existence (中有), and fundamental existence (本有), newly translated sutras and treatises call it 'time existence' ('時有'). Or break five 'existences' ('有'), which are the five realms (五趣). Or break seven 'existences' ('有'), namely the five realms (五趣), karma existence (業有), and intermediate existence (中有). Or break nine 'existences' ('有'), which are the nine abodes of sentient beings in the nine grounds. Or break twenty-five 'existences' ('有'), the verse says: 'Four continents and four evil realms, Brahma King (梵王) and six desire heavens, Non-thinking heaven (無想天) and Pure Abode (凈居), Four formless realms (四空) and four dhyanas (四禪).' Or breaking 'existence' ('有') is clinging to the idea that the three vehicles (三乘) have no distinct essential mind. Or the first line of this verse is the Dharmakaya (法身), the second line is the Sambhogakaya (報身), and the lower half is the Nirmanakaya (化身). Sutra: 'The Tathagata (如來) respects (until) does not rush to speak'. Commentary: This explains that the Tathagata's (如來) teaching is rare. 'Silent' ('默') is taciturn. 'Rush' ('務') is pursuing speed, haste, and special preference. Being taciturn about the wonderfulness of the one, three, real, and expedient, not enjoying speed, haste, and special preference, stating it urgently, it must wait for the opportunity to speak. Sutra: 'If the wise hear (until) then it will be lost forever'. Commentary: This summarizes the previous statement. Fearing that someone may doubt and regret, because it will be lost forever, it is not good to speak quickly.
經「是故迦葉(至)令得正見」。
贊曰：此頌第四不能自達。由佛明瞭究盡諸法、知眾生根，隨他欲樂勝解等故，為他說法令得正見，而諸眾生不能自知上中下性。文因前起，稱是故言。
經「迦葉當知(至)如可承攬」。
贊曰：下第二段有十頌半頌前喻述。分三：初三頌合說初二喻，法王出世喻、說教普滋喻；次六頌半頌第三稟潤各異喻；后之一頌頌不自覺知喻。初中有二：初一頌總頌前二喻，后二頌別釋云德。猶如大云起於世間，初喻也。遍覆一切，第二喻也。頌云有七德：一慧云含潤，如慈心龍起云含雨七日住，待農夫作了方始下雨。喻佛慈雲內含萬德，待生機而降跡，應器熟而宣揚。二電光晃耀，喻化導明。身光智光遍照一切。「晃」音胡廣反，光也。「曜」音弋笑反，照也。三雷聲遠振遠驚群生，喻佛出生諸魔恐怖。四令眾悅豫。「豫」喜逸也。眾喜云興，悅當蔭覆，喻見佛出欣將說法舟航五趣。五日光掩蔽，喻除煩惱。《華嚴經》說掩邪見日故。六地上清涼，喻令有情居生死地得涅槃故。七叆叇垂布，如可承攬。有解叆者昧義，叇者黑色。「愛」「逮」音同，昧闇黑色，故名叆叇。又《廣雅》「叆叇猶翳薈」。「翳薈」，云興盛貌。《通俗文》「云覆日為叇叆」。喻佛降靈，慈悲
【現代漢語翻譯】 現代漢語譯本 經文：『是故，迦葉(因為這個原因，迦葉)(至)令得正見(使他們獲得正確的見解)。』
贊曰：這段讚頌的第四句表達了不能自我通達的含義。因為佛陀明瞭透徹地瞭解一切諸法，知道眾生的根器，隨順他們的慾望和理解力，為他們說法，使他們獲得正確的見解。而眾生卻不能自己瞭解自身根性的上、中、下。文句的起因承接前文，所以說『是故』。
經文：『迦葉當知(迦葉你應當知道)(至)如可承攬(好像可以承接抓住一樣)。』
贊曰：下面第二段有十頌半頌，前面用比喻來敘述。分為三部分：首先用三頌合起來說最初的兩個比喻，即法王出世的比喻和說法教化普遍滋潤的比喻；其次用六頌半頌來說明第三個比喻，即接受滋潤各有不同的比喻；最後用一頌來讚頌不能自覺自知的比喻。在第一部分中有兩個小部分：首先用一頌總頌前面的兩個比喻，然後用兩頌分別解釋云的功德。猶如大云興起於世間，這是第一個比喻。普遍覆蓋一切，這是第二個比喻。頌中說云有七種功德：第一，智慧之云包含潤澤，如同慈心龍興起云，包含雨水，停留七日，等待農夫完成耕作才開始降雨。比喻佛陀的慈悲之云內含萬種功德，等待眾生機緣成熟才降臨世間，應眾生根器成熟而宣揚佛法。第二，電光閃耀，比喻教化引導的光明。身光和智慧之光普遍照耀一切。『晃』讀作胡廣反，是光的意思。『曜』讀作弋笑反，是照耀的意思。第三，雷聲遠遠震動，驚醒眾生，比喻佛陀出世，諸魔感到恐怖。第四，使大眾喜悅。『豫』是喜悅安逸的意思。大眾歡喜云的興起，喜悅得到廕庇，比喻見到佛陀出世，欣喜地將要說法，如同舟船航行於五趣之中。第五，日光被遮蔽，比喻去除煩惱。《華嚴經》說遮蔽邪見之日。第六，地上清涼，比喻使有情眾生居住在生死輪迴之地，卻能得到涅槃的清涼。第七，雲霧瀰漫，好像可以承接抓住一樣。有人解釋『叆』為昏暗不明的意思，『叇』為黑色的意思。『愛』和『逮』讀音相同，是昏暗黑色的意思，所以叫做『叆叇』。另外，《廣雅》中說『叆叇就像翳薈』。『翳薈』，是云興盛的樣子。《通俗文》中說『云覆蓋太陽叫做叇叆』。比喻佛陀降臨世間，充滿慈悲。
【English Translation】 English version Sutra: 'Therefore, Kashyapa (because of this, Kashyapa) (to) causing them to attain right view (to enable them to obtain correct understanding).'
Commentary: The fourth line of this verse expresses the meaning of not being able to understand oneself. Because the Buddha clearly and thoroughly understands all dharmas, knows the faculties of sentient beings, and speaks the Dharma for them according to their desires and understanding, enabling them to obtain correct views. However, sentient beings cannot understand their own superior, intermediate, and inferior natures. The sentence originates from the previous text, so it says 'therefore'.
Sutra: 'Kashyapa, you should know (Kashyapa, you should know) (to) as if it can be grasped (as if it can be received and grasped).'
Commentary: The second section below has ten and a half verses, using metaphors to describe the preceding. It is divided into three parts: first, three verses together describe the first two metaphors, namely the metaphor of the Dharma King appearing in the world and the metaphor of the universal nourishment of Dharma teaching; second, six and a half verses describe the third metaphor, namely the metaphor of receiving nourishment differently; and finally, one verse praises the metaphor of not being self-aware. In the first part, there are two sub-parts: first, one verse summarizes the previous two metaphors, and then two verses separately explain the merits of the cloud. Just like a great cloud rising in the world, this is the first metaphor. Universally covering everything, this is the second metaphor. The verse says that the cloud has seven merits: first, the cloud of wisdom contains moisture, just like a compassionate dragon rising with clouds, containing rain, staying for seven days, waiting for the farmers to finish their work before starting to rain. This is a metaphor for the Buddha's cloud of compassion containing ten thousand merits, waiting for the opportunity for sentient beings to mature before descending into the world, and proclaiming the Dharma in response to the maturity of sentient beings' faculties. Second, the lightning flashes, which is a metaphor for the light of teaching and guidance. The light of the body and the light of wisdom universally illuminate everything. '晃' (huǎng) is pronounced as hu guǎng fǎn, meaning light. '曜' (yào) is pronounced as yì xiào fǎn, meaning to illuminate. Third, the sound of thunder vibrates far away, awakening sentient beings, which is a metaphor for the demons feeling terrified when the Buddha appears in the world. Fourth, it makes the masses happy. '豫' (yù) means joy and ease. The masses rejoice in the rising of the clouds, rejoicing in being sheltered, which is a metaphor for seeing the Buddha appear in the world, joyfully preparing to speak the Dharma, like a boat sailing in the five realms. Fifth, the sunlight is obscured, which is a metaphor for removing afflictions. The Avatamsaka Sutra says that it obscures the sun of wrong views. Sixth, the ground is cool, which is a metaphor for enabling sentient beings living in the cycle of birth and death to obtain the coolness of Nirvana. Seventh, the clouds are misty and diffuse, as if they can be received and grasped. Some people interpret '叆' (ài) as meaning dim and unclear, and '叇' (dài) as meaning black. '愛' (ài) and '逮' (dǎi) have the same pronunciation, meaning dim and black, so it is called '叆叇' (àidài). In addition, the Guangya says that '叆叇 is like 翳薈 (yìhuì)'. '翳薈' (yìhuì) is the appearance of flourishing clouds. The Common Sayings says that 'clouds covering the sun are called 叇叆 (dàiài)'. This is a metaphor for the Buddha descending into the world, full of compassion.
興盛，作大模軌，令生欣樂，當得作佛，故如承攬。承攬乃是可得之狀。「攬」音盧敢反。若手取作「掔」。《說文》作「攬，撮持得也」。菩提雖復不可以身心得，如可似得，非正得也，以智證故。今更加三：一次前文說起於世間，悲四生故。二龍能起之，法報二身現此化故。三能澍甘雨滋潤萌牙，喻能說法益一切故。並經有十。
經「其雨普等(至)率土充洽」。
贊曰：下第二段有六頌半，稟潤各異。有三：一頌雨功能，次二頌半所滋長體，后三頌所滋長用。此初也。《涅槃經》說：「佛于眾生不觀種性乃至下賤僮僕，唯觀眾生有善心者即便慈念，如師子兒殺于香象，殺兔亦爾」，不生輕心故名普等。「四方俱下」，遍四生故。「充」滿、「洽」沾灑也。
經「山川險谷(至)藥木並茂」。
贊曰：此明所滋之體。初一頌總，次一頌半別滋種性。「百穀」者，「谷」續也。楊泉《物理論》云：「梁者黍稷之總名，稻者粇糯之總名，薺者眾豆之總名。三谷各二十合為六十，蔬果之實助谷各二十，凡為百穀。故《詩》曰『播厥百穀』。《周易》『百穀麗於地』是也。」百穀、甘蔗、萄葡三事，以喻中大二草三乘，有種性故。「蔗」音之夜反，「萄」音徒刀反，或作「桃[王*匋]」。張騫
【現代漢語翻譯】 現代漢語譯本： 興盛，做出巨大的模範，使眾生欣喜快樂，這樣將來可以成佛，所以說如『承攬』。『承攬』就是可以獲得的狀態。『攬』字讀作lǔ gǎn fǎn。如果是用手拿取，寫作『掔』。《說文解字》中解釋『攬，撮持得也』。菩提雖然不能用身心去獲得，但好像可以獲得，並非真正獲得，因為要用智慧去證得。現在再增加三種含義：第一，承接前文所說，佛陀的出現是爲了世間，憐憫四生眾生。第二，龍能興云降雨，是法身和報身佛示現的化身。第三，能夠降下甘甜的雨水滋潤萌芽，比喻能夠說法利益一切眾生。以上總共有十種含義。
經文：『其雨普等（至）率土充洽』。
贊曰：下面第二段有六頌半，講稟受滋潤各有不同。分為三個部分：第一頌講雨的功能，第二頌半講所滋長的物體，後面三頌講所滋長的作用。這是第一部分。《涅槃經》中說：『佛陀對於眾生不觀察種姓，乃至童僕，只觀察眾生是否有善心，如果有善心就慈悲憐憫，如同獅子捕殺香象，也捕殺兔子一樣』，不產生輕視之心，所以叫做『普等』。『四方俱下』，是遍及四生眾生。『充』是充滿，『洽』是沾濕。
經文：『山川險谷（至）藥木並茂』。
贊曰：這裡說明所滋長的物體。第一頌是總說，第二頌半是分別滋養各種種性。『百穀』，『谷』是延續的意思。楊泉《物理論》中說：『梁是黍稷的總稱，稻是粇糯的總稱，薺是各種豆的總稱。三種穀物各二十合共六十合，蔬菜水果的果實輔助穀物各二十合，總共為百穀。所以《詩經》說『播厥百穀』。《周易》說『百穀麗於地』就是這個意思。』百穀、甘蔗、葡萄這三件事，比喻中小二草三乘，因為它們有種性。『蔗』讀作zhè yè fǎn，『萄』讀作tú dāo fǎn，也有寫作『桃[王*匋]』。張騫（西漢外交家和探險家）
【English Translation】 English version: Flourishing, creating great models, causing beings to rejoice and be happy, so that they may become Buddhas in the future, hence the saying 'to undertake'. 'To undertake' is the state of being able to obtain. '攬 (lǎn)' is pronounced lǔ gǎn fǎn. If it means to take with the hand, it is written '掔'. The 'Shuowen Jiezi' explains '攬 (lǎn), to grasp and hold'. Although Bodhi cannot be obtained with the body and mind, it seems as if it can be obtained, but it is not truly obtained, because it must be realized with wisdom. Now, three more meanings are added: First, continuing from the previous text, the Buddha's appearance is for the sake of the world, having compassion for the four types of beings. Second, dragons can raise clouds and bring rain, which is a manifestation of the Dharma body and Reward body Buddhas. Third, it can send down sweet rain to nourish sprouts, which is a metaphor for being able to speak the Dharma to benefit all beings. There are a total of ten meanings above.
Sutra: 'The rain is universal (to) the whole land is filled'.
Commentary: The second section below has six and a half verses, discussing how the reception of nourishment differs. It is divided into three parts: the first verse speaks of the function of rain, the next two and a half verses speak of the objects that are nourished, and the last three verses speak of the effects of what is nourished. This is the first part. The 'Nirvana Sutra' says: 'The Buddha does not observe the caste of beings, not even servants, but only observes whether beings have good hearts, and if they have good hearts, he has compassion for them, just as a lion kills both elephants and rabbits', not generating a sense of contempt, so it is called 'universal'. 'Falling in all directions' means covering the four types of beings. '充 (chōng)' means full, '洽 (qià)' means wet.
Sutra: 'Mountains, rivers, dangerous valleys (to) medicinal trees are lush'.
Commentary: This explains the objects that are nourished. The first verse is a general statement, and the next one and a half verses separately nourish various natures. 'Hundred grains', '谷 (gǔ)' means continuation. Yang Quan's 'Physical Theory' says: 'Liang is the general name for millet and sorghum, Dao is the general name for glutinous rice, and Qi is the general name for various beans. The three types of grains each have twenty parts, totaling sixty parts, and the fruits and vegetables assist the grains with twenty parts each, totaling one hundred grains. Therefore, the 'Book of Poetry' says 'Sow the hundred grains'. The 'Book of Changes' says 'Hundred grains are beautiful on the earth', that is the meaning.' The three things of hundred grains, sugarcane, and grapes are metaphors for the three vehicles of small, medium, and large grasses, because they have nature. '蔗 (zhè)' is pronounced zhè yè fǎn, '萄 (táo)' is pronounced tú dāo fǎn, and it is also written '桃[王*匋]'. Zhang Qian (diplomat and explorer of the Western Han Dynasty)
西域使還，得安石榴、葡桃、胡桃。《廣志》云「葡桃有白黑黃」。此是小草無種姓人，得生人天。如干地普洽，無出世種故。總結上云三乘藥草、大小二木有種姓者，因此雨故普得滋茂。此依別義以配其喻。亦有本言山川險谷，其苗稼者即是百穀。《說文》「草生於田曰苗」。《蒼頡》、《玉篇》「禾之未秀曰苗」，苗而不秀是也。禾之秀實曰稼，莖即為禾；又云在野曰稼。前解苗、稼為異，喻因、果別；后解苗即是稼，但喻總谷。
經「其云所出(至)皆得鮮澤」。
贊曰：此明所滋長用。有二：初二頌稟閏生長，后一頌稟閏鮮澤。上中下等三品不同唯在樹中，稱其大小者，大小二木並有三故。根莖枝葉四義如前，此等各有華之與果、皆有光色，外作用故。華總喻因，果總喻果，余文可知。
經「如其體相(至)而各滋茂」。
贊曰：此頌第四不自覺知。所閏是一，稟教同故；而各滋茂，有差別故。三乘眾生竟不自覺所得功德，故知三乘實有差也，智有異故、如三草故、如二木故。
經「佛亦如是(至)諸法之實」。
贊曰：下第三段有三十六頌半頌前合說。文分為二：初二頌頌初二合，餘三十四頌半頌前第三稟𨳝各異合；不頌第四不自覺知合。此初也。
經「大聖
【現代漢語翻譯】 現代漢語譯本：西域的使者回來，帶來了安石榴、葡萄和胡桃。《廣志》記載『葡萄有白、黑、黃三種』。這些就像小草，沒有特定的種姓，卻也能在人道和天道中生存。如同乾旱的土地普遍得到滋潤，因為沒有出世的種子。總結前面所說的三乘藥草、大小二木，這些有種姓的植物，都因為這場雨而普遍得到滋養茂盛。這是依據不同的含義來比喻。也有原本指的是山川險谷，其中的苗稼就是各種穀物。《說文》中說『草生於田叫做苗』。《蒼頡》、《玉篇》中說『禾未吐穗叫做苗』，指的就是有苗而不吐穗的情況。禾吐穗結實叫做稼，禾的莖就叫做禾；又說在田野里叫做稼。前面解釋苗、稼是不同的，比喻因、果的差別；後面解釋苗就是稼，只是比喻總體的穀物。
經文：『其云所出（到）皆得鮮澤』。
贊曰：這裡說明了滋養生長的作用。有兩種情況：最初的兩頌是稟受潤澤而生長，後面一頌是稟受潤澤而鮮明光澤。上、中、下等三種品級的不同，僅僅在於樹木之中，稱其大小，是因為大小二木都有三種品級。根、莖、枝、葉四種含義如前所述，這些各自都有花和果實，都有光彩顏色，是外在的作用。花總的來說比喻因，果總的來說比喻果，其餘的文句可以自己理解。
經文：『如其體相（到）而各滋茂』。
贊曰：這裡讚頌第四點，即不自覺知。所潤澤的是一樣的，因為稟受的教法相同；但各自滋養茂盛，是因為有差別。三乘（Sravakayana, Pratyekabuddhayana, Bodhisattvayana）的眾生最終沒有自覺得到功德，因此可知三乘確實有差別，因為智慧有差異，如同三種草，如同兩種樹木。
經文：『佛亦如是（到）諸法之實』。
贊曰：下面第三段有三十六頌半頌，前面合併來說。文句分為兩部分：最初兩頌讚頌最初二合，其餘三十四頌半頌讚頌前面第三點，即稟受不同而各異合；不讚頌第四點，即不自覺知合。這是最初的部分。
經文：『大聖（Mahasattva）
【English Translation】 English version: The envoy from the Western Regions returned, bringing pomegranates, grapes, and walnuts. The 『Guang Zhi』 records that 『grapes come in white, black, and yellow varieties.』 These are like small grasses, without a specific caste, yet they can still exist in the realms of humans and devas (devas). It is like dry land universally receiving moisture, because there are no seeds of transcendence. To summarize what was said earlier about the three vehicles of medicinal herbs, the two sizes of trees, these plants with castes are all universally nourished and flourish because of this rain. This is a metaphor based on different meanings. There are also those that originally refer to mountains, rivers, and dangerous valleys, where the seedlings and crops are various grains. The 『Shuo Wen』 says, 『Grass growing in the field is called miao (seedling).』 The 『Cang Jie』 and 『Yu Pian』 say, 『Grain that has not yet flowered is called miao,』 referring to the situation where there is a seedling but it does not flower. Grain that flowers and bears fruit is called jia (harvest), the stem of the grain is called he (grain); it is also said that in the fields it is called jia. The previous explanation of miao and jia as different is a metaphor for the difference between cause and effect; the later explanation of miao as jia is simply a metaphor for the overall grain.
Sutra: 『The clouds that arise (to) all obtain freshness and luster.』
Commentary: This explains the function of nourishing growth. There are two situations: the first two verses are about receiving moisture and growing, and the last verse is about receiving moisture and becoming fresh and lustrous. The differences between the superior, middle, and inferior grades are only within the trees, and the mention of their size is because the two sizes of trees each have three grades. The four meanings of roots, stems, branches, and leaves are as previously stated, and these each have flowers and fruits, and each has radiance and color, which are external functions. Flowers generally symbolize causes, fruits generally symbolize effects, and the remaining sentences can be understood on your own.
Sutra: 『According to their physical forms (to) and each flourishes.』
Commentary: This praises the fourth point, which is not being consciously aware. What is being moistened is the same, because the teachings received are the same; but each flourishes differently, because there are differences. The beings of the three vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana) ultimately do not consciously realize the merits they have obtained, therefore it can be known that the three vehicles are indeed different, because wisdom is different, like the three types of grass, like the two types of trees.
Sutra: 『The Buddha is also like this (to) the reality of all dharmas (dharmas).』
Commentary: The third section below has thirty-six and a half verses, which are combined with the previous ones. The sentences are divided into two parts: the first two verses praise the first two combinations, and the remaining thirty-four and a half verses praise the third point, which is that receiving is different and each is combined differently; it does not praise the fourth point, which is the combination of not being consciously aware. This is the initial part.
Sutra: 『Great Sage (Mahasattva)』
世尊(至)及涅槃樂」。
贊曰：下第二段三十四頌半頌稟閏各異閤中長行有四，今此唯三：初四頌半自標召集，次九頌佛應導利，后二十一頌生聞獲益；唯無第二他聞普至。初中有二：初三頌半標，后一頌召。此初也。雖有種性，未曾聞法，乏法名為枯槁。「槁」亦枯也。
經「諸天人眾(至)覲無上尊」。
贊曰：此召也。
經「我為世尊(至)解脫涅槃」。
贊曰：下第二段有九頌，佛應導利。中有五：初二頌佛說勝法，次一頌為大乘因，次二頌半平等說法，次一頌半專為利益，后二頌不簡好醜。此初也。正法味甘、能療煩惱之疾，故喻甘露。
經「以一妙音(至)而作因緣」。
贊曰：二為大乘因。設說二權，皆為大乘一切種智故。
經「我觀一切(至)眾多亦然」。
贊曰：三平等說法。物我斷故，無有彼此。愛憎斷故，無怨親心。不慳法故，我無貪著。不嫉妒故，亦無限礙。故為一多平等說法。即亦前云「若人信歸佛」，偈意同也。
經「常演說法(至)如雨普閏」。
贊曰：四專為利益。去來坐立，佛三威儀，略無臥也，利樂時故。或去謂示入涅槃，來謂示成正覺，坐謂說法利生，立謂待生機熟；終不疲勞生於厭怠，慈悲深故。
【現代漢語翻譯】 現代漢語譯本 『世尊』（Bhagavan，意為有福者）……乃至涅槃之樂』。
贊曰：下面第二段有三十四頌半，稟賦和時機各有不同，總合起來長行有四種，現在這裡只有三種：最初四頌半是自己標明召集，其次九頌是佛應機引導利益眾生，最後二十一頌是眾生聽聞佛法獲得利益；唯獨沒有第二種他方眾生聽聞普遍到來。 最初的部分中有兩種：最初三頌半是標明，后一頌是召集。這是最初的部分。雖然有各種根性，但未曾聽聞佛法，缺乏佛法就像枯槁一樣。『槁』也是枯的意思。
經文：『諸天人眾……覲見無上尊』。
贊曰：這是召集。
經文：『我為世尊……解脫涅槃』。
贊曰：下面第二段有九頌，是佛應機引導利益眾生。其中有五種：最初二頌是佛說殊勝的佛法，其次一頌是為大乘佛法種下因，其次二頌半是平等說法，其次一頌半是專門爲了利益眾生，最後二頌是不簡擇好壞。這是最初的部分。正法的味道甘美，能夠治療煩惱的疾病，所以比喻為甘露。
經文：『以一妙音……而作因緣』。
贊曰：第二是為大乘佛法種下因。假設說二乘的權宜之法，都是爲了大乘的一切種智的緣故。
經文：『我觀一切……眾多亦然』。
贊曰：第三是平等說法。因為眾生和我的分別斷除了，所以沒有彼此的分別。因為愛和憎的念頭斷除了，所以沒有怨恨和親近的心。因為不吝嗇佛法，所以我沒有貪著。因為不嫉妒，所以也沒有限礙。所以為一和多平等說法。也就是前面說的『若人信歸佛』，偈頌的意思相同。
經文：『常演說法……如雨普潤』。
贊曰：第四是專門爲了利益眾生。過去、現在、未來，坐著、站著，佛的三種威儀，幾乎沒有躺臥的時候，是爲了利益眾生的緣故。或者『去』是指示進入涅槃，『來』是指示成就正覺，『坐』是指說法利益眾生，『立』是指等待眾生根機成熟；始終不疲勞，不產生厭倦，是因為慈悲心深厚的緣故。
【English Translation】 English version 'Bhagavan' (世尊, meaning 'The Blessed One') ... and the bliss of Nirvana (涅槃).'
Commentary: The second section below contains thirty-four and a half verses, with different endowments and timings. Combined, there are four types of prose passages, but here there are only three: the first four and a half verses are the self-declaration of assembly, the next nine verses are the Buddha's skillful guidance to benefit sentient beings, and the last twenty-one verses are the benefits gained by sentient beings hearing the Dharma; only the second type, where beings from other realms hear and universally arrive, is missing. The initial part has two aspects: the first three and a half verses are the declaration, and the last verse is the summoning. This is the initial part. Although there are various dispositions, those who have not heard the Dharma and lack it are like something withered. 'Withered' (槁) also means dry.
Sutra: 'All the gods and humans ... came to see the Supreme Honored One (無上尊).'
Commentary: This is the summoning.
Sutra: 'I, as the World Honored One (世尊) ... liberation and Nirvana (涅槃).'
Commentary: The second section below has nine verses, which are the Buddha's skillful guidance to benefit sentient beings. Among them are five aspects: the first two verses are the Buddha speaking the supreme Dharma, the next verse is planting the seed for the Great Vehicle (大乘), the next two and a half verses are speaking the Dharma equally, the next one and a half verses are specifically for the benefit of sentient beings, and the last two verses do not discriminate between good and bad. This is the initial part. The taste of the true Dharma is sweet and can cure the disease of afflictions, so it is compared to nectar.
Sutra: 'With one wonderful sound ... creating the cause and condition.'
Commentary: The second is planting the seed for the Great Vehicle (大乘). Supposing the expedient methods of the Two Vehicles are spoken, it is all for the sake of the omniscient wisdom of the Great Vehicle (一切種智).
Sutra: 'I see all ... many are also like this.'
Commentary: The third is speaking the Dharma equally. Because the distinction between self and others is cut off, there is no distinction between this and that. Because the thoughts of love and hate are cut off, there is no mind of resentment and affection. Because one is not stingy with the Dharma, I have no attachment. Because one is not jealous, there are also no limitations. Therefore, the Dharma is spoken equally for one and many. This is also the same as what was said earlier, 'If people believe and return to the Buddha,' the meaning of the verse is the same.
Sutra: 'Constantly expounding the Dharma ... like rain universally moistening.'
Commentary: The fourth is specifically for the benefit of sentient beings. Past, present, and future, sitting, standing, the Buddha's three forms of dignified behavior, there is almost no lying down, it is for the sake of benefiting sentient beings. Or 'going' indicates entering Nirvana (涅槃), 'coming' indicates attaining perfect enlightenment, 'sitting' indicates speaking the Dharma to benefit sentient beings, 'standing' indicates waiting for the faculties of sentient beings to mature; never tiring, never producing weariness, it is because of the deep compassion.
經「貴賤上下(至)而無懈倦」。
贊曰：五不簡好醜。不擇種姓貧富貴賤，但觀善根即為說法，如殺兔等。
經「一切眾生(至)住于諸地」。
贊曰。下第三段有二十一頌，生聞獲益。分三：初九頌半法喻合說稟閏有殊，性異；次三頌半法喻合說稟閏滋茂，因異；后八頌法喻合說稟閏成實，果異。初文有二：初八頌法，后一頌半喻。初文復二：初一頌總標，后七頌別顯。此初也。「住諸地」者，謂三乘十地，謂干慧地、種性地、八人地、具見地、薄地、離欲地、已辦地、獨覺地、菩薩地、如來地。既下別說三草，故此前說三乘共行十地。或凡夫地、有學地、無學地、菩薩地、如來地。或此所說三乘之地，即是無性、二乘種性、及大乘性，隨彼分位即名為地。
經「或處人天(至)是上藥草」。
贊曰：下七頌別顯。中分二：初四頌三草，后三頌二木。此初。有三：一頌小草，二頌中草，一頌大草。無種姓人與人天樂，名為小草。《善戒經》云「無種姓人但以人天善根而成熟之」。或七方便亦名小草，二乘名中草，菩薩名上草，亦即《勝鬘》所荷四生。無聞非法眾生即小藥草，中間二乘即中藥草，菩薩即是大藥草，即是《涅槃》三病人也。
經「又諸佛子(至)名為
【現代漢語翻譯】 現代漢語譯本 經文：『無論尊貴卑賤，上至下，佛陀都毫無懈怠地說法。』
讚語：佛陀說法『不簡好醜』。不選擇聽眾的種姓、貧富、貴賤，只要觀察到他們有善根，就為他們說法，就像對待殺兔人等一樣。
經文：『一切眾生…安住于諸地。』
讚語：下面第三段有二十一頌，講述眾生聽聞佛法所獲得的利益。分為三部分：最初九頌半，以法、譬喻結合的方式，說明接受佛法滋潤的情況各有不同，根性各異；接著三頌半，以法、譬喻結合的方式，說明接受佛法滋潤而得以成長茂盛，因緣各異；最後八頌，以法、譬喻結合的方式，說明接受佛法滋潤最終成就果實，果報各異。最初的部分又分為兩部分：先是八頌講法，后一頌半講譬喻。講法的部分又分為兩部分：先一頌總標，后七頌分別闡釋。這裡是最初的總標。『住諸地』指的是三乘（聲聞乘、緣覺乘、菩薩乘）的十地，即干慧地、種性地、八人地、具見地、薄地、離欲地、已辦地、獨覺地、菩薩地、如來地。既然下面分別講述三草，所以這裡先說三乘共同修行的十地。或者指凡夫地、有學地、無學地、菩薩地、如來地。或者這裡所說的三乘之地，就是指無性（沒有修行根性的人）、二乘種性（具有聲聞乘和緣覺乘根性的人）以及大乘性（具有菩薩乘根性的人），隨著他們所處的階段，就稱為地。
經文：『或者身處人道天道…是上等藥草。』
讚語：下面七頌分別闡釋。中間分為兩部分：先四頌講三草，后三頌講二木。這裡是最初的部分。三草分為：一頌講小草，二頌講中草，一頌講大草。沒有種姓的人，給予他們人天福樂，稱為小草。《善戒經》說：『沒有種姓的人，只是以人天善根來成熟他們。』或者七方便（七種方便行）也稱為小草，二乘（聲聞乘和緣覺乘）稱為中草，菩薩稱為上草，也就是《勝鬘經》中所說的四生（卵生、胎生、濕生、化生）。沒有聽聞佛法、行為不符合佛法的人，就是小藥草，中間的二乘就是中藥草，菩薩就是大藥草，也就是《涅槃經》中所說的三種病人。
經文：『又諸佛子…名為…』
【English Translation】 English version Sutra: 'Whether noble or humble, from top to bottom, the Buddha teaches the Dharma without any懈倦 (xie juan, weariness or懈怠 xie dai, negligence).'
Commentary: The Buddha's teaching '不簡好醜 (bu jian hao chou, does not discriminate between good and bad)'. He does not choose listeners based on their caste, poverty, wealth, or status. As long as he observes that they have good roots, he teaches them the Dharma, just like he does to those who kill rabbits, etc.
Sutra: 'All sentient beings... abide in all the grounds.'
Commentary: The following third section has twenty-one verses, discussing the benefits that sentient beings obtain from hearing the Dharma. It is divided into three parts: The first nine and a half verses use a combination of Dharma and metaphors to explain that the circumstances of receiving the nourishment of the Dharma are different, and the natures are different; then three and a half verses use a combination of Dharma and metaphors to explain that receiving the nourishment of the Dharma allows them to grow and flourish, and the causes are different; finally, eight verses use a combination of Dharma and metaphors to explain that receiving the nourishment of the Dharma ultimately achieves fruition, and the results are different. The initial part is further divided into two parts: first, eight verses explain the Dharma, and then one and a half verses explain the metaphor. The part explaining the Dharma is further divided into two parts: first, one verse provides a general outline, and then seven verses explain it separately. This is the initial general outline. '住諸地 (zhu zhu di, abide in all the grounds)' refers to the ten grounds of the Three Vehicles (聲聞乘 sheng wen cheng, Hearer Vehicle; 緣覺乘 yuan jue cheng, Solitary Realizer Vehicle; 菩薩乘 pu sa cheng, Bodhisattva Vehicle), namely the Dry Wisdom Ground, the Seed Nature Ground, the Eight-Person Ground, the Vision-Attainment Ground, the Thin Ground, the Desire-Separation Ground, the Accomplished Ground, the Solitary Enlightenment Ground, the Bodhisattva Ground, and the Tathagata Ground. Since the three grasses are discussed separately below, here we first talk about the ten grounds that the Three Vehicles practice together. Or it refers to the ground of ordinary people, the ground of those who are still learning, the ground of those who have completed their learning, the Bodhisattva Ground, and the Tathagata Ground. Or the grounds of the Three Vehicles mentioned here refer to those without nature (無性 wu xing, those without the potential for cultivation), the seed nature of the Two Vehicles (二乘種性 er cheng zhong xing, those with the potential for the Hearer and Solitary Realizer Vehicles), and the Great Vehicle nature (大乘性 da cheng xing, those with the potential for the Bodhisattva Vehicle), which are called grounds according to their respective stages.
Sutra: 'Or being in the realm of humans and gods... are superior medicinal herbs.'
Commentary: The following seven verses explain them separately. The middle part is divided into two parts: first, four verses talk about the three grasses, and then three verses talk about the two trees. This is the initial part. The three grasses are divided into: one verse talks about the small grass, two verses talk about the middle grass, and one verse talks about the big grass. Those without seed nature, giving them the happiness of humans and gods, are called small grass. The '善戒經 (Shan Jie Jing, Good Precepts Sutra)' says: 'Those without seed nature are only matured with the good roots of humans and gods.' Or the seven expedient means (七方便 qi fang bian, seven expedient practices) are also called small grass, the Two Vehicles (聲聞乘 sheng wen cheng, Hearer Vehicle and 緣覺乘 yuan jue cheng, Solitary Realizer Vehicle) are called middle grass, and the Bodhisattvas are called upper grass, which are also the four births (四生 si sheng, egg-born, womb-born, moisture-born, and transformation-born) mentioned in the '勝鬘經 (Sheng Man Jing, Srimala Sutra)'. Those who have not heard the Dharma and whose actions do not conform to the Dharma are small medicinal herbs, the middle Two Vehicles are middle medicinal herbs, and the Bodhisattvas are large medicinal herbs, which are the three types of patients mentioned in the '涅槃經 (Nie Pan Jing, Nirvana Sutra)'.
Sutra: 'Also, all the Buddha's sons... are called...'
大樹」。
贊曰：此明二木。初一半小，后一半大。即于大草分為此二：地前為小木，伏疑決定，知作佛故；十地名大木，得二利故、證不退故。非行不退，義準二乘，未成無學亦名中草。三意生身據決定者，唯說無學，迴心已后受變易生，位決定故。不同有學，故此不論。未入聖位及無種姓可名小草，準此地前不名小木。若爾，何攝？故前解善。或七地前名為小木，八地已后名為大木。此言不退，行不退故。一切菩薩名大草者，《智度論》云：「譬如雷震，小鳥聞之悉皆驚怖，孔雀聞之即為舞踏」，故名大草。因釋二木分位不同，諸經論中說得菩提理不一準。《大般若》第七十四說五種菩提。《金剛般若》云：「實無小法得佛菩提。若有小法得菩提者，燃燈佛則不與我授記」。復有教言，初發心時便成正覺。此經下言「八生乃至一生當得菩提」。亦有說言，三大劫修方登正覺。諸師於此眾義不同。《瑜伽論》說：「劫有二種，一日月歲數」，即此論說晝夜月時年。「二阿僧祇劫。諸能超者唯超前劫。無超後者」。故依此義，若據無為、真如、無相，實無小法可得菩提，《般若經》宗說無為故。初地菩提發心便證，此證發心，非如種性發心。與此經同，八生乃至一生當得。或此經中據證發心，論解證得初地菩提
【現代漢語翻譯】 現代漢語譯本： 『大樹』（指菩薩）。
讚頌說：這說明了兩種樹木。最初一半小，后一半大。即在大草中分出這兩種：十地前的菩薩是小木，因為伏藏疑惑已經決定，知道將來會成佛；十地菩薩是大木，因為獲得二利（自利利他），證得不退轉的境界。這裡說的是行不退轉，義理上可以類比二乘，未成就無學果位的也稱為中草。三意生身指的是已經決定的人，只說無學，迴心之後接受變易生，因為果位已經決定。這與有學不同，所以這裡不討論。未入聖位以及沒有菩薩種姓的可以稱為小草，按照這個標準，十地前的菩薩不能稱為小木。如果這樣，他們又屬於哪一類呢？所以之前的解釋更好。或者說，七地前的菩薩稱為小木，八地之後的菩薩稱為大木。這裡說的不退轉，指的是行不退轉。一切菩薩稱為大草，《智度論》中說：『譬如雷震，小鳥聽到都會驚恐，孔雀聽到就會跳舞』，所以稱為大草。因為解釋二木的分位不同，各經論中關於證得菩提的道理說法不一。《大般若經》第七十四卷說了五種菩提。《金剛般若經》說：『實際上沒有小法可以證得佛菩提。如果有小法可以證得菩提，燃燈佛就不會給我授記』。還有教言說，初發心時就成就正覺。這部經下面說『八生乃至一生就能證得菩提』。也有說要三大阿僧祇劫修行才能登正覺。各位論師對此眾說紛紜。《瑜伽師地論》說：『劫有兩種，一種是日月歲數』，就是這部論說的晝夜月時年。『另一種是阿僧祇劫。能夠超越的只能超越前面的劫，不能超越後面的劫』。所以按照這個意思，如果從無為、真如、無相的角度來說，實際上沒有小法可以證得菩提，《般若經》的宗旨是說無為。初地菩提是發心就證得的，這個證得發心，不是像種姓發心那樣。與這部經相同，八生乃至一生就能證得。或者這部經中說的是證得發心，論中解釋的是證得初地菩提。
【English Translation】 English version: 'Great trees' (referring to Bodhisattvas).
A verse says: This clarifies the two types of trees. The first half is small, the latter half is large. These two are divided from the great grass: Bodhisattvas before the Tenth Ground are small trees, because the hidden doubts have been resolved, and they know they will become Buddhas in the future; Bodhisattvas of the Tenth Ground are large trees, because they have attained the two benefits (self-benefit and benefiting others), and have attained the state of non-retrogression. Here, it refers to non-retrogression in practice, which can be analogized to the Two Vehicles in terms of meaning. Those who have not achieved the state of No More Learning are also called medium grass. The Three Mind-made Bodies refer to those who are determined, only referring to those who are No More Learning, after turning their minds, they receive transformation births, because their state is determined. This is different from those who are still learning, so it is not discussed here. Those who have not entered the holy position and those who do not have the Bodhisattva lineage can be called small grass. According to this standard, Bodhisattvas before the Tenth Ground cannot be called small trees. If so, to which category do they belong? Therefore, the previous explanation is better. Or, Bodhisattvas before the Seventh Ground are called small trees, and Bodhisattvas after the Eighth Ground are called large trees. The non-retrogression mentioned here refers to non-retrogression in practice. All Bodhisattvas are called great grass. The Mahaprajnaparamita Sutra says: 'For example, when thunder strikes, small birds will be frightened, but peacocks will dance,' so they are called great grass. Because the explanation of the different positions of the two trees is different, the principles of attaining Bodhi in various sutras and treatises are not consistent. The 74th volume of the Mahaprajnaparamita Sutra speaks of five types of Bodhi. The Diamond Sutra says: 'In reality, there is no small Dharma that can attain Buddha Bodhi. If there were a small Dharma that could attain Bodhi, Dipamkara Buddha would not have given me a prediction.' There are also teachings that say that one achieves perfect enlightenment at the moment of initial aspiration. This sutra below says 'one will attain Bodhi in eight lives or even one life.' There are also those who say that it takes three great kalpas to cultivate before attaining perfect enlightenment. Various teachers have different opinions on this. The Yogacarabhumi-sastra says: 'There are two types of kalpas, one is the number of days, months, and years,' which is what this treatise refers to as day, night, month, time, and year. 'The other is asamkhya kalpas. Those who can transcend can only transcend the former kalpas, not the latter.' Therefore, according to this meaning, if from the perspective of non-action, Suchness, and non-form, there is actually no small Dharma that can attain Bodhi. The purpose of the Prajnaparamita Sutra is to speak of non-action. The Bodhi of the First Ground is attained at the moment of aspiration. This attainment of aspiration is not like the aspiration of lineage. It is the same as this sutra, one can attain it in eight lives or even one life. Or, this sutra speaks of attaining aspiration, and the treatise explains attaining the Bodhi of the First Ground.
，故其初發心即登正覺者，種性發心菩提因故。三大劫修得菩提者，無上菩提、果滿菩提，大劫修故。亦不相違。佛果廣大非小因成，若更異思深乖正道。故《涅槃》言「說佛難成與速授記，說佛易成與遲授記」。
經「佛平等說(至)所稟各異」。
贊曰：此喻說稟閏有殊，性異。
經「佛以此喻(至)漸增茂好」。
贊曰：下三頌半法喻合說稟潤滋茂，因異。初一頌半喻所說少如海一滴，后二頌法喻合說滋茂因異。「滴」下歷反，《通俗文》「靈滴謂之凝」。《切韻》作「滴」。有作「渧」，丁計反，水下也，非此義。
經「諸佛之法(至)普得具足」。
贊曰：下有八頌，法喻合說稟閏成實，果異。有二：初六頌半法說，后一頌半喻說。初文有三：初一頌總頌能令得果滿足，亦是別頌令小草果滿；次二頌中草；后三頌半大草。此初也。「世間充足」謂人天滿。
經「漸次修行(至)各得增長」。
贊曰：明中草也。因人天生漸得道果，二乘滿也。
經「若諸菩薩(至)而得增長」。
贊曰：明大草也，大草即二木。初一頌半小木，后二頌大木。
經「如是迦葉(至)各得成實」。
贊曰：此喻合前稟𨳝成實，果滿。
經「迦
【現代漢語翻譯】 現代漢語譯本：因此，那些最初發心就證得正覺（Sammasambuddha，完全覺悟）的人，是因為他們的種性（gotra，潛在的品質）發心是菩提（bodhi，覺悟）的因。而需要三大阿僧祇劫（asamkhya kalpa，極長的時間單位）才能修得菩提的人，是因為他們所證得的是無上菩提（anuttara-samyak-sambodhi，無上正等正覺）、果滿菩提（perfected enlightenment），需要漫長的時間修行。這兩種說法並不矛盾。佛果（Buddha-phala，佛的果位）廣大，不是小小的因所能成就的，如果另有其他想法，就深深地違背了正道。所以《涅槃經》（Nirvana Sutra）說：『說佛難以成就和快速授記（vyakarana，預言成佛），說佛容易成就和遲緩授記』。
經文：『佛平等說法（直到）所稟受的各有不同』。
贊曰：這個比喻是說稟受的滋潤各有不同，根性也不同。
經文：『佛用這個比喻（直到）逐漸增長茂盛美好』。
贊曰：下面三頌半是法喻結合，說明稟受滋潤而生長茂盛，是因為因不同。最初一頌半比喻所說的少，就像大海中的一滴水；後面兩頌是法喻結合，說明滋潤生長是因為因不同。『滴』字讀作歷反，《通俗文》（Tongsu Wen）說：『靈滴叫做凝』。《切韻》（Qieyun）寫作『滴』。也有寫作『渧』，讀作丁計反，意思是水滴下，不是這裡的意義。
經文：『諸佛的法（直到）普遍得到具足』。
贊曰：下面有八頌，是法喻結合，說明稟受滋潤而成就果實，是因為果不同。分為兩種：最初六頌半是法說，後面一頌半是喻說。最初的法說分為三部分：最初一頌總頌能夠使果得到滿足，也是分別頌說使小草的果得到圓滿；其次兩頌是說中草；後面三頌半是說大草。這是最初的部分。『世間充足』是指人天（deva，天神）充滿。
經文：『逐漸修行（直到）各自得到增長』。
贊曰：說明中草。因為人天眾生逐漸修行而得到道果（marga-phala，道和果），二乘（sravaka，聲聞和pratyekabuddha，緣覺）的果位圓滿。
經文：『如果諸菩薩（直到）而得到增長』。
贊曰：說明大草，大草就是兩種樹木。最初一頌半是說小樹，後面兩頌是說大樹。
經文：『像這樣，迦葉（Kasyapa，佛陀的弟子）（直到）各自得到成就果實』。
贊曰：這個比喻是結合前面所說的稟受滋潤而成就果實，果位圓滿。
經文：『迦葉（Kasyapa，佛陀的弟子）！
【English Translation】 English version: Therefore, those who attain perfect enlightenment (Sammasambuddha) upon their initial aspiration do so because their inherent nature (gotra) is the cause for the aspiration for enlightenment (bodhi). As for those who require three great asamkhya kalpas (incalculable eons) to cultivate and attain enlightenment, it is because what they attain is unsurpassed perfect enlightenment (anuttara-samyak-sambodhi), perfected enlightenment, requiring a long period of cultivation. These two statements are not contradictory. The fruit of Buddhahood (Buddha-phala) is vast and cannot be achieved by a small cause; if there are other thoughts, they deeply deviate from the right path. Therefore, the Nirvana Sutra states: 'It speaks of the difficulty of becoming a Buddha and the quick prediction (vyakarana, prophecy of Buddhahood), and it speaks of the ease of becoming a Buddha and the delayed prediction.'
Sutra: 'The Buddha speaks equally (until) what is received is different.'
Praise: This metaphor speaks of the differences in the received nourishment and the differences in nature.
Sutra: 'The Buddha uses this metaphor (until) gradually growing lush and beautiful.'
Praise: The following three and a half verses combine the Dharma and the metaphor to explain that growth and luxuriance are due to different causes. The first one and a half verses metaphorically describe what is said as little, like a drop of water in the ocean; the latter two verses combine the Dharma and the metaphor to explain that growth and luxuriance are due to different causes. The word 'drop' is pronounced as 'li fan'. The Tongsu Wen says: 'A spiritual drop is called condensation.' The Qieyun writes it as '滴'. Some write it as '渧', pronounced as ding ji fan, meaning water dripping down, which is not the meaning here.
Sutra: 'The Buddhas' Dharma (until) universally obtaining completeness.'
Praise: The following eight verses combine the Dharma and the metaphor to explain that receiving nourishment and achieving fruition are due to different results. There are two types: the first six and a half verses are Dharma explanations, and the latter one and a half verses are metaphorical explanations. The initial Dharma explanation is divided into three parts: the first verse summarizes the ability to bring about the fulfillment of the fruit, and also separately praises the fulfillment of the fruit of the small grass; the next two verses are about the medium grass; and the last three and a half verses are about the large grass. This is the initial part. 'Worldly sufficiency' refers to the fullness of humans and devas (gods).
Sutra: 'Gradually cultivating (until) each obtaining growth.'
Praise: Explains the medium grass. Because humans and devas gradually cultivate and attain the fruit of the path (marga-phala), the fruition of the two vehicles (sravaka, hearers and pratyekabuddha, solitary realizer) is complete.
Sutra: 'If the Bodhisattvas (until) and obtaining growth.'
Praise: Explains the large grass, which are the two types of trees. The first one and a half verses are about the small trees, and the latter two verses are about the large trees.
Sutra: 'Thus, Kasyapa (Buddha's disciple) (until) each obtaining the achievement of fruition.'
Praise: This metaphor combines the aforementioned receiving of nourishment and achieving fruition, with the fruit being complete.
Sutra: 'Kasyapa (Buddha's disciple)!
葉當知(至)諸佛亦然」。
贊曰：此第二段頌前結成。我同諸佛初權后實，汝等信受故極希有。
經「今為汝等(至)悉當成佛」。
贊曰。品第三段結成說實為授記之漸。聲聞所行成佛遠因，故是菩薩所行方便之道。論云「汝等所行是菩薩道者，謂發菩提心。退已還發者，前所修行善根不滅，同后得果。」故二乘修是大乘之遠方便因，名菩薩道。
授記品
以三門分別：一來意，二差別，三釋名。
來意有二：一鹙子上根，聞法說而悟解，佛即為記；四人中性，聞喻說而方解，故佛與記。二論云：「為三種無煩惱人染慢，說三平等。初說乘平等，故與授記。上來佛說乘體有異，便有無學執乘定異，為此記別，顯乘平等，故此品來。」如〈譬喻品〉已釋。
差別者，可記法有三：一體性是有，二勝有當果，三勝人勝理、大因大果。體性有者可記，無者不可記，如十四不可記。理事本無，故不可記。問有體者可為之記。《華嚴經》說，有始無始是無記，佛不為答。有一比丘問十二因緣自作他作？無明自起是無始義，名為自作；更從他起是有始義，名為他作。佛種種訶，如人為毒箭所中，但應請醫拔之，不須問其箭之所以。故有體者可記，無者不可記。勝有當果者可記，無
【現代漢語翻譯】 現代漢語譯本：『你應該知道，諸佛也是如此。』
讚語說：這第二段是總結前文，成就其意義。我和諸佛最初是權宜之計，後來才顯真實，你們能夠信受，所以極其稀有。
經文：『現在我為你們……都應當成佛。』
讚語說：這一品第三段總結，說真實之法，是逐漸授記的開端。聲聞所修是成佛的遙遠之因，所以是菩薩所修的方便之道。《論》中說：『你們所行是菩薩道，指的是發菩提心。退轉之後又重新發心的人，之前所修的善根不會消滅，和之後所得的果報相同。』所以二乘的修行是大乘的遙遠方便之因，名為菩薩道。
授記品
用三個方面來分別：一來意，二差別，三釋名。
來意有二：一是舍利弗(Śāriputra)（智慧第一的佛陀弟子）上根利智，聽聞佛陀說法就領悟理解，佛陀就為他授記；四個人是中等根性，聽聞譬喻才理解，所以佛陀為他們授記。二是《論》中說：『爲了三種沒有煩惱的人的染污和傲慢，說三種平等。最初說乘的平等，所以給予授記。』之前佛陀說乘的體性有差異，便有無學之人執著于乘的固定差異，因此進行記別，彰顯乘的平等，所以有這一品的出現。如同《譬喻品》已經解釋的那樣。
差別在於，可以授記的法有三種：一體性是有，二殊勝的有當得的果報，三殊勝的人殊勝的道理、大的因大的果報。體性是有才可以授記，沒有就不可授記，如十四不可記。理事本來沒有，所以不可授記。問：有體性的就可以為之授記。《華嚴經》說，有始無始是無記，佛陀不回答。有一個比丘問十二因緣是自己造作還是他人造作？無明自己生起是無始的含義，名為自作；更從他人那裡生起是有始的含義，名為他作。佛陀種種呵斥，如同人被毒箭射中，只應該請醫生拔箭，不需要問箭的來歷。所以有體性的可以授記，沒有的就不可以授記。殊勝的有當得的果報才可以授記，沒有
【English Translation】 English version: 'You should know that the Buddhas are also like this.'
The commentary says: This second section summarizes the previous text, completing its meaning. I and the Buddhas initially used expedient means, and later revealed the truth. It is extremely rare that you can believe and accept this.
The Sutra: 'Now, for you... all shall become Buddhas.'
The commentary says: This third section of the chapter concludes by speaking of the truth, which is the beginning of gradual prediction. The practice of the Śrāvakas (hearers) is a distant cause for becoming a Buddha, so it is the expedient path practiced by Bodhisattvas. The Treatise says: 'What you practice is the Bodhisattva path, referring to the arising of Bodhicitta (the mind of enlightenment). Those who regress and then generate it again, the good roots cultivated before will not be destroyed, and will be the same as the fruit obtained later.' Therefore, the practice of the Two Vehicles is a distant expedient cause for the Mahāyāna (Great Vehicle), called the Bodhisattva path.
The Chapter on Prediction
Distinguished by three aspects: 1. Purpose, 2. Differences, 3. Explanation of the name.
There are two purposes: First, Śāriputra (the Buddha's disciple foremost in wisdom), with his superior faculties, understood upon hearing the Dharma (teachings) and the Buddha spoke, and the Buddha then predicted his enlightenment; the four people are of middling faculties, and only understood upon hearing the parables, so the Buddha predicted their enlightenment. Second, the Treatise says: 'For the sake of the defilement and arrogance of three types of people without afflictions, the three equalities are spoken. Initially, the equality of the vehicle is spoken, so prediction is given.' Previously, the Buddha said that the nature of the vehicles is different, and then there were those without learning who clung to the fixed difference of the vehicles, so this distinction is made to reveal the equality of the vehicles, hence the coming of this chapter. As explained in the Parables Chapter.
The difference is that there are three types of Dharma (teachings) that can be predicted: 1. The substance is existent, 2. The excellent existent has a future result, 3. Excellent people, excellent principles, great causes, and great results. Only that whose substance is existent can be predicted; that which is non-existent cannot be predicted, such as the fourteen unrecordable questions. Principles and phenomena are originally non-existent, so they cannot be predicted. Question: That which has substance can be predicted. The Avataṃsaka Sūtra says that having a beginning or not having a beginning is unrecordable, and the Buddha does not answer. A certain Bhikṣu (monk) asked whether the twelve links of dependent origination are self-made or other-made? Ignorance arising by itself is the meaning of having no beginning, called self-made; arising from others is the meaning of having a beginning, called other-made. The Buddha rebuked him in various ways, like a person shot by a poisoned arrow, who should only seek a doctor to remove the arrow, and not ask about the origin of the arrow. Therefore, that which has substance can be predicted, and that which does not cannot be predicted. The excellent existent with a future result can be predicted, and that which does not
者不可記，如善不善法。《成唯識》云「記謂善惡」，有殊勝自體及當果可記故名為記，無記不然，故不可記。勝人勝理大因大果者可記，非者不可別記，即記別經記弟子生死者，勝人故；記深密義者，勝理故；記當成佛者，大因大果故。其劣人劣理小因小果者名不可記。今此乃是此第三中大因大果，故為之記，非前二全、后一少分。又此授記差別有多，或記一種，謂十二分教中授記經。或說二種，《涅槃經》說「若有聞說，隨順樂入，速得成佛；心生輕賤，授以遲記。若言佛道難得，久受勤苦然後乃成，為此人故授以速記。又善根熟者授以速記，善根未熟授以遲記。厭惡生死、欲早證菩提，智增上者，授以速記；樂處生死化度眾生，悲增上者，授以遲記。」又有二種：一總記，二別記。《智度論》有三：一自知他不知，為利自故不為利他；二他知自不知，為利他故；三自他俱知，行二利故。又有四種，如前已說。或說五種，即此經中如來自記。或說六種，並如前〈譬喻品〉初說。
釋名者，「授」音承秀反，為也、與也、付也。「記」者，決也、別也、驗也、識也。為決了當果，為分別其當來果相，與驗其因、記識當果，故名授記。此品明彼事，故名授記品。
經「爾時世尊(至)無量大法」。
【現代漢語翻譯】 現代漢語譯本 這些是不可記的，例如善與不善之法。《成唯識論》說：『記是指善惡』，因為有殊勝的自體以及將來的果報可以被記錄，所以稱為『記』，無記則不然，所以不可記。殊勝的人、殊勝的道理、大的因、大的果可以被記錄，不是這些的就不能被特別記錄，也就是記別經中記錄弟子生死這件事，是因為他們是殊勝的人；記錄深奧秘密的意義，是因為那是殊勝的道理；記錄將來成佛這件事，是因為那是大的因和大的果。那些平庸的人、平庸的道理、小的因、小的果就被稱為不可記。現在這裡是第三種情況中的大的因和大的果，所以為之記錄，而不是前兩種的全部，后一種的少部分。此外，這種授記的差別有很多種，或者記錄一種，比如十二分教中的授記經。或者說兩種，《涅槃經》說：『如果有人聽聞佛法，隨順並樂於進入，就能迅速成佛；如果心生輕視，就授予遲緩的授記。如果有人說佛道難以獲得，需要長期忍受勤苦才能成就，就為此人授予快速的授記。』又或者，善根成熟的人授予快速的授記，善根未成熟的人授予遲緩的授記。厭惡生死、想要早日證得菩提，智慧增長的人，授予快速的授記；喜歡處於生死之中化度眾生，慈悲心增長的人，授予遲緩的授記。」，還有兩種：一種是總記，一種是別記。《智度論》中有三種：一種是自己知道別人不知道，爲了利益自己而不利益他人；一種是別人知道自己不知道，爲了利益他人；一種是自己和別人都知道，因為要修行二利。還有四種，如前面已經說過的。或者說五種，就是這部經中如來自己所作的記錄。或者說六種，就像前面〈譬喻品〉一開始所說的。
解釋名稱，『授』讀作承秀的反切，意思是給予、交付。『記』的意思是決斷、分別、驗證、認識。爲了決斷將來的果報，爲了分別其將來的果報的相狀，以及驗證其因、記錄認識將來的果報，所以叫做授記。這一品闡明這件事，所以叫做授記品。
經文：『爾時世尊（到）無量大法』。
【English Translation】 English version These are unrecordable, such as good and non-good dharmas. The Cheng Weishi Lun (Treatise on the Establishment of Consciousness-only) says, 'Recordable means good and evil,' because there are superior entities and future consequences that can be recorded, hence they are called 'recordable.' The unrecordable is not so, therefore it is unrecordable. Superior people, superior principles, great causes, and great effects can be recorded; those that are not cannot be specifically recorded. That is, in the Ji Bie Jing (Sutra of Distinguishing Records), recording the life and death of disciples is because they are superior people; recording profound and secret meanings is because it is a superior principle; recording future Buddhahood is because it is a great cause and a great effect. Those inferior people, inferior principles, small causes, and small effects are called unrecordable. Now, this is the great cause and great effect in the third case, so it is recorded, not all of the first two, or a small part of the last one. Furthermore, there are many differences in this prediction. Some record one type, such as the Shou Ji Jing (Sutra of Predictions) in the twelve divisions of teachings. Or it speaks of two types. The Nirvana Sutra says, 'If there are those who hear the Dharma, follow and joyfully enter, they will quickly attain Buddhahood; if they have contempt in their hearts, they are given a delayed prediction. If someone says that the Buddha's path is difficult to attain, and one must endure diligent suffering for a long time before achieving it, then a quick prediction is given for this person.' Also, those whose roots of goodness are ripe are given a quick prediction, and those whose roots of goodness are not yet ripe are given a delayed prediction. Those who are weary of birth and death, desire to quickly attain Bodhi, and whose wisdom is increasing, are given a quick prediction; those who enjoy being in birth and death to transform sentient beings, and whose compassion is increasing, are given a delayed prediction.' There are also two types: one is a general prediction, and the other is a specific prediction. The Mahaprajnaparamita Sastra (Great Treatise on the Perfection of Wisdom) has three types: one is that oneself knows but others do not, for the sake of benefiting oneself and not benefiting others; one is that others know but oneself does not, for the sake of benefiting others; one is that both oneself and others know, because one practices for both self-benefit and other-benefit. There are also four types, as mentioned earlier. Or it speaks of five types, which are the predictions made by the Tathagata himself in this sutra. Or it speaks of six types, as mentioned at the beginning of the previous Parable Chapter.
Explanation of the name: 'Shou' (授) is pronounced cheng xiu fan qie, meaning to give, to bestow, to entrust. 'Ji' (記) means to decide, to distinguish, to verify, to recognize. It is called Shou Ji (授記, Prediction) because it is to decide the future result, to distinguish the characteristics of the future result, and to verify its cause and record and recognize the future result. This chapter clarifies this matter, so it is called the Shou Ji Pin (授記品, Chapter on Predictions).
Sutra: 'At that time, the World-Honored One (to) immeasurable great Dharma.'
贊曰：此品之中大文分二：初為四人現前記別，后品末有二頌半標當授記，為第三週說法之由。初復有二：初為大迦葉記，后為三大聲聞授記。初文又二：初長行，后偈頌。前長行有二：初因記，後果記。此初也。外遇良緣、內修妙行。「覲」見也。如文可知。然觀上下授記之人，應為四句：一在小無勝劣，在大即有之。如五百弟子同是無學，故小無勝劣；前後成佛轉次授記，故大有勝劣。二在小有勝劣、在大無勝劣，如學、無學人。在小，學與無學勝劣有殊；同時成佛故，在大無勝劣。三小劣而大勝，如阿難在學地得預流果，在羅睺前成佛。四小勝而大劣，如羅睺是無學，在阿難后成佛。今此四人不依根性，論位次者在小無勝劣，同無學故在大有勝劣。迦葉覲三百萬億佛，須菩提覲三百萬億那由他佛，迦旃延初覲八千億佛、后二萬億佛，大目揵連初覲八千諸佛、后值二百萬億佛。供養諸佛多小不同，故知作佛亦有前後。《涅槃經》說：「第四依菩薩供養八恒河沙佛」，今說小者，退心之人非樂廣行，且就一地位遇佛多少而與授記，非但爾所。亦不相違。今以此準《涅槃經》說「須陀洹人八萬劫到，乃至阿羅漢二萬劫到」者，以根性齊、修行遲速相似者說，不約根異行殊者說。今以根、行、利鈍、遲速故成四句，不
【現代漢語翻譯】 現代漢語譯本 讚頌說：此品之中，大的文義分為兩部分：開始是為四個人當面授記，後面品末有兩頌半經文，標明應當授記，作為第三週說法的原因。開始的部分又有兩部分：開始是為摩訶迦葉（Mahākāśyapa，佛教十大弟子之一，以頭陀第一著稱）授記，後面是為三大聲聞授記。開始為摩訶迦葉授記的部分又有兩部分：開始是長行文，後面是偈頌。前面的長行文有兩部分：開始是授記的因緣，後面是授記的結果。這裡是開始的部分。在外面遇到良好的因緣，在內心修習微妙的修行。「覲」是拜見的意思。如同經文所說的那樣可以知道。然而觀察上下授記的人，應當分為四句來理解：一是在小乘方面沒有勝劣之分，在大乘方面就有勝劣之分。例如五百弟子都是無學果位（arhat，阿羅漢），所以在小乘方面沒有勝劣之分；前後成佛，依次授記，所以在成佛這件事上，大乘方面就有勝劣之分。二是在小乘方面有勝劣之分，在大乘方面沒有勝劣之分，例如有學和無學的人。在小乘方面，有學和無學的人，勝劣有差別；同時成佛，所以在大乘方面沒有勝劣之分。三是小乘方面差，而大乘方面勝，例如阿難（Ānanda，佛陀十大弟子之一，以多聞第一著稱）在有學地證得預流果（srota-āpanna，須陀洹），在羅睺羅（Rāhula，佛陀的兒子）之前成佛。四是小乘方面勝，而大乘方面差，例如羅睺羅是無學果位，在阿難之後成佛。現在這四個人不依據根性，如果討論位次，在小乘方面沒有勝劣之分，因為都是無學果位；在大乘方面就有勝劣之分。摩訶迦葉拜見了三百萬億佛，須菩提（Subhūti，佛陀十大弟子之一，以解空第一著稱）拜見了三百萬億那由他佛，摩訶迦旃延（Mahākātyāyana，佛陀十大弟子之一，以論議第一著稱）開始拜見了八千億佛，後來拜見了二萬億佛，大目犍連（Mahāmaudgalyāyana，佛陀十大弟子之一，以神通第一著稱）開始拜見了八千諸佛，後來遇到了二百萬億佛。供養諸佛的多少不同，所以知道成佛也有先後。《涅槃經》（Nirvana Sutra）說：『第四依菩薩供養八恒河沙佛』，現在說數量小的，是因為退心的人不喜歡廣大的修行，姑且就一個地位上遇到佛的多少而給予授記，並非僅僅如此。也不互相違背。現在用這個來比照《涅槃經》所說『須陀洹人八萬劫到，乃至阿羅漢二萬劫到』，是以根性相同、修行遲速相似的人來說的，不是指根性不同、修行各異的人來說的。現在因為根性、修行、利鈍、遲速的緣故，形成了這四句，不是絕對的。
【English Translation】 English version A eulogy states: Within this chapter, the major meaning is divided into two parts: initially, the prediction of enlightenment for four individuals present; subsequently, at the end of the chapter, there are two and a half verses indicating the reason for the third week of teachings, which is to bestow predictions. The initial part is further divided into two: first, the prediction for Mahākāśyapa (one of the ten great disciples of the Buddha, known for his ascetic practices); second, the prediction for the three great Śrāvakas (disciples). The prediction for Mahākāśyapa is again divided into two: first, the prose section; second, the verse section. The preceding prose section has two parts: first, the cause of the prediction; second, the result of the prediction. This is the initial part. Outwardly encountering good conditions, inwardly cultivating wondrous practices. '覲' (qìn) means to pay respects or have an audience. As can be understood from the text. However, observing the individuals receiving predictions above and below, it should be understood in four statements: first, in the small vehicle (Hinayana) there is no superiority or inferiority, while in the great vehicle (Mahayana) there is. For example, the five hundred disciples are all Arhats (those who have attained liberation), so there is no superiority or inferiority in the small vehicle; becoming Buddhas in sequence and receiving predictions accordingly, so there is superiority or inferiority in the great vehicle. Second, in the small vehicle there is superiority or inferiority, while in the great vehicle there is none, such as those who are still learning and those who have completed their learning. In the small vehicle, there is a difference in superiority or inferiority between those who are still learning and those who have completed their learning; becoming Buddhas simultaneously, so there is no superiority or inferiority in the great vehicle. Third, inferior in the small vehicle but superior in the great vehicle, such as Ānanda (one of the ten great disciples of the Buddha, known for his excellent memory) attaining the Srota-āpanna (stream-enterer) fruit while still learning, becoming a Buddha before Rāhula (the Buddha's son). Fourth, superior in the small vehicle but inferior in the great vehicle, such as Rāhula being an Arhat, becoming a Buddha after Ānanda. Now, these four individuals are not based on their inherent nature; if discussing their order, there is no superiority or inferiority in the small vehicle, as they are all Arhats; there is superiority or inferiority in the great vehicle. Mahākāśyapa paid respects to three million billion Buddhas, Subhūti (one of the ten great disciples of the Buddha, known for his understanding of emptiness) paid respects to three million billion nayuta Buddhas, Mahākātyāyana (one of the ten great disciples of the Buddha, known for his skill in debate) initially paid respects to eight thousand billion Buddhas, later paid respects to twenty thousand billion Buddhas, Mahāmaudgalyāyana (one of the ten great disciples of the Buddha, known for his supernatural powers) initially paid respects to eight thousand Buddhas, later encountered two million billion Buddhas. The amount of offerings to the Buddhas varies, so it is known that becoming a Buddha also has a sequence. The Nirvana Sutra states: 'The fourth relies on Bodhisattvas offering to eight Ganges sands of Buddhas,' now saying a smaller number is because those who have retreated from their aspiration do not enjoy extensive practices, and the prediction is given based on the number of Buddhas encountered in one position, not just that amount. It is not contradictory. Now, using this to compare with the Nirvana Sutra's statement that 'Srota-āpannas take eighty thousand kalpas to arrive, and Arhats take twenty thousand kalpas to arrive,' it refers to those with similar inherent nature and similar speed of practice, not those with different inherent nature and different practices. Now, because of inherent nature, practice, sharpness, dullness, speed, and slowness, these four statements are formed, not absolutely.
爾義旨極為相違。
經「于最後身(至)佛世尊」。
贊曰：果記有七。此記自體。睹豪光而生明慧，聽法義而瑩金光，況久修因金光自飾，故名光明。
經「國名光德(至)二十小劫」。
贊曰：此有三。一國名，以光為德故；二劫名，眾行莊嚴故；三壽量。
經「國界嚴飾(至)周遍清凈」。
贊曰：此中有六。一土相，有七：一雜嚴，二無惡，三平正，四寶地，五樹，六繩，七華。準前鹙子，知因識果。「礫」沙也、小石也。「坑」虛也、塹也。或作「硎」，坎陷也、小壘也。「堆」聚土也。「阜」陵也。《玉篇》「高平曰陵，大陵曰阜。土也、肥也、厚也、長也。」
經「其國菩薩(至)皆護佛法」。
贊曰：此中有二。一眷屬，二無魔。迦葉性、行調順，頭陀學戒，不慢於人、不壞善事，故雖有魔，皆護佛法。
經「爾時世尊(至)當得作佛」。
贊曰：下十二頌半。分三：一頌半標告，十頌半頌記，半頌結之。此初也。
經「而於來世(至)無上之慧」。
贊曰：下頌記。十頌半中分二：初二頌半頌因記，后八頌頌果記。此初也。
經「于最後身(至)無有丘坑」。
贊曰：下果記。中有四：初半頌自體，三頌
【現代漢語翻譯】 現代漢語譯本 爾的意義和宗旨極其相違背。
經文：『于最後身（直到）佛世尊』。
贊曰：果報的記述有七種。這是記述的自體。見到佛的眉間白毫光而生出明慧，聽聞佛法義理而使金光更加明亮，更何況是長久修行因地，金光自然裝飾自身，所以名為光明。
經文：『國名光德（直到）二十小劫』。
贊曰：這裡有三種。一是國名，以光明為德行；二是劫名，以眾多的善行來莊嚴；三是壽命的長短。
經文：『國界嚴飾（直到）周遍清凈』。
贊曰：這裡面有六種。一是土地的相狀，有七個方面：一是各種莊嚴之物交雜，二是沒有任何罪惡，三是平坦正直，四是寶地，五是樹木，六是繩索，七是華。參照之前的舍利弗，就知道因和果的關係。『礫』是沙子，也是小石頭。『坑』是空虛的地方，也是壕溝。或者寫作『硎』，是坎陷的地方，也是小土堆。『堆』是聚集的土。『阜』是小山丘。《玉篇》中說：『高而平的地方叫做陵，大的陵叫做阜。』也是土，肥沃，厚實，長久的意思。
經文：『其國菩薩（直到）皆護佛法』。
贊曰：這裡面有兩種。一是眷屬，二是無有魔事。迦葉（Kasyapa）的性格和行為調和順從，修持頭陀苦行，持守戒律，不輕慢他人，不破壞善事，所以即使有魔，也會守護佛法。
經文：『爾時世尊（直到）當得作佛』。
贊曰：下面有十二頌半。分為三部分：一頌半是標明和告知，十頌半是讚頌記述，半頌是總結。這是開始。
經文：『而於來世（直到）無上之慧』。
贊曰：下面是讚頌記述。十頌半中分為二部分：開始的二頌半是讚頌因地的記述，後面的八頌是讚頌果地的記述。這是開始。
經文：『于最後身（直到）無有丘坑』。
贊曰：下面是果地的記述。其中有四個方面：開始的半頌是自體，三頌
【English Translation】 English version Your meaning and purpose are extremely contradictory.
Sutra: 'In his last life (until) the Buddha, the World Honored One'.
Commentary: The record of fruition has seven aspects. This is the substance of the record itself. Seeing the white hair between the Buddha's eyebrows brings forth wisdom, and hearing the Dharma's meaning makes the golden light even brighter. Moreover, after long cultivation of the causal ground, the golden light naturally adorns oneself, hence the name 'Luminous'.
Sutra: 'The country is named Light Virtue (until) twenty small kalpas'.
Commentary: Here there are three aspects. First, the name of the country, with light as its virtue; second, the name of the kalpa, adorned with numerous good deeds; and third, the length of life.
Sutra: 'The country's boundaries are adorned (until) completely pure'.
Commentary: Here there are six aspects. First, the characteristics of the land, with seven features: first, mixed adornments; second, no evil; third, level and upright; fourth, treasure land; fifth, trees; sixth, ropes; seventh, flowers. Referring to Sariputra (Sariputta) earlier, one knows the relationship between cause and effect. 'Gravel' is sand, also small stones. 'Pit' is an empty place, also a trench. Or it is written 'Xing', which is a sunken place, also a small mound. 'Pile' is gathered earth. 'Fu' is a hill. The Yupian says: 'A high and flat place is called a ling, a large ling is called a fu.' It also means earth, fertile, thick, and long.
Sutra: 'The Bodhisattvas in that country (until) all protect the Buddha's Dharma'.
Commentary: Here there are two aspects. First, the retinue; second, the absence of demonic affairs. Kasyapa's (Kasyapa) nature and conduct are harmonious and compliant, practicing asceticism, upholding the precepts, not being arrogant towards others, and not destroying good deeds, so even if there are demons, they will protect the Buddha's Dharma.
Sutra: 'At that time, the World Honored One (until) will attain Buddhahood'.
Commentary: Below are twelve and a half verses. Divided into three parts: one and a half verses are for marking and announcing, ten and a half verses are for praising the record, and half a verse is for concluding. This is the beginning.
Sutra: 'And in the future (until) unsurpassed wisdom'.
Commentary: Below is the praise of the record. The ten and a half verses are divided into two parts: the first two and a half verses are for praising the record of the causal ground, and the last eight verses are for praising the record of the fruition ground. This is the beginning.
Sutra: 'In his last life (until) there are no hills or pits'.
Commentary: Below is the record of the fruition ground. There are four aspects: the first half verse is the substance itself, three verses
土相，三頌眷屬，一頌半壽量。此初二也。土相有八：一無惡，二地，三樹，四繩，五香，六華，七莊嚴，八平正。其香一種，長行所無。戒香因具，故果多香。萬行滿修、莊嚴亦足，然與長行前後不同。
經「諸菩薩眾(至)不能數知」。
贊曰：此眷屬也。一頌半菩薩，一頌半聲聞。
經「其佛當壽(至)其事如是」。
贊曰：初一頌半壽量，後半頌結之。
經「爾時(至)目不暫舍」。
贊曰：下第二段三人授記中初請、后授。請中初長行請儀軌，后頌正請。此初也。「悚」者怖也、懼也。「栗」者戰也、謹也、敬也、戚也。心求記果不敢專輒，既怯威嚴所以戰懼。
經「即共同聲(至)除熱得清涼」。
贊曰：下七頌分三：初二頌讚請，次四頌喻請，后一頌結請。此初也。初一頌讚，后一頌請。
經「如從饑國來(至)然後乃敢食」。
贊曰：下喻請。分二：初一頌半喻，后二頌半請。此初也。小乘匱乏大乘之法，名為饑國。佛之一乘，名為王膳。今者得聞，名為忽遇。疑己無分不敢修行，名未敢食。佛與授記，名得王教。因授記后領納大乘，修行大行欣當作佛，名方敢食。
經「我等亦如是(至)爾乃快安樂」。
贊曰：此請
【現代漢語翻譯】 現代漢語譯本 土相，三頌眷屬，一頌半壽量。這是最初的兩個部分。土相有八種：一無惡，二地，三樹，四繩，五香，六華，七莊嚴，八平正。其中的香一種，在長行中沒有。因為具備戒香，所以果實有很多香氣。萬行圓滿修習，莊嚴也足夠，然而與長行的前後順序不同。
經文：『諸菩薩眾(至)不能數知』。
贊曰：這是眷屬部分。一頌半講菩薩，一頌半講聲聞。
經文：『其佛當壽(至)其事如是』。
贊曰：最初一頌半講壽量，後半頌作總結。
經文：『爾時(至)目不暫舍』。
贊曰：下面第二段是三人授記，其中先是請求，后是授記。請求中先是長行的請求儀軌，后是頌文正式請求。這是最初的部分。『悚』是害怕、恐懼的意思。『栗』是戰慄、謹慎、恭敬、憂戚的意思。心中求得授記的結果，不敢擅自作主，因為畏懼佛的威嚴，所以戰戰兢兢。
經文：『即共同聲(至)除熱得清涼』。
贊曰：下面七頌分為三部分：最初兩頌讚嘆請求，其次四頌比喻請求，最後一頌總結請求。這是最初的部分。最初一頌讚嘆，后一頌請求。
經文：『如從饑國來(至)然後乃敢食』。
贊曰：下面是比喻請求。分為兩部分：最初一頌半是比喻，后兩頌半是請求。這是最初的部分。小乘缺乏大乘的法，稱為飢餓的國家。佛的一乘，稱為王者的膳食。現在能夠聽聞，稱為忽然遇到。懷疑自己沒有資格不敢修行，稱為不敢食用。佛給予授記，稱為得到王者的教導。因為授記之後領納大乘，修行大行，欣喜地想要成佛，稱為才敢食用。
經文：『我等亦如是(至)爾乃快安樂』。
贊曰：這是請求。
【English Translation】 English version The Earth Phase, three verses on the retinue, and one and a half verses on the lifespan. These are the first two parts. The Earth Phase has eight aspects: 1. No evil, 2. Earth, 3. Trees, 4. Ropes, 5. Fragrance, 6. Flowers, 7. Adornments, 8. Evenness and Righteousness. Among these, the fragrance aspect is absent in the prose section. Because of the presence of the fragrance of precepts, the fruit has abundant fragrance. The myriad practices are fully cultivated, and the adornments are also sufficient, but the order differs from the prose section.
Sutra: 'The multitude of Bodhisattvas (to) cannot be known in number'.
Commentary: This is the retinue section. One and a half verses are about Bodhisattvas, and one and a half verses are about Śrāvakas (Hearers).
Sutra: 'The Buddha's lifespan will be (to) such is the matter'.
Commentary: The first one and a half verses are about the lifespan, and the last half verse concludes it.
Sutra: 'At that time (to) without averting their eyes for a moment'.
Commentary: The second section below is about the prediction of Buddhahood for three individuals, first requesting and then receiving the prediction. In the request, first is the prose section on the ritual of requesting, and then the verse section on the formal request. This is the first part. 'Sǒng' means fear, dread. 'Lì' means trembling, caution, reverence, concern. The mind seeks the result of the prediction and dares not presume, and because of fear of the Buddha's majesty, they tremble with fear.
Sutra: 'Then together with one voice (to) removing heat and obtaining coolness'.
Commentary: The seven verses below are divided into three parts: the first two verses praise the request, the next four verses use metaphors for the request, and the last verse concludes the request. This is the first part. The first verse praises, and the second verse requests.
Sutra: 'As if coming from a famine-stricken country (to) then daring to eat'.
Commentary: Below is the metaphor for the request. Divided into two parts: the first one and a half verses are the metaphor, and the last two and a half verses are the request. This is the first part. The Small Vehicle (Hīnayāna) lacks the Dharma of the Great Vehicle (Mahāyāna), and is called a famine-stricken country. The One Vehicle (Ekayāna) of the Buddha is called the king's meal. Now being able to hear it is called suddenly encountering it. Doubting that they have no share and not daring to practice is called not daring to eat. The Buddha giving the prediction is called receiving the king's teaching. Because after the prediction they accept the Great Vehicle, cultivate great practices, and joyfully desire to become Buddhas, it is called then daring to eat.
Sutra: 'We are also like this (to) then truly happy and at peace'.
Commentary: This is the request.
也。聞佛音聲說一乘理，總言我作佛，如見王食。未蒙別記，受領修行欣當佛果，名未敢食。蒙別授記，如蒙王教。即望修行欣當作佛，名之為食。
經「大雄猛世尊(至)如饑須教食」。
贊曰：此結請也。
經「爾時世尊(至)具菩薩道」。
贊曰：下別記三人。初文有二：長行及偈。長行有二：初因、後果。此因記也。
經「于最後身(至)世尊」。
贊曰：下果記。有九，此自體記。解法體相空但有假名，故名名相。或名與相二義俱空，故名名相。名即名假，相即受、法二種相假。
經「劫名有寶(至)周遍清凈」。
贊曰：此中有三：一劫，空理為寶故；二國；三土相。土相有五：一土平，二地，三樹，四無惡，五華凈。「丘坑」者《玉篇》「地高曰丘，大冢曰丘」。
經「其土人民(至)那由他」。
贊曰：此中有二：一人居其處，由內達理、外感珍寶；二眷屬。
經「佛壽(至)及聲聞眾」。
贊曰：此有三：一壽量；二佛，住空，以解空故；三利益。
經「爾時世尊(至)聽我所說」。
贊曰：下十二頌。分二：初一頌標告，后十一頌正告。此初也。
經「我大弟子(至)猶如寶山」。
贊曰
【現代漢語翻譯】 現代漢語譯本： 也。聽聞佛陀的聲音宣說一乘的道理，總的來說就像說『我將成佛』，如同看見國王吃飯一樣。雖然聽聞了，但還沒有得到個別的授記，只是領受並修行，欣喜于將來能成就佛果，但還不敢自認為已經成佛。得到個別的授記，就像得到國王的教導一樣。於是期望通過修行欣喜地成就佛果，這才叫做『食』（真正得到）。
經文：『大雄猛世尊（直到）如飢餓的人需要教導他如何飲食』。
贊曰：這是總結並請求（佛陀授記）。
經文：『爾時世尊（直到）具足菩薩道』。
贊曰：下面分別授記給三個人。最初的經文分為兩部分：長行和偈頌。長行又分為兩部分：最初是因，然後是果。這裡是關於『因』的授記。
經文：『于最後身（直到）世尊』。
贊曰：下面是關於『果』的授記。有九個方面，這是關於自體（佛的自身）的授記。解釋法的體性是空，只有虛假的名相，所以稱為名相。或者說，『名』和『相』兩種意義都是空性的，所以稱為名相。『名』就是名假，『相』就是受和法兩種相假。
經文：『劫名有寶（直到）周遍清凈』。
贊曰：這裡面有三個方面：一是劫，因為空性的道理是珍寶；二是國；三是國土的相狀。國土的相狀有五個方面：一是土地平整，二是地，三是樹，四是沒有惡事，五是花朵清凈。『丘坑』，《玉篇》中說：『地高的地方叫做丘，大的墳墓叫做丘』。
經文：『其土人民（直到）那由他（Nayuta，數量單位）』。
贊曰：這裡面有兩個方面：一是人民居住在那裡，因為內在通達真理，外在感應到珍寶；二是眷屬。
經文：『佛壽（直到）及聲聞眾』。
贊曰：這裡有三個方面：一是壽命的長短；二是佛，安住于空性，因為理解空性的緣故；三是利益。
經文：『爾時世尊（直到）聽我所說』。
贊曰：下面是十二個偈頌。分為兩部分：最初一個偈頌是標明和告知，後面十一個偈頌是正式的告知。這是最初的部分。
經文：『我大弟子（直到）猶如寶山』。
贊曰：
【English Translation】 English version: Also. Hearing the Buddha's voice speaking the doctrine of the One Vehicle, generally saying 'I will become a Buddha,' is like seeing a king eating. Although heard, there has been no individual prediction (vyakarana), only receiving and practicing, rejoicing in the future attainment of Buddhahood, but not daring to consider oneself already a Buddha. Receiving an individual prediction is like receiving the king's instruction. Therefore, hoping to achieve Buddhahood through practice with joy, this is called 'eating' (truly receiving).
Sutra: 'The Great Heroic and Mighty World-Honored One (up to) like a hungry person needs to be taught how to eat'.
Commentary: This is a conclusion and request (for the Buddha's prediction).
Sutra: 'At that time, the World-Honored One (up to) possessing the Bodhisattva path'.
Commentary: Below, predictions are given to three individuals separately. The initial text is divided into two parts: prose and verses. The prose is further divided into two parts: first the cause, then the effect. This is the prediction regarding the 'cause'.
Sutra: 'In the final body (up to) World-Honored One'.
Commentary: Below is the prediction regarding the 'effect'. There are nine aspects; this is the prediction regarding the self-nature (of the Buddha). Explaining that the nature of the Dharma is emptiness, there are only false names and appearances, therefore called names and appearances (nama-rupa). Or, the meanings of both 'name' and 'appearance' are empty, therefore called names and appearances. 'Name' is nominal designation, and 'appearance' is the false appearance of sensation (vedana) and phenomena (dharma).
Sutra: 'The kalpa (aeon) is named Possessing Treasure (up to) universally pure'.
Commentary: Within this, there are three aspects: first, the kalpa, because the principle of emptiness is a treasure; second, the country; third, the characteristics of the land. The characteristics of the land have five aspects: first, the land is level; second, the earth; third, the trees; fourth, there is no evil; fifth, the flowers are pure. 'Hills and pits', the 'Yupian' says: 'A high place on the ground is called a hill, a large mound is called a hill'.
Sutra: 'The people of that land (up to) Nayuta (a unit of number)'.
Commentary: Within this, there are two aspects: first, the people live there because they inwardly understand the truth and outwardly sense treasures; second, the retinue.
Sutra: 'The Buddha's lifespan (up to) and the assembly of Shravakas (hearers)'.
Commentary: Here there are three aspects: first, the length of life; second, the Buddha, abiding in emptiness, because of understanding emptiness; third, the benefits.
Sutra: 'At that time, the World-Honored One (up to) listen to what I say'.
Commentary: Below are twelve verses. Divided into two parts: the first verse is a statement and announcement, and the following eleven verses are the formal announcement. This is the initial part.
Sutra: 'My great disciple (up to) like a mountain of treasure'.
Commentary:
：下正告。分六：初三頌果、因合記，一頌半土相，三頌眷屬，一頌佛化，一頌聽眾，一頌半壽量。此初也。有三：一頌名，一頌因，一頌形。
經「其佛國土(至)度無量眾」。
贊曰：此土相也。
經「其佛法中(至)有大威德」。
贊曰：下三頌眷屬。分二：一頌半菩薩，一頌半聲聞。
經「其佛說法(至)聽受佛語」。
贊曰：初一頌佛化，后一頌聽眾。
經「其佛當壽(至)二十小劫」。
贊曰：壽量也。
經「爾時世尊(至)恭敬尊重」。
贊曰：下迦旃延記。長行分二，準前初因記中有二：初明初時，后明後時。初時有二：初佛在，后滅后。此初也。
經「諸佛滅后(至)供養塔廟」。
贊曰：滅後有二：「合成」已前造塔眾華，已后供養。「玫瑰」者火齊珠也。「抹香」者，若手[撤-育+言]摩作「抹」，細壤土作「抹」。塗飾作「瀎」。今既別有涂香，故應作「𡊉」。《玉篇》「粖者，亡達、亡結二反，粥糜也」。碎香如糜，故作「粖」。碎香如細壞土，應作「𡊉」。
經「過是已后(至)具菩薩道」。
贊曰：此明後時供養于佛。值良緣已，方具菩薩所行之道內自修行。
經「當得作佛(至)
【現代漢語翻譯】 現代漢語譯本：下面正式宣告。分為六部分：首先用三句偈頌概括果報、原因和合，用一句半偈頌描述凈土的景象，用三句偈頌描述眷屬，用一句偈頌描述佛的教化，用一句偈頌描述聽眾，用一句半偈頌描述壽命長短。這是第一部分。其中有三點：一句偈頌說明名稱，一句偈頌說明原因，一句偈頌說明形態。
經文：『其佛國土（直到）度無量眾』。
贊曰：這是描述凈土的景象。
經文：『其佛法中（直到）有大威德』。
贊曰：下面三句偈頌描述眷屬。分為兩部分：一句半偈頌描述菩薩，一句半偈頌描述聲聞。
經文：『其佛說法（直到）聽受佛語』。
贊曰：前面一句偈頌描述佛的教化，後面一句偈頌描述聽眾。
經文：『其佛當壽（直到）二十小劫』。
贊曰：這是描述壽命長短。
經文：『爾時世尊（直到）恭敬尊重』。
贊曰：下面是迦旃延（Kātyāyana，佛陀十大弟子之一，以論議著稱）的授記。長行分為兩部分，按照前面的原因授記分為兩部分：首先說明最初的時候，然後說明之後的時候。最初的時候分為兩部分：首先是佛在世的時候，然後是佛滅度之後。這是最初的部分。
經文：『諸佛滅后（直到）供養塔廟』。
贊曰：佛滅度之後分為兩種情況：『合成』之前是建造佛塔，用各種鮮花，之後是供養。『玫瑰』指的是火齊珠（一種寶石）。『抹香』，用手摩擦塗抹叫做『抹』，用細壤土塗抹叫做『抹』。塗飾叫做『瀎』。現在既然有涂香，所以應該寫作『𡊉』。《玉篇》中說『粖』，讀作亡達、亡結二反，意思是粥糜。碎香像粥糜一樣，所以寫作『粖』。碎香像細碎的壞土，應該寫作『𡊉』。
經文：『過是已后（直到）具菩薩道』。
贊曰：這說明之後供養佛。遇到良好的因緣之後，才能具備菩薩所修行的內自修行之道。
經文：『當得作佛（直到）』
【English Translation】 English version: Next is the formal announcement. It is divided into six parts: first, three verses summarize the fruition, cause, and combination; one and a half verses describe the appearance of the Pure Land; three verses describe the retinue; one verse describes the Buddha's teachings; one verse describes the audience; and one and a half verses describe the lifespan. This is the first part. It has three points: one verse explains the name, one verse explains the cause, and one verse explains the form.
Sutra: 'That Buddha land (until) delivers immeasurable beings'.
Commentary: This describes the appearance of the Pure Land.
Sutra: 'In that Buddha's Dharma (until) has great power and virtue'.
Commentary: The following three verses describe the retinue. It is divided into two parts: one and a half verses describe the Bodhisattvas, and one and a half verses describe the Śrāvakas (Hearers).
Sutra: 'That Buddha preaches the Dharma (until) listens to and receives the Buddha's words'.
Commentary: The first verse describes the Buddha's teachings, and the last verse describes the audience.
Sutra: 'That Buddha's lifespan (until) twenty small kalpas (aeons)'.
Commentary: This describes the length of lifespan.
Sutra: 'At that time, the World Honored One (until) respectfully honors'.
Commentary: Next is the prediction by Kātyāyana (one of the ten great disciples of the Buddha, known for his skill in debate). The prose is divided into two parts, according to the previous prediction of causes, there are two parts: first explaining the initial time, then explaining the later time. The initial time is divided into two parts: first, when the Buddha is in the world, and then after the Buddha's Parinirvana (passing away). This is the initial part.
Sutra: 'After the Buddhas have passed away (until) make offerings to stupas (reliquary mounds) and temples'.
Commentary: After the Buddha's Parinirvana, it is divided into two situations: before 'combined and formed' is the building of stupas, using various flowers, and after is making offerings. 'Rose' refers to ruby (a type of gemstone). 'Smeared incense', rubbing and smearing with the hand is called 'smear', smearing with fine soil is called 'smear'. Decoration is called '瀎'. Now that there is scented paste, it should be written as '𡊉'. The 'Yupian' (a Chinese dictionary) says '粖', pronounced wang da, wang jie two reverses, meaning congee. Crushed incense is like congee, so it is written as '粖'. Crushed incense is like finely broken soil, it should be written as '𡊉'.
Sutra: 'After this (until) possesses the Bodhisattva path'.
Commentary: This explains that later, offerings are made to the Buddha. After encountering good conditions, one can possess the inner self-cultivation path practiced by Bodhisattvas.
Sutra: 'Will attain Buddhahood (until)'
佛世尊」。
贊曰：果記。有六，此自體也。迦延過去曾掃僧地，身常金色容儀閑雅，今複目睹毫光、耳聽法光，故名閻浮金光。廣如《樞要》度缽代多王事。瞻部那提是樹名，在此洲無，熱池岸側。有經在此洲北岸，近樹下有紫金光映弊日月。
經「其土平正(至)見者歡喜」。
贊曰：此唯一土相。有五：一平正，二地，三樹，四繩，五華。迦延端正見者歡喜，由掃地因故。外土相，見者歡喜。
經「無四惡道(至)二十小劫」。
贊曰：此中有四：一無惡趣，二多人天，三眷屬，四壽量。
經「爾時世尊(至)真實無異」。
贊曰：下七頌為二：一頌標告，六頌正告。此初也。
經「是迦旃延(至)供養舍利」。
贊曰：下記有二：初二頌因記，后四頌果記。此初也。
經「其最後身(至)之所供養」。
贊曰：四頌果記。為四，此中有二：初一頌土相，后一頌福田。
經「佛之光明(至)莊嚴其國」。
贊曰：此中有二：初一頌自體，后一頌眷屬也。
經「爾時世尊(至)恭敬尊重」。
贊曰：第三目連記中文段同前。因記有二：初初時，後後時。初時有二：初現在，后滅后。此現在也。
經「諸佛滅
【現代漢語翻譯】 現代漢語譯本：『佛世尊』。
贊曰：果報的記述。有六種，這是指佛的自身。迦延（Kātyāyana，佛陀十大弟子之一，以論議著稱）過去曾經打掃僧眾的用地，所以身常呈現金色，容貌儀態閒適文雅，如今再次親眼目睹佛陀的眉間白毫光，親耳聽聞佛法之光，所以被稱為閻浮金光。詳細內容如《樞要》中所述的度缽代多王的事情。瞻部那提（Jambunada，一種黃金的名稱）是樹的名字，在這個洲沒有，只在熱池岸邊。有經典記載在這個洲的北岸，靠近樹下有紫金光映照得日月都黯然失色。
經文：『其土平正（乃至）見者歡喜』。
贊曰：這唯一描述了凈土的景象。有五種：一是平正，二是土地，三是樹木，四是繩索，五是華。迦延（Kātyāyana）容貌端正，見到的人都心生歡喜，這是由於他過去掃地的因緣。外在的凈土景象，見到的人都心生歡喜。
經文：『無四惡道（乃至）二十小劫』。
贊曰：這段經文中有四點：一是沒有惡趣，二是人天眾多，三是眷屬眾多，四是壽命長久。
經文：『爾時世尊（乃至）真實無異』。
贊曰：下面的七頌分為兩部分：一頌是標示告知，六頌是正式告知。這是第一部分。
經文：『是迦旃延（乃至）供養舍利』。
贊曰：下面記載有兩部分：前兩頌是因緣的記述，后四頌是果報的記述。這是前一部分。
經文：『其最後身（乃至）之所供養』。
贊曰：四頌是果報的記述，分為四點，這裡面有兩點：前一頌是凈土的景象，后一頌是福田。
經文：『佛之光明（乃至）莊嚴其國』。
贊曰：這段經文中有兩點：前一頌是佛的自身，后一頌是眷屬。
經文：『爾時世尊（乃至）恭敬尊重』。
贊曰：第三目連（Maudgalyāyana，佛陀十大弟子之一，以神通第一著稱）的記述中，文段與前面相同。因緣的記述有兩部分：一是最初的時候，二是最後的時候。最初的時候又分為兩部分：一是現在，二是滅度后。這是指現在。
經文：『諸佛滅』
【English Translation】 English version: 『The Buddha, the World Honored One』.
Commentary: A prediction of the fruition. There are six aspects, this refers to the Buddha's own being. Kātyāyana (one of the ten great disciples of the Buddha, known for his skill in debate) in the past swept the Sangha's (Buddhist monastic community) land, so his body is always golden and his appearance is leisurely and elegant. Now, he again personally witnesses the white hair between the Buddha's eyebrows emitting light, and personally hears the light of the Dharma, so he is called Jambunada (a type of gold) golden light. The details are as described in the 『Essentials』 regarding the affairs of King Durbhadatta. Jambunada (a type of gold) is the name of a tree, which is not found on this continent, only on the shore of the hot pond. There are scriptures that record on the north shore of this continent, near the tree, there is purple-gold light that dims the sun and moon.
Sutra: 『Its land is level and upright (up to) those who see it rejoice』.
Commentary: This uniquely describes the appearance of the pure land. There are five aspects: first, level and upright; second, the land; third, the trees; fourth, the ropes; fifth, the flowers. Kātyāyana's appearance is upright, and those who see him rejoice, this is due to his past karma of sweeping the ground. The external appearance of the pure land, those who see it rejoice.
Sutra: 『Without the four evil paths (up to) twenty small kalpas』.
Commentary: There are four points in this passage: first, there are no evil realms; second, there are many humans and devas (gods); third, there are many family members; fourth, the lifespan is long.
Sutra: 『At that time, the World Honored One (up to) truly without difference』.
Commentary: The following seven verses are divided into two parts: one verse is a marker announcement, and six verses are a formal announcement. This is the first part.
Sutra: 『This Kātyāyana (up to) offering to the relics』.
Commentary: The following record has two parts: the first two verses are a record of the cause, and the last four verses are a record of the result. This is the first part.
Sutra: 『His last body (up to) is offered to』.
Commentary: The four verses are a record of the result, divided into four points, there are two points here: the first verse is the appearance of the pure land, and the last verse is the field of merit.
Sutra: 『The light of the Buddha (up to) adorns its country』.
Commentary: There are two points in this passage: the first verse is the Buddha's own being, and the last verse is the family.
Sutra: 『At that time, the World Honored One (up to) respectfully honors』.
Commentary: In the third prediction of Maudgalyāyana (one of the ten great disciples of the Buddha, known for being foremost in supernatural powers), the passage is the same as before. The record of the cause has two parts: first, the initial time, and second, the final time. The initial time is divided into two parts: first, the present, and second, after extinction. This refers to the present.
Sutra: 『The Buddhas extinguish』
后(至)以用供養」。
贊曰：此滅后。有二：初造塔，后供養。
經「過是已后(至)亦復如是」。
贊曰：此後時因。
經「當得作佛(至)世尊」。
贊曰：下果記。有七，此自體。「多摩羅跋旃檀香」者，多是性義，阿摩羅者無垢義，聲勢合故遂略去阿字，跋馳羅是賢義，略但云跋，旃檀香是唐音，即是性無垢賢旃檀香佛。由大目連煩惱輕微名性無垢，仁德如香可熏名賢旃檀香佛。
經「劫名喜滿(至)見者歡喜」。
贊曰：此中有三：一劫名，二國名，三土相。土相有四：一平正，二地，三樹，四珠華。
經「多諸天人(至)四十小劫」。
贊曰：此中有三：一多善趣，二眷屬，三壽量。
經「爾時世尊(至)奉持佛法」。
贊曰：下頌記。有十頌，分二：初五頌因記，后五頌果記。因記有二：初三頌佛在，后二頌滅后。此初也。初一半遇良緣，后一半修妙行。
經「諸佛滅后(至)菩薩道已」。
贊曰：此滅後行。長表金剎以金為剎，梵云掣多羅。彼土更無別幡竿，即于塔覆缽柱頭懸幡。今云「剎」者聲訛也。有所表故，名為長表。
經「于意樂國(至)演說佛道」。
贊曰：下五頌果記。有六，此中有
【現代漢語翻譯】 現代漢語譯本 『后(至)以用供養』。
贊曰：此滅后。有二：初造塔，后供養。
經『過是已后(至)亦復如是』。
贊曰：此後時因。
經『當得作佛(至)世尊』。
贊曰：下果記。有七，此自體。『多摩羅跋旃檀香』(Tamalapatra-candana-gandha)者，多是性義，阿摩羅(Amala)者無垢義，聲勢合故遂略去阿字，跋馳羅(Vajra)是賢義，略但云跋，旃檀香(Candana-gandha)是唐音，即是性無垢賢旃檀香佛。由大目連(Maha Maudgalyayana)煩惱輕微名性無垢，仁德如香可熏名賢旃檀香佛。
經『劫名喜滿(至)見者歡喜』。
贊曰：此中有三：一劫名，二國名，三土相。土相有四：一平正，二地，三樹，四珠華。
經『多諸天人(至)四十小劫』。
贊曰：此中有三：一多善趣，二眷屬，三壽量。
經『爾時世尊(至)奉持佛法』。
贊曰：下頌記。有十頌，分二：初五頌因記，后五頌果記。因記有二：初三頌佛在，后二頌滅后。此初也。初一半遇良緣，后一半修妙行。
經『諸佛滅后(至)菩薩道已』。
贊曰：此滅後行。長表金剎以金為剎，梵云掣多羅(Caitya)。彼土更無別幡竿，即于塔覆缽柱頭懸幡。今云『剎』者聲訛也。有所表故，名為長表。
經『于意樂國(至)演說佛道』。
贊曰：下五頌果記。有六，此中有
【English Translation】 English version 'Afterwards (until) using offerings'.
Commentary: This is after extinction. There are two aspects: first, building a stupa; second, making offerings.
Sutra: 'After this (until) it is also like this'.
Commentary: This is the cause of a later time.
Sutra: 'Will attain Buddhahood (until) World Honored One'.
Commentary: This is the prediction of the lower result. There are seven aspects; this is the self-nature. 'Tamalapatra-candana-gandha' (多摩羅跋旃檀香): 'Tamala' mostly means nature; 'Amala' (阿摩羅) means without defilement. Because the sounds combine well, the 'A' is omitted. 'Vajra' (跋馳羅) means virtuous, abbreviated to '跋'. 'Candana-gandha' (旃檀香) is a Tang Dynasty transliteration, meaning the Buddha of nature, without defilement, virtuous, and sandalwood fragrance. Because Maha Maudgalyayana's (大目連) afflictions are light, he is named nature without defilement. His benevolence is like fragrance that can be diffused, hence the name Virtuous Sandalwood Fragrance Buddha.
Sutra: 'The kalpa is named Joyful Fullness (until) those who see it rejoice'.
Commentary: There are three aspects here: first, the name of the kalpa; second, the name of the country; third, the characteristics of the land. The characteristics of the land are four: first, level and upright; second, the ground; third, trees; fourth, jeweled flowers.
Sutra: 'Many gods and humans (until) forty small kalpas'.
Commentary: There are three aspects here: first, many good destinies; second, retinue; third, lifespan.
Sutra: 'At that time, the World Honored One (until) uphold the Buddha's Dharma'.
Commentary: The following are verses of prediction. There are ten verses, divided into two parts: the first five verses predict the cause, and the last five verses predict the result. The prediction of the cause has two parts: the first three verses describe the Buddha's presence, and the last two verses describe after extinction. This is the first part. The first half encounters good conditions, and the second half cultivates wonderful practices.
Sutra: 'After the extinction of all Buddhas (until) the Bodhisattva path is complete'.
Commentary: This is practice after extinction. The tall marker of the golden stupa uses gold as the marker. 'Caitya' (掣多羅) in Sanskrit. In that land, there are no separate flagpoles; flags are hung on the top of the stupa's inverted bowl-shaped pillar. The current term '剎' (cha) is a phonetic corruption. Because it represents something, it is called a tall marker.
Sutra: 'In the Land of Intentional Joy (until) expound the Buddha's path'.
Commentary: The following are five verses predicting the result. There are six aspects; this contains
四：一國名，二自體，三佛壽，四善趣。
經「聲聞無量(至)像法亦爾」。
贊曰：此有二：一眷屬，二法住量。
經「我諸弟子(至)鹹得成佛」。
贊曰：下品第二段標當授記，為第三週說法之由。中有二：初一頌半標當記，后一頌許當說。此初也。
經「我及汝等(至)汝等善聽」。
贊曰：此許說也。警告其心，令聽法故。◎
妙法蓮華經玄贊卷第七(本)
保安三年十二月八日移點已了，以興福寺圓和房之本，法隆寺僧覺印。
為令法久住、往生極樂為之。 本ト者皆點本也，本(ニモ)入(リ)者□付也，異樣也。
妙法蓮華經玄贊卷第七(末)
沙門基撰
化城喻品
◎三門分別：一來意，二釋名，三解妨。
來意有四：一者上中根類聞法得記，下根之徒猶未明解，故陳過去已結大乘之緣，並說現在小果化城之喻。陳往因令其證實，述今果令其舍權，遣生覺解方可為記，故此品來。
二者論解為對治七種具足煩惱性眾生，有七種增上慢中第四有定人，實無而有增上慢，以有世間三昧三摩跋提，實無涅槃而生涅槃想，對治此故說化城喻。又云第四人者，方便令入涅槃城故。涅槃城者，諸禪三昧城。過彼
【現代漢語翻譯】 現代漢語譯本 四：一、國名（佛所教化的國度名稱），二、自體（佛的自身），三、佛壽（佛的壽命長短），四、善趣（好的去處）。
經文：『聲聞無量（乃至）像法亦爾』。
贊曰：此處有二：一、眷屬（跟隨佛陀的弟子），二、法住量（佛法住世的時間長短）。
經文：『我諸弟子（乃至）鹹得成佛』。
贊曰：下品第二段標明將要授記，是第三週說法的緣由。其中有二：最初一頌半標明將要授記，后一頌允許將要宣說。這是最初的部分。
經文：『我及汝等（乃至）汝等善聽』。
贊曰：這是允許宣說。警告他們的內心，使他們聽聞佛法的緣故。
《妙法蓮華經玄贊》卷第七（本）
保安三年十二月八日移動標點完畢，依據興福寺圓和房的版本，法隆寺僧人覺印。
爲了使佛法長久住世，往生極樂世界。原本都已標點，原本有加入符號的都已標記，是不同的地方。
《妙法蓮華經玄贊》卷第七（末）
沙門基 撰
化城喻品
三門分別：一、來意，二、釋名，三、解妨。
來意有四：一者，上中根器的人聽聞佛法得到授記，下根器的人仍然沒有明白理解，所以陳述過去已經結下大乘佛法的因緣，並且宣說現在小乘果位的化城之比喻。陳述往昔的因緣，使他們證實大乘佛法；敘述現在的果報，使他們捨棄權宜之法，遣除產生覺悟理解的障礙，才可以為他們授記，所以有此品。
二者，論述解釋是爲了對治七種具足煩惱習性的眾生，有七種增上慢，其中第四種是有定力的人，實際上沒有卻認為自己有增上慢，因為有世間禪定三昧三摩跋提，實際上沒有涅槃卻產生涅槃的想法，爲了對治這種情況，所以宣說化城之比喻。又說第四種人，是爲了方便引導他們進入涅槃之城。涅槃之城，指的是各種禪定三昧之城。超越它。
【English Translation】 English version Four: 1. Country Name (the name of the Buddha's teaching realm), 2. Self-nature (the Buddha's own being), 3. Buddha's Lifespan (the length of the Buddha's life), 4. Good Realms (good destinations).
Sutra: 'Shravakas are immeasurable (up to) the semblance dharma is also thus'.
Commentary: Here there are two: 1. Retinue (the disciples who follow the Buddha), 2. Duration of Dharma's Abiding (the length of time the Buddha's teachings remain in the world).
Sutra: 'My disciples (up to) all shall attain Buddhahood'.
Commentary: The second section of the lower part indicates the prediction of future Buddhahood, which is the reason for the third week of teachings. Within this, there are two parts: the first one and a half verses indicate the prediction, and the latter verse permits the future explanation. This is the beginning.
Sutra: 'I and you all (up to) you all listen well'.
Commentary: This is the permission to explain. It warns their minds, causing them to listen to the Dharma.
The Profound Commentary on the Wonderful Dharma Lotus Sutra, Volume 7 (Original)
On the 8th day of the 12th month of Baoan 3rd year, the moving of punctuation was completed, based on the version of the Enko-bo of Kofuku-ji Temple, by the monk Kakue of Horyu-ji Temple.
For the sake of the Dharma abiding long and being reborn in the Pure Land of Ultimate Bliss. The originals are all punctuated, and those with added symbols are marked, indicating differences.
The Profound Commentary on the Wonderful Dharma Lotus Sutra, Volume 7 (End)
Composed by the Shramana (Buddhist monk) Ji
Parable of the Transformation City
Three Doors of Differentiation: 1. Purpose, 2. Explanation of Name, 3. Resolution of Objections.
There are four purposes: 1. Those of superior and middle faculties who hear the Dharma receive predictions of Buddhahood, while those of inferior faculties still do not understand clearly. Therefore, it recounts the past causes of having formed connections with the Great Vehicle (Mahayana) and explains the parable of the transformation city as the provisional fruit of the Small Vehicle (Hinayana). Recounting the past causes enables them to verify the Great Vehicle; narrating the present fruits enables them to abandon the expedient methods. Removing the obstacles to generating understanding and insight allows for the prediction of Buddhahood, hence the purpose of this chapter.
- The discussion and explanation are to counteract the seven types of beings who are complete with afflictions. Among the seven types of arrogance, the fourth is the person with samadhi (meditative concentration) who, in reality, does not have but believes they have superior attainment. Because they possess worldly dhyana (meditation), samadhi (concentration), and samapatti (attainment), they, in reality, do not have nirvana (liberation) but generate the thought of nirvana. To counteract this, the parable of the transformation city is explained. It is also said that the fourth type of person is guided to enter the city of nirvana as an expedient. The city of nirvana refers to the cities of various dhyanas and samadhis. Transcending it.
城已，令入大涅槃城。故有定人者，彼已得定諸有學凡夫人，今說往事令憶念故。此所起慢，或欲界分別、或上界煩惱。三昧城者，謂有學凡夫專心所求，在無學身盡無生智后，世間禪定所變解脫離能變無，總名三昧。此定有漏，名為世間。此中意說，佛說三事名大般涅槃，三乘同得擇滅解脫，即是無學解脫道中所證生空理。由此後時惑苦不生，名為解脫。佛說此解脫名為化城。生空智證名為暫入，以息眾苦故言方便入涅槃城，后引至寶所方至大涅槃城。二乘之人加行智求變作此相，至於無學解脫道中正證解脫，都無分別種種之想。出解脫道后，世間定心重緣所得，以心粗故不知真智所證之法，但見加行所求涅槃解脫相狀便謂涅槃，謂有實滅。豈非彼解是世間定，故言以有世間三昧，實無涅槃而生涅槃想。凡夫有學聞此假解，不識知故，謂有實涅槃，起堅執心作意欣趣。故今破之，說彼所證猶如化城，尚為不實、不應趣求，況在無學假所變耶。如二乘人所起四倒正智證生空猶未起執，后時觀前正智行相不親得故，乃見加行所求行相，便謂為真遂起四倒。此亦如是，非無漏心及世間定皆是法執，出彼心後方起執故。此護法義。
若安慧師，即無學位解脫道等諸無漏心、世間定心，皆有法執，所證擇滅名為化城。余
【現代漢語翻譯】 現代漢語譯本：城池已經建成，就下令進入大涅槃城（maha-nirvana-nagar，偉大的寂滅之城）。所以說，對於那些有禪定的人，那些已經獲得禪定的有學位的凡夫，現在講述過去的事情是爲了讓他們回憶。這裡所產生的慢心，或者是欲界的分別，或者是上界的煩惱。三昧城（samadhi-nagar，禪定之城）指的是有學位的凡夫專心所追求的境界，在無學位的人證得無生智之後，世間的禪定所轉變的解脫，脫離了能轉變的事物，總稱為三昧。這種禪定是有漏洞的，所以被稱為世間禪定。這裡的意思是說，佛陀所說的三件事被稱為大般涅槃，聲聞乘、緣覺乘、菩薩乘共同獲得的擇滅解脫，就是無學解脫道中所證悟的生空之理。因此，之後惑和苦不再產生，這被稱為解脫。佛陀說這種解脫被稱為化城（nirmana-nagar，幻化之城）。證悟生空智被稱為暫時進入，因為止息了眾苦，所以說是方便進入涅槃城，之後引導到寶所（ratna-dhatu，珍寶之處）才到達大涅槃城。二乘之人通過加行智（prayoga-jnana，實踐智慧）尋求變現出這種景象，到了無學解脫道中真正證悟解脫，都沒有分別種種的想法。出了解脫道之後，世間的定心重新緣取所得，因為心粗糙，所以不知道真智所證悟的法，只看到加行所尋求的涅槃解脫的相狀，就認為是涅槃，認為有真實的滅。這難道不是他們所理解的是世間禪定嗎？所以說因為有世間三昧，實際上沒有涅槃卻產生了涅槃的想法。凡夫和有學位的人聽到這種虛假的理解，因為不認識，就認為有真實的涅槃，產生堅固的執著心，用心欣然前往。所以現在破斥它，說他們所證悟的就像化城，尚且是不真實的，不應該追求，更何況是在無學位的境界中虛假變現的呢？就像二乘之人所產生的四倒（viparyasa，顛倒），正智證悟生空時尚未產生執著，之後觀察之前的正智行相，因為不親近獲得，就看到加行所尋求的行相，就認為是真實的，於是產生四倒。這也像這樣，並非無漏心和世間禪定都是法執，出了這些心之後才產生執著。這是護法的意義。 如果安慧論師認為，無學位的解脫道等各種無漏心、世間定心，都有法執，所證悟的擇滅被稱為化城。其餘（內容未提供）。
【English Translation】 English version: Once the city is built, the order is given to enter the Great Nirvana City (maha-nirvana-nagar, the city of great extinction). Therefore, for those who have samadhi, those who have attained samadhi, the learners and ordinary people, the past events are now narrated to remind them. The pride that arises here is either the distinction of the desire realm or the afflictions of the upper realms. Samadhi City (samadhi-nagar, the city of concentration) refers to the state sought by learners and ordinary people with focused minds. After the non-learners attain the wisdom of non-origination, the liberation transformed by worldly samadhi, free from the transforming entity, is collectively called samadhi. This samadhi is flawed, so it is called worldly samadhi. The meaning here is that the three things the Buddha spoke of are called Great Nirvana, the extinction liberation commonly attained by the Sravaka Vehicle, Pratyekabuddha Vehicle and Bodhisattva Vehicle, which is the principle of emptiness of existence realized in the path of non-learning liberation. Therefore, afflictions and suffering no longer arise afterward, which is called liberation. The Buddha said that this liberation is called the Illusion City (nirmana-nagar, the city of illusion). The realization of the wisdom of emptiness of existence is called temporary entry, because it stops all suffering, so it is said to be a convenient entry into the Nirvana City, and then it is guided to the Treasure Trove (ratna-dhatu, the place of treasure) to reach the Great Nirvana City. People of the Two Vehicles seek to transform this appearance through the wisdom of practice (prayoga-jnana, wisdom of practice), and when they truly realize liberation in the path of non-learning liberation, they have no discriminating thoughts. After exiting the path of liberation, the worldly mind re-engages with what it has gained, and because the mind is coarse, it does not know the Dharma realized by true wisdom, but only sees the appearance of Nirvana liberation sought through practice, and then thinks it is Nirvana, thinking there is real extinction. Isn't it that their understanding is worldly samadhi? So it is said that because there is worldly samadhi, there is actually no Nirvana but the thought of Nirvana arises. Ordinary people and learners hear this false understanding, and because they do not recognize it, they think there is real Nirvana, and develop a firm attachment and mindfully go there. So now refute it, saying that what they have realized is like an Illusion City, which is not real and should not be pursued, let alone falsely transformed in the state of non-learning? Just like the four inversions (viparyasa, perversions) that arise in people of the Two Vehicles, when right wisdom realizes the emptiness of existence, attachment has not yet arisen. Later, when observing the appearance of the previous right wisdom, because it is not closely obtained, they see the appearance sought through practice, and then think it is real, and then the four inversions arise. It is also like this, neither the unconditioned mind nor the worldly samadhi are Dharma attachment, because attachment arises after leaving those minds. This is the meaning of Dharma protection. If Acharya Anhui believes that all unconditioned minds, worldly samadhi minds, such as the path of liberation of non-learning, have Dharma attachment, and the extinction realized is called the Illusion City. The rest (content not provided).
人求之，理增上慢。論說具足煩惱性眾生所起，故非無學。又有釋言，此是世間凡夫所執所得世間三摩䟦提；六行所得假非擇滅謂真涅槃。佛說二乘無學所得擇滅涅槃方便令入，猶如化城，中路息苦、擬向寶所，尚非真滅，況汝凡夫所得世間假解三昧，執實滅耶？有學之人不起此執，凡夫有故。下言導師知無疲倦即滅化城，云曏者大城是我化作，說化滅化破執二乘涅槃實城，為滅凡夫所執城故。此中應如護法等解。
三者十無上中第二示現行無上，故說大通智勝如來本事。大乘菩提難得、行亦難成，非如二乘菩提疾得、行亦易修，故說大通智勝佛十劫坐道場方得菩提事。此為文殘，說古事故。或說大通佛事者，說佛自身彼時修行為十六王子，今始得菩提。又諸聲聞彼時發心，今時方熟。故大因行非卒修成，名行無上，不說大通佛之行也。即將說今，要先說古，雖以今果為品號，其因亦在其中明，故此品來。
四者十無上中第三示現增長力無上，故說商主喻。前說化城知非真滅，未說商主能長商人能引至於佛果寶所，今此說之，故此品來。此乃義殘，非文殘也。
釋名者，禦寇安神之所曰城，本無而有曰化。禦寇者息生死之疲，安神者證恬寂之樂，故喻于城。佛假權施，名之為化，城即是化，名曰化
【現代漢語翻譯】 現代漢語譯本：人們如果去追求它，反而會增長增上慢（adhimāna，未證得的境界，卻自以為證得）。那些關於煩惱性眾生所起的論說，並非是無學（aśaikṣa，已證得阿羅漢果位）之人所能理解的。還有一種解釋是，這是世間的凡夫所執著的、通過世間禪定（samādhi）所獲得的境界；他們將通過六行觀（ṣaḍākāra，佛教禪修方法）所獲得的假想的非擇滅（apratisaṃkhyā-nirodha，不依靠智慧力量而自然止息煩惱）視為真正的涅槃（nirvāṇa，解脫）。佛陀爲了方便引導二乘（śrāvakayāna和pratyekabuddhayāna，聲聞乘和緣覺乘）的無學之人進入真正的擇滅涅槃，就如同化城（nirmita-nagara，虛幻的城市），在中途讓他們休息，假想指向寶所（ratna-dhātu，珍寶之地），這尚且不是真正的寂滅，更何況你們這些凡夫所獲得的世間虛假的禪定解脫，卻執著認為是真實的寂滅呢？有學（śaikṣa，還在修學階段）之人不會產生這種執著，而凡夫卻有。下文說導師（nāyaka，佛陀）知道他們沒有疲倦就會滅掉化城，說『先前的大城是我變化出來的』，說化滅化破，執著二乘的涅槃是真實的城，是爲了破滅凡夫所執著的城。這裡應該按照護法（Dharmapāla，印度佛教論師）等人的解釋。 第二，在十無上（daśa anuttarāṇi，佛陀的十種無上功德）中，第二個是示現行無上，所以說了大通智勝如來（Mahābhijñājñānābhibhū-buddha，過去佛名）的本生故事。大乘菩提（mahāyāna-bodhi，大乘的覺悟）難以獲得，修行也難以成就，不像二乘的菩提容易獲得，修行也容易修成，所以說了大通智勝佛十劫（kalpa，時間單位）坐在道場（bodhimaṇḍa，菩提樹下）才獲得菩提的事情。這是因為經文有所殘缺，所以說了過去的事情。或者說大通佛的事情，是說佛陀自身在那個時候作為十六王子修行，現在才獲得菩提。又或者說，那些聲聞（śrāvaka，聽聞佛法而修行的弟子）在那個時候發心，現在才成熟。所以說，大的因行不是突然就能修成的，叫做行無上，不是說大通佛的修行。即將要說現在的事情，所以先說過去的事情，雖然用現在的果報作為品名，但是其因也在其中說明，所以才有了這一品。 第三，在十無上中，第三個是示現增長力無上，所以說了商主（sārthavāha，商隊首領）的比喻。前面說了化城，知道不是真正的寂滅，但是沒有說商主能夠增長商人，能夠引導他們到達佛果（buddha-phala，成佛的果位）的寶所，現在這裡說了這個，所以才有了這一品。這只是義理有所殘缺，不是經文有所殘缺。 解釋名稱，抵禦寇賊、安頓精神的地方叫做城，本來沒有而變出來的叫做化。抵禦寇賊，是止息生死輪迴的疲勞；安頓精神，是證得恬靜寂滅的快樂，所以比喻為城。佛陀假借方便施設，稱之為化，城就是化，所以叫做化城。
【English Translation】 English version: If people seek it, it only increases adhimāna (conceit, thinking one has attained what one has not). Discussions arising from beings with afflictions are not understood by those who are aśaikṣa (beyond learning, Arhats). Another explanation is that this refers to the worldly samādhi (concentration) grasped by ordinary beings, who consider the imagined apratisaṃkhyā-nirodha (cessation without wisdom) obtained through the six aspects of contemplation (ṣaḍākāra) as true nirvāṇa (liberation). The Buddha, as a skillful means to guide the aśaikṣa of the Two Vehicles (śrāvakayāna and pratyekabuddhayāna) into true pratisaṃkhyā-nirodha nirvāṇa, is like a nirmita-nagara (illusory city), allowing them to rest midway, pretending to point towards the ratna-dhātu (treasure land). This is not yet true cessation, let alone the worldly, false samādhi liberation you ordinary beings obtain, which you cling to as real cessation? Those who are śaikṣa (still learning) do not have this clinging, but ordinary beings do. The following says that the nāyaka (leader, Buddha) knows that they are not tired and will destroy the illusory city, saying, 'The previous great city was created by me.' Saying that the illusory city is destroyed, clinging to the nirvāṇa of the Two Vehicles as a real city, is to destroy the city clung to by ordinary beings. This should be interpreted according to Dharmapāla (Indian Buddhist commentator) and others. Second, among the daśa anuttarāṇi (ten unsurpassed qualities of the Buddha), the second is demonstrating unsurpassed conduct, so the story of Mahābhijñājñānābhibhū-buddha (a past Buddha) is told. Mahāyāna-bodhi (Mahayana enlightenment) is difficult to attain, and practice is difficult to accomplish, unlike the bodhi of the Two Vehicles, which is easy to attain and practice is easy to cultivate. Therefore, the story of Mahābhijñājñānābhibhū Buddha sitting in the bodhimaṇḍa (place of enlightenment) for ten kalpas (eons) to attain bodhi is told. This is because the text is incomplete, so past events are told. Or, the story of Mahābhijñājñānābhibhū Buddha is about the Buddha himself practicing as the sixteen princes at that time, and now attaining bodhi. Or, those śrāvaka (disciples who hear and practice the Dharma) who made vows at that time are now maturing. Therefore, great causal practice is not accomplished suddenly, called unsurpassed conduct, not the practice of Mahābhijñājñānābhibhū Buddha. About to speak of the present, so first speak of the past. Although the name of the chapter is based on the present result, the cause is also explained within it, so this chapter comes about. Third, among the ten unsurpassed qualities, the third is demonstrating unsurpassed increasing power, so the metaphor of the sārthavāha (caravan leader) is told. Previously, the illusory city was mentioned, knowing it was not true cessation, but it was not said that the caravan leader could increase the merchants and lead them to the ratna-dhātu (treasure land) of buddha-phala (Buddha fruit). Now this is said, so this chapter comes about. This is only a deficiency in meaning, not a deficiency in the text. Explaining the name, a place to defend against enemies and settle the spirit is called a city, and what is originally non-existent but appears is called illusion. Defending against enemies is to stop the fatigue of samsara (cycle of rebirth); settling the spirit is to attain the joy of tranquil cessation, so it is compared to a city. The Buddha provisionally establishes skillful means, calling it illusion, the city is illusion, so it is called an illusory city.
城。今是喻、法，此品廣明，名化城喻品。
解妨難者。
問：
此品所明乃有二義：一大通往事，即行無上；二說化城今事，即增長力無上。何故唯以化城為名，不以佛事為目？
答：
正教之說本除生病，生有本無而有增上慢，執非擇滅為真，今說擇滅為化除之，令舍漸進寶所，故以化城為品、不以佛事為品。《正法華》名「往古品」，謂顯過去佛曾教化發大乘種，令其憶念為今熟因，望其意解引入大乘非正破病，故今此經不以往古為品號。又化城果今現得，大通事在往因，以顯果為品名，不以隱因為品稱，亦無失也。
經「佛告諸比丘(至)阿僧祇劫」。
贊曰：下第三週為下根說。準前二週亦為四段：此品佛以喻正化，第二后品之初滿慈領悟，第三后品之中次領悟后云「爾時佛告諸比丘汝等見是」下佛重述成，第四「諸比丘富樓那亦於七佛」下為之授記。初文有二：初說宿因令念退大以就小，后「諸比丘若如來自知涅槃時到眾又清凈」下，顯今果令知舍權以取實。初是說古因緣，令自了達往修大因退住小果，論名行無上說大通如來本事。后是述今得果，論名為破有定人實無而有增上慢，又為示現增長力無上故說商主喻。說初發大心，令今取大果；次說後果為化，
【現代漢語翻譯】 現代漢語譯本 城。現在這是比喻和佛法，此品廣泛闡明，所以名為『化城喻品』。 解釋妨礙和疑難。 問： 此品所闡明的有兩層含義：一是大通如來的往事，即是修行無上佛道；二是說化城這個今事，即是增長智慧和能力達到無上。為什麼只用『化城』來命名，不用『佛事』作為品名呢？ 答： 真正的佛教教義是爲了去除眾生的生死之病，而生死之病的根源在於本來沒有的增上慢（自以為是），執著于非擇滅（通過修行斷滅煩惱但並非究竟涅槃）為真。現在說擇滅（通過智慧選擇而達到的涅槃）是化城，是爲了去除這種執著，使眾生捨棄漸進的修行，最終到達真正的寶所（涅槃）。所以用『化城』作為品名，不用『佛事』作為品名。《正法華經》名為『往古品』，是說過去佛曾經教化眾生，使他們種下大乘的種子，讓他們回憶起過去所修的善因，作為現在成熟的因緣，希望他們理解佛意，引入大乘，但這並非直接破除他們的執著。所以現在的這部經不用『往古』作為品名。而且化城是現在就能得到的果報，而大通如來的事蹟是過去的因緣。用顯現的果報作為品名，不用隱藏的因緣作為品名，也沒有什麼不妥。 經文：『佛告諸比丘（比丘：佛教出家男眾的通稱）(至)阿僧祇劫（阿僧祇劫：極長的時間單位）』。 贊曰：下面第三週是為下根器的人說的。按照前面兩週的例子，也可以分為四個部分：此品中，佛用比喻來端正教化；第二部分是后品開頭，滿慈（滿慈：即富樓那尊者，佛陀十大弟子之一，以善於說法著稱）領悟佛意；第三部分是后品中間，再次領悟后說『爾時佛告諸比丘汝等見是』，佛陀重新敘述成就；第四部分是『諸比丘富樓那亦於七佛』，為富樓那授記。第一部分分為兩部分：開始是說宿世因緣，使他們憶念起過去退大乘而就小乘的事情；後面『諸比丘若如來自知涅槃時到眾又清凈』，是顯示現在得到的果報，使他們知道捨棄權宜之計而取得真實的利益。前面是說過去的因緣，使他們自己明白過去修行大乘的因，卻退轉而安住于小乘的果報，這在論中稱為『行無上』，是說大通如來的本事。後面是敘述現在得到的果報，在論中稱為破除那些執著于『有』的、實際上並沒有而自以為是的增上慢的人，又是爲了示現增長智慧和能力達到無上，所以說商主（商主：商隊首領）的比喻。開始是說最初發大乘心，使現在取得大乘的果報；接著說後來的果報是化現的。
【English Translation】 English version City. Now this is a metaphor and the Dharma. This chapter extensively elucidates, hence it is named 『Parable of the Transformation City』. Explaining obstacles and difficulties. Question: This chapter elucidates two meanings: first, the past events of Mahābhijñā Tathāgata (Mahābhijñā Tathāgata: a Buddha in a past life), which is the practice of unsurpassed Buddhahood; second, the current event of the transformation city, which is the unsurpassed growth of wisdom and power. Why is it named only 『Transformation City』 and not 『Buddha-deeds』? Answer: The true Buddhist teachings are to remove the illness of birth and death of sentient beings, and the root of the illness of birth and death lies in the Adhimāna (Adhimāna: arrogance, conceit) that originally did not exist, clinging to Non-selective Cessation (Non-selective Cessation: cessation of afflictions through practice, but not ultimate Nirvana) as true. Now, saying that Selective Cessation (Selective Cessation: Nirvana achieved through wisdom) is a transformation city is to remove this clinging, so that sentient beings abandon gradual practice and finally reach the true treasure land (Nirvana). Therefore, 『Transformation City』 is used as the chapter name, not 『Buddha-deeds』. The Saddharma-puṇḍarīka-sūtra is named 『Past Events Chapter』, which means that past Buddhas once taught sentient beings, causing them to plant the seeds of the Mahayana, allowing them to recall the good causes cultivated in the past as the mature conditions now, hoping that they will understand the Buddha's intention and be introduced into the Mahayana, but this is not directly breaking their clinging. Therefore, the current sutra does not use 『Past Events』 as the chapter name. Moreover, the transformation city is a result that can be obtained now, while the events of Mahābhijñā Tathāgata are past causes. Using the manifested result as the chapter name, not the hidden cause, is also not inappropriate. Sutra: 『The Buddha told the Bhikshus (Bhikshus: a general term for ordained Buddhist monks) (up to) asaṃkhya-kalpas (asaṃkhya-kalpas: extremely long units of time).』 Commentary: The third week below is spoken for people of inferior capacity. According to the examples of the previous two weeks, it can also be divided into four parts: In this chapter, the Buddha uses metaphors to correct the teachings; the second part is the beginning of the subsequent chapter, where Pūrṇa Maitrāyaṇīputra (Pūrṇa Maitrāyaṇīputra: one of the ten great disciples of the Buddha, known for his skill in preaching) understands the Buddha's intention; the third part is the middle of the subsequent chapter, after understanding again, saying 『At that time, the Buddha told the Bhikshus, you see this』, the Buddha reiterates the accomplishment; the fourth part is 『The Bhikshus, Pūrṇa also in the seven Buddhas』, bestowing prediction upon Pūrṇa. The first part is divided into two parts: the beginning is speaking of past causes, causing them to recall the past of retreating from the Mahayana and taking refuge in the Hinayana; the latter 『The Bhikshus, if the Tathagata knows that the time of Nirvana has arrived and the assembly is pure』, is to show the results obtained now, causing them to know to abandon expedient means and obtain real benefits. The former is speaking of past causes, causing them to understand themselves that in the past they cultivated the causes of the Mahayana, but retreated and dwelt in the results of the Hinayana, which is called 『Unsurpassed Practice』 in the treatise, which is speaking of the abilities of Mahābhijñā Tathāgata. The latter is narrating the results obtained now, which is called in the treatise breaking those who cling to 『existence』, who actually do not have it but are arrogant, and it is also to show the unsurpassed growth of wisdom and power, so the parable of the merchant leader (merchant leader: the leader of a caravan) is spoken. The beginning is speaking of initially generating the Mahayana mind, causing the Mahayana results to be obtained now; then speaking of the subsequent results as transformations.
令今舍小果。由此分二，初文有二：初說過去因緣結會佛自身事，后「諸比丘我等為沙彌時各各教化」下，明過去結緣會弟子事。此意總明過去曾化，已結大乘之緣，令生信解。故為此解。初文復二：初一長行、一偈頌明大通佛去今久近，后「佛告諸比丘大通智勝佛壽」下正明彼事。初長行有二：初明彼佛久近，后顯已能見。初中復二：初總告，后問答。初中有四：一時，二名，三國，四劫。此初也。
經「爾時有佛(至)劫名大相」。
贊曰：此告后三。
經「諸比丘(至)盡地種墨」。
贊曰：下問答。有三：一問，二答，三明久近。問中有二：初挍量，后問。此初也。「種」音之隴反，「磨」音莫個反，「若」莫波反。應作「摩」，「摩」研也，鬼作「魔」，尼作「𡡉」，病作「[膺-倠+(林/(ㄇ@人))]」，都無「磨」作摩音。
經「于汝等意(至)不也世尊」。
贊曰：此問及答。
經「諸比丘(至)阿僧祇劫」。
贊曰：此明久近。下前塵盡，取此著塵、不著塵界總以為墨，一塵一劫，彼佛滅度更多於彼。其「抹」者以手摩也。
經「我以如來(至)猶如今日」。
贊曰：此顯已能見宿命智知、慧眼見故。
問：
釋
【現代漢語翻譯】 現代漢語譯本 現在要捨棄小果（小乘的果位）。由此分為兩部分，第一部分（初文）又分為兩部分：首先說明過去因緣，結會佛自身的事蹟；然後從『諸比丘我等為沙彌時各各教化』開始，說明過去結緣，會合弟子們的事蹟。總的意思是說明過去曾經教化，已經結下大乘的因緣，使他們產生信心和理解。所以這樣解釋。第一部分（初文）又分為兩部分：首先用一段長行文和一首偈頌說明大通智勝佛（Mahābhijñājñānābhibhū buddha）去今的時間長短；然後從『佛告諸比丘大通智勝佛壽』開始，正式說明他的事蹟。最初的長行文分為兩部分：首先說明那位佛的時間長短，然後顯示已經能夠見到。最初的部分又分為兩部分：首先總的告知，然後是問答。最初的總告部分有四個方面：一是時間，二是佛名，三是國名，四是劫名。這是最初的部分。
經文：『爾時有佛（到）劫名大相』。
贊曰：這是告知後面的三個方面（佛名，國名，劫名）。
經文：『諸比丘（到）盡地種墨』。
贊曰：下面是問答。有三個方面：一問，二答，三說明時間長短。問的部分有兩個方面：首先是較量，然後是提問。這是最初的較量。『種』字讀音為之隴反，『磨』字讀音為莫個反，『若』字讀音為莫波反。應該寫作『摩』，『摩』是研磨的意思，鬼寫作『魔』，尼寫作『𡡉』，病寫作『[膺-倠+(林/(ㄇ@人))]』，都沒有用『磨』字表示摩的讀音。
經文：『于汝等意（到）不也世尊』。
贊曰：這是提問和回答。
經文：『諸比丘（到）阿僧祇劫』。
贊曰：這是說明時間長短。下面是把前面的塵土全部用盡，取這些著塵、不著塵的世界全部用來磨墨，一粒塵土代表一劫，那位佛滅度的時間比這還要多。『抹』是用手摩擦的意思。
經文：『我以如來（到）猶如今日』。
贊曰：這是顯示已經能夠見到，因為有宿命智（pūrva-nivāsānusmṛti-jñāna）知道，有慧眼（prajñā-cakṣus）見到。
問：
【English Translation】 English version Now, let's abandon the small fruit (the fruit of the Small Vehicle). This is divided into two parts. The first part (the initial text) is further divided into two: first, it explains the past causes and conditions, associating with the Buddha's own affairs; then, starting from 'Bhikkhus, when we were novices, we each taught,' it explains the past connections, assembling the affairs of the disciples. The overall meaning is to explain that in the past, there was teaching, and great vehicle connections have already been established, causing them to generate faith and understanding. Therefore, this explanation is given. The first part (the initial text) is again divided into two parts: first, a long prose passage and a verse explain the length of time since the departure of Mahābhijñājñānābhibhū buddha (Great Universal Wisdom Excellence Buddha); then, starting from 'The Buddha told the bhikkhus, the lifespan of Mahābhijñājñānābhibhū buddha,' it formally explains his affairs. The initial long prose passage is divided into two parts: first, it explains the length of time of that Buddha; then, it shows that it is already possible to see. The initial part is again divided into two parts: first, a general announcement, then a question and answer. The initial general announcement has four aspects: first, the time; second, the name; third, the country; fourth, the kalpa (aeon). This is the initial part.
Sutra: 'At that time, there was a Buddha (up to) the kalpa named Great Sign'.
Commentary: This announces the following three aspects (Buddha's name, country's name, kalpa's name).
Sutra: 'Bhikkhus (up to) exhaust the earth to make ink'.
Commentary: Below is the question and answer. There are three aspects: first, the question; second, the answer; third, explaining the length of time. The question part has two aspects: first, the comparison; then, the question. This is the initial comparison. The pronunciation of '種' (zhǒng) is zhī lǒng fǎn, the pronunciation of '磨' (mó) is mò gè fǎn, the pronunciation of '若' (ruò) is mò bō fǎn. It should be written as '摩' (mó), '摩' means to grind, ghost is written as '魔' (mó), nun is written as '𡡉', disease is written as '[膺-倠+(林/(ㄇ@人))]', none use '磨' to represent the sound of mó.
Sutra: 'What do you think (up to) No, World Honored One'.
Commentary: This is the question and answer.
Sutra: 'Bhikkhus (up to) asamkhya kalpas'.
Commentary: This explains the length of time. Below, all the previous dust is exhausted, and all the worlds with dust and without dust are taken to make ink. One dust represents one kalpa. The time of that Buddha's extinction is even more than that. '抹' (mǒ) means to rub with the hand.
Sutra: 'I, with the Tathagata (up to) like today'.
Commentary: This shows that it is already possible to see, because there is knowledge of past lives (pūrva-nivāsānusmṛti-jñāna), and there is wisdom eye (prajñā-cakṣus) to see.
Question:
迦修行不越三祇，何故塵劫極多，彼時猶稱王子？
答：
意趣有四：一平等意趣，謂佛說言我于爾時曾名勝觀，法身平等故。二別時意趣，謂愿生極樂皆得往生，暫聞無垢月光佛名定於菩提得不退轉。三別義意趣，謂說諸法皆無自性無生滅等，本來涅槃。四眾生意樂意趣，謂於一善根或贊或毀，令增進故。今此依于平等意趣說余佛事，即是我身身平等故。若不爾者，云何乃言爾許劫數？又善心相續劫滿三祇，諸心通論，何妨爾劫在彼佛時猶稱王子？又依晝夜月時年，何妨許時釋迦自身三僧祇劫內？
經「爾時世尊(至)名大通智勝」。
贊曰：七頌，分二：初五頌頌久時，后二頌頌能見。初復分二：初一頌告佛名，后四頌告劫數。此初也。
經「如人以力磨(至)如是無量劫」。
贊曰：此告劫數。
經「如來無礙智(至)通達無量劫」。
贊曰：此頌能見也。
經「佛告諸比丘(至)那由他劫」。
贊曰：下第二段正明彼事。以下諸長行方頌有文，初會自身事。文有四：第一佛壽成道；第二「其佛未出家時有十六子」下轉正法輪；第三「爾時十六王子皆以童子出家」下子繼傳燈；第四「諸比丘我今語汝，彼佛弟子十六沙彌」下會成今佛。初文有三
【現代漢語翻譯】 現代漢語譯本：問：既然菩薩的修行不會超過三大阿僧祇劫（Asankhya kalpa，無數大劫），為什麼經中說塵點劫（無量無數劫）那麼多，而且那時還被稱為王子？
答：
意趣有四種：一是平等意趣，意思是佛說『我于爾時曾名勝觀』，因為法身是平等的。二是別時意趣，意思是發願往生極樂世界都能往生，暫時聽到無垢月光佛（Vimalachandraprabha Buddha）的名號，必定在菩提道上得到不退轉。三是別義意趣，意思是說諸法都沒有自性，沒有生滅等等，本來就是涅槃。四是眾生意樂意趣，意思是對一個善根，或者讚歎或者譭謗，爲了讓他增進。現在這裡是依據平等意趣來說其餘佛的事蹟，就是我的自身，因為身是平等的。如果不是這樣，怎麼能說那麼多的劫數呢？而且善心相續，劫數滿了三大阿僧祇劫，各種心通論，為什麼妨礙那個劫數在那位佛的時候還被稱為王子呢？而且依據晝夜月時年，為什麼妨礙允許釋迦（Sakyamuni）自身在三個阿僧祇劫內呢？
經文：『爾時世尊（一直到）名大通智勝（Mahābhijñājñānābhibhū）。』
贊曰：七頌，分為二：前五頌是讚歎時間長久，后二頌是讚歎能夠見到。前五頌又分為二：初一頌是告知佛的名號，后四頌是告知劫數。這是最初的。
經文：『如人以力磨（一直到）如是無量劫。』
贊曰：這是告知劫數。
經文：『如來無礙智（一直到）通達無量劫。』
贊曰：這是讚歎能夠見到。
經文：『佛告諸比丘（一直到）那由他劫（Nayuta kalpas）。』
贊曰：下面第二段正式說明這件事。以下各長行方頌都有文，最初是會合自身的事蹟。文有四部分：第一是佛的壽命和成道；第二是『其佛未出家時有十六子』以下是轉正法輪；第三是『爾時十六王子皆以童子出家』以下是兒子繼承傳燈；第四是『諸比丘我今語汝，彼佛弟子十六沙彌』以下是會合成為現在的佛。最初的文有三部分。
【English Translation】 English version: Question: Since a Bodhisattva's practice does not exceed three Asankhya kalpas (innumerable great eons), why does the scripture say there are so many dust-mote kalpas (immeasurable countless eons), and at that time he was still called a prince?
Answer:
There are four kinds of intentions: First, the intention of equality, meaning the Buddha said, 'I was once named Superior Vision at that time,' because the Dharmakaya (Dharma body) is equal. Second, the intention of different times, meaning that those who vow to be reborn in the Pure Land will be reborn, and temporarily hearing the name of Vimalachandraprabha Buddha (Spotless Moonlight Buddha) will surely attain non-retrogression on the path to Bodhi. Third, the intention of different meanings, meaning that all dharmas are said to have no self-nature, no birth or death, etc., and are originally Nirvana. Fourth, the intention of pleasing sentient beings, meaning that for a single good root, either praise or criticize it, in order to make it increase. Now, this is based on the intention of equality to speak of the deeds of other Buddhas, which is my own body, because the body is equal. If it were not so, how could one say so many kalpas? Moreover, with the continuous succession of good thoughts, the kalpas are full of three Asankhya kalpas, and all the minds are discussed together, why does it hinder that the kalpa was still called a prince at the time of that Buddha? Moreover, based on day, night, month, time, and year, why does it hinder allowing Sakyamuni (Shakya) himself within three Asankhya kalpas?
Scripture: 'At that time, the World Honored One (up to) was named Mahābhijñājñānābhibhū (Great Universal Wisdom Excellence).'
Eulogy: Seven verses, divided into two: the first five verses praise the length of time, and the last two verses praise the ability to see. The first five verses are further divided into two: the first verse announces the name of the Buddha, and the last four verses announce the number of kalpas. This is the first.
Scripture: 'As a person grinds with strength (up to) such immeasurable kalpas.'
Eulogy: This announces the number of kalpas.
Scripture: 'The Tathagata's unobstructed wisdom (up to) penetrates immeasurable kalpas.'
Eulogy: This praises the ability to see.
Scripture: 'The Buddha told the Bhikkhus (up to) Nayuta kalpas (tens of millions of eons).'
Eulogy: The second section below formally explains this matter. The following long lines and verses all have texts, the first being the convergence of one's own deeds. The text has four parts: first, the Buddha's lifespan and attainment of Buddhahood; second, 'When that Buddha had not yet left home, he had sixteen sons,' below is the turning of the Dharma wheel; third, 'At that time, the sixteen princes all left home as young boys,' below is the sons inheriting the transmission of the lamp; fourth, 'Bhikkhus, I now tell you, those sixteen Shramanas (novice monks) who were disciples of that Buddha,' below is the convergence into the present Buddha. The first text has three parts.
：一明佛壽，二法難得，三說得道。此初也。
經「其佛本坐道場(至)猶不在前」。
贊曰：下明法難得。有四：一不現前，二諸天敷坐，三散華，四作樂長時。此初也。報身成道理實為難，化身成道何妨化現，今他報身示相起也。論云欲顯菩提難得故。依《華嚴經》有十事故坐于道場，始從震動一切佛剎，乃至自善根力悉能受持一切眾生故坐道場。破諸魔軍亦有十義，始從五濁惡世眾生互相征伐欲顯菩薩功德力故，乃至順五濁世諸眾生故示現降魔。不爾，魔怨有何勝力與大菩薩、如來競力？又釋迦佛破魔軍，諸部不同，有說成道後方破魔軍，依《涅槃經》亦作此說；有說破魔後方成道。經文現有此二說，故此佛破魔後方成道。此事不定，隨示現故。又彌勒佛于出家日即得成道，釋迦苦行先經六年，今此成道十劫空坐，皆是示相不同，不可一其所以。
經「爾時忉利(至)三藐三菩提」。
贊曰：二敷坐。《勝天王般若》說「諸天各獻一座，佛為受之，坐取菩提。以神力故合為一座，令彼諸天各唯見佛納己之座以取菩提，發心歡喜，不見納受餘座而坐。」故此亦言諸天作座，非共造一。
經「適坐此座時(至)常雨此華」。
贊曰：三散華。華積如須彌，明知他受用身也。
【現代漢語翻譯】 現代漢語譯本：一、闡明佛的壽命，二、闡明佛法的難得，三、闡明說法能夠使人得道。這是第一部分。
經文：『其佛最初坐在道場（直到）仍然不在眼前。』
讚語說：下面闡明佛法的難得。有四個方面：一、不顯現於眼前，二、諸天鋪設座位，三、散花，四、演奏音樂很長時間。這是第一方面。報身成就道理實在很難，化身成就道有什麼妨礙化現呢？現在是他報身示現證道的景象。論中說想要彰顯菩提的難得的緣故。依照《華嚴經》，有十種事故坐在道場，開始於震動一切佛剎，乃至憑藉自身善根的力量完全能夠受持一切眾生，所以坐在道場。破除各種魔軍也有十種意義，開始於五濁惡世眾生互相征伐，想要彰顯菩薩的功德力，乃至順應五濁惡世的各種眾生，所以示現降伏魔。不然的話，魔的怨恨有什麼強大的力量能夠與大菩薩、如來抗衡呢？另外，釋迦佛破除魔軍，各個經典的說法不同，有的說成道后才破除魔軍，依照《涅槃經》也是這樣說的；有的說破除魔軍后才成道。經文現在有這兩種說法，所以這位佛是破除魔軍后才成道。這件事是不定的，隨著示現而不同。還有，彌勒佛在出家那天就得成道，釋迦苦行先經歷了六年，現在這位佛成道十劫空坐，都是示現的景象不同，不能用一個道理來解釋。
經文：『當時忉利天（直到）三藐三菩提（Samyak-saṃbodhi，正等正覺）。』
讚語說：第二是鋪設座位。《勝天王般若經》說：『諸天各自獻出一個座位，佛接受了它，坐在上面證取菩提。憑藉神力將這些座位合為一個座位，讓那些諸天各自只看到佛接受了自己的座位來證取菩提，內心歡喜，沒有看到佛接受其他的座位而坐。』所以這裡也說諸天製作座位，不是共同製造一個座位。
經文：『當坐在這個座位上時（直到）經常下這種花。』
讚語說：第三是散花。花堆積如須彌山（Sumeru，妙高山），明顯知道他是受用報身。
【English Translation】 English version: First, it clarifies the Buddha's lifespan; second, it clarifies the rarity of the Dharma; third, it clarifies that preaching can lead to enlightenment. This is the first part.
The Sutra: 'That Buddha initially sat in the Bodhi-mandala (until) still not in front.'
The commentary says: Below clarifies the difficulty of obtaining the Dharma. There are four aspects: first, not appearing in front; second, the devas spreading seats; third, scattering flowers; fourth, playing music for a long time. This is the first aspect. The Sambhogakaya (reward body) achieving the principle is indeed difficult, what harm is there in the Nirmanakaya (transformation body) manifesting after achieving the Way? Now it is his Sambhogakaya showing the appearance of attaining the Way. The treatise says it is to show the difficulty of obtaining Bodhi. According to the Avatamsaka Sutra, there are ten reasons for sitting in the Bodhi-mandala, starting from shaking all Buddha-lands, and even relying on the power of one's own good roots to fully uphold all sentient beings, therefore sitting in the Bodhi-mandala. Defeating the various Mara armies also has ten meanings, starting from the mutual conquest of sentient beings in the evil world of the five turbidities, wanting to show the power of the Bodhisattva's merits, and even complying with the various sentient beings in the world of the five turbidities, therefore showing the subjugation of Mara. Otherwise, what great power does Mara's resentment have to compete with the great Bodhisattva, the Tathagata? Furthermore, the various schools have different explanations of Shakyamuni Buddha's defeat of the Mara army. Some say that the Mara army was defeated after attaining the Way, according to the Nirvana Sutra it is also said this way; some say that the Way was attained after defeating the Mara army. The Sutra text now has these two explanations, so this Buddha attained the Way after defeating the Mara army. This matter is uncertain, varying with the manifestation. Furthermore, Maitreya Buddha attained the Way on the day of his renunciation, Shakyamuni first experienced six years of ascetic practice, now this Buddha attains the Way after sitting empty for ten kalpas, all are different manifestations, and cannot be explained with one principle.
The Sutra: 'At that time, Trayastrimsa Heaven (until) Samyak-saṃbodhi (Perfect Enlightenment).'
The commentary says: The second is spreading seats. The Victorious King Prajna Sutra says: 'The devas each offered a seat, the Buddha accepted it, and sat on it to attain Bodhi. By means of divine power, these seats were combined into one seat, so that those devas each only saw the Buddha accepting their own seat to attain Bodhi, and were joyful in their hearts, and did not see the Buddha accepting other seats and sitting.' Therefore, it is also said here that the devas made the seats, not jointly making one seat.
The Sutra: 'When sitting on this seat (until) always raining this flower.'
The commentary says: The third is scattering flowers. The flowers piled up like Mount Sumeru (Wonderful High Mountain), clearly knowing that he is enjoying the reward body.
經「四王諸天(至)亦復如是」。
贊曰：四作樂。「伎」音渠倚反，藝也，女樂作妓。有作「伎」，立也。經文乘便，故說乃至終恒樂供養。
經「諸比丘(至)三菩提」。
贊曰：第三說得道。
經「其佛未出家時(至)名曰智積」。
贊曰：下第二大段轉正法輪。有二：初供養請轉，后「爾時大通智勝如來受十方諸梵天請已」下許可為轉。初文有二：初明十六子供養請轉；后明梵天王供養請轉，親族現前故、非親族不現前故。初文又二：初詣佛供養，后請轉法輪。初文復二：初明詣佛，后明禮讚。詣佛有五：一明佛子，二明往詣，三母送，四祖送，五詣意。此初也。他受用身有父母等，《鼓音王經》說「阿彌陀佛父名月上，母名殊勝妙顏」，有子有魔等。化七地已前有分段死，故有父母等；化八地已上有變易生，理無此事，不死生故、他受用身得與金輪俱出故。此佛祖轉輪聖王。
經「諸子各有(至)往詣佛所」。
贊曰：二詣佛也。
經「諸母涕泣(至)隨至道場」。
贊曰：三母送，四祖送。「涕泣」者，他禮反，目出淚曰涕，無聲出淚曰泣。
經「咸欲親近(至)尊重讚歎」。
贊曰：五詣意也。
經「到已頭面(至
【現代漢語翻譯】 現代漢語譯本 經文：『四王諸天(直到)也是這樣。』
讚語說：四天王作樂。『伎』字讀作渠倚反，是技藝的意思，女樂就是妓。也有寫作『伎』，是立的意思。經文順勢而下，所以說乃至最終恒常以音樂供養。
經文：『眾比丘(直到)三菩提（無上正等正覺）。』
讚語說：第三部分說證得道果。
經文：『這位佛陀未出家時(直到)名叫智積。』
讚語說：下面第二大段是關於轉正法輪。分為兩部分：首先是供養並請求轉法輪；之後是『爾時大通智勝如來接受十方諸梵天的請求后』，許可他們轉法輪。第一部分又分為兩部分：首先說明十六個兒子供養並請求轉法輪；之後說明梵天王供養並請求轉法輪，因為親族現身，而非親族沒有現身。第一部分又分為兩部分：首先是前往佛陀處供養，之後是請求轉法輪。前往佛陀處又分為五個方面：一是說明佛子，二是說明前往，三是母親送行，四是祖父送行，五是前往的意圖。這是第一個方面。他受用身有父母等，《鼓音王經》說『阿彌陀佛的父親名叫月上，母親名叫殊勝妙顏』，有兒子有魔等。化七地之前的菩薩有分段生死，所以有父母等；化八地及以上的菩薩有變易生死，道理上沒有這件事，因為沒有生死，他受用身可以與金輪一同出現。這位佛陀的祖先是轉輪聖王。
經文：『眾兒子各自(直到)前往佛陀處。』
讚語說：二是前往佛陀處。
經文：『眾母親哭泣(直到)跟隨到道場。』
讚語說：三是母親送行，四是祖父送行。『涕泣』，『涕』字讀作他禮反，眼睛流淚叫做涕，沒有聲音地流淚叫做泣。
經文：『都想親近(直到)尊重讚歎。』
讚語說：五是前往的意圖。
經文：『到達後頭面(直到
【English Translation】 English version Sutra: 'The Four Heavenly Kings (up to) are also like this.'
Commentary says: The Four Heavenly Kings make music. 'Ji' (伎) is pronounced 'qu yi' in reverse, meaning skill or art; female musicians are called 'ji'. Some write it as '伎', meaning to stand. The sutra takes the opportunity to explain that they constantly offer music until the very end.
Sutra: 'All the Bhikshus (up to) Anuttara-samyak-sambodhi (unexcelled complete enlightenment).'
Commentary says: The third part speaks of attaining the Path.
Sutra: 'When this Buddha had not yet left home (up to) he was named Zhiji (智積, Accumulation of Wisdom).'
Commentary says: The second major section below is about turning the Dharma wheel. It has two parts: first, offering and requesting the turning of the wheel; then, 'At that time, the Great Penetrating Wisdom-Surpassing Tathagata, having received the requests of the Brahma heavens of the ten directions,' permits them to turn the wheel. The first part is further divided into two parts: first, explaining the sixteen sons offering and requesting the turning of the wheel; then, explaining the Brahma Heavenly Kings offering and requesting the turning of the wheel, because relatives appear, while non-relatives do not appear. The first part is again divided into two parts: first, going to the Buddha to make offerings, then requesting the turning of the Dharma wheel. Going to the Buddha is divided into five aspects: first, explaining the Buddha's sons; second, explaining the going; third, the mothers seeing them off; fourth, the grandfathers seeing them off; fifth, the intention of going. This is the first aspect. The body of others' enjoyment has parents, etc. The 'Drum Sound King Sutra' says, 'Amitabha Buddha's father is named Moon Above, and his mother is named Superior Wonderful Countenance,' having sons and demons, etc. Those before the seventh Bhumi (stage of a Bodhisattva) have segmented death, so they have parents, etc.; those on the eighth Bhumi and above have transformation birth, so there is no such thing, because there is no birth or death, and the body of others' enjoyment can appear with the golden wheel. This Buddha's ancestor was a Chakravartin (wheel-turning sage king).
Sutra: 'The sons each (up to) went to the Buddha's place.'
Commentary says: Second, going to the Buddha's place.
Sutra: 'The mothers weeping (up to) followed to the Bodhimanda (place of enlightenment).'
Commentary says: Third, the mothers seeing them off; fourth, the grandfathers seeing them off. 'Weeping', 'ti' (涕) is pronounced 'ta li' in reverse, tears coming from the eyes are called 'ti', and tears coming out silently are called 'qi' (泣).
Sutra: 'All wanted to be close (up to) respectfully praised.'
Commentary says: Fifth, the intention of going.
Sutra: 'Having arrived, head and face (up to
)善哉吉無上」。
贊曰：第二禮讚。有二：一身禮，二語贊。八頌為三：初一頌半贊佛愿滿勝德，次二頌讚佛修因勝德，后四頌半申歸禮意。此初也。吉謂吉祥，善事滿故。
經「世尊甚希有(至)安住無漏法」。
贊曰：二贊修因勝德。「一坐十小劫」者，《華嚴經》說有十種坐：一轉輪王坐，與十善故；二四天王坐，欲於一切世界諸佛正法行自在故；三帝釋坐，於一切眾生行自在故；四梵天王坐，自心他心得自在故；五師子坐，分別演說甚深義故；六正法坐，欲明總持、諸力、辨故；七堅固三昧坐，究竟大菩提故；八大慈坐，令噁心者悉歡喜故；九大悲坐，能忍一切諸苦惱故；十金剛坐，降伏眾魔諸外道故。今此乃是堅固三昧，金剛坐故。「靜然」者，身定也。「心憺怕」者，心定也。「憺」音徒濫反，《說文》「安也靜也，謂憺然安樂」。《切韻》「靜應為憺，無味作淡，恬靜作惔憺」。《玉篇》「憺，音徒敢反，靜也安也」。有作「惔」，《說文》徒甘反，憂也，非此中義。《字書》作「倓」，亦徒濫反。「怕」音疋白反，亦靜也。《玉篇》「無為也」。憺怕則是安靜之義。有作「淡泊」，無味也，非此中義。
經「今者見世尊(至)稱慶大歡喜」。
贊曰：三有四頌半申
【現代漢語翻譯】 現代漢語譯本 『善哉吉無上』（善哉：太好了，吉：吉祥，無上：沒有更高的）。
讚頌說：第二禮讚。有二：一是身禮，二是語贊。八頌分為三部分：最初一頌半讚美佛陀願行圓滿的殊勝功德，接著兩頌讚美佛陀修因的殊勝功德，最後四頌半申述歸敬之意。這是最初的部分。吉，指的是吉祥，因為善事圓滿的緣故。
經文：『世尊甚希有（世尊：佛陀的尊稱，甚希有：非常稀有）（至）安住無漏法』（安住：安住于，無漏法：沒有煩惱的清凈之法）。
讚頌說：第二是讚美修因的殊勝功德。『一坐十小劫』（一坐：一次禪坐，十小劫：時間單位）這件事，《華嚴經》中說有十種坐姿：一是轉輪王坐，因為能行十善；二是四天王坐，因為希望在一切世界中對諸佛的正法行使自在；三是帝釋坐，因為對一切眾生行使自在；四是梵天王坐，因為對自己的心和他人的心都能自在；五是師子坐，因為能分別演說甚深的義理；六是正法坐，因為想要闡明總持、諸力、辯才；七是堅固三昧坐，爲了究竟的大菩提；八是大慈坐，爲了使噁心的人都歡喜；九是大悲坐，能夠忍受一切諸苦惱；十是金剛坐，降伏眾魔和諸外道。現在這裡說的是堅固三昧，金剛坐的緣故。『靜然』，指的是身體的安定。『心憺怕』，指的是內心的安定。『憺』音徒濫反，《說文解字》中解釋為『安也靜也，謂憺然安樂』。《切韻》中說『靜應為憺，無味作淡，恬靜作惔憺』。《玉篇》中說『憺，音徒敢反，靜也安也』。也有寫作『惔』的，《說文解字》中音徒甘反，意思是憂愁，不是這裡的意思。《字書》中寫作『倓』，也音徒濫反。『怕』音疋白反，也是安靜的意思。《玉篇》中解釋為『無為也』。憺怕就是安靜的意思。也有寫作『淡泊』的，意思是無味，不是這裡的意思。
經文：『今者見世尊（今者：現在，世尊：佛陀的尊稱）（至）稱慶大歡喜』（稱慶：稱揚慶賀，大歡喜：非常歡喜）。
讚頌說：第三部分有四頌半，申述歸敬之意。
【English Translation】 English version 『Excellent, auspicious, unsurpassed』 (Excellent: very good, auspicious: bringing good fortune, unsurpassed: having no superior).
The praise says: The second prostration. There are two aspects: one is bodily prostration, and the other is verbal praise. The eight verses are divided into three parts: the first one and a half verses praise the Buddha's perfect vows and superior virtues, then two verses praise the Buddha's superior virtues of cultivating causes, and the last four and a half verses express the intention of returning to reverence. This is the initial part. 『Auspicious』 refers to auspiciousness because good deeds are fulfilled.
Sutra: 『The World Honored One is extremely rare (World Honored One: an honorific title for the Buddha, extremely rare: very rare) (to) dwells in the unconditioned Dharma』 (dwells: abides in, unconditioned Dharma: pure Dharma without afflictions).
The praise says: The second is to praise the superior virtues of cultivating causes. The event of 『sitting for ten small kalpas』 (sitting: a single meditation session, ten small kalpas: a unit of time), the Avatamsaka Sutra says there are ten kinds of sitting postures: first, the posture of a Chakravartin King, because he practices the ten virtues; second, the posture of the Four Heavenly Kings, because they wish to freely practice the Buddhas' true Dharma in all worlds; third, the posture of Indra, because he freely acts towards all beings; fourth, the posture of Brahma, because he is free to know his own mind and the minds of others; fifth, the lion's posture, because he can separately expound profound meanings; sixth, the true Dharma posture, because he wants to clarify the Dharani, the powers, and eloquence; seventh, the firm Samadhi posture, for the sake of ultimate great Bodhi; eighth, the great loving-kindness posture, to make those with evil intentions rejoice; ninth, the great compassion posture, able to endure all sufferings; tenth, the Vajra posture, subduing all demons and heretics. Now, this refers to the firm Samadhi, the Vajra posture. 『Still』 refers to the stability of the body. 『Mind tranquil』 refers to the stability of the mind. 『Tranquil』 is pronounced tu lan fan, and the Shuowen Jiezi explains it as 『peaceful and quiet, meaning tranquil and happy』. The Qieyun says 『still should be tranquil, tasteless is dan, quiet is tan tranquil』. The Yupian says 『tranquil, pronounced tu gan fan, is quiet and peaceful』. Some write it as 『tan』, which in Shuowen Jiezi is pronounced tu gan fan, meaning sorrow, which is not the meaning here. The Zishu writes it as 『tan』, also pronounced tu lan fan. 『Tranquil』 is pronounced pi bai fan, also meaning quiet. The Yupian explains it as 『non-action』. Tranquil then means quiet. Some write it as 『indifferent』, meaning tasteless, which is not the meaning here.
Sutra: 『Now seeing the World Honored One (now: at this moment, World Honored One: an honorific title for the Buddha) (to) praising with great joy』 (praising: praising and celebrating, great joy: very happy).
The praise says: The third part has four and a half verses, expressing the intention of returning to reverence.
歸禮意。有二：初一頌標佛得道我等獲益，后三頌半釋其所由。此初也。
經「眾生常苦惱(至)永不聞佛名」。
贊曰：下釋所由。有二：初二頌明諸眾生不近善友輪迴受苦，后一頌半遇益故歸禮。此初也。「常苦」苦諦，「盲冥」集諦，「不識苦盡」道諦，「不求解脫」滅諦，於此四諦都不能識，天眾損減、從闇入闇、不聞佛名。「冥」音莫經反，暗也。《玉篇》「莫定反，夜也昧也」。「冥冥」者，蔽人目令無所見。
經「今佛得最上(至)歸命無上尊」。
贊曰：遇益故歸禮。
經「爾時十六王子(至)諸天人民」。
贊曰：此下第二請轉法輪。初長行，后偈頌。此初也。安隱與樂，憐愍拔苦。
經「重說偈言(至)愿為世間說」。
贊曰：下四頌半，分三：初一頌佛具內外德故請，次一頌半有大利益故請，后二頌明佛識達故請。此初也。「倫」匹也等也。
經「度脫於我等(至)眾生亦復然」。
贊曰：二有大利益故請。
經「世尊知眾生(至)當轉無上輪」。
贊曰：三明佛識達故請。此知五種：一所念，即欲樂、勝解；二所行道，遍趣行；三智慧力，即根勝劣；四宿命，即宿住力；五業，即自業智力。其欲樂即所念，修福
【現代漢語翻譯】 現代漢語譯本： 歸禮的意義。有二：一是先用一頌讚嘆佛陀得道，我們因此獲益；二是後用三頌半解釋其原因。這是第一部分。
經文：『眾生常苦惱（直至）永不聞佛名』。
贊曰：下面解釋原因。有二：一是先用二頌說明諸眾生不親近善友，輪迴受苦；二是後用一頌半說明因遇到利益而歸禮。這是第一部分。『常苦』是苦諦，『盲冥』是集諦，『不識苦盡』是道諦，『不求解脫』是滅諦，對於這四諦都不能認識，天眾損減、從黑暗進入黑暗、不聞佛名。『冥』音莫經反，是黑暗的意思。《玉篇》中說『莫定反，夜也昧也』。『冥冥』是指遮蔽人的眼睛，使人什麼也看不見。
經文：『今佛得最上（直至）歸命無上尊』。
贊曰：因遇到利益而歸禮。
經文：『爾時十六王子（直至）諸天人民』。
贊曰：下面是第二部分，請佛陀轉法輪。先是長行文，后是偈頌。這是第一部分。安穩與快樂，憐憫而拔除痛苦。
經文：『重說偈言（直至）愿為世間說』。
贊曰：下面四頌半，分為三部分：一是先用一頌說明佛陀具有內外功德，所以請佛陀轉法輪；二是再用一頌半說明轉法輪有大利益，所以請佛陀轉法輪；三是用二頌說明佛陀識達一切，所以請佛陀轉法輪。這是第一部分。『倫』是匹敵、相等的意思。
經文：『度脫於我等（直至）眾生亦復然』。
贊曰：二是說明轉法輪有大利益，所以請佛陀轉法輪。
經文：『世尊知眾生（直至）當轉無上輪』。
贊曰：三是說明佛陀識達一切，所以請佛陀轉法輪。這裡知道五種：一是所念，即欲樂、勝解；二是所行道，遍趣行；三是智慧力，即根的勝劣；四是宿命，即宿住力；五是業，即自業智力。其中的欲樂就是所念，修福。
【English Translation】 English version: The meaning of paying homage. There are two aspects: first, one verse praises the Buddha's attainment of enlightenment, from which we benefit; second, three and a half verses explain the reason for this. This is the first part.
Sutra: 'Sentient beings are constantly suffering (until) they never hear the name of the Buddha.'
Commentary: The following explains the reason. There are two aspects: first, two verses explain that sentient beings do not associate with good friends and thus transmigrate in suffering; second, one and a half verses explain that they pay homage because they encounter benefit. This is the first part. 'Constant suffering' is the truth of suffering (dukkha satya), 'blind darkness' is the truth of accumulation (samudaya satya), 'not knowing the end of suffering' is the truth of the path (marga satya), 'not seeking liberation' is the truth of cessation (nirodha satya). They cannot recognize these Four Noble Truths, the heavenly beings diminish, they enter darkness from darkness, and they do not hear the name of the Buddha. 'Darkness' (冥, ming) is pronounced 'mo jing fan' (莫經反), meaning darkness. The Yupian (玉篇) says, 'Mo ding fan (莫定反), night, obscurity.' 'Darkness' (冥冥, ming ming) refers to obscuring people's eyes, making them unable to see anything.
Sutra: 'Now the Buddha has attained the highest (until) I take refuge in the unsurpassed honored one.'
Commentary: Paying homage because of encountering benefit.
Sutra: 'At that time, the sixteen princes (until) all the gods and people.'
Commentary: The following is the second part, requesting the Buddha to turn the Dharma wheel. First is the prose section, then the verses. This is the first part. Peace and happiness, compassionately removing suffering.
Sutra: 'Repeating in verse (until) wishing to speak for the world.'
Commentary: The following four and a half verses are divided into three parts: first, one verse explains that the Buddha possesses inner and outer virtues, so they request the Buddha to turn the Dharma wheel; second, one and a half verses explain that turning the Dharma wheel has great benefits, so they request the Buddha to turn the Dharma wheel; third, two verses explain that the Buddha understands everything, so they request the Buddha to turn the Dharma wheel. This is the first part. 'Equal' (倫, lun) means matching, equal.
Sutra: 'Liberate us (until) sentient beings are also like this.'
Commentary: Second, explaining that turning the Dharma wheel has great benefits, so they request the Buddha to turn the Dharma wheel.
Sutra: 'The World Honored One knows sentient beings (until) should turn the unsurpassed wheel.'
Commentary: Third, explaining that the Buddha understands everything, so they request the Buddha to turn the Dharma wheel. Here, he knows five things: first, what is thought, namely desire and superior understanding (adhimukti); second, the path that is practiced, the path of universal attainment; third, the power of wisdom, namely the superiority or inferiority of the roots (indriya); fourth, past lives, namely the power of abiding in past lives (purvanivasanusmrti); fifth, karma, namely the power of knowledge of one's own karma. Among them, desire is what is thought, cultivating blessings.
即業，故略舉此攝餘五力。
經「佛告諸比丘(至)六種震動」。
贊曰：下梵天供養請轉法輪。有二：初神光動照，后供養請轉。初文有三：初動十方世界，次光照幽冥，后動照梵宮。此初也。
經「其國中間(至)忽生眾生」。
贊曰：光照幽冥，即二世界鐵圍山間。
經「又其國界(至)勝諸天光」。
贊曰：動照梵宮，為供請之漸。
經「爾時東方(至)共議此事」。
贊曰：下供養請轉。大文分五：一東方，二東南方，三南方，四例六方，五上方。除后二方，餘一一中文皆分四：一睹光驚議，二尋光詣佛，三禮讚請轉，四默然許之。初文有二：初眾梵驚問，后一天請求。此初也。此皆通四禪梵王。或唯初禪請轉法輪，梵福量故。此文有三：一光，二念，三議。
經「時彼眾中(至)遍照於十方」。
贊曰：此一天請求。諸天之中具威德者，將生之時光明先現，故此疑言為大德天生。
經「爾時五百(至)推尋是相」。
贊曰：二尋光詣佛。有二：初持宮、華以推覓，后見佛、眾以忻然。此初也。
經「見大通智勝(至)請佛轉法輪」。
贊曰：見佛眾以忻然也。
經「即時諸梵天王(至)高十由旬」。
【現代漢語翻譯】 現代漢語譯本 即是行業，所以簡略地舉出這個來概括其餘五力。
經文：『佛告訴各位比丘（直到）六種震動。』
贊曰：地獄梵天供養並請求轉法輪。分為二部分：首先是神光震動照耀，然後是供養並請求轉法輪。第一部分有三點：首先是震動十方世界，其次是光明照耀幽冥，最後是震動照耀梵天宮。這是第一部分。
經文：『那個國家中間（直到）忽然產生眾生。』
贊曰：光明照耀幽冥，指的是兩個世界鐵圍山之間。
經文：『又那個國界（直到）勝過諸天光明。』
贊曰：震動照耀梵天宮，是為供養請求（轉法輪）的開端。
經文：『這時東方（直到）共同商議這件事。』
贊曰：地獄供養並請求轉法輪。大體分為五部分：一東方，二東南方，三南方，四類推六方，五上方。除去後兩方，其餘每一部分都分為四點：一看到光明感到驚奇並議論，二尋找光明前往佛處，三禮拜讚歎並請求轉法輪，四默然允許。第一部分有二點：首先是眾梵天感到驚奇並詢問，然後是一位天人請求。這是第一部分。這些都包括四禪的梵天王。或者只有初禪的梵天請求轉法輪，因為梵天的福報有大小的緣故。這段經文有三點：一光明，二念頭，三議論。
經文：『這時他們當中（直到）普遍照耀於十方。』
贊曰：這是指一位天人請求。諸天之中具有威德的人，將要出生時光明先顯現，所以這裡猜測是具有大德的天人出生。
經文：『這時五百（直到）推尋這個相。』
贊曰：二，尋找光明前往佛處。分為二部分：首先是拿著宮殿、鮮花來尋找，然後是見到佛和大眾而感到欣喜。這是第一部分。
經文：『見到大通智勝（直到）請佛轉法輪。』
贊曰：見到佛和大眾而感到欣喜。
經文：『即時諸梵天王（直到）高十由旬（Yojana，古印度長度單位）。』
【English Translation】 English version It is karma, therefore, this is briefly mentioned to encompass the remaining five powers.
Sutra: 'The Buddha told the Bhikkhus (until) six kinds of quaking.'
Commentary: Lower Brahma offering and requesting the turning of the Dharma wheel. There are two parts: first, the divine light quakes and illuminates; second, offering and requesting the turning. The first part has three points: first, quaking the ten directions of the world; second, light illuminating the darkness; third, quaking and illuminating the Brahma palace. This is the first part.
Sutra: 'In the middle of that country (until) suddenly living beings are born.'
Commentary: Light illuminating the darkness, referring to the space between the two worlds of the Iron Ring Mountains (Cakravāḍa).
Sutra: 'Moreover, that country (until) surpassing the light of all the gods.'
Commentary: Quaking and illuminating the Brahma palace, is the beginning of offering and requesting (the turning of the Dharma wheel).
Sutra: 'At that time, the East (until) jointly discussed this matter.'
Commentary: Lower realm offering and requesting the turning. Broadly divided into five parts: one, the East; two, the Southeast; three, the South; four, by analogy, the six directions; five, the Above. Excluding the last two directions, each of the remaining parts is divided into four points: one, seeing the light, being surprised and discussing; two, seeking the light and going to the Buddha's place; three, prostrating, praising, and requesting the turning of the Dharma wheel; four, silently allowing it. The first part has two points: first, the Brahma beings are surprised and ask; then, one deva requests. This is the first part. These all include the Brahma Kings of the Four Dhyanas (meditative states). Or only the Brahma of the First Dhyana requests the turning of the Dharma wheel, because the merit of Brahma varies. This passage has three points: one, light; two, thought; three, discussion.
Sutra: 'At that time, among them (until) universally illuminating the ten directions.'
Commentary: This refers to one deva requesting. Among the devas, those with great power and virtue have their light appear before they are born, so here it is speculated that a deva with great virtue is being born.
Sutra: 'At that time, five hundred (until) investigating this sign.'
Commentary: Two, seeking the light and going to the Buddha's place. Divided into two parts: first, holding palaces and flowers to seek; then, seeing the Buddha and the assembly and feeling delighted. This is the first part.
Sutra: 'Seeing the Great Penetrating Wisdom Victorious Buddha (Mahābhijñābhibhū) (until) requesting the Buddha to turn the Dharma wheel.'
Commentary: Seeing the Buddha and the assembly and feeling delighted.
Sutra: 'Immediately, the Brahma Kings (until) ten Yojanas (Yojana, ancient Indian unit of length) in height.'
贊曰：下第三段禮讚請轉。有二：初供養，后請轉。初長行有二：初歸禮散華，后獻宮請納。此初也。
經「華供養已(至)愿垂納受」。
贊曰：此請納安處。
經「時諸梵天王(至)普皆蒙饒益」。
贊曰：四頌，分三：初二頌讚五德，次一頌陳來由，后一頌請納受。此初也。
經「我等所從來(至)唯愿哀納受」。
贊曰：初頌來由，后頌請納。
經「爾時諸梵天王(至)度苦惱眾生」。
贊曰：此請轉法輪。
經「爾時大通(至)默然許之」。
贊曰：第四大段佛默然許。問：何故涅槃時默然不受他供，今者默然遂許他說？古解以佛顏有舒𣫍，請者覺許、不許。又云以佛身光表知受與不受。又云佛初成道時自唱號言「凡時默然受請，涅槃時默然是不受請」。又受食理須咒愿，默然知佛不許。許說默已順請，不假出言而許。
經「又諸比丘(至)共議此事」。
贊曰：第二東南方。大文亦四：初眾梵驚議。
經「時彼眾中(至)度脫苦眾生」。
贊曰：此一天請求。
經「爾時五百(至)請佛轉法輪」。
贊曰：第二尋光詣佛。有二：初持宮、華以推覓，后見佛、眾以忻然。
經「時諸梵天王
(至)愿垂納受」。
贊曰：下第三段禮讚請轉。有二：初供養，后請轉。此長行供養。
經「爾時諸梵天王(至)我等今敬禮」。
贊曰：四頌半贊。分四：一頌讚禮，一頌半嘆希有，一頌嘆爲眼目，一頌嘆爲慈父。此初也。「迦陵頻伽」，妙音鳥也，以聲柔軟清亮哀雅，故以為喻。
經「世尊甚希有(至)諸天眾減少」。
贊曰：嘆希有也。
經「今佛出於世(至)今得值世尊」。
贊曰：初一嘆眼目，后一頌慈父。
經「爾時諸梵天王(至)忍善者增益」。
贊曰：此請轉也。嘆佛生益、忍善者增益，謂入聖道，其義可知。
經「爾時大通(至)默然許之」。
贊曰：第四大段佛默然許。
經「又諸比丘(至)為佛出世間」。
贊曰：第三南方。準前有四，此睹光驚議。有二：初眾梵驚議，后一天請求。
經「爾時五百(至)轉法輪」。
贊曰：第二尋光詣佛。有二：初持宮、華以推覓，后見佛、眾以忻然。
經「時諸梵天王(至)唯愿垂納受」。
贊曰：下第三段供養請轉中初供養，后請轉。此初也。初二頌半嘆佛，后一頌請受。
經「爾時諸梵天王(至)當演深遠音」。
贊曰：
【現代漢語翻譯】 現代漢語譯本 『(至)愿垂納受』——希望（佛陀）能夠接受我們的請求。
贊曰：下面第三大段是禮讚和請求（佛陀）轉法輪。分為兩個部分：首先是供養，然後是請求轉法輪。這段長行經文描述的是供養。
經文：『爾時諸梵天王(至)我等今敬禮』——當時，各位梵天王（Brahma Kings，色界諸天的統治者）都說：『我們現在恭敬地禮拜（佛陀）。』
贊曰：這是四句半的讚頌。分為四個部分：一句贊禮，一句半嘆其稀有，一句嘆爲眼目，一句嘆爲慈父。這是第一個部分。『迦陵頻伽』（Kalavinka），是美妙聲音的鳥，用它的聲音柔和、清亮、哀婉、優雅來比喻（佛陀的聲音）。
經文：『世尊甚希有(至)諸天眾減少』——世尊（Bhagavan，佛陀的尊稱）非常稀有難得，（因為他的出現）導致諸天眾（Devas，天神）減少。
贊曰：這是讚歎（佛陀）的稀有。
經文：『今佛出於世(至)今得值世尊』——現在佛陀出現在世間，我們現在能夠遇到世尊。
贊曰：前面一句讚歎（佛陀）是眼目，後面一句讚歎（佛陀）是慈父。
經文：『爾時諸梵天王(至)忍善者增益』——當時，各位梵天王（Brahma Kings）都說：（佛陀的出現）使佛法增益，能夠忍耐行善的人也增益。
贊曰：這是請求（佛陀）轉法輪。讚歎佛陀的出現使佛法增益，能夠忍耐行善的人也增益，指的是進入聖道，其中的含義可以理解。
經文：『爾時大通(至)默然許之』——當時，大通（Mahabhijna，佛陀的名號）……默然地答應了他們。
贊曰：第四大段是佛陀默然地答應了。
經文：『又諸比丘(至)為佛出世間』——還有各位比丘（Bhikkhus，出家修行的男性佛教徒）……爲了佛陀出現在世間。
贊曰：第三部分是南方。按照前面的（經文），有四個部分，這裡是看到光明後感到驚訝和議論。分為兩個部分：首先是眾梵（Brahmas，梵天）感到驚訝和議論，然後是一位天人請求（佛陀轉法輪）。
經文：『爾時五百(至)轉法輪』——當時，五百……轉法輪（Dharmacakra，佛陀教法的象徵）。
贊曰：第二部分是尋找光明並前往佛陀處。分為兩個部分：首先是拿著宮殿和鮮花去尋找（佛陀），然後是看到佛陀和大眾後感到欣喜。
經文：『時諸梵天王(至)唯愿垂納受』——當時，各位梵天王（Brahma Kings）……只希望（佛陀）能夠接受我們的請求。
贊曰：下面第三大段是供養和請求轉法輪，首先是供養，然後是請求轉法輪。這是第一個部分。首先用兩句半讚歎佛陀，然後用一句請求（佛陀）接受。
經文：『爾時諸梵天王(至)當演深遠音』——當時，各位梵天王（Brahma Kings）……應當宣演出深遠的聲音。
贊曰：
【English Translation】 English version 『(To) may you deign to accept.』 – Hoping that (the Buddha) can accept our request.
Commentary: The third major section below is praise and a request to turn the Dharma wheel (Dharmacakra). It is divided into two parts: first, offering; then, requesting the turning of the Dharma wheel. This passage of prose describes the offering.
Sutra: 『At that time, the Brahma Kings (rulers of the heavens in the Realm of Form) said: 『We now respectfully bow to (the Buddha).』
Commentary: This is a four-and-a-half verse praise. It is divided into four parts: one verse of praise, one and a half verses admiring its rarity, one verse praising it as the eye, and one verse praising it as a compassionate father. This is the first part. 『Kalavinka』 (a mythical bird with a beautiful voice), is a bird with a wonderful voice, used as a metaphor (for the Buddha's voice) because its voice is soft, clear, mournful, and elegant.
Sutra: 『The World Honored One (Bhagavan, an honorific title for the Buddha) is very rare (because his appearance) has led to a decrease in the number of Devas (gods).』
Commentary: This is praising the rarity (of the Buddha).
Sutra: 『Now the Buddha appears in the world, and we are now able to meet the World Honored One.』
Commentary: The previous sentence praises (the Buddha) as the eye, and the following sentence praises (the Buddha) as a compassionate father.
Sutra: 『At that time, the Brahma Kings said: (The Buddha's appearance) has increased the benefit of the Dharma, and those who can endure and do good have also increased.』
Commentary: This is a request (to the Buddha) to turn the Dharma wheel. It praises that the Buddha's appearance has increased the benefit of the Dharma, and those who can endure and do good have also increased, referring to entering the holy path, and its meaning can be understood.
Sutra: 『At that time, Mahabhijna (the Buddha's name)... silently agreed to them.』
Commentary: The fourth major section is the Buddha silently agreeing.
Sutra: 『Also, the Bhikkhus (male Buddhist monastics)... for the Buddha to appear in the world.』
Commentary: The third part is the south. According to the previous (sutra), there are four parts, here is seeing the light and feeling surprised and discussing it. It is divided into two parts: first, the Brahmas (gods) are surprised and discuss it, and then a Deva requests (the Buddha to turn the Dharma wheel).
Sutra: 『At that time, five hundred... turn the Dharma wheel (Dharmacakra, the symbol of the Buddha's teachings).』
Commentary: The second part is searching for the light and going to the Buddha. It is divided into two parts: first, holding palaces and flowers to search for (the Buddha), and then feeling joyful after seeing the Buddha and the assembly.
Sutra: 『At that time, the Brahma Kings... only hope that (the Buddha) can accept our request.』
Commentary: The third major section below is offering and requesting the turning of the Dharma wheel, first offering, then requesting the turning of the Dharma wheel. This is the first part. First, two and a half sentences praise the Buddha, and then one sentence requests (the Buddha) to accept.
Sutra: 『At that time, the Brahma Kings... should proclaim a profound sound.』
Commentary:
請轉中初長行，后偈頌。文意可知。
經「爾時(至)默然許之」。
贊曰：第四大段，佛默然許。
經「西南方(至)亦復如是」。
贊曰：第四，例餘六方。事意同前，恐繁故例。
經「爾時上方(至)為佛出世間」。
贊曰。第五上方。有三，無第四許，此即睹光驚議。有二：初眾梵驚議，后一天請求。
經「爾時五百(至)轉法輪」。
贊曰：第二尋光詣佛。有二：初持宮、華以推覓，后見佛、眾以忻然。
經「時諸梵天王(至)愿垂納處」。
贊曰：下第三段供養請轉。有二：初供養，后請轉。初中又二，此長行也。
經「時諸梵天王(至)廣度於一切」。
贊曰：十頌半，分四：初七頌半贊佛德，次一頌見佛生喜，次一頌請納，后一頌迴向。初中有二：初二頌標，后五頌半釋。此初也。初頌嘆能拔苦，后頌嘆能與樂。「免」音無遠反，引也，作「挽」。有作「勉」，亡辨反，勖勵也。《國語》云「父勉其子，兄勉其弟」，猶勤強也。「萌」音莫耕反，芽也始也，冥昧貌，眾無知也。《漢書》「氓，群黎也」。涅槃名甘露門，謂聖道或理名甘露，教名為門。
經「于昔無量劫(至)死多墮惡道」。
贊曰：下五頌
【現代漢語翻譯】 現代漢語譯本 經文：『爾時（到）默然許之』。 贊曰：第四大段，佛陀默然應允。 經文：『西南方（到）亦復如是』。 贊曰：第四，以西南方為例，其餘六方的情況也與此相同。事情的意義與之前相同，因為內容重複，所以用例子概括。 經文：『爾時上方（到）為佛出世間』。 贊曰：第五，上方的情況。有三點，沒有第四點應允，這裡是見到光明後感到驚訝和議論。分為兩部分：首先是眾梵天感到驚訝和議論，然後是諸天請求。 經文：『爾時五百（到）轉法輪』。 贊曰：第二，尋找光明前往佛陀處。分為兩部分：首先是拿著宮殿和鮮花去尋找，然後是見到佛陀和大眾而感到欣喜。 經文：『時諸梵天王（到）愿垂納處』。 贊曰：下面第三段是供養和請求轉法輪。分為兩部分：首先是供養，然後是請求轉法輪。供養又分為兩部分，這裡是長行文。 經文：『時諸梵天王（到）廣度於一切』。 贊曰：十頌半，分為四部分：首先是七頌半讚歎佛陀的功德，其次是一頌講述見到佛陀而生歡喜，再次是一頌請求佛陀接受供養，最後是一頌迴向。第一部分又分為兩部分：首先是兩頌標明主旨，然後是五頌半解釋。這是第一部分。第一頌讚嘆佛陀能夠拔除痛苦，第二頌讚嘆佛陀能夠給予快樂。『免』（miǎn）字，讀音wú yuǎn fǎn，是引導的意思，可以寫作『挽』（wǎn）。也有寫作『勉』（miǎn）的，讀音wáng biàn fǎn，是勸勉的意思。《國語》中說『父勉其子，兄勉其弟』，就是勤奮努力的意思。『萌』（méng）字，讀音mò gēng fǎn，是萌芽、開始的意思，是冥昧不明的樣子，指大眾無知。《漢書》中說『氓，群黎也』。涅槃被稱為甘露門，是指聖道或真理名為甘露，教法名為門。 經文：『于昔無量劫（到）死多墮惡道』。 贊曰：下面五頌
【English Translation】 English version Sutra: 'At that time (to) silently permitted it'. Commentary: The fourth major section, the Buddha silently agrees. Sutra: 'Southwest (to) also like this'. Commentary: Fourth, using the southwest as an example, the situation in the other six directions is also the same. The meaning of the matter is the same as before, and because the content is repetitive, it is summarized with examples. Sutra: 'At that time above (to) for the Buddha to appear in the world'. Commentary: Fifth, the situation above. There are three points, without the fourth point of agreement, here is the surprise and discussion after seeing the light. Divided into two parts: first, the Brahma assembly is surprised and discusses, and then the devas request. Sutra: 'At that time five hundred (to) turn the Dharma wheel'. Commentary: Second, seeking the light to go to the Buddha's place. Divided into two parts: first, holding palaces and flowers to seek, and then rejoicing to see the Buddha and the assembly. Sutra: 'Then the Brahma kings (to) wish to accept the offering'. Commentary: The third section below is offering and requesting the turning of the Dharma wheel. Divided into two parts: first, offering, and then requesting the turning of the Dharma wheel. The offering is further divided into two parts, here is the prose passage. Sutra: 'Then the Brahma kings (to) widely liberate all'. Commentary: Ten and a half verses, divided into four parts: first, seven and a half verses praising the Buddha's merits, second, one verse describing the joy of seeing the Buddha, third, one verse requesting the Buddha to accept the offering, and finally, one verse of dedication. The first part is further divided into two parts: first, two verses stating the main idea, and then five and a half verses explaining. This is the first part. The first verse praises the Buddha's ability to remove suffering, and the second verse praises the Buddha's ability to give happiness. '免' (miǎn), pronounced wú yuǎn fǎn, means to guide, and can be written as '挽' (wǎn). Some write it as '勉' (miǎn), pronounced wáng biàn fǎn, which means to encourage. The Guoyu says 'The father encourages his son, the elder brother encourages his younger brother', which means to be diligent and strive. '萌' (méng), pronounced mò gēng fǎn, means sprout, beginning, and is the appearance of obscurity, referring to the ignorance of the masses. The Han Shu says '氓, the common people'. Nirvana is called the gate of nectar, referring to the holy path or truth called nectar, and the teachings called the gate. Sutra: 'In the past countless kalpas (to) die and often fall into evil paths'. Commentary: The following five verses
半釋。中有二：初四頌半生死輪迴，后一頌釋佛能拔。初中又二：初二頌受苦果，后二頌半行惡因。此初也。
經「不從佛聞法(至)常墮于惡道」。
贊曰：此行惡因，意可知也。文有二：初二頌半在家行惡行，后一頌外道行惡行。「樂」謂人天樂果，「樂想」者謂樂因。又樂者所取樂境，樂想者能取樂之想。又樂謂樂受自體，樂想謂苦對治樂，謂寒熱等暫息滅時假名樂故。
經「佛為世間眼(至)故現於世間」。
贊曰：此一頌釋佛能拔。
經「超出成正覺(至)喜嘆未曾有」。
贊曰：二明見佛生喜。
經「我等諸宮殿(至)皆共成佛道」。
贊曰：第三段一頌請納。第四段一頌迴向。
經「爾時五百(至)無量劫習法」。
贊曰：此贊請轉也。一頌讚，一頌請。
經「爾時大通智勝如來(至)十二行法輪」。
贊曰：上明供養請轉，下第二段明許可為轉。有四：一標許可為轉，二明余所不能，三彰所轉之法，四顯生聞獲益。此初也。三轉有二：一自，二他。今為他轉，非佛自轉。此苦聖諦，名示相轉；此應遍知，是勸修轉；此已遍知，是作證轉。此行法輪以移動運，是轉義故。是一一轉，令聞法者發生無漏真聖慧眼。隨其次第，
【現代漢語翻譯】 現代漢語譯本：
半釋。其中有二：首先四頌半講述生死輪迴，后一頌解釋佛能救拔。初四頌半又分為二：前兩頌講述承受苦果，后兩頌半講述造作惡因。這是第一部分。 經文：『不從佛聞法（直到）常墮于惡道』。 贊曰：這段講述造作惡因，意思容易理解。文中有二：前兩頌半講述在家之人造作惡行，后一頌講述外道之人造作惡行。『樂』指的是人天之樂的果報，『樂想』指的是產生快樂的原因。或者，『樂』指的是所追求的快樂境界，『樂想』指的是能夠追求快樂的念頭。又或者，『樂』指的是快樂感受本身，『樂想』指的是以快樂來對治痛苦，因為寒冷或炎熱等暫時止息時，會假名為快樂。 經文：『佛為世間眼（直到）故現於世間』。 贊曰：這一頌解釋佛能救拔。 經文：『超出成正覺（直到）喜嘆未曾有』。 贊曰：這兩句說明見到佛而心生歡喜。 經文：『我等諸宮殿（直到）皆共成佛道』。 贊曰：第三段一頌是請求接納。第四段一頌是迴向。 經文：『爾時五百（直到）無量劫習法』。 贊曰：這是讚歎並請求轉法輪。一頌讚嘆，一頌請求。 經文：『爾時大通智勝如來（直到）十二行法輪』。 贊曰：上面說明供養並請求轉法輪，下面第二段說明佛允許轉法輪。有四個方面：一是標明允許轉法輪，二是說明其他人不能做到，三是彰顯所轉的法，四是顯示聽聞佛法所獲得的利益。這是第一方面。三轉有二：一是自轉，二是為他轉。現在是為他人轉法輪，不是佛自己轉法輪。此苦聖諦，名為示相轉；此應遍知，是勸修轉；此已遍知，是作證轉。此行法輪以移動運，是轉義故。這是一一轉法輪，令聽聞佛法的人發生無漏的真實聖慧之眼。按照次第，
【English Translation】 English version:
Half Explanation. There are two parts: the first four and a half verses discuss the cycle of birth and death, and the last verse explains how the Buddha can deliver beings. The first four and a half verses are further divided into two: the first two verses discuss the suffering of karmic consequences, and the last two and a half verses discuss the creation of evil causes. This is the first part. Sutra: 'Not hearing the Dharma from the Buddha (until) constantly falling into evil paths'. Commentary: This discusses the creation of evil causes, and the meaning is easily understood. There are two parts in the text: the first two and a half verses discuss the evil deeds of laypeople, and the last verse discusses the evil deeds of non-Buddhists. 'Pleasure' refers to the fruit of happiness in the realms of humans and gods, and 'thought of pleasure' refers to the cause of generating happiness. Alternatively, 'pleasure' refers to the realm of pleasure that is sought, and 'thought of pleasure' refers to the thought that is capable of seeking pleasure. Or, 'pleasure' refers to the feeling of pleasure itself, and 'thought of pleasure' refers to using pleasure to counteract suffering, because when cold or heat temporarily ceases, it is falsely called pleasure. Sutra: 'The Buddha is the eye of the world (until) therefore appears in the world'. Commentary: This verse explains how the Buddha can deliver beings. Sutra: 'Transcending and attaining perfect enlightenment (until) joyfully exclaiming unprecedentedly'. Commentary: These two lines explain the joy of seeing the Buddha. Sutra: 'Our palaces (until) all together attain Buddhahood'. Commentary: The third paragraph, one verse, is a request for acceptance. The fourth paragraph, one verse, is a dedication. Sutra: 'At that time, the five hundred (until) practiced the Dharma for countless kalpas (kalpa: eon)'. Commentary: This is praise and a request to turn the Dharma wheel. One verse praises, and one verse requests. Sutra: 'At that time, the Great Penetrating Wisdom-Surpassing Tathagata (Tathagata: Thus Come One) (until) the twelve-phased Dharma wheel'. Commentary: The above explains offering and requesting the turning of the Dharma wheel, and the second paragraph below explains that the Buddha permits the turning of the Dharma wheel. There are four aspects: first, it indicates permission to turn the Dharma wheel; second, it explains that others cannot do it; third, it reveals the Dharma that is being turned; and fourth, it shows the benefits gained from hearing the Dharma. This is the first aspect. There are two types of turning: one is self-turning, and the other is turning for others. Now it is turning the Dharma wheel for others, not the Buddha turning the Dharma wheel himself. This Noble Truth of Suffering is called the turning of showing the aspect; this should be universally known, is the turning of encouraging practice; this is already universally known, is the turning of making proof. This Dharma wheel moves and operates, therefore it is the meaning of turning. This is turning the Dharma wheel one by one, causing those who hear the Dharma to develop the undefiled, true, and sacred eye of wisdom. According to the order,
于去、來、今苦諦之中，生智、明、覺。如是一轉總別四行，三轉諦諦皆有十二行相。然數等故，但說三轉十二行相。三轉如次顯示，令入見、修、無學等三。如前第四卷疏中解。
經「若沙門(至)所不能轉」。
贊曰：二明余所不能，未正證故。唯佛可為一切師故，知一切故。
經「謂是苦(至)是苦滅道」。
贊曰：下彰所轉輪之境，於此生智名行法輪。法輪境有二：一四諦，二十二緣。此初也。且舉示相，余例可知。四諦略以五門分別：一出體，二釋名，三廢立，四釋妨，五諸門。
出體者，《對法》等說，有情世間及器世間，諸有漏法性逼迫故，皆是苦諦。集有二義：一招感異熟無記果義。《對法》等說，謂諸煩惱及所起業名為集諦。《唯識》等說，十二支中五亦集諦攝，業煩惱性故，余無記法皆非集諦。然唯說愛為集諦者，由最勝故。二為因能得有漏果義。即諸有漏在內身中，三性諸法能為依因，有異熟者皆是集諦。《瑜伽》等說十二支中逆觀老死有二種因：一者粗生，謂即生支；二者細生，謂愛、取、有，乃至觀前齊識退還，此等皆名老死之集。故知依因，無記等法亦名為集，不說非支亦名為集。真如、擇滅、不動、想受滅，諸無為名為滅諦。《對法論》說真如、聖道
【現代漢語翻譯】 現代漢語譯本：在過去、未來、現在的苦諦（duhkha satya）之中，產生智慧、光明、覺悟。這樣一轉總別四行，三轉諦諦都有十二行相。然而因為數量相等，所以只說三轉十二行相。三轉依次顯示，使人進入見道、修道、無學道等三個階段。如同前面第四卷疏中的解釋。
經文：『如果沙門（sramana，出家修行者）乃至所不能轉。』
贊曰：這說明了其他人所不能做到的，因為他們沒有真正證悟。只有佛（Buddha）可以作為一切眾生的導師，因為他知道一切。
經文：『所謂是苦（duhkha，痛苦），是苦集（duhkha samudaya，痛苦的根源），是苦滅（duhkha nirodha，痛苦的止息），是苦滅道（duhkha nirodha marga，通往痛苦止息的道路）。』
贊曰：下面闡明了所轉法輪的境界，在此產生智慧名為行法輪。法輪的境界有兩種：一是四諦，二是十二緣起。這是第一個。姑且舉例說明，其餘可以類推。四諦略以五門分別：一、出體，二、釋名，三、廢立，四、釋妨，五、諸門。
出體方面，《對法》（Abhidharma）等論典說，有情世間以及器世間，所有有漏法因為其逼迫的性質，都是苦諦。集諦（samudaya satya）有兩種含義：一是招感異熟無記果的含義。《對法》等論典說，諸煩惱以及由煩惱所產生的業名為集諦。《唯識》（Vijnanavada）等論典說，十二緣起支中的五支也屬於集諦，因為它們具有業和煩惱的性質，其餘無記法都不是集諦。然而只說愛為集諦，是因為愛最為強烈。二是作為因能得到有漏果的含義。即所有有漏的、存在於內在身中的、三性的諸法，能夠作為所依之因，具有異熟果的都是集諦。《瑜伽》（Yoga）等論典說，十二緣起支中逆觀老死有兩種因：一是粗生，即生支；二是細生，即愛、取、有，乃至觀前齊識退還，這些都名為老死之集。所以知道作為所依之因的無記等法也名為集，不說非緣起支也名為集。真如（tathata，事物的真實本性）、擇滅（pratisamkhya-nirodha，通過智慧選擇而達到的寂滅）、不動、想受滅，這些無為法名為滅諦（nirodha satya）。《對法論》（Abhidharma）說真如、聖道
【English Translation】 English version: Within the duhkha satya (truth of suffering) of the past, future, and present, wisdom, clarity, and awakening arise. Thus, one turning with its four aspects, both general and specific, and three turnings of the truths each have twelve aspects. However, because the number is the same, only the twelve aspects of the three turnings are discussed. The three turnings sequentially reveal, enabling entry into the stages of seeing the path, cultivating the path, and no more learning, etc. As explained in the commentary of the fourth volume earlier.
Sutra: 'If sramana (ascetic, religious practitioner), even that which cannot be turned.'
Commentary: This clarifies what others cannot do, because they have not truly attained enlightenment. Only the Buddha (enlightened one) can be the teacher of all beings, because he knows everything.
Sutra: 'So-called duhkha (suffering), duhkha samudaya (the origin of suffering), duhkha nirodha (the cessation of suffering), duhkha nirodha marga (the path to the cessation of suffering).'
Commentary: The following elucidates the realm of the turning of the Dharma wheel, where the arising of wisdom is called the turning of the Dharma wheel. There are two realms of the Dharma wheel: one is the Four Noble Truths, and the other is the Twelve Nidanas (dependent origination). This is the first. Let's give an example, and the rest can be inferred. The Four Noble Truths are briefly distinguished by five aspects: 1. substance, 2. explanation of name, 3. establishment and refutation, 4. explanation of objections, 5. various aspects.
Regarding substance, the Abhidharma (Buddhist philosophical texts) and other treatises state that the sentient world and the physical world, all contaminated dharmas (phenomena) are duhkha satya because of their oppressive nature. Samudaya satya (the truth of the origin of suffering) has two meanings: one is the meaning of attracting and experiencing the result of indeterminate karma. The Abhidharma and other treatises state that all afflictions and the karma arising from them are called samudaya satya. The Vijnanavada (Consciousness-only school) and other treatises state that five of the twelve nidanas are also included in samudaya satya, because they have the nature of karma and afflictions, and the remaining indeterminate dharmas are not samudaya satya. However, only love is said to be samudaya satya, because it is the most powerful. The second is the meaning of being the cause of obtaining contaminated results. That is, all contaminated dharmas that exist within the inner body, of the three natures, that can be the dependent cause, and have the result of maturation, are all samudaya satya. The Yoga (practice) and other treatises state that in the twelve nidanas, there are two causes for old age and death when viewed in reverse: one is the coarse arising, which is the birth nidana; the other is the subtle arising, which is love, grasping, existence, and even returning to consciousness before, all of these are called the accumulation of old age and death. Therefore, it is known that indeterminate dharmas, which are the dependent cause, are also called accumulation, and it is said that even non-nidana are also called accumulation. Tathata (suchness, the true nature of things), pratisamkhya-nirodha (cessation through discernment), immovability, cessation of perception and sensation, these unconditioned dharmas are called nirodha satya (the truth of cessation). The Abhidharma states that tathata, the noble path
、煩惱不生名為滅諦。此說滅依、能滅、滅性，正智所證真如境上有漏法滅，假實合是滅諦之相。無漏五蘊名為道諦，對法等說，資糧道、加行道、見道、修道、究竟道皆名道諦，依道自性及道眷屬以顯道諦。由此四諦攝諸法盡，故《涅槃經》「迦葉問言：如佛一時入申首林，取小樹葉告諸比丘：『我已所說如手中葉，所未說法如林中葉。』而言四諦攝諸法盡。若攝盡者，則是已說一切法盡，云何言未說如林中葉；若不攝盡者，應有五諦。世尊告言：四諦攝盡，然總說言此是苦諦，二乘不能知分別諸苦有無量相，非諸聲聞、緣覺所知；乃至道諦亦復如是。」此中意說，然雖四諦攝諸法盡，鉅細分別二乘等不知，故言未說，非有五諦。依詮顯實，真如亦是滅諦所攝，故《對法》言「滅性正是滅諦所攝」。《涅槃》亦說「四諦所攝」，故言二乘有苦有諦而無有實，菩薩具有；餘三亦然。廢詮談旨即非滅諦，故《瑜伽》中四諦之外說非安立諦。上依種類總說四諦，若依法體有粗有妙，能知之智有上有下。《勝鬘》依此說有八諦，謂有作四聖諦、無作四聖諦。如是八聖諦非二乘所知。即新翻經云「安立諦、非安立諦」。有作四聖諦者，分段生死十二因緣名苦，煩惱及業名集，擇滅名滅，生空智品名道。無作四聖諦者，變易生死
【現代漢語翻譯】 現代漢語譯本 煩惱不生叫做滅諦（Nirodha Satya）。這裡說的滅包括所依之滅、能滅之法、滅的自性，以及通過正確的智慧所證悟的真如（Tathata）境界上，有漏法（Sasrava Dharma）的滅盡。這種假和實的結合就是滅諦的相。無漏五蘊（Anasrava Skandha）叫做道諦（Marga Satya）。《對法》（Abhidharma）等論典中說，資糧道（Sambhara-marga）、加行道（Prayoga-marga）、見道（Darshana-marga）、修道（Bhavana-marga）、究竟道（Asaiksa-marga）都叫做道諦。道諦的顯現是依據道的自性以及道的眷屬。因此，四諦（Chatvari-arya-satyani）涵蓋了一切法，所以《涅槃經》（Nirvana Sutra）中，迦葉（Kasyapa）問道：『如來曾經在申首林（Simsavana）中，摘取幾片小樹葉告訴比丘們：『我已經講說的法，就像我手中的樹葉；我沒有講說的法，就像林中的樹葉。』既然這樣說，又說四諦涵蓋了一切法。如果涵蓋了一切法，那就是已經講說了一切法，為什麼又說未講說的法像林中的樹葉？如果不能涵蓋一切法，那就應該有五諦。』世尊（Bhagavan）告訴迦葉：『四諦確實涵蓋了一切法，但總的來說，『這是苦諦（Duhkha Satya）』，二乘（Sravaka-yana and Pratyekabuddha-yana）不能夠知道和分別諸苦的無量相，這不是聲聞（Sravaka）、緣覺（Pratyekabuddha）所能瞭解的；乃至道諦也是這樣。』這裡的意思是說，雖然四諦涵蓋了一切法，但二乘等不能夠鉅細地分別，所以說未講說，而不是有五諦。依據詮釋來顯現真實，真如也屬於滅諦所涵蓋，所以《對法》說『滅性正是滅諦所攝』。《涅槃經》也說『四諦所攝』，所以說二乘有苦有諦而沒有實證，菩薩（Bodhisattva）則具有實證；其餘三諦也是這樣。如果拋棄詮釋而談論宗旨，那就不是滅諦了，所以《瑜伽師地論》（Yogacarabhumi-sastra）中，在四諦之外說了非安立諦。上面是依據種類總說四諦，如果依據法體，則有粗有妙；能知之智，則有上有下。《勝鬘經》（Srimala Sutra）依據此理，說有八諦，即有作四聖諦、無作四聖諦。這樣的八聖諦不是二乘所能瞭解的。也就是新翻譯的經文中所說的『安立諦、非安立諦』。有作四聖諦，是指分段生死（Samkhata）的十二因緣（Dvadasanga-pratityasamutpada）名為苦，煩惱（Klesha）和業（Karma）名為集（Samudaya），擇滅（Pratisamkhyanirodha）名為滅，生空智品（Jatismarajnana）名為道。無作四聖諦，是指變易生死（Asamkhata）
【English Translation】 English version Cessation of afflictions is called Nirodha Satya (Truth of Cessation). Here, 'cessation' refers to the cessation that relies on something, the means of cessation, the nature of cessation, and the cessation of contaminated dharmas (Sasrava Dharma) in the realm of Suchness (Tathata) realized by correct wisdom. The combination of this provisional and real is the aspect of Nirodha Satya. The uncontaminated five aggregates (Anasrava Skandha) are called Marga Satya (Truth of the Path). As stated in Abhidharma and other treatises, the stages of Sambhara-marga (Path of Accumulation), Prayoga-marga (Path of Application), Darshana-marga (Path of Seeing), Bhavana-marga (Path of Cultivation), and Asaiksa-marga (Path of No More Learning) are all called Marga Satya. The manifestation of Marga Satya is based on the nature of the path and its retinue. Therefore, the Four Noble Truths (Chatvari-arya-satyani) encompass all dharmas, as stated in the Nirvana Sutra: 'Kasyapa asked: 'The Tathagata once took a few small leaves in Simsavana and told the bhikshus: 'The dharma I have spoken is like the leaves in my hand; the dharma I have not spoken is like the leaves in the forest.' If this is the case, and it is said that the Four Noble Truths encompass all dharmas, then that means all dharmas have already been spoken. Why then say that the dharma not spoken is like the leaves in the forest? If they do not encompass all dharmas, then there should be Five Noble Truths.' The Bhagavan told Kasyapa: 'The Four Noble Truths do indeed encompass all dharmas, but generally speaking, 'This is Duhkha Satya (Truth of Suffering),' the Two Vehicles (Sravaka-yana and Pratyekabuddha-yana) cannot know and distinguish the immeasurable aspects of suffering, which is not something that Sravakas (Hearers) and Pratyekabuddhas (Solitary Realizers) can understand; and so on for Marga Satya.' The meaning here is that although the Four Noble Truths encompass all dharmas, the Two Vehicles cannot distinguish them in detail, so it is said that they have not been spoken, not that there are Five Noble Truths. According to the interpretation to reveal the reality, Suchness is also encompassed by Nirodha Satya, so the Abhidharma says 'The nature of cessation is precisely encompassed by Nirodha Satya.' The Nirvana Sutra also says 'Encompassed by the Four Noble Truths,' so it is said that the Two Vehicles have suffering and truth but no realization, while Bodhisattvas (Bodhisattva) have realization; the other three truths are also like this. If one abandons the interpretation and discusses the essence, then it is not Nirodha Satya, so in the Yogacarabhumi-sastra, Non-Established Truth is spoken of outside the Four Noble Truths. The above is a general discussion of the Four Noble Truths according to their categories. If based on the substance of the dharmas, there are coarse and subtle aspects; the wisdom that can know them has higher and lower levels. The Srimala Sutra, based on this principle, speaks of Eight Truths, namely the Four Noble Truths with action and the Four Noble Truths without action. These Eight Noble Truths are not something that the Two Vehicles can understand. That is, the newly translated sutras speak of 'Established Truth and Non-Established Truth.' The Four Noble Truths with action refer to the twelve links of dependent origination (Dvadasanga-pratityasamutpada) of segmented birth and death (Samkhata) being called suffering, afflictions (Klesha) and karma (Karma) being called accumulation (Samudaya), selective cessation (Pratisamkhyanirodha) being called cessation, and the wisdom of the emptiness of birth (Jatismarajnana) being called the path. The Four Noble Truths without action refer to the birth and death of transformation (Asamkhata)
五蘊名苦，所知障名集，無住涅槃名滅，法空智品名道。如前已說。今依總相或依分段轉四諦輪，為二乘故。
釋名者，「四」者是數，「諦」者實義，唯聖知實，故名四聖諦。苦真是苦，更無異苦等。五十五云：「諦義云何？如所說相不捨離義。由觀此故到清凈究竟義是諦義。」帶數釋也。苦者逼迫，煩惱所生義。集者招感，能生苦諦義。滅者寂靜義，彼俱寂靜義。道者通因，能成三義。三義者，此中苦事、苦理、苦如；乃至道諦有三亦爾。苦事名諦，持業釋。餘二名諦，依主釋。理、如二種，與其苦事雖非一異，然此皆非逼迫等故。
廢立者，九十五云：「苦諦如諸病體，集諦如諸病因，滅諦如病生已而得除愈，道諦如病除已令后不生。諸有病者詣良醫所，但應尋求爾所正法；諸有良醫亦但應授爾所正法，是故更無第五聖諦。諸佛如來拔大毒箭無上良醫，亦但宣說爾所正法。又如療病者知病、病因、病除之法；觀生死苦、苦因、苦滅、滅法亦爾，故復說言趣苦滅行。」
釋妨難者，五十五說：「何因故說知苦、斷集、證滅、修道四差別耶。答：由彼苦諦是四顛倒所依處故、為除顛倒故，應遍知苦。既遍知已，即遍知集，由彼集諦苦諦攝故。雖遍知苦，仍為集諦之所隨逐，故須更說永斷集諦。言
【現代漢語翻譯】 現代漢語譯本：五蘊（Panca-skandha，構成個體存在的五種要素：色、受、想、行、識）名為苦諦，所知障（Jnana-avarana，阻礙智慧產生的障礙）名為集諦，無住涅槃（Apratisthita-nirvana，不住于生死和涅槃的境界）名為滅諦，具有法空智慧的品格名為道諦。這些內容之前已經說過。現在依據總相或者依據分段來轉四諦法輪，是爲了聲聞乘和緣覺乘的修行者。
解釋名稱：『四』是數字，『諦』是真實的意思，只有聖者才能知曉真實，所以稱為四聖諦。苦諦確實是苦，沒有其他的苦可以與之相比。第五十五卷說：『諦的含義是什麼？就像所說的那樣不捨離的意義。由於觀察這個，到達清凈究竟的意義就是諦的意義。』這是帶數字的解釋。苦，是逼迫，是煩惱所產生的意義。集，是招感，是能夠產生苦諦的意義。滅，是寂靜的意義，是苦和集的寂靜的意義。道，是通達的因，是能夠成就以上三種意義的。三種意義是：這裡面有苦的事實、苦的道理、苦的如實相；乃至道諦也有這三種。苦的事實名為諦，這是持業釋。其餘兩個名為諦，這是依主釋。道理、如實相這兩種，與苦的事實雖然不是一體也不是異體，然而這些都不是逼迫等等。
廢立：第九十五卷說：『苦諦就像各種疾病的身體，集諦就像各種疾病的原因，滅諦就像疾病產生后而得到痊癒，道諦就像疾病消除后使以後不再產生。那些有疾病的人去拜訪好醫生，只應該尋求這些正法；那些好醫生也只應該傳授這些正法，所以沒有第五聖諦。諸佛如來是拔除大毒箭的無上良醫，也只是宣說這些正法。又如治療疾病的人知道疾病、疾病的原因、疾病消除的方法；觀察生死之苦、苦的原因、苦的止滅、止滅的方法也是這樣，所以又說趨向苦滅的修行。』
解釋妨難：第五十五卷說：『因為什麼緣故說知苦、斷集、證滅、修道這四種差別呢？回答：因為苦諦是四種顛倒（四種錯誤的認知：常、樂、我、凈）所依賴的地方，爲了去除顛倒，應該普遍地瞭解苦。既然普遍地瞭解了苦，也就普遍地瞭解了集，因為集諦是苦諦所包含的。雖然普遍地瞭解了苦，仍然被集諦所隨逐，所以需要進一步說明永遠斷除集諦。』
【English Translation】 English version: The five aggregates (Panca-skandha, the five elements constituting individual existence: form, feeling, perception, volition, and consciousness) are called the Truth of Suffering (Dukkha Satya), the obscuration of knowledge (Jnana-avarana, the obstacle to the arising of wisdom) is called the Truth of the Origin (Samudaya Satya), the Nirvana without residue (Apratisthita-nirvana, the state of not dwelling in either Samsara or Nirvana) is called the Truth of Cessation (Nirodha Satya), and the quality of having wisdom of the emptiness of phenomena is called the Truth of the Path (Magga Satya). These have been explained before. Now, the turning of the Wheel of the Four Noble Truths is done based on the general characteristics or based on divisions, for the sake of the Sravakas and Pratyekabuddhas.
Explaining the names: 『Four』 is a number, 『Truth』 (Satya) means reality. Only the noble ones know reality, therefore it is called the Four Noble Truths. The Truth of Suffering is truly suffering, there is no other suffering comparable to it. The fifty-fifth chapter says: 『What is the meaning of Truth? It is the meaning of not abandoning the characteristic as it is spoken. Because of observing this, reaching the meaning of purity and ultimate is the meaning of Truth.』 This is an explanation with a number. Suffering is oppression, the meaning of being produced by afflictions. Origin is causation, the meaning of being able to produce the Truth of Suffering. Cessation is the meaning of tranquility, the meaning of the tranquility of both suffering and origin. Path is the universal cause, the meaning of being able to accomplish the above three meanings. The three meanings are: here there is the fact of suffering, the reason of suffering, the suchness of suffering; and so on, the Truth of the Path also has these three. The fact of suffering is called Truth, this is a Karmadharaya compound. The other two are called Truth, this is a Tatpurusha compound. The reason and suchness, although they are neither identical nor different from the fact of suffering, nevertheless these are not oppression and so on.
Establishment and refutation: The ninety-fifth chapter says: 『The Truth of Suffering is like the body of various diseases, the Truth of the Origin is like the causes of various diseases, the Truth of Cessation is like the cure obtained after the disease arises, the Truth of the Path is like preventing the disease from arising again after it has been eliminated. Those who have diseases should visit a good doctor and should only seek these correct Dharmas; those good doctors should also only impart these correct Dharmas, therefore there is no fifth Noble Truth. The Tathagatas, the Buddhas, are the supreme doctors who extract the great poisonous arrow, and they only proclaim these correct Dharmas. Furthermore, just as those who treat diseases know the disease, the cause of the disease, and the method of eliminating the disease; observing the suffering of Samsara, the cause of suffering, the cessation of suffering, and the method of cessation is also like this, therefore it is also said to practice the path leading to the cessation of suffering.』
Explaining objections: The fifty-fifth chapter says: 『For what reason is it said that there are four distinctions: knowing suffering, abandoning the origin, realizing cessation, and cultivating the path? The answer is: because the Truth of Suffering is the place where the four inversions (four kinds of wrong perceptions: permanence, pleasure, self, purity) rely, in order to remove the inversions, one should universally understand suffering. Since one has universally understood suffering, one also universally understands the origin, because the Truth of the Origin is contained by the Truth of Suffering. Although one has universally understood suffering, one is still followed by the Truth of the Origin, therefore it is necessary to further explain the eternal abandonment of the Truth of the Origin.』
觸證者是現見義，由於滅諦現前見故，不生怖畏、愛樂攝受，是故須說觸證滅諦。若勤修道乃能成辦所說三義，是故次說修習道諦。何故四諦如是次第？由此故苦為初，如此故苦為次，此二攝黑品究竟；由此故樂為第三，如此故樂為第四，此二攝白品究竟。譬如重病、病因、病癒、良藥。又如遭苦次第建立聖諦。如諸世間曾所遭苦，即於此處先發作意。次於遭苦因，次於苦解脫，後於解脫方便發起作意。」
諸門分別者，以十門分別：一幾蘊所攝？三諦五蘊更互相攝，滅諦不爾，彼寂靜故。二誰各幾行？答各四如次，謂無常、苦、空、無我。因、集、生、緣，滅、靜、妙、離，道、如、行、出。三何故苦諦為四行、觀為除四倒？無常除常倒，苦除二倒謂樂、凈倒，空無我除我倒，集諦四觀除四愛故。由依常倒起後有愛，次依樂、凈二倒起貪喜俱行愛及彼彼希樂愛，次依我倒起獨愛。滅為四觀，四種愛滅之所顯故。道為四觀，由能證彼四愛滅故。四誰解脫門攝幾行？五入諦現觀有幾種？六三乘觀諦有何差別？七此四諦為世俗為勝義？五十五涅槃唯勝義，六十四對非安立唯世俗攝，實通二種。八諸諦相攝。九苦有幾種，餘三亦爾。十虛空、非擇滅，何諦所攝？並如《瑜伽》、《對法》、《唯識》、《顯揚》等抄說，
【現代漢語翻譯】 現代漢語譯本：觸證者是現見（Abhisamaya）義，因為滅諦（Nirodha Satya）現前顯現的緣故，不會產生怖畏、愛樂和攝受，所以需要講述觸證滅諦。如果勤奮地修習道諦（Marga Satya），才能成就上面所說的三種意義，因此接下來講述修習道諦。為什麼四聖諦（Arya Satya）要按照這樣的順序排列呢？因為苦諦（Dukkha Satya）是最初的，如此苦諦是接下來的，這兩個包含了黑品（不善法）的究竟；因為滅諦是第三個，如此道諦是第四個，這兩個包含了白品（善法）的究竟。譬如重病、病因、病癒、良藥。又如遭遇痛苦的次第來建立聖諦。如同世間眾生曾經遭遇的痛苦，就在這裡首先發起作意（Manasikara）。然後是對遭遇痛苦的原因，然後是對從痛苦中解脫，最後是對解脫的方法發起作意。
諸門分別，用十個方面來分別：一、被幾個蘊（Skandha）所包含？苦諦、集諦（Samudaya Satya）和道諦這三個諦互相包含五蘊（Panca-skandha），滅諦則不然，因為它寂靜的緣故。二、每個諦各有幾種行相（Akara）？回答是依次各有四種，即無常（Anitya）、苦（Duhkha）、空（Sunyata）、無我（Anatma）。集諦是因（Hetu）、集（Samudaya）、生（Prabhava）、緣（Pratyaya），滅諦是滅（Nirodha）、靜（Santa）、妙（Pranita）、離（Nihsarana），道諦是道（Marga）、如（Nyaya）、行（Pratipat）、出（Nairyana）。三、為什麼苦諦有四種行相，觀（Vipassana）是爲了去除四種顛倒（Viparyasa）？無常去除常顛倒，苦去除兩種顛倒，即樂顛倒和凈顛倒，空和無我去除我顛倒，集諦的四種觀是爲了去除四種愛（Trsna）的緣故。由於依靠常顛倒而生起後有愛（Bhavatrsna），其次依靠樂和凈兩種顛倒而生起貪喜俱行愛（Kama-raga-sahagata-trsna）以及彼彼希樂愛（Tatra-tatra-abhinandini-trsna），其次依靠我顛倒而生起獨愛（Atma-trsna）。滅諦的四種觀，是四種愛滅的所顯現的緣故。道諦的四種觀，是因為能夠證得那四種愛的滅除的緣故。四、哪個解脫門（Vimoksha-mukha）包含幾種行相？五、進入諦現觀（Satya-abhisamaya）有幾種？六、三乘（Triyana）觀諦有什麼差別？七、這四聖諦是世俗諦（Samvriti-satya）還是勝義諦（Paramartha-satya）？五十五種涅槃（Nirvana）唯是勝義諦，六十四種對非安立唯是世俗諦所攝，實際上通於兩種諦。八、諸諦互相包含。九、苦有幾種，其餘三個諦也是這樣。十、虛空（Akasa）、非擇滅（Apratisamkhya-nirodha），屬於哪個諦所攝？這些都如同《瑜伽師地論》（Yogacarabhumi-sastra）、《阿毗達磨》（Abhidharma）、《唯識》（Vijnapti-matrata）、《顯揚聖教論》（Abhisamayalankara）等論中所抄錄和解說的。
【English Translation】 English version: The 'touching and realizing' (Abhisamaya) means 'directly seeing', because the cessation truth (Nirodha Satya) is directly seen, there is no arising of fear, attachment, or acceptance. Therefore, it is necessary to speak of touching and realizing the cessation truth. If one diligently cultivates the path truth (Marga Satya), one can accomplish the three meanings mentioned above. Therefore, next is the discussion of cultivating the path truth. Why are the Four Noble Truths (Arya Satya) arranged in this order? Because suffering (Dukkha) is the first, and thus suffering is next, these two encompass the entirety of the 'dark side' (unwholesome qualities). Because cessation is the third, and thus the path is the fourth, these two encompass the entirety of the 'bright side' (wholesome qualities). It is like a serious illness, the cause of the illness, the cure of the illness, and good medicine. It is also like establishing the noble truths in the order of encountering suffering. Just as beings in the world have encountered suffering, here one first generates attention (Manasikara). Then, attention is directed towards the cause of suffering, then towards liberation from suffering, and finally towards the means of liberation.
The distinctions of the 'doors' (aspects) are made through ten aspects: 1. By how many aggregates (Skandha) are they encompassed? The truths of suffering, origin (Samudaya Satya), and path mutually encompass the five aggregates (Panca-skandha), but not the cessation truth, because it is peaceful. 2. How many aspects (Akara) does each have? The answer is each has four in order, namely impermanence (Anitya), suffering (Duhkha), emptiness (Sunyata), and selflessness (Anatma). For the origin truth, they are cause (Hetu), origin (Samudaya), arising (Prabhava), and condition (Pratyaya). For the cessation truth, they are cessation (Nirodha), peace (Santa), excellence (Pranita), and liberation (Nihsarana). For the path truth, they are path (Marga), rightness (Nyaya), practice (Pratipat), and exit (Nairyana). 3. Why does the truth of suffering have four aspects, and why is contemplation (Vipassana) for removing the four inversions (Viparyasa)? Impermanence removes the inversion of permanence, suffering removes the two inversions of pleasure and purity, emptiness and selflessness remove the inversion of self. The four contemplations of the origin truth are for removing the four kinds of craving (Trsna). Because, relying on the inversion of permanence, craving for future existence (Bhavatrsna) arises. Next, relying on the two inversions of pleasure and purity, craving accompanied by lust and joy (Kama-raga-sahagata-trsna) and craving for delight in this and that (Tatra-tatra-abhinandini-trsna) arise. Next, relying on the inversion of self, craving for self (Atma-trsna) arises. The four contemplations of cessation are because they manifest the cessation of the four kinds of craving. The four contemplations of the path are because they are able to realize the cessation of those four kinds of craving. 4. How many aspects are encompassed by each liberation gate (Vimoksha-mukha)? 5. How many kinds are there of entering the direct realization of the truths (Satya-abhisamaya)? 6. What are the differences in how the three vehicles (Triyana) contemplate the truths? 7. Are these Four Noble Truths conventional truths (Samvriti-satya) or ultimate truths (Paramartha-satya)? The fifty-five kinds of Nirvana are only ultimate truth. The sixty-four kinds of 'against non-establishment' are encompassed only by conventional truth, but in reality, they are common to both kinds of truth. 8. The mutual inclusion of the truths. 9. How many kinds of suffering are there, and the same for the other three truths. 10. To which truth does space (Akasa) and non-selective cessation (Apratisamkhya-nirodha) belong? These are all as copied and explained in treatises such as the 'Yogacarabhumi-sastra' (Yogacarabhumi-sastra), 'Abhidharma', 'Vijnapti-matrata', and 'Abhisamayalankara' (Abhisamayalankara).
恐繁故止。
經「及廣說(至)憂悲苦惱」。
贊曰：下明十二緣起。此有雜染、清凈，雜染、清凈皆有順逆觀。此中有二：舉雜染順觀及清凈順觀，例雜染逆觀及例清凈逆觀。此即染順觀也。生死相生，故例染逆觀。
經「無明滅(至)憂悲苦惱滅」。
贊曰：此清凈順觀。初斷生死，故例逆觀也。十二緣起以六門分別：一出體，二釋名，三緣相，四依世，五諸緣生攝，六染凈順逆。
出體者，無明支體，煩惱障中正取分別及兼任運愚癡為體。《成唯識》云「此中無明唯取能發、正感後世善惡業者」，又云「正發業者唯見所斷，助者不定。能發行者方是此支」。通相應、不共、纏及隨眠。行支體通善及不善身、語、意業。唯感總報及通感總、別，二業為性。唯別報業則非行支，故《唯識》云「即彼所發乃名為行」。由此一切順現受業、別助當業皆非行支。亦通現、種，色、思為體。識支唯取第八異熟識種為體，故《唯識》云「此中識種謂本識因，唯取行支所集異熟第八識種，初結生故；總異熟故，唯在種位不取現行」。有處說通前六識身，泛明一切識身為論，及依當來現起分位說有現行，乃至受支亦復如是。名色支體，《成唯識》云「除后三因，余因皆是名色種攝」。后之三因，如
名次第即后三種。此說五支不相雜亂，於一剎那為行所集緣起支說，謂異熟六根種名六處支。異熟觸受種名觸受支，除本識種及此三種，余諸異熟蘊種皆名色支。契經又說，名謂非色四蘊，色謂羯剌藍等者。依當起時分位前後，于因中說雜緣起支，不爾如何得通五蘊？或泛通說一切名色，《唯識》又依雜體說云「或名色種總攝五因，于中隨勝立餘四種」。六處與識總別亦然，愛支唯是中下品貪。此雖通緣內外二果，諸論多取緣外境愛增上果生。取支通用一切煩惱以為自體，全界煩惱皆結生故。若能取、若所取、若所為取，所為取中隨順煩惱不取余法。有處唯說愛增名取。《唯識》會云「雖取支中攝余煩惱，而愛閏勝，說是愛增。且依初後分愛取二，實攝余惑。」愛、取二支通現及種，俱能閏故。有支體即行等六支為愛、取閏，轉名為有。有說唯業。《唯識》會云：「此能正感異熟果故」。有說唯五，《唯識》復云：「親生當來生老死位，識等五故。此唯種子，能有果故」。生支體者，《成唯識》云「始從中有至本有中，未衰變來，皆生支攝。諸衰變位總名為老。身壞命終乃名為死。此三支體皆通五蘊，唯是現行異熟果攝。」有處亦說通種子者，如《緣起經》，能所引生一時而有，次第宣說義類無別，非是二支亦通種子
【現代漢語翻譯】 現代漢語譯本 『名次第即后三種』指的是後面的三種（生、老、死）。這種說法認為五支（無明、行、愛、取、有）不會混雜錯亂，在一剎那間，『行』所積聚的是緣起支。所謂『異熟六根種』被稱為『六處』支。『異熟觸受種』被稱為『觸受』支。除了本識種以及這三種（六處、觸、受）之外，其餘的異熟蘊種都被稱為『色』支。《契經》又說，『名』指的是非色的四蘊（受、想、行、識），『色』指的是羯剌藍（受精卵）等。這是依據未來生起時的分位前後，在因中說明混雜的緣起支，否則如何能夠貫通五蘊？或者可以泛泛地通說一切名色。《唯識》又依據雜體的說法，認為『或者名色種總攝五因，于中隨勝立餘四種』。六處與識的總別關系也是如此。『愛』支僅僅是中下品的貪愛。雖然它普遍緣于內外二果，但諸論多取緣于外境的愛，從而增上果的產生。 『取』支普遍使用一切煩惱作為自體，因為整個三界的煩惱都能結生。無論是能取、所取，還是所為取，在所為取中，只取隨順煩惱，不取其餘法。有些地方只說愛增長就叫做取。《唯識》解釋說：『雖然取支中包含其餘煩惱，但愛最為重要，所以說是愛增長。而且依據最初和最後，分為愛和取二支，實際上包含了其餘的迷惑。』愛、取二支貫通現行和種子，都能起潤生的作用。『有』支的體性就是行等六支，被愛、取所潤澤，轉變名稱為『有』。有人說『有』僅僅是業。《唯識》解釋說：『因為這能真正地感得異熟果。』有人說『有』僅僅是五蘊。《唯識》又說：『親近產生當來生老死位的，是識等五蘊。這僅僅是種子，能夠產生果。』 『生』支的體性，《成唯識論》說：『從中有到本有中，未衰變之前，都屬於生支的範圍。各種衰變的狀態總稱為老。身壞命終才稱為死。』這三支的體性都貫通五蘊，僅僅是現行的異熟果所包含的。《緣起經》中說，能引生和所引生同時存在，次第宣說，意義類別沒有差別，不是說二支也貫通種子。
【English Translation】 English version 『Name and Form, Succession, are the latter three.』 This statement means the latter three (birth, aging, and death). This explanation asserts that the five limbs (ignorance, action, craving, grasping, and becoming) are not mixed up or confused. In a single moment, what 『action』 accumulates is said to be the limb of dependent origination. The 『seeds of differentiated six sense bases』 are called the 『six sense bases』 limb. The 『seeds of differentiated contact and feeling』 are called the 『contact and feeling』 limb. Except for the seed of the fundamental consciousness and these three (six sense bases, contact, and feeling), the remaining seeds of differentiated aggregates are all called the 『form』 limb. The sutra also says that 『name』 refers to the four non-form aggregates (feeling, perception, volition, and consciousness), and 『form』 refers to the kalala (embryo) and so on. This is based on the order of stages when arising in the future, explaining the mixed limbs of dependent origination in the cause; otherwise, how could it encompass the five aggregates? Or it can be generally said to encompass all name and form. The Vijnaptimatrata also states, based on the mixed entity explanation, 『Or the seeds of name and form encompass all five causes, and among them, the remaining four are established according to which is predominant.』 The relationship between the six sense bases and consciousness, in terms of generality and specificity, is also the same. The 『craving』 limb is only the medium and lower grades of greed. Although it universally conditions both internal and external results, most treatises take it as craving for external objects, thereby increasing the production of results. The 『grasping』 limb universally uses all afflictions as its own entity, because the afflictions of the entire realm of existence can cause rebirth. Whether it is the grasper, the grasped, or the purpose for grasping, in the purpose for grasping, only the afflictions that accord with it are taken, not other dharmas. In some places, it is only said that the increase of craving is called grasping. The Vijnaptimatrata explains, 『Although the grasping limb includes other afflictions, craving is the most important, so it is said to be the increase of craving. Moreover, based on the beginning and the end, craving and grasping are divided into two limbs, but in reality, they include the remaining delusions.』 The craving and grasping limbs both pervade the manifest and the seed, and both can moisten and produce. The entity of the 『becoming』 limb is the six limbs such as action, which are moistened by craving and grasping, and its name is changed to 『becoming.』 Some say that 『becoming』 is only karma. The Vijnaptimatrata explains, 『Because this can truly cause the differentiated result.』 Some say that 『becoming』 is only the five aggregates. The Vijnaptimatrata further states, 『What closely produces the future position of birth, aging, and death are the five aggregates such as consciousness. This is only the seed, which can produce the result.』 The entity of the 『birth』 limb, the Cheng Weishi Lun says, 『From the intermediate existence to the fundamental existence, before decline and change, all belong to the scope of the birth limb. The various states of decline and change are generally called aging. The destruction of the body and the end of life are called death.』 The entities of these three limbs all pervade the five aggregates, and are only included in the manifest differentiated result. The Pratityasamutpada Sutra says that what can lead to and what is led to exist simultaneously, and the sequential explanation has no difference in meaning or category, it is not that the two limbs also pervade the seed.
。憂悲苦惱因老死起，非是支攝。《十地經》云：「死別離時，意根相對名憂，五根相對名苦，出聲啼哭名悲，愚人心熱名惱。在下二界具色等支，無色不然。隨所應有。」
釋名者，《瑜伽》有五釋：一云由煩惱繫縛，往諸趣中數數生起，故名緣起，依緣字起字釋名。二依託眾緣速謝滅已，續和合生故名緣起。此依剎那義釋名。簡大眾部等十二緣起是無為法，亦簡正量部一期四相。三眾緣過去而不捨離，依自相續而得生起，故名緣起。如說此有故彼有，此生故彼生，非余。今依此義以釋緣起。此有故彼有者，顯無作緣生義。此生故彼生者，顯無常緣生義。非餘者，唯由有緣、果法得有，非緣有實作用能生果法，亦非無生法為因故，少所生法而得成立。四數數謝滅、復相續起，故名緣起。此依數壞數滅義釋。五於過去世覺緣性已，等相續起，故名緣起。如世尊說，我已覺悟等起宣說。即由此名展轉傳說，故名緣起。又云離有情義，無自然我故。乃至自業所作義是緣起義，于余相續不受果故。又《對法》及《緣起經》各十一釋。《對法》又云「無作緣生故，無常緣生故，勢用緣生故。初二如前。無明緣行等者，顯勢用緣生，雖復諸法無作無常，然不隨一法為緣故一切果生，諸法功能各差別故。」
緣相者，
【現代漢語翻譯】 現代漢語譯本：憂愁、悲傷、痛苦、煩惱都是因為衰老和死亡而產生的，並非是支分所包含的。《十地經》（Daśabhūmika Sūtra）中說：『死亡離別時，意根相對稱為憂愁（Upekṣā），五根相對稱為痛苦（Dukkha），發出聲音啼哭稱為悲傷（Śoka），愚昧的人內心焦熱稱為煩惱（Kleśa）。在下方的欲界（Kāmadhātu）和色界（Rūpadhātu）中，具備色等支分，但在無色界（Arūpadhātu）則不然，隨其所應有的情況而定。』
解釋名稱方面，《瑜伽師地論》（Yogācārabhūmi-śāstra）有五種解釋：第一種說法是，由於煩惱的繫縛，眾生在各個趣向中不斷地生起，所以稱為緣起（Pratītyasamutpāda），這是根據『緣』字和『起』字來解釋名稱。第二種說法是，依託眾多的因緣迅速消逝之後，繼續和合而生，所以稱為緣起。這是依據剎那生滅的意義來解釋名稱，以此來區分大眾部（Mahāsāṃghika）等所說的十二緣起是無為法（Asaṃskṛta），也區分正量部（Saṃmitīya）所說的一期四相。第三種說法是，眾多的因緣過去後而不捨離，依靠自身的相續而得以生起，所以稱為緣起。如經中所說：『此有故彼有，此生故彼生』，而不是其他的。現在依據這種意義來解釋緣起。『此有故彼有』，顯示了無作緣生的意義；『此生故彼生』，顯示了無常緣生的意義；『非余』，意思是隻有通過因緣，果法才能得以存在，並非因緣有實際的作用能夠產生果法，也不是沒有生法的作為原因，而少許的生法就能夠成立。第四種說法是，不斷地消逝、又相續生起，所以稱為緣起。這是依據不斷壞滅、不斷生起的意義來解釋。第五種說法是，在過去世覺悟了因緣的性質之後，等同地相續生起，所以稱為緣起。如世尊（Śākyamuni）所說，我已經覺悟了緣起並加以宣說。就是由此名稱輾轉傳說，所以稱為緣起。又說，離開了有情（Sattva）的意義，就沒有自然的我（Ātman），乃至自身業力所造作的意義就是緣起的意義，因為在其他的相續中不會接受果報。另外，《對法藏論》（Abhidharma-piṭaka）和《緣起經》（Pratītyasamutpāda Sūtra）各有十一種解釋。《對法藏論》又說：『無作緣生故，無常緣生故，勢用緣生故。』前兩種解釋如前所述。『無明緣行』等，顯示了勢用緣生，雖然諸法無作無常，但不是隨便一種法作為因緣就能使一切果法產生，因為諸法的功能各有差別。
緣起之相是：
【English Translation】 English version: Sorrow, grief, suffering, and distress arise from old age and death, and are not included in the limbs (of dependent origination). The Daśabhūmika Sūtra (Ten Stages Sutra) states: 'At the time of death and separation, the mind-base in relation is called sorrow (Upekṣā), the five sense bases in relation are called suffering (Dukkha), crying out loud is called grief (Śoka), and the burning of the foolish mind is called distress (Kleśa). In the lower realms of desire (Kāmadhātu) and form (Rūpadhātu), there are limbs such as form, but not so in the formless realm (Arūpadhātu), depending on what is appropriate.'
Regarding the explanation of the name, the Yogācārabhūmi-śāstra (Treatise on the Stages of Yoga Practice) has five explanations: The first is that due to the bondage of afflictions, beings repeatedly arise in various destinies, hence it is called dependent origination (Pratītyasamutpāda), explaining the name based on the words 'dependent' and 'origination'. The second is that relying on numerous conditions, they quickly perish and then continue to combine and arise, hence it is called dependent origination. This explains the name based on the meaning of momentary arising and ceasing, distinguishing it from the twelve links of dependent origination as unconditioned (Asaṃskṛta) as taught by the Mahāsāṃghika (Great Assembly School), and also distinguishing the four phases of a lifetime as taught by the Saṃmitīya (Popular School). The third is that numerous conditions do not abandon after passing, but arise relying on their own continuity, hence it is called dependent origination. As it is said in the sutra: 'This being, that becomes; this arising, that arises,' and not otherwise. Now, we explain dependent origination based on this meaning. 'This being, that becomes' shows the meaning of causeless arising; 'this arising, that arises' shows the meaning of impermanent arising; 'not otherwise' means that only through conditions can the resultant dharma exist, not that conditions have the actual function of producing the resultant dharma, nor that the unarisen dharma is the cause, so that a small amount of arisen dharma can be established. The fourth is that it repeatedly perishes and then arises in succession, hence it is called dependent origination. This explains it based on the meaning of repeated destruction and repeated arising. The fifth is that after awakening to the nature of conditions in the past life, they arise in equal succession, hence it is called dependent origination. As the Śākyamuni (World Honored One) said, 'I have awakened to dependent origination and proclaimed it.' It is from this name that it is transmitted and spoken of, hence it is called dependent origination. It is also said that apart from the meaning of sentient beings (Sattva), there is no natural self (Ātman), and even the meaning of what is created by one's own karma is the meaning of dependent origination, because the retribution is not received in other continuities. In addition, the Abhidharma-piṭaka (Collection of Higher Knowledge) and the Pratītyasamutpāda Sūtra (Sutra on Dependent Origination) each have eleven explanations. The Abhidharma-piṭaka also says: 'Because of causeless arising, because of impermanent arising, because of potential arising.' The first two explanations are as before. 'Ignorance conditions volitional formations' and so on, shows potential arising. Although all dharmas are causeless and impermanent, not just any one dharma as a condition can cause all resultant dharmas to arise, because the functions of all dharmas are different.
The characteristics of dependent origination are:
無明有二：一真實義，愚通下中品；二異熟，愚唯是上品。此之二愚皆緣內身異熟果起。行有二種：一善，二不善。或分為三：一不動、二福、三非福。此為有分熏習所攝。識等五種名言熏習，此五無記，勢力羸劣，不能自生，處所未定，要待有分熏習方起。由下品愚發不動業，由中品愚發於福業，由上品愚發非福業。隨發業已遂集識等五支種子，攝屬於行，有當生處，即是當來生老死種種位定。無五體前後差別之相，依當起位說因為五。故《唯識》云：「謂緣迷內異熟果愚，發正能招後有諸業為緣，引發親生當來生老死位五果種已，次依迷外增上果愚緣境界受，發起貪愛，緣愛復生欲等四取，愛、取合閏能引業種及所引因，轉名為有。自從中有至本有中未衰變來，生支體起，衰變命終老死支現，憂悲苦惱種種隨生。」此說由迷內身無明，緣異熟受能發諸業，遂集當來生老死位五支種子，有當生處。復由迷外境界無明，緣境界受起愛及取，閏前行等六支種子，近有後果，轉立有名。自後五支現行遂起，名生老死。是名緣起為緣之相。《瑜伽》復有三釋，相生次第如《瑜伽》說。
依世者，《成唯識》云「十因二果定不同世，要生后報方名為支，現報非故」。謂過去十支因，現在二支果；現在十支因，未來二支果
【現代漢語翻譯】 現代漢語譯本 無明有兩種：一是對於真實意義的愚昧，這種愚昧貫穿下品、中品；二是對於異熟果的愚昧，這種愚昧只存在於上品。這兩種愚昧都源於對內在自身異熟果的執著而產生。 行有兩種：一是善行，二是不善行。或者可以分為三種：一是不動行，二是福行，三是非福行。這些都屬於有分熏習所包含的。 識等五種名言熏習，這五種是無記性的，勢力微弱，不能自己產生，處所也不確定，必須等待有分熏習才能生起。由下品愚昧引發不動業，由中品愚昧引發福業，由上品愚昧引發非福業。隨著業的引發，就聚集了識等五支（蘊）的種子，歸屬於行，有了將要出生的處所，這就是將來的生、老、死種種階段的確定。 沒有五蘊體在時間上的先後差別，只是依據將要產生的階段來說明因是五蘊。所以《唯識論》說：『所謂因為迷惑內在的異熟果的愚昧，引發真正能夠招感後有的各種業作為緣，引發直接產生將來的生、老、死階段的五果種子后，接著依靠迷惑外在增上果的愚昧，緣于境界感受，發起貪愛，緣于愛又產生欲等四取，愛和取共同作用能夠牽引業的種子以及所牽引的因，轉變名稱為有。自從中有身到本有身中沒有衰變之前，生支的形體產生，衰變命終時老死支顯現，憂愁悲傷痛苦種種隨之產生。』 這段話說明了由於迷惑內在自身的無明，緣于異熟受能夠引發各種業，於是聚集了將來生、老、死階段的五支種子，有了將要出生的處所。又由於迷惑外在境界的無明，緣于境界受產生愛和取，連同之前的行等六支種子，接近於有後果，轉而建立為有。自此之後，五支的現行就隨之產生，名為生老死。這就是緣起作為緣的相狀。《瑜伽師地論》還有三種解釋，相生次第如《瑜伽師地論》所說。 依據世俗諦來說，《成唯識論》說：『十因二果必定不在同一世，一定要產生後世的果報才能稱為支，現世的果報不是支。』也就是說，過去的十支是因，現在的二支是果；現在的十支是因，未來的二支是果。
【English Translation】 English version There are two types of ignorance (Avidya): first, ignorance of the true meaning (Tathata), which permeates the inferior and intermediate levels; second, ignorance of the fruition (Vipaka), which exists only in the superior level. Both of these ignorances arise from attachment to the internal self as the fruit of fruition. There are two types of action (Karma): good and bad. Or they can be divided into three types: immutable, meritorious, and non-meritorious. These are all included in the habitual tendencies of the Bhavanga (subconscious mind). The habitual tendencies of the five types of mental activity, such as consciousness (Vijnana), are indeterminate (avyakrta), weak in power, unable to arise on their own, and their location is uncertain. They must wait for the habitual tendencies of the Bhavanga to arise. Inferior ignorance gives rise to immutable karma, intermediate ignorance gives rise to meritorious karma, and superior ignorance gives rise to non-meritorious karma. As karma is generated, the seeds of the five aggregates (Skandha), such as consciousness, are collected, belonging to action, and there is a place to be born, which is the determination of the future stages of birth, old age, and death. There is no temporal difference in the five aggregates; it is only based on the stage that is about to arise that the cause is said to be the five aggregates. Therefore, the Vijnaptimatrata-siddhi (Treatise on the Establishment of Consciousness-only) says: 'So-called because of the ignorance that deludes the internal fruition, generating various karmas that can truly attract future existence as a condition, causing the seeds of the five fruits of the future stages of birth, old age, and death to be directly produced, then relying on the ignorance that deludes the external enhanced fruit, arising from the experience of objects, giving rise to craving (Trsna), and from craving arises the four attachments (Upadana), such as desire. Craving and attachment together can lead the seeds of karma and the causes that are led, and the transformation is called existence (Bhava). From the intermediate state (Antarabhava) to the original state (Upapadyamana) before decay, the form of the birth limb arises, and when decay ends in death, the limbs of old age and death appear, and various sorrows, grief, and suffering arise accordingly.' This passage explains that due to the ignorance that deludes the internal self, arising from the experience of fruition, various karmas can be generated, thus collecting the seeds of the five limbs of the future stages of birth, old age, and death, and there is a place to be born. Furthermore, due to the ignorance that deludes the external realm, arising from the experience of objects, love and attachment arise, along with the six seeds of the previous actions, etc., approaching the consequences of existence, and are transformed into existence. From then on, the actualization of the five limbs arises, called birth, old age, and death. This is the aspect of dependent origination as a condition. The Yogacarabhumi-sastra (Treatise on the Stages of Yoga Practice) also has three explanations, and the order of arising is as described in the Yogacarabhumi-sastra. According to conventional truth (Samvriti-satya), the Vijnaptimatrata-siddhi says: 'The ten causes and two effects are definitely not in the same lifetime; it is necessary to produce the retribution in the next life to be called a limb; the retribution in this life is not a limb.' That is to say, the ten limbs of the past are the cause, and the two limbs of the present are the effect; the ten limbs of the present are the cause, and the two limbs of the future are the effect.
。因中前七與愛、取、有或異或同。生報定同，后報便異，謂過去七、現在三、未來二故。若二三七各定同世者、生、老死二支，愛、取有三，及前七支各定同世，勢相生故、力相似故。
諸緣生攝者，《攝論》第二云「若略說緣起有其二種：一分別自性緣起，謂依阿賴耶識諸法生起；二分別愛非愛緣起，謂十二緣起于善惡趣，能分別愛非愛自體為緣性故。」今此正說后一緣起，義亦攝前不正明之。復說三種，此二之中加受用緣生。《辨中邊》云「一則名緣識，第二名受者，此中能受用、分別、推心所。」受用緣生即六轉識，亦此義攝，非正辨之。《瑜伽》復說四種緣生：一能引，謂無明、行；二所引，謂識等五；三能生，謂愛、取、有；四所生，謂生、老死。《集論》說識亦是能引，識中業種名識支故，異熟識種名色攝故。《緣起經》說識支通能所引，業種、識種俱名識故，識是名色依、非名色攝故。《俱舍》第九復說四種：一者剎那，二者連縛，三者分位，四者遠續。云何剎那？謂剎那頃由貪行殺具十二支。癡謂無明，思即是行，于諸境事了別名識。識俱三蘊，總稱名色。住名色根說為六處。六處對余和合有觸。領觸名受。貪即是愛。與此相應諸纏名取。所起身語二業名有。如是諸法起即名生。熟變名老，
【現代漢語翻譯】 現代漢語譯本： 前七支（無明、行、識、名色、六入、觸、受）與愛、取、有這三支，在因果關係上是相同還是不同呢？從『生』（出生）到『有』（存在）這幾支是確定的相同，而後面的果報則不同，因為過去有七支，現在有三支，未來有兩支。如果說二支、三支、七支各自確定在同一世，那麼『生』、『老死』這兩支，『愛』、『取』、『有』這三支，以及前面的七支，各自都確定在同一世，因為它們是相互依存、力量相似的緣故。
哪些屬於諸緣所生呢？《攝大乘論》第二卷說：『如果簡略地說緣起，有兩種：一是分別自性緣起，即依賴阿賴耶識諸法生起；二是分別愛非愛緣起，即十二緣起在善惡趣中，能夠分別愛與非愛的自體作為緣性。』這裡所說的正是后一種緣起，也包含了前一種緣起，只是沒有明確說明。又說了三種緣起，在這兩種緣起中加入了受用緣生。《辨中邊論》說：『第一種名為緣識，第二種名為受者，這裡面有能受用、分別、推求的心所。』受用緣生就是六轉識，也包含在這裡面，只是沒有明確辨析。《瑜伽師地論》又說了四種緣生：一是能引，指無明、行；二是所引，指識等五支；三是能生，指愛、取、有；四是所生，指生、老死。《集論》說識也是能引，因為識中的業種名為識支，異熟識種名為色所攝。《緣起經》說識支既能引也能被引，業種和識種都名為識，識是名色的所依，而不是名色所攝。《俱舍論》第九卷又說了四種緣起：一是剎那緣起，二是連縛緣起，三是分位緣起，四是遠續緣起。什麼是剎那緣起呢？就是在剎那間，由於貪慾而產生的殺生行為，包含了十二支。癡就是無明（avidyā），思就是行（saṃskāra），對於各種境事的了別名為識（vijñāna）。與識俱生的三種蘊，總稱為名色（nāmarūpa）。安住于名色的根，稱為六處（ṣaḍāyatana）。六處與外境和合產生觸（sparśa）。領納觸的感受名為受（vedanā）。貪就是愛（tṛṣṇā）。與愛相應的各種纏縛名為取（upādāna）。由此所產生的身語二業名為有（bhava）。像這樣的諸法生起就名為生（jāti）。成熟衰變就名為老（jarā），
【English Translation】 English version: Are the preceding seven links (avidyā [ignorance], saṃskāra [volitional formations], vijñāna [consciousness], nāmarūpa [name and form], ṣaḍāyatana [six sense bases], sparśa [contact], vedanā [feeling]) the same as or different from the three links of tṛṣṇā (craving), upādāna (grasping), and bhava (becoming) in terms of cause and effect? The links from jāti (birth) to bhava (becoming) are definitely the same, while the subsequent retribution is different because there are seven links in the past, three in the present, and two in the future. If the two, three, and seven links are each determined to be in the same lifetime, then the two links of jāti (birth) and jarā-maraṇa (old age and death), the three links of tṛṣṇā (craving), upādāna (grasping), and bhava (becoming), and the preceding seven links are each determined to be in the same lifetime because they are mutually dependent and have similar power.
What is included in the arising of all conditions? The second volume of the Mahāyānasaṃgraha states: 'If we briefly discuss dependent origination, there are two types: first, the dependent origination of distinguishing self-nature, which refers to the arising of all dharmas based on the Ālaya-vijñāna (storehouse consciousness); second, the dependent origination of distinguishing love and non-love, which refers to the twelve links of dependent origination in the good and evil realms, which can distinguish the self-nature of love and non-love as the nature of conditions.' What is being discussed here is precisely the latter type of dependent origination, which also includes the former type, but it is not explicitly stated. Furthermore, three types of dependent origination are mentioned, with the addition of the dependent origination of enjoyment between these two types. The Madhyāntavibhāga states: 'The first is called the condition for consciousness, the second is called the enjoyer, and within this are the mental factors that can enjoy, distinguish, and infer.' The dependent origination of enjoyment is the six consciousnesses, which are also included here, but not explicitly analyzed. The Yogācārabhūmi further mentions four types of dependent origination: first, the 'able to lead,' referring to avidyā (ignorance) and saṃskāra (volitional formations); second, the 'led,' referring to vijñāna (consciousness) and the other five links; third, the 'able to produce,' referring to tṛṣṇā (craving), upādāna (grasping), and bhava (becoming); fourth, the 'produced,' referring to jāti (birth) and jarā-maraṇa (old age and death). The Abhidharmasamuccaya states that consciousness is also 'able to lead' because the seed of karma in consciousness is called the consciousness link, and the seed of resultant consciousness is included in rūpa (form). The Pratītyasamutpāda Sūtra states that the consciousness link can both lead and be led because both the seed of karma and the seed of consciousness are called consciousness, and consciousness is the basis of nāmarūpa (name and form), but not included in nāmarūpa (name and form). The ninth volume of the Abhidharmakośa further mentions four types of dependent origination: first, momentary dependent origination; second, continuous binding dependent origination; third, divisional dependent origination; and fourth, distant continuation dependent origination. What is momentary dependent origination? It is the act of killing due to greed in a moment, which includes the twelve links. Ignorance is avidyā (ignorance), thought is saṃskāra (volitional formations), and the discernment of various objects is called vijñāna (consciousness). The three aggregates that arise with consciousness are collectively called nāmarūpa (name and form). Abiding in the roots of nāmarūpa (name and form) is called ṣaḍāyatana (six sense bases). The combination of the six sense bases with external objects produces sparśa (contact). The experience of contact is called vedanā (feeling). Greed is tṛṣṇā (craving). The various entanglements associated with craving are called upādāna (grasping). The actions of body and speech that arise from this are called bhava (becoming). The arising of such dharmas is called jāti (birth). Maturation and decay are called jarā (old age),
滅壞名死。今者大乘，八識俱起、煩惱齊生，與彼不同。理應思準。復有說者，剎那連縛如品類足，俱遍有為，非同前義。十二支位所有五蘊皆分位攝，即此懸遠相續無始，說名遠續。大乘業同，未爽通理。
染凈順逆者，《對法》第四云：「雜染順逆故，清凈順逆故」。雜染順逆者，或依流轉次第說，謂無明緣行乃至生緣老死，順次第說，此說生死次第相生。或依安立諦說，謂老死、老死集、老死滅、老死趣滅行，如是乃至行、行集、行滅、行趣滅行，作四十四智。無明無因，故非四十八，智種闕故。此為后觀。於前加行亦作七十七智，謂緣現在生而有老死，非不緣現在生而有老死。現在自身自已作故便成二智，緣過去生、緣未來生亦各二智，合以成六。觀無始來一切老死皆緣于生，未來雖未起容有雜染還滅義故，今觀雜染，故成二智。此三際中初智觀果有因，顯其所由。第二智觀果有因非不決定，破外妄計無因等生。第七即觀前所不攝諸有漏慧，遍知義故。即法住智遍知三世緣起教法，名支不攝，以為第七。前六真實智，此一法住智，合成七智，異生聖者俱有此智。今是見道已前凡位觀行，此後方入四十四智，四十四智近四諦故，住教等法是聞慧故，名法住智。如實義而知是思、修慧，名真實智。此有漏觀
【現代漢語翻譯】 現代漢語譯本 滅壞名死（消滅、毀壞被稱為死亡）。現在的大乘佛教，八識（眼識、耳識、鼻識、舌識、身識、意識、末那識、阿賴耶識）同時生起，煩惱也一併產生，這與小乘佛教不同。理應仔細思考並加以衡量。還有一種說法是，剎那（極短的時間單位）的連續就像《品類足論》所說，同時普遍存在於有為法（由因緣和合而成的現象）中，這與前面的意思不同。十二因緣（無明、行、識、名色、六入、觸、受、愛、取、有、生、老死）中的五蘊（色、受、想、行、識）都屬於分位所攝，這就是懸遠相續、無始無終的狀態，被稱為遠續。大乘佛教的業力也是如此，沒有違背普遍的道理。
染凈順逆（雜染和清凈的順逆）方面，《對法論》第四卷說：『因為雜染有順逆，因為清凈有順逆。』雜染的順逆，或者按照流轉的次第來說，就是無明緣行乃至生緣老死，按照順序來說，這是說生死次第相生。或者按照安立諦（苦、集、滅、道四聖諦）來說，就是老死、老死集、老死滅、老死趣滅行，像這樣乃至行、行集、行滅、行趣滅行，總共形成四十四智。無明沒有原因，所以不是四十八智，因為缺少智慧的種子。這是后觀。在前加行（正行前的準備階段）中也形成七十七智，就是因為緣于現在的生而有老死，不是不緣于現在的生而有老死。現在自身自己造作，就形成二智，緣於過去生、緣于未來生也各自形成二智，合起來形成六智。觀察無始以來一切老死都緣于生，未來雖然沒有生起，但容許有雜染還滅的意義，現在觀察雜染，所以形成二智。這三世之中，第一個智慧觀察果有因，顯示其由來。第二個智慧觀察果有因並非不決定，破除外道的妄想，認為沒有原因等而生。第七個智慧就是觀察前面所不包括的各種有漏智慧，因為有普遍瞭解的意義。也就是法住智（安住於法的智慧）普遍瞭解三世緣起的教法，名稱不包括在十二因緣中，作為第七個智慧。前六個是真實智（如實了知的智慧），這一個是法住智，異生（凡夫）和聖者都具有這種智慧。現在是見道（證悟真理的最初階段）以前的凡夫位觀行，此後才進入四十四智，四十四智接近四聖諦，住教等法是聞慧（聽聞佛法而獲得的智慧），所以稱為法住智。如實地瞭解意義是思慧（思考佛法而獲得的智慧）和修慧（修行佛法而獲得的智慧），稱為真實智。這是有漏的觀察。
【English Translation】 English version 'Extinction and decay are called death.' Now, in the Great Vehicle [Mahayana], all eight consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness, manas-consciousness, alaya-consciousness) arise simultaneously, and afflictions arise together, which is different from the Theravada [small vehicle]. It should be carefully considered and measured. There is also a saying that the continuous moment [ksana] is like what is said in the 'Treatise on Categories' [Prakaranapada], simultaneously and universally existing in conditioned phenomena [samskrta-dharma], which is different from the previous meaning. The five aggregates [skandha] (form, feeling, perception, volition, consciousness) in the twelve links of dependent origination [dvadasanga-pratityasamutpada] (ignorance, karmic formations, consciousness, name and form, six sense bases, contact, feeling, craving, grasping, becoming, birth, old age and death) are all included in the divisions. This is the distant and continuous state without beginning, called 'distant continuation.' The karma of the Great Vehicle is the same, without violating the universal principle.
Regarding 'defilement and purity, accordance and opposition,' the fourth volume of the 'Abhidharmakosa' says: 'Because defilement has accordance and opposition, because purity has accordance and opposition.' The accordance and opposition of defilement, either according to the order of flow, is said to be ignorance conditioning karmic formations, and so on, up to birth conditioning old age and death, in sequential order, which speaks of the sequential arising of birth and death. Or according to the establishment of the Truths [Arya Satyas] (suffering, origin, cessation, path), it is said to be old age and death, the accumulation of old age and death, the cessation of old age and death, the path leading to the cessation of old age and death, and so on, up to karmic formations, the accumulation of karmic formations, the cessation of karmic formations, the path leading to the cessation of karmic formations, forming forty-four wisdoms [jnana]. Ignorance has no cause, so it is not forty-eight wisdoms, because the seed of wisdom is lacking. This is the subsequent contemplation. In the preliminary practice [prayoga-marga], seventy-seven wisdoms are also formed, that is, because old age and death arise from conditioning on present birth, and not from not conditioning on present birth. The present self creating itself now forms two wisdoms, and conditioning on past birth and conditioning on future birth each form two wisdoms, totaling six wisdoms. Observing that all old age and death from beginningless time are conditioned by birth, although the future has not yet arisen, it allows for the meaning of the reversal of defilement, so now observing defilement forms two wisdoms. Among these three times, the first wisdom observes that the result has a cause, revealing its origin. The second wisdom observes that the result has a cause and is not undetermined, refuting the external heretical views that there is no cause, etc., for arising. The seventh wisdom observes all the defiled wisdoms not included in the previous ones, because it has the meaning of universal understanding. That is, the wisdom of abiding in the Dharma [dharma-sthiti-jnana] universally understands the teachings of dependent origination in the three times, and its name is not included in the twelve links, serving as the seventh wisdom. The previous six are true wisdoms [tathata-jnana], and this one is the wisdom of abiding in the Dharma, which both ordinary beings and sages possess. Now it is the contemplation in the position of an ordinary being before the path of seeing [darshana-marga], and only after this does one enter the forty-four wisdoms. The forty-four wisdoms are close to the Four Noble Truths, and the Dharma of abiding in the teachings, etc., is the wisdom of hearing [shruta-jnana] (wisdom gained from hearing the Dharma), so it is called the wisdom of abiding in the Dharma. Truly understanding the meaning is the wisdom of thinking [cinta-jnana] (wisdom gained from thinking about the Dharma) and the wisdom of cultivation [bhavana-jnana] (wisdom gained from practicing the Dharma), called true wisdom. This is defiled contemplation.
，故名雜染。文唯有順而無逆也。清凈順逆者，謂無明滅故行滅乃至生滅故老死滅，順次第說，此依斷位次第而說。由誰無故老死無，由誰滅故老死滅，乃至由誰無故行無，由誰滅故行滅。此依得果究竟位觀，逆次第說，文唯有順而無逆觀。廣如《幽贊》下卷，恐繁故止。雖無現前成獨覺者，令證聲聞亦說此緣，依之說諦亦成三週十二行相。
經「佛于天人(至)具八解脫」。
贊曰：第四顯生獲益。有二：初明獲益，后明眾多。初中復二：初明初會，后明第二第三第四會事。此初也。「受」者著也，不貪著一切法，故得心解脫。心解脫者，由無明等煩惱解脫故，成慧解脫相應之心，不復緣境起于煩惱，名心解脫。或禪定名心，能住心故，得俱解脫名心解脫。
經「第二(至)得解脫」。
贊曰：此明第二第三第四會也。彌勒三會說，釋迦不說會，利益生機各不同故。
經「從是已后(至)不可稱數」。
贊曰：此明眾多。上明聲聞法輪，故無菩薩。
經「爾時十六王子(至)三菩提」。
贊曰：下第三大段，子繼傳燈。有五：初出家啟請；二「爾時彼佛受沙彌請」下許可正說；三「說此經已即入靜室」下諸子傳燈；四「大通智勝佛過八萬四千劫」下佛起讚歎；五
【現代漢語翻譯】 現代漢語譯本：因此被稱為雜染。這裡只有順向的描述而沒有逆向的描述。清凈順逆是指，因為無明滅，所以行滅，乃至因為生滅，所以老死滅，這是順著次第來說的，是依據斷除煩惱的位次而說的。因為誰沒有了，所以老死沒有？因為誰滅了，所以老死滅？乃至因為誰沒有了，所以行沒有？因為誰滅了，所以行滅？這是依據證得果位的究竟位來觀察，逆著次第來說的，這裡只有順向的描述而沒有逆向的觀察。詳細的內容可以參考《幽贊》下卷，因為內容繁多所以就此停止。即使沒有現在成就獨覺的人，爲了讓聲聞證悟也說這個緣起，依據這個緣起來說諦理，也能成就三週十二行相。
經文：『佛在天人（乃至）具八解脫』。
贊曰：第四部分顯示眾生獲得利益。分為兩部分：首先說明獲得利益，然後說明人數眾多。在第一部分中又分為兩部分：首先說明初會的情況，然後說明第二、第三、第四會的情況。這裡是初會的情況。『受』是指執著。不貪著一切法，所以得到心解脫。心解脫是指，由於沒有無明等煩惱而解脫，成就與慧解脫相應的心，不再緣著外境生起煩惱，這叫做心解脫。或者禪定名為心，因為能夠安住於心，得到俱解脫，名為心解脫。
經文：『第二（乃至）得解脫』。
贊曰：這裡說明第二、第三、第四會的情況。彌勒佛有三次法會，釋迦牟尼佛沒有說法會，利益眾生的時機各有不同。
經文：『從是已后（乃至）不可稱數』。
贊曰：這裡說明人數眾多。上面說明的是聲聞的法輪，所以沒有菩薩。
經文：『爾時十六王子（乃至）三菩提』。
贊曰：下面是第三大段，王子們繼承傳燈。分為五個部分：首先是出家請求；第二是『爾時彼佛受沙彌請』，許可正式說法；第三是『說此經已即入靜室』，諸位王子傳燈；第四是『大通智勝佛過八萬四千劫』，佛陀起身讚歎；第五
【English Translation】 English version: Therefore, it is called 'defilement' (雜染). Here, there is only forward description and no reverse description. 'Purity in forward and reverse' means that because ignorance ceases, actions cease, and so on, until because birth ceases, old age and death cease. This is spoken in sequential order, based on the stages of eliminating afflictions. Because of whose absence does old age and death not exist? Because of whose cessation does old age and death cease? And so on, until because of whose absence do actions not exist? Because of whose cessation do actions cease? This is observed from the ultimate position of attaining the fruit, speaking in reverse order. Here, there is only forward description and no reverse observation. Detailed content can be found in the lower volume of 'You Zan' (《幽贊》), but due to the extensive content, it will stop here. Even if there are no individuals currently attaining Pratyekabuddhahood (獨覺), this dependent origination is also spoken for the sake of enabling Sravakas (聲聞) to attain enlightenment. Based on this dependent origination, speaking about the Truth (諦), it can also accomplish the three rounds and twelve aspects.
Sutra: 'The Buddha, among gods and humans, (up to) possessed the eight liberations'.
Commentary: The fourth section reveals the benefits obtained by beings. It is divided into two parts: first, explaining the benefits obtained, and then explaining the large number of people. Within the first part, there are again two parts: first, explaining the situation of the first assembly, and then explaining the events of the second, third, and fourth assemblies. This is the situation of the first assembly. 'Attachment' (受) refers to clinging. Not being attached to all dharmas, one obtains liberation of the mind. 'Liberation of the mind' (心解脫) means that due to the absence of ignorance and other afflictions, one is liberated, accomplishing a mind that corresponds to wisdom liberation, no longer arising afflictions by clinging to external objects. This is called 'liberation of the mind'. Or, 'dhyana' (禪定) is called 'mind' because it can abide in the mind, obtaining both liberations, which is called 'liberation of the mind'.
Sutra: 'The second (up to) obtained liberation'.
Commentary: This explains the situations of the second, third, and fourth assemblies. Maitreya (彌勒) has three assemblies, while Shakyamuni (釋迦牟尼) does not speak of assemblies, because the opportunities to benefit beings are different.
Sutra: 'From then on (up to) countless'.
Commentary: This explains the large number of people. The above explains the Dharma wheel of the Sravakas (聲聞), so there are no Bodhisattvas.
Sutra: 'At that time, the sixteen princes (up to) Bodhi (三菩提)'.
Commentary: The following is the third major section, the princes inherit the transmission of the lamp. It is divided into five parts: first, requesting ordination; second, 'At that time, that Buddha accepted the request of the Sramaneras (沙彌)', permitting the formal teaching; third, 'Having spoken this Sutra, he immediately entered the quiet chamber', the princes transmit the lamp; fourth, 'The Buddha Great Universal Wisdom Excellence (大通智勝佛) passed eighty-four thousand kalpas (劫)', the Buddha rises and praises; fifth.
「佛告諸比丘是十六菩薩」下所化常益。初文有二：初諸子出家啟請，后臣佐隨從出家。初中復三：初明子德，次明啟請，后明請意。此初也。有六德：一已超羈網出家為沙彌，二聞法速悟諸根通利，三性情鑒達智慧明瞭，四久遇良緣曾供養佛，五堅持勝戒凈修梵行，六志希大果求正等覺。
經「俱白佛言(至)佛自證知」。
贊曰：初明啟請。昔說小乘法輪利益聲聞乘訖，我意求大，請說大乘法輪。后明請意，我等志願大乘正法如來之知見，佛自證悉、佛自證明，愿為我說。
問：
何故前請，王子在前；今為說法，王子居后？
答：
前據親疏，后明權實。
經「爾時轉輪聖王(至)王即聽許」。
贊曰：此明臣佐隨從出家。初請、后許。
經「爾時彼佛(至)佛所護念」。
贊曰：下第二段許可正說。有五，此中有二：初將說法時待機熟，故過二萬劫；二陳所說法妙法蓮華。妙法蓮華正為聲聞，無量義經正為菩薩。何故此中為諸菩薩說於法華？如前日月燈明因妙光法師、二十億菩薩樂欲聞法中釋。
問：
何故轉二乘法輪名為三轉十二行相，大乘不爾？
答：
理應如是。但以聲聞者一坐可有成見及修無學道義，菩薩
【現代漢語翻譯】 現代漢語譯本 『佛告諸比丘是十六菩薩』(佛告訴各位比丘，這十六位菩薩)所教化的人常常受益。第一部分內容分為兩點：一是眾王子出家請求佛陀說法，二是臣子和助手跟隨出家。第一點又分為三部分：首先闡明王子的德行，其次說明他們的請求，最後說明請求的意圖。這是第一部分。王子有六種德行：一是已經超越世俗的束縛，出家成為沙彌(佛教出家男子)，二是聽聞佛法后迅速領悟，諸根敏銳通達，三是性情明察，智慧明瞭，四是長久以來遇到良好的機緣，曾經供養佛陀，五是堅持殊勝的戒律，清凈地修習梵行(清凈的行為)，六是立志追求偉大的果位，尋求真正的正等覺悟(徹底覺悟的境界)。
經文：『俱白佛言(至)佛自證知』。
讚頌說：首先闡明他們的請求。過去佛陀宣講小乘法輪(小乘佛法)利益聲聞乘(聽聞佛法而悟道的修行者)完畢后，我們希望追求大乘佛法(普度眾生的佛法)，所以請求佛陀宣講大乘法輪。然後說明請求的意圖，我們等人的志願是學習大乘正法，如來(佛陀)的知見，佛陀您自己已經證悟、佛陀您自己已經證明，希望您為我們宣說。
問：
為什麼之前請求說法時，王子排在前面；現在真正開始說法時，王子卻排在後面？
答：
之前是根據親疏關係來排列，現在是闡明權巧和真實。
經文：『爾時轉輪聖王(至)王即聽許』。
讚頌說：這說明臣子和助手跟隨出家。先是請求，然後是允許。
經文：『爾時彼佛(至)佛所護念』。
讚頌說：下面是第二段，佛陀許可開始正式說法。分為五點，這裡面有兩點：一是佛陀將要說法時，等待時機成熟，所以經過了兩萬劫(極長的時間單位)；二是陳述所說的法是妙法蓮華(《妙法蓮華經》)。《妙法蓮華經》主要是為聲聞乘(聽聞佛法而悟道的修行者)而說，《無量義經》主要是為菩薩(立志普度眾生的修行者)而說。為什麼這裡為各位菩薩宣說《法華經》呢？就像之前日月燈明佛(過去佛)因妙光法師(法師名)和二十億菩薩(菩薩的數量)喜歡聽聞佛法中解釋的那樣。
問：
為什麼轉二乘法輪(小乘佛法)稱為三轉十二行相(佛法修行的十二種方式)，而大乘佛法(普度眾生的佛法)不是這樣？
答：
道理上應該如此。但是因為聲聞乘(聽聞佛法而悟道的修行者)的人一次聽法就可以成就見道，並且修習無學道(不再需要學習的境界)的意義，菩薩(立志普度眾生的修行者)則不然。
【English Translation】 English version 『The Buddha told the Bhikshus (monks), these sixteen Bodhisattvas (enlightened beings)』 constantly benefit those they transform. The first section has two parts: first, the princes leave home and request teachings; second, the ministers and assistants follow them into homelessness. The first part is further divided into three: first, clarifying the princes' virtues; second, explaining their request; and third, explaining the intention behind the request. This is the first part. They have six virtues: first, they have transcended the entanglements of the net and left home to become Shramaneras (novice monks); second, they quickly understand the Dharma (teachings) upon hearing it, with their faculties being keen and unobstructed; third, their temperament is discerning, and their wisdom is clear; fourth, they have encountered good opportunities for a long time and have made offerings to the Buddhas; fifth, they uphold the superior precepts and purely cultivate Brahma-caryā (pure conduct); sixth, they aspire to great fruits and seek perfect and complete enlightenment (supreme awakening).
The Sutra says: 『Together they said to the Buddha (to) the Buddha knows it Himself.』
The praise says: First, it clarifies their request. In the past, after explaining the Small Vehicle Dharma wheel (Hinayana Buddhism), which benefited the Shravakas (listeners and disciples), I intended to seek the Great Vehicle (Mahayana Buddhism) and requested the Buddha to explain the Great Vehicle Dharma wheel. Later, it clarifies the intention behind the request, our aspirations are for the Great Vehicle Dharma, the knowledge and vision of the Tathagata (Buddha), which the Buddha has personally realized and proven. We hope you will explain it to us.
Question:
Why were the princes in front when requesting teachings earlier, but now that the teachings are being given, the princes are behind?
Answer:
Previously, it was based on closeness; now, it clarifies the expedient and the real.
The Sutra says: 『At that time, the Holy King who turns the wheel (to) the King immediately granted permission.』
The praise says: This clarifies that the ministers and assistants followed them into homelessness. First, there is the request, and then the permission.
The Sutra says: 『At that time, that Buddha (to) protected and mindful by the Buddha.』
The praise says: The second section below is the permission to begin the formal teachings. There are five points, and this contains two: first, when the Buddha was about to teach, he waited for the opportunity to ripen, so he passed two myriads of kalpas (eons); second, he stated that the Dharma being taught is the Wonderful Dharma Lotus Flower (the 『Lotus Sutra』). The Wonderful Dharma Lotus Flower is mainly for the Shravakas (listeners and disciples), and the Infinite Meaning Sutra is mainly for the Bodhisattvas (enlightened beings). Why is the Lotus Sutra being taught to the Bodhisattvas here? It is explained as in the previous case of the Buddha Sun Moon Light (past Buddha) due to the Dharma Master Wonderful Light (name of a Dharma Master) and the twenty billion Bodhisattvas (number of Bodhisattvas) who liked to hear the Dharma.
Question:
Why is the turning of the Two Vehicle Dharma wheel (Hinayana Buddhism) called the Three Turnings and Twelve Aspects (twelve ways of practicing the Dharma), but not the Great Vehicle Dharma (Mahayana Buddhism)?
Answer:
It should be so in principle. But because those of the Shravaka Vehicle (listeners and disciples) can achieve the path of seeing in one sitting and cultivate the meaning of the No-More-Learning Path (state of no further learning needed), unlike the Bodhisattvas (enlightened beings).
不爾，由是不同。此說十二緣，亦依四諦故。
經「說是經已(至)諷誦通利」。
贊曰：第三沙彌領悟。
經「說是經時(至)未曾休廢」。
贊曰：此中有二：第四三根領悟，第五說法時節。上根菩薩聞之信受，中根聲聞亦有信解，下根余類皆生疑惑，是法華經難信解故、下根眾生機未熟故。為今時漸，故說彼時有疑惑者。
經「說此經已(至)四千劫」。
贊曰：下第三段諸子傳燈。有三：一佛入寂定，二諸子說法，三所度多少。此初也。知子根熟，令子傳燈，故入寂定。
經「是時十六菩薩(至)妙法華經」。
贊曰：諸子請法利益既眾，說法時長。
經「一一皆度(至)三菩提心」。
贊曰：所度多少。示教利喜，即新翻經云示現、教導、贊勵、慶喜。《顯揚》第十二更加令離欲，謂訶毀諸行令離愛染，名令離欲。示現四種真實道理名為示現，已得信解令正受行名為教導。若彼退屈策發令進名為贊勵，彼隨法行贊令忻悅名為慶喜。彼更有釋，恐繁且止。今此說四，除初離欲。此與示現俱令修行，信解別故；譯家疏脫，義必應然。五漸化法故，義準定然。
經「大通智勝佛(至)令入其中」。
贊曰：下第四段佛起讚歎。有二：
【現代漢語翻譯】 現代漢語譯本： 不，因為這個原因而不同。這個關於十二緣起的說法，也是依據四聖諦的緣故。
經文：『說完這部經后（直到）諷誦通利。』
贊曰：第三個沙彌領悟了。
經文：『說這部經時（直到）未曾停止廢棄。』
贊曰：這裡面有兩點：第四，三種根器的人領悟；第五，說法的時間和時節。上等根器的菩薩聽了之後信受，中等根器的聲聞也有信解，下等根器的其他眾生都產生疑惑，這是因為《法華經》難以相信和理解，也是因為下等根器的眾生機緣尚未成熟。爲了適應現在的漸悟，所以說那時有疑惑的人。
經文：『說了這部經后（直到）四千劫。』
贊曰：下面是第三段，諸位王子傳燈。有三點：一是佛陀進入寂定，二是諸位王子說法，三是所度化的眾生數量。這是第一點。知道王子們的根器成熟，讓王子們傳燈，所以進入寂定。
經文：『這時十六位菩薩（直到）《妙法蓮華經》。』
贊曰：諸位王子請法，利益的眾生很多，說法的時間很長。
經文：『每一位都度化（直到）三菩提心。』
贊曰：所度化的眾生數量。示教利喜，也就是新翻譯的經文所說的示現、教導、贊勵、慶喜。《顯揚》第十二還加上了令離欲，也就是呵斥毀壞各種行為，使人離開愛染，叫做令離欲。示現四種真實道理叫做示現，已經得到信解的，使他們正確地接受修行叫做教導。如果他們退縮，就鞭策他們前進叫做贊勵，他們隨順佛法修行，讚美他們使他們歡喜叫做慶喜。那裡還有其他的解釋，恐怕繁瑣就停止了。現在這裡說四種，去掉了最初的離欲。這和示現一起使人修行，因為信解不同；譯者疏忽遺漏，義理必定是這樣。因為是五種漸進的教化方法，所以義理上可以確定是這樣。
經文：『大通智勝佛（直到）令入其中。』
贊曰：下面是第四段，佛陀起身讚歎。有兩點：
【English Translation】 English version: No, it is different because of this reason. This explanation of the twelve links of dependent origination is also based on the Four Noble Truths.
Sutra: 'After speaking this Sutra (until) reciting and mastering it.'
Commentary: The third Shami (novice monk) understood.
Sutra: 'When speaking this Sutra (until) never ceasing or abandoning it.'
Commentary: There are two points here: Fourth, those of the three roots (superior, middling, inferior) understood; Fifth, the time and season for speaking the Dharma. Bodhisattvas of superior root believed and accepted it upon hearing it, Shravakas (voice-hearers) of middling root also had faith and understanding, and other beings of inferior root all had doubts, because the 'Lotus Sutra' is difficult to believe and understand, and also because the opportunities for beings of inferior root have not yet matured. To accommodate gradual enlightenment at this time, it is said that there were those who had doubts at that time.
Sutra: 'After speaking this Sutra (until) four thousand kalpas (eons).'
Commentary: Below is the third section, the sons transmitting the lamp. There are three points: First, the Buddha enters into tranquil concentration; Second, the sons speak the Dharma; Third, the number of beings liberated. This is the first point. Knowing that the sons' roots are mature, he allows the sons to transmit the lamp, so he enters into tranquil concentration.
Sutra: 'At that time, sixteen Bodhisattvas (until) 'Wonderful Dharma Lotus Flower Sutra'.'
Commentary: The sons requested the Dharma, and the benefit to beings was great, so the time for speaking the Dharma was long.
Sutra: 'Each one liberated (until) the three Bodhi minds (mind of enlightenment).'
Commentary: The number of beings liberated. Showing, teaching, benefiting, and rejoicing, which is what the newly translated sutras call showing, guiding, praising, and rejoicing. The twelfth chapter of the 'Xianyang' (Yogacarabhumi-sastra) further adds causing to be free from desire, which means scolding and destroying various actions to make people leave love and attachment, which is called causing to be free from desire. Showing the four kinds of true principles is called showing, and causing those who have already gained faith and understanding to correctly accept practice is called guiding. If they retreat, then urging them forward is called praising, and praising them for following the Dharma and practicing makes them happy, which is called rejoicing. There are other explanations there, but I will stop for fear of being verbose. Now here it says four kinds, removing the initial freedom from desire. This and showing together cause people to practice, because faith and understanding are different; the translator neglected to omit it, but the meaning must be so. Because it is a method of five gradual transformations, the meaning can be determined to be so.
Sutra: 'Great Universal Wisdom Excellence Buddha (until) causing them to enter into it.'
Commentary: Below is the fourth section, the Buddha rises and praises. There are two points:
初升座讚歎，后勸人親信。此初也。讚歎有七：一希有，二根利，三智明，四近聖，五修行，六受持佛智，七開示眾生。
經「汝等皆當(至)如來之慧」。
贊曰：此勸人親信。初標勸親近，后釋令信受。
經「佛告諸比丘(至)悉皆信解」。
贊曰：下第五段所化常益。有三，此中有二：初常說法華，二所化常益。常益有二：一與菩薩俱，二聞法信解。
經「以此因緣(至)於今不盡」。
贊曰：第三釋成常義。顯今法華會上，皆是彼時常益眾生。眾生世世常為友益，益猶未盡，生下結會之由漸也。
經「諸比丘(至)以為眷屬」。
贊曰：下第四大段會成今佛。有二：初標成佛現利群生，后顯異名成佛處所。此初也。
經「其二沙彌(至)二名師子相」。
贊曰：此顯異名成佛處所。阿閦者，無動義，故相用煩惱等一切不動故。「閦」音初六反。若齊作「珿」，直貌作「矗」，廉謹狀作「齪」，不知「閦」字所出。「須彌頂」極尊高故。「師子音」示無畏故。「師子相」示降魔怨故。
經「南方二佛(至)二名梵相」。
贊曰：常證法性名虛空住，恒寂生死名為常滅。得大自在名帝相，能生群聖名梵相。
經「西方二佛(至
【現代漢語翻譯】 現代漢語譯本 初升座時讚美，之後勸人親近信任。這是開始部分。讚美有七個方面：一是稀有，二是根器銳利，三是智慧明亮，四是接近聖人，五是修行精進，六是受持佛的智慧，七是開示眾生。
經文：『你們都應當（乃至）如來的智慧』。
贊曰：這是勸人親近信任。先標明勸人親近，后解釋使人信受。
經文：『佛告訴各位比丘（乃至）全部都信解。』
贊曰：下面第五段是關於所教化者常得利益。有三個方面，這裡面有兩個：一是常說《法華經》（Lotus Sutra），二是所教化者常得利益。常得利益有兩個方面：一是與菩薩（Bodhisattva）在一起，二是聽聞佛法后信解。
經文：『以這個因緣（乃至）到今天還沒有窮盡。』
贊曰：第三是解釋成就常義。顯示現在法華會上，都是那時常得利益的眾生。眾生世世代代常為朋友，利益還沒有窮盡，生起下面集會的緣由也逐漸顯現。
經文：『各位比丘（乃至）作為眷屬。』
贊曰：下面第四大段是關於成就現在的佛。有兩個方面：一是標明成就佛，現在利益眾生，二是顯示不同的名號和成就佛的處所。這是開始部分。
經文：『其中的兩位沙彌（Śrāmaṇera）（小和尚）（乃至）二位名叫師子相（Simhasvara）。』
贊曰：這是顯示不同的名號和成就佛的處所。阿閦（Akshobhya）（不動）的意思是，對於相、用、煩惱等一切都不動。『閦』字讀音為初六反。如果寫成『珿』，直貌寫成『矗』，廉謹狀寫成『齪』，就不知道『閦』字的來歷了。『須彌頂』（Sumeru）（Mount Meru）表示極尊貴高尚。『師子音』（Simhasvara）表示無所畏懼。『師子相』（Simhasvara）表示降伏魔怨。
經文：『南方二佛（Buddha）（乃至）二位名叫梵相（Brahmasvara）。』
贊曰：常證法性名為虛空住（Akasaprabhasa），恒常寂滅生死名為常滅（Santanirata）。得到大自在名為帝相（Indrasvara），能夠生出眾多聖人名為梵相（Brahmasvara）。
經文：『西方二佛（Buddha）（乃至）二位名叫多寶（Prabhūtaratna）。』
【English Translation】 English version Initially, there is praise during the ascending of the seat, followed by urging people to draw near and trust. This is the beginning. There are seven aspects of praise: first, rarity; second, sharp faculties; third, bright wisdom; fourth, closeness to the saints; fifth, diligent practice; sixth, upholding the Buddha's wisdom; and seventh, enlightening sentient beings.
The sutra says: 'You should all (up to) the wisdom of the Tathagata (Tathāgata)'.
Commentary: This is to urge people to draw near and trust. First, it marks the urging of closeness, then explains to make people believe and accept.
The sutra says: 'The Buddha (Buddha) told the Bhikshus (Bhikshu) (up to) all believed and understood'.
Commentary: The fifth section below is about those who are transformed always benefiting. There are three aspects, and there are two in this: first, always speaking the Lotus Sutra (Lotus Sutra); second, those who are transformed always benefiting. There are two aspects of constant benefit: one is being with the Bodhisattvas (Bodhisattva), and the other is believing and understanding after hearing the Dharma.
The sutra says: 'Because of this cause (up to) it is not exhausted today'.
Commentary: The third is to explain the accomplishment of the constant meaning. It shows that at the present Lotus Assembly, all are sentient beings who benefited constantly at that time. Sentient beings are always friends for generations, and the benefits have not been exhausted, and the reason for the assembly below is gradually revealed.
The sutra says: 'All Bhikshus (Bhikshu) (up to) as family members'.
Commentary: The fourth major section below is about accomplishing the present Buddha (Buddha). There are two aspects: first, marking the accomplishment of the Buddha (Buddha), now benefiting sentient beings; second, showing different names and the place of accomplishing Buddhahood. This is the beginning.
The sutra says: 'The two Śrāmaṇeras (Śrāmaṇera) (novice monks) (up to) the two are named Simhasvara (Simhasvara)'.
Commentary: This shows different names and the place of accomplishing Buddhahood. Akshobhya (Akshobhya) (immovable) means that everything such as appearance, function, and afflictions are all immovable. The pronunciation of '閦' is 'chu liu fan'. If it is written as '珿', the upright appearance is written as '矗', and the cautious appearance is written as '齪', then one does not know the origin of the character '閦'. 'Sumeru (Sumeru)' (Mount Meru) indicates extreme nobility and loftiness. 'Simhasvara (Simhasvara)' indicates fearlessness. 'Simhasvara (Simhasvara)' indicates subduing demons and enemies.
The sutra says: 'The two Buddhas (Buddha) in the south (up to) the two are named Brahmasvara (Brahmasvara)'.
Commentary: Constantly realizing the Dharma nature is called Akasaprabhasa (Akasaprabhasa), and constantly extinguishing birth and death is called Santanirata (Santanirata). Obtaining great freedom is called Indrasvara (Indrasvara), and being able to produce many saints is called Brahmasvara (Brahmasvara).
The sutra says: 'The two Buddhas (Buddha) in the west (up to) the two are named Prabhūtaratna (Prabhūtaratna)'.
)二名須彌相」。
贊曰：阿彌陀云無量壽，慧命長故。度世苦惱，常起悲故。多摩羅跋栴檀香，云性無垢賢香。眾德莊嚴，名須彌相。
經「北方二佛(至)三菩提」。
贊曰：能施法雨，名云自在。極廣覆蔭，名云自在王。能破生死，名懷怖畏。能寂三業生死囂煩、證寂默理，名釋迦牟尼，此云能寂。故娑婆世界，此云堪忍。此土眾生不孝父母、不敬沙門，行十惡業道，日夜增長三塗八難無量辛楚，菩薩于中堪忍苦惱而行利益，名為堪忍。
經「諸比丘(至)三菩提。」
贊曰：上會佛事，下會弟子事。有二：初正會弟子事，后「我滅度后復有」下釋疑難。初文復二：初明昔化，后「爾時所化」下正結會之。初文復二：初明昔化，后「是諸人等」下明住小所以。此初也。本化大乘，於今有住聲聞地者，然於法華會前常為說《般若》等經，方便密化大乘，然彼不知我之所化事。
經「是諸人等(至)難信難解」。
贊曰：此明住小所以。是人退性，不定姓攝，宜以權化令漸入道。以佛智慧難信難解故，非卒能學，故我化之初權后實。
經「爾時所化(至)弟子是也」。
贊曰：正結會之。
經「我滅度后(至)當入涅槃」。
贊曰：下釋疑難
【現代漢語翻譯】 現代漢語譯本：『二名須彌相』（Two names, Sumeru Appearance）。
贊偈說：阿彌陀（Amitabha）佛的壽命無量，因為他的慧命長久。他救度世間的苦惱，常起大悲心。多摩羅跋栴檀香（Tamalapatra Sandalwood），象徵其自性無垢，是賢妙的香。以眾多的功德莊嚴，故名為須彌相（Sumeru Appearance）。
經文：『北方二佛（乃至）三菩提』（Northern two Buddhas (up to) Threefold Enlightenment）。
贊偈說：能夠施予法雨，名為云自在（Cloud Freedom）。其覆蓋蔭庇極其廣大，名為云自在王（Cloud Freedom King）。能夠破除生死輪迴，名為懷怖畏（Embracing Fearlessness）。能夠寂滅身、口、意三業的生死喧囂煩惱，證得寂默之理，名為釋迦牟尼（Sakyamuni），意為能寂。所以娑婆世界（Saha World），意為堪忍。此土的眾生不孝順父母、不尊敬沙門，行十惡業道，日夜增長三塗八難的無量痛苦，菩薩于其中堪忍苦惱而行利益，名為堪忍（Endurance）。
經文：『諸比丘（乃至）三菩提』（All Bhiksus (up to) Threefold Enlightenment）。
贊偈說：上面是佛陀集會的佛事，下面是弟子集會的事。有二部分：首先是正式的弟子集會事，然後是『我滅度后復有』（After my Parinirvana, again there will be）以下解釋疑難。初文又分二部分：首先說明昔日的教化，然後是『爾時所化』（Those who were taught at that time）以下正式總結集會的原因。初文又分二部分：首先說明昔日的教化，然後是『是諸人等』（These people）以下說明安住于小乘的原因。這是開始。本來教化的是大乘，如今卻有人安住于聲聞地，然而在法華會之前，常常為他們說《般若》等經，方便地秘密教化大乘，然而他們不知道我所教化的事。
經文：『是諸人等（乃至）難信難解』（These people (up to) Difficult to believe and understand）。
贊偈說：此說明安住于小乘的原因。這些人是退轉之性，屬於不定之姓，適宜用權巧方便的教化，令其逐漸進入正道。因為佛的智慧難以置信和理解，所以不能一下子就學會，所以我教化的方式是先權巧后真實。
經文：『爾時所化（乃至）弟子是也』（Those who were taught at that time (up to) are also disciples）。
贊偈說：正式總結集會的原因。
經文：『我滅度后（乃至）當入涅槃』（After my Parinirvana (up to) will enter Nirvana）。
贊偈說：下面解釋疑難。
【English Translation】 English version: 'Two Names, Sumeru Appearance'.
The Gatha says: Amitabha (Amitabha) Buddha's life is immeasurable because his wisdom life is long. He delivers the suffering of the world and constantly arises with great compassion. Tamalapatra Sandalwood (Tamalapatra Sandalwood) symbolizes its undefiled nature and is a virtuous fragrance. Adorned with numerous merits, hence the name Sumeru Appearance (Sumeru Appearance).
Sutra: 'Northern two Buddhas (up to) Threefold Enlightenment'.
The Gatha says: Able to bestow the rain of Dharma, named Cloud Freedom (Cloud Freedom). Its covering and shade are extremely vast, named Cloud Freedom King (Cloud Freedom King). Able to break through the cycle of birth and death, named Embracing Fearlessness (Embracing Fearlessness). Able to extinguish the noise and煩惱 of birth and death of body, speech, and mind, and attain the principle of silence, named Sakyamuni (Sakyamuni), meaning 'able to be silent'. Therefore, the Saha World (Saha World) means 'able to endure'. The beings of this land are unfilial to their parents, disrespectful to the Sramanas, practice the ten evil deeds, and increase the immeasurable suffering of the three evil paths and eight difficulties day and night. Bodhisattvas endure suffering and practice benefit in it, named Endurance (Endurance).
Sutra: 'All Bhiksus (up to) Threefold Enlightenment'.
The Gatha says: Above is the Buddha's assembly of Buddhist affairs, below is the disciples' assembly of affairs. There are two parts: first, the formal disciples' assembly of affairs, and then 'After my Parinirvana, again there will be' below explains the difficulties. The first text is divided into two parts: first, it explains the past teachings, and then 'Those who were taught at that time' below formally summarizes the reasons for the assembly. The first text is divided into two parts: first, it explains the past teachings, and then 'These people' below explains the reasons for dwelling in the Small Vehicle. This is the beginning. Originally, what was taught was the Mahayana, but now there are people who dwell in the Sravaka ground. However, before the Lotus Assembly, the Prajna Sutras and other scriptures were often spoken for them, conveniently and secretly teaching the Mahayana, but they did not know what I was teaching.
Sutra: 'These people (up to) Difficult to believe and understand'.
The Gatha says: This explains the reason for dwelling in the Small Vehicle. These people are of a regressive nature, belonging to the uncertain lineage, and it is appropriate to use skillful means of teaching to gradually lead them into the right path. Because the Buddha's wisdom is difficult to believe and understand, it cannot be learned all at once, so my teaching method is first skillful and then real.
Sutra: 'Those who were taught at that time (up to) are also disciples'.
The Gatha says: Formally summarizes the reasons for the assembly.
Sutra: 'After my Parinirvana (up to) will enter Nirvana'.
The Gatha says: Below explains the difficulties.
。謂有難言：若諸聲聞皆當作佛，其遇佛者蒙佛教化可當住佛，佛滅度後有求聲聞不聞是經，不覺不知菩薩之行廣大弘遠，于自所證有為、無為二功德中，作有餘涅槃滅度想，求當入無餘涅槃，是人云何當得作佛？故下釋之。文有其三：初牒所疑之人，次釋彼亦作佛，后解所由。此牒所疑聲聞也。
經「我于余國(至)得聞是經」。
贊曰：此釋彼亦作佛。「我于余國作佛，更有異名」者，《菩薩處胎經》說：「從此滅度，於十方面各三十二垓諸佛國土而覆成佛教化眾生。」下醫師喻中具顯是義。是人雖生滅度之想，求入無餘涅槃，於我有緣，我以神通接引于彼，遇我得聞是經。或是凡夫、若是有學，求有無餘涅槃，將此涅槃謂實滅度之想，求入證此二種涅槃，修二乘行；種姓所排、慈悲所引，生彼遇我求佛智慧，或我從此余國作佛，是人於我生滅度想，謂我入無餘，我引至彼令求佛智。此說於我有遇緣者。或雖於我無此因緣，亦蒙他佛及菩薩等接引教化，聞是經典當得作佛。亦有潛化成就此人，說法化導令向大乘。今說顯化於我有緣，故說于彼求佛智慧。或雖于余佛有緣往彼，平等意趣故亦說是我。
經「唯以佛乘(至)方便說法」。
贊曰：此解所由。由一佛乘究竟滅度，無異二乘究竟
【現代漢語翻譯】 現代漢語譯本：有人會質疑：如果所有聲聞（Śrāvaka，聽聞佛陀教誨而證悟的修行者）最終都能成佛，那麼那些遇到佛陀並接受教化的聲聞，可以安住于佛的境界。但佛陀滅度后，有些追求聲聞果位的人，沒有聽聞到這部經典，不瞭解菩薩（Bodhisattva，立志成佛的修行者）的行持是多麼廣大深遠，卻在自己所證的有為（saṃskṛta，有生滅變化的）和無為（asaṃskṛta，無生滅變化的）兩種功德中，產生有餘涅槃（sopadhiśeṣa-nirvāṇa，仍有煩惱殘餘的涅槃）的滅度之想，一心想進入無餘涅槃（nirupadhiśeṣa-nirvāṇa，完全斷滅煩惱的涅槃）。這樣的人怎麼可能成佛呢？因此下面解釋這個問題。文分三部分：首先提出質疑的對象，其次解釋他們也能成佛，最後解釋原因。這裡是提出對聲聞的質疑。
經文：『我于余國（至）得聞是經』。
贊曰：這是解釋他們也能成佛。『我于余國作佛，更有異名』，《菩薩處胎經》說：『（佛陀）從此滅度后，在十方各三十二垓（gāṅga，數量單位）諸佛國土再次成佛，教化眾生。』下面的醫師比喻中詳細地闡明了這個道理。這些人雖然產生了滅度的想法，一心想進入無餘涅槃，但如果他們與我有緣，我就會用神通接引他們，讓他們遇到我並聽聞這部經典。或者他們是凡夫，或者是有學位的修行者，追求有餘或無餘涅槃，把這種涅槃當作真實的滅度之想，一心想進入並證得這兩種涅槃，修習二乘（聲聞乘和緣覺乘）的行持；或者因為種姓（gotra，潛在的成佛能力）的推動，或者因為慈悲心的牽引，他們轉生到我所在的佛土，尋求佛的智慧。或者我從這個佛土到其他佛土成佛，這些人對我產生滅度的想法，認為我進入了無余涅槃，我也會引導他們到我那裡，讓他們尋求佛的智慧。這是說與我有緣的情況。或者即使他們與我沒有這種因緣，也會蒙受其他佛陀或菩薩的接引教化，聽聞這部經典，最終也能成佛。也有暗中教化成就這些人，說法引導他們走向大乘（Mahāyāna，菩薩乘）。現在說的是顯化，即與我有緣的情況，所以說他們在那裡尋求佛的智慧。或者即使他們與其他的佛有緣而前往那裡，因為佛陀的平等意趣，也可以說是我的教化。
經文：『唯以佛乘（至）方便說法』。
贊曰：這是解釋原因。因為只有一佛乘（ekayāna，唯一的成佛之道）才能究竟滅度，沒有不同於二乘的究竟。
【English Translation】 English version: Some might question: If all Śrāvakas (those who attain enlightenment by hearing the Buddha's teachings) will eventually become Buddhas, then those Śrāvakas who encounter the Buddha and receive teachings can abide in the state of Buddhahood. However, after the Buddha's Parinirvāṇa (complete cessation), some who seek the Śrāvaka path do not hear this Sutra, and do not understand how vast and profound the practice of Bodhisattvas (those who aspire to Buddhahood) is. Instead, they develop the notion of extinction in Sopadhiśeṣa-nirvāṇa (Nirvana with residue), within the two merits of Saṃskṛta (conditioned) and Asaṃskṛta (unconditioned) that they have attained, and aspire to enter Nirupadhiśeṣa-nirvāṇa (Nirvana without residue). How can such people attain Buddhahood? Therefore, the following explains this issue. The text is divided into three parts: first, it identifies the object of doubt; second, it explains that they can also become Buddhas; and third, it explains the reason. Here, it raises the doubt about Śrāvakas.
Sutra: 'I, in other lands (to) hear this Sutra'.
Commentary: This explains that they can also become Buddhas. 'I become a Buddha in other lands, with different names', the Bodhisattva Embryo Sutra says: '(The Buddha), after passing away from here, will again become a Buddha in thirty-two gāṅga (a unit of measurement) of Buddha lands in each of the ten directions, and teach sentient beings.' The analogy of the physician below explains this principle in detail. Although these people have the notion of extinction and aspire to enter Nirupadhiśeṣa-nirvāṇa, if they have affinity with me, I will use my supernatural powers to guide them, so that they encounter me and hear this Sutra. Or they are ordinary people, or practitioners with learning, seeking Sopadhiśeṣa or Nirupadhiśeṣa-nirvāṇa, taking this Nirvana as the notion of true extinction, aspiring to enter and attain these two types of Nirvana, practicing the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna); or driven by their gotra (potential for Buddhahood), or drawn by compassion, they are born in my Buddha land, seeking the wisdom of the Buddha. Or I become a Buddha in other lands from this Buddha land, and these people develop the notion of extinction towards me, thinking that I have entered Nirupadhiśeṣa-nirvāṇa, I will also guide them to me, so that they seek the wisdom of the Buddha. This is speaking of those who have affinity with me. Or even if they do not have this affinity with me, they will also receive the guidance and teachings of other Buddhas or Bodhisattvas, hear this Sutra, and eventually become Buddhas. There are also those who are secretly transformed and accomplished, preaching the Dharma and guiding them towards Mahāyāna (the Great Vehicle, the Bodhisattva Vehicle). Now it speaks of manifest transformation, that is, those who have affinity with me, so it says that they seek the wisdom of the Buddha there. Or even if they have affinity with other Buddhas and go there, because of the Buddha's equal intention, it can also be said to be my teaching.
Sutra: 'Only with the Buddha Vehicle (to) expediently preach the Dharma'.
Commentary: This explains the reason. Because only the Ekayāna (One Vehicle, the only path to Buddhahood) can attain ultimate extinction, there is no ultimate extinction different from the Two Vehicles.
體故。方便說教可有三乘，或唯一極果體方便說有三因。因言長理。其《涅槃經．高貴德王品》「云何涅槃？云何大涅槃？聲聞、緣覺，八萬劫、六萬劫、四萬劫、二萬劫、一萬劫所住，名為涅槃。無上法王聖主住處，名大涅槃。」古人解云，二乘諸果經爾所時入彼無餘涅槃，後起迴心，便引《楞伽》菩薩佛等化作文，經爾所時耽三昧酒醉，然從彼起迴向大乘。今解不然，彼二乘位經爾所時修行向大者，彼于先時未迴心前，所應證得有餘涅槃者名為涅槃，法王所得名大涅槃，非二乘者。諸有學位已經八萬劫乃至四萬已入涅槃，亦非無學入無餘依身智並無，入涅槃已便起身智，經二萬劫等修行大行。〈信解品〉云「我等長夜修習空法。乃至住最後身有餘涅槃，則為已得報佛之恩。」《莊嚴論》云「餘人善根涅槃時盡，菩薩不爾。」其二乘者入無餘涅槃善根若盡，同《莊嚴論》，云何經一萬劫等修行始入十信，后經三無數劫方得菩提？本識既無，無識持種其身都盡，將何修行？誰得菩提？入無餘已若有善根，非但違教亦違正理。身智既在，云何名為無餘涅槃？不同如來無漏依在，名有餘依；有漏依盡，名無餘依。《勝鬘》亦言「二乘得涅槃者是佛方便」。《成唯識》云「不得無住，故名方便；或住有餘迴心向大，不得無餘
【現代漢語翻譯】 現代漢語譯本 因為體性的緣故，爲了方便說法，可以有三乘的教義，或者說唯一的究竟果體的方便說法中有三種因。因為因這個概念蘊含著深刻的道理。《涅槃經·高貴德王品》中說：『什麼是涅槃？什麼又是大涅槃？聲聞、緣覺，在八萬劫、六萬劫、四萬劫、二萬劫、一萬劫中所住的境界，名為涅槃。無上法王聖主所住之處，名為大涅槃。』古人的解釋說，二乘的各種果位經過這麼長的時間進入無餘涅槃，之後生起迴向之心，於是引用《楞伽經》中菩薩、佛等化作的文章，經過這麼長的時間沉溺於三昧的酒醉之中，然後從那裡起身迴向大乘。現在我的理解不是這樣，那些二乘的果位經過這麼長的時間修行趨向大乘，他們在先前沒有迴心之前，所應該證得的有餘涅槃，名為涅槃，法王所證得的名為大涅槃，不是二乘所能證得的。那些有學位的已經經過八萬劫乃至四萬劫進入涅槃，也不是無學位進入無餘依涅槃，身智都滅盡，進入涅槃后又起身智，經過二萬劫等修行大行。《信解品》中說：『我們長久以來修習空法，乃至住在最後身有餘涅槃，就認為是已經報答了佛的恩德。』《莊嚴論》中說：『其他人的善根在涅槃時耗盡，菩薩不是這樣。』如果二乘之人進入無餘涅槃善根耗盡，就和《莊嚴論》的說法相悖，怎麼能經過一萬劫等修行才進入十信位，之後經過三大阿僧祇劫才能證得菩提？本識既然已經沒有了，沒有識來持種，他們的身體都滅盡了，用什麼來修行？誰能證得菩提？進入無餘涅槃后如果還有善根，不僅違背了佛教的教義，也違背了正理。身智既然還在，怎麼能稱為無餘涅槃？不像如來的無漏依還在，名為有餘依；有漏依滅盡，名為無餘依。《勝鬘經》也說：『二乘人得到的涅槃是佛的方便。』《成唯識論》說：『不得無住，所以名為方便；或者住在有餘依迴心向大，不得無餘依。』
【English Translation】 English version Because of the nature of the substance, for the sake of expedient teaching, there can be the doctrine of the Three Vehicles, or the expedient teaching of the sole ultimate fruit-substance has three causes. Because the concept of 'cause' contains profound principles. The Nirvana Sutra, chapter King of Excellent Virtue, says: 'What is Nirvana? What is Great Nirvana? The Shravakas (Hearers) and Pratyekabuddhas (Solitary Buddhas), dwelling in eighty thousand kalpas (aeons) , sixty thousand kalpas, forty thousand kalpas, twenty thousand kalpas, and ten thousand kalpas, is called Nirvana. The place where the supreme Dharma King, the Holy Lord, dwells is called Great Nirvana.' The ancients explained that the various fruits of the Two Vehicles enter that nirvana without remainder for that long, and then arise with a mind of turning towards the Great Vehicle, thus quoting the writings of Bodhisattvas, Buddhas, etc. in the Lankavatara Sutra, indulging in the intoxication of samadhi (meditative absorption) for that long, and then arising from there to turn towards the Great Vehicle. Now my understanding is not like this. Those positions of the Two Vehicles, after practicing for that long towards the Great Vehicle, before they have turned their minds, the nirvana with remainder that they should attain is called Nirvana, and what the Dharma King attains is called Great Nirvana, which is not attainable by the Two Vehicles. Those who are in the stage of learning, having already entered nirvana after eighty thousand kalpas to forty thousand kalpas, are also not those without learning who enter nirvana without remainder, with both body and wisdom extinguished. After entering nirvana, they then arise with body and wisdom, and practice great deeds for twenty thousand kalpas, etc. The Faith and Understanding chapter says: 'We have long practiced the Dharma of emptiness, and even dwelling in the final body with nirvana with remainder, we consider it to have repaid the kindness of the Buddha.' The Ornament of the Mahayana Sutras says: 'The good roots of others are exhausted at the time of nirvana, but not so for Bodhisattvas.' If the good roots of those of the Two Vehicles are exhausted upon entering nirvana without remainder, it contradicts the Ornament of the Mahayana Sutras. How can they enter the ten stages of faith after practicing for ten thousand kalpas, etc., and then attain bodhi (enlightenment) after three countless kalpas? Since the fundamental consciousness is gone, without consciousness holding the seeds, their bodies are all extinguished, what will they use to practice? Who will attain bodhi? If there are still good roots after entering nirvana without remainder, it not only violates the teachings but also violates right reason. Since body and wisdom are still present, how can it be called nirvana without remainder? It is not the same as the Tathagata (Thus-Gone One) whose un-leaked basis is still present, called nirvana with remainder; when the leaked basis is exhausted, it is called nirvana without remainder. The Shrimala Sutra also says: 'The nirvana attained by the Two Vehicles is the Buddha's expedient.' The Vijnaptimatrata-siddhi (Treatise on the Establishment of Consciousness-Only) says: 'Not attaining non-abiding, therefore it is called expedient; or abiding in remainder, turning the mind towards the Great Vehicle, not attaining without remainder.'
，名得方便。」《涅槃經．病行品》云「須陀洹人天七返斷結入于涅槃，是人未來過八萬劫當得成阿耨菩提。斯陀含人一往來斷結入于涅槃，未來過六萬劫得阿耨菩提。阿那含人不還，未來過四萬劫當得菩提。阿羅漢人過二萬劫當得菩提。辟支佛人過十千劫當得菩提。」彼經又云「過八萬劫當得阿耨多羅三藐三菩提心，非成正覺，名得菩提。」古師解云：阿羅漢曾經七生者，以須陀洹名說；曾經二生者，以斯陀含名說；曾經上界生者，以阿那含名說；不經生而藉教者，以阿羅漢名說；不經生而得獨覺，以辟支佛名說。此前三人，凡身得果、聖身涅槃；后之二人，凡身得果、凡身涅槃。逕多生者鈍，所以經寂時多；經生少者利，所以逕寂時小。所經八萬劫，引菩提留支解，仍以悲想八萬劫為一日夜，積此歲數成大劫。彼壽無量大劫，過此已後方始發心。驗之釋之未為典據。經釋須陀洹者，七生斷結得入涅槃，是須陀洹經八萬劫始得大菩提心。十信初位，誰言八萬劫住于涅槃？此阿羅漢，名須陀洹。經八萬劫始得發心，甚成可笑。又若入無餘，身依永盡，云何無因而後起耶？不爾無餘說是何義？若如佛入無餘涅槃；有漏永盡更得無漏，無漏既圓何不名佛？若斷縛盡名入無餘，身智不亡，無餘何在？有依身故，無餘、有餘二
{ "translations": [ '『，名得方便。』《涅槃經．病行品》云『須陀洹（Sotapanna，入流果）人天七返斷結入于涅槃，是人未來過八萬劫當得成阿耨菩提（Anuttara-samyak-sambodhi，無上正等正覺）。斯陀含（Sakadagami，一來果）人一往來斷結入于涅槃，未來過六萬劫得阿耨菩提。阿那含（Anagami，不還果）人不還，未來過四萬劫當得菩提。阿羅漢（Arhat，阿羅漢果）過二萬劫當得菩提。辟支佛（Pratyekabuddha，緣覺佛）人過十千劫當得菩提。』彼經又云『過八萬劫當得阿耨多羅三藐三菩提心，非成正覺，名得菩提。』古師解云：阿羅漢曾經七生者，以須陀洹名說；曾經二生者，以斯陀含名說；曾經上界生者，以阿那含名說；不經生而藉教者，以阿羅漢名說；不經生而得獨覺，以辟支佛名說。此前三人，凡身得果、聖身涅槃；后之二人，凡身得果、凡身涅槃。逕多生者鈍，所以經寂時多；經生少者利，所以逕寂時小。所經八萬劫，引菩提留支解，仍以悲想八萬劫為一日夜，積此歲數成大劫。彼壽無量大劫，過此已後方始發心。驗之釋之未為典據。經釋須陀洹者，七生斷結得入涅槃，是須陀洹經八萬劫始得大菩提心。十信初位，誰言八萬劫住于涅槃？此阿羅漢，名須陀洹。經八萬劫始得發心，甚成可笑。又若入無餘，身依永盡，云何無因而後起耶？不爾無餘說是何義？若如佛入無餘涅槃；有漏永盡更得無漏，無漏既圓何不名佛？若斷縛盡名入無餘，身智不亡，無餘何在？有依身故，無餘、有餘二'" ], "english_translations": [ '『, named obtaining convenience.』 The Nirvana Sutra, On Sickness says, 『A Sotapanna (須陀洹, Stream-enterer) returns seven times between humans and devas, severing bonds and entering Nirvana. This person will attain Anuttara-samyak-sambodhi (阿耨菩提, unsurpassed, complete enlightenment) after eighty thousand kalpas. A Sakadagami (斯陀含, Once-returner) returns once, severing bonds and entering Nirvana, and will attain Anuttara-samyak-sambodhi after sixty thousand kalpas. An Anagami (阿那含, Non-returner) does not return, and will attain Bodhi after forty thousand kalpas. An Arhat (阿羅漢, Worthy One) will attain Bodhi after twenty thousand kalpas. A Pratyekabuddha (辟支佛, Solitary Buddha) will attain Bodhi after ten thousand kalpas.』 That sutra also says, 『After eighty thousand kalpas, one will attain the mind of Anuttara-samyak-sambodhi, but not yet achieve complete enlightenment, and this is called obtaining Bodhi.』 Ancient teachers explain: An Arhat who has experienced seven lives is referred to as a Sotapanna; one who has experienced two lives is referred to as a Sakadagami; one who has experienced lives in the upper realms is referred to as an Anagami; one who does not experience rebirth but relies on teachings is referred to as an Arhat; one who does not experience rebirth but attains enlightenment independently is referred to as a Pratyekabuddha. The first three attain the fruit with a mundane body and enter Nirvana with a sacred body; the latter two attain the fruit and enter Nirvana with a mundane body. Those who go through many lives are dull, so the time spent in stillness is long; those who go through few lives are sharp, so the time spent in stillness is short. The eighty thousand kalpas mentioned are interpreted by Bodhiruci as taking the thought of compassion for eighty thousand kalpas as one day and night, accumulating these years to form a great kalpa. Their lifespan is immeasurable great kalpas, and only after this do they begin to aspire to enlightenment. Examining and explaining it in this way lacks scriptural basis. The sutra explains that a Sotapanna severs bonds in seven lives and enters Nirvana, and this Sotapanna begins to aspire to the great Bodhi mind after eighty thousand kalpas. In the initial stage of the ten faiths, who says that one dwells in Nirvana for eighty thousand kalpas? This Arhat is called a Sotapanna. It is quite laughable that one begins to aspire to enlightenment after eighty thousand kalpas. Furthermore, if one enters Nirvana without remainder, the body and its basis are completely exhausted, how can it arise again without cause? If not, what is the meaning of Nirvana without remainder? If it is like the Buddha entering Nirvana without remainder, the defiled is completely exhausted and the undefiled is attained, and since the undefiled is complete, why is it not called Buddhahood? If severing all bonds is called entering Nirvana without remainder, and the body and wisdom do not perish, where is the Nirvana without remainder? Because there is a dependent body, Nirvana with and without remainder are two' ] }
種何別？種種推徴，義難符信。然《涅槃經》「須陀洹人八萬劫」等，義如前說，實是彼果，非阿羅漢以彼名說，亦非阿羅漢有經生者。若彼經意但總說阿羅漢人，實有學人發心向大，復經幾時，應《涅槃經》無有學中而回心者。由此應以《涅槃等》經同《瑜伽》等最為善說。
法華經玄贊卷第七(末)
保安三年五月晦日書了，法隆寺僧覺印之。
同年十二月十日移點已了，以興福寺圓如房之本。法隆寺僧覺印，為令法久住、往生極樂為也。 高名點本也。 與□折本校(［云云］)。 大正藏第 34 冊 No. 1723 妙法蓮華經玄贊
妙法蓮華經玄贊卷第八(本)
沙門基撰
經「諸比丘(至)深入禪定」。
贊曰：上說宿因，令念退大以就小；下顯今果，令知舍權以取實。文分為三：初法，次喻，后合說故。初文有二：初明今實，后釋先權所由，「比丘當知」下是。初文又二：初知機熟，后說一乘。此初也。機熟有五：一涅槃時到。眾生機熟，恐佛涅槃聞即深信。二眾又清凈。煩惱輕微，漸離染故。初說三乘出於濁世、眾生垢重，今久化之漸令離垢，故名清凈。三信解堅固。證解、證信二皆堅固，非可阻壞。四了達空法。空法有二：一生空，二法空。
【現代漢語翻譯】 現代漢語譯本：有什麼區別呢？如果對種種細節進行推敲，義理上難以令人信服。然而，《涅槃經》（Nirvana Sutra）中說『須陀洹（Srotapanna，入流果）之人要經歷八萬劫』等等，其義理如前所述，實際上是指彼果位，並非以阿羅漢（Arhat，無學果）之名來稱說，也不是說阿羅漢有經歷生死輪迴的。如果那部經的本意只是總括地說阿羅漢，那麼實際上有學之人發心趨向大乘，又經過多少時間，按照《涅槃經》的說法，難道沒有從有學階段回心轉意的人嗎？因此，應該認為《涅槃經》等經書與《瑜伽師地論》（Yogacarabhumi-sastra）等經書的說法最為善妙。
《法華經玄贊》卷第七（末）
保安三年五月最後一日書寫完畢，法隆寺僧人覺印。
同年十二月十日移動標點完畢，依據興福寺圓如房的版本。法隆寺僧人覺印，爲了使佛法長久住世、往生極樂世界。 高名點校的版本。 與□折本校對（［云云］）。 大正藏第34冊 No. 1723 《妙法蓮華經玄贊》
《妙法蓮華經玄贊》卷第八（本）
沙門基 撰
經文：『諸比丘（Bhikkhu，比丘）(至)深入禪定』。
贊曰：上面講述宿世之因，是爲了讓（他們）念及退大乘之心而就小乘；下面闡明今世之果，是爲了讓（他們）明白捨棄權巧之法而取真實之法。文句分為三部分：首先是法說，其次是譬喻，最後是合說。首先是法說部分，又分為兩部分：首先闡明今世之實，然後解釋先前權巧之法的原因，『比丘當知』以下就是。首先闡明今世之實，又分為兩部分：首先是知曉根機成熟，然後是宣說一乘之法。這裡是第一部分。根機成熟有五個方面：一是涅槃（Nirvana，寂滅）之時已到。眾生的根機成熟，恐怕佛陀涅槃后聽聞佛法就能深深信受。二是大眾又清凈。煩惱輕微，逐漸遠離染污的緣故。當初說三乘之法是出於濁世，眾生的垢染深重，如今長久教化使他們逐漸遠離垢染，所以名為清凈。三是信解堅固。證得的理解、證得的信心二者都非常堅固，不可阻擋破壞。四是了達空法。空法有兩種：一是生空，二是法空。
【English Translation】 English version: What difference is there? If one scrutinizes the various details, the meaning is difficult to accept with conviction. However, the Nirvana Sutra says things like 'Srotapannas (須陀洹, Stream-enterers) will experience eighty thousand kalpas (劫, eons),' etc. The meaning, as previously explained, actually refers to that fruit, and is not spoken in the name of Arhats (阿羅漢, Worthy Ones), nor does it mean that Arhats experience birth and death. If the intention of that sutra is only to generally speak of Arhats, then in reality, if a learner aspires towards the Mahayana (大乘, Great Vehicle), how much time would pass, according to the Nirvana Sutra, before there would be no one who turns away from the learning stage? Therefore, it should be considered that the Nirvana Sutra and other sutras, along with the Yogacarabhumi-sastra (瑜伽師地論, Treatise on the Stages of Yoga Practice), provide the most excellent explanation.
Commentary on the Lotus Sutra, Scroll 7 (End)
Completed writing on the last day of the fifth month of Baoan 3rd year, by the monk Kakue of Horyu-ji (法隆寺).
Relocated punctuation completed on the tenth day of the twelfth month of the same year, based on the version of Ennyo-bo of Kofuku-ji (興福寺). Monk Kakue of Horyu-ji, for the sake of the Dharma's long-lasting presence and rebirth in the Pure Land of Ultimate Bliss. The version punctuated by Komei. Compared with the □ folded version ([etc.]). Taisho Tripitaka Volume 34, No. 1723, Commentary on the Wonderful Dharma Lotus Flower Sutra
Commentary on the Wonderful Dharma Lotus Flower Sutra, Scroll 8 (Beginning)
Composed by the Shramana (沙門, ascetic) Ji
Sutra: 'All Bhikkhus (比丘, monks) (to) deeply enter into dhyana (禪定, meditation).'
Commentary: The above speaks of past causes, to make (them) think of retreating from the Great Vehicle and taking to the Small Vehicle; the below elucidates the present fruit, to make (them) understand abandoning expedient means and taking to the real. The text is divided into three parts: first, the Dharma teaching; second, the parable; and third, the synthesis. The first part, the Dharma teaching, is further divided into two parts: first, elucidating the reality of the present; and second, explaining the reason for the previous expedient means; 'Bhikkhus, you should know' and below is that. The first part, elucidating the reality of the present, is further divided into two parts: first, knowing that the faculties are mature; and second, expounding the One Vehicle Dharma. This is the first part. The maturity of faculties has five aspects: first, the time of Nirvana (涅槃, cessation) has arrived. The faculties of sentient beings are mature, fearing that after the Buddha's Nirvana, hearing the Dharma will lead to deep faith. Second, the assembly is also pure. Afflictions are slight, gradually departing from defilement. Initially, the Three Vehicles were taught because they arose in a defiled world, and sentient beings' defilements were heavy; now, long-term teaching has gradually caused them to depart from defilement, hence the name 'pure.' Third, faith and understanding are firm. The attained understanding and the attained faith are both very firm, and cannot be obstructed or destroyed. Fourth, understanding the emptiness of dharmas. There are two types of emptiness of dharmas: first, the emptiness of self; and second, the emptiness of phenomena.
生空為所證，法空為所知，已證生空后聞般若，知法空故。五深入禪定。四禪九定能入出故，此依退已還發大心聲聞等說。要此五具足，方會二權而歸一實，異則不然。
經「便集諸菩薩(至)得滅度耳」。
贊曰：此說一乘。乘既說四而爲了義，說一而為方便。《解深密》云：「相、生、勝義無自性，如是我皆已顯示。若不知佛此密意，失壞正道不能往故。」于其中立一乘，非有情性無差別。《勝鬘》亦云：「攝受正法善男子等，堪能荷負四種重任逾彼大地，謂無聞非法眾生以人天善根而成熟之。」即是此說三中小草。求聲聞者授聲聞乘，求緣覺者授緣覺乘，合是中草。求大乘者授以大乘，即是大草。又云「若如來隨彼意欲而方便說，唯有一乘無有餘乘。」故知據理說一為權、說四為實。《解深密》云「非有情性無差別故。」今此經中為化退已還發大心，故說一實而二是權；待根機熟五緣具足，方說無有二乘而得滅度，唯一佛乘得滅度耳。《涅槃經》中說，諸聲聞皆得作佛、皆不作佛。世尊並言不解我意。故能如是了知經意，亦應善順佛菩薩心。然今此會多皆退性，故說一實而二為權。
經「比丘當知(至)則便信受」。
贊曰：此釋先權所由。以方便智證入眾生根性、勝解，由意樂小、
【現代漢語翻譯】 現代漢語譯本： 生空是所要證得的，法空是所要了解的。在已經證得生空之後聽聞般若，才能了解法空。五種禪定都要深入。因為能夠進入和出離四禪和九定，這是依據那些退轉后又重新發起大乘心的聲聞等所說的。必須要這五種條件都具備，才能領會二乘是權宜之說而歸於一乘的真實，否則就不能領會。
經文說：『於是，（佛）便召集諸菩薩（乃至）而得滅度。』
贊曰：這段經文說的是一乘。既然說四乘是爲了究竟的意義，那麼說一乘就是爲了方便。《解深密經》說：『相無自性、生無自性、勝義無自性，這些我都已經開示過了。如果不知道佛的這個密意，就會迷失正道而不能到達。』在其中建立一乘，並非說一切有情的根性沒有差別。《勝鬘經》也說：『攝受正法的善男子等，能夠承擔四種重任超過大地，即以人天善根來成熟那些沒有聽聞佛法的眾生。』這就是這裡所說的三中小草。對於求聲聞乘的人，就授予聲聞乘；對於求緣覺乘的人，就授予緣覺乘，合起來就是中草。對於求大乘的人，就授予大乘，這就是大草。經中又說：『如果如來隨順他們的意願而方便宣說，就只有一乘而沒有其餘的乘。』所以要知道，從道理上說，說一乘是權宜之說，說四乘是真實的。《解深密經》說：『並非說一切有情的根性沒有差別。』現在這部經中，爲了教化那些退轉后又重新發起大乘心的人，所以說一乘是真實的，而二乘是權宜的；等待根機成熟，五種因緣都具備了，才說沒有二乘而可以得到滅度，只有佛乘才能得到滅度。《涅槃經》中說，諸位聲聞有的可以成佛，有的不能成佛。世尊說這是因為他們不瞭解我的意思。所以能夠這樣瞭解經文的含義，也應該善於順應佛菩薩的心意。然而現在這個法會中，大多數都是退轉的根性，所以說一乘是真實的，而二乘是權宜的。
經文說：『比丘應當知道（乃至）就便信受。』
贊曰：這段經文解釋了先前權宜之說的由來。因為用方便的智慧證入眾生的根性、殊勝的理解，由於意樂狹小
【English Translation】 English version: 'Śūnyatā of self' (生空) is what is to be attained, and 'śūnyatā of dharmas' (法空) is what is to be known. After having attained 'śūnyatā of self', upon hearing Prajñā, one knows 'śūnyatā of dharmas'. One must deeply enter the five 'dhyānas' (禪定). Because one is able to enter and exit the four 'dhyānas' (四禪) and nine 'samāpattis' (九定), this is said in accordance with those 'Śrāvakas' (聲聞) who have regressed and then re-arisen the great mind. It is necessary that these five are complete in order to understand that the two 'yānas' (權) are expedient and return to the one 'yāna' (實) that is real; otherwise, it is not so.
The Sutra says: 'Then, (the Buddha) gathered all the Bodhisattvas (up to) and attained 'nirvāṇa' (滅度).'
Commentary: This speaks of the One Vehicle (一乘). Since the Four Vehicles are spoken of for the sake of ultimate meaning, speaking of One Vehicle is for the sake of expediency. The 'Saṃdhinirmocana Sūtra' (解深密經) says: 'The characteristic of no self-nature, the arising of no self-nature, the ultimate meaning of no self-nature, all these I have already revealed. If one does not know this secret intention of the Buddha, one will lose the right path and be unable to reach it.' Within this, establishing the One Vehicle does not mean that the nature of all sentient beings is without difference. The 'Śrīmālādevī Siṃhanāda Sūtra' (勝鬘經) also says: 'Good men and women who embrace the true Dharma are capable of bearing the four heavy burdens beyond the great earth, namely, maturing those sentient beings who have not heard the Dharma with the roots of goodness of humans and gods.' This is what is meant here by the small grasses among the three. For those who seek the 'Śrāvakayāna' (聲聞乘), the 'Śrāvakayāna' is bestowed; for those who seek the 'Pratyekabuddhayāna' (緣覺乘), the 'Pratyekabuddhayāna' is bestowed, which together are the middle grasses. For those who seek the 'Mahāyāna' (大乘), the 'Mahāyāna' is bestowed, which is the great grass. It also says, 'If the 'Tathāgata' (如來) speaks expediently according to their wishes, there is only One Vehicle and no other vehicles.' Therefore, know that in terms of principle, speaking of One Vehicle is expedient, and speaking of Four Vehicles is real. The 'Saṃdhinirmocana Sūtra' says, 'It is not that the nature of all sentient beings is without difference.' Now, in this Sutra, in order to transform those who have regressed and then re-arisen the great mind, it is said that the One Vehicle is real, and the two vehicles are expedient; waiting for the roots to mature and the five conditions to be complete, then it is said that there are no two vehicles and one can attain 'nirvāṇa', only the Buddha Vehicle can attain 'nirvāṇa'. The 'Nirvāṇa Sūtra' (涅槃經) says that all 'Śrāvakas' can become Buddhas, and all cannot become Buddhas. The World-Honored One said that they did not understand my intention. Therefore, being able to understand the meaning of the Sutra in this way, one should also be good at following the mind of the Buddhas and Bodhisattvas. However, in this assembly, most are of a regressive nature, so it is said that the One Vehicle is real, and the two are expedient.
The Sutra says: 'Monks, you should know (up to) then they will believe and accept.'
Commentary: This explains the origin of the previous expedient teaching. Because with expedient wisdom, one realizes and enters the nature and superior understanding of sentient beings, due to small intention
本著五欲，我且拔除生死苦故，授以小法令離五欲。五欲即是緣五境貪，故先說涅槃設化城以息苦。既得涅槃已，是人若聞今說一乘引至寶所，即便信受。
經「譬如五百(至)至珍寶處」。
贊曰：下喻說。中有二：初喻昔權；后喻今實，「爾時導師知此人眾」下是。初文有四：第一初將離險喻，第二「所將人眾」下中途方退喻，第三「導師多諸方便」下為設化城喻，第四「是時疲極之眾」下眾倦皆息喻。前〈信解品〉喻昔權有六，今此即彼，然無初二；以初退時，猶未向小、未設化城，所以今略，唯同后四。或此第一初將離險，即攝彼第一、第三；此中第二即攝彼第二、第四，此後二喻即攝彼后二，開合有殊義亦無別。初喻有四：一欲過惡處，二將往寶方，三商主諳途，四方行引導。此初二也。「五百由旬」者，《正法華》云「五道生死名險難惡道」。「曠」空也、疏也、久也、遠也。「絕」者迥也。生死之中本無聖智者，如空疏久遠、絕迥無人，甚可驚懼。「五怖畏等」名怖畏處。今又解者，《正法華》中出險道體，非釋彼數。言五百者，分段生死有惑、業、苦為三百，變易生死有無明、苦為二百，十煩惱、十業道所感十品類果皆互相資故，合言五百，下言過三百由旬設化城故。若以五道，數即為
【現代漢語翻譯】 現代漢語譯本 爲了斷除眾生的生死之苦，我暫且隨順他們的五欲（指色、聲、香、味、觸五種感官慾望），先用小乘佛法引導他們脫離五欲的束縛。這五欲實際上是由於對外界五種境界（色、聲、香、味、觸）的貪戀而產生的。因此，我先說涅槃（寂滅），並用化城（虛幻的城池）來讓他們暫時休息，解除疲勞。當他們證得涅槃之後，如果這時聽到我說一乘佛法（唯一成佛之道），引導他們前往真正的寶所（比喻佛果），他們就能立刻相信並接受。
經文：『譬如五百（至）至珍寶處』。
贊曰：下面是用比喻來說明。其中分為兩部分：開始是比喻過去的權宜之法，後面是比喻現在的真實之法。『爾時導師知此人眾』以下是比喻現在真實之法。開始的部分有四個方面：第一，開始要離開危險的地方的比喻；第二，『所將人眾』以下是中途有人退卻的比喻；第三，『導師多諸方便』以下是設定化城的比喻；第四，『是時疲極之眾』以下是眾人疲憊都休息的比喻。前面的《信解品》中用六個比喻來說明過去的權宜之法，現在這裡也用了類似的比喻，但是省略了最初的兩個比喻，因為最初退卻的時候，還沒有趨向小乘，也沒有設定化城，所以這裡省略了。只保留了後面的四個比喻。或者說，這裡的第一，開始要離開危險的地方，就包含了《信解品》中的第一和第三個比喻；這裡的第二，就包含了《信解品》中的第二和第四個比喻；此後的兩個比喻就包含了《信解品》中最後的兩個比喻。雖然開合的方式不同，但是意思並沒有區別。最初的比喻有四個方面：一是想要離開充滿過患的惡劣之處，二是想要前往寶藏所在的地方，三是商隊首領熟悉道路，四是正在行走引導。這裡是最初的兩個方面。『五百由旬』（yojana，長度單位）的意思是，《正法華經》中說，『五道生死（地獄、餓鬼、畜生、人、天）叫做險難惡道』。『曠』是空曠、疏遠、長久、遙遠的意思。『絕』是斷絕的意思。生死輪迴之中本來就沒有聖人的智慧，就像空曠疏遠長久遙遠、斷絕沒有人煙一樣，非常令人驚懼。『五怖畏等』叫做怖畏之處。現在又解釋說，《正法華經》中說的是險道的本體，不是解釋這些數字。說五百，是因為分段生死中有惑（煩惱）、業（行為）、苦（痛苦）三百，變易生死中有無明（無知）、苦（痛苦）二百，十煩惱、十業道所感應的十品類果報互相資助，所以合起來說是五百。下面說超過三百由旬設定化城的原因。如果按照五道來說，數量就更多了。
【English Translation】 English version Out of consideration for their attachment to the five desires (pañca kāmaguṇā – forms, sounds, smells, tastes, and tactile objects), I will provisionally lead them away from the suffering of birth and death by imparting the Small Vehicle teachings, so they can detach from these desires. These five desires arise from craving the five sense objects, so I first speak of Nirvana (extinction of suffering) and create a phantom city (nirmita-nagara) for them to rest and alleviate their weariness. Once they have attained Nirvana, if they then hear me speak of the One Vehicle (ekayāna – the single path to Buddhahood), leading them to the treasure land (ratna-sthāna – the state of Buddhahood), they will immediately believe and accept it.
The Sutra says: 'For example, five hundred (to) to the place of treasures'.
Commentary: The following is a metaphorical explanation. It has two parts: the first is a metaphor for the provisional teachings of the past; the second is a metaphor for the true teachings of the present. 'At that time, the guide knew that these people' and below refers to the true teachings of the present. The first part has four aspects: first, the metaphor of initially leaving the dangerous place; second, 'the people being led' and below is the metaphor of people retreating midway; third, 'the guide had many skillful means' and below is the metaphor of creating a phantom city; fourth, 'at that time, the weary people' and below is the metaphor of everyone resting from their weariness. The previous 'Faith Discernment' chapter used six metaphors to explain the provisional teachings of the past. This is similar, but omits the first two metaphors, because when they initially retreated, they had not yet turned to the Small Vehicle, nor had the phantom city been created, so it is abbreviated here. Only the last four metaphors are the same. Or, the first here, initially leaving the dangerous place, includes the first and third metaphors of the 'Faith Discernment' chapter; the second here includes the second and fourth metaphors of that chapter; the last two metaphors here include the last two metaphors of that chapter. Although the arrangement is different, the meaning is the same. The initial metaphor has four aspects: first, the desire to leave the place of evil full of faults; second, the desire to go to the place where the treasure is located; third, the caravan leader is familiar with the road; fourth, they are currently walking and being guided. Here are the first two aspects. 'Five hundred yojanas' (yojana, a unit of distance) means, as the Saddharma-puṇḍarīka Sūtra says, 'the five paths of birth and death (hell, hungry ghosts, animals, humans, and gods) are called dangerous and evil paths.' 'Vast' means empty, sparse, long, and distant. 'Isolated' means remote. In the cycle of birth and death, there is originally no wisdom of the sages, like an empty, sparse, long, and distant, isolated and uninhabited place, which is very frightening. 'The five fears, etc.' are called places of fear. Now, to explain further, the Saddharma-puṇḍarīka Sūtra speaks of the substance of the dangerous path, not explaining these numbers. Saying five hundred is because segmented birth and death (saṃsāra) has afflictions (kleśa), karma (action), and suffering (duḥkha) as three hundred, and transformational birth and death has ignorance (avidyā) and suffering as two hundred. The ten afflictions and the ten karmic paths cause ten kinds of results that mutually support each other, so it is collectively called five hundred. The reason for setting up the phantom city after more than three hundred yojanas is explained below. If we consider the five paths, the number would be even greater.
五，過三惡道始入見諦、未見化城，云何稱入？故應依后釋。「珍寶處」者，大般涅槃佛果位也，喻越生死險方至佛位故。
經「有一導師(至)欲過此難」。
贊曰：此中有二：商主諳途方行引導也。「導師」謂佛，此具五德：一聰性利根故，二慧擇是非故，三明鑑真俗故，四達無不知故，五善知險道通塞之相。「道」謂諸趣。「通」謂斷五住。「塞」謂起二障。惑、業有而為塞，苦因盡而為通。方行引導，文意可知。
經「所將人眾(至)今欲退還」。
贊曰。此第二中途方退喻。修大乘因未過六十劫，倦修菩薩行，名中路疲懈。大行難修艱辛備歷，名為疲極。以倦時長，名為疲極。懼聖行海、怯有進修，複名怖畏。由怖行大，名為怖畏。不能進求大菩提果，經三大劫前路猶遠。退大不學、還住生死，名今退還。此乃義說。非實二乘昔時白佛方退住小。
經「導師多諸方便(至)化作一城」。
贊曰：此下第三為設化城喻。有四：一假思念，二設化城，三勸住勿怖，四說入城益。此初二也。《攝大乘》云：「如末尼天鼓，無思成自事」。雖無勉勵思，亦有任運思，雖無實思假稱思故。諸佛常六返，晝夜觀眾生，義如思故。「過三百由旬」者，若言五趣為五百者，此過分段生
死，出三界故。或令永出三惡趣為三百，如五下分結身見等三后時說故，實初已斷。分段雖亦出於人天，變易猶為人天趣攝，不名為出。若依正說，分段生死有惑、業、苦，離此三故，名過三百由旬。涅槃在於無學位故。「化作一城」者，本論云「諸禪三昧城，過彼城已，令入大涅槃城，故佛言施設，本無實體故言化作。彼證滅心相應禪定，俱輕安樂能息粗重，佛教之得名為化作。滅理無二，對種智車故名為一。又雖是假，人各有殊，以假義同故名為一。又以機學二乘證殊故，下偈云息處故說二。以假對真，真既不二，假寧不一？此喻有餘涅槃。惑業斷故當苦不生，實得無餘；余身智在未與證名，後身智亡方名為證。如想受滅無為，據終滿處說。」
經「告眾人言(至)亦可得去」。
贊曰：此中有二：勸住勿怖；說入城益，「若入是城」下是。不須怖大而不肯修，且入此城隨意所作，任力所修息真顯意。密設權方入益有二：一得安穩樂而息眾苦，二向佛位后漸可修。
經「是時疲極之眾(至)生安隱想」。
贊曰：此第四眾倦皆息喻。有二：初在有學稱心歡喜，言嘆心歡規免險道；后成無學解脫道位前入化城，得有餘滅生已度想，越生死故、離苦集故，變易生死實未離故，言生已度想生安
隱想；得無學故、證滅道故，未得大涅槃真安隱故，言生安隱想，遂生四智：我生已盡、梵行已立、所作已辦、不受後有。《勝鬘》云：「阿羅漢不成就一切無量等功德故，言得涅槃」，又言「四智究竟得蘇息處者，是佛方便有餘不了義說」。故此化城是佛權設。正起生空智、證生空理，后惑不生名為入城。當此之時無此二想，后入世俗定卻觀前位遂生此想，涅槃假滅二乘證故，言前入于化城。二車種智本來無，二子出宅車不上，車是不繫出宅而索，城于路施故言前入。此等妨難皆如前說。
經「爾時導師(至)為止息耳」。
贊曰：下第二段喻今說實。有二：初標滅化，后正告真。「滅化」者引至大乘，說二乘涅槃是假擇滅，故言滅化，非是實以神力滅彼化城。此中語言「曏者大城我所化作」，指說化城即是滅故。「去寶處近」者即告真也。雖復無學，迂迴修大因、行遲于頓悟，望有學回心乃極疾，故言在近。
經「諸比丘(至)應去應度」。
贊曰：下合說。中有二：初合昔權，后「若眾生住於二地」下方合今實。初文有三：初合初將離險，次「若眾生但聞」下閤中途方退，后「佛知是心」下合為說化城。不合第四眾倦皆息，欲明權實二道，不欲正明苦息事故。此初也。「去」者向涅槃
【現代漢語翻譯】 現代漢語譯本：隱約地認為：因為獲得了無學位，證得了滅盡道，但還沒有得到大涅槃真正的安穩，所以說產生了安穩的想法，於是產生了四種智慧：我的生命已經終結，清凈的修行已經確立，該做的事情已經做完，不會再有後世的生命。《勝鬘經》說：『阿羅漢沒有成就一切無量等等的功德，所以才說得到了涅槃』，又說『四智究竟才能得到休息的地方，這是佛陀方便的、不究竟的說法』。因此，這個化城是佛陀權巧設立的。真正生起對生的空性的智慧，證得生空之理，後來的迷惑不再產生，這叫做進入化城。當這個時候，沒有這兩種想法，後來進入世俗的禪定，回頭觀察之前的狀態，才產生這種想法，涅槃是虛假的寂滅，是二乘人所證得的，所以說之前進入了化城。二車（比喻大乘和小乘）的種智本來就沒有，兩個兒子（比喻二乘）出離房屋（比喻三界）后，車子（比喻涅槃）是上不去的，車子是不繫之物，出離房屋后才去尋找，化城是在路途中施設的，所以說之前進入了化城。這些妨難都和前面所說的一樣。
經文：『這時導師（到）爲了止息。』
贊曰：下面第二段比喻現在說真實。有兩點：首先標明滅化，然後正式告知真實。『滅化』是指引導到大乘，說二乘的涅槃是虛假的擇滅，所以說是滅化，不是真的用神力滅掉那個化城。這裡面說『之前的大城是我所化作的』，指的是化城就是滅。『離寶處近』就是告知真實。即使是無學，迂迴地修習大的因，行動遲緩于頓悟，但期望有學的人回心轉意，卻是極其快速的，所以說離寶處近。
經文：『諸位比丘（到）應該去應該度化。』
贊曰：下面是合說。其中有兩點：首先是合說之前的權巧方便，然後『如果眾生住在二地』下面是合說現在的真實。前面的文有三點：首先是合說最初將要離開險境，其次『如果眾生只是聽到』下面是合說中途才退卻，最後『佛知道這些心』下面是合說爲了他們說了化城。沒有合說第四種眾人疲倦都休息的情況，想要說明權巧和真實兩種道路，不是想要正面說明苦息的事情。這是最初的情況。『去』是嚮往涅槃。
【English Translation】 English version: Vaguely thinking: because one has attained the state of no-more-learning (anarhatva), and realized the cessation-path (nirodha-marga), but has not yet attained the great Nirvana, the true peace and security, therefore, one says that a thought of peace and security arises, and then four wisdoms arise: 'My birth is exhausted, the pure conduct is established, what needs to be done is done, and there will be no future existence.' The Shrimala Sutra says: 'Arhats do not accomplish all immeasurable merits, therefore, it is said that they attain Nirvana,' and also says, 'Those who ultimately attain a place of rest through the four wisdoms, this is the Buddha's expedient, incomplete teaching.' Therefore, this phantom city is expediently established by the Buddha. Truly generating the wisdom of emptiness of birth, realizing the principle of emptiness of birth, and the subsequent delusions no longer arising, this is called entering the phantom city. At this time, there are no such two thoughts. Later, entering worldly samadhi and looking back at the previous state, these thoughts arise. Nirvana is a false cessation, which is realized by the two vehicles (Shravakayana and Pratyekabuddhayana), therefore, it is said that one previously entered the phantom city. The seed-wisdom of the two vehicles (representing the Mahayana and Hinayana) originally does not exist. The two sons (representing the followers of the two vehicles) cannot board the cart (representing Nirvana) after leaving the house (representing the three realms). The cart is something unattached, sought after leaving the house. The phantom city is provided on the road, therefore, it is said that one previously entered it. These objections are all as previously explained.
Sutra: 'At that time, the guide (to) for the sake of cessation.'
Commentary: The second section below uses a metaphor to explain the present truth. There are two points: first, it indicates the annihilation of the phantom, and then it formally announces the truth. 'Annihilation of the phantom' refers to guiding towards the Mahayana, saying that the Nirvana of the two vehicles is a false selective cessation, therefore, it is called annihilation of the phantom, not truly annihilating that phantom city with supernatural power. Here it says, 'The great city before was created by me,' referring to the phantom city being annihilation. 'Close to the place of treasure' is announcing the truth. Even though one is a non-learner, circuitously cultivating great causes and acting slower than sudden enlightenment, the hope that those who are still learning will turn their minds is extremely fast, therefore, it is said to be close to the place of treasure.
Sutra: 'All monks (to) should go and should liberate.'
Commentary: Below is a combined explanation. There are two points: first, it combines the previous expedient means, and then 'If sentient beings dwell in the two grounds' below combines the present truth. The preceding text has three points: first, it combines the initial departure from danger, second, 'If sentient beings only hear' below combines the retreat midway, and finally, 'The Buddha knows these minds' below combines the explanation of the phantom city for them. It does not combine the fourth situation where all the weary people rest, wanting to explain the two paths of expedient means and truth, not wanting to directly explain the matter of cessation of suffering. This is the initial situation. 'Go' is aspiring to Nirvana.
。「度」者越生死。
經「若眾生(至)乃可得成」。
贊曰：此閤中途方退。若但贊佛乘，眾生不能以是得度，久受勤苦故遂便退失，佛道長遠倦時長故、久受勤苦怖行大故。
經「佛知是心(至)說二涅槃」。
贊曰：此合為說化城。怯弱大乘、下劣樂小，故於中道說二涅槃。二機所學、二智所證，名二涅槃。二涅槃體但是有餘，非說有餘、無餘為二。前言一城以假對真，化是一故，以理對事理無異故；今對根機修因證智名二涅槃，亦不相違。
經「若眾生(至)分別說三」。
贊曰：下合今實。有二：初法說滅化告真，后合說滅化告真。此初。分二：初說彼非真，后說二乘意。「汝等所作未辦」者，《勝鬘》云：「阿羅漢、辟支佛有餘生法不盡故有生，有餘梵行不成故不純，事不究竟故當有所作，不度彼故當有所斷，以不斷故去涅槃界遠。」所作未辦即當有所作，道聖諦也。猶有法空道諦之智，當所作故。舉此攝余亦應所學。汝之梵行已立滅諦之智，證有餘涅槃之地，近於佛慧，所得非真。有餘梵行不成故不純，謂所知障未滅、無住涅槃猶未得，故當觀察籌量苦集。二智亦復非真，故所得涅槃非真實也。況初說二乘，意云但是如來方便之力。
經「如彼導師(至)
【現代漢語翻譯】 現代漢語譯本：『度』意味著超越生死。
經文：『若眾生(至)乃可得成』。
贊曰：這部分講述了（修行者）在中途退轉的情況。如果只讚揚佛乘（Buddhayan，唯一佛陀乘），眾生不能因此得到解脫，因為長期遭受苦難，所以就會退失（菩提心）。佛道漫長而遙遠，因為厭倦時間太長，長期遭受苦難，害怕偉大的修行。
經文：『佛知是心(至)說二涅槃』。
贊曰：這部分講述了（佛陀）爲了（方便教化）而說化城（illusionary city）。（有些眾生）對於大乘（Mahayana，大乘佛教）感到怯弱，（有些眾生）下劣而喜好小乘（Hinayana，小乘佛教），所以（佛陀）在中途宣說了二涅槃（two Nirvanas）。二乘（two vehicles，聲聞乘和緣覺乘）所學，二智（two wisdoms， 權智和實智）所證，名為二涅槃。二涅槃的本體只是有余涅槃（Nirvana with remainder），並非說有餘涅槃和無餘涅槃（Nirvana without remainder）是二。前面說一城是用虛假來對應真實，化城是虛假的，從理上來說，理沒有差異；現在對應根機，從修因證智的角度來說，名為二涅槃，也不互相違背。
經文：『若眾生(至)分別說三』。
贊曰：下面是（佛陀）現在說真實的情況。有兩種：第一種是（佛陀）用法說滅化，告知真實；第二種是合說滅化，告知真實。這是第一種。分為兩部分：第一部分說他們不是真實的，第二部分說二乘（two vehicles）的意圖。『汝等所作未辦』，《勝鬘經（Śrīmālādevī Siṃhanāda Sūtra）》中說：『阿羅漢（Arhat，已證無學位的聖者）、辟支佛（Pratyekabuddha，緣覺）還有剩餘的生法沒有窮盡，所以還有生；還有剩餘的梵行（Brahma-cariya，清凈行）沒有成就，所以不純粹；事情沒有究竟，所以應當有所作為；不度脫他們，所以應當有所斷除；因為不斷除，所以距離涅槃界（Nirvana realm）遙遠。』所作未辦，就是應當有所作為，是道聖諦（Truth of the Path）。還有法空（emptiness of phenomena）道諦的智慧，應當有所作為。舉出這個，其餘的也應該學習。你們的梵行已經建立了滅諦（Truth of Cessation）的智慧，證得了有餘涅槃的地位，接近於佛慧（Buddha's wisdom），但所得不是真實的。有餘梵行沒有成就，所以不純粹，指的是所知障（cognitive obscurations）沒有滅除，無住涅槃（non-abiding Nirvana）還沒有得到，所以應當觀察籌量苦集（suffering and its origin）。二智也並非真實，所以所得的涅槃不是真實的。更何況最初說二乘，意思是說這只是如來的方便之力。
經文：『如彼導師(至)』
【English Translation】 English version: 『度』 (Du) means transcending birth and death.
Sutra: 『若眾生(至)乃可得成』 (ruò zhòngshēng (zhì) nǎi kě dé chéng) [If sentient beings (to) then can attain accomplishment].
Commentary: This section discusses the situation of retreating midway. If only the Buddhayana (唯一佛陀乘, the One Buddha Vehicle) is praised, sentient beings cannot attain liberation because of prolonged suffering, and thus they will lose (bodhicitta, the mind of enlightenment). The Buddha's path is long and distant because of weariness from the long duration, prolonged suffering, and fear of the great practice.
Sutra: 『佛知是心(至)說二涅槃』 (fó zhī shì xīn (zhì) shuō èr nièpán) [The Buddha knows this mind (to) speaks of two Nirvanas].
Commentary: This section discusses the expedient of speaking of a 『化城』 (huà chéng, illusionary city). (Some beings) are timid towards the Mahayana (大乘, Great Vehicle), (some beings) are inferior and delight in the Hinayana (小乘, Lesser Vehicle), so (the Buddha) speaks of two Nirvanas (二涅槃, two Nirvanas) midway. What is learned by the two vehicles (二乘, two vehicles, Śrāvakayāna and Pratyekabuddhayāna), what is realized by the two wisdoms (二智, two wisdoms, provisional and real), are called two Nirvanas. The substance of the two Nirvanas is only Nirvana with remainder (有餘涅槃, Nirvana with remainder); it is not that Nirvana with remainder and Nirvana without remainder (無餘涅槃, Nirvana without remainder) are two. The previous statement of one city uses the false to correspond to the true; the illusionary city is false. From the perspective of principle, there is no difference in principle. Now, corresponding to the faculties, from the perspective of cultivating causes and realizing wisdom, it is called two Nirvanas, and they do not contradict each other.
Sutra: 『若眾生(至)分別說三』 (ruò zhòngshēng (zhì) fēnbié shuō sān) [If sentient beings (to) separately speak of three].
Commentary: Below is (the Buddha) now speaking of the true situation. There are two types: the first is (the Buddha) using the Dharma to speak of extinguishing the illusion and announcing the truth; the second is combining the speaking of extinguishing the illusion and announcing the truth. This is the first type. It is divided into two parts: the first part says that they are not true, and the second part says the intention of the two vehicles (二乘, two vehicles). 『汝等所作未辦』 (rǔ děng suǒ zuò wèi bàn) [What you have done is not yet completed], the Śrīmālādevī Siṃhanāda Sūtra (勝鬘經) says: 『Arhats (阿羅漢, Arhats, saints who have attained the state of no more learning) and Pratyekabuddhas (辟支佛, Pratyekabuddhas, self-enlightened ones) still have remaining birth-dharmas that have not been exhausted, so there is still birth; there is still remaining Brahma-cariya (梵行, Brahma-cariya, pure conduct) that has not been accomplished, so it is not pure; the matter has not been completed, so there should be something to be done; they do not liberate them, so there should be something to be cut off; because they do not cut off, they are far from the Nirvana realm (涅槃界, Nirvana realm).』 What has not been done is that there should be something to be done, which is the Truth of the Path (道聖諦, Truth of the Path). There is still the wisdom of the Truth of the Path of emptiness of phenomena (法空, emptiness of phenomena), and there should be something to be done. By mentioning this, the rest should also be learned. Your Brahma-cariya has already established the wisdom of the Truth of Cessation (滅諦, Truth of Cessation), and you have attained the position of Nirvana with remainder, which is close to the Buddha's wisdom (佛慧, Buddha's wisdom), but what you have attained is not true. The remaining Brahma-cariya has not been accomplished, so it is not pure, which refers to the cognitive obscurations (所知障, cognitive obscurations) that have not been extinguished, and non-abiding Nirvana (無住涅槃, non-abiding Nirvana) has not yet been attained, so you should observe and measure suffering and its origin (苦集, suffering and its origin). The two wisdoms are also not true, so the Nirvana attained is not true. Moreover, the initial statement of the two vehicles means that this is only the expedient power of the Tathagata.
Sutra: 『如彼導師(至)』 (rú bǐ dǎoshī (zhì)) [Like that guide (to)]
我化作耳」。
贊曰：此合說滅化告真。
經「爾時世尊(至)更雨新好者」。
贊曰：下四十九頌半。分二：初三十頌半，頌前初說宿因，令念退大以就小；大通智勝如來事十九頌，頌顯今果，令知舍權以取實化城喻事。初文復二：初二十八頌半頌昔因緣，后之二頌結誡勿怖。初復分二：初二十七頌半頌會自身事，后一頌頌會弟子事。初文長行有二：初說佛滅久近，后正明彼事。今唯頌后，初已頌訖。彼事，長行有四，今此亦然：初四頌明佛壽成道，第二次十三頌轉正法輪，第三次九頌半子繼傳燈，第四後有一頌會成今佛。初中有二：初三頌法不現前，后一頌明佛成道。不頌佛壽。初中復二：初一頌法不現前，后二頌華樂供養。此即二文，不頌敷座。長行唯有梵天雨華，此加八部。
經「過十小劫已(至)心皆懷踴躍」。
贊曰：明佛成道。
經「彼佛十六子(至)震動於一切」。
贊曰：下第二段十三頌轉正法輪。有二：初八頌請，后五頌正轉。請中有二：初三頌十六子請，無供養也；后五頌諸梵王請。此初也。
經「東方諸世界(至)受請默然坐」。
贊曰：下五頌梵王請。初三頌東方，后二餘方。此初也。文亦有四，準前可知。
經「三方及
【現代漢語翻譯】 現代漢語譯本：'我化作耳'。
贊曰：此合說滅化告真。
經：'爾時世尊(至)更雨新好者'。
贊曰：下四十九頌半。分二：初三十頌半，頌前初說宿因，令念退大以就小；大通智勝如來事（Mahābhijñājñānābhibhū-buddha）十九頌，頌顯今果，令知舍權以取實化城喻事。初文復二：初二十八頌半頌昔因緣，后之二頌結誡勿怖。初復分二：初二十七頌半頌會自身事，后一頌頌會弟子事。初文長行有二：初說佛滅久近，后正明彼事。今唯頌后，初已頌訖。彼事，長行有四，今此亦然：初四頌明佛壽成道，第二次十三頌轉正法輪，第三次九頌半子繼傳燈，第四後有一頌會成今佛。初中有二：初三頌法不現前，后一頌明佛成道。不頌佛壽。初中復二：初一頌法不現前，后二頌華樂供養。此即二文，不頌敷座。長行唯有梵天（Brahmā）雨華，此加八部。
經：'過十小劫已(至)心皆懷踴躍'。
贊曰：明佛成道。
經：'彼佛十六子(至)震動於一切'。
贊曰：下第二段十三頌轉正法輪。有二：初八頌請，后五頌正轉。請中有二：初三頌十六子請，無供養也；后五頌諸梵王（Brahmā kings）請。此初也。
經：'東方諸世界(至)受請默然坐'。
贊曰：下五頌梵王（Brahmā kings）請。初三頌東方，后二餘方。此初也。文亦有四，準前可知。
經：'三方及
【English Translation】 English version: 'I transformed into ears'.
Commentary: This combines the explanation of extinction and transformation, revealing the truth.
Sutra: 'At that time, the World-Honored One (to) rained down new and wonderful ones'.
Commentary: The following forty-nine and a half Gathas (verses) are divided into two parts: the first thirty and a half Gathas praise the past causes, causing the mind to retreat from the great and turn to the small; the nineteen Gathas about the affairs of Mahābhijñājñānābhibhū-buddha (Great Universal Wisdom Excellence Buddha) praise the present result, causing one to know to abandon the expedient and take the real, like the parable of the phantom city. The first section is further divided into two: the first twenty-eight and a half Gathas praise the past causes and conditions, and the last two Gathas conclude with a warning not to be afraid. The first is further divided into two: the first twenty-seven and a half Gathas praise the events related to his own body, and the last Gatha praises the events related to his disciples. The first section of the prose has two parts: the first speaks of how long ago the Buddha passed away, and the second clarifies those events. Now, only the latter is praised, the former has already been praised. Those events, the prose has four parts, and this is also the case here: the first four Gathas explain the Buddha's lifespan and attainment of Buddhahood, the second thirteen Gathas turn the Dharma wheel, the third nine and a half Gathas the sons continue to transmit the lamp, and the fourth, the last Gatha, combines to become the present Buddha. The first part has two sections: the first three Gathas the Dharma does not appear, and the last Gatha explains the Buddha's attainment of Buddhahood. The Buddha's lifespan is not praised. The first part is further divided into two: the first Gatha the Dharma does not appear, and the last two Gathas offer flowers and music. These are the two sections, the spreading of the seat is not praised. The prose only has Brahmā (Brahma) raining down flowers, this adds the eight classes of beings.
Sutra: 'After ten small kalpas (to) their hearts were filled with joy'.
Commentary: Explains the Buddha's attainment of Buddhahood.
Sutra: 'Those sixteen sons of that Buddha (to) shook all of everything'.
Commentary: The following second section of thirteen Gathas turns the Dharma wheel. There are two parts: the first eight Gathas are the request, and the last five Gathas are the actual turning. The request has two parts: the first three Gathas are the request of the sixteen sons, without offerings; the last five Gathas are the request of the Brahmā kings (Brahma kings). This is the first.
Sutra: 'The worlds of the eastern direction (to) silently sat, having received the request'.
Commentary: The following five Gathas are the request of the Brahmā kings (Brahma kings). The first three Gathas are the eastern direction, and the last two are the remaining directions. This is the first. The text also has four parts, which can be understood according to the previous.
Sutra: 'The three directions and'
四維(至)轉無上法輪」。
贊曰：余方請也。
經「無量慧世尊(至)汝等應當知」。
贊曰：下五頌正轉。有二：初二頌許可正說，后三頌眾生獲益。此初也。「無明至老死皆從生緣有」者，此釋長行無明緣行、行緣識，乃至生緣老死義。此言生者不是生支，是能生生。此言有者不是有支，是有無有，謂如行支從無明支能生緣故方有，其識支體從前行支能生緣故有，乃至老死從前生支能生之緣故有。不是無因、不平等因之所生起，皆從緣生故。即顯無明從老死能生之緣故有，輪轉無窮故名緣起。
經「宣暢是法時(至)不能得其邊」。
贊曰：眾生獲益也。初頌第一會，次頌第二會，后頌第三第四會。「垓」音古哀反，數也。《風俗通》「十千曰萬，十萬曰億，十億曰兆，十兆曰京，十京曰垓。」猶大數也，即前長行六百萬億那由他。那由他，垓也。
經「時十六王子(至)慧眼第一凈」。
贊曰：下第三段子繼傳燈。長行有五，此中有四：初二頌出家啟請，次二頌半佛許正說，次有四頌諸子傳燈后，有一頌所化常益。此初也。唯無第四佛起讚歎。「營衛翊從」即臣佐也。
經「佛知童子心(至)如恒河沙偈」。
贊曰：第二佛許正說。
經「彼
【現代漢語翻譯】 現代漢語譯本：『四維（至）轉無上法輪』。
贊曰：其餘各方也，請問訊也。
經文：『無量慧世尊（至）汝等應當知』。
贊曰：下面五頌是正式的轉法輪。分為兩部分：前兩頌是許可正式宣說，后三頌是眾生獲得利益。這是第一部分。『無明至老死皆從生緣有』，這是解釋長行文中無明緣行、行緣識，乃至生緣老死的含義。這裡說的『生』不是指十二因緣中的生支，而是指能生之生。這裡說的『有』不是指十二因緣中的有支，而是指有無之『有』，意思是說，比如行支由於無明支能生之緣故才存在，識支的本體由於之前的行支能生之緣故才存在，乃至老死由於之前的生支能生之緣故才存在。不是無因、不平等因所生起，都是從因緣而生。這也顯示了無明從老死能生之緣故而存在，這樣輪轉無窮，所以叫做緣起。
經文：『宣暢是法時（至）不能得其邊』。
贊曰：這是眾生獲得利益。第一頌是第一會，第二頌是第二會，后一頌是第三第四會。『垓（gāi）』，音同『古哀』的反切，是數詞。《風俗通》中說：『十千叫做萬，十萬叫做億，十億叫做兆，十兆叫做京，十京叫做垓。』意思是很大的數字，就是前面長行文中的六百萬億那由他。那由他，就是垓。
經文：『時十六王子（至）慧眼第一凈』。
贊曰：下面第三段是子代相繼傳燈。長行文中有五部分，這裡有四部分：前兩頌是王子們出家啟請，接著兩頌半是佛陀允許正式宣說，接著四頌是諸位王子傳燈之後，有一頌是所教化者常得利益。這是第一部分。唯獨沒有第四部分佛陀起身讚歎。『營衛翊從』就是指臣佐。
經文：『佛知童子心（至）如恒河沙偈』。
贊曰：這是第二部分，佛陀允許正式宣說。
經文：『彼
【English Translation】 English version: 『Four dimensions (to) turn the unsurpassed Dharma wheel』.
Commentary: The remaining directions are for inquiry.
Sutra: 『Immeasurable Wisdom World Honored One (to) you should know』.
Commentary: The following five verses are the formal turning of the Dharma wheel. It is divided into two parts: the first two verses are permission for formal proclamation, and the last three verses are the benefits obtained by sentient beings. This is the first part. 『Ignorance to old age and death all arise from conditioned existence,』 this explains the meaning of ignorance conditioning activities, activities conditioning consciousness, and even birth conditioning old age and death in the prose section. The 『birth』 mentioned here does not refer to the birth limb in the twelve links of dependent origination, but to the birth that can give rise to birth. The 『existence』 mentioned here does not refer to the existence limb in the twelve links of dependent origination, but to the 『existence』 of being and non-being, meaning that, for example, the activities limb exists because the ignorance limb can give rise to it, the essence of the consciousness limb exists because the previous activities limb can give rise to it, and even old age and death exist because the previous birth limb can give rise to it. They are not produced by causelessness or unequal causes, but all arise from conditions. This also shows that ignorance exists because old age and death can give rise to it, thus rotating endlessly, so it is called dependent origination.
Sutra: 『When proclaiming this Dharma (to) cannot reach its edge』.
Commentary: This is the benefit obtained by sentient beings. The first verse is the first assembly, the second verse is the second assembly, and the last verse is the third and fourth assemblies. 『垓 (gāi)』, pronounced like the fanqie of 『古哀 (gǔ āi)』, is a numeral. The 『Fengsu Tong』 says: 『Ten thousand is called 萬 (wàn), one hundred thousand is called 億 (yì), ten million is called 兆 (zhào), ten trillion is called 京 (jīng), ten 京 (jīng) is called 垓 (gāi).』 It means a very large number, which is the six million trillion nayutas mentioned in the preceding prose. Nayuta is 垓 (gāi).
Sutra: 『At that time, sixteen princes (to) wisdom eye is the first pure』.
Commentary: The following third section is the successive transmission of the lamp by the sons. There are five parts in the prose section, and four parts here: the first two verses are the princes' request for ordination, the next two and a half verses are the Buddha's permission for formal proclamation, the next four verses are after the princes transmit the lamp, and there is one verse that those who are taught always benefit. This is the first part. Only the fourth part, the Buddha's praise, is missing. 『營衛翊從 (yíng wèi yì cóng)』 refers to ministers and assistants.
Sutra: 『The Buddha knows the minds of the boys (to) like Ganges sand verses』.
Commentary: This is the second part, the Buddha's permission for formal proclamation.
Sutra: 『They』
佛說經已(至)恒河沙等眾」。
贊曰：第三諸子傳燈。有三：初一頌佛入寂定，次二頌諸子傳燈，后一頌所度多少。
經「彼佛滅度后(至)常與師俱生」。
贊曰：第四所化常益。
經「是十六沙彌(至)各得成正覺」。
贊曰：第四大段會成今佛。上來四段二十七頌半，合是第一會自身事。
經「爾時聞法者(至)漸教以佛道」。
贊曰：此第二大段。一頌會弟子事，合二十八頌半頌昔因緣退大就小。
經「我在十六數(至)慎勿懷驚懼」。
贊曰：第二大段結成今說誡勿驚怖。上合三十頌半說宿因緣，令念退大以就小大通佛事。
經「譬如險惡道(至)在險濟眾難」。
贊曰：下第二大段有十九頌，頌顯今果令知舍權以取實化城喻事。分二：初十一頌半頌喻說，后七頌半頌合說，不頌法說。初文復二：初九頌頌昔說權喻，后二頌半頌今說實喻。初文有四：初三頌初將離險喻，次一頌中途方退喻，次四頌為設化城喻，后一頌眾倦皆息喻。此初有三：初一頌道險多難，次一頌欲過路遙，后一頌導師濟難。「多毒獸」者煩惱惡業果也。「無水」者無佛法教。「無草」者無佛理義。佛大導師在生死險濟眾人難。
經「眾人皆疲倦(至)于
【現代漢語翻譯】 現代漢語譯本 佛說此經完畢后，（所度眾生）如恒河沙數那麼多。」
讚頌說：第三部分是諸位王子傳燈的故事。分為三點：首先一頌讚佛陀進入寂定，其次兩頌讚諸位王子傳燈，最後一頌讚所度化的眾生數量之多。
經文：『那位佛陀滅度后，（這些沙彌）常常與他們的老師一同轉生。』
讚頌說：第四部分是所教化的人常常受益。
經文：『這十六位沙彌，後來各自都成就了正覺（anuttara-samyak-sambodhi）。』
讚頌說：第四大段總結了他們成為今日之佛的因緣。以上四段共二十七頌半，合起來是第一會，講述佛陀自身之事。
經文：『當時聽聞佛法的人，（佛陀）逐漸用佛道來教化他們。』
讚頌說：這是第二大段。一頌講述教化弟子的事情，總共二十八頌半，講述過去因緣，爲了退去大乘而就小乘。
經文：『我在第十六位沙彌時，（你們）不要心懷驚懼。』
讚頌說：第二大段總結了現在所說，告誡不要驚慌恐懼。以上共三十頌半，講述過去的因緣，爲了讓大家念及退去大乘而就小乘的大通智勝佛（Mahābhijñājñānābhibhū）之事。
經文：『譬如在險惡的道路上，（佛陀）在危險中救濟眾人的困難。』
讚頌說：下面第二大段有十九頌，讚頌顯現現在的果報，使人明白捨棄權宜之計而取真實之義，以化城（nirmāṇa-nagara）為比喻。分為兩部分：前十一頌半是比喻，后七頌半是合喻，沒有頌揚法說。初文又分為兩部分：前九頌是讚頌過去所說的權宜之計的比喻，后兩頌半是讚頌現在所說的真實之義的比喻。初文有四部分：前三頌是開始離開險境的比喻，其次一頌是中途退卻的比喻，其次四頌是設定化城的比喻，最後一頌是眾人疲倦都休息的比喻。這最初的部分有三點：第一頌是道路險惡多難，第二頌是想要通過的路途遙遠，第三頌是導師救濟困難。『多毒獸』指的是煩惱惡業的果報。『無水』指的是沒有佛法教導。『無草』指的是沒有佛理。佛陀這位大導師在生死險境中救濟眾人的困難。
【English Translation】 English version The Buddha said after finishing this sutra, '(the number of beings saved) is as numerous as the sands of the Ganges River.'
A verse of praise: The third section is the story of the princes passing on the lamp. It is divided into three points: first, one verse praises the Buddha entering tranquil concentration; second, two verses praise the princes passing on the lamp; and last, one verse praises the great number of beings saved.
The sutra says: 'After that Buddha passed away, (these shramanas) were always reborn together with their teacher.'
A verse of praise: The fourth section is that those who are taught often benefit.
The sutra says: 'These sixteen shramanas later each attained perfect enlightenment (anuttara-samyak-sambodhi).'
A verse of praise: The fourth major section summarizes their becoming Buddhas today. The above four sections, totaling twenty-seven and a half verses, together form the first assembly, narrating the Buddha's own affairs.
The sutra says: 'At that time, those who heard the Dharma, (the Buddha) gradually taught them with the Buddha's path.'
A verse of praise: This is the second major section. One verse narrates the teaching of disciples, totaling twenty-eight and a half verses, narrating past causes and conditions, in order to retreat from the Mahayana and embrace the Hinayana.
The sutra says: 'When I was the sixteenth shramana, (you) should not harbor fear and trepidation.'
A verse of praise: The second major section concludes what is being said now, warning not to be alarmed or afraid. The above totals thirty and a half verses, narrating past causes and conditions, in order to make everyone remember the affairs of Mahābhijñājñānābhibhū Buddha, retreating from the Mahayana and embracing the Hinayana.
The sutra says: 'For example, on a dangerous and evil road, (the Buddha) rescues the difficulties of the multitude in danger.'
A verse of praise: The second major section below has nineteen verses, praising and revealing the present fruition, making people understand to abandon expedient measures and take the true meaning, using the analogy of the nirmāṇa-nagara (transformation city). It is divided into two parts: the first eleven and a half verses are the analogy, and the last seven and a half verses are the combined analogy, without praising the Dharma teaching. The first text is further divided into two parts: the first nine verses are praising the analogy of the expedient measures spoken in the past, and the last two and a half verses are praising the analogy of the true meaning spoken now. The first text has four parts: the first three verses are the analogy of initially leaving the dangerous place, the next one verse is the analogy of retreating midway, the next four verses are the analogy of setting up the transformation city, and the last one verse is the analogy of everyone being tired and resting. This initial part has three points: the first verse is that the road is dangerous and full of difficulties, the second verse is that the road one wants to pass is far away, and the third verse is that the guide rescues difficulties. 'Many poisonous beasts' refers to the fruition of afflictions and evil karma. 'No water' refers to no Buddha-dharma teaching. 'No grass' refers to no Buddha's principles. The Buddha, the great guide, rescues the difficulties of the multitude in the dangerous realm of birth and death.
此欲退還」。
贊曰：第二中途方退喻。
經「導師作是念(至)而失大珍寶」。
贊曰：下第三有四頌為設化城喻。分三：初一頌起念，次二頌化作，后一頌勸入。此初也。
經「尋時思方便(至)男女皆充滿」。
贊曰：第二化作也。「城郭」者有餘涅槃。城即是郭。其中眾生畢竟空，為舍宅。《無垢稱》云「思空勝義舍，覺品華莊嚴，總持為園苑，大法為林樹，九定為渠流，八解為浴池。」三解脫門為重門，重門即高樓閣。高逾外道，生死表故、入空舍故。真實諦法為男，生空真智是；慈悲心為女，撫養群生故。依《無垢稱經》以釋此義。
經「即作是化已(至)各可隨所樂」。
贊曰：第三勸入也。
經「諸人既入城(至)自謂已得度」。
贊曰：第四眾倦皆息喻。
經「導師知息已(至)當共至寶所」。
贊曰：此第二段頌今說實喻。初一頌標滅化，后一頌半正告真。
經「我亦復如是(至)所作皆已辦」。
贊曰：下第二大段有七頌半，合說。中分二：初二頌半頌合昔權，後有五頌頌合今說實。此初也。初半頌初將離險，次一頌中途方退，后一頌為設化城。
經「既知到涅槃(至)為說真實法」。
贊曰
【現代漢語翻譯】 現代漢語譯本：『此欲退還』。
贊曰：第二中途方退喻。
經：『導師作是念（至）而失大珍寶』。
贊曰：下第三有四頌為設化城喻。分三：初一頌起念，次二頌化作，后一頌勸入。此初也。
經：『尋時思方便（至）男女皆充滿』。
贊曰：第二化作也。『城郭』者有餘涅槃（Nirvana，涅槃）。城即是郭。其中眾生畢竟空，為舍宅。《無垢稱》（Vimalakirti Nirdesa Sutra）云『思空勝義舍，覺品華莊嚴，總持為園苑，大法為林樹，九定為渠流，八解為浴池。』三解脫門為重門，重門即高樓閣。高逾外道，生死表故、入空舍故。真實諦法為男，生空真智是；慈悲心為女，撫養群生故。依《無垢稱經》（Vimalakirti Nirdesa Sutra）以釋此義。
經：『即作是化已（至）各可隨所樂』。
贊曰：第三勸入也。
經：『諸人既入城（至）自謂已得度』。
贊曰：第四眾倦皆息喻。
經：『導師知息已（至）當共至寶所』。
贊曰：此第二段頌今說實喻。初一頌標滅化，后一頌半正告真。
經：『我亦復如是（至）所作皆已辦』。
贊曰：下第二大段有七頌半，合說。中分二：初二頌半頌合昔權，後有五頌頌合今說實。此初也。初半頌初將離險，次一頌中途方退，后一頌為設化城。
經：『既知到涅槃（Nirvana，涅槃）（至）為說真實法』。
贊曰
【English Translation】 English version: 'These wish to turn back'.
Praise: The second is a metaphor for turning back midway.
Sutra: 'The guide thought thus (until) and lost great treasures'.
Praise: The third below has four verses as a metaphor for setting up a phantom city. Divided into three: the first verse initiates the thought, the next two verses create the transformation, and the last verse encourages entry. This is the first.
Sutra: 'Immediately thinking of expedient means (until) men and women are all filled'.
Praise: The second is the creation of the transformation. 'City walls' are the remaining Nirvana (Nirvana). The city is the wall. The beings within are ultimately empty, serving as dwellings. The Vimalakirti Nirdesa Sutra (Vimalakirti Nirdesa Sutra) says, 'Thinking of emptiness is the abode of ultimate meaning, the qualities of enlightenment adorn it with flowers, Dharani is the garden, the great Dharma is the forest, the nine samadhis are the canals, and the eight liberations are the bathing ponds.' The three doors of liberation are the main gates, and the main gates are high pavilions. Higher than external paths, signifying the realm of birth and death, and entering the empty abode. The true Dharma is the male, which is the true wisdom of emptiness of self; the heart of compassion is the female, nurturing all beings. This meaning is explained according to the Vimalakirti Nirdesa Sutra (Vimalakirti Nirdesa Sutra).
Sutra: 'Having made this transformation (until) each can follow what they like'.
Praise: The third is encouraging entry.
Sutra: 'The people having entered the city (until) think they have already been saved'.
Praise: The fourth is a metaphor for all being weary and resting.
Sutra: 'The guide knowing they have rested (until) we shall together reach the place of treasures'.
Praise: This second section of verses is a metaphor for now speaking the truth. The first verse indicates the extinction of the transformation, and the latter verse and a half directly announce the truth.
Sutra: 'I am also like this (until) all that has been done is completed'.
Praise: The second major section below has seven and a half verses, combined. Divided into two: the first two and a half verses combine the former expedient, and the latter five verses combine the present speaking of the truth. This is the first. The first half verse is about initially leaving the danger, the next verse is about turning back midway, and the last verse is about setting up a phantom city.
Sutra: 'Having known they have reached Nirvana (Nirvana) (until) speaking the true Dharma'.
Praise
：下有五頌頌合今說實。有三：初一頌標今說實，次三頌勸舍權就實，后一頌結之。此初也。
經「諸佛方便力(至)乃是真實滅」。
贊曰：此勸舍權以就實。初一頌半勸舍權，后一頌半勸取實。
經「諸佛之導師(至)引入于佛慧」。
贊曰：此結成前。
五百弟子受記品
三門分別：一來意，二釋名，三解妨。
來意有四：一者上根之徒一聞法而便記，中根之輩再聞法而與記，今下根之儔三週聞法既能悟解所以與記，故此品來。二者論云「為除七種具足煩惱性眾生有七種增上慢中，第五無定人于下劣心，生虛妄解、起增上慢，為此說系寶珠喻。謂彼散亂心實無有定，過去雖有大乘善根而不自覺知，彼不求大乘，于下劣心生虛妄解以為第一乘，對治此故說系寶珠喻。」故論又云「第五人者，顯示過去善根，令憶念教、入三昧故。此是有學及凡夫未得定心，執二乘道以為究竟，不知過去大乘善根，今令入定憶念彼時大乘善根，如醉酒臥密系寶珠，故此品來。」三者十無上中第四令解無上，說系珠喻。謂說往緣令生覺解，知有大乘善根妙寶，故此品來。是義殘也。四者論解授記有六處示現：一別記，舍利弗及四大聲聞是。二同記，富樓那等五百及千二百，共同一號非眾所
【現代漢語翻譯】 現代漢語譯本：下面有五頌，這些頌結合起來是爲了說明真實。分為三個部分：首先一頌標明現在所說的真實，接著三頌勸人捨棄權宜之法而趨向真實，最後一頌總結。這是第一部分。
經文：『諸佛方便力（指諸佛所使用的方便法門），乃是真實滅（才是真正的寂滅境界）。』
贊曰：這是勸人捨棄權宜之法而趨向真實。前一頌半勸人捨棄權宜之法，后一頌半勸人接受真實。
經文：『諸佛之導師（指引眾生的諸佛），引入于佛慧（引導眾生進入佛的智慧）。』
贊曰：這是對前面的總結。
五百弟子受記品
從三個方面來分別：一來意，二釋名，三解妨。
來意有四個：一是上根器的人一聽到佛法就能得到授記，中等根器的人再次聽到佛法也能得到授記，現在下等根器的人經過三次聽聞佛法后，既然能夠領悟理解，所以給予授記，因此有了這一品。二是《瑜伽師地論》中說：『爲了去除七種具有煩惱習性的眾生所具有的七種增上慢，其中第五種是無定人，對於下劣的法生起虛妄的理解，產生增上慢，為此說了系寶珠的比喻。』意思是說那些散亂心的人實際上沒有定力，過去雖然有大乘的善根卻不自覺知，他們不尋求大乘，對於下劣的法生起虛妄的理解，認為那是第一乘，爲了對治這種情況，所以說了系寶珠的比喻。因此《瑜伽師地論》又說：『第五種人，是爲了顯示他們過去的大乘善根，讓他們憶念教法，進入三昧。』這些人是有學之人以及尚未得到定心的凡夫，執著於二乘道以為是究竟，不知道過去有大乘的善根，現在讓他們入定憶念過去的大乘善根，就像醉酒的人睡著了，秘密地繫上了寶珠，因此有了這一品。三是十無上中第四個是令解無上，說了系珠的比喻。意思是說講述過去的因緣，讓他們產生覺悟和理解，知道有大乘善根的妙寶，因此有了這一品。這是殘缺的意義。四是《瑜伽師地論》解釋授記有六處示現：一是別記，舍利弗（Śāriputra）及四大聲聞是。二是同記，富樓那（Pūrṇa）等五百及千二百，共同一個名號，不是眾人所……
【English Translation】 English version: Below are five verses, which together explain the truth. They are divided into three parts: first, one verse marks the truth being spoken now; then, three verses encourage abandoning expedient means and turning to the truth; and finally, one verse concludes. This is the first part.
Sutra: 'The expedient power of the Buddhas (referring to the skillful means used by the Buddhas) is the true extinction (is the real state of Nirvana).'
Commentary: This encourages abandoning expedient means and turning to the truth. The first one and a half verses encourage abandoning expedient means, and the latter one and a half verses encourage embracing the truth.
Sutra: 'The guides of the Buddhas (the Buddhas who guide sentient beings) lead into the wisdom of the Buddha (guide sentient beings into the wisdom of the Buddha).'
Commentary: This is a conclusion to the preceding.
Chapter on the Prophecy of the Five Hundred Disciples
To distinguish from three aspects: 1. The intention, 2. Explanation of the name, 3. Explanation of obstacles.
There are four intentions: First, those of superior capacity receive prophecy upon hearing the Dharma once; those of medium capacity receive prophecy upon hearing the Dharma twice; now, those of inferior capacity, after hearing the Dharma three times, are able to comprehend and understand, so they are given prophecy, hence this chapter. Second, the Yogācārabhūmi-śāstra says: 'To remove the seven types of afflictive natures possessed by beings, there are seven types of increased arrogance, among which the fifth is the unfixed person, who generates false understanding and increased arrogance towards inferior dharmas, for this reason the analogy of the tied jewel is spoken.' It means that those with scattered minds actually have no concentration, and although they have great vehicle roots in the past, they are not aware of it. They do not seek the great vehicle, and generate false understanding towards inferior dharmas, thinking that it is the first vehicle. To counteract this situation, the analogy of the tied jewel is spoken. Therefore, the Yogācārabhūmi-śāstra also says: 'The fifth type of person is to reveal their past great vehicle roots, so that they can remember the teachings and enter samadhi.' These are those who are still learning and ordinary people who have not yet attained concentration, clinging to the two vehicle path as the ultimate, not knowing that they had great vehicle roots in the past. Now, they are made to enter samadhi to remember their past great vehicle roots, like a drunken person falling asleep with a jewel secretly tied to them, hence this chapter. Third, the fourth of the ten unsurpassed is to understand the unsurpassed, speaking of the analogy of the tied jewel. It means that telling the past causes them to generate awakening and understanding, knowing that there is a wonderful jewel of great vehicle roots, hence this chapter. This is a partial meaning. Fourth, the Yogācārabhūmi-śāstra explains that there are six places where prophecy is shown: First, separate prophecy, Śāriputra (Śāriputra) and the four great śrāvakas are. Second, common prophecy, Pūrṇa (Pūrṇa) and the five hundred and twelve hundred others, sharing a common name, not what the masses...
知，俱時與記，故此品來。然滿慈名法明，餘名普明，明義同故、多同名故，名為同記。
釋名者，「受」音植酉反，《玉篇》「容納也領也得也」。「五百」者數，「弟子」者人，「受記」者事，從三以得名。五百弟子受納佛記，記之受名受記。依主釋也。
解妨者。
問：
十無上中七喻之中皆言系寶珠，何故不以為名，以受記為目？
答：
根熟發心即為記別，後方說喻繫於寶珠。從初為名，故名受記。
問：
上根等領並在記前，何因五百領悟在受記后，謂系寶珠是五百弟子之領悟也？
答：
上、中不待受記，聞說而便領解；下根稟性既遲，因記方生喜意。喜意既發，方申領悟。故與前二領解不同。又下根滿慈已前領悟，五百下品記訖更申明本意，領悟深重，非時始領、先已領故。
問：
此品之中滿慈及一千二百同皆得記，何故唯記五百為名？
答：
有四解：一云五百在會，現前得記，千二百人有不在會，不現前故。二云五百佛自與記，千二百人佛于偈中令傳為記。三云五百人佛與別記，謂轉次授記等別說其相貌；千二百人佛但總記，不別顯相。四云其五百人能生領解，說系寶珠喻；千二百人無別領悟，滿慈
【現代漢語翻譯】 現代漢語譯本： 知道（知），俱時（俱時）與記（記），因此有了這一品。然而滿慈（Manci）的名字是法明（Faming），其餘人的名字是普明（Puming），『明』的意義相同，而且很多人同名，所以稱為同記。
解釋品名，『受』（shou）音植酉反，《玉篇》中解釋為『容納也，領也，得也』。『五百』（Wubai）是數字，『弟子』（Dizi）是人，『受記』（Shouji）是事，從這三方面來命名。五百弟子接受並容納佛的授記，因此命名為《受記品》。這是依主釋。
解釋疑問。
問：
在十無上（Shiwushang）中，七喻（Qiyu）中都提到系寶珠（Xibaozhu），為什麼不以此為名，而以受記為品名？
答：
根機成熟，發起菩提心，就為他們授記，之後才說用寶珠來比喻。因為是從最初的授記來命名的，所以叫做《受記品》。
問：
上根（Shanggen）等人領悟都在授記之前，為什麼五百人的領悟卻在受記之後，說系寶珠是五百弟子的領悟呢？
答：
上根、中根（Zhonggen）的人不需要等待授記，聽了佛的說法就能領悟；下根（Xiagen）的人稟性遲鈍，因為授記才生起歡喜心。歡喜心生起后，才表達領悟。所以和前面兩種領悟不同。而且下根的滿慈（Manci）已經在之前領悟了，五百下品（Xiapin）的人授記完畢后，再次申明本意，領悟更加深刻，不是現在才領悟，而是之前已經領悟了。
問：
這一品中，滿慈和一千二百人都得到了授記，為什麼只以五百人受記為品名？
答：
有四種解釋：第一種說法是五百人在法會上，當場得到授記，一千二百人有的不在法會上，沒有當場得到授記。第二種說法是五百人佛親自授記，一千二百人佛在偈頌中讓他們互相傳授。第三種說法是佛給五百人分別授記，詳細說明了轉次授記等相貌；佛只給一千二百人總的授記，沒有分別顯示相貌。第四種說法是五百人能夠生起領悟，說了系寶珠的比喻；一千二百人沒有特別的領悟，滿慈（Manci）...
【English Translation】 English version: Knowing (Zhi), simultaneously (Jushi) with the prediction (Ji), hence this chapter. However, the name of Manci is Faming, and the rest are named Puming; the meaning of 'Ming' is the same, and many share the same name, hence it's called 'same prediction'.
Explaining the name: 'Receiving' (Shou), pronounced zhi you fan, in the 'Yupian' it means 'to accept, to understand, to obtain'. 'Five Hundred' (Wubai) is a number, 'Disciples' (Dizi) are people, 'Receiving Prediction' (Shouji) is an event, named from these three aspects. The five hundred disciples receive and accept the Buddha's prediction, hence the name 'Receiving Prediction'. This is a dependent determinative compound.
Explaining the obstacles.
Question:
In the Ten Supreme (Shiwushang) and the Seven Parables (Qiyu), all mention tying a precious pearl (Xibaozhu), why not use that as the name, but instead use 'Receiving Prediction' as the title?
Answer:
When the roots are ripe and the aspiration arises, then a prediction is given, and later the parable of tying a precious pearl is spoken. Since the name is derived from the initial prediction, it's called 'Receiving Prediction'.
Question:
Those of superior faculties (Shanggen) and others understand before the prediction, why do the five hundred understand after receiving the prediction, saying that tying the precious pearl is the understanding of the five hundred disciples?
Answer:
Those of superior and middling faculties (Zhonggen) do not need to wait for the prediction, they understand upon hearing the teaching; those of inferior faculties (Xiagen) are slow by nature, and joy arises because of the prediction. Once joy arises, they express their understanding. Therefore, it is different from the previous two types of understanding. Moreover, Manci of inferior faculties had already understood before, and after the prediction for the five hundred of lower quality (Xiapin), they further clarified their original intention, their understanding is deeper and more profound, not just now understanding, but having already understood before.
Question:
In this chapter, both Manci and the one thousand two hundred receive predictions, why is the chapter named after the five hundred receiving predictions?
Answer:
There are four explanations: First, the five hundred were present at the assembly and received the prediction directly, while some of the one thousand two hundred were not present and did not receive the prediction directly. Second, the Buddha personally gave the prediction to the five hundred, while the Buddha instructed the one thousand two hundred to transmit the prediction to each other in verses. Third, the Buddha gave separate predictions to the five hundred, explaining in detail the aspects of successive predictions; the Buddha only gave a general prediction to the one thousand two hundred, without specifically revealing their appearances. Fourth, the five hundred were able to generate understanding and the parable of tying the precious pearl was spoken; the one thousand two hundred had no special understanding, Manci...
一人少故不說。故但以五百為品名，以全數故，不以千二百等為品號，數不全故。
經「爾時富樓那(至)神通之力」。
贊曰：此品大文分三。第三週說法有四，已上佛說，故下有三：初滿慈心念領解，次「爾時佛告」下世尊發言印述，后「諸比丘富樓那亦於七佛」下正為授記。一人為首余亦理同，略舉一隅三隅返故。初文有二：初明領解、虔恭，后明心念領解。初文復二：初明所領，后明虔恭。此初也。所領有四：一領說法，近領化城寶所；遠領〈方便品〉下初權后實。二領授記，近領〈授記品〉末云「我諸弟子威德具足，其數五百皆當授記，于未來世鹹得作佛」；遠領鹙子已下授記。三領宿世因緣，近領十六王子近事，遠領鹙子〈方便品〉云「世世已曾從佛受化」，〈譬喻品〉言「我昔教汝志願佛道」。四領神通，近領前品中設化城，是神境智作證通，中語能化設之大通佛十劫坐于道場，震動十方放光遠照十方，梵王觀光來集等事；遠領釋迦初時召集，動地雨華放光遠照，乃至〈方便品〉云「作此思惟時，梵音慰喻我，善哉釋迦文」等，皆是諸佛之神通也。
經「得未曾有(至)目不暫舍」。
贊曰：此明虔恭。有八：一得希法，二心凈，三踴躍，四從坐起，五到佛前，六禮足，七卻
【現代漢語翻譯】 現代漢語譯本：一人年紀尚小，不在此列。所以只用五百作為品名，因為是完整的數字，不用一千二百等作為品號，因為數字不完整。
經文：『爾時富樓那(至)神通之力』。
贊曰：此品大文分為三部分。第三週說法有四部分，以上是佛所說，所以下面有三部分：首先是滿慈（Purna，佛陀弟子名）心念領會，其次是『爾時佛告』下世尊發言印證，最後是『諸比丘富樓那亦於七佛』下正式為他授記。一人為首，其餘的人也是同樣的道理，略舉一個方面，可以推知其他三個方面。初文有二部分：首先是說明領會和虔誠恭敬，然後是說明心念領會。初文又分為兩部分：首先是說明所領會的內容，然後是說明虔誠恭敬。這是最初的部分。所領會的內容有四個方面：一是領會說法，近指領會化城寶所（幻化出來的城池和珍寶之地）；遠指領會〈方便品〉下最初的權宜之說和後來的真實之說。二是領會授記，近指領會〈授記品〉末尾所說『我的這些弟子威德具足，其數五百都將得到授記，在未來世都將成佛』；遠指領會舍利弗（Sariputra，佛陀十大弟子之一）以下的授記。三是領會宿世因緣，近指領會十六王子近事（過去世的因緣），遠指領會舍利弗〈方便品〉所說『世世已經從佛接受教化』，〈譬喻品〉所說『我過去教導你志願佛道』。四是領會神通，近指領會前品中設定化城，這是神境智所作的證通，中指能化設化城的大通佛（Mahābhijñābhijñā，佛名）十劫坐在道場，震動十方，放光遠照十方，梵王（Brahma，天神名）觀看光明前來聚集等事；遠指領會釋迦（Sakyamuni，佛陀名）最初召集，動地雨花，放光遠照，乃至〈方便品〉所說『作此思惟時，梵音慰喻我，善哉釋迦文』等，都是諸佛的神通。
經文：『得未曾有(至)目不暫舍』。
贊曰：這說明了虔誠恭敬。有八個方面：一是得到希有的佛法，二是內心清凈，三是踴躍歡喜，四是從座位上站起來，五是來到佛前，六是禮拜佛足，七是退到一旁。
【English Translation】 English version: One person was young and not included. Therefore, only 'five hundred' is used as the chapter title, because it is a complete number. Numbers like 'one thousand two hundred' are not used as chapter numbers because they are incomplete.
Sutra: 'At that time, Purna (to) the power of spiritual abilities'.
Commentary: This chapter is divided into three major sections. The third week of teachings has four parts. The above is what the Buddha said, so there are three parts below: First, Purna (Purna, name of a Buddha's disciple) comprehends with his mind; second, 'At that time, the Buddha told' below, the World Honored One speaks to confirm; and third, 'The Bhikshus, Purna, also with the Seven Buddhas' below, formally bestows prediction upon him. One person is the leader, and the rest are the same in principle. Briefly mentioning one aspect allows us to infer the other three. The initial section has two parts: first, explaining comprehension and reverence; and second, explaining comprehension with the mind. The initial section is further divided into two parts: first, explaining the content comprehended; and second, explaining reverence. This is the initial part. The content comprehended has four aspects: first, comprehending the teachings, referring closely to comprehending the illusory city and the treasure land (a magically created city and land of treasures); referring distantly to comprehending the provisional teachings initially and the real teachings later in the 〈Expedient Means Chapter〉. Second, comprehending the prediction of enlightenment, referring closely to the end of the 〈Prediction Chapter〉, which says, 'My disciples are complete with majestic virtue, and their number is five hundred, all of whom will receive predictions and will become Buddhas in the future'; referring distantly to the predictions given to Sariputra (Sariputra, one of the Buddha's ten great disciples) and others. Third, comprehending the causes and conditions of past lives, referring closely to the sixteen princes serving (the causes and conditions of past lives), referring distantly to Sariputra in the 〈Expedient Means Chapter〉, which says, 'In lifetimes past, they have already received teachings from the Buddha', and the 〈Parable Chapter〉, which says, 'I taught you in the past to aspire to the Buddha path'. Fourth, comprehending spiritual powers, referring closely to the setting up of the illusory city in the previous chapter, which is the manifestation of spiritual powers through the wisdom of the divine realm; referring in the middle to the Great Universal Wisdom Excellence Buddha (Mahābhijñābhijñā, name of a Buddha) sitting in the place of enlightenment for ten kalpas, shaking the ten directions, emitting light that shines far into the ten directions, and Brahma (Brahma, name of a deity) observing the light and coming to gather; referring distantly to Sakyamuni (Sakyamuni, name of the Buddha) initially gathering, shaking the earth and raining flowers, emitting light that shines far, and even the 〈Expedient Means Chapter〉 saying, 'When I was thinking this, the voice of Brahma comforted me, 'Well done, Sakyamuni'', etc., all of which are the spiritual powers of the Buddhas.
Sutra: 'Obtaining what was never before (to) eyes not for a moment leave'.
Commentary: This explains reverence and respect. There are eight aspects: first, obtaining rare Dharma; second, the mind is pure; third, leaping with joy; fourth, rising from the seat; fifth, going before the Buddha; sixth, prostrating at the Buddha's feet; seventh, retreating to the side.
住，八瞻仰。
經「而作是念(至)深心本願」。
贊曰：此明心念領解。初贊佛上德，后申一心領解。領解之情謂知及欲，事既非一、能深且廣，言不能宣，佛知我心，何假具述。
經「爾時佛告(至)彌多羅尼子不」。
贊曰：下第三週第三大段，世尊發言印述。有三：初問眾見不，次「我常稱其」下嘆其今德，后「汝等勿謂」下談其往德。此初也。見是識義，非是眾人眼所不見，但意不識德行如何。又見者看義，現前立住汝等看不？又雖眾見，未必存心，今欲說其德行，問眾見不，欲令眾生熟視瞻睹聽察德行，故言見不。
經「我常稱其(至)種種功德」。
贊曰：下嘆今德。有二：初嘆人，后嘆德。嘆德有二：初總、后別。此嘆人及總嘆德。
經「精勤護持(至)言論之辨」。
贊曰：此別嘆德。有五：一助宣正法，二能於四眾示教利喜，三能釋佛法，四利益同行，五言辨高峻。「饒」多也。「豐」厚也益也余也。
經「汝等勿謂(至)亦最第一」。
贊曰：下談往德。有十，此中有二：一護助宣法，為護法城，受持正法、攝受正法；二成勝人。
經「又于諸佛(至)無有疑惑」。
贊曰：此有四德。一解二空，即空觀有故；二
【現代漢語翻譯】 現代漢語譯本 住，八瞻仰。
經『而作是念(至)深心本願』。
贊曰：此明心念領解。初贊佛上德，后申一心領解。領解之情謂知及欲，事既非一、能深且廣，言不能宣，佛知我心，何假具述。
經『爾時佛告(至)彌多羅尼子不』。
贊曰：下第三週第三大段，世尊發言印述。有三：初問眾見不，次『我常稱其』下嘆其今德，后『汝等勿謂』下談其往德。此初也。見是識義，非是眾人眼所不見，但意不識德行如何。又見者看義，現前立住汝等看不？又雖眾見，未必存心，今欲說其德行，問眾見不，欲令眾生熟視瞻睹聽察德行，故言見不。
經『我常稱其(至)種種功德』。
贊曰：下嘆今德。有二：初嘆人，后嘆德。嘆德有二：初總、后別。此嘆人及總嘆德。
經『精勤護持(至)言論之辨』。
贊曰：此別嘆德。有五：一助宣正法，二能於四眾示教利喜，三能釋佛法，四利益同行，五言辨高峻。「饒」多也。「豐」厚也益也余也。
經『汝等勿謂(至)亦最第一』。
贊曰：下談往德。有十，此中有二：一護助宣法，為護法城，受持正法、攝受正法；二成勝人。
經『又于諸佛(至)無有疑惑』。
贊曰：此有四德。一解二空，即空觀有故；二
【English Translation】 English version Dwelling, eight contemplations.
Sutra: 'Then he thought (to) the deep-hearted original vow'.
Commentary: This clarifies the mind's understanding. First, it praises the Buddha's supreme virtues, then expresses the single-minded understanding. The feeling of understanding involves knowing and desiring. Since matters are not singular, and the ability is profound and vast, words cannot express it fully. The Buddha knows my heart, so why should I describe it in detail?
Sutra: 'At that time, the Buddha told (to) Mitra's son, no?'
Commentary: The third major section of the third round below is the World Honored One's statement of endorsement. There are three parts: first, asking if the assembly sees; second, 'I always praise him' below, praising his present virtues; and third, 'You should not say' below, discussing his past virtues. This is the first part. 'Seeing' here means 'understanding', not that the assembly's eyes cannot see, but that their minds do not recognize the extent of his virtuous conduct. Also, 'seeing' means 'looking'. He is standing right in front of you, can you see him? Furthermore, even if the assembly sees, they may not be mindful. Now, wanting to speak of his virtuous conduct, he asks if the assembly sees, wanting to cause sentient beings to carefully look, contemplate, and listen to his virtuous conduct, therefore he says, 'See?'
Sutra: 'I always praise him (to) various merits'.
Commentary: Below, praising his present virtues. There are two parts: first, praising the person; second, praising the virtues. Praising the virtues has two parts: first, general, then specific. This praises the person and generally praises the virtues.
Sutra: 'Diligently upholding (to) eloquence of speech'.
Commentary: This specifically praises the virtues. There are five: first, assisting in proclaiming the correct Dharma (law); second, being able to instruct and gladden the four assemblies; third, being able to explain the Buddha's Dharma; fourth, benefiting fellow practitioners; fifth, eloquence being lofty and eminent. 'Rao' means abundant. 'Feng' means rich, beneficial, and surplus.
Sutra: 'You should not say (to) also the most foremost'.
Commentary: Below, discussing past virtues. There are ten, and within these are two: first, protecting and assisting in proclaiming the Dharma, being a city protecting the Dharma, upholding the correct Dharma, and gathering in the correct Dharma; second, becoming a superior person.
Sutra: 'Moreover, regarding all Buddhas (to) without any doubt'.
Commentary: This has four virtues. First, understanding the two emptinesses, that is, because the view of emptiness exists; second,
得四辨，住善慧地故；三常審宣說，順所證故、離所詮故；四無疑惑，理、事二疑並已盡故。
經「具足菩薩(至)百千眾生」。
贊曰：此有三德。一具神通，法雲地中大事業故；二修梵行，常持菩薩三聚戒故；三隱行大利，以小乘法利益眾生。
經「又化無量(至)教化眾生」。
贊曰：此中一德。故《攝論》云「化故說一乘」，即佛菩薩化作聲聞，引接同類令發大心。亦即《楞伽》云「經于多劫耽三昧酒，醉后從彼起方發大心。勸餘聲聞，我無量百返曾於聲聞無餘依涅槃而般涅槃，以彼非真滅，我從彼起，故於今者還發大心。汝等云何今猶住小。」如是等義，如前一乘章。此德有二：一利他行，化他令立無上菩提；二即由利他成自利行，為凈佛土常作佛事。
經「諸比丘(至)亦復第一」。
贊曰：下第三週第四大段正為授記。有二：初授滿慈記，后授五百記。初記又二：初記因，後記果。記因有六，此初，記成勝人。「七佛」者即過去七佛。前劫有三，謂毗缽尸佛、尸棄佛、毗濕縛浮佛。賢劫有四，謂迦路迦村陀佛、迦路迦牟尼佛、迦葉波佛、釋迦牟尼佛。辨賢劫等義，並如《彌勒上生疏》說。此為總陳過去七佛。「今於我」者，現在別陳。
經「而皆護持(至
【現代漢語翻譯】 現代漢語譯本 得四辨（四種辯才），是因為安住于善慧地；三次經常審慎宣說佛法，是因為順應所證悟的真理、遠離言語的束縛；四種疑惑都已消除，是因為對理和事兩種疑惑都已經完全斷盡。
經文：『具足菩薩（省略）百千眾生』。
贊曰：此地有三種功德。一是具有神通，因為在法雲地中成就廣大的事業；二是修持梵行，因為常持菩薩的三聚戒；三是隱藏功德而行大利益，用小乘佛法來利益眾生。
經文：『又化無量（省略）教化眾生』。
贊曰：此中有一種功德。所以《攝論》說：『因為要教化眾生，所以說一乘』，就是佛菩薩化現為聲聞，引導同類眾生髮起大菩提心。也就是《楞伽經》所說：『經歷多個劫數沉溺於三昧之酒，醉后才從那裡醒來併發起大菩提心。勸告其餘聲聞，我無數百次曾經在聲聞無餘依涅槃中而般涅槃，因為那不是真正的寂滅，我從那裡醒來，所以今天才又發起大菩提心。你們為什麼現在還執著于小乘呢？』像這樣的意義，如同前面一乘章所說。這種功德有二：一是利他之行，教化他人立於無上菩提；二是由利他而成就自利之行，爲了清凈佛土而常作佛事。
經文：『諸比丘（省略）亦復第一』。
贊曰：下面第三週第四大段正是爲了授記。有二部分：一是先授滿慈（Manci）記，然後授五百記。初次授記又分為兩部分：一是授記因，二是授記果。授記因有六個方面，這是第一個方面，授記成就殊勝之人。『七佛』就是過去七佛。過去劫有三佛，即毗缽尸佛（Vipassi Buddha）、尸棄佛（Sikhi Buddha）、毗濕縛浮佛（Vissabhu Buddha）。賢劫有四佛，即迦路迦村陀佛（Kakusandha Buddha）、迦路迦牟尼佛（Konagamana Buddha）、迦葉波佛（Kassapa Buddha）、釋迦牟尼佛（Sakyamuni Buddha）。辨別賢劫等的意義，都如《彌勒上生疏》所說。這是總的陳述過去七佛。『今於我』，是現在分別陳述。
【English Translation】 English version Attaining the four kinds of eloquence (four kinds of eloquence) is due to dwelling in the Land of Good Wisdom; constantly and carefully proclaiming the Dharma three times is because of conforming to the truth that has been realized and being free from the constraints of language; the four kinds of doubts have been eliminated because both doubts about principle and doubts about phenomena have been completely eradicated.
Sutra: 'Endowed with Bodhisattvas (omitted) hundreds of thousands of beings'.
Praise: This land has three virtues. First, it possesses supernatural powers because it accomplishes great deeds in the Dharma Cloud Land; second, it cultivates pure conduct because it constantly upholds the Bodhisattva's three sets of precepts; third, it conceals merits and performs great benefits, benefiting sentient beings with the teachings of the Small Vehicle.
Sutra: 'Moreover, transforming immeasurable (omitted) teaching and transforming sentient beings'.
Praise: There is one virtue in this. Therefore, the Compendium of Determinations says: 'Because of transforming, it speaks of the One Vehicle', which means that Buddhas and Bodhisattvas manifest as Sravakas, guiding beings of the same kind to arouse the great Bodhi mind. This is also what the Lankavatara Sutra says: 'Having indulged in the wine of Samadhi for many kalpas, after being drunk, one awakens from it and arouses the great Bodhi mind. Admonishing the other Sravakas, I have countless hundreds of times entered Parinirvana in the Nirvana of the Sravakas without remainder, but because that is not true extinction, I awaken from it, and therefore today I again arouse the great Bodhi mind. Why do you still cling to the Small Vehicle?' Such meanings are as explained in the previous chapter on the One Vehicle. This virtue has two aspects: first, the act of benefiting others, teaching others to establish themselves in unsurpassed Bodhi; second, by benefiting others, one accomplishes the act of benefiting oneself, constantly performing the deeds of a Buddha for the purification of the Buddha-land.
Sutra: 'The Bhikshus (omitted) are also the foremost'.
Praise: The fourth major section of the third week below is precisely for the prediction of Buddhahood. There are two parts: first, the prediction of Manci (Manci); then the prediction of five hundred. The first prediction is further divided into two parts: first, the prediction of the cause; second, the prediction of the result. There are six aspects to the prediction of the cause, and this is the first aspect, predicting the accomplishment of a superior person. 'Seven Buddhas' refers to the seven Buddhas of the past. There were three Buddhas in the past kalpa, namely Vipassi Buddha (Vipassi Buddha), Sikhi Buddha (Sikhi Buddha), and Vissabhu Buddha (Vissabhu Buddha). There are four Buddhas in the present kalpa, namely Kakusandha Buddha (Kakusandha Buddha), Konagamana Buddha (Konagamana Buddha), Kassapa Buddha (Kassapa Buddha), and Sakyamuni Buddha (Sakyamuni Buddha). The meanings of distinguishing the present kalpa, etc., are all as explained in the Commentary on the Upper Birth of Maitreya. This is a general statement of the seven Buddhas of the past. 'Now in me' is a separate statement of the present.
)三菩提」。
贊曰：此有二記。一護助宣法，二化立菩提。
經「為凈佛土(至)菩薩之道」。
贊曰：此有三記。一常勤，二利生，三具菩薩道。
經「過無量(至)佛世尊」。
贊曰：下果記。有六，此名號也。明解法義，故名法明。
經「其佛以(至)充滿其中」。
贊曰：下第二土相。有二：初顯、后結。顯中有六，此中有二：一寬狹，二相狀。相狀有三：一寶地。二地平。「陵」者《玉篇》「大阜也，又丘陵冢也。」「澗」水名也。廣深四尺即名為溝。「壑」谷也深也坑也虛也窟室也。三臺觀。
經「諸天宮殿(至)無有淫慾」。
贊曰：此中有一，有善無惡。有四：一天近，二相見，三無惡道女人，四無慾化生。
經「得大神通(至)而自莊嚴」。
贊曰：此中亦一，人天之相。有七：一得通，二身光，三飛行，四志固，五精進，六智慧，七相好。
經「其國眾生(至)禪悅食」。
贊曰：此唯有一，謂食任持。此說二食，《佛地經》說二，廣大法味喜、樂所持。《無垢稱》云「既餐不死法，還飲解脫味」。余經說四，謂段、觸、思、識。《攝論》說四：一不清凈，二清凈，三凈不凈，四示現依止住食。《增壹阿含
【現代漢語翻譯】 現代漢語譯本： 『三菩提』(Sāṃbodhi，意為正等覺)。
贊曰：此處有兩方面的授記。一是護持和幫助宣揚佛法，二是教化眾生樹立菩提心。
經文：『為凈佛土(直到)菩薩之道』。
贊曰：此處有三方面的授記。一是常常勤奮修行，二是利益眾生，三是具備菩薩道。
經文：『過無量(直到)佛世尊』。
贊曰：這是關於未來果位的授記，有六個方面，這裡指的是佛的名號。因為明白和理解佛法的意義，所以名為法明。
經文：『其佛以(直到)充滿其中』。
贊曰：這是關於未來佛土的第二方面描述，包含兩個部分：首先是顯現，然後是總結。顯現的部分有六個方面，這裡包含兩個：一是寬廣與狹窄，二是（佛土的）相狀。相狀有三個方面：一是寶地。二是地面平坦。『陵』字在《玉篇》中解釋為『大土山，也指丘陵墳墓』。『澗』是水名。廣度和深度達到四尺的就叫做溝。『壑』是山谷，也指深、坑、虛空、窟室。三是臺觀。
經文：『諸天宮殿(直到)無有淫慾』。
贊曰：這裡講了一個方面，即只有善而沒有惡。包含四個方面：一是諸天距離很近，二是（眾生）可以互相看見，三是沒有惡道和女人，四是沒有慾望，都是化生。
經文：『得大神通(直到)而自莊嚴』。
贊曰：這裡也講了一個方面，即人與天的相貌。包含七個方面：一是獲得神通，二是身有光明，三是能夠飛行，四是意志堅定，五是精進修行，六是具有智慧，七是相貌莊嚴。
經文：『其國眾生(直到)禪悅食』。
贊曰：這裡只講了一個方面，即以食物來維持生命。這裡說了兩種食物，《佛地經》中也說了兩種，即以廣大的法味和喜樂來維持。《無垢稱經》（維摩詰所說經）中說：『既然吃了不死的法味，還要飲用解脫的滋味』。其他經典中說了四種，即段食、觸食、思食、識食。《攝大乘論》中說了四種：一是不清凈食，二是清凈食，三是凈不凈食，四是示現依止住食。《增壹阿含經》
【English Translation】 English version: 'Sāṃbodhi' (meaning complete and perfect enlightenment).
Commentary: Here, there are two predictions. First, to protect and assist in proclaiming the Dharma; second, to transform and establish Bodhi.
Sutra: 'To purify the Buddha-land (up to) the Bodhisattva path'.
Commentary: Here, there are three predictions. First, to be constantly diligent; second, to benefit sentient beings; third, to possess the Bodhisattva path.
Sutra: 'After immeasurable (up to) Buddha, the World Honored One'.
Commentary: This is a prediction of the future fruition, with six aspects, referring to the Buddha's name. Because of understanding the meaning of the Dharma, he is named Dharma-ming (法明, meaning 'Dharma Brightness').
Sutra: 'That Buddha will (up to) fill it'.
Commentary: This is the second aspect of the description of the future Buddha-land, containing two parts: first, manifestation; then, conclusion. The manifestation part has six aspects, and here it contains two: first, width and narrowness; second, the characteristics (of the Buddha-land). The characteristics have three aspects: first, a land of treasures; second, a flat ground. 'Ling' (陵) in the 'Yupian' (《玉篇》, a Chinese dictionary) is explained as 'a large mound, also referring to hills and tombs'. 'Jian' (澗) is the name of a stream. A width and depth of four chi (尺, a Chinese unit of measurement) is called a ditch. 'He' (壑) is a valley, also referring to deep, pit, void, cave dwelling. Third, terraces and pavilions.
Sutra: 'The palaces of the gods (up to) without lust'.
Commentary: Here, there is one aspect, which is only good and no evil. It contains four aspects: first, the gods are near; second, (beings) can see each other; third, there are no evil paths and no women; fourth, there is no desire, and all are born by transformation.
Sutra: 'Attaining great supernatural powers (up to) and adorning themselves'.
Commentary: Here also, there is one aspect, which is the appearance of humans and gods. It contains seven aspects: first, attaining supernatural powers; second, having light from the body; third, being able to fly; fourth, having firm will; fifth, being diligent in practice; sixth, having wisdom; seventh, having auspicious marks.
Sutra: 'The sentient beings of that country (up to) the food of dhyana-joy'.
Commentary: Here, there is only one aspect, which is sustaining life with food. Here, two kinds of food are mentioned. The 'Buddhabhumi Sutra' (《佛地經》) also mentions two, which are sustained by the vast taste of Dharma and joy. The 'Vimalakirti Sutra' (《維摩詰所說經》) says: 'Having eaten the immortal Dharma, one also drinks the taste of liberation'. Other sutras mention four kinds, which are coarse food, contact food, volitional food, and consciousness food. The 'Mahāyānasaṃgraha' (《攝大乘論》) mentions four kinds: first, impure food; second, pure food; third, pure and impure food; fourth, food that is manifested and relied upon. The 'Ekottara Agama' (《增壹阿含經》)
經》說九食：四是世間食，五是出世間食。何等四種世間之食？謂段食、觸食、思食、識食。廣說其相。云何五種出世間食？一禪食，二愿食，三念食，四八解脫食，五喜食。常共專念除舍四種世間之食，求於五種出世間食。無漏之法破裂有漏，非有漏食；有漏之法違害無漏，非無漏食。實各名食。暫爾資持可假名食，究竟即非。此及《佛地》、《無垢稱經》唯說無漏非有漏食，余處說四唯有漏食非無漏食。《阿含》說九，通二種食。《攝論》說四，依人辨食，非是法食。異佛地法味所生喜樂即此法喜。此依初得唯在意識，欲界緣教但言喜食；彼依后時亦通六識，通色界有故開喜樂。此合名喜，適悅同故；彼但約外緣不說禪悅，禪悅即是輕安樂食。此通說內緣故兼說禪悅，此依初得唯在意識但喜名食；彼《無垢稱經》假實有為無為二勝為食，解脫苦故名解脫食，真如理性名不死食，二永資益故偏說之。余經說四謂段等者，唯說有漏能長氣力、能長喜樂、能長希望、能攝諸根大種造色並壽與暖相續不壞。又身、受、法、心，此四如次長有漏身，觀入念住故但有四。《阿含》說九，有漏、無漏二合說故。后五之中，禪、喜二種即此二食，能長法身，資益勝故所以偏說。愿、念、解脫雖亦實有資長之義，彼名為食，以非殊勝
【現代漢語翻譯】 現代漢語譯本 《經》中說到九種食：四種是世間食，五種是出世間食。哪四種是世間食呢？就是段食（指我們日常吃的食物，維持色身的營養來源），觸食（指通過感官接觸外境所產生的感受，能引發心理活動），思食（指思念、希望等心理活動，能推動生命程序），識食（指阿賴耶識的執持作用，維持生命延續）。以上是詳細的解釋。 那麼，哪五種是出世間食呢？一是禪食（指通過禪定獲得的喜悅和輕安，滋養身心），二是愿食（指菩薩的願力，推動修行和利益眾生），三是念食（指正念，保持覺知，增長智慧），四是八解脫食（指八種解脫境界帶來的清凈和自在，超越煩惱），五是喜食（指法喜，聽聞佛法、修行佛法所產生的喜悅）。應該經常專注于去除這四種世間食，追求這五種出世間食。無漏的法能夠破除有漏的法，所以不是有漏食；有漏的法會妨礙無漏的法，所以不是無漏食。實際上，每一種食都有其特定的名稱。 暫時地資養維持可以假名為食，究竟來說就不是食了。這裡以及《佛地經》（Buddhabhumi Sutra）、《無垢稱經》（Vimalakirti Sutra）只說無漏食，不說有漏食，其他地方說四食，只說有漏食，不說無漏食。《阿含經》（Agama Sutra）說九食，是把兩種食都包括了。《攝大乘論》（Mahayana-samgraha）說四食，是根據不同的人來辨別食，而不是從法的角度來說食。不同於佛地法味所產生的喜樂，這裡的法喜是依初得，只在意識層面，欲界眾生所緣的教法只說是喜食；《無垢稱經》是依后得，也通於六識，因為通於**有，所以分開說喜和樂。這裡合起來稱為喜，因為適悅是相同的；《無垢稱經》只是就外緣來說，沒有說禪悅，禪悅就是輕安樂食。這裡是通說內緣，所以兼說禪悅，這裡是依初得，只在意識層面，所以只說喜名食；《無垢稱經》把假有、實有、有為、無為這兩種殊勝的法作為食，因為解脫痛苦所以名為解脫食，真如理性名為不死食，因為這兩種法能夠永久地資益，所以特別說明。 其他經典說四食，就是指段食等，只是說有漏食能夠增長氣力、能夠增長喜樂、能夠增長希望、能夠攝持諸根，以及四大種所造的色身，還有壽命和暖氣，使之相續不壞。還有身、受、法、心，這四種依次增長有漏身，因為觀入念住，所以只有四種。《阿含經》（Agama Sutra）說九食，是因為有漏和無漏兩種食合起來說的。后五種食之中，禪食和喜食就是這裡說的兩種食，能夠增長法身，因為資益殊勝，所以特別說明。愿食、念食、解脫食雖然也確實有資養增長的意義，但它們被稱為食，是因為它們並非特別殊勝。
【English Translation】 English version The Sutra speaks of nine kinds of food: four are mundane foods, and five are supramundane foods. What are the four mundane foods? They are coarse food, sense-impression food, volitional food, and consciousness food. Their characteristics are explained in detail. What are the five supramundane foods? They are: (1) Dhyana food (food of meditation), (2) Aspiration food, (3) Mindfulness food, (4) Eight Liberations food, and (5) Joy food. One should constantly and attentively abandon the four mundane foods and seek the five supramundane foods. The undefiled (anāsrava) dharma can break the defiled (sāsrava) dharma, so it is not defiled food; the defiled dharma hinders the undefiled, so it is not undefiled food. In reality, each is named 'food'. Temporary sustenance can be nominally called 'food', but ultimately it is not. This passage, as well as the Buddhabhumi Sutra (Buddhabhumi Sutra, Sutra on the Buddha-land) and the Vimalakirti Sutra (Vimalakirti Sutra, Sutra spoken by Vimalakirti), only speak of undefiled food, not defiled food. Other places speak of four foods, only referring to defiled food, not undefiled food. The Agama Sutra (Agama Sutra, collection of early Buddhist texts) speaks of nine, encompassing both types of food. The Mahayana-samgraha (Mahayana-samgraha, Summary of the Great Vehicle) speaks of four, distinguishing food based on the individual, not as dharma food. The joy and happiness arising from the taste of the Buddhabhumi dharma is this dharma-joy. This, based on initial attainment, is only in consciousness; teachings related to the desire realm only mention joy food. That, based on later stages, also extends to the six consciousnesses, because it encompasses existence, thus joy and happiness are distinguished. Here, they are combined as joy, because pleasure is the same; that only refers to external conditions and does not mention dhyana-joy, which is the food of tranquility and bliss. This comprehensively speaks of internal conditions, thus also mentioning dhyana-joy; this, based on initial attainment, is only in consciousness, thus only joy is named food; the Vimalakirti Sutra takes the two superior aspects of conventional and ultimate, conditioned and unconditioned, as food, because it liberates from suffering, it is called liberation food, the Suchness nature is called deathless food, because these two permanently benefit, they are specifically mentioned. Other sutras speak of four, referring to coarse food etc., only speaking of defiled food that can increase energy, increase joy and happiness, increase hope, and gather the faculties, as well as the material form produced by the four great elements, along with life and warmth, continuing without decay. Furthermore, body, feeling, mind, and dharma, these four sequentially increase the defiled body, because of the contemplation of the four foundations of mindfulness, thus there are only four. The Agama Sutra (Agama Sutra, collection of early Buddhist texts) speaks of nine, because defiled and undefiled foods are combined. Among the latter five, dhyana and joy are these two foods, which can increase the dharma-body, because their benefit is superior, they are specifically mentioned. Aspiration, mindfulness, and liberation, although they also have the meaning of sustenance and growth, they are called food because they are not particularly superior.
，通一切有，緣外、內生，劣於法、禪，故此等經略而不說。
經「有無量(至)及八解脫」。
贊曰：此中唯一，謂三乘眷屬。菩薩三德，聲聞三德。
經「其佛國土(至)莊嚴成就」。
贊曰：此結土相。
經「劫名寶明(至)遍滿其國」。
贊曰：此有四記。一劫，二國，三壽，四塔。
經「爾時世尊(至)化諸眾生類」。
贊曰：二十一頌半。分二：初十二頌頌上佛印述，后九頌半頌正為記。初文又二：初七頌頌嘆今德，后五頌頌嘆往德，不頌問眾。理雖但頌今德，文勢似頌一切應化弟子。初文有三：初二頌半標舉，次三頌釋成，后一頌半結略。此初也。
經「自說是聲聞(至)又現邪見相」。
贊曰：釋成。有二：初一頌半示住聲聞去佛道遠化諸眾生，后一頌半示現處小實凈佛土。
經「我弟子如是(至)心則懷疑惑」。
贊曰：此結略也。
經「今此富樓那(至)多聞有智慧」。
贊曰：下五頌頌往德。有十種，此中有三：一護法，二勝人，三多聞有智慧，長行所無。
經「所說無所畏(至)而自凈佛土」。
贊曰：此中有七。一能說，二得通，三具無礙解，四識根，五說凈法，六為大益，七凈佛
【現代漢語翻譯】 現代漢語譯本： ，通達一切有，因外在和內在的因緣而生起，不如法和禪定殊勝，因此這些經典略而不說。
經文：『有無量（至）及八解脫』。
贊曰：這裡唯一，指的是三乘（聲聞乘、緣覺乘、菩薩乘）的眷屬。菩薩的三德（法身德、般若德、解脫德），聲聞的三德（斷德、智德、恩德）。
經文：『其佛國土（至）莊嚴成就』。
贊曰：這是總結佛土的相狀。
經文：『劫名寶明（至）遍滿其國』。
贊曰：這裡有四種記述。一、劫（kalpa），二、國（kṣetra），三、壽（āyu），四、塔（stūpa）。
經文：『爾時世尊（至）化諸眾生類』。
贊曰：共二十一頌半。分為兩部分：前十二頌讚頌佛印的敘述，后九頌半讚頌正式的授記。前一部分又分為兩部分：前七頌讚嘆現在的功德，后五頌讚嘆過去的功德，沒有讚頌提問的聽眾。道理上雖然只讚頌現在的功德，但從文勢上看，似乎讚頌了一切應化的弟子。前一部分有三部分：前二頌半是標舉，接著三頌是解釋成就，后一頌半是總結概括。這是第一部分。
經文：『自說是聲聞（至）又現邪見相』。
贊曰：這是解釋成就。分為兩部分：前一頌半說明安住于聲聞乘遠離佛道而化度眾生，后一頌半說明示現處於小乘境界實則清凈的佛土。
經文：『我弟子如是（至）心則懷疑惑』。
贊曰：這是總結概括。
經文：『今此富樓那（Pūrṇa，圓滿）(至)多聞有智慧』。
贊曰：下面五頌讚頌過去的功德。有十種功德，這裡有三種：一、護持佛法，二、殊勝之人，三、多聞有智慧，這是長行（散文部分）中所沒有的。
經文：『所說無所畏（至）而自凈佛土』。
贊曰：這裡有七種功德。一、能說，二、得神通，三、具足無礙解，四、識別根器，五、說清凈法，六、為眾生帶來大利益，七、清凈佛土。
【English Translation】 English version: , penetrating all existences, arising from external and internal conditions, inferior to Dharma and Dhyana (禪定, meditation), therefore these sutras are briefly omitted.
Sutra: 'Having immeasurable (to) and eight liberations'.
Commentary: Here, the only one refers to the retinue of the Three Vehicles (Triyāna): the Śrāvakayāna (聲聞乘, Hearer Vehicle), the Pratyekabuddhayāna (緣覺乘, Solitary Realizer Vehicle), and the Bodhisattvayāna (菩薩乘, Bodhisattva Vehicle). The three virtues of a Bodhisattva (法身德, Dharmakāya virtue; 般若德, Prajñā virtue; 解脫德, Vimukti virtue), the three virtues of a Śrāvaka (斷德, virtue of cessation; 智德, virtue of wisdom; 恩德, virtue of grace).
Sutra: 'That Buddha land (to) adorned and accomplished'.
Commentary: This concludes the characteristics of the Buddha land.
Sutra: 'The kalpa (劫, eon) is named Treasure Bright (寶明) (to) pervading its country'.
Commentary: Here are four records: one, kalpa (劫, eon); two, kṣetra (國, Buddha-field); three, āyu (壽, lifespan); four, stūpa (塔, reliquary).
Sutra: 'At that time, the World Honored One (to) transforming all sentient beings'.
Commentary: Twenty-one and a half verses in total. Divided into two parts: the first twelve verses praise the Buddha's confirmation and narration, and the latter nine and a half verses praise the actual prediction. The first part is further divided into two parts: the first seven verses praise the present virtues, and the latter five verses praise the past virtues, without praising the questioning assembly. Although in principle only the present virtues are praised, the literary style seems to praise all disciples who should be transformed. The first part has three parts: the first two and a half verses are an introduction, the next three verses are an explanation and accomplishment, and the last one and a half verses are a summary and abbreviation. This is the first part.
Sutra: 'Claiming to be Śrāvakas (聲聞, Hearers) (to) also manifesting views of heresy'.
Commentary: This is an explanation and accomplishment. Divided into two parts: the first one and a half verses show that dwelling in the Śrāvakayāna (聲聞乘, Hearer Vehicle) is far from the Buddha path, yet they transform sentient beings; the latter one and a half verses show that they manifest themselves in a small vehicle realm, but in reality, it is a pure Buddha land.
Sutra: 'My disciples are like this (to) their minds will harbor doubts'.
Commentary: This is a summary and abbreviation.
Sutra: 'Now this Pūrṇa (富樓那, Fullness) (to) is learned and wise'.
Commentary: The following five verses praise past virtues. There are ten kinds of virtues, and here are three: one, protecting the Dharma; two, being a superior person; three, being learned and wise, which are not found in the prose section (長行).
Sutra: 'What is said is fearless (to) and purifies his own Buddha land'.
Commentary: Here are seven virtues. One, being able to speak; two, attaining supernatural powers; three, possessing unobstructed eloquence; four, recognizing faculties; five, speaking pure Dharma; six, bringing great benefit to sentient beings; seven, purifying the Buddha land.
土。
經「未來亦供養(至)護持法寶藏」。
贊曰：下九頌半頌授記。中有二：常二頌半因記，后之七頌果記。此初。有六：一供佛，二宣法，三凈佛土，四說法，五利生，六護法。
經「其後得成佛(至)亦無諸惡道」。
贊曰：下果記。有二：初五頌半頌記，后一頌半結略。此初。有四：一自體，二國名，三劫名，四土相。「菩薩眾甚多」下皆土所攝，準前所說故。
經「富樓那比丘(至)我今但略說」。
贊曰：結略也。觀此文意，授八地已上報佛土記。
經「爾時千二百(至)不亦快乎」。
贊曰：下第二大段五百人記。有四：一心悕，二許可，三正記，四悔領。此初也。
經「佛知此等(至)三菩提記」。
贊曰：二許可也。
經「於此眾中(至)佛世尊」。
贊曰：三正為記。有二：初現前記后頌中末，后一頌半不現前記。初文有二：初長行，后偈頌。長行有二：初陳如，后五百。此初也。
經「其五百(至)名曰普明」。
贊曰：此記五百。有二解：一云即千二百中五百也，二云別也。前解為正。「迦留陀夷」此云黑光。「優陀夷」此云出現。「周陀」此云蛇。「奴莎伽陀」，正云娑婆揭多，此云善來。余
【現代漢語翻譯】 現代漢語譯本 經文：『未來亦供養(至)護持法寶藏』。
贊曰：下面九頌半頌是授記。其中有二部分：前面的二頌半是因記，後面的七頌是果記。這是第一部分。有六個方面：一、供佛，二、宣法，三、凈佛土，四、說法，五、利生，六、護法。
經文：『其後得成佛(至)亦無諸惡道』。
贊曰：下面是果記。有兩部分：前面的五頌半是記述，後面的一頌半是總結概括。這是第一部分。有四個方面：一、自體，二、國名，三、劫名，四、土相。『菩薩眾甚多』以下都屬於土相所包含的內容，按照前面所說的理解。
經文：『富樓那(Purna)比丘(bhiksu)(比丘)(至)我今但略說』。
贊曰：這是總結概括。觀察這段文字的意思，是為八地以上的菩薩授報佛土記。
經文：『爾時千二百(至)不亦快乎』。
贊曰：下面第二大段是為五百人授記。有四個方面：一、心懷希望，二、佛陀許可，三、正式授記，四、歡喜領受。這是第一方面。
經文：『佛知此等(至)三菩提(Sam Bodhi)記(記)』。
贊曰：這是佛陀許可。
經文：『於此眾中(至)佛世尊』。
贊曰：這是第三方面，正式授記。分為兩部分：前面是現前授記，在頌文的中間和結尾部分；後面的一頌半是不現前授記。現前授記的文有兩部分：前面是長行文，後面是偈頌。長行文有兩部分：前面是陳如(Ajnatakaundinya)，後面是五百人。這是第一部分。
經文：『其五百(至)名曰普明』。
贊曰：這是為五百人授記。有兩種解釋：一種說法是這五百人就是前面一千二百人中的五百人，另一種說法是另外的五百人。前一種解釋是正確的。『迦留陀夷(Kalodayin)』，翻譯為黑光。『優陀夷(Udayin)』，翻譯為出現。『周陀(Cuda)』，翻譯為蛇。『奴莎伽陀(Nusasagata)』，正確的說法是娑婆揭多(Svagata)，翻譯為善來。其餘的（不再一一解釋）。
【English Translation】 English version Sutra: 'In the future, they will also make offerings (to) protect and uphold the Dharma treasury'.
Commentary: The following nine and a half verses are predictions. There are two parts: the first two and a half verses are the cause prediction, and the last seven verses are the result prediction. This is the first part. There are six aspects: 1. Offering to the Buddha, 2. Proclaiming the Dharma, 3. Purifying the Buddha-land, 4. Teaching the Dharma, 5. Benefiting sentient beings, 6. Protecting the Dharma.
Sutra: 'After that, they will attain Buddhahood (to) and there will be no evil paths'.
Commentary: The following is the result prediction. There are two parts: the first five and a half verses are the prediction, and the last one and a half verses are a summary. This is the first part. There are four aspects: 1. Self-nature, 2. Land name, 3. Kalpa name, 4. Land characteristics. 'The multitude of Bodhisattvas is very large' and below are all included in the land characteristics, according to what was said before.
Sutra: 'Purna (Purna) Bhiksu (bhiksu) (monk) (to) I will now speak briefly'.
Commentary: This is a summary. Observing the meaning of this passage, it is the prediction of the reward Buddha-land for Bodhisattvas above the eighth ground.
Sutra: 'At that time, twelve hundred (to) is it not joyful'.
Commentary: The following second major section is the prediction for five hundred people. There are four aspects: 1. Cherishing hope, 2. Buddha's permission, 3. Formal prediction, 4. Joyful acceptance. This is the first aspect.
Sutra: 'The Buddha knows that these (to) prediction of Sam Bodhi (Sam Bodhi) (Enlightenment)'.
Commentary: This is the Buddha's permission.
Sutra: 'Among this assembly (to) Buddha, the World Honored One'.
Commentary: This is the third aspect, the formal prediction. It is divided into two parts: the first is the present prediction, in the middle and end of the verse; the last one and a half verses are the non-present prediction. The present prediction has two parts: the first is the prose, and the second is the verse. The prose has two parts: the first is Ajnatakaundinya (Ajnatakaundinya), and the second is five hundred people. This is the first part.
Sutra: 'The five hundred (to) named Universal Light'.
Commentary: This is the prediction for five hundred people. There are two explanations: one says that these five hundred people are the five hundred among the previous twelve hundred people, and the other says that they are another five hundred people. The former explanation is correct. 'Kalodayin (Kalodayin)', translated as Black Light. 'Udayin (Udayin)', translated as Appearance. 'Cuda (Cuda)', translated as Snake. 'Nusasagata (Nusasagata)', the correct saying is Svagata (Svagata), translated as Welcome. The rest (will not be explained one by one).
如前釋。
經「爾時世尊(至)故號為普明」。
贊曰：十一頌，分二：初九頌半頌現前記，后一頌半頌不現前記。初九頌半頌前記中，六頌頌陳如記，后三頌半頌五百記。初中有五，此文有二：一頌時，一頌半自體。
經「其國土清凈(至)法滅天人憂」。
贊曰：此中有三：一句國土，二頌一句眷屬，后一頌住壽。
經「其五百比丘(至)皆如上所說」。
贊曰：此五百記。有三：三句自體，一頌一句傳記，一頌半結類。
經「迦葉汝已知(至)汝當爲宣說」。
贊曰：此第二段不現前記，授千二百人中不在會者。
經「爾時五百(至)悔過自責」。
贊曰：第四悔領。有二：初標歡喜悔責，后申言悔責。此初也。
經「世尊(至)小智為足」。
贊曰：下申言悔責。有二：長行、偈頌。長行有二：初自責，后領解。此初也。初標、后釋。
經「世尊(至)與之而去」。
贊曰：領解。有二：初喻、后合。喻中有二：初領昔權；后領今實，「於後親友會遇見之」下是。初文有三：一領初將離險，二「其人醉臥」下領中途方退，三「起已遊行」下領為設化城；不領第四眾倦皆息。此初也。即十六王子等所最初相逢。「有人
【現代漢語翻譯】 現代漢語譯本 如前文解釋。
經文：『爾時世尊（到）故號為普明』。
贊曰：共十一頌，分為兩部分：前九頌半頌是現前授記，后一頌半頌是不現前授記。前九頌半頌的現前授記中，有六頌是關於陳如（Kaundinya）的授記，后三頌半頌是關於五百比丘（five hundred Bhikkhus）的授記。關於陳如的授記中有五點，此文包含兩點：一頌是關於時間，一頌半是關於自身。
經文：『其國土清凈（到）法滅天人憂』。
贊曰：此段包含三點：一句是關於國土，兩頌一句是關於眷屬，后一頌是關於壽命。
經文：『其五百比丘（到）皆如上所說』。
贊曰：這是關於五百比丘的授記。包含三點：三句是關於自身，一頌一句是關於傳記，一頌半是總結歸類。
經文：『迦葉（Kasyapa）汝已知（到）汝當爲宣說』。
贊曰：這是第二段不現前授記，是為不在法會現場的一千二百人授記。
經文：『爾時五百（到）悔過自責』。
贊曰：第四部分是懺悔領悟。分為兩部分：首先標明歡喜懺悔自責，然後詳細說明懺悔自責。這是第一部分。
經文：『世尊（到）小智為足』。
贊曰：下面詳細說明懺悔自責。分為兩部分：長行和偈頌。長行分為兩部分：首先是自責，然後是領悟理解。這是第一部分。先標明，后解釋。
經文：『世尊（到）與之而去』。
贊曰：領悟理解。分為兩部分：先是比喻，后是合喻。比喻分為兩部分：先是領悟過去的權宜之計；后是領悟現在的真實情況，『於後親友會遇見之』以下是。第一部分包含三點：一是領悟最初離開險境，二是『其人醉臥』以下是領悟中途退卻，三是『起已**』以下是領悟設立化城；沒有領悟第四點，即眾人疲倦都休息了。這是第一部分。即十六王子（sixteen princes）等最初相逢。『有人』
【English Translation】 English version As explained previously.
Sutra: 'At that time, the World-Honored One (to) was therefore named Universal Brightness'.
Commentary: Eleven Gathas (verses), divided into two parts: the first nine and a half Gathas are predictions made in the present, and the latter one and a half Gathas are predictions made not in the present. In the first nine and a half Gathas of present predictions, six Gathas are about the prediction of Kaundinya (Chen Ru), and the latter three and a half Gathas are about the prediction of the five hundred Bhikkhus (five hundred Bhikkhus). Among the predictions about Kaundinya, there are five points, and this text contains two points: one Gatha is about the time, and one and a half Gathas are about the self.
Sutra: 'Its land is pure (to) when the Dharma disappears, gods and humans will be worried'.
Commentary: This section contains three points: one sentence is about the land, two verses and one sentence are about the retinue, and the last verse is about the lifespan.
Sutra: 'Those five hundred Bhikkhus (to) will all be as described above'.
Commentary: This is the prediction about the five hundred Bhikkhus. It contains three points: three sentences are about the self, one verse and one sentence are about the biography, and one and a half verses are a summary and classification.
Sutra: 'Kasyapa (Jiaye) you already know (to) you should proclaim it'.
Commentary: This is the second section of predictions not made in the present, which are predictions for the one thousand two hundred people who were not present at the assembly.
Sutra: 'At that time, the five hundred (to) repented and blamed themselves'.
Commentary: The fourth part is repentance and understanding. It is divided into two parts: first, it indicates joyful repentance and self-blame, and then it explains repentance and self-blame in detail. This is the first part.
Sutra: 'World-Honored One (to) were content with small wisdom'.
Commentary: The following explains repentance and self-blame in detail. It is divided into two parts: prose and verses. The prose is divided into two parts: first is self-blame, and then is understanding. This is the first part. First indicate, then explain.
Sutra: 'World-Honored One (to) and left with it'.
Commentary: Understanding. It is divided into two parts: first is the metaphor, and then is the combination of metaphors. The metaphor is divided into two parts: first is understanding the expedient means of the past; and then is understanding the reality of the present, 'meeting them later at a gathering of relatives and friends' below. The first part contains three points: one is understanding the initial departure from danger, two is 'the person is drunk and asleep' below is understanding the retreat midway, and three is 'having arisen **' below is understanding the establishment of a transformation city; there is no understanding of the fourth point, that is, everyone is tired and rested. This is the first part. That is, the initial encounter of the sixteen princes (sixteen princes) and others. 'Someone'
」者自喻己身。「親友家」者喻前王子真善友故。「友」同志也親也。《禮記》云「僚友稱其俤，執友稱其仁」，鄭玄「僚友，同官；執友，同志。」前以佛法為國、大乘為城、中道大乘為舍，今此家者即是彼舍，從生死中往佛法故。時猶凡夫，煩惱未斷無明所纏，惛醉迷心當寢生死，雖遇佛法猶名醉臥。是時王子此化緣息，余處行化，名官事當行。亦如泛駃舟而東邁，矚凝沼而西流，其實不行；自行背真，遂謂佛去。《華嚴經》說有十種行：一聞法行，二說法行，三不隨貪瞋癡行，四欲界行，五色無色界三昧行，六義法行，七一切趣行，八一切佛剎行，九菩薩行，十成滿諸佛行。隨應當釋。此為十方法王佛法而往他化，故言官事當行。「以無價寶珠」謂大菩提心。寶珠有三：一水清，二如意，三吐金。吐金有三：一下品吐，一得千倍；二中品吐，一得萬倍；三上品吐，一得無量倍。喻於一乘能出三乘，從小至大如次配之。水清總喻佛法，清煩惱故。如意喻大菩提心，隨求皆滿故。今取此為喻。「衣」謂意識，「系」謂熏習。教之發心已，他方行化，名與而去。
經「其人醉臥都不覺知」。
贊曰：第二領中途方退。當時猶為煩惱惛醉，雖臥大乘親友之舍，不自覺知有菩提心珠。《唯識》引經，惛醉纏心
【現代漢語翻譯】 現代漢語譯本：『者自喻己身』，是指用自身來比喻自己。『親友家』，比喻之前的王子是真正的善友。『友』，是志同道合、親近的人。《禮記》中說：『僚友稱其俤，執友稱其仁』，鄭玄註解說：『僚友，同官；執友，同志。』之前用佛法比喻國家、大乘比喻城池、中道大乘比喻房屋，現在這個『家』就是之前的『房屋』，是從生死輪迴中走向佛法的地方。這時還只是凡夫，煩惱沒有斷除，被無明所纏繞，昏沉醉迷，內心想要沉睡于生死之中，即使遇到了佛法，也仍然像是醉酒而臥。這時王子化緣的因緣已經結束，到其他地方去教化，這叫做『官事當行』。也就像乘坐快速的船向東行駛，卻注視著靜止的池塘，以為它在向西流淌，實際上池塘並沒有動；自己背離了真理，就以為佛離開了。《華嚴經》中說有十種行：一、聞法行，二、說法行，三、不隨貪瞋癡行，四、欲界行，五、色無色界三昧行，六、義法行，七、一切趣行，八、一切佛剎行，九、菩薩行，十、成滿諸佛行。根據具體情況來解釋。這裡是指十方法王用佛法前往其他地方教化，所以說『官事當行』。『以無價寶珠』，指的是大菩提心（Mahabodhi-citta）。寶珠有三種特性：一、水清，二、如意，三、吐金。吐金有三種情況：一下品吐金，投入一份得到千倍的回報；二中品吐金，投入一份得到萬倍的回報；三上品吐金，投入一份得到無量倍的回報。比喻一乘（Ekayana）能生出三乘（Triyana），從小到大依次對應。水清總的來說比喻佛法，因為它能清除煩惱。如意比喻大菩提心，因為它能滿足一切愿求。現在取用這個來做比喻。『衣』，指的是意識（Vijnana）；『系』，指的是熏習。教導他發起菩提心之後，到其他地方去教化，這叫做『與而去』。 經文：『其人醉臥都不覺知』。 讚語說：第二段講述了中途退轉的情況。當時仍然被煩惱所迷惑，雖然躺在大乘善友的家中，卻不自覺地擁有菩提心珠。《唯識論》引用經文說，昏沉醉迷纏繞內心。
【English Translation】 English version: 『者自喻己身』 (zhe zi yu ji shen), means using oneself to symbolize oneself. 『親友家』 (qinyou jia), symbolizes that the previous prince was a true and virtuous friend. 『友』 (you), means like-minded and close. The Li Ji (禮記) says, 『僚友稱其俤, 執友稱其仁』 (liao you cheng qi di, zhi you cheng qi ren), and Zheng Xuan annotates, 『僚友, 同官; 執友, 同志』 (liao you, tong guan; zhi you, tong zhi). Previously, the Dharma was used to symbolize the country, the Mahayana (大乘) to symbolize the city, and the Middle Way Mahayana to symbolize the house. Now, this 『家』 (jia, house) is the previous 『舍』 (she, house), which is the place to go from samsara (生死) to the Dharma. At this time, one is still just an ordinary person, whose afflictions have not been cut off, and is entangled by ignorance. One is drowsy and intoxicated, and the mind wants to sleep in samsara. Even if one encounters the Dharma, one is still like being drunk and asleep. At this time, the prince's karmic connection for transformation has ended, and he goes to other places to teach, which is called 『官事當行』 (guan shi dang xing). It is also like riding a fast boat eastward, but gazing at a still pond and thinking it is flowing westward, when in fact the pond is not moving. One turns away from the truth and thinks that the Buddha has left. The Avatamsaka Sutra (華嚴經) says there are ten kinds of practices: 1. Hearing the Dharma practice, 2. Teaching the Dharma practice, 3. Not following greed, anger, and ignorance practice, 4. Desire realm practice, 5. Form and Formless realm samadhi (三昧) practice, 6. Meaning of Dharma practice, 7. All realms practice, 8. All Buddha-lands practice, 9. Bodhisattva (菩薩) practice, 10. Accomplishing and fulfilling all Buddhas practice. Interpret according to the specific situation. This refers to the ten Dharma kings going to other places to teach with the Dharma, so it is said 『官事當行』 (guan shi dang xing). 『以無價寶珠』 (yi wu jia bao zhu), refers to the great Bodhicitta (大菩提心). The jewel has three characteristics: 1. Clear water, 2. Wish-fulfilling, 3. Spitting gold. There are three kinds of spitting gold: 1. Lower grade spitting gold, investing one part yields a thousandfold return; 2. Middle grade spitting gold, investing one part yields a ten thousandfold return; 3. Upper grade spitting gold, investing one part yields immeasurable returns. This symbolizes that the Ekayana (一乘) can produce the Triyana (三乘), corresponding from small to large in order. Clear water generally symbolizes the Dharma, because it can clear away afflictions. Wish-fulfilling symbolizes the great Bodhicitta, because it can fulfill all wishes. Now this is taken as a metaphor. 『衣』 (yi, clothing), refers to consciousness (Vijnana); 『系』 (xi, tied), refers to habitual tendencies. After teaching him to arouse Bodhicitta, he goes to other places to teach, which is called 『與而去』 (yu er qu). Sutra: 『其人醉臥都不覺知』 (qi ren zui wo dou bu jue zhi). The praise says: The second section discusses the situation of retreating midway. At that time, one is still confused by afflictions, and although lying in the house of a Mahayana virtuous friend, one is not aware of possessing the Bodhicitta jewel. The Vijnaptimatrata-siddhi (唯識論) quotes the sutra, saying that drowsiness and intoxication entangle the mind.
曾無醒覺，彼以末那相應無明名為醉體。今以第六不共無明正為醉體，在異生位起遊行故。
經「起已遊行(至)便以為足」。
贊曰：第三領為設化城。既退大心起規勝法，名為遊行。遂至二乘佛法之中，名為他國，非曾生長故、昔在生死名自國故。處大乘中，名親友舍。若發心已佛法內人，以佛法為自國、生死為他國，故前說言「久住他國五十餘年」。未發心前佛法外人，以生死為自國、佛法為他國，即此文是，亦同《涅槃經》所說也。或以大乘為父舍、小乘為他國，求正法味名為衣食。勵己精勤以規正法，名勤力求甚大艱辛。此在二乘因位舍五欲樂，放逸具故少有所得；二乘菩提更不進求便以為足，生已度想、安隱想故。
經「於後親友(至)乃至如是」。
贊曰：下第二段領今說實。有二：初領滅化，后領說實。此初也。何故為求無漏衣食而枉至於二乘地耶？如是艱辛得小果利，此非實耳。
經「我昔欲令(至)甚為癡也」。
贊曰：下領正說實。有三：初說創遇，次責住權，后令取實。此初二也。「五欲樂」者即五安樂：一自性樂，二因樂，三受斷樂，四苦對治樂，五無惱害樂。或佛果五法：清凈法界及四智品。或是大乘無漏五蘊，謂戒身等。我昔為令汝得此樂，故
【現代漢語翻譯】 現代漢語譯本：以前沒有醒悟的時候，他們把與末那（manas，意為『意』或『心』）相應的無明稱為『醉體』。現在把第六意識的不共無明，才真正稱為『醉體』，因為它在凡夫異生位上生起作用的緣故。
經文說：『已經得到（小果）便以為滿足』。
贊曰：第三部分是爲了引導而設立化城（upaya-nagara，意為『方便之城』）。既然退失了大乘之心，轉而追求二乘的殊勝之法，這叫做**。於是到達了二乘佛法之中，稱為『他國』，因為不是曾經生長的地方；過去在生死輪迴中，稱為『自國』。處於大乘之中，稱為『親友舍』。如果已經發菩提心，就是佛法中的人，以佛法為自己的國家，以生死輪迴為他國，所以前面說『久住在其他國家五十年』。未發菩提心之前，是佛法之外的人，以生死輪迴為自己的國家，以佛法為他國，就是這段經文的意思，也和《涅槃經》（Nirvana Sutra）所說的一樣。或者以大乘為父親的家，小乘為他國，尋求正法的滋味稱為衣食。勉勵自己精進勤奮以求得正法，稱為勤勞努力，非常艱辛。這是在二乘因位捨棄五欲之樂，因為放逸的緣故，所以很少有所得；二乘的菩提更不進一步追求，便以為滿足，產生了已經得度的想法，安穩的想法。
經文說：『後來親友（勸說）乃至如此』。
贊曰：下面第二段是爲了引導現在說真實情況。分為兩個部分：第一部分是引導滅化城，第二部分是引導說真實。這是第一部分。為什麼爲了尋求無漏的衣食，而白白地到達二乘的境界呢？像這樣艱辛地得到小的果實利益，這不是真實的啊。
經文說：『我過去想要讓（你們得到）甚為愚癡啊』。
贊曰：下面是爲了引導而正式說真實。分為三個部分：第一部分是說最初相遇，第二部分是責備安於權宜之法，第三部分是勸令取真實的果實。這是第一和第二部分。『五欲樂』就是五種安樂：一是自性樂，二是因樂，三是受斷樂，四是苦對治樂，五是無惱害樂。或者指佛果的五法：清凈法界以及四智品。或者指大乘的無漏五蘊，即戒身等。我過去爲了讓你們得到這些快樂，所以...
【English Translation】 English version: Formerly, without awakening, they called the ignorance corresponding to manas (mind) the 'intoxicated body'. Now, the non-common ignorance of the sixth consciousness is truly called the 'intoxicated body', because it arises in the position of ordinary beings.
The sutra says: 'Having attained (a small fruit), they are content'.
Commentary: The third section is to establish a upaya-nagara (expedient city) for guidance. Since they have retreated from the great aspiration and instead pursue the superior Dharma of the Two Vehicles, this is called **. Thus, they arrive in the Dharma of the Two Vehicles, which is called 'another country', because it is not a place where they once grew; in the past, being in samsara (cycle of rebirth) was called 'one's own country'. Being in the Mahayana (Great Vehicle), it is called 'the house of relatives and friends'. If one has already generated bodhicitta (the mind of enlightenment), they are a person within the Buddhadharma, taking the Buddhadharma as their own country and samsara as another country, so it was said earlier, 'Having lived in another country for more than fifty years'. Before generating bodhicitta, they are a person outside the Buddhadharma, taking samsara as their own country and the Buddhadharma as another country, which is the meaning of this passage, and is also the same as what is said in the Nirvana Sutra. Or, taking the Mahayana as the father's house and the Hinayana (Small Vehicle) as another country, seeking the taste of the true Dharma is called clothing and food. Encouraging oneself to be diligent and assiduous in seeking the true Dharma is called working hard and enduring great hardships. This is in the causal stage of the Two Vehicles, abandoning the pleasures of the five desires, and because of negligence, they gain very little; they do not seek further the bodhi (enlightenment) of the Two Vehicles, but are content, giving rise to the thought of having already been liberated, the thought of being secure.
The sutra says: 'Later, relatives and friends (persuade) even to this extent'.
Commentary: The second section below is to guide and now speak the truth. It is divided into two parts: the first part is to guide the destruction of the upaya-nagara, and the second part is to guide the speaking of the truth. This is the first part. Why did they needlessly arrive in the realm of the Two Vehicles in order to seek unconditioned clothing and food? To gain small fruits and benefits with such hardship is not the truth.
The sutra says: 'In the past, I wanted to let (you attain) it was extremely foolish'.
Commentary: The following is to guide and formally speak the truth. It is divided into three parts: the first part is to speak of the initial encounter, the second part is to rebuke settling for expedient means, and the third part is to urge them to take the true fruit. This is the first and second parts. 'The pleasures of the five desires' are the five kinds of happiness: first, intrinsic happiness; second, causal happiness; third, happiness from cessation; fourth, happiness from the treatment of suffering; and fifth, happiness from non-harm. Or, it refers to the five dharmas of the Buddha fruit: the pure dharmadhatu (realm of reality) and the four wisdoms. Or, it refers to the unconditioned five skandhas (aggregates) of the Mahayana, namely, the body of precepts, etc. In the past, I wanted to let you attain these pleasures, so...
系無價珠菩提妙因熏汝之心識，衣里現在。責住權云「而汝不知」，虛自憂勞以求自利，法執不滅不求五樂，甚為癡也。
經「汝今可以(至)無所乏短」。
贊曰：此令取實。「貿」音莫候反，換易也。交易物為「貿」字，從貝從卯，「卯」音酉。有作「貿」，《玉篇》「歌雅反，人姓也」，非此義。今從莫侯反，不知「貿」字所出。「以貿易」者，用初心小寶珠親近諸佛，聞熏正法更增善根，易取大乘上位福智。大如意珠，貴珍寶也，一得已后常可如意無所乏短，眾德滿故。
經「佛亦如是(至)一切智心」。
贊曰：下合。中有二：初合領昔權，后「今者世尊」下合領今實。初文亦三，此合初將離險。
經「而尋廢忘不知不覺」。
贊曰：二合領中途方退。
經「既得阿羅漢道(至)猶在不失」。
贊曰：三合領為設化城。修行規覓聖法財寶之時虛費功力，名資生艱難。「艱」土難治也。《釋名》「艱，根也，如物根耳」。「難」憚也，人所忌憚。「得阿羅漢」謂得道滿，少謂為足。昔因本願，今者猶在，今時熟故。
經「今者世尊(至)實得滅度」。
贊曰：下合領今說實。有二：初合領滅化，后合領說實。此初也。示二涅槃為佛之因，故言
【現代漢語翻譯】 現代漢語譯本： 你心中那無價的寶珠，是菩提妙因所薰染的心識，它現在就在你的衣襟里。你卻執著于權宜之計，說『而你不知道』，白白地憂愁勞苦，只求自己的利益，法執不滅，不求五樂，真是太愚癡了。
經文：『你現在可以用它（直到）無所缺乏。』
讚語：這是爲了讓人求取真實之物。『貿』字讀作mào，是交換的意思。交易物品的『貿』字，從貝從卯，『卯』字讀作mǎo。有人寫作『貿』，《玉篇》中讀作gē yǎ，是人姓，不是這個意思。現在按照mào來讀，不知道『貿』字的出處。『以貿易』的意思是，用初心的小寶珠親近諸佛，聽聞熏習正法，更加增長善根，換取大乘上位的福德和智慧。大如意珠，是貴重的珍寶，一旦得到之後，常常可以如意，無所缺乏，因為眾多的功德已經圓滿了。
經文：『佛也像這樣（直到）一切智心。』
讚語：下面是合喻。其中有二：一是合喻領會之前的權宜之計，二是『今者世尊』以下合喻領會現在的真實之義。第一部分又分為三，這裡是合喻初，將要離開險境。
經文：『卻尋找廢棄，忘記而不自覺。』
讚語：二是合喻領會中途才退回。
經文：『既然得到了阿羅漢道（直到）仍然沒有失去。』
讚語：三是合喻領會爲了設立化城。修行尋求聖法財寶的時候，白白地耗費功力，叫做資生艱難。『艱』是土地難以治理。《釋名》中說『艱，根也，像物的根一樣』。『難』是畏懼，是人們所顧忌的。『得阿羅漢』是說得到圓滿的道，稍微得到一點就認為是滿足了。過去因為本願，現在仍然存在，現在時機成熟了。
經文：『現在世尊（直到）真正得到滅度。』
讚語：下面是合喻領會現在所說的真實之義。分為二：一是合喻領會滅化，二是合喻領會說實。這是第一部分。示現二種涅槃是成佛的因，所以說。
【English Translation】 English version: The priceless pearl in your heart is the consciousness imbued with the wonderful cause of Bodhi (enlightenment), and it is now in your robe. Yet you cling to expedient means, saying 'But you do not know,' vainly worrying and toiling, seeking only your own benefit, without extinguishing the attachment to Dharma (teachings), and not seeking the five pleasures, which is truly foolish.
Sutra: 'You can now use it (until) you lack nothing.'
Commentary: This is to encourage seeking the real thing. '貿' (mào) is pronounced as 'mò hòu,' meaning to exchange. The character '貿' for trading goods is composed of '貝' (bèi, shell, representing wealth) and '卯' (mǎo). Some write it as '貿,' which in the 'Yupian' (dictionary) is pronounced 'gē yǎ,' a surname, not the meaning here. Now we follow the pronunciation 'mò hòu,' but we don't know the origin of the character '貿.' '以貿易' (to trade with) means to use the small pearl of initial aspiration to be close to all Buddhas (enlightened beings), to hear and be influenced by the correct Dharma, to further increase good roots, and to exchange for the blessings and wisdom of the higher stages of Mahayana (the Great Vehicle). The great Mani (wish-fulfilling) pearl is a precious treasure, and once obtained, one can always have one's wishes fulfilled and lack nothing, because numerous merits are complete.
Sutra: 'The Buddha (enlightened one) is also like this (until) the mind of all-knowing wisdom.'
Commentary: Below is the analogy. There are two parts: first, the analogy connects to the previous expedient means; second, 'Now the World-Honored One' below connects to the present reality. The first part is also divided into three; this is the first analogy, about to leave the dangerous situation.
Sutra: 'But they seek to abandon, forget, and are unaware.'
Commentary: The second is the analogy connecting to retreating halfway.
Sutra: 'Since they have attained the Arhat (one who has attained enlightenment) path (until) they still have not lost it.'
Commentary: The third is the analogy connecting to setting up the phantom city. When cultivating and seeking the treasures of the sacred Dharma, one wastes effort in vain, which is called 'difficulties in livelihood.' '艱' (jiān, difficult) means that the land is difficult to cultivate. The 'Shiming' (Explanation of Names) says, '艱 (jiān) is like a root, like the root of a thing.' '難' (nán, difficult) is fear, what people are afraid of. '得阿羅漢' (attaining Arhat) means attaining the complete path, and being content with a little. Because of the original vow in the past, it still exists now, because the time is ripe now.
Sutra: 'Now the World-Honored One (until) truly attains Nirvana (liberation).'
Commentary: Below is the analogy connecting to the reality being spoken of now. It is divided into two parts: first, the analogy connects to the extinction of the phantom; second, the analogy connects to speaking the truth. This is the first part. Showing the two Nirvanas is the cause of becoming a Buddha, therefore it is said.
令汝種佛善根、示涅槃相。
經「世尊(至)得未曾有」。
贊曰：此合領今說實。喜得未曾有。
經「爾時阿若憍陳如等(至)便自以為足」。
贊曰：十二頌半，分二：初二頌半頌悔責，后十頌領解。此初也。初一頌標禮，后一頌半自責。
經「譬如貧窮人(至)時臥不覺知」。
贊曰：下頌領解。為二：初六頌頌喻領，后四頌頌合領。初復為二：初四頌頌領昔權喻，后二頌頌領今說實喻。領權為三，此文有二：初七句領初教發心喻，次一句領中途方退喻。從生死中至大乘舍，故名為往。法財無量，故名大富。以教法為膳、菩提心為珠，雖遇大乘猶無明醉，故臥不覺。
經「是人既已起(至)有無價寶珠」。
贊曰：三領為設化城喻。退大已后從生死起，往二乘國。
經「與珠之親友(至)五欲而自恣」。
贊曰：領今說實喻。初頌示往因滅化顯真，后頌明生歡喜。雖現未富當富諸財，未得五欲如得無異。如見樹居白鷺，表水非無故。
經「我等亦如是(至)自足不求余」。
贊曰：下四頌合領。有二：初二頌頌合領昔權，后二頌頌合領今說實。此初也。初一頌頌合領初將離險，次半頌頌合領中途方退，後半頌頌合領為設化城。
【現代漢語翻譯】 現代漢語譯本 令你種下佛的善根，顯示涅槃（Nirvana，解脫）的景象。
經文：『世尊（Bhagavan，佛陀）…得到前所未有的開悟』。
讚語說：這部分總結並領會了現在所說的真實之理，歡喜地獲得了前所未有的開悟。
經文：『這時，阿若憍陳如（Ajnatakaundinya，五比丘之一）等…便自以為滿足』。
讚語說：這十二頌半，分為兩部分：前兩頌半是懺悔和自責，后十頌是領悟和理解。這是第一部分。第一頌是標明禮敬，后一頌半是自我責備。
經文：『譬如一個貧窮的人…當時睡臥而不知道』。
讚語說：下面是領悟和理解。分為兩部分：前六頌是比喻的領悟，后四頌是總結的領悟。比喻的領悟又分為兩部分：前四頌是領悟過去權宜之計的比喻，后兩頌是領悟現在所說真實之理的比喻。領悟權宜之計分為三部分，這段經文有兩部分：前七句是領悟最初教導時發心的比喻，接下來一句是領悟中途退卻的比喻。從生死輪迴中到捨棄大乘（Mahayana，大乘佛教），所以稱為『往』。佛法的財富無量無邊，所以稱為『大富』。以佛法教義為食物，以菩提心（Bodhicitta，覺悟之心）為寶珠，即使遇到大乘佛法，仍然像沉醉於無明之中，所以睡臥而不知道。
經文：『這個人既然已經醒來…擁有一顆無價的寶珠』。
讚語說：這三句是領悟爲了方便而設立化城（幻化之城）的比喻。退卻大乘之後，從生死輪迴中醒來，前往二乘（聲聞乘和緣覺乘）的境界。
經文：『給予寶珠的親友…享受五欲而放縱自己』。
讚語說：領悟現在所說真實之理的比喻。第一頌是顯示過去的原因是消滅幻化，顯現真實，后一頌是說明產生歡喜。雖然現在沒有富有，但將來會富有各種財富，沒有得到五欲，和得到也沒有什麼不同。如同看見樹上棲息著白鷺，表明水並非沒有。
經文：『我們也是這樣…自我滿足而不求其他』。
讚語說：下面四頌是總結的領悟。分為兩部分：前兩頌是總結領悟過去權宜之計，后兩頌是總結領悟現在所說真實之理。這是第一部分。第一頌是總結領悟最初將要離開危險，接下來半頌是總結領悟中途退卻，最後半頌是總結領悟爲了方便而設立化城。
【English Translation】 English version May you plant the roots of goodness of the Buddha and reveal the appearance of Nirvana (liberation).
Sutra: 'The World-Honored One (Bhagavan, the Buddha)... attained what had never been before'.
The commentary says: This summarizes and comprehends the truth now being spoken, joyfully attaining what had never been before.
Sutra: 'At that time, Ajnatakaundinya (one of the five first disciples) and others... then considered themselves satisfied'.
The commentary says: These twelve and a half verses are divided into two parts: the first two and a half verses are repentance and self-reproach, and the last ten verses are comprehension and understanding. This is the first part. The first verse marks reverence, and the latter one and a half verses are self-reproach.
Sutra: 'It is like a poor man... at that time sleeping and unaware'.
The commentary says: The following is comprehension and understanding. It is divided into two parts: the first six verses are the comprehension of the metaphor, and the last four verses are the summary comprehension. The comprehension of the metaphor is further divided into two parts: the first four verses are the comprehension of the metaphor of the expedient means of the past, and the last two verses are the comprehension of the metaphor of the truth now being spoken. The comprehension of the expedient means is divided into three parts, and this passage has two parts: the first seven lines are the comprehension of the metaphor of the initial aspiration when teaching, and the next line is the comprehension of the metaphor of retreating midway. From the cycle of birth and death to abandoning the Mahayana (Great Vehicle Buddhism), it is called 'going'. The wealth of the Dharma is immeasurable, so it is called 'great wealth'. Taking the teachings of the Dharma as food and the Bodhicitta (the mind of enlightenment) as a jewel, even when encountering the Mahayana Dharma, it is still like being intoxicated in ignorance, so sleeping and unaware.
Sutra: 'Since this person has awakened... possessing a priceless jewel'.
The commentary says: These three lines are the comprehension of the metaphor of establishing a transformation city (an illusory city) for convenience. After retreating from the Mahayana, awakening from the cycle of birth and death, and going to the realm of the Two Vehicles (the Sravaka Vehicle and the Pratyekabuddha Vehicle).
Sutra: 'The relative who gave the jewel... enjoying the five desires and indulging themselves'.
The commentary says: Comprehending the metaphor of the truth now being spoken. The first verse shows that the cause of the past is to eliminate illusion and reveal the truth, and the latter verse explains the arising of joy. Although not rich now, one will be rich in various wealth in the future, and not obtaining the five desires is no different from obtaining them. Just as seeing white herons perched on a tree indicates that water is not absent.
Sutra: 'We are also like this... self-satisfied and not seeking anything else'.
The commentary says: The following four verses are the summary comprehension. It is divided into two parts: the first two verses are the summary comprehension of the expedient means of the past, and the last two verses are the summary comprehension of the truth now being spoken. This is the first part. The first verse is the summary comprehension of initially leaving danger, the next half verse is the summary comprehension of retreating midway, and the last half verse is the summary comprehension of establishing a transformation city for convenience.
經「今佛覺悟我(至)身心遍歡喜」。
贊曰：二頌合領今說實。為二：初一頌頌合領滅化顯真，后一頌頌以生歡喜。
授學無學人記品
三門分別：一來意，二釋名，三解妨。
來意有二：一者下根之徒，略有二類：名高之輩前品與記，名非高輩此品與記，故此品來。二者佛與記中，上與同記、此與後記，故此品來。
釋名者，趣求進習名學，進習止滿名無學。今佛與彼記，名授學無學人記品。
解妨者，問：何故為中根記合為一品，為下根記分二品耶？答：高名之記：一異、二同。滿慈、陳如二類別故。非高名輩，一同、二異。二千、阿難等，兩類別故。由此兩類，分成二品；中性不然。高名之中滿慈為化，下名之輩阿難為化故也。
經「爾時阿難(至)不亦快乎」。
贊曰：此品有二：初眾自希望，后佛為記別。初文有二：初二人希請，后二千希請。初中復二：一心念，二申言。此初也。
經「即從座起(至)我等所歸」。
贊曰：下申言。有三：初陳已有分以歸佛，次述二人合記所由，后正申請。此初也。
經「又我等(至)是佛之子」。
贊曰：此述二人合記所由。
經「若佛見授(至)眾望亦足」。
贊曰
【現代漢語翻譯】 經：『今佛覺悟我(至)身心遍歡喜』。
贊曰：二頌合領今說實。為二：初一頌頌合領滅化顯真，后一頌頌以生歡喜。
授學無學人記品
三門分別：一來意，二釋名，三解妨。
來意有二：一者下根之徒，略有二類：名高之輩前品與記，名非高輩此品與記，故此品來。二者佛與記中，上與同記、此與後記，故此品來。
釋名者，趣求進習名學，進習止滿名無學。今佛與彼記，名授學無學人記品。
解妨者，問：何故為中根記合為一品，為下根記分二品耶？答：高名之記：一異、二同。滿慈(Manci)、陳如(Chenru)二類別故。非高名輩，一同、二異。二千、阿難(Anan)等，兩類別故。由此兩類，分成二品；中性不然。高名之中滿慈(Manci)為化，下名之輩阿難(Anan)為化故也。
經：『爾時阿難(至)不亦快乎』。
贊曰：此品有二：初眾自希望，后佛為記別。初文有二：初二人希請，后二千希請。初中復二：一心念，二申言。此初也。
經：『即從座起(至)我等所歸』。
贊曰：下申言。有三：初陳已有分以歸佛，次述二人合記所由，后正申請。此初也。
經：『又我等(至)是佛之子』。
贊曰：此述二人合記所由。
經：『若佛見授(至)眾望亦足』。
贊曰
【English Translation】 Sutra: 'Now the Buddha awakens me (to) body and mind filled with joy'.
Commentary: The two verses together summarize what is now being said. It is divided into two parts: the first verse praises the merging of extinction and transformation to reveal the truth, and the second verse praises the arising of joy.
Chapter on Predictions for Those Still Learning and Those Who Have Completed Learning
Three aspects to distinguish: 1. Purpose, 2. Explanation of the name, 3. Addressing objections.
There are two purposes: 1. For those of lower faculties, roughly of two types: those with high reputations were given predictions in the previous chapter, and those without high reputations are given predictions in this chapter, hence this chapter. 2. In the Buddha's predictions, the previous predictions were given together, and these predictions are given later, hence this chapter.
Explanation of the name: Diligently seeking progress is called 'learning', and the cessation and fulfillment of progress is called 'no learning'. Now the Buddha gives them predictions, hence the name 'Chapter on Predictions for Those Still Learning and Those Who Have Completed Learning'.
Addressing objections: Question: Why are the predictions for those of middle faculties combined into one chapter, while the predictions for those of lower faculties are divided into two chapters? Answer: The predictions for those with high reputations are both different and the same. This is because Manci (Full Will) and Chenru (Kaundinya) are of two different categories. For those without high reputations, they are also both the same and different. The two thousand and Anan (Ananda), etc., are of two different categories. Therefore, these two categories are divided into two chapters; the middle nature is not like this. Among those with high reputations, Manci (Full Will) is transformed, and among those without high reputations, Anan (Ananda) is transformed.
Sutra: 'At that time, Anan (Ananda) (to) is it not joyful'.
Commentary: This chapter has two parts: first, the assembly expresses its hopes, and second, the Buddha gives individual predictions. The first part has two sections: first, two people express their request, and second, two thousand express their request. The first section has two parts: first, they contemplate in their minds, and second, they express their words. This is the first part.
Sutra: 'Immediately rising from their seats (to) where we belong'.
Commentary: Below is the expression of words. There are three parts: first, they state that they already have a share and return to the Buddha, second, they describe the reason for the combined prediction for the two, and third, they make a formal request. This is the first part.
Sutra: 'Moreover, we (to) are children of the Buddha'.
Commentary: This describes the reason for the combined prediction for the two.
Sutra: 'If the Buddha sees fit to grant (to) the hopes of the assembly will also be fulfilled'.
Commentary:
：正申請記。
經「爾時學無學(至)住立一面」。
贊曰：此二千希請。「袒」音徒旱反，裼也。肉袒，脫膊也。
經「爾時佛告(至)世尊」。
贊曰：下第二段佛為記別。有三：初記阿難，次記羅睺，後記二千。初記有四：一佛記，二眾疑，三佛知告之，四阿難證說佛記。初長行有八：一佛名，二因行，三利益，四國名，五土相，六劫名，七住壽，八讚歎。此初也。由持法藏，智如海深而叵測，名如山高而難仰，名山海慧。所得神通縱任專擅，名自在。無所障礙，故名通王。
經「當供養(至)三菩提」。
贊曰：此記因行。
經「教化二十(至)妙音遍滿」。
贊曰：此有四記：一利益，二國名，三土相，四劫名。
經「其佛壽命(至)復倍正法」。
贊曰：此記住壽。
經「阿難(至)稱其功德」。
贊曰：此記讚歎。
經「爾時世尊(至)然後成正覺」。
贊曰：此一頌因記，后四頌果記。
經「號曰山海慧(至)種佛道因緣」。
贊曰：果記。有六：初半頌名，次一句土相，一句國名，半頌利益，半頌讚嘆，二頌住壽。利益眾生修佛因行。
經「爾時會中(至)得如是決」。
贊曰
【現代漢語翻譯】 現代漢語譯本：正在申請記錄。
經文：『爾時學無學(指有學位和沒有學位的修行者)……住立一面』。
讚語：這兩千人希望得到記別。『袒』音徒旱反，意思是袒露。肉袒，指脫去上衣。
經文：『爾時佛告(指釋迦牟尼佛告訴)……世尊(指佛)』。
讚語：下面是第二段，佛為他們授記。分為三部分：首先是為阿難(Ananda)授記，其次是為羅睺羅(Rahula)授記，最後是為兩千人授記。為阿難授記又分為四個部分：一是佛陀授記，二是大眾疑惑，三是佛陀知曉並告知，四是阿難證實並宣說佛陀的授記。最初的長行文有八個方面：一是佛名，二是因地修行，三是利益，四是國名，五是國土的景象，六是劫名，七是住世壽命，八是讚歎。這是最初的部分。因為他持有法藏，智慧如海般深廣而不可測，名聲如山般高大而難以仰望，所以名為山海慧(Shan Hai Hui)。所獲得的神通縱任專擅，名為自在。沒有阻礙，所以名為通王。
經文：『當供養(指應當供養)……三菩提(指正等正覺)』。
讚語：這是記錄因地修行。
經文：『教化二十(指教化二十億眾生)……妙音遍滿』。
讚語：這裡有四個記錄：一是利益，二是國名，三是國土的景象，四是劫名。
經文：『其佛壽命(指那位佛的壽命)……復倍正法』。
讚語：這是記錄住世壽命。
經文：『阿難(Ananda)(指阿難)……稱其功德』。
讚語：這是記錄讚歎。
經文：『爾時世尊(指釋迦牟尼佛)……然後成正覺(指證得無上正等正覺)』。
讚語：這一頌是記錄因地，後面的四頌是記錄果地。
經文：『號曰山海慧(Shan Hai Hui)(指佛號名為山海慧)……種佛道因緣』。
讚語：這是記錄果地。有六個方面：最初半頌是佛名，接下來一句是國土的景象，一句是國名，半頌是利益，半頌是讚歎，兩頌是住世壽命。利益眾生，修習成佛的因行。
經文：『爾時會中(指當時法會中)……得如是決』。
讚語：
【English Translation】 English version: Application for recording.
Sutra: 'At that time, the learners and non-learners (referring to practitioners with and without degrees) ... stood to one side.'
Commentary: These two thousand people hope to receive prediction. 'Tan' is pronounced 'tu han,' meaning to bare. 'Rou Tan' means to take off the upper garment.
Sutra: 'At that time, the Buddha told (referring to Shakyamuni Buddha telling) ... the World Honored One (referring to the Buddha).'
Commentary: The following is the second section, where the Buddha bestows predictions upon them. It is divided into three parts: first, the prediction for Ananda; second, the prediction for Rahula; and third, the prediction for the two thousand. The prediction for Ananda is further divided into four parts: first, the Buddha's prediction; second, the assembly's doubt; third, the Buddha's knowing and informing; and fourth, Ananda's confirmation and declaration of the Buddha's prediction. The initial prose section has eight aspects: first, the Buddha's name; second, the causal practices; third, the benefits; fourth, the country's name; fifth, the land's appearance; sixth, the kalpa's name; seventh, the duration of life; and eighth, the praise. This is the initial part. Because he holds the Dharma treasury, his wisdom is as deep and immeasurable as the sea, and his name is as high and difficult to look up to as a mountain, he is named Shan Hai Hui (Mountain-Sea Wisdom). The supernatural powers he obtains are free and unrestrained, hence the name 'At Ease'. Without obstruction, hence the name 'King of Penetration'.
Sutra: 'Should make offerings (referring to should make offerings) ... to Sam Bodhi (referring to complete and perfect enlightenment).'
Commentary: This records the causal practices.
Sutra: 'Educating twenty (referring to educating twenty billion beings) ... wonderful sounds pervade.'
Commentary: Here are four records: first, the benefits; second, the country's name; third, the land's appearance; and fourth, the kalpa's name.
Sutra: 'The Buddha's lifespan (referring to that Buddha's lifespan) ... again doubles the Proper Dharma.'
Commentary: This records the duration of life.
Sutra: 'Ananda (referring to Ananda) ... praises his merits.'
Commentary: This records the praise.
Sutra: 'At that time, the World Honored One (referring to Shakyamuni Buddha) ... then attains Right Enlightenment (referring to attaining unsurpassed complete and perfect enlightenment).'
Commentary: This verse records the causal stage, and the following four verses record the resultant stage.
Sutra: 'Named Mountain-Sea Wisdom (Shan Hai Hui) (referring to the Buddha's name being Mountain-Sea Wisdom) ... plants the causes and conditions for the Buddha path.'
Commentary: This records the resultant stage. There are six aspects: the initial half-verse is the Buddha's name, the next sentence is the land's appearance, one sentence is the country's name, half a verse is the benefits, half a verse is the praise, and two verses are the duration of life. Benefiting sentient beings, cultivating the causal practices for becoming a Buddha.
Sutra: 'At that time, in the assembly (referring to at that time in the Dharma assembly) ... obtains such a determination.'
Commentary:
：第二眾疑。
經「爾時世尊(至)三菩提心」。
贊曰：下第三佛知告之。有三：初說始因，次陳後行，后結得記。此初也。《俱舍論》說「釋迦初逢釋迦發心」，如彼頌曰「於三無數劫， 逆次逢勝觀， 燃燈、寶髻佛， 初釋迦牟尼。」今說中途隨一所逢之佛，非最初也。
經「阿難常樂(至)故獲斯記」。
贊曰：此陳後行及結得記。故《華嚴》云：「譬如貧窮人，晝夜數他寶，自為半錢分，多聞亦如是」等。故不唯多聞便能超越，要行助故。即彼經云：「若欲求除滅，無量諸過惡，應當一切時，發勇猛大精進」。亦不唯彼行即得菩提，要假多聞為導引故。復如經云：「多聞能引樂，多聞攝眾善，多聞舍無義，多聞得涅槃」，故知此文據一相論四意趣中眾生意樂意趣，於一善根或贊或毀化不定故。然諸佛因行，初地已往德力皆齊，成佛之相亦復如是，但以本願有異宜見不同故有差別。故此結言本願如是。
經「阿難(至)亦識本願」。
贊曰：第四阿難證說。有二：初經家敘證，后彼自陳說。此初也。
經「爾時阿難(至)護持諸佛法」。
贊曰：彼自陳說，顯自位高。示化為侍，故言方便。
經「爾時佛告(至)猶如今也」。
贊曰：下第
【現代漢語翻譯】 現代漢語譯本：第二重疑惑。
經文：『當時世尊（直到）三菩提心』。
讚語說：下面第三段是佛陀告知阿難。分為三部分：首先說明最初的因緣，其次陳述後來的修行，最後總結得到授記。這是第一部分。《俱舍論》說『釋迦牟尼最初遇到釋迦牟尼佛時發心』，就像那首偈頌所說：『在無數個三阿僧祇劫中，逆著順序遇到勝觀佛、燃燈佛、寶髻佛，最初的釋迦牟尼佛。』現在所說的是中途遇到的其中一位佛，不是最初的那位。
經文：『阿難常常喜好（直到）所以獲得這樣的授記。』
讚語說：這裡陳述了後來的修行以及總結得到授記。所以《華嚴經》說：『譬如貧窮的人，日夜數著別人的寶物，自己卻連半分錢也得不到，多聞的人也是這樣』等等。所以不是僅僅多聞就能超越，還要有修行來輔助。就像那部經所說：『如果想要消除無量諸多的罪惡，應當在一切時候，發起勇猛的大精進。』也不是僅僅修行就能得到菩提，還要憑藉多聞來引導。又如經文所說：『多聞能夠帶來快樂，多聞能夠攝取各種善法，多聞能夠捨棄無意義的事情，多聞能夠得到涅槃』，所以知道這段文字是根據四種意趣中的眾生意樂意趣，對於一種善根，或者讚揚或者譭謗，教化是不定的。然而諸佛的因地修行，初地菩薩以上的功德和力量都是一樣的，成佛的相貌也是如此，只是因為本來的願力不同，所宜見到的也不同，所以才有差別。所以這裡總結說本來的願力就是這樣。
經文：『阿難（直到）也認識本來的願力。』
讚語說：第四段是阿難的證實陳述。分為兩部分：首先是經文的敘述證實，然後是他自己的陳述。這是第一部分。
經文：『當時阿難（直到）護持諸佛的佛法。』
讚語說：這是他自己的陳述，顯示自己地位崇高。顯示化現為侍者，所以說是方便。
經文：『當時佛告訴（直到）還像現在一樣。』
讚語說：下面第
【English Translation】 English version: The Second Doubt.
Sutra: 'At that time, the World Honored One (up to) the Bodhi mind'.
The commentary says: The following third section is the Buddha informing Ananda. It has three parts: first, explaining the initial cause; second, describing the subsequent practice; and third, concluding with the prediction of Buddhahood. This is the first part. The Abhidharmakośa says, 'Śākyamuni initially generated the aspiration when he met Śākyamuni Buddha,' as the verse says, 'In countless asamkhyeya kalpas, encountering Dīpankara, Ratnaśikhin, and Krakucchanda Buddhas in reverse order, the first Śākyamuni.' What is being said now is about one of the Buddhas encountered midway, not the very first one.
Sutra: 'Ananda always delighted in (up to) therefore, he received this prediction'.
The commentary says: This describes the subsequent practice and concludes with the prediction of Buddhahood. Therefore, the Avatamsaka Sutra says: 'It is like a poor person who counts the treasures of others day and night, yet gains not even half a coin for himself; the learned who only hear much are also like this,' and so on. Therefore, it is not enough to merely hear much to transcend; practice is also needed to assist. As that sutra says: 'If you wish to eliminate countless evil deeds, you should at all times generate courageous great diligence.' Nor is it that practice alone will attain Bodhi; it also requires much learning to guide it. Furthermore, as the sutra says: 'Much learning can bring joy, much learning gathers all good, much learning abandons meaninglessness, much learning attains Nirvana.' Therefore, know that this passage is based on the intention of sentient beings among the four intentions, praising or criticizing a single root of goodness, the teaching is not fixed. However, the causal practices of all Buddhas, the power and strength from the first Bhumi onwards are all the same, and the appearance of becoming a Buddha is also like this, but because the original vows are different, what is seen is also different, so there are differences. Therefore, it concludes by saying that the original vow is like this.
Sutra: 'Ananda (up to) also recognized his original vow'.
The commentary says: The fourth section is Ananda's confirmation and statement. It has two parts: first, the sutra's narrative confirmation, and then his own statement. This is the first part.
Sutra: 'At that time, Ananda (up to) protect and uphold the Dharma of all Buddhas'.
The commentary says: This is his own statement, showing his high position. Showing his transformation as an attendant, therefore it is said to be a skillful means.
Sutra: 'At that time, the Buddha told (up to) still like it is now'.
The commentary says: The following
二羅睺羅記。長行有四：一名，二因，三例前，四繼嗣。此初二記。
經「是蹈七寶華(至)三菩提」。
贊曰：此後二記。「蹈」音徒倒反，《玉篇》「踐也履行也」。《釋名》云「蹈，道也，以足踐之，如道。」
經「爾時世尊(至)一心求佛道」。
贊曰：四頌為四，一常為我子、二為諸佛子、三陳密行、四說勝因。此初二也。佛有三子，此大云長。
經「羅睺羅密行(至)以來無上道」。
贊曰：此後二也。尊者留身瞻部不入涅槃，即今西方時有見者。
經「爾時世尊(至)二千人不」。
贊曰：第三為二千記。有四：一佛見問，二阿難答，三正記別，四二千喜領。此初也。「柔軟」者調順根熟。「寂然」者心澄妙理。「清凈」者非惑所惱。「一心」者更不異思。
經「唯然已見」。
贊曰：此阿難答。
經「阿難(至)護持法藏」。
贊曰：下記。長行有二：一記因，二記果。此初也。
經「末後同時(至)皆悉同等」。
贊曰：下果記。有二：一名同，二餘同。
經「爾時世尊(至)后當成正覺」。
贊曰：五頌為五。此有二：一頌標，一頌因。
經「各於十方國(至)漸入于涅槃」。
【現代漢語翻譯】 現代漢語譯本 二、羅睺羅(Rāhula)記。長行有四部分：一名，二因，三例前，四繼嗣。這是最初的兩個記。
經文：『是蹈七寶華(至)三菩提(saṃbodhi)。』
贊曰：這是後面的兩個記。『蹈』音徒倒反，《玉篇》解釋為『踐也，履行也』。《釋名》說：『蹈，道也，以足踐之，如道。』
經文：『爾時世尊(至)一心求佛道。』
贊曰：四頌分為四部分：一常為我子，二為諸佛子，三陳密行，四說勝因。這是最初的兩部分。佛有三個兒子，這位是大云長。
經文：『羅睺羅(Rāhula)密行(至)以來無上道。』
贊曰：這是後面的兩部分。尊者(venerable one)留身瞻部(Jambudvipa)不入涅槃(nirvāṇa)，現在西方有時還能見到他。
經文：『爾時世尊(至)二千人不。』
贊曰：第三是為二千人授記。有四個部分：一佛見問，二阿難(Ānanda)答，三正記別，四二千喜領。這是最初的部分。『柔軟』是指調順根熟。『寂然』是指心澄妙理。『清凈』是指非惑所惱。『一心』是指更不異思。
經文：『唯然已見。』
贊曰：這是阿難(Ānanda)的回答。
經文：『阿難(Ānanda)(至)護持法藏。』
贊曰：下面是授記。長行有兩部分：一記因，二記果。這是最初的部分。
經文：『末後同時(至)皆悉同等。』
贊曰：下面是果記。有兩部分：一名同，二餘同。
經文：『爾時世尊(至)后當成正覺。』
贊曰：五頌分為五部分。這有兩部分：一頌標，一頌因。
經文：『各於十方國(至)漸入于涅槃(nirvāṇa)。』
【English Translation】 English version Two, The Prophecy of Rāhula. The prose section has four parts: first, the name; second, the cause; third, the precedent; and fourth, the succession. These are the first two prophecies.
Sutra: 'Is t蹈 seven-jeweled flowers (to) Threefold Enlightenment (saṃbodhi).'
Commentary: These are the latter two prophecies. '蹈' is pronounced 'tú dǎo fǎn'. The 'Yupian' explains it as 'to tread, to perform'. 'Shiming' says, '蹈 means the way, to tread it with the feet, like the way.'
Sutra: 'At that time, the World Honored One (to) wholeheartedly seek the Buddha Way.'
Commentary: The four verses are divided into four parts: first, always be my son; second, be the sons of all Buddhas; third, state the secret practices; and fourth, explain the superior cause. These are the first two parts. The Buddha has three sons, and this one is the eldest, Great Cloud.
Sutra: 'Rāhula's secret practices (to) since then, the unsurpassed Way.'
Commentary: These are the latter two parts. The Venerable One (venerable one) remains in Jambudvipa without entering Nirvana (nirvāṇa); even now, people in the West sometimes see him.
Sutra: 'At that time, the World Honored One (to) two thousand people not.'
Commentary: The third is the prophecy for two thousand people. There are four parts: first, the Buddha sees and asks; second, Ānanda answers; third, the correct prophecy; and fourth, the two thousand joyfully receive it. This is the first part. 'Soft' means well-disciplined and with mature roots. 'Silent' means the mind is clear and understands subtle principles. 'Pure' means not troubled by delusions. 'Wholehearted' means no other thoughts.
Sutra: 'Yes, already seen.'
Commentary: This is Ānanda's answer.
Sutra: 'Ānanda (to) protect and uphold the Dharma Treasury.'
Commentary: The following is the prophecy. The prose section has two parts: first, the cause of the prophecy; second, the result of the prophecy. This is the first part.
Sutra: 'At the very end, at the same time (to) all are equal.'
Commentary: The following is the prophecy of the result. There are two parts: first, the names are the same; second, the rest is the same.
Sutra: 'At that time, the World Honored One (to) later will attain perfect enlightenment.'
Commentary: The five verses are divided into five parts. There are two parts here: first, a verse stating the topic; second, a verse stating the cause.
Sutra: 'Each in the ten directions of the countries (to) gradually enter into Nirvana (nirvāṇa).'
贊曰：此有三：一頌標名同，一頌名、土等同，一頌神、用名同。長行所無。
經「爾時學無學(至)如甘露見灌」。
贊曰：第四二千喜領。◎
法華經玄贊第八(本)
保安三年十二月十六日以興福寺圓如房本法隆寺僧覺印移點已了。為令法久住、往生極樂也。
本者皆點本也，以朱付朱，此者書本自體也，為相違也。
妙法蓮華經玄贊卷第八(末)
沙門基撰◎
法師品
三門分別：一來意，二釋名，三解妨。
來意有三：一者上來最初一品序述因由，次有八品名為正宗。前引〈信解品〉云「今此經中唯說一乘」，此品又云「開方便門顯真實相」，即以一乘正為經宗，逗二乘者不定姓。又並授記訖后十九品名為流通，流通此經非正逗二乘退大心者，更無開權顯實正說一乘之處。雖此品及〈持品〉漸有八部比丘尼等授記，因言總記，非更說一乘進令修學而與記故，皆是流通。流通之中分之為三：初之四品贊重流通，贊法贊人可尊可重令生喜仰；次之七品學行流通，學弘此經正行、助行令無傷毀；后之八品付受流通，示相付囑、稟命行故。亦即三週說流通也。
問：
余經流通文少義略，今此經內因何廣哉？
答：
【現代漢語翻譯】 現代漢語譯本 贊曰：此有三種：第一種是偈頌的標題和長行經文相同，第二種是偈頌的名號、佛土等和長行經文相同，第三種是偈頌的神力、作用和長行經文相同。這些是長行經文所沒有的。
經文：『爾時學無學（指有餘涅槃道的有學位和無學位的人）……如甘露見灌』。
贊曰：第四之二千人歡喜領受。◎
《法華經玄贊》第八卷（原本）
保安三年十二月十六日，在興福寺圓如房的原本上，由法隆寺的僧人覺印移點完畢。爲了使佛法長久住世，往生極樂世界。
原本都是經過點校的，用硃筆對硃筆，這裡指的是書本本身的字型，爲了避免互相牴觸。
《妙法蓮華經玄贊》卷第八（末）
沙門基 撰◎
法師品
三門分別：一來意，二釋名，三解妨。
來意有三：一者，前面最初一品敘述因由，其次有八品名為正宗。前面引用〈信解品〉說『今此經中唯說一乘（唯一佛乘）』，此品又說『開方便門顯真實相（開啟方便之門，顯示真實之相）』，就是以一乘作為經文的主要宗旨，接引二乘（聲聞乘和緣覺乘）的人是不確定根性的。又加上授記完畢后的十九品名為流通，流通此經不是爲了接引二乘中退失大乘心的人，更沒有開權顯實、正式宣說一乘的地方。雖然此品及〈持品〉逐漸有八部（天龍八部）比丘尼等授記，是因言語而總括授記，不是再次宣說一乘來引導他們修學而給予授記，所以都是流通。流通之中分為三類：最初的四品是讚揚推重的流通，讚美佛法、讚美人，使人尊敬重視，從而產生歡喜仰慕之心；其次的七品是學行流通，學習弘揚此經的正行、助行，使之沒有損傷毀壞；最後的八品是付囑接受的流通，顯示征相付囑，稟受命令而行。也就是三週說法中的流通。
問：
其他經的流通文很少而且意義簡略，現在這部經的流通文為什麼如此廣泛呢？
答：
【English Translation】 English version Commentary: There are three types here: the first is where the title of the verse is the same as the prose; the second is where the name, land, etc., of the verse is the same; and the third is where the divine power and function of the verse are the same. These are not found in the prose.
Sutra: 'At that time, those in the stage of learning and those beyond learning (referring to those with remaining outflows on the path of learning and those without learning) ... were seen as being sprinkled with sweet dew.'
Commentary: The fourth group of two thousand joyfully received.
Profound Commentary on the Lotus Sutra, Volume 8 (Original)
On the 16th day of the 12th month of Baoan 3rd year, Monk Kakue of Horyu-ji Temple completed the transfer and marking of the original text from the Ennyo-bo of Kofuku-ji Temple. This is to ensure the Dharma remains long in the world and to be reborn in the Pure Land of Ultimate Bliss.
The original texts have all been punctuated. Red ink is matched with red ink. This refers to the font of the book itself, to avoid contradictions.
Profound Commentary on the Lotus Sutra, Volume 8 (End)
Composed by Shramana (Buddhist monk) Ji◎
Chapter on the Teacher of the Dharma
Three aspects to be distinguished: 1. The intention; 2. Explanation of the name; 3. Resolving objections.
There are three intentions: First, the initial chapter above describes the causes and conditions, followed by eight chapters called the main teaching. The previous quote from the 'Faith and Understanding' chapter says, 'In this sutra, only the One Vehicle (Ekayana) is taught.' This chapter also says, 'Opening the gate of expedient means to reveal the true aspect (kaifangbianmen xianshixiang),' which takes the One Vehicle as the main principle of the sutra, guiding those of the Two Vehicles (Shravakayana and Pratyekabuddhayana) who are of uncertain nature. In addition, the nineteen chapters after the prediction of enlightenment are called the transmission, and the transmission of this sutra is not to guide those of the Two Vehicles who have lost their great aspiration, nor is there a place to open the provisional and reveal the real, and formally expound the One Vehicle. Although in this chapter and the 'Upholding' chapter, there are gradual predictions of enlightenment for the eight kinds of beings (Devas, Nagas, etc.) including Bhikkhunis, it is a general prediction based on words, and it is not a further exposition of the One Vehicle to guide them to cultivate and learn and then give them predictions, so they are all transmissions. The transmission is divided into three categories: the first four chapters are the transmission of praise and reverence, praising the Dharma and praising people, making them respect and value it, thereby generating joy and admiration; the next seven chapters are the transmission of learning and practice, learning and propagating the correct practice and auxiliary practices of this sutra, so that there is no damage or destruction; the last eight chapters are the transmission of entrustment and acceptance, showing the signs of entrustment, receiving orders and acting accordingly. This is also the transmission in the three rounds of teaching.
Question:
The transmission texts of other sutras are few and the meaning is brief. Why is the transmission text of this sutra so extensive?
Answer:
此品下云「我所說經無量千億，其中此經最難信解，諸佛秘要常自守護，從昔已來未曾顯說」，義旨深遠生信者少，故此流通多於余經。又化大機易可成熟，化迴心類稍難信解，故多流通種種勸勵。
初之四品贊重流通中，初三品贊重，后〈持品〉流通。初三品中，〈法師〉一品顯於此經若人若法俱可尊重可軌可模；〈寶塔〉一品顯法可重，說此經處塔涌聞法；〈天授〉一品雖亦明法，意明能弘經人其人可重，為重法故於其人所不吝軀命以身為床。其〈持〉一品既矚此三，贊重義廣，遂願弘通。故此四品名贊重流通。餘二流通至文當釋。此乃最初品之來意。
二者說十九品名為正宗。初十二品明一乘境，中分二：上來八品正明權實三根得記，次下四品嘆人美法勸募持行。科判四品不異流通，故此品來。
三者論中有七喻、三平等，十無上第十示現勝妙力無上故，余殘修多羅說，即是論云「已下示二種力：一法力。二修行力。法力有五：一證、二信、三供養、四聞法、五讀誦持說。初四俱〈彌勒品〉，即〈分別功德品〉及〈隨喜功德品〉是，俱告彌勒故。后一〈常精進品〉，即〈法師功德品〉是，告常精進故。修行力有七：一持力，二說力，三行苦行力，四教化眾生行苦行力，五護眾生諸難力，六功
【現代漢語翻譯】 現代漢語譯本： 這一品下面說：『我所說的經典數量眾多，其中這部經最難讓人相信和理解，諸佛的秘密要義常常自己守護，從過去到現在都未曾明顯宣說』，它的意義深遠，能生起信心的人很少，因此這部經的流通比其他的經典要多。而且教化根器大的眾生容易成熟，教化回心轉意的人稍微難以相信和理解，所以多多流通，用各種方式勸勉鼓勵。 最初的四品，讚歎重視流通中，前三品是讚歎重視，後面的《持品》是流通。前三品中，《法師品》顯示這部經，無論是人還是法，都可以尊重，可以作為準則和模範；《寶塔品》顯示法可以重視，說這部經的地方有寶塔涌出，聽聞佛法；《提婆達多品》雖然也闡明法，但重點在於闡明能夠弘揚經典的人，這個人值得尊重，爲了尊重佛法，對於這個人不吝惜身體性命，以身體作為床座。這《持品》一品，既然關注這三點，讚歎重視的意義就廣泛了，於是發願弘揚流通。所以這四品名為讚歎重視流通。其餘的兩種流通，到經文時再解釋。這是最初這幾品的來意。 第二部分，宣說十九品，名為正宗。最初的十二品闡明一乘的境界，中間分為兩部分：前面的八品，正式闡明權巧和真實，三種根器的眾生得到授記；接下來的四品，讚歎人和佛法的殊勝，勸募人們受持和修行。科判這四品和流通沒有區別，所以有這一品的出現。 第三部分，論中有七個比喻、三個平等，十個無上，第十個是示現殊勝妙力無上，其餘的在其他的修多羅中宣說，也就是論中說的『下面顯示兩種力量：一是法力，二是修行力。法力有五種：一是證悟，二是信心，三是供養，四是聽聞佛法，五是讀誦受持和宣說。前四種都在《彌勒品》中，也就是《分別功德品》和《隨喜功德品》，都是告訴彌勒菩薩的緣故。后一種在《常精進菩薩品》中，也就是《法師功德品》，是告訴常精進菩薩的緣故。修行力有七種：一是受持的力量，二是宣說的力量，三是修行苦行的力量，四是教化眾生修行苦行的力量，五是保護眾生脫離各種災難的力量，六是功
【English Translation】 English version: This chapter below says, 'The sutras I have spoken are countless thousands of millions, among which this sutra is the most difficult to believe and understand. The secret essentials of all Buddhas are constantly guarded by themselves, and have never been clearly revealed since the past.' Its meaning is profound, and few people can generate faith. Therefore, the circulation of this sutra is more than that of other sutras. Moreover, it is easy to mature those who can be taught with great capacity, and it is slightly difficult to believe and understand those who can be taught to turn their minds back, so it is widely circulated, with various exhortations and encouragements. In the initial four chapters, which praise and emphasize circulation, the first three chapters praise and emphasize, and the subsequent 'Holding Chapter' is about circulation. Among the first three chapters, the 'Teacher of the Law Chapter' shows that this sutra, whether it is the person or the Dharma, can be respected, can be used as a standard and model; the 'Treasure Tower Chapter' shows that the Dharma can be valued, and where this sutra is spoken, a treasure tower emerges to hear the Dharma; the 'Devadatta Chapter', although it also clarifies the Dharma, focuses on clarifying the person who can promote the sutra, and that person is worthy of respect. In order to respect the Dharma, one does not hesitate to give up one's body and life for that person, using one's body as a seat. Since this 'Holding Chapter' focuses on these three points, the meaning of praising and emphasizing is broad, and thus it vows to promote and circulate it. Therefore, these four chapters are named Praising and Emphasizing Circulation. The remaining two types of circulation will be explained when we reach the text. This is the intention behind these initial chapters. The second part, the nineteen chapters are declared, and are named the Main Section. The initial twelve chapters clarify the realm of the One Vehicle (Ekayana), and are divided into two parts in the middle: the preceding eight chapters formally clarify the expedient and the real, and beings of the three roots receive predictions; the following four chapters praise the excellence of people and the Dharma, and encourage people to receive, uphold, and practice. Classifying these four chapters is no different from circulation, so this chapter appears. The third part, in the treatise, there are seven metaphors, three equalities, and ten unsurpassed qualities. The tenth is the unsurpassed manifestation of wondrous power, and the rest are spoken in other sutras, which is what the treatise says: 'Below are shown two kinds of power: first, the power of the Dharma; second, the power of practice. There are five kinds of Dharma power: first, enlightenment; second, faith; third, offerings; fourth, hearing the Dharma; fifth, reading, reciting, upholding, and speaking. The first four are all in the 'Maitreya Chapter', which are the 'Distinguishing Merits Chapter' and the 'Rejoicing in Merits Chapter', because they are all addressed to Maitreya Bodhisattva. The last one is in the 'Ever-Progressing Bodhisattva Chapter', which is the 'Merits of the Teacher of the Law Chapter', because it is addressed to Ever-Progressing Bodhisattva. There are seven kinds of practice power: first, the power of upholding; second, the power of speaking; third, the power of practicing asceticism; fourth, the power of teaching sentient beings to practice asceticism; fifth, the power of protecting sentient beings from various calamities; sixth, the merit
德勝力，七護法力。持力有三品，〈法師〉、〈安樂行〉、〈持品〉。初〈法師品〉總明能持、所持人之與法，次〈安樂行〉明持經者所修行法，后〈持品〉明能持者，故三皆名持力。」上辨權實正逗二乘之機，未說能持所持可尊可重，今明此義故此品來。
釋名者，可軌可持名之為法，可習可范目之為師。此教可軌、此理可持雙名為法，此法可習名為法師。故《涅槃》云：「諸佛所師，所謂法也」，《遺教經》言：「波羅提木叉是汝大師」。此品之中贊經可重，法即是師故名法師。此法為法師，能學法者可為摸范訓匠群物，有法之師名為法師。此人、法師，此品廣明，名法師品。品下雙說法及學者併名法師，義通為勝。
釋妨難者。
問：
為佛前、佛后弘持此者併名法師，為但滅后？
答：
俱名法師。此中多以滅后名為法師，其現在得弟子之稱，然現得記，此中亦說名法師故。又以現在受持者易，略而不說；滅后持者甚為難故，所以獨得法師之名。又現習學者名為弟子，其八部等亦名法師。
問：
〈持品〉亦持此經，又亦可軌，何故此品獨名法師？
答：
雖標總稱，即是別名，無別能故。余品更有別義可名，況於此中雙嘆人、法俱可師故。
【現代漢語翻譯】 現代漢語譯本： 德勝力（具有德行的殊勝力量），七護法力（七種護持佛法的力量）。持力有三品，即《法師品》、《安樂行品》、《持品》。首先，《法師品》總括地闡明了能受持、所受持的人和法；其次，《安樂行品》闡明了受持經典的人所修行的法；最後，《持品》闡明了能受持的人。因此，這三品都名為持力。前面辨別了權教和實教，以及適應二乘根機的教法，但沒有說明能受持和所受持的經典是值得尊敬和重視的。現在闡明這個意義，所以有了這一品。
解釋品名，可以作為軌範、可以受持的稱為法，可以學習、可以傚法的稱為師。此教可以作為軌範，此理可以受持，兩者合稱為法；此法可以學習，稱為法師。所以《涅槃經》說：『諸佛所師，所謂法也』，《遺教經》說：『波羅提木叉（戒律）是汝大師』。此品之中讚歎經典的可貴，法即是師，所以名為法師。此法是法師，能學習法的人可以作爲模範，訓導大眾，有法之師名為法師。此人、法師，此品廣泛闡明，所以名為法師品。品下同時說法和學者都名為法師，意義相通，更為殊勝。
解釋疑問：
問： 在佛前、佛后弘揚受持此經的人都稱為法師，還是隻有佛滅度后才稱為法師？
答： 都稱為法師。這裡大多以佛滅度后弘揚受持此經的人稱為法師，現在世的人得到弟子的稱呼。然而現在世的人得到授記，此品中也說名為法師。而且現在世受持的人容易做到，所以略而不說；佛滅度后受持的人非常困難，所以特別得到法師的名稱。另外，現在學習的人稱為弟子，天龍八部等也稱為法師。
問： 《持品》也受持此經，也可以作為軌範，為什麼此品獨名為法師？
答： 雖然標明的是總稱，實際上是別名，沒有其他的特殊能力。其他品還有其他的特殊意義可以命名，何況此品同時讚歎人和法都可作為師表。
【English Translation】
English version:
The power of virtue and victory, the seven powers of Dharma protection. The power of upholding has three sections: the
Explaining the name of the chapter, what can be a standard and can be upheld is called Dharma, and what can be learned and can be emulated is called a teacher. This teaching can be a standard, and this principle can be upheld, both are called Dharma; this Dharma can be learned, and is called a Teacher of the Dharma. Therefore, the Nirvana Sutra says: 'What the Buddhas take as their teacher is the Dharma', and the Sutra of the Buddha's Last Teaching says: 'The Pratimoksha (precepts) is your great teacher'. This chapter praises the preciousness of the sutra, and the Dharma is the teacher, hence it is called a Teacher of the Dharma. This Dharma is the Teacher of the Dharma, and those who can learn the Dharma can be a model, guiding the masses, and a teacher who has the Dharma is called a Teacher of the Dharma. This person, the Teacher of the Dharma, is extensively explained in this chapter, hence it is called the
Explaining the objections:
Question: Are those who propagate and uphold this sutra before and after the Buddha called Teachers of the Dharma, or only after the Buddha's extinction?
Answer: Both are called Teachers of the Dharma. Here, most often those who propagate and uphold this sutra after the Buddha's extinction are called Teachers of the Dharma, and those in the present world receive the title of disciples. However, those in the present world receive predictions, and this chapter also says they are called Teachers of the Dharma. Moreover, those who uphold it in the present world are easy to do, so it is omitted; those who uphold it after the Buddha's extinction are very difficult, so they especially receive the name of Teacher of the Dharma. In addition, those who are learning now are called disciples, and the eight classes of beings, etc., are also called Teachers of the Dharma.
Question:
The
Answer: Although it indicates a general term, it is actually a specific name, without other special abilities. Other chapters have other special meanings that can be named, moreover, this chapter simultaneously praises both the person and the Dharma as being worthy of being teachers.
又〈持品〉現在說法名持，此說滅后勸嘆勝能，名法師品。
問：
此品亦有授記，何故不名授記品？
答：
以少略故，從多為品。
經「爾時世尊(至)三菩提」。
贊曰：此品之中大文分二：初一段長行及頌明人法師，后一段長行及頌明法法師。初文有二：初明對佛現前法師，后明不對佛前法師。此初也。以藥王久持此經，燃身供養故呼藥王。名因藥王告八萬者，意正告彼，授彼記故。所記眾中有八部、四眾、三乘類別。《辨中邊論》有十法行，於一一行皆有四行：一自作，二勸他，三讚歎，四慶慰。今隨喜者即是讚歎，舉一例余。「由小善根得菩提」者，只如日光初𣍧即有去暗之功，智景創暉遂有斷癡之勢；亦如雲霞始布有資萬卉之能，慈悲肇興帶蔭群生之氣故也。隨喜一句當得菩提，信學此經定證何惑。
經「佛告藥王(至)三菩提記」。
贊曰：下明不對佛前法師。有二：初明聞已傍隨喜者，后明正行六種法師。此初也。正樂聽聞功德無量，今但舉一聞隨喜者，例余自作、勸他、慶慰功德何窮。又上解初學法師，下解久學法師，大菩薩故。
經「若復有人(至)合掌恭敬」。
贊曰：下明正行六種法師。有二：初明正行六種法師悲願來此
【現代漢語翻譯】 現代漢語譯本
又《持品》現在說法名為持，此說滅后勸嘆勝能，名為《法師品》。 問： 此品也有授記，為何不名為《授記品》？ 答： 因為授記內容較少且簡略，所以依照多數內容來命名品名。 經文：『爾時世尊（至）三菩提』。 贊曰：此品之中，大體分為二部分：前一段長行和偈頌說明人法師，后一段長行和偈頌說明法法師。初文有二：首先說明對佛現前的法師，然後說明不對佛現前的法師。這是第一部分。因為藥王（Bhaisajyaraja）長久以來受持此經，並燃身供養，所以稱呼為藥王。命名為因藥王告知八萬人的緣故，意在正式告知他們，並授予他們授記。所授記的眾生中有天龍八部、四眾弟子、三乘根性的類別。《辨中邊論》中有十法行，每一法行都有四種行為：一、自己做，二、勸他人做，三、讚歎，四、慶慰。現在隨喜（anumodana）就是讚歎，舉出一個例子，其餘可以類推。「由小善根得菩提」的意思是，就像陽光初露就有驅散黑暗的功效，智慧的光芒初現就有斷除愚癡的力量；也像雲霞開始散佈就有滋養萬物的能力，慈悲之心開始興起就帶有廕庇眾生的氣息。隨喜一句就能獲得菩提，相信並學習此經必定能證得，還有什麼疑惑呢？ 經文：『佛告藥王（至）三菩提記』。 贊曰：下面說明不對佛現前的法師。分為兩部分：首先說明聽聞后隨喜的人，然後說明真正修行的六種法師。這是第一部分。真正樂於聽聞的功德無量，現在只舉出一個聽聞后隨喜的人，其餘自己做、勸他人、慶慰的功德又何其窮盡。另外，上面解釋的是初學法師，下面解釋的是久學法師，因為他們是大菩薩的緣故。 經文：『若復有人（至）合掌恭敬』。 贊曰：下面說明真正修行的六種法師。分為兩部分：首先說明真正修行的六種法師以悲願來到這裡
【English Translation】 English version
Furthermore, the 『Holding』 chapter is named 『Holding』 because it currently speaks of holding. This speaks of praising the superior abilities after the Buddha's Parinirvana, hence it is named the 『Teacher of the Law』 chapter. Question: This chapter also contains predictions of enlightenment, so why isn't it called the 『Prediction』 chapter? Answer: Because the predictions are few and brief, the chapter is named after the majority of its content. Sutra: 『At that time, the World Honored One (to) complete enlightenment (Samyak-sambodhi)』. Commentary: In this chapter, the main text is divided into two parts: the first part, in prose and verse, explains the Teacher of the Law (Dharma-bhanaka) as a person; the second part, in prose and verse, explains the Teacher of the Law as the Dharma itself. The first part has two sections: first, it explains the Teacher of the Law who is present before the Buddha; second, it explains the Teacher of the Law who is not present before the Buddha. This is the first section. Because Bhaisajyaraja (Medicine King) has long upheld this sutra and offered his body as a sacrifice, he is called Bhaisajyaraja. It is named 『because Bhaisajyaraja told the eighty thousand』 because the intention is to formally inform them and bestow predictions upon them. Among those who receive predictions are the eight classes of beings (Naga, Yaksa etc.), the fourfold assembly (monks, nuns, laymen, laywomen), and the three vehicles (Sravaka, Pratyekabuddha, Bodhisattva). The Madhyantavibhaga-bhasya (Distinguishing the Middle from the Extremes) has ten practices of the Dharma, and each practice has four actions: 1. doing it oneself, 2. encouraging others to do it, 3. praising it, 4. rejoicing in it. Now, 『rejoicing』 (anumodana) is the same as praising. This is one example, and the rest can be inferred. 『Attaining enlightenment through small roots of goodness』 means that just as the first rays of sunlight have the power to dispel darkness, and the first glimmer of wisdom has the power to cut off ignorance; also, just as the first spread of clouds and mist has the ability to nourish all plants, and the initial arising of compassion carries the aura of sheltering all beings. Just one phrase of rejoicing can lead to enlightenment, and believing in and studying this sutra will surely lead to realization, so what doubts are there? Sutra: 『The Buddha told Bhaisajyaraja (to) prediction of complete enlightenment』. Commentary: The following explains the Teacher of the Law who is not present before the Buddha. It is divided into two parts: first, it explains those who rejoice after hearing; second, it explains the six kinds of Teachers of the Law who truly practice. This is the first part. The merit of truly enjoying listening is immeasurable. Now, only one who rejoices after hearing is mentioned, so how limitless is the merit of doing it oneself, encouraging others, and rejoicing. Also, the above explains the Teacher of the Law who is a beginner, and the following explains the Teacher of the Law who has studied for a long time, because they are great Bodhisattvas. Sutra: 『If there is again someone (to) join their palms in reverence』. Commentary: The following explains the six kinds of Teachers of the Law who truly practice. It is divided into two parts: first, it explains the six kinds of Teachers of the Law who truly practice coming here with vows of compassion.
，后「我滅度后能竊為一人說法華經」下明六種法師可尊可種。初中復二：初明於一句偈法行，后「何況盡能受持」下明於多法行。初中復二：初標行六行者于諸佛所成就悲願生此人間，后「若有人問何等眾生」下顯是勝因來世作佛。初中復二：初明六種法師，后明悲願來生。此初也。六法師者，一受持、二讀、三誦、四解說、五書寫、六供養。此明初五法師于經一偈行，后一法師行供養行，于經一偈及於一卷皆行供養。「種種」下財供養也。始從敬視如佛乃至合掌恭敬，合有十三。其尊重敬視如佛意業，合掌恭敬身業，二種內財；前隨喜語業，余是外財。十法行者，謂書寫、供養、施他、聽聞、披讀、受持、正開演、諷誦及思、修。此舉易行且說六種。其餘四種：施他、聽聞、思惟、修習，應皆行之，難故不說。于經卷云供養，餘五於一偈者互影彰故、輕重異故、易難別故。
經「藥王當知(至)生此人間」。
贊曰：此明悲願來生此間，計位觀因不應來故。
經「藥王若有人問(至)必得作佛」。
贊曰：下顯是勝因來世作佛。有二：初標、后釋。此初也。
經「何以故(至)而供養之」。
贊曰：下釋。有二：初顯人尊可為供養，后顯位高悲願生此。此初也。「瞻」視也
【現代漢語翻譯】 現代漢語譯本： 後文『我滅度后能竊為一人說法華經』闡明了六種法師值得尊敬和供養。初段又分為兩部分：首先闡明對一句偈頌的修行，然後從『何況盡能受持』開始闡明對多種法門的修行。初段又分為兩部分：首先標明修行六行的行者在諸佛處成就了悲願而生於人間，然後從『若有人問何等眾生』開始，彰顯這是殊勝的因緣，來世可以成佛。初段又分為兩部分：首先闡明六種法師，然後闡明悲願來生。這是初段的內容。六種法師是：一、受持，二、讀，三、誦，四、解說，五、書寫，六、供養。這裡闡明了前五種法師對經文一偈的修行，后一種法師進行供養的修行，對經文一偈以及整卷經書都進行供養。『種種』指的是財物供養。從敬視如佛開始，直到合掌恭敬，共有十三種。其中，尊重敬視如佛是意業，合掌恭敬是身業，這兩種是內財；之前的隨喜是語業，其餘是外財。十法行指的是：書寫、供養、施與他人、聽聞、披閱、受持、正確開演、諷誦以及思惟、修行。這裡列舉了容易實行的六種。其餘四種：施與他人、聽聞、思惟、修習，應該都要實行，因為困難所以沒有說。對經卷進行供養，其餘五種對一偈進行，這是互相輝映，因為輕重不同，也因為難易有別。 經文：『藥王當知（至）生此人間』。 贊曰：這裡闡明了悲願來生此間，如果按照位階來觀察因緣，本不應該來此。 經文：『藥王若有人問（至）必得作佛』。 贊曰：下面彰顯這是殊勝的因緣，來世可以成佛。分為兩部分：首先是標明，然後是解釋。這是初段的內容。 經文：『何以故（至）而供養之』。 贊曰：下面是解釋。分為兩部分：首先彰顯人的尊貴可以接受供養，然後彰顯位階高尚，因為悲願而生於此。這是初段的內容。『瞻』是看的意思。
【English Translation】 English version: Following the phrase 'After my Parinirvana, one can secretly speak the Lotus Sutra for another,' it clarifies that the six types of Dharma masters are worthy of respect and offering. The initial section is further divided into two parts: first, it elucidates the practice of a single verse of the Dharma; then, starting with 'How much more so if one can fully receive and uphold,' it clarifies the practice of multiple Dharmas. The initial section is again divided into two parts: first, it indicates that practitioners of the six practices achieve compassionate vows at the Buddhas' places and are born into this human realm; then, starting with 'If someone asks what kind of beings,' it reveals that this is a supreme cause for becoming a Buddha in the next life. The initial section is further divided into two parts: first, it elucidates the six types of Dharma masters; then, it clarifies the compassionate vow to be reborn. This is the initial section. The six Dharma masters are: 1. Receiving and upholding, 2. Reading, 3. Reciting, 4. Explaining, 5. Writing, 6. Offering. Here, it clarifies that the first five Dharma masters practice a single verse of the Sutra, while the last Dharma master performs the practice of offering, making offerings to a single verse of the Sutra as well as the entire scroll. 'Various' refers to material offerings. Starting from respectfully regarding as a Buddha up to joining palms in reverence, there are thirteen types in total. Among them, respectfully regarding as a Buddha is mental karma, joining palms in reverence is physical karma; these two are internal wealth. The preceding rejoicing is verbal karma, and the rest are external wealth. The ten Dharma practices refer to: writing, offering, giving to others, listening, reading, receiving and upholding, correctly expounding, chanting, and contemplating and cultivating. Here, six easily practiced ones are listed. The remaining four: giving to others, listening, contemplating, and cultivating, should all be practiced, but are not mentioned because they are difficult. Offering is made to the Sutra scroll, while the other five are made to a single verse; this is because they reflect each other, because of the difference in importance, and because of the distinction in ease and difficulty. Sutra: 'Yao Wang (Bhaisajyaraja), you should know (up to) are born into this human world.' Commentary: This clarifies that compassionate vows lead to rebirth in this realm; if one were to observe the causes and conditions based on one's position, one should not come here. Sutra: 'Yao Wang (Bhaisajyaraja), if someone asks (up to) will certainly attain Buddhahood.' Commentary: Below, it reveals that this is a supreme cause for becoming a Buddha in the next life. There are two parts: first, the indication; then, the explanation. This is the initial section. Sutra: 'Why is this (up to) and make offerings to it.' Commentary: Below is the explanation. There are two parts: first, it reveals that the person is venerable and worthy of offering; then, it reveals that the position is high, and one is born here due to compassionate vows. This is the initial section. 'Zhan' means to look at.
，「奉」敬也。深契佛心，妙達理故。由是勝因當得成佛，利益大故。
經「當知此人(至)妙法華經」。
贊曰：此顯位高悲願生此，能說此經是聖者故。不爾，云何名大菩薩？或即凡夫久修學者，簡異二乘及初學者，名大菩薩。菩薩名通，二乘人有及初學故。或成就發心菩提當得勝果，已成因故能說是經。
經「何況盡能(至)廣演此經」。
贊曰：此明於多法行，舍凈業果凈土、天上及上二界而不往生，生此處故。《智度論》云：「不退菩薩深愛法故，聞則深心身毛皆豎。唸佛慈悲則惻愴泣淚，若聞深法則大歡喜。譬如軍敗怖懼倒地悶絕死者，親族見之慾知活者，以杖鞭之則起隱軫，不起隱軫即知不活。菩薩亦爾，若聞說佛功德妙理，歡喜毛豎色異悲泣，當知此輩必得菩提；異此聞經都無異相，當知此輩無菩提分。」《般若論》云：「福不趣菩提，二能趣菩提」，何況於此盡能受持，非大菩薩無是哀愍。
經「若是善男子(至)廣為人說」。
贊曰：下明六種法師可尊可重。文分為二：初明五可尊，后釋所以。五可尊者：一說者為佛使，二毀者罪過佛，三讀誦佛莊嚴，四在處應贊禮，五應四事供養。此初也。三業順佛故成佛使等。使者意業，遣者語業，事者身業。又傳佛
【現代漢語翻譯】 現代漢語譯本：『奉』是尊敬的意思。深刻地契合佛陀的心意，巧妙地通達真理的緣故。因此殊勝的因緣應當能夠成就佛果，利益廣大的緣故。
經文：『當知此人（乃至）妙法華經』。
贊曰：這顯示了地位高尚，悲心宏願由此而生，能夠宣說此經是因為他是聖者的緣故。如果不是這樣，又怎麼能稱為大菩薩呢？或者就是長久修行的凡夫學者，區別於二乘人以及初學者，所以稱為大菩薩。菩薩這個名稱是通用的，二乘人也有，初學者也有。或者成就了發菩提心，應當能夠得到殊勝的果報，因為已經成就了因的緣故，所以能夠宣說此經。
經文：『何況盡能（乃至）廣演此經』。
贊曰：這說明對於多種法行，捨棄清凈的業果，如清凈的國土、天上以及上二界而不往生，而生於此處的緣故。《智度論》說：『不退轉的菩薩因為深深地喜愛佛法，所以聽聞佛法時內心深受觸動，全身的毛孔都豎立起來。憶念佛陀的慈悲時，就會悲傷地哭泣流淚，如果聽聞甚深的佛法，就會非常歡喜。譬如軍隊戰敗，士兵因為恐懼而倒地昏厥，甚至死去，親屬看到后想要知道他是否還活著，就用棍子鞭打他，如果他因此而抽動，就說明他還活著，如果不起反應，就知道他已經死了。菩薩也是這樣，如果聽聞宣說佛陀的功德和微妙的道理，歡喜得毛髮豎立，臉色改變，悲傷哭泣，應當知道這些人必定能夠證得菩提；如果不是這樣，聽聞佛經都沒有任何異樣的表現，應當知道這些人沒有證得菩提的因緣。』《般若論》說：『福德不直接趨向菩提，智慧才能趨向菩提』，更何況對於此經能夠完全地受持，如果不是大菩薩，就沒有這樣的哀憫之心。
經文：『若是善男子（乃至）廣為人說』。
贊曰：下面說明六種法師是值得尊敬和重視的。文分為兩個部分：首先說明五種值得尊敬之處，然後解釋原因。五種值得尊敬之處是：一是說法者是佛的使者，二是譭謗說法者的人罪過等同於冒犯佛陀，三是讀誦此經能莊嚴佛身，四是在說法者所在之處應當讚歎禮敬，五是應當以四事供養。這是第一點。身口意三業順應佛陀，所以成就佛的使者等身份。『使者』指的是意業，『遣者』指的是語業，『事者』指的是身業。又傳播佛陀的教義
【English Translation】 English version: 『奉』 (Fèng) means to respect. It deeply accords with the Buddha's mind and subtly understands the truth. Therefore, this superior cause should be able to achieve Buddhahood, due to the great benefit.
Sutra: 『You should know that this person (up to) the Wonderful Dharma Lotus Flower Sutra.』
Commentary: This shows that high position and compassionate vows arise from this. Being able to expound this sutra is because he is a sage. If not, how could he be called a great Bodhisattva? Or it could be an ordinary person who has practiced for a long time, distinguishing them from the two vehicles and beginners, hence the name great Bodhisattva. The name Bodhisattva is common, as there are those among the two vehicles and beginners. Or, having achieved the aspiration for Bodhi, one should be able to attain superior results, because the cause has already been achieved, so one can expound this sutra.
Sutra: 『How much more so if one can fully (up to) widely expound this sutra.』
Commentary: This explains that for many Dharma practices, one abandons the pure karmic results, such as pure lands, heavens, and the upper two realms, and is not reborn there, but is born here. The Mahaprajnaparamita Sastra says: 『Non-retreating Bodhisattvas deeply love the Dharma, so when they hear the Dharma, their hearts are deeply moved, and all the pores of their bodies stand on end. When they remember the Buddha's compassion, they will sadly weep. If they hear profound Dharma, they will be very happy. For example, when an army is defeated, soldiers fall to the ground in fear and faint, even die. When relatives see them and want to know if they are alive, they whip them with a stick. If they twitch, it means they are alive. If they do not react, it means they are dead. Bodhisattvas are also like this. If they hear the Buddha's merits and wonderful principles expounded, they are happy, their hair stands on end, their faces change, and they weep sadly. You should know that these people will surely attain Bodhi. If they hear the sutra and have no different appearance, you should know that these people have no share in Bodhi.』 The Prajna Sastra says: 『Blessings do not directly lead to Bodhi, wisdom can lead to Bodhi.』 How much more so if one can fully uphold this sutra, if not a great Bodhisattva, there would be no such compassion.
Sutra: 『If there is a good man (up to) widely preach it to others.』
Commentary: The following explains that the six kinds of Dharma masters are worthy of respect and importance. The text is divided into two parts: first, it explains the five worthy of respect, and then it explains the reason. The five worthy of respect are: first, the speaker is the Buddha's envoy; second, the one who slanders the speaker commits a sin equal to offending the Buddha; third, reciting this sutra can adorn the Buddha's body; fourth, in the place where the speaker is, one should praise and pay homage; fifth, one should offer the four requisites. This is the first point. The three karmas of body, speech, and mind accord with the Buddha, so one achieves the status of the Buddha's envoy, etc. 『Envoy』 refers to mental karma, 『sender』 refers to verbal karma, and 『matter』 refers to physical karma. Also, spreading the Buddha's teachings
教名使，用佛語名遣，同佛行名事。世尊三業所為所作，皆以此法利眾生故。竊說一句當同佛業，公然多說理愜佛行。
經「藥王若有惡人(至)其罪甚重」。
贊曰：二毀者罪過佛，惡世損多故。《大集經》云：「毀罵犯戒比丘，過出萬億佛身血」。《大般若．勝天王會》云：「若殺大千界微塵數佛得罪尚輕，譭謗此經罪過於彼，永入地獄無有出期」。今毀讀誦者亦復如是，若損害佛不損二利行，佛不生惱故；損讀誦者損二利之行，生煩惱故。又雖毀佛，佛無愛憎，不廢說經利益彌廣；若毀讀誦者，為有怨親，廢其修習。又罵佛甚為難，罵讀誦者甚為易，誡其勿爾故作是說。又佛在時眾生根勝，雖有罵佛不退善心，雖自損深損他淺故；佛無已后眾生垢重，毀持經者，一切聞已多退道心，自他損重故作是說。《華手經》云：「若人壞亂菩提心者，乃為毀滅一切眾生大法光明，罪過五無間，五無間逆不毀壞一切佛法故，毀菩提心者則為毀壞一切佛法。」又佛滅后依法讀誦甚為難有，能為惡世眾生善友，故毀罵者罪過罵佛。「呰」音茲此反。毀作訛。《玉篇》「口毀曰呰呵也」。
經「藥王(至)肩所荷擔」。
贊曰：三讀誦佛莊嚴，具佛眾德故。讀誦此經當具相好等一切莊嚴，故《華嚴經》說
【現代漢語翻譯】 現代漢語譯本：
教的名字叫做『使』，用佛的語言來說叫做『遣』，與佛的行為相同叫做『事』。世尊的身、口、意三業所為所作，都是用這種方法來利益眾生。私下裡說一句（此經的功德）就等同於佛的事業，公開地多說一些（此經的道理）就符合佛的行為。
經文：『藥王，若有惡人（乃至）其罪甚重』。
讚語說：譭謗（讀誦此經的）人，罪過超過譭謗佛，因為在惡世（譭謗此經）損害更多的人。《大集經》說：『毀罵犯戒的比丘，罪過超過使萬億佛身出血。』《大般若·勝天王會》說：『如果殺害大千世界微塵數那麼多的佛，所得的罪過尚且輕微，譭謗此經的罪過超過前者，永遠墮入地獄沒有出來的日期。』現在譭謗讀誦此經的人也是這樣，如果損害佛，不能損害自利利他的行為，佛不會因此生惱怒；損害讀誦此經的人，就損害了自利利他的行為，使人生煩惱。而且即使譭謗佛，佛也沒有愛憎之心，不會停止說法，利益反而更加廣大；如果譭謗讀誦此經的人，因為有怨恨或親近之心，就會廢止他的修習。而且謾罵佛非常困難，謾罵讀誦此經的人非常容易，告誡人們不要這樣做，所以這樣說。而且佛在世的時候，眾生的根器殊勝，即使有人謾罵佛，也不會退失善心，雖然自己受損很深，但損害他人很淺；佛滅度后，眾生的垢染深重，譭謗受持此經的人，一切人聽了之後，大多會退失道心，自己和他人受損都很嚴重，所以這樣說。《華手經》說：『如果有人破壞擾亂菩提心，那就是毀滅一切眾生的大法光明，罪過超過五無間地獄，五無間逆罪不會毀壞一切佛法，而毀壞菩提心就是毀壞一切佛法。』而且佛滅度后，依法讀誦此經非常難得，能夠成為惡世眾生的善友，所以譭謗謾罵（讀誦此經的人）罪過超過謾罵佛。『呰』（zī）音同『茲』，是『毀』的反義詞。毀，寫作『訛』。《玉篇》：『口毀叫做呰呵。』
經文：『藥王（乃至）肩所荷擔』。
讚語說：讀誦此經是佛的莊嚴，因為它具備佛的眾多功德。《華嚴經》說，讀誦此經應當具備相好等一切莊嚴。
【English Translation】 English version:
The name of the teaching is called 『Shi』 (使, meaning 'to employ'), in the language of the Buddha it is called 『Qian』 (遣, meaning 'to send'), and being the same as the actions of the Buddha is called 『Shi』 (事, meaning 'affair'). The actions of the World Honored One's body, speech, and mind are all for the purpose of benefiting sentient beings with this method. Secretly speaking a single sentence (of the merit of this sutra) is equivalent to the Buddha's work, and openly speaking more (of the principles of this sutra) is in accordance with the Buddha's conduct.
Sutra: 『Medicine King, if there are evil people (up to) their sins are very heavy.』
The praise says: Those who slander (reciting this sutra) have sins exceeding those who slander the Buddha, because in the evil age (slandering this sutra) harms more people. The Mahasamghata Sutra says: 『Slandering and scolding a precept-breaking Bhikshu (monk) is more sinful than causing the blood of trillions of Buddhas to be shed.』 The Great Perfection of Wisdom Sutra, Chapter on King Surata says: 『If one were to kill as many Buddhas as there are dust particles in a great thousand world system, the sin would still be light; slandering this sutra is a greater sin than that, and one will eternally enter hell without any hope of release.』 Now, slandering those who recite this sutra is also like this. If one harms the Buddha, one cannot harm the practice of benefiting oneself and others, and the Buddha will not become annoyed because of it; harming those who recite this sutra harms the practice of benefiting oneself and others, causing people to become annoyed. Moreover, even if one slanders the Buddha, the Buddha has no love or hatred, and will not stop teaching the Dharma, and the benefits will become even greater; if one slanders those who recite this sutra, because of feelings of resentment or closeness, one will stop their practice. Moreover, it is very difficult to scold the Buddha, but it is very easy to scold those who recite this sutra, so one is warned not to do so, and that is why it is said. Moreover, when the Buddha was in the world, the faculties of sentient beings were superior, and even if someone scolded the Buddha, they would not lose their good intentions, although they themselves would be deeply harmed, but the harm to others would be shallow; after the Buddha's passing, the defilements of sentient beings are heavy, and if one slanders those who uphold this sutra, many people who hear it will lose their aspiration for the path, and both oneself and others will be severely harmed, so that is why it is said. The Hua Shou Sutra says: 『If someone destroys and disrupts the Bodhi mind, that is destroying the great light of the Dharma for all sentient beings, and the sin is greater than the five unpardonable offenses, because the five unpardonable offenses do not destroy all the Buddha Dharma, but destroying the Bodhi mind is destroying all the Buddha Dharma.』 Moreover, after the Buddha's passing, it is very rare to recite this sutra according to the Dharma, and one can become a good friend to sentient beings in the evil age, so slandering and scolding (those who recite this sutra) is more sinful than scolding the Buddha. 『Zi』 (呰) is pronounced the same as 『Zi』 (茲), and is the opposite of 『destroy』. Destroy, written as 『E』 (訛). Yu Pian (a Chinese dictionary): 『Verbal destruction is called Zi He.』
Sutra: 『Medicine King (up to) what the shoulder carries.』
The praise says: Reciting this sutra is the adornment of the Buddha, because it possesses the Buddha's many virtues. The Avatamsaka Sutra says that reciting this sutra should possess all adornments such as the marks and characteristics.
：「菩薩有十種莊嚴：一大慈莊嚴，救護一切眾生故；二大悲莊嚴，堪忍一切故；三大愿莊嚴，所可發願悉究竟故；四迴向莊嚴，建立一切諸佛功德妙莊嚴故；五功德莊嚴，饒益一切眾生故；六波羅蜜莊嚴，度脫一切眾生故；七智慧莊嚴，除滅一切眾生煩惱愚癡闇故；八方便莊嚴，出生善門諸善根故；九一切智心堅固不亂莊嚴，不樂異乘故；十決定莊嚴，于正法中滅疑惑故。」《勝鬘經》說：「攝受正法善男子荷負重任，不但持經者能擔四生，亦為佛肩之所荷擔。佛所重故、稱佛心故。」「為」有二義：一作、二被，上來被義。言作義者，即是自肩，亦擔如來肩所荷擔大菩提也，即為荷擔阿耨菩提故。「荷」音胡歌反，《玉篇》「又何可反，擔也揭也負也。」
經「其所至方(至)應以奉獻」。
贊曰：四在處應贊禮，人尊處勝故。五應四事供養，真實福田故、堪受妙供故。「饌」飲食也、具食也，或為「撰」字。
經「所以者何(至)三菩提故」。
贊曰：此釋所以。由此《法華》最深密，故不付阿難，唯付藥王等，極秘密故。譬如用毒為藥大醫所堪，小師不能，故付菩薩不付聲聞。化聲聞故，故說此時須臾得聞，當得究竟大菩提也，言契真故、自得果故、令他得故。
經「爾時世
【現代漢語翻譯】 現代漢語譯本： 『菩薩有十種莊嚴：一大慈莊嚴，因為要救護一切眾生；二大悲莊嚴，因為能堪忍一切苦難；三大愿莊嚴，因為所發之愿都能究竟實現；四迴向莊嚴，因為能建立一切諸佛功德的微妙莊嚴；五功德莊嚴，因為能饒益一切眾生；六波羅蜜（Pāramitā，到彼岸）莊嚴，因為能度脫一切眾生；七智慧莊嚴，因為能除滅一切眾生的煩惱、愚癡和黑暗；八方便莊嚴，因為能出生善門中的各種善根；九一切智心堅固不亂莊嚴，因為不喜好其他乘法；十決定莊嚴，因為能在正法中滅除疑惑。』《勝鬘經》說：『攝受正法的善男子肩負重任，不但持經者能擔負四生，也為佛的肩膀所荷擔。因為佛所重視，契合佛的心意。』『為』有兩種含義：一是『作』，二是『被』，這裡取『被』的含義。如果取『作』的含義，就是說用自己的肩膀，也擔負如來肩膀所荷擔的大菩提（Bodhi，覺悟），即爲了荷擔阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）的緣故。『荷』字讀作胡歌的反切，《玉篇》中說『又讀作何可反，是擔、揭、負的意思。』
經文說『其所至方(至)應以奉獻』。
讚頌說：四種應在之處應當贊禮，因為人所尊重之處殊勝的緣故。五種應以四事供養，因為是真實的福田，堪受微妙供養的緣故。『饌』是飲食，是備好的食物，或者寫作『撰』字。
經文說『所以者何(至)三菩提故』。
讚頌說：這是解釋原因。因為這部《法華經》最為深密，所以不交付給阿難（Ānanda），只交付給藥王（Bhaiṣajyarāja）等菩薩，因為極其秘密的緣故。譬如用毒來做藥，只有大醫才能勝任，小醫生不能，所以交付給菩薩而不交付給聲聞（Śrāvaka）。爲了化度聲聞的緣故，所以說此時須臾之間得聞，就能得到究竟的大菩提，因為契合真理，自己得到果實，也能令他人得到果實的緣故。
經文說『爾時世』
【English Translation】 English version: 『Bodhisattvas have ten kinds of adornments: first, the adornment of great loving-kindness, because they protect all sentient beings; second, the adornment of great compassion, because they can endure all suffering; third, the adornment of great vows, because all the vows they make can be ultimately fulfilled; fourth, the adornment of dedication, because they can establish the wonderful adornment of the merits and virtues of all Buddhas; fifth, the adornment of merit and virtue, because they benefit all sentient beings; sixth, the adornment of Pāramitā (perfection, reaching the other shore), because they deliver all sentient beings; seventh, the adornment of wisdom, because they eliminate the afflictions, ignorance, and darkness of all sentient beings; eighth, the adornment of skillful means, because they give rise to various roots of goodness in the gate of goodness; ninth, the adornment of unwavering and unperturbed mind of all-knowing wisdom, because they do not delight in other vehicles; tenth, the adornment of determination, because they eliminate doubts in the right Dharma.』 The Śrīmālādevī Siṃhanāda Sūtra says: 『Good men who embrace the right Dharma bear heavy responsibilities, not only can those who uphold the sutras bear the four births, but they are also borne by the shoulders of the Buddha. Because the Buddha values them, and they accord with the Buddha's mind.』 『For』 has two meanings: one is 『to do』, and the other is 『to be done to』, here taking the meaning of 『to be done to』. If taking the meaning of 『to do』, it means using one's own shoulders to also bear the great Bodhi (enlightenment) that the Buddha's shoulders bear, that is, for the sake of bearing Anuttarā-samyak-saṃbodhi (unsurpassed, complete, perfect enlightenment). The pronunciation of 『荷』 (hé) is the fanqie (a traditional Chinese pronunciation method) of hú and gē. The Yupian says, 『It is also read as the fanqie of hé and kě, meaning to carry, to lift, and to bear.』
The sutra says, 『Wherever they arrive, (to) they should make offerings.』
The praise says: The four places where one should praise and pay homage, because the places respected by people are superior. The five should be offered with the four requisites, because they are true fields of merit, worthy of receiving wonderful offerings. 『饌』 (zhuàn) means food and drink, prepared food, or it can be written as 『撰』 (zhuàn).
The sutra says, 『What is the reason (to) for the sake of three Bodhi.』
The praise says: This explains the reason. Because this Lotus Sutra is the most profound and secret, it is not entrusted to Ānanda (the Buddha's attendant), but only to Bodhisattvas such as Bhaiṣajyarāja (Medicine King), because it is extremely secret. For example, using poison as medicine is something only a great doctor can handle, not a small doctor, so it is entrusted to Bodhisattvas and not to Śrāvakas (hearers). For the sake of converting Śrāvakas, it is said that hearing it for a moment at this time will lead to ultimate great Bodhi, because it accords with the truth, one obtains the fruit oneself, and also enables others to obtain the fruit.
The sutra says, 『At that time, the World』
尊(至)並供養持者」。
贊曰：下十六頌，分三：初二頌總敘法師可尊、應可供養之所由，次十三頌頌前法師之德，后一頌結成法勝故人可尊。此初。分二：初一頌得任運智即真智性二空真理，后一頌得真智相。「一切種」即后得智。「及智慧」即根本智，分為二故。勸自受持並供持者，于自然智但勸供養，明自受持得之何惑。
經「若有能受持(至)廣說無上法」。
贊曰：下十三頌頌前法師之德。中分二：初三頌嘆法師勝，后十頌頌可尊可重。此初。為三：初頌佛使，次頌舍凈土，后頌隨愿自在。
經「應以天華香(至)供養說法者」。
贊曰：下十頌頌可尊可重。分二：初四頌正嘆法師可尊可重，后六頌校量罪福勸生尊重。初四頌為二：一頌重說法，三頌重受持。此初也。以說法者自然必得勝妙果報，故略贊之。如契經說，若有戒足雖羸劣，而能辨說利多人，如佛大師應供養，愛彼善說故相似。《俱舍》亦云「父母、病法師、最後身菩薩，設非得聖者，施果亦無量。」
經「吾滅后惡世(至)行於如來事」。
贊曰：此三頌重受持，一頌勸敬、一頌供養、一頌佛使。演說讀誦等皆是受持。
經「經若於一劫中(至)其罪復過彼」。
贊曰：下六頌挍
【現代漢語翻譯】 現代漢語譯本：尊重並供養受持佛法之人』。
讚頌說：下面的十六個頌詞，分為三部分：最初的兩個頌詞總述法師之所以值得尊敬和應該接受供養的原因；接下來的十三個頌詞讚頌前面所說法師的功德；最後一個頌詞總結因為佛法的殊勝，所以說法的人值得尊敬。這是第一部分。分為兩部分：第一頌講獲得任運智，也就是真智和性空真理；第二頌講獲得真智之相。「一切種」指的是后得智。「及智慧」指的是根本智，因為分為兩種。勸導自己受持佛法，並且供養受持佛法的人，對於自然智只是勸導供養，說明自己受持佛法能獲得什麼益處。
經文：『如果有人能夠受持……廣說無上法』。
讚頌說：下面的十三個頌詞讚頌前面所說法師的功德。分為兩部分：最初的三個頌詞讚歎法師的殊勝，後面的十個頌詞讚頌法師值得尊敬和重視。這是第一部分。分為三部分：第一頌講佛的使者，第二頌講捨棄凈土，第三頌講隨愿自在。
經文：『應該用天上的花香……供養說法的人』。
讚頌說：下面的十個頌詞讚頌法師值得尊敬和重視。分為兩部分：最初的四個頌詞正面讚歎法師值得尊敬和重視，後面的六個頌詞比較罪過和福報，勸導人們產生尊重之心。最初的四個頌詞分為兩部分：一頌重視說法，三頌重視受持。這是第一部分。因為說法的人自然必定得到殊勝美好的果報，所以簡略地讚歎他們。正如契經所說，如果有人戒行雖然不足，但是能夠辨別解說，利益很多人，這樣的人就像佛陀大師一樣，應該接受供養，因為他們善於說法，所以與佛相似。《俱舍論》也說：『父母、生病的人、法師、最後身的菩薩，即使沒有證得聖果，佈施給他們所得的果報也是無量的。』
經文：『我滅度后，在惡世中……行如來之事』。
讚頌說：這三個頌詞重視受持佛法，一個頌詞勸導尊敬，一個頌詞勸導供養，一個頌詞講佛的使者。演說、讀誦等等都是受持佛法。
經文：『經典如果在一劫中……他的罪過又超過前者』。
讚頌說：下面的六個頌詞比較罪過和福報。
【English Translation】 English version: 『Respect and offer to those who uphold the Dharma.』
The commentary says: The following sixteen verses are divided into three parts: the first two verses generally describe the reasons why Dharma masters are worthy of respect and should receive offerings; the next thirteen verses praise the virtues of the Dharma masters mentioned earlier; and the last verse concludes that because of the excellence of the Dharma, the speaker is worthy of respect. This is the first part. It is divided into two parts: the first verse speaks of attaining effortless wisdom, which is true wisdom and the truth of emptiness of nature; the second verse speaks of attaining the aspect of true wisdom. 『All kinds』 refers to subsequent wisdom. 『And wisdom』 refers to fundamental wisdom, because it is divided into two types. It encourages oneself to uphold the Dharma and to make offerings to those who uphold the Dharma. Regarding natural wisdom, it only encourages offerings, clarifying what benefits one can obtain from upholding the Dharma oneself.
Sutra: 『If someone can uphold… widely expound the unsurpassed Dharma.』
The commentary says: The following thirteen verses praise the virtues of the Dharma masters mentioned earlier. It is divided into two parts: the first three verses praise the excellence of the Dharma masters, and the following ten verses praise the Dharma masters as worthy of respect and importance. This is the first part. It is divided into three parts: the first verse speaks of the Buddha's envoy, the second verse speaks of abandoning the Pure Land, and the third verse speaks of being free to fulfill wishes.
Sutra: 『One should use heavenly flowers and incense… to make offerings to those who expound the Dharma.』
The commentary says: The following ten verses praise the Dharma masters as worthy of respect and importance. It is divided into two parts: the first four verses directly praise the Dharma masters as worthy of respect and importance, and the following six verses compare sins and merits, encouraging people to generate respect. The first four verses are divided into two parts: one verse emphasizes expounding the Dharma, and three verses emphasize upholding the Dharma. This is the first part. Because those who expound the Dharma will naturally obtain excellent and wonderful rewards, they are briefly praised. Just as the sutra says, if someone's precepts are weak but they can discern and explain, benefiting many people, such a person is like the Buddha Master and should receive offerings because they are good at expounding the Dharma and are therefore similar to the Buddha. The Abhidharmakośa also says: 『Parents, the sick, Dharma masters, and Bodhisattvas in their last life, even if they have not attained sainthood, the rewards of giving to them are immeasurable.』
Sutra: 『After my extinction, in the evil age… they will perform the deeds of the Tathagata.』
The commentary says: These three verses emphasize upholding the Dharma, one verse encourages respect, one verse encourages offerings, and one verse speaks of the Buddha's envoy. Explaining, reciting, and so on are all ways of upholding the Dharma.
Sutra: 『If one, for a kalpa… his sin is even greater than the former.』
The commentary says: The following six verses compare sins and merits.
量罪福勸生尊重。為二：初二頌挍量罪，后四頌挍量福。此初也。
經「有人求佛道(至)其福復過彼」。
贊曰：下四頌，分二：初二頌對佛挍量，后二頌聞法挍量供養。此初也。贊佛易故心輕利少，贊持者難故心重利多。自他有多少故，如前準解。
經「於八十億劫(至)我今獲大利」。
贊曰：此以聞法挍量供養，財供、法供有優劣故，法供養者謂聞法故。
經「藥王今告汝(至)法華最第一」。
贊曰：第三大段顯法勝故人成可尊。
經「爾時佛復告(至)難信難解」。
贊曰：下第二段明法法師中，初長行、后偈頌。長行有三：初明法難信解勿妄宣傳，次「在在處處若說若讀者」下明是法身舍利應可供養，后「若有善男子善女人，如來滅后欲為四眾」下明說法儀則。初中復二：初明法法師深妙，后明由此人法師覆成勝德。初中復二：初法難信解，后勿妄宣傳。此初也。三世經中此難信解，令舍權以就實、無生而有生，故知難信。道理幽玄迂迴而方證，故知難解。
經「藥王此經(至)況滅度后」。
贊曰：下勿妄宣傳。「妄授與人」已上誡之勿傳；「諸佛」已下釋其所以。佛常自守未曾顯說，今方說之。佛在自說，聲聞之中猶有怨嫉增上慢
【現代漢語翻譯】 現代漢語譯本 量度罪業和福報，勸導眾生尊重佛法。分為兩部分：首先兩頌是衡量罪業，後面四頌是衡量福報。這是第一部分。
經文：『如果有人爲了尋求佛道（直到）他的福報又超過前者。』
贊曰：下面的四頌，分為兩部分：首先兩頌是對佛的衡量，後面兩頌是對聽聞佛法和供養的衡量。這是第一部分。讚美佛容易，所以心輕，利益少；讚美受持佛法的人困難，所以心重，利益多。自己和他人有多少差別，如同前面所解釋的。
經文：『在八十億劫中（直到）我今天獲得大利益。』
贊曰：這是用聽聞佛法來衡量供養，財物供養和佛法供養有優劣之分，佛法供養指的是聽聞佛法。
經文：『藥王，我現在告訴你（直到）《法華經》是最第一的。』
贊曰：第三大段是顯示佛法的殊勝，所以修行者能夠成就，值得尊敬。
經文：『這時佛又告訴（直到）難以置信，難以理解。』
贊曰：下面第二段是闡明佛法和法師，先是長行文，后是偈頌。長行文有三部分：首先說明佛法難以置信和理解，不要隨意宣傳；其次，『在在處處，如果有人宣說或讀誦』，說明這是法身舍利，應該供養；最後，『如果有善男子善女人，如來滅度后想為四眾』，說明說法的儀軌。第一部分又分為兩部分：首先說明佛法和法師的深奧微妙，後面說明由此修行者和法師成就殊勝的功德。第一部分又分為兩部分：首先是佛法難以置信和理解，後面是不要隨意宣傳。這是第一部分。三世的經典中，這個法門難以置信和理解，使人捨棄權宜之法而趨向真實，從無生中生出，所以知道難以置信。道理幽深玄妙，迂迴曲折才能最終證悟，所以知道難以理解。
經文：『藥王，這部經（直到）何況是滅度之後。』
贊曰：下面是不要隨意宣傳。『隨意授予他人』以上是告誡不要輕易傳授；『諸佛』以下是解釋其中的原因。佛經常自己守護，沒有輕易顯說，現在才說出來。佛在世時親自宣說，聲聞弟子中還有人怨恨嫉妒，生起增上慢（未證得果位，自以為已證得）。
【English Translation】 English version Measuring sins and blessings, and encouraging beings to respect the Dharma. It is divided into two parts: the first two verses measure sins, and the last four verses measure blessings. This is the first part.
Sutra: 'If someone seeks the path of Buddhahood (until) his blessings surpass the former.'
Commentary: The following four verses are divided into two parts: the first two verses are a comparison to the Buddha, and the last two verses are a comparison of listening to the Dharma and making offerings. This is the first part. Praising the Buddha is easy, so the mind is light and the benefits are few; praising those who uphold the Dharma is difficult, so the mind is heavy and the benefits are many. The difference between oneself and others is as explained before.
Sutra: 'In eighty billion kalpas (until) I obtain great benefit today.'
Commentary: This uses listening to the Dharma to measure offerings. Material offerings and Dharma offerings have differences in superiority, and Dharma offerings refer to listening to the Dharma.
Sutra: 'Medicine King, I now tell you (until) the 'Lotus Sutra' is the most supreme.'
Commentary: The third major section shows the excellence of the Dharma, so practitioners can achieve and are worthy of respect.
Sutra: 'At that time, the Buddha again told (until) difficult to believe, difficult to understand.'
Commentary: The second section below clarifies the Dharma and Dharma masters, first with prose, then with verses. The prose has three parts: first, it explains that the Dharma is difficult to believe and understand, and should not be promoted casually; second, 'Everywhere, if someone speaks or recites', it explains that this is the 'Dharmakaya' (法身) relic and should be offered to; finally, 'If there are good men and good women who, after the 'Tathagata' (如來) has passed away, wish to serve the four assemblies', it explains the proper etiquette for teaching the Dharma. The first part is further divided into two parts: first, it explains the profound and subtle nature of the Dharma and Dharma masters, and then it explains that practitioners and Dharma masters achieve superior merits because of this. The first part is further divided into two parts: first, the Dharma is difficult to believe and understand, and then it should not be promoted casually. This is the first part. In the sutras of the three worlds, this Dharma is difficult to believe and understand, causing people to abandon expedient means and turn to the truth, and to arise from non-existence, so it is known to be difficult to believe. The principles are profound and mysterious, and can only be ultimately realized through roundabout and circuitous paths, so it is known to be difficult to understand.
Sutra: 'Medicine King, this sutra (until) let alone after 'Nirvana' (涅槃).'
Commentary: Below is about not promoting it casually. 'Giving it to others casually' and above is a warning not to transmit it easily; 'All the Buddhas' and below explains the reason. The Buddha always guards it himself and does not easily reveal it, and now he speaks it. When the Buddha was in the world personally proclaiming it, there were still 'Shravakas' (聲聞) among the disciples who resented and were jealous, and arose with 'Adhimana' (增上慢) (thinking they had attained what they had not).
者尚起避席，況佛滅后誹謗不信。
經「藥王當知(至)手摩其頭」。
贊曰：此明由法，其人法師覆成勝德。有七勝德：一佛衣覆，柔和忍辱具慚愧故、為佛慈悲之所覆故。二佛護念，由此根熟，佛善護念諸菩薩故。三有大信，四有志愿，以欲勝解而為自體。五有善根，六佛共宿，同住慈悲心、思空勝義舍故。七佛手摩頭，佛教被心，佛所記別佛攝受故。
經「藥王在在處處(至)尊重讚歎」。
贊曰：下明是法身舍利應可供養。有二：初明是法身舍利，后明用此人成法師亦為勝德。初中有二：初標、后釋。標中有五處：一說處，二讀處，三誦處，四書處，五經卷住處。十法行中供養、施他、聽聞、受持、思量、修習，不離此四處故。「所以者何」下釋中有二：初顯是全身舍利，后應為供養。明理、智二皆圓滿故，即是具足法身、報身。由此返照開示悟入佛之知見，通取菩提、涅槃，理、事雙盡矣。是以佛教造像，書法身舍利安於像中，云「諸法從因生，如來說是因，彼法從緣滅，大沙門所說」，是為法身舍利。故《無量義經》云「亦名堅固舍利」。準《金光明經》，如如、如如智名法身，故經有處即有全身。
經「若有人(至)三菩提」。
贊曰：下明由此人成法身亦為勝
【現代漢語翻譯】 現代漢語譯本
那時尚且要起身避讓座位，更何況佛陀滅度之後，（有人）誹謗不信（此經）呢？ 經文：『藥王，你應該知道（直到）用手摩他的頭』。 讚語說：這說明由於（此）法，這個人（作為）法師，又成就殊勝的功德。有七種殊勝的功德：一、佛的衣服覆蓋（此人），因為（此人）柔和忍辱，具備慚愧之心，所以被佛的慈悲所覆蓋。二、佛護念（此人），由此（此人的）根器成熟，佛善於護念諸位菩薩的緣故。三、有大信心，四、有志愿，以強烈的意願和理解作為自身。五、有善根，六、與佛同住，同住于慈悲之心，思念空性殊勝的意義並捨棄（一切）。七、佛用手摩他的頭，佛的教誨被（此人）銘記於心，佛所記別（此人），佛攝受（此人）。 經文：『藥王，在在處處（直到）尊重讚歎』。 讚語說：下面說明這是法身舍利，應當可以供養。有兩點：首先說明這是法身舍利，然後說明用這個人成就法師也是殊勝的功德。初點中有兩點：首先是標示，然後是解釋。標示中有五個處所：一、說法之處，二、讀經之處，三、誦經之處，四、書寫之處，五、經卷所在之處。十法行中，供養、施與他人、聽聞、受持、思量、修習，不離開這四個處所的緣故。『所以是什麼原因呢』下面解釋中有兩點：首先顯示這是全身舍利，然後應當為（之）供養。說明理和智二者都圓滿的緣故，就是具足法身、報身。由此反過來觀照，開示悟入佛的知見，全部獲取菩提、涅槃，理和事都窮盡了。因此佛教造像，書寫法身舍利安放在佛像之中，說『諸法從因生，如來說是因，彼法從緣滅，大沙門所說』，這就是法身舍利。所以《無量義經》說『也叫堅固舍利』。依照《金光明經》，如如、如如智名為法身，所以經書所在之處，就是有佛的全身。 經文：『如果有人（直到）三菩提（無上智慧）』。 讚語說：下面說明由此人成就法身也是殊勝的（功德）。
【English Translation】 English version
Even then, one would rise and give up their seat, how much more so after the Buddha's Parinirvana, when (people) slander and disbelieve (this sutra)? Sutra: 'Yakushio (Medicine King), you should know (until) touches his head with his hand'. The commentary says: This explains that because of (this) Dharma, this person (as) a Dharma master, also achieves supreme merits. There are seven supreme merits: First, the Buddha's robe covers (this person), because (this person) is gentle and patient, possesses a sense of shame and remorse, therefore is covered by the Buddha's compassion. Second, the Buddha protects and cherishes (this person), thereby (this person's) roots are matured, because the Buddha is good at protecting and cherishing all Bodhisattvas. Third, has great faith, fourth, has aspiration, taking strong will and understanding as his own self. Fifth, has good roots, sixth, dwells with the Buddha, dwelling in the heart of compassion, contemplating the supreme meaning of emptiness and abandoning (everything). Seventh, the Buddha touches his head with his hand, the Buddha's teachings are engraved in (this person's) heart, the Buddha predicts (this person's) future, the Buddha accepts (this person). Sutra: 'Yakushio (Medicine King), everywhere (until) respect and praise'. The commentary says: The following explains that this is the Dharmakaya (Dharma body) relic, which should be offered to. There are two points: First, it explains that this is the Dharmakaya relic, and then it explains that using this person to become a Dharma master is also a supreme merit. There are two points in the first point: first is the indication, and then is the explanation. There are five places in the indication: First, the place of preaching the Dharma, second, the place of reading the sutra, third, the place of reciting the sutra, fourth, the place of writing the sutra, fifth, the place where the sutra scroll is located. Among the ten Dharma practices, offering, giving to others, listening, receiving and upholding, contemplating, and practicing, do not leave these four places. 'What is the reason' Below, there are two points in the explanation: First, it shows that this is the whole-body relic, and then it should be offered to (it). It explains that both reason and wisdom are perfect, which means possessing the Dharmakaya (Dharma body) and Sambhogakaya (Reward body). From this, in turn, contemplate, reveal, enlighten, and enter the Buddha's knowledge and vision, fully obtain Bodhi (enlightenment), Nirvana (liberation), both reason and matter are exhausted. Therefore, Buddhist statues are made, and the Dharmakaya relic is written and placed in the Buddha statue, saying 'All dharmas arise from causes, the Tathagata (Buddha) says that this is the cause, those dharmas cease from conditions, said by the great Shramana (ascetic)', this is the Dharmakaya relic. Therefore, the Infinite Meaning Sutra says 'also called solid relic'. According to the Golden Light Sutra, Suchness, Suchness-wisdom is called Dharmakaya (Dharma body), so where the sutra is, there is the whole body of the Buddha. Sutra: 'If someone (until) Anuttara-Samyak-Sambodhi (unexcelled complete enlightenment)'. The commentary says: The following explains that achieving the Dharmakaya (Dharma body) through this person is also a supreme (merit).
德。有四：一禮供此塔得近菩提，二見聞此經善行勝道，三見聞此經得近正覺，四聞經驚疑新學、具慢。此初也。趣向法身故，此近初發心菩提。
經「藥王多有人(至)菩薩之道」。
贊曰：二見聞此經善行勝道，是正因故。已入劫數名行善行。文有七行：一見，二聞，三讀，四誦，五書，六持，七供養。故知說思修等真為善行。
經「其有眾生(至)三菩提」。
贊曰：三見聞此經得近初地正覺。有三：一法，二喻，三合。此初也。「若聞」是聞慧，「信解」思慧，「受持」修慧。
經「藥王譬如(至)知水必近」。
贊曰：此喻也。「有人」喻學出要者，渴乏喻在生死，無正法水。「須水」者，論云「喻佛性水，成大菩提故」，即教所詮之理性，初地菩提須規求也。「于高原」者，廣平曰原，喻佛正法覆四生羅萬像，出過眾道之先，難可登陟說為高原；即以生死外道之教名平川，平川之中有高原故。「穿鑿求之」者，鑿者鏨也穿也，以妙慧為先，三業為作具，簡擇推尋求菩提故。「猶見乾土」者，即昔日權二乘教跡。全無大乘之相，名知水尚遠。「施功不已」者，二利不息故。「轉見濕土」者，謂逢般若空教大乘，有菩提之勢，與濕土名。「遂漸至泥」者，喻聞此經教。
【現代漢語翻譯】 現代漢語譯本 德。有四種利益：一，禮拜供養此塔，能夠接近菩提（覺悟）；二，見聞此經，能夠行持殊勝之道；三，見聞此經，能夠接近正覺（真正的覺悟）；四，聽聞此經，會使新學者產生驚疑，使具慢者更加傲慢。這是第一種利益。因為趣向法身，所以接近初發心的菩提。
經文：『藥王，多有人（乃至）菩薩之道。』
贊曰：見聞此經，能夠行持殊勝之道，這是正因的緣故。已經進入劫數修行，才可稱為行善行。經文中有七種修行方式：一，見；二，聞；三，讀；四，誦；五，書寫；六，受持；七，供養。由此可知，說、思、修等才是真正的善行。
經文：『其有眾生（乃至）三菩提（三種覺悟）。』
贊曰：見聞此經，能夠接近初地正覺。有三種譬喻：一，法；二，比喻；三，合。這是第一種譬喻。『若聞』是聞慧，『信解』是思慧，『受持』是修慧。
經文：『藥王，譬如（乃至）知水必近。』
贊曰：這是比喻。『有人』比喻想要脫離生死輪迴的人，『渴乏』比喻身處生死之中，缺乏正法之水。『須水』，論中說『比喻佛性之水，成就大菩提的緣故』，也就是教義所詮釋的理性，初地菩提需要遵循規律去尋求。『于高原』，廣闊平坦的地方稱為原，比喻佛的正法覆蓋四生六道，超越一切眾生之道，難以攀登，所以說是高原；也就是將生死外道之教稱為平川，平川之中有高原。『穿鑿求之』，鑿是鏨，也是穿，以妙慧為先導，以身口意三業為工具，簡擇推求菩提的緣故。『猶見乾土』，就是昔日權教二乘的教跡。完全沒有大乘的景象，所以說知道離水還很遠。『施功不已』，就是自利利他的行為不停止。『轉見濕土』，就是遇到般若空教的大乘，有菩提的趨勢，所以稱為濕土。『遂漸至泥』，比喻聽聞此經的教義。
【English Translation】 English version Virtue. There are four benefits: First, offering reverence to this stupa leads to nearness to Bodhi (enlightenment); second, seeing and hearing this sutra leads to the practice of the supreme path; third, seeing and hearing this sutra leads to nearness to perfect enlightenment (true awakening); fourth, hearing this sutra causes doubt in new learners and increases the arrogance of the conceited. This is the first benefit. Because of heading towards Dharmakaya (the body of the Dharma), it is close to the Bodhi of the initial aspiration.
Sutra: 'Medicine King, there are many people (up to) the path of the Bodhisattva.'
Praise: Seeing and hearing this sutra leads to the practice of the supreme path, which is the cause. Entering into kalpas of practice is called performing good deeds. There are seven practices in the text: First, seeing; second, hearing; third, reading; fourth, reciting; fifth, writing; sixth, upholding; seventh, making offerings. Therefore, knowing, thinking, and cultivating are truly good deeds.
Sutra: 'If there are sentient beings (up to) the three Bodhis (three kinds of enlightenment).'
Praise: Seeing and hearing this sutra leads to nearness to the perfect enlightenment of the first ground. There are three metaphors: First, the Dharma; second, the analogy; third, the combination. This is the first metaphor. 'If hearing' is hearing wisdom, 'believing and understanding' is thinking wisdom, 'receiving and upholding' is cultivating wisdom.
Sutra: 'Medicine King, for example (up to) knowing water must be near.'
Praise: This is the analogy. 'Someone' is a metaphor for someone who wants to escape from samsara (the cycle of birth and death), 'thirst and lack' is a metaphor for being in samsara, lacking the water of the true Dharma. 'Need for water', the treatise says 'is a metaphor for the water of Buddha-nature, achieving great Bodhi', which is the rationality explained by the teachings, the Bodhi of the first ground needs to follow the rules to seek. 'On the plateau', a wide and flat place is called a plain, a metaphor for the Buddha's true Dharma covering the four types of birth and the myriad phenomena, surpassing all sentient beings' paths, difficult to climb, so it is called a plateau; that is, the teachings of samsaric heterodoxy are called a plain, and there is a plateau in the plain. 'Drilling and seeking it', drilling is chiseling, also piercing, with wonderful wisdom as the guide, and the three karmas of body, speech, and mind as tools, carefully selecting and seeking Bodhi. 'Still seeing dry soil', is the traces of the former expedient Two Vehicles teachings. There is no appearance of the Mahayana at all, so it is said that knowing that water is still far away. 'Continuing to apply effort', is that the actions of benefiting oneself and benefiting others do not stop. 'Turning to see wet soil', is encountering the Prajna (wisdom) emptiness teaching of the Mahayana, there is a trend of Bodhi, so it is called wet soil. 'Then gradually reaching mud', is a metaphor for hearing the teachings of this sutra.
「知水必近」者，論云「受持此經得佛性水，成阿耨多羅三藐三菩提故，近於所詮佛智慧也。」即顯二乘教為遠、大乘教為近，空教為疏、中道教為親。
經「菩薩亦復(至)三菩提」。
贊曰：下合。有二：初標、后釋。此標也。聞、解、習三如次三慧，十法行中初八聞慧，次一思慧，后一修慧。
經「所以者何(至)而為開示」。
贊曰：此釋所由。大菩提法有因有果，有近正因、有遠傍因。教理行果、智性智相、五種智慧並屬此經，由經得故、此經攝故。「開方便門」者，即攝遠、傍，昔說二乘教理行果；「顯真實相」者，攝近、正因，今說一乘教理行果，一切皆盡，故並屬此經。又「深固」者，深謂妙而難測，固謂不可破壞。佛所攝受佛所秘藏，如王齒印非餘人物故。「幽遠」者，大劫修因，妙智證故。非佛不克、無人能到，窮真本源，今化菩薩故謂開示。
經「藥王若有(至)增上慢者」。
贊曰：四聞經驚疑新學、具慢、初學菩薩、凡夫、聲聞故，初聞便驚、思起疑惑、修行怖畏，名為新學及增上慢，未入三位。
經「藥王若有(至)云何應說」。
贊曰：下第三大段明說法儀側。有二：初教示儀軌，后若依我軌儀佛便隨順。初文有三：一問，二示，
【現代漢語翻譯】 現代漢語譯本
「知水必近」一句，論中解釋說：『受持此經，得佛性之水，成就阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺），所以接近於所詮釋的佛的智慧。』 這就顯示了二乘教法為遠，大乘教法為近，空教為疏，中道教為親。
經文：『菩薩亦復（至）三菩提』。
贊曰：下面是合釋。分為兩部分：首先是標示，然後是解釋。這裡是標示。聞、解、習三種，依次對應三種智慧，十法行中，前八種是聞慧，接下來一種是思慧，最後一種是修慧。
經文：『所以者何（至）而為開示』。
贊曰：這是解釋原因。大菩提法有因有果，有接近的正因，有遙遠的傍因。教理行果、智性智相、五種智慧都屬於此經，因為由經而得，此經所攝。『開方便門』，就是攝取遙遠的、輔助的因素，過去所說的二乘教理行果；『顯真實相』，就是攝取接近的、正面的因素，現在所說的一乘教理行果，一切都包含在內，所以都屬於此經。另外，『深固』，深是指精妙而難以測度，固是指不可破壞。佛所攝受，佛所秘藏，如同國王的齒印，不是其他人的東西。『幽遠』，指經歷漫長的時間修習因，用精妙的智慧來證得。不是佛不能達到，沒有人能夠到達，窮盡真理的本源，現在教化菩薩，所以說是開示。
經文：『藥王若有（至）增上慢者』。
贊曰：四種聽聞此經後會驚疑的人：新學者、具有增上慢的人、初學菩薩、凡夫、聲聞。所以初次聽聞便會驚詫，思考後產生疑惑，修行時感到畏懼，這些人被稱為新學者和具有增上慢的人，尚未進入三位。
經文：『藥王若有（至）云何應說』。
贊曰：下面第三大段闡明說法的儀則。分為兩部分：首先是教示儀軌，然後是如果依照我的儀軌，佛便會隨順。
【English Translation】 English version
The phrase 'Knowing water must be near,' the commentary explains: 'By receiving and upholding this sutra, one obtains the water of Buddha-nature and achieves anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, unsurpassed perfect enlightenment), thus being close to the wisdom of the Buddha that it expounds.' This reveals that the Two Vehicles' teachings are distant, the Mahayana teachings are near, the emptiness teachings are sparse, and the Middle Way teachings are intimate.
Sutra: 'Bodhisattvas also (to) enlightenment'.
Commentary: The following is a combined explanation. It has two parts: first, a label; second, an explanation. This is the label. Hearing, understanding, and practice correspond to the three wisdoms in order. Among the ten practices, the first eight are the wisdom of hearing, the next one is the wisdom of thinking, and the last one is the wisdom of cultivation.
Sutra: 'What is the reason (to) and reveal'.
Commentary: This explains the reason. The Great Bodhi Dharma has cause and effect, near direct causes, and distant indirect causes. Teachings, principles, practice, results, the nature of wisdom, the characteristics of wisdom, and the five wisdoms all belong to this sutra because they are obtained from the sutra and contained within it. 'Opening the gate of expedient means' means encompassing distant and auxiliary factors, the teachings, principles, practice, and results of the Two Vehicles in the past. 'Revealing the true aspect' means encompassing near and direct causes, the teachings, principles, practice, and results of the One Vehicle now. Everything is included, so it all belongs to this sutra. Furthermore, 'deep and firm,' deep means subtle and difficult to fathom, and firm means indestructible. Received and treasured by the Buddha, like the king's tooth mark, not belonging to others. 'Profound and distant' refers to cultivating causes over vast kalpas and realizing them with subtle wisdom. None but the Buddha can achieve it, no one can reach it, exhausting the source of truth. Now, transforming Bodhisattvas, hence it is said to reveal.
Sutra: 'Medicine King, if there are (to) increased arrogance'.
Commentary: Four types of people who hear this sutra are surprised and doubtful: new learners, those with increased arrogance, newly learning Bodhisattvas, ordinary people, and Shravakas. Therefore, upon first hearing, they are astonished, doubts arise after thinking, and they feel fear during practice. These are called new learners and those with increased arrogance, not yet entered into the three positions.
Sutra: 'Medicine King, if there are (to) how should one speak'.
Commentary: The following is the third major section, explaining the rules of preaching. It has two parts: first, teaching the rules; second, if one follows my rules, the Buddha will comply.
三結。此問也。
經「是善男子(至)廣說斯經」。
贊曰：下示。有二：初標、后釋。此初也。
經「如來室者(至)一切法空是」。
贊曰：此釋也。恒常安處寢息身心於慈悲，故名為室。維摩以空為舍，理究竟處自利舍故。此明於事，說法利他舍故。前第二卷漸次遊行遂到父舍，以中道大乘為舍。以中、外相形名之為舍。彼是教舍、此是行舍，亦不相違。心行調順堪耐心勞苦，名柔和忍辱衣，外物不侵故。耐怨害、安受苦，如次配之。崇賢善、拒惡法，三乘通行，以慚、愧為上服。今說惡人、苦境不撓大乘別行，故說和忍為衣，亦不相違。又柔和之體即慚、愧故。安身心於空境，睹三事以漭然，名空為座。維摩以四靜慮為床，彼據智所生依，以靜慮定為床；今據智所緣依，以法空為床，亦不相違。大慈悲，有觀也；衣、座二，空觀也，謂生空、法空如次。依《十住毗婆沙》「說法處師子座有四法：一先應恭敬禮拜大眾然後升座；二眾有女人應觀不凈；三威儀瞻視有大人相，顏色和悅人皆信受，不說外道經書心無怯畏；四于惡言問難當行忍辱。復有四法：一不輕自身，二不輕聽者，三不輕所說，四不為利養。」《對法》、《顯揚》、《瑜伽》等中皆有問難說法等相，應廣如彼。
【現代漢語翻譯】 三結。這是提問。
經文：『是善男子(至)廣說斯經』。
贊曰：下面進行闡釋。分為兩部分：首先是標示，然後是解釋。這是第一部分。
經文：『如來室者(至)一切法空是』。
贊曰：這是解釋。恒常安住，身心安歇于慈悲之中，所以稱為室（如來室，Rulaishi）。維摩詰以空作為住所，因為在究竟的道理之處是自利的住所。這裡說明的是在事相上，說法是利他的住所。前面第二卷漸次深入，最終到達父親的住所，以中道大乘作為住所。以內、外相對照而稱之為住所。那裡是教義上的住所，這裡是修行上的住所，兩者並不矛盾。心行調順，能夠忍耐勞苦，稱為柔和忍辱衣，外物不能侵擾。能夠忍受怨恨和傷害，安然接受痛苦，依次對應。崇尚賢善，拒絕惡法，這是三乘通行的做法，以慚愧作為上好的衣服。現在說的是惡人和困苦的境地不能動搖大乘的特別修行，所以說柔和忍辱是衣服，兩者也不矛盾。而且柔和的本體就是慚愧。安頓身心於空寂的境界，看到三件事物一片空曠，稱空為座。維摩詰以四靜慮作為床，那是根據智慧所生起的依靠，以靜慮禪定作為床；現在根據智慧所緣的依靠，以法空作為床，兩者也不矛盾。大慈悲是有觀的；衣服和座位這兩者，是空觀，指的是生空和法空，依次對應。依據《十住毗婆沙》（Shi Zhu Piposha），『說法處的師子座有四種法則：一是應該先恭敬禮拜大眾，然後才升座；二是如果大眾中有女人，應該觀想不凈；三是威儀舉止要像大人，臉色和悅，人們都會信服接受，不說外道的經書，心中沒有怯懦畏懼；四是對於惡意的言語和提問，應當實行忍辱。』又有四種法則：一是不輕視自己，二是不輕視聽眾，三是不輕視所說的法，四不是爲了利益供養。』《對法》（Duifa）、《顯揚》（Xianyang）、《瑜伽》（Yujia）等經論中都有關於問難說法等方面的描述，應該廣泛地參考它們。
【English Translation】 The three bonds. This is the question.
Sutra: 'This good man (to) widely expounds this sutra'.
Commentary: The following shows. There are two parts: first, the heading; then, the explanation. This is the first part.
Sutra: 'The Tathagata's chamber (to) all dharmas are emptiness'.
Commentary: This is the explanation. Constantly abiding, resting body and mind in loving-kindness and compassion, therefore it is called a chamber (Rulaishi). Vimalakirti takes emptiness as a dwelling, because at the ultimate place of truth is the dwelling of self-benefit. This explains that in phenomena, expounding the Dharma is the dwelling of benefiting others. In the previous second chapter, gradually deepening, finally arriving at the father's dwelling, taking the Middle Way Mahayana as the dwelling. It is called a dwelling by contrasting the inner and outer. That is the dwelling of doctrine, this is the dwelling of practice, and the two are not contradictory. A mind and conduct that are harmonious and able to endure hardship are called the garment of gentleness and forbearance, so that external things cannot invade. Being able to endure resentment and harm, and peacefully accept suffering, correspond in order. Honoring the virtuous and rejecting evil dharmas is the common practice of the Three Vehicles, taking shame and remorse as the best clothing. Now it is said that evil people and difficult circumstances cannot shake the special practice of the Mahayana, so it is said that gentleness and forbearance are clothing, and the two are not contradictory. Moreover, the essence of gentleness is shame and remorse. Settling body and mind in the realm of emptiness, seeing the three things as vast and boundless, calling emptiness a seat. Vimalakirti takes the four dhyanas as a bed, which is based on the reliance arising from wisdom, taking the dhyana samadhi as a bed; now based on the reliance of what wisdom contemplates, taking the emptiness of dharmas as a bed, and the two are not contradictory. Great loving-kindness and compassion are with contemplation; the garment and seat are both emptiness contemplation, referring to the emptiness of self and the emptiness of dharmas, in that order. According to the Shǐ Zhù Pípóshā (Shi Zhu Piposha), 'The lion's seat in the place of Dharma exposition has four rules: first, one should respectfully bow to the assembly before ascending the seat; second, if there are women in the assembly, one should contemplate impurity; third, demeanor and appearance should be like a great person, with a pleasant countenance that people will trust and accept, not speaking of non-Buddhist scriptures, and without fear in the heart; fourth, one should practice forbearance towards malicious words and questions.' There are also four rules: first, do not belittle oneself; second, do not belittle the listeners; third, do not belittle what is being said; fourth, not for the sake of profit and offerings.' The Duìfǎ (Duifa), Xiǎnyáng (Xianyang), Yújiā (Yujia), and other sutras and treatises all have descriptions of questioning and Dharma exposition, which should be widely consulted.
經「安住是中(至)是法華經」。
贊曰：三結也。
經「藥王我于(至)聽其說法」。
贊曰：下若依我軌儀佛便隨順。有三：一令聽，二得見，三令不忘念。此初。有三：一令化人集眾，二化四眾令聽，三令八部往聽。
經「我雖在異國(至)令得具足」。
贊曰：此令得見及不忘念。「逗」音徒斗反，逗留也，又住也止也，作「豆」音。亦有作「竇」字，教能竇繹義故。「逗」音《說文》「大句反，又土豆反」，今從徒斗反。有作「𧮡」，不知所從。
經「爾時世尊(至)信受者亦難」。
贊曰：下十八頌半，分二：初十六頌半頌前所說，后二頌明能說、能受二俱益相。初文有三：初一頌頌難信解勿妄宣傳，次四頌頌法身舍利中人近菩提，后十一頌半頌說法儀軌。此初也。
經「如人渴須水(至)決定知近水」。
贊曰：下四頌頌法為舍利中人近菩提。有二：一頌半喻，二頌半合。此初也。「燥」音蘇浩反，亦干也。
經「藥王汝當知(至)近於佛智慧」。
贊曰：此二頌半合也。
經「若人說此經(至)處此為說法」。
贊曰：下十一頌半說法儀軌。中有二：初二頌半頌儀軌，后九頌頌佛隨順。此初。有二：一頌半標教，
【現代漢語翻譯】 現代漢語譯本 經文：『安住於此』（直至）『是《法華經》』。
贊曰：這是指三種結。
經文：『藥王，我于』（直至）『聽其說法』。
贊曰：下面講如果依照我的儀軌，佛便會隨順。有三點：一是令聽聞，二是得見，三是令不忘念。這是第一點。又有三點：一是令化人聚集大眾，二是化四眾令聽聞，三是令八部前往聽聞。
經文：『我雖在異國』（直至）『令得具足』。
贊曰：這是指令得見及不忘念。『逗』字，音徒斗反，是逗留的意思，又可作住或止的意思，也可讀作『豆』音。也有寫作『竇』字的，因為教義能夠像竇一樣被解析出來。『逗』字在《說文》中，有『大句反，又土豆反』的讀音，現在採用徒斗反。也有寫作『𧮡』的，不知出自何處。
經文：『爾時世尊』（直至）『信受者亦難』。
贊曰：下面十八頌半，分為兩部分：前十六頌半是讚頌前面所說的內容，后兩頌是說明能說和能受雙方都有利益。前文有三部分：第一頌是讚頌難以置信和理解，不要隨意宣傳；其次四頌是讚頌法身舍利中的人接近菩提；最後十一頌半是讚頌說法的儀軌。這是第一部分。
經文：『如人渴須水』（直至）『決定知近水』。
贊曰：下面四頌是讚頌法身為舍利中的人接近菩提。分為兩部分：一頌半是比喻，兩頌半是合喻。這是第一部分。『燥』字，音蘇浩反，也是乾燥的意思。
經文：『藥王，汝當知』（直至）『近於佛智慧』。
贊曰：這兩頌半是合喻。
經文：『若人說此經』（直至）『處此為說法』。
贊曰：下面十一頌半是說法的儀軌。分為兩部分：前兩頌半是讚頌儀軌，后九頌是讚頌佛的隨順。這是第一部分。有一頌半是標明教義，
【English Translation】 English version Text: 'Dwelling in this' (until) 'is the Lotus Sutra'.
Commentary: These are the three bonds.
Text: 'Bhaisajyaraja (Medicine King), I at' (until) 'listen to his preaching'.
Commentary: Below it says if one follows my rules and regulations, the Buddha will then comply. There are three points: first, to cause listening; second, to gain sight; third, to cause no forgetting. This is the first. There are three points: first, to cause the transformed people to gather the assembly; second, to transform the four assemblies to listen; third, to cause the eight divisions to go and listen.
Text: 'Although I am in another country' (until) 'cause to be complete'.
Commentary: This is to cause sight and no forgetting. 'Dou' (逗), pronounced tu-dou (徒斗) in reverse, means to linger, also to dwell or stop, and can be pronounced 'dou' (豆). Some also write it as 'Dou' (竇), because the teachings can be analyzed like a 'Dou'. The pronunciation of 'Dou' (逗) in 'Shuowen' (《說文》) is 'da-ju (大句) in reverse, also tu-dou (土豆) in reverse', now following tu-dou (徒斗) in reverse. Some write it as '𧮡', not knowing where it comes from.
Text: 'At that time, the World Honored One' (until) 'those who believe and accept are also difficult'.
Commentary: Below are eighteen and a half stanzas, divided into two parts: the first sixteen and a half stanzas praise what was said before, and the last two stanzas explain that both the speaker and the receiver benefit each other. The first part has three sections: the first stanza praises the difficulty of believing and understanding, and not to propagate it recklessly; the next four stanzas praise those in the Sharira (舍利) of the Dharmakaya (法身) who are close to Bodhi (菩提); and the last eleven and a half stanzas praise the rules and regulations for preaching. This is the first part.
Text: 'Like a person thirsty for water' (until) 'certainly knows he is near water'.
Commentary: The following four stanzas praise those in the Sharira (舍利) of the Dharmakaya (法身) who are close to Bodhi (菩提). Divided into two parts: one and a half stanzas are a metaphor, and two and a half stanzas are a combination. This is the first part. 'Zao' (燥), pronounced su-hao (蘇浩) in reverse, also means dry.
Text: 'Bhaisajyaraja (藥王), you should know' (until) 'close to the wisdom of the Buddha'.
Commentary: These two and a half stanzas are a combined metaphor.
Text: 'If a person speaks this Sutra' (until) 'this place is for preaching'.
Commentary: The following eleven and a half stanzas are the rules and regulations for preaching. Divided into two parts: the first two and a half stanzas praise the rules and regulations, and the last nine stanzas praise the Buddha's compliance. This is the first part. One and a half stanzas mark the teachings,
一頌釋之。
經「若說此經時(至)集之令聽法」。
贊曰：下九頌頌佛隨順。分六：初一頌明行忍行，次三頌明我在余國令化四眾供養聽法，一頌為作衛護，二頌現身令憶念，一頌具德方見佛，一頌令八部聽法。此初二也。
經「若人慾加害(至)為作聽法眾」。
贊曰：一衛護，二令憶念。「寂寞」者空無貌。一見佛具是德者，具是忍辱，寂處讀誦一令八部聽。
經「是人樂說法(至)得見恒沙佛」。
贊曰。此第二大段明能說、能受二俱益相。初頌能說者益，后頌能聽者益。「掛」障也。「礙」止也。
見寶塔品
以三門分別：一來意，二釋名，三解妨。
來意有四。一者論云「為除三種無煩惱人染慢說三平等。三慢者：一信種種乘異，二信生死、涅槃異，三信彼、此身異。三平等者：一乘平等如前已說；二為除信生死、涅槃異，故現多寶如來塔，入涅槃已后現身故；三為破彼此身異，顯多寶佛攝一切佛身。」論云略者，多寶如來身一體示現攝取一切佛身故。由身平等，但說一身攝諸佛身。又顯自他身無差別故，十方分身佛集身無異故，彼身即我身。由后二義故此品來。二者論云「十無上中第五示現清凈國土無上，示現多寶如來塔。多寶塔涌分身佛集
【現代漢語翻譯】 現代漢語譯本： 一頌解釋這段經文。
經文：『若說此經時（至）集之令聽法』。
贊曰：下面九頌讚頌佛的隨順。分為六部分：最初一頌說明行忍辱行，接著三頌說明我在其他國家令教化四眾供養聽法，一頌是為他們作衛護，兩頌是現身令他們憶念，一頌說明具備德行才能見到佛，一頌是令天龍八部聽法。這是最初的兩頌。
經文：『若人慾加害（至）為作聽法眾』。
贊曰：一是衛護，二是令憶念。『寂寞』指的是空無的樣貌。一見佛具足這些德行的人，具足忍辱，在寂靜的地方讀誦，一是令天龍八部聽法。
經文：『是人樂說法（至）得見恒沙佛』。
贊曰：這第二大段說明能說法的人和能接受法的人都得到利益。前一頌說明能說法的人的利益，后一頌說明能聽法的人的利益。『掛』是障礙的意思。『礙』是阻止的意思。
見寶塔品
用三個方面來分別：一來意，二解釋名稱，三解釋疑問。
來意有四個。一是論中說：『爲了去除三種沒有煩惱的人的染污和傲慢，宣說三種平等。』三種傲慢是：一相信種種乘（yana）不同，二相信生死（samsara）、涅槃（nirvana）不同，三相信彼身、此身不同。三種平等是：一乘平等如前面已經說過；二是爲了去除相信生死、涅槃不同的觀念，所以顯現多寶如來塔（Prabhutaratna-tathagata-stupa），在入涅槃以後顯現身；三是爲了破除彼此身不同的觀念，顯示多寶佛（Prabhutaratna Buddha）攝取一切佛身。論中說的簡略，是因為多寶如來（Prabhutaratna Tathagata）一身示現攝取一切佛身。由於身平等，所以只說一身攝取諸佛身。又顯示自他身沒有差別，所以十方分身佛（Dasabala Buddha）聚集身沒有差異，彼身就是我身。由於后兩個意義，所以有這一品。二是論中說：『十無上中第五是示現清凈國土無上，示現多寶如來塔（Prabhutaratna-tathagata-stupa）。多寶塔（Prabhutaratna-stupa）涌出，分身佛（Dasabala Buddha）聚集』
【English Translation】 English version: A verse explains this passage.
Sutra: 'If one speaks this sutra (until) gather them to listen to the Dharma'.
Commentary: The following nine verses praise the Buddha's compliance. Divided into six parts: the first verse explains practicing forbearance, then three verses explain that I, in other countries, cause the four assemblies to make offerings and listen to the Dharma, one verse is to protect them, two verses are to appear and cause them to remember, one verse explains that only those with virtue can see the Buddha, and one verse is to cause the eight divisions to listen to the Dharma. These are the first two verses.
Sutra: 'If someone wants to harm (until) make them a Dharma-listening assembly'.
Commentary: First, protection; second, causing remembrance. 'Solitary' refers to an empty appearance. One who sees the Buddha possessing these virtues, possessing forbearance, reading and reciting in a quiet place, firstly causes the eight divisions to listen to the Dharma.
Sutra: 'If this person enjoys speaking the Dharma (until) can see Buddhas as numerous as the sands of the Ganges'.
Commentary: This second major section explains that both the speaker and the listener receive benefits. The first verse explains the benefits for the speaker, and the second verse explains the benefits for the listener. 'Hanging' means obstruction. 'Hindrance' means stopping.
Chapter on the Appearance of the Jeweled Stupa
Distinguished by three aspects: 1. Purpose, 2. Explanation of the name, 3. Explanation of doubts.
There are four purposes. First, the treatise says: 'To remove the defilements and arrogance of three types of people without afflictions, to proclaim the three equalities.' The three types of arrogance are: 1. Believing in the differences of various vehicles (yana), 2. Believing in the differences of samsara (birth and death) and nirvana, 3. Believing in the differences of this body and that body. The three equalities are: 1. The equality of the One Vehicle, as previously stated; 2. To remove the belief in the differences of samsara and nirvana, therefore the Prabhutaratna-tathagata-stupa appears, manifesting the body after entering nirvana; 3. To break the belief in the differences of this body and that body, revealing that Prabhutaratna Buddha gathers all Buddha bodies. The treatise says 'briefly' because Prabhutaratna Tathagata manifests one body to gather all Buddha bodies. Because the bodies are equal, only one body is said to gather all Buddha bodies. It also shows that there is no difference between one's own body and others' bodies, so the gathered bodies of the Dasabala Buddhas from the ten directions are not different, that body is my body. Because of the latter two meanings, this chapter comes about. Second, the treatise says: 'Among the ten unsurpassed qualities, the fifth is to show the unsurpassed purity of the Buddha-land, showing the Prabhutaratna-tathagata-stupa. The Prabhutaratna-stupa emerges, and the Dasabala Buddhas gather.'
，佛放一光，見於東方五百萬億那由他恒河沙等國土頗梨為地，又佛變八方各四百萬億那由他國土為凈，示佛國凈。顯今法勝，不唯穢土以化生，亦于凈佛國土以施化。」佛國由來清凈，故此品來。此為義殘。三者初四品明贊重流通，上〈法師品〉顯於此經若人若法皆可尊重，今此一品顯法可尊，但說經處多寶必聽，以為靈證、勸發信心，故此品來。四者《智度論》云：「有佛出世，無人請說便入涅槃者，如《法華經》多寶世尊，無人請故便入涅槃。」后佛化身及七寶塔，證《法華》故一時出現。阿難傳經以同聞為證，佛說此經以佛為證，故此品來。雖傳此解，意旨難知。多寶既滅，作塔無請，如何有眾？
釋品名。佛體所居名塔，眾珍所成名寶塔，以寶成故名寶塔。或塔如前，寶謂多寶，多寶佛之塔。或多寶及塔二名俱舉，故名寶塔。「見」音戶練反，顯現也。所現即寶塔，名現寶塔。「見」音又古電反，見睹也。由塔上升，眾人皆睹，所見即寶塔。寶塔之見，故名見寶塔品。
解妨難者，依論此品既明凈土十方佛集，何故不以為品名？答：因塔上升希開，必召佛集、將安諸佛，所以變為凈土。塔現為因方有佛集變為凈土，證經為驗，唯在見塔，故以為名。問：何故不于凈土為二乘說，說已證法方有凈
【現代漢語翻譯】 現代漢語譯本：佛陀放出一道光芒，照見東方五百萬億那由他恒河沙數般的國土，那些國土都以頗梨（Sphatika，水晶）為地。佛陀又將八方各四百萬億那由他國土變化為清凈之地，以此顯示佛國凈土。這彰顯了此法的殊勝，不僅在穢土以化生度化眾生，也在清凈佛國土施行教化。佛國本來就是清凈的，因此有了這一品經文的出現。這是義理上未說完的部分。第三，前四品經文闡明了讚歎、重視和流通的重要性。《法師品》中闡明了對於此經，無論是人還是法都應該尊重，而這一品經文則闡明了法是值得尊重的，只要是宣講此經的地方，多寶佛（Prabhutaratna）必定會前來聽聞，以此作為靈驗的證明，勸發眾人的信心，因此有了這一品經文的出現。第四，《智度論》（Mahaprajnaparamita-sastra）中說：『如果有佛出世，但沒有人請他說法，他就會入涅槃。』就像《法華經》（Saddharma Pundarika Sutra）中的多寶世尊，因為沒有人請法，所以就入涅槃了。後來的佛陀化身以及七寶塔（Seven-Jeweled Stupa），都是爲了證明《法華經》的真實性而一時出現的。阿難（Ananda）傳經以『同聞』作為證明，佛陀宣說此經以佛陀自身作為證明，因此有了這一品經文的出現。雖然傳達了這樣的解釋，但其中的意旨仍然難以理解。多寶佛既然已經滅度，寶塔出現又沒有人請求，怎麼會有大眾呢？ 解釋品名。佛陀的法體所居住的地方稱為塔（Stupa），由各種珍寶所構成的稱為寶塔（Ratna-Stupa），因為是用珍寶構成的，所以稱為寶塔。或者塔的含義如前所述，寶指的是多寶佛，即多寶佛的塔。或者多寶佛和塔這兩個名稱一起使用，所以稱為寶塔。『見』字讀作戶練反（hù liàn fǎn），是顯現的意思。所顯現的就是寶塔，所以稱為現寶塔。『見』字又讀作古電反（gǔ diàn fǎn），是看見的意思。由於寶塔上升，眾人都能看見，所看見的就是寶塔。寶塔的顯現，所以稱為見寶塔品。 解釋疑問和困難的人認為，根據論典，這一品經文既然闡明了凈土（Buddha-kshetra）和十方諸佛的聚集，為什麼不以此作為品名呢？回答：因為寶塔上升是稀有的顯現，必定會召集諸佛前來，並將安奉諸佛，所以才變為凈土。寶塔的顯現是因，才會有諸佛的聚集並變為凈土，以此來驗證經文的真實性，關鍵在於見到寶塔，所以以此作為品名。問：為什麼不在凈土中為二乘（Sravaka and Pratyekabuddha）說法，說法之後證得佛法才會有凈土呢？
【English Translation】 English version: The Buddha emitted a ray of light, illuminating five million nayutas of Ganges sands worth of lands to the east, all of which had floors made of Sphatika (crystal). The Buddha also transformed four million nayutas of lands in each of the eight directions into pure lands, thereby demonstrating the purity of the Buddha-kshetra (Buddha-field). This highlights the superiority of this Dharma, not only transforming beings in impure lands through manifestation, but also administering teachings in pure Buddha-kshetras. The Buddha-kshetra is inherently pure, hence the appearance of this chapter. This is the unfinished part of the meaning. Thirdly, the first four chapters clarify the importance of praise, respect, and circulation. The 『Teacher of the Law』 chapter clarifies that for this Sutra, both people and the Dharma should be respected, while this chapter clarifies that the Dharma is worthy of respect. Wherever this Sutra is preached, Prabhutaratna (Many Treasures Buddha) will surely come to listen, using this as proof of its efficacy and encouraging people's faith, hence the appearance of this chapter. Fourthly, the Mahaprajnaparamita-sastra (Great Wisdom Sutra) says: 『If a Buddha appears in the world but no one asks him to preach, he will enter Nirvana.』 Like Prabhutaratna in the Saddharma Pundarika Sutra (Lotus Sutra), he entered Nirvana because no one requested the Dharma. The later manifestations of the Buddha and the Seven-Jeweled Stupa appeared temporarily to prove the truth of the Lotus Sutra. Ananda (Buddha's disciple) transmitted the Sutra with 『hearing together』 as proof, and the Buddha preached this Sutra with the Buddha himself as proof, hence the appearance of this chapter. Although this explanation is conveyed, its meaning is still difficult to understand. Since Prabhutaratna has already passed away and the stupa appeared without being requested, how can there be an assembly? Explaining the title of the chapter. The place where the Buddha's Dharma body resides is called a Stupa, and that which is made of various treasures is called a Ratna-Stupa (Treasure Stupa). Because it is made of treasures, it is called a Treasure Stupa. Or the meaning of the Stupa is as mentioned before, and the treasure refers to Prabhutaratna, that is, the Stupa of Prabhutaratna. Or the two names, Prabhutaratna and Stupa, are used together, so it is called the Treasure Stupa. The character 『見』 (jiàn, see) is pronounced hù liàn fǎn, meaning manifestation. What is manifested is the Treasure Stupa, so it is called Manifestation of the Treasure Stupa. The character 『見』 (jiàn, see) is also pronounced gǔ diàn fǎn, meaning seeing. Because the Stupa rises, everyone can see it, and what is seen is the Treasure Stupa. The seeing of the Treasure Stupa, so it is called the Chapter on the Appearance of the Treasure Stupa. Those who explain doubts and difficulties believe that since this chapter clarifies the gathering of the Buddha-kshetra (Buddha-field) and the Buddhas of the ten directions, according to the treatises, why not use this as the chapter title? Answer: Because the rising of the Stupa is a rare manifestation, it will surely summon the Buddhas to come and enshrine the Buddhas, so it becomes a pure land. The appearance of the Stupa is the cause, and then there will be the gathering of the Buddhas and the transformation into a pure land, to verify the truth of the Sutra. The key lies in seeing the Stupa, so this is used as the chapter title. Question: Why not preach to the Sravakas (Hearers) and Pratyekabuddhas (Solitary Realizers) in the pure land, and only after preaching and attaining the Dharma will there be a pure land?
土？答：欲顯二乘后回趣大，初在穢方后居凈土。
經「爾時佛前(至)住虛空中」。
贊曰：下文初長行中有二：初塔涌，聞法證經勝妙；后將至，「頌云爾時多寶佛于寶塔中分半座」下，募眾說經方陳付囑。初文復二：初塔涌，印說證經之可信，故塔未開。多寶便嘆，如前所說者皆真實故；后塔開聽說，證經之可重，「爾時四眾見大寶塔住在空中，又聞塔中」下是。初塔為證，後身為證，證教、證理次第證故。初文有三：一支提應現，二靈祇敬奉，三嘆佛神功、印經妙德，「爾時寶塔中出大音聲」下是。初文有五：一標有塔，二明份量，三涌住，四嚴相，五所至。今此有初三。然論解十無上中第五示現清凈國土無上，故示現多寶如來塔。中有九：一一切佛土清凈，二塔，三量，四略，五住持，六示現無量佛，七遠離穢不凈，八多寶，九同坐。此說〈多寶品〉中九種所由各有表故。一佛土清凈者，解下光照見於十方，各五百萬億那由他恒河沙等佛國，頗梨為地等清凈土。二塔者，解此塔現所由。三量者，解此塔高下縱廣量，或所見凈土量，及十方各變數。四略者，此釋何故略，唯一多寶佛證，更無餘佛證耶。五住持者，解下佛答大樂說，此塔有多寶全身舍利住持所由。六無量佛者，解下釋迦十方各無量
【現代漢語翻譯】 現代漢語譯本 土（凈土）：答：爲了彰顯二乘（聲聞乘和緣覺乘）最終迴歸大乘，最初在污穢的國土，後來居住在清凈的凈土。
經文：『爾時佛前(至)住虛空中』。
贊曰：下文初長行中有二：初塔涌，聞法證經勝妙；后將至，『頌云爾時多寶佛于寶塔中分半座』下，募眾說經方陳付囑。初文復二：初塔涌，印說證經之可信，故塔未開。多寶便嘆，如前所說者皆真實故；后塔開聽說，證經之可重，『爾時四眾見大寶塔住在空中，又聞塔中』下是。初塔為證，後身為證，證教、證理次第證故。初文有三：一支提（佛塔）應現，二靈祇（神靈）敬奉，三嘆佛神功、印經妙德，『爾時寶塔中出大音聲』下是。初文有五：一標有塔，二明份量，三涌住，四嚴相，五所至。今此有初三。然論解十無上中第五示現清凈國土無上，故示現多寶如來塔。中有九：一一切佛土清凈，二塔，三量，四略，五住持，六示現無量佛，七遠離穢不凈，八多寶（佛名，意為多寶如來），九同坐。此說〈多寶品〉中九種所由各有表故。一佛土清凈者，解下光照見於十方，各五百萬億那由他恒河沙等佛國，頗梨（一種寶石）為地等清凈土。二塔者，解此塔現所由。三量者，解此塔高下縱廣量，或所見凈土量，及十方各變數。四略者，此釋何故略，唯一多寶佛證，更無餘佛證耶。五住持者，解下佛答大樂說，此塔有多寶全身舍利住持所由。六無量佛者，解下釋迦（佛名，釋迦牟尼佛）十方各無量
【English Translation】 English version Question: 'Land?' Answer: 'To reveal that the two vehicles (Śrāvakayāna and Pratyekabuddhayāna) eventually return to the Mahāyāna, initially residing in defiled lands and later dwelling in pure lands.'
Sutra: 'At that time, before the Buddha (to) dwelling in empty space.'
Commentary: The initial long passage below has two parts: first, the stupa emerges, demonstrating the wonderfulness of hearing the Dharma and verifying the Sutra; later, it will reach, 'The verse says, at that time, Many Jewels Buddha shared half of his seat in the treasure stupa,' soliciting the assembly to expound the Sutra and then entrusting it. The initial part has two aspects: first, the stupa emerges, confirming the credibility of the Sutra, hence the stupa remains unopened. Many Jewels then exclaims, because what was said before is all true; later, the stupa opens for hearing, confirming the importance of the Sutra, 'At that time, the four assemblies saw the great treasure stupa dwelling in the air, and also heard from within the stupa' below. The initial stupa serves as proof, and later, the body serves as proof, sequentially proving the teaching and the principle. The initial part has three aspects: first, the caitya (stupa) manifests; second, the deities respectfully attend; third, praising the Buddha's divine power and confirming the Sutra's wonderful virtue, 'At that time, a great sound came forth from within the treasure stupa' below. The initial part has five aspects: first, indicating the existence of the stupa; second, clarifying the dimensions; third, emerging and dwelling; fourth, adorned appearance; fifth, the destination. Now, we have the first three. However, the treatise explains the fifth of the ten unsurpassed qualities as demonstrating the unsurpassed pure land, hence manifesting the Many Jewels Tathāgata's stupa. There are nine aspects within: first, all Buddha lands are pure; second, the stupa; third, dimensions; fourth, abbreviation; fifth, abiding; sixth, manifesting immeasurable Buddhas; seventh, being far from defilement and impurity; eighth, Many Jewels (Buddha's name, meaning the Many Jewels Tathāgata); ninth, sitting together. This explains that each of the nine reasons in the 'Many Jewels Chapter' has its own representation. First, the purity of the Buddha land is explained by the light shining below, seeing in the ten directions, each with five million billions of nayutas of Ganges sands of Buddha lands, with crystal (a type of gem) as the ground, etc., pure lands. Second, the stupa explains the reason for the appearance of this stupa. Third, the dimensions explain the height, width, and length of this stupa, or the dimensions of the pure land seen, and the variable dimensions in the ten directions. Fourth, the abbreviation explains why it is abbreviated, with only Many Jewels Buddha as proof, and no other Buddhas as proof. Fifth, the abiding explains that the Buddha answers Great Joyful Eloquence below, that this stupa is sustained by the whole-body relics of Many Jewels. Sixth, the immeasurable Buddhas explain that Śākyamuni (Buddha's name, Śākyamuni Buddha) has immeasurable Buddhas in each of the ten directions below.
分身佛集所由。七遠離穢不凈者，解下釋迦變此娑婆世界為清凈，復更兩重八方各變二百萬億那由他國為清凈，亦無大海江河山等所由。八多寶者，解佛名寶所由。九同坐者，解下釋迦、多寶二佛同坐所以。顯各有表，論陳不依經之次第，隨義總釋。論云「塔者示現如來舍利住持故」，謂佛舍利全在塔中，表佛法身全在此經，故須塔涌。不爾，但佛現，何須塔涌耶。「高五百由旬」者，論云「量者示現一切佛土清凈，勝出世間善根所生，故大而且凈；世間善根生，非凈而小」。故《佛地經》云：「勝出世間善根所起，五者五根，百者百行，百行業道各資五根，方始得故、高五趣故」。「縱廣二百五十由旬」者，出二十五有故。「從地涌出住虛空中」者，塔在東方，言涌出住空者，表佛涅槃已出生死，今還處世以濟眾生，生死、涅槃二無異故。又「涌出」者表說一乘超二乘故。「住虛空」者，表教詮于真理空故。
經「種種寶物(至)充遍世界」。
贊曰：下明嚴相。有二：初明八嚴，後重明幡蓋嚴相。此初也。外嚴寶塔，表內佛身及法華經皆有功德以為嚴飾：一「種種嚴」喻萬德具。二「五千爛楯」喻信、進、念、定、慧力。各以百行業道資長方成五百，各除十惡故成五千。三「龕室千萬」表禪定甚多。
【現代漢語翻譯】 現代漢語譯本 分身佛聚集的原因。七、遠離穢不凈者（解釋：釋迦佛變化此娑婆世界為清凈，又再兩重八方各變化二百萬億那由他國為清凈，也沒有大海、江河、山等）。八、多寶者（解釋：佛名為寶的原因）。九、同坐者（解釋：釋迦佛、多寶佛二佛同坐的原因）。顯示各有表法，論述陳述不依照經文的次第，而是隨著意義總括解釋。論中說『塔者，示現如來舍利住持的緣故』，是說佛的舍利完全在塔中，表示佛的法身完全在此經中，所以需要塔涌現。不然，只是佛顯現，何須塔涌現呢？『高五百由旬』，論中說『量者，示現一切佛土清凈，勝出世間善根所生，所以高大而且清凈；世間善根所生，非清凈而小』。所以《佛地經》說：『勝出世間善根所起，五者五根（信、進、念、定、慧），百者百行，百行業道各自資助五根，方始得故、高五趣故』。『縱廣二百五十由旬』，是出離二十五有（三界中的二十五種生存狀態）的緣故。『從地涌出住虛空中』，塔在東方，說涌出住空中，表示佛涅槃后已經出生死，現在還處世以濟度眾生，生死、涅槃二者沒有差別。又『涌出』表示說一乘超越二乘的緣故。『住虛空』表示教義詮釋的是真理空性的緣故。 經文：『種種寶物（至）充遍世界』。 贊曰：下面說明莊嚴的相狀。有二：首先說明八種莊嚴，然後再次說明幡蓋的莊嚴相狀。這是最初的。外在莊嚴寶塔，表示內在佛身及《法華經》都有功德作為莊嚴裝飾：一、『種種嚴』比喻萬德具足。二、『五千爛楯』比喻信、進、念、定、慧五力。各自以百行業道資助增長方才成就五百，各自去除十惡才成就五千。三、『龕室千萬』表示禪定非常多。
【English Translation】 English version The reasons for the assembly of manifested Buddhas. Seven, 'Far removed from filth and impurity' (Explanation: Shakyamuni Buddha transforms this Saha world into purity, and further transforms two layers of two hundred million nayutas (a large number) of countries in each of the eight directions into purity, without oceans, rivers, or mountains). Eight, 'Many Treasures' (Explanation: the reason why the Buddha is named Treasure). Nine, 'Sitting Together' (Explanation: the reason why Shakyamuni Buddha and Many Treasures Buddha sit together). It shows that each has its own representation, and the discussion does not follow the order of the sutra, but explains it generally according to the meaning. The treatise says, 'The stupa shows that the relics of the Tathagata reside and uphold,' meaning that the Buddha's relics are entirely in the stupa, representing that the Buddha's Dharma body is entirely in this sutra, so the stupa needs to emerge. Otherwise, if only the Buddha appears, why would the stupa need to emerge? 'Five hundred yojanas (an ancient Indian unit of distance) in height,' the treatise says, 'The measurement shows that all Buddha lands are pure, surpassing the worldly roots of goodness, so they are large and pure; worldly roots of goodness are born, not pure but small.' Therefore, the Buddhabhumi Sutra says, 'Surpassing the worldly roots of goodness, five are the five roots (faith, vigor, mindfulness, concentration, wisdom), one hundred are the one hundred practices, each of the one hundred industry paths supports the five roots, so they are obtained and high above the five destinies.' 'Two hundred and fifty yojanas in length and width' is because of leaving the twenty-five existences (the twenty-five states of existence in the three realms). 'Emerging from the earth and dwelling in the empty space,' the stupa is in the east, saying that it emerges and dwells in the empty space, indicating that the Buddha has already transcended birth and death after Nirvana, and now still dwells in the world to save sentient beings, birth and death, and Nirvana are not different. Also, 'emerging' indicates that the teaching of the One Vehicle surpasses the Two Vehicles. 'Dwelling in the empty space' indicates that the teaching explains the emptiness of true reality. Sutra: 'Various treasures (to) pervade the world.' Praise: Below explains the adornment aspects. There are two: first, explaining the eight adornments, and then explaining the adornment aspects of banners and canopies again. This is the first. The external adornment of the stupa represents that the internal Buddha body and the Lotus Sutra both have merits as adornments: One, 'various adornments' is a metaphor for possessing all virtues. Two, 'five thousand rows of railings' is a metaphor for the five powers of faith, vigor, mindfulness, concentration, and wisdom. Each uses one hundred industry paths to support and grow to achieve five hundred, and each removes ten evils to achieve five thousand. Three, 'ten million niches' indicates that there are many concentrations.
「龕」音口含反，龕塔也。一曰龍貌，非此義，今從初。《玉篇》作「龕，枯耽反，受也盛也取也」。四「幢」表智德高顯。五「幡」表諸總持轉滅諸惡。六「瓔」珞表三念住。七「寶鈴」表四辨。八「出香」表修五分法身，證真滅惑即是無垢賢栴檀香，遍四生中滅諸煩惱能證真如。
經「其諸幡蓋(至)七寶合成」。
贊曰：此重明嚴飾幡蓋之相。表具七聖財故。
經「高(至)四天王宮」。
贊曰：此所至也。表高出四生之上以垂化故。
經「三十三天(至)尊重讚歎」。
贊曰：此靈祇敬奉。有二：初三十三天雨華，后八部供贊。
經「爾時寶塔中(至)皆是真實」。
贊曰：此嘆佛神功、印經妙德。有二：初嘆、後印。如文可知。
經「爾時四眾(至)卻住一面」。
贊曰：下第二段塔開聽說，證經之可重。有三：初辨因由；次明開塔，「是時大樂說菩薩以如來神力故白佛言」下是；后明見贊，「即時一切眾會皆見多寶如來於寶塔中坐」下是。初文有二：初請、后答。請中有二：初眾人心請，后樂說言請。此初也。
經「爾時有菩薩(至)發是音聲」。
贊曰：樂說言請。
經「爾時佛告(至)有如來全身」。
贊
【現代漢語翻譯】 現代漢語譯本 「龕」字讀作kān，指的是龕塔（供奉佛像或舍利的塔）。另一種說法是龍的樣子，但在這裡不是這個意思，現在按照第一個意思來解釋。《玉篇》中記載「龕，讀作kū dān，是容納、盛放、取用的意思」。四「幢」（zhuàng）象徵著智慧和德行的高尚顯明。五「幡」（fān）象徵著通過總持（陀羅尼）的力量，轉變和滅除各種罪惡。六「瓔珞」（yīng luò）象徵著三念住（身念住、受念住、心念住）。七「寶鈴」象徵著四無礙辯（義無礙辯、法無礙辯、辭無礙辯、樂說無礙辯）。八「出香」象徵著修習五分法身（戒身、定身、慧身、解脫身、解脫知見身），證得真如，滅除迷惑，就像是無垢的賢栴檀香，在四生（胎生、卵生、濕生、化生）中滅除各種煩惱，能夠證得真如。 經文：『其諸幡蓋（直到）七寶合成』。 贊曰：這再次說明了莊嚴裝飾的幡蓋的景象，象徵著具備七聖財（信、戒、慚、愧、聞、舍、慧）的緣故。 經文：『高（直到）四天王宮』。 贊曰：這是幡蓋所到達的高度。象徵著高出於四生之上，以便垂示教化。 經文：『三十三天（直到）尊重讚歎』。 贊曰：這是天神恭敬奉迎的景象。分為兩部分：一是三十三天散花，二是八部（天龍八部）供養讚歎。 經文：『爾時寶塔中（直到）皆是真實』。 贊曰：這是讚歎佛的神通功德，印證經文的微妙功德。分為兩部分：一是讚歎，二是印證。如經文所說，可以明白。 經文：『爾時四眾（直到）卻住一面』。 贊曰：下面是第二段，寶塔開啟，大眾聽聞佛法，證明此經的可貴。分為三部分：一是辨明因由；二是說明開塔，從『是時大樂說菩薩以如來神力故白佛言』開始；三是說明見證讚歎，從『即時一切眾會皆見多寶如來於寶塔中坐』開始。第一部分辨明因由，又分為兩部分：一是眾人心中的請求，二是樂說菩薩的言語請求。這裡是第一部分，眾人心中的請求。 經文：『爾時有菩薩（直到）發是音聲』。 贊曰：這是樂說菩薩的言語請求。 經文：『爾時佛告（直到）有如來全身』。 贊曰：這是佛陀的回答。
【English Translation】 English version The character 『龕』 (kān) is pronounced as kān, referring to a niche or pagoda (used to enshrine Buddha statues or relics). Another interpretation is the appearance of a dragon, but that is not the meaning here; we will now interpret it according to the first meaning. The 『Yu Pian』 (《玉篇》, a Chinese dictionary) records, 『龕, pronounced kū dān, means to contain, hold, and take.』 The four 『banners』 (幢, zhuàng) symbolize the nobility and manifestation of wisdom and virtue. The five 『streamers』 (幡, fān) symbolize the transformation and eradication of various evils through the power of Dharani (總持, zǒng chí). The six 『necklaces』 (瓔珞, yīng luò) symbolize the three foundations of mindfulness (身念住, shēn niàn zhù - mindfulness of the body, 受念住, shòu niàn zhù - mindfulness of feelings, 心念住, xīn niàn zhù - mindfulness of the mind). The seven 『precious bells』 symbolize the four unobstructed eloquence (四無礙辯, sì wú ài biàn - unobstructed eloquence in meaning, dharma, language, and joyful speaking). The eight 『emerging incense』 symbolizes the cultivation of the fivefold Dharma body (五分法身, wǔ fēn fǎ shēn - moral body, meditative body, wisdom body, liberation body, and liberation knowledge body), attaining Suchness (真如, zhēn rú), and eradicating delusion, just like the immaculate virtuous sandalwood incense, eradicating various afflictions in the four forms of birth (四生, sì shēng - womb-born, egg-born, moisture-born, and transformation-born), and being able to attain Suchness. Sutra: 『Their various banners and canopies (up to) were made of seven treasures.』 Commentary: This further clarifies the appearance of the adorned banners and canopies, symbolizing the possession of the seven noble treasures (七聖財, qī shèng cái - faith, morality, shame, remorse, learning, generosity, and wisdom).' Sutra: 『High (up to) the palace of the Four Heavenly Kings.』 Commentary: This is the height reached by the banners and canopies, symbolizing being above the four forms of birth in order to bestow teachings. Sutra: 『The Thirty-three Heavens (up to) respectfully praised.』 Commentary: This is the scene of the deities respectfully welcoming. It is divided into two parts: first, the Thirty-three Heavens scatter flowers; second, the Eight Divisions (天龍八部, tiān lóng bā bù - the eight classes of gods and demigods) make offerings and praises. Sutra: 『At that time, within the precious pagoda (up to) are all true.』 Commentary: This praises the Buddha's miraculous virtues and confirms the subtle merits of the Sutra. It is divided into two parts: first, praise; second, confirmation. As the Sutra says, it can be understood. Sutra: 『At that time, the four assemblies (up to) withdrew to one side.』 Commentary: Below is the second section, the opening of the precious pagoda and the assembly listening to the Dharma, proving the preciousness of this Sutra. It is divided into three parts: first, clarifying the cause; second, explaining the opening of the pagoda, starting from 『At that time, the Bodhisattva Great Eloquence, by the power of the Tathagata, said to the Buddha』; third, explaining the witnessing and praise, starting from 『Immediately, the entire assembly saw the Tathagata Many Jewels sitting in the precious pagoda.』 The first part, clarifying the cause, is further divided into two parts: first, the request in the minds of the assembly; second, the request in the words of the Bodhisattva Eloquence. This is the first part, the request in the minds of the assembly. Sutra: 『At that time, there was a Bodhisattva (up to) uttered this sound.』 Commentary: This is the request in the words of the Bodhisattva Eloquence. Sutra: 『At that time, the Buddha told (up to) there is the whole body of the Tathagata.』 Commentary: This is the Buddha's reply.
曰：下答。有三：初標，次釋，后結。此初也。論云「住持者，示現諸佛如來法身自在身力故、化相法身自在力故。全身在塔住持，表佛法身自在力故」。在此經教，全身住持。
經「乃往過去(至)號曰多寶」。
贊曰：下釋。有四：一佛身，二本願，三誡敕，四愿遂。此初也。何故一多寶為證非多佛耶？論云「略者，多寶如來身一體，示現攝取一切佛身故」。即是一身攝一切佛身，身平等故；亦顯一乘攝諸義盡。何故多寶為證非余佛耶？論云「多寶者，示現一切佛土同寶性故」。欲明事中報化佛等土同爲寶性，亦表所詮理妙清凈無差別故。
經「其佛本行菩薩(至)贊言善哉」。
贊曰：二陳本願。
經「彼佛成道已(至)起大塔」。
贊曰：三彰誡敕。
經「其佛以神通願力(至)善哉善哉」。
贊曰：四愿遂也。
經「大樂說(至)善哉善哉」。
贊曰：三結告也。
經「是時大樂說(至)見此佛身」。
贊曰：上辨因由，下明開塔。有四：一請，二答，三重請，四許開。此初也。
經「佛告大樂說(至)乃出現耳」。
贊曰：下答。有二：初陳多寶本願，后召化佛。此初也。彼佛說經塔涌為證，塔開佛現化佛為證
【現代漢語翻譯】 現代漢語譯本： 問：下面回答。有三個部分：首先是標示，其次是解釋，最後是總結。這是第一部分。論中說：『住持，是示現諸佛如來法身自在身力，以及化相法身自在力。全身在塔中住持，表示佛法身自在力。』在此經教中，全身住持。
經文：『乃往過去（直到）號曰多寶（Tathagata Prabhutaratna）。』
贊曰：下面是解釋。有四個方面：一、佛身，二、本願，三、誡敕，四、願望實現。這是第一方面。為什麼以一尊多寶佛（Tathagata Prabhutaratna）為證明，而不是多尊佛呢？論中說：『簡略地說，多寶如來（Tathagata Prabhutaratna）身是一體的，示現攝取一切佛身。』即是一身攝取一切佛身，因為身是平等的；也顯示一乘佛法攝取所有義理。為什麼以多寶佛（Tathagata Prabhutaratna）為證明，而不是其他佛呢？論中說：『多寶（Tathagata Prabhutaratna），是示現一切佛土同爲寶性。』想要說明事相中的報身佛、化身佛等的佛土，同樣都是寶性，也表示所詮釋的理妙清凈無差別。
經文：『其佛本行菩薩（直到）贊言善哉。』
贊曰：第二是陳述本願。
經文：『彼佛成道已（直到）起大塔。』
贊曰：第三是彰顯誡敕。
經文：『其佛以神通願力（直到）善哉善哉。』
贊曰：第四是願望實現。
經文：『大樂說（Bodhisattva Mahapratibhana）(直到)善哉善哉。』
贊曰：第三是總結告知。
經文：『是時大樂說（Bodhisattva Mahapratibhana）（直到）見此佛身。』
贊曰：上面辨明因由，下面說明開塔。有四個部分：一、請求，二、回答，三、再次請求，四、允許開啟。這是第一部分。
經文：『佛告大樂說（Bodhisattva Mahapratibhana）（直到）乃出現耳。』
贊曰：下面回答。有兩個部分：首先陳述多寶佛（Tathagata Prabhutaratna）的本願，然後召集化身佛。這是第一部分。彼佛說經，塔涌出作為證明，塔開啟，佛顯現，化身佛作為證明。
【English Translation】 English version: Question: The following is the answer. There are three parts: first, the indication; second, the explanation; and third, the conclusion. This is the first part. The treatise says: 'To uphold means to manifest the Dharma-body's (Dharmakaya) self-mastery and power of all Buddhas and Tathagatas (Tathagata), as well as the self-mastery and power of the manifested Dharma-body. The entire body residing in the stupa represents the self-mastery power of the Buddha's Dharma-body.' In this scripture, the entire body is upheld.
Scripture: 'In the past (until) he was called Prabhutaratna (Tathagata Prabhutaratna).'
Commentary: The following is the explanation. There are four aspects: first, the Buddha's body; second, the original vow; third, the admonition; and fourth, the fulfillment of the vow. This is the first aspect. Why is one Prabhutaratna (Tathagata Prabhutaratna) Buddha the proof, and not many Buddhas? The treatise says: 'Briefly speaking, the body of Prabhutaratna (Tathagata Prabhutaratna) Tathagata is one, manifesting and encompassing all Buddha bodies.' That is, one body encompasses all Buddha bodies because the bodies are equal; it also shows that the One Vehicle (Ekayana) encompasses all meanings. Why is Prabhutaratna (Tathagata Prabhutaratna) the proof, and not other Buddhas? The treatise says: 'Prabhutaratna (Tathagata Prabhutaratna) manifests that all Buddha lands share the same treasure nature.' It wants to explain that the reward-body Buddhas (Sambhogakaya) and manifested-body Buddhas (Nirmanakaya) in phenomena have lands that share the same treasure nature, and it also represents that the principle being explained is subtle, pure, and without difference.
Scripture: 'That Buddha, in his past practice as a Bodhisattva (until) praised, saying, 'Excellent!''
Commentary: Second is stating the original vow.
Scripture: 'After that Buddha attained enlightenment (until) erected a great stupa.'
Commentary: Third is highlighting the admonition.
Scripture: 'That Buddha, with his supernatural power of vows (until) 'Excellent! Excellent!''
Commentary: Fourth is the fulfillment of the vow.
Scripture: 'Mahapratibhana (Bodhisattva Mahapratibhana) (until) 'Excellent! Excellent!''
Commentary: Third is the concluding announcement.
Scripture: 'At that time, Mahapratibhana (Bodhisattva Mahapratibhana) (until) saw this Buddha body.'
Commentary: Above, the causes and conditions are distinguished; below, the opening of the stupa is explained. There are four parts: first, the request; second, the answer; third, the repeated request; and fourth, the permission to open. This is the first part.
Scripture: 'The Buddha told Mahapratibhana (Bodhisattva Mahapratibhana) (until) then it will appear.'
Commentary: The following is the answer. There are two parts: first, stating the original vow of Prabhutaratna (Tathagata Prabhutaratna) Buddha; then, summoning the manifested Buddhas. This is the first part. That Buddha preached the sutra, and the stupa emerged as proof; the stupa opened, the Buddha appeared, and the manifested Buddhas served as proof.
。又我塔開，假分身以邀重；我今證說，明此經而可信故。愿彼佛分身佛集方可塔開。
經「大樂說(至)今應當集」。
贊曰：此召化佛。問：一佛所化不越三千。何故分身遍十方界？答：隨順初見，且說三千所化；上位不同，何得分身不廣？又身無異，他即我身。
經「大樂說(至)禮拜供養」。
贊曰：此重請也。
經「爾時佛放(至)國土諸佛」。
贊曰：下許開。有二：初集分身，后正開塔，「爾時釋迦牟尼佛見所分身佛悉已來集」下是。初文有四：一此光照去，二彼佛言來，三變土延賓，四持華慰主，「是時諸佛各在寶樹」下是。
問：
佛之分身聖心極鑒，何必要須光照方始言來？
答：
佛之分身不假光而應集，但以欲令此生遠見，故放光以照之。又若不召而來，眾生不知佛之神力，為令知佛神力及所說而可重故，放光照之。言「一光」者，表說一乘，無餘二故。此光照去中有二：一東方，二例余方。初文有六，此初，見佛。問：何故須現無量佛耶？論云「示現彼此所作業無差別故」。彼此佛業教化眾生，初權后實，所作同故。
經「彼諸國土(至)寶網羅上」。
贊曰：此文有三，一土相、二眷屬、三覆蓋。何故須照
【現代漢語翻譯】 現代漢語譯本：又我，釋迦牟尼佛，爲了邀請眾多分身前來，先開啟寶塔；我現在證明並宣說，這部經是真實可信的。愿那些佛的分身，以及所有佛陀聚集之處，寶塔才能開啟。
經文：『大樂說（至）今應當集』。
讚頌說：這是召集化身佛。問：一位佛所教化的範圍不超過三千大千世界。為何分身能遍佈十方世界？答：這是隨順最初所見，暫且說教化三千大千世界；上位菩薩所見不同，為何分身不能廣大？而且諸佛之身沒有差別，他佛即是我佛。
經文：『大樂說（至）禮拜供養』。
讚頌說：這是再次請求。
經文：『爾時佛放（至）國土諸佛』。
讚頌說：下面是允許開塔。分為兩部分：首先是聚集分身，然後是正式開啟寶塔，『爾時釋迦牟尼佛見所分身佛悉已來集』是后一部分。第一部分有四點：一、此光照耀而去，二、彼佛迴應前來，三、變化國土迎接賓客，四、手持鮮花慰問主佛，『是時諸佛各在寶樹』是第四點。
問：佛的分身聖心明鑑，為何必須要用光照耀才能前來？
答：佛的分身即使沒有光照也能應召而來，但爲了讓這裡的眾生能夠遠距離看見，所以才放光照耀。而且如果不召請就來，眾生就不知道佛的神力，爲了讓眾生知道佛的神力以及所說之法值得重視，所以才放光照耀。說『一光』，表示宣說一乘佛法，沒有其他二乘之法。這光照耀而去的部分有兩點：一、東方，二、其餘各方。首先是東方，有六個方面，這是第一個方面，即見到佛。問：為何需要顯現無量佛呢？論中說：『爲了顯示彼此所作的佛事沒有差別。』彼此諸佛的佛事都是教化眾生，開始是權巧方便，最終是真實究竟，所作的佛事相同。
經文：『彼諸國土（至）寶網羅上』。
讚頌說：這段經文有三點：一、土地的景象，二、眷屬，三、覆蓋物。為何需要照耀？
【English Translation】 English version: Furthermore, I, Tathagata (the thus-gone one), initially open the stupa to invite numerous emanations; I now verify and proclaim that this scripture is authentic and credible. May the stupa only open when those Buddha's emanations and all Buddhas have gathered.
Scripture: 'Great Joy of Speech (to) now should gather'.
The Gatha (頌) says: This is summoning the manifested Buddhas. Question: The sphere of influence of one Buddha's teachings does not exceed three thousand great chiliocosms. Why can the emanations spread throughout the ten directions? Answer: This is in accordance with the initial perception, temporarily speaking of teaching three thousand great chiliocosms; the perception of higher-level Bodhisattvas is different, why can't the emanations be vast? Moreover, the bodies of all Buddhas are not different, the other Buddha is my Buddha.
Scripture: 'Great Joy of Speech (to) prostrate and make offerings'.
The Gatha says: This is a repeated request.
Scripture: 'At that time, the Buddha emitted (to) Buddhas of the lands'.
The Gatha says: The following is the permission to open the stupa. It is divided into two parts: first, gathering the emanations, and then formally opening the stupa, 'At that time, Shakyamuni Buddha saw that all the Buddhas of his emanations had come and gathered' is the latter part. The first part has four points: first, this light shines forth, second, those Buddhas respond and come, third, transforming the land to welcome guests, fourth, holding flowers to comfort the main Buddha, 'At that time, all the Buddhas were each on a jeweled tree' is the fourth point.
Question: The Buddha's emanations have perfectly discerning minds, why is it necessary to use light to shine upon them before they come?
Answer: The Buddha's emanations can come in response even without light, but in order to allow the beings here to see from a distance, that is why light is emitted to shine upon them. Moreover, if they come without being summoned, beings would not know the Buddha's divine power, in order to let beings know the Buddha's divine power and that the teachings are worthy of respect, that is why light is emitted to shine upon them. Saying 'one light' indicates proclaiming the One Vehicle (Ekayana) of Buddhism, there is no other Two Vehicle (Sravakayana and Pratyekabuddhayana). The part where this light shines forth has two points: first, the East, second, the remaining directions. First is the East, which has six aspects, this is the first aspect, which is seeing the Buddha. Question: Why is it necessary to manifest countless Buddhas? The treatise says: 'In order to show that there is no difference in the Buddha-works performed by each other.' The Buddha-works of each Buddha are to teach sentient beings, initially with expedient means, and ultimately with the true and ultimate, the Buddha-works performed are the same.
Scripture: 'Those lands (to) jeweled nets above'.
The Gatha says: This passage has three points: first, the appearance of the land, second, the retinue, third, the coverings. Why is it necessary to shine light?
一切佛土清凈耶？論云「示現諸佛實相境界中種種寶間錯莊嚴故，表一乘中具萬德故」。「幔」音莫半反，在傍曰帷、在上曰幔。若覆作鞔，武安反。幔上安網以寶為之，如幔之飾，故言網幔。
經「彼國諸佛(至)為眾說法」。
贊曰：此文有二，一說法、二助化。
經「南西北方(至)亦復如是」。
贊曰：例余方也。
經「爾時十方(至)如來寶塔」。
贊曰：第二彼佛言來。
經「時娑婆世界(至)懸諸寶鈴」。
贊曰：第三變土延賓。有四：一變大千，二佛便坐，三又廣變，四佛方安。初中復二：初變土，后移人。此初。有三：初現凈，次滅穢，后香華林。「藪」者散木為林，澤無水曰藪。何故變穢為凈耶？論云「示現一切佛國土平等清凈故，釋迦為惡眾生現故」。有此不凈，如無垢稱說。
問：
何故多寶塔升不變凈土，分身佛集始變凈土？
答：
多寶示順二乘，現居穢土之相；分身為順菩薩，所以始變凈土。又多寶順二乘之往位，故居穢土；分身順二乘之後成，故居凈剎。主變有三時，客坐有二位。
問：
何故主人須三變土？
答：
欲顯分身佛數多故。又顯次第至三極者，顯此一乘三乘極
【現代漢語翻譯】 現代漢語譯本 一切佛土清凈嗎？論中說：『示現諸佛真實境界中種種寶物交錯裝飾，是爲了表明一乘佛法中具備萬種功德。』 『幔』讀作莫半反，在旁邊叫做帷，在上面叫做幔。如果覆蓋製作皮革套子，讀作武安反。幔上安裝用寶物製成的網，像幔的裝飾一樣，所以說網幔。
經文：『彼國諸佛（直到）為眾說法。』
贊曰：這段文字有兩層含義，一是說法，二是助化。
經文：『南西北方（直到）亦復如是。』
贊曰：這是舉例說明其他方位的情況。
經文：『爾時十方（直到）如來寶塔。』
贊曰：第二部分是說其他佛前來。
經文：『時娑婆世界（直到）懸諸寶鈴。』
贊曰：第三部分是變化國土迎接賓客。有四個方面：一是變化大千世界，二是佛陀安坐，三是再次廣闊地變化，四是佛陀才安穩。最初的變化中又包含兩個方面：一是變化國土，二是轉移眾人。這是最初的變化。有三個步驟：首先顯現清凈，其次消除污穢，最後是香華林。『藪』指的是分散的樹木形成的林子，沼澤沒有水叫做藪。為什麼要變污穢為清凈呢？論中說：『示現一切佛國土平等清凈的緣故，釋迦牟尼佛爲了惡劣的眾生而示現的緣故。』正因為有這些不凈，才像《維摩詰經》所說的那樣。
問：
為什麼多寶塔上升卻沒有變化凈土，而分身佛聚集才開始變化凈土？
答：
多寶佛示現順應二乘，顯現居住在污穢國土的相；分身佛是爲了順應菩薩，所以才開始變化凈土。而且多寶佛順應二乘的往昔果位，所以居住在污穢國土；分身佛順應二乘的未來成就，所以居住在清凈剎土。主人變化國土有三個階段，客人安坐有兩個位置。
問：
為什麼主人需要三次變化國土？
答：
想要顯示分身佛的數量眾多。而且顯示次第達到三次的極致，是爲了顯示這一個佛乘是三乘的極致。
【English Translation】 English version Are all Buddha lands pure? The commentary says, 'The manifestation of various treasures intertwined and adorned in the realm of the true aspect of all Buddhas indicates that the One Vehicle possesses all virtues.' '幔' (màn) is pronounced mò bàn fǎn; when it is on the side, it is called 帷 (wéi), and when it is above, it is called 幔 (màn). If it is covered and made into a leather cover, it is pronounced wǔ ān fǎn. A net made of treasures is installed on the 幔 (màn), like the decoration of the 幔 (màn), hence the term net-幔.
Sutra: 'The Buddhas of that land (until) preach the Dharma to the assembly.'
Commentary: This passage has two meanings: first, preaching the Dharma; second, assisting in transformation.
Sutra: 'South, North, West (until) it is also like this.'
Commentary: This is an example illustrating the situation in other directions.
Sutra: 'At that time, the ten directions (until) the Treasure Pagoda of the Tathagata.'
Commentary: The second part is about other Buddhas coming.
Sutra: 'At that time, the Saha world (until) hanging various jeweled bells.'
Commentary: The third part is transforming the land to welcome guests. There are four aspects: first, transforming the great chiliocosm; second, the Buddha sits down; third, transforming extensively again; fourth, the Buddha is then at peace. The initial transformation contains two aspects: first, transforming the land; second, transferring the people. This is the initial transformation. There are three steps: first, revealing purity; second, eliminating defilement; third, fragrant flower forests. '藪' (sǒu) refers to a forest formed by scattered trees; a swamp without water is called 藪 (sǒu). Why transform defilement into purity? The commentary says, 'To show that all Buddha lands are equally pure, and because Shakyamuni Buddha manifests for the sake of evil beings.' It is because of these impurities that it is as described in the Vimalakirti Sutra.
Question:
Why does the Treasure Pagoda of Many Jewels ascend without transforming the pure land, while the transformation of the pure land begins only when the manifested Buddhas gather?
Answer:
The Many Jewels Buddha manifests in accordance with the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), showing the appearance of residing in a defiled land; the manifested Buddhas are to accord with the Bodhisattvas, so they begin to transform the pure land. Moreover, the Many Jewels Buddha accords with the past position of the Two Vehicles, so he resides in a defiled land; the manifested Buddhas accord with the future accomplishment of the Two Vehicles, so they reside in a pure Buddha-field. The host transforms the land in three stages, and the guests sit in two positions.
Question:
Why does the host need to transform the land three times?
Answer:
To show that the number of manifested Buddhas is numerous. And to show that the sequence reaches the extreme of three times, it is to show that this One Vehicle (Ekāyana) is the ultimate of the Three Vehicles (Triyāna).
故，又顯本穢凡夫位也。初變大千表至聲聞，次變二百萬億那由他國表至獨覺，后更變二百表出二乘至一乘位極滿足故。
問：
客佛世尊何須再坐？
答：
欲令三變至於道故。
若爾何故不三坐耶。
答：
再證《法華》，文義深故。又並多寶，即是三坐、三證、三變。
經「唯留此會眾(至)置於他土」。
贊曰：此移人。根熟堪聞故留，無緣不堪故去。
經「是時諸佛(至)而挍飾之」。
贊曰：第二化佛便坐。有三：初佛、侍俱來，次樹、座之相，后佛座不足。此初二也。
問：
何故諸佛各唯一侍？
答：
證經開塔不假侍人之能，傳訊、軌儀一人足辦。
問：
侍者何處坐？答：
何須坐。
問：
何故凈名待客座假燈王，釋迦延賓侍者無坐？
答：
彼俗此佛，故事不同。
經「爾時諸佛(至)猶故不盡」。
贊曰：此佛坐不足。
經「時釋迦牟尼佛(至)皆令清凈」。
贊曰：下第三又廣變。有二：初一變二百，后一變二百，已到、未到佛有異故。初文有五：初變土量，二變惡生，三變凈相，四變惡土，五變土嚴。此初也。
【現代漢語翻譯】 現代漢語譯本 因此，這又顯現了本來的污穢凡夫的地位。最初變化大千世界，表明達到了聲聞（Śrāvaka，聽聞佛陀教誨而證悟的修行者）的境界；其次變化二百萬億那由他（nayuta，數量單位）國土，表明達到了獨覺（Pratyekabuddha，不依賴他人教導而獨自證悟的修行者）的境界；最後再次變化二百個國土，表明從二乘（聲聞和獨覺）達到了唯一佛乘的圓滿境界。
問： 客佛世尊為什麼還要再次入座？
答： 爲了使三次變化都達到真理的緣故。
問： 如果這樣，為什麼不三次入座呢？
答： 再次印證《法華經》（Saddharma Puṇḍarīka Sūtra），是因為其文義深奧的緣故。而且並同多寶佛（Prabhūtaratna），就是三次入座、三次印證、三次變化。
經文：『唯獨留下這次集會的大眾（直到）安置在其他國土。』
贊曰：這是轉移聽眾。根機成熟堪能聽聞佛法的就留下，沒有緣分不堪聽聞佛法的就離開。
經文：『這時諸佛（直到）而加以莊嚴修飾。』
贊曰：第二次化身佛便入座。有三種情況：一是佛和侍者一同前來，二是樹和座位的景象，三是佛的座位不夠。這裡是前兩種情況。
問： 為什麼諸佛各自只有一位侍者？
答： 證明經典和開啟寶塔不需要侍者的能力，傳遞資訊和處理儀軌一個人就足夠了。
問： 侍者在哪裡入座？ 答： 何須入座。
問： 為什麼維摩詰（Vimalakīrti）招待客人需要借用燈王如來（Dīpaṃkara）的座位，而釋迦牟尼佛（Śākyamuni）宴請賓客侍者卻沒有座位？
答： 維摩詰是居士身份，釋迦牟尼佛是佛，情況不同。
經文：『這時諸佛（直到）仍然不夠。』
贊曰：這是佛的座位不夠。
經文：『這時釋迦牟尼佛（直到）都令清凈。』
贊曰：下面第三次又是廣泛的變化。有兩種情況：一是變化二百，后一是變化二百，已到和未到佛的國土有差異的緣故。最初的經文有五點：一是變化國土的量，二是變化惡劣的眾生，三是變化清凈的景象，四是變化惡劣的國土，五是變化國土的莊嚴。這是第一點。
【English Translation】 English version Therefore, this also reveals the original position of defiled ordinary beings. The initial transformation of the great chiliocosm indicates the attainment of the Śrāvaka (hearer, one who attains enlightenment by hearing the Buddha's teachings) stage; the subsequent transformation of two million nayutas (nayuta, a unit of measurement) of lands indicates the attainment of the Pratyekabuddha (solitary Buddha, one who attains enlightenment independently without relying on others' teachings) stage; and the final transformation of two hundred lands further indicates the attainment of the perfect state of the One Vehicle from the Two Vehicles (Śrāvakas and Pratyekabuddhas).
Question: Why does the guest Buddha, the World-Honored One, need to sit again?
Answer: It is to allow the three transformations to reach the truth.
Question: If so, why not sit three times?
Answer: To re-attest the Lotus Sutra (Saddharma Puṇḍarīka Sūtra), because its meaning is profound. Moreover, together with Prabhūtaratna (Many Treasures Buddha), it is three sittings, three attestations, and three transformations.
Sutra: 'Only leaving this assembly (until) placing them in other lands.'
Commentary: This is the transferring of people. Those whose roots are mature and capable of hearing the Dharma are left behind, while those without affinity and incapable of hearing the Dharma depart.
Sutra: 'At that time, all the Buddhas (until) adorned them.'
Commentary: The second manifested Buddhas then sit. There are three aspects: first, the Buddhas and attendants come together; second, the appearance of trees and seats; and third, the Buddha's seats are insufficient. This refers to the first two aspects.
Question: Why do the Buddhas each have only one attendant?
Answer: Attesting the sutra and opening the stupa do not require the ability of attendants; transmitting messages and managing rituals are sufficiently handled by one person.
Question: Where do the attendants sit? Answer: There is no need to sit.
Question: Why does Vimalakīrti (Pure Name) need to borrow a seat from Dīpaṃkara (Light Maker) Buddha when entertaining guests, while Śākyamuni (Sage of the Śākyas) Buddha has no seats for his attendants when hosting guests?
Answer: The former is a layman, while the latter is a Buddha; the circumstances are different.
Sutra: 'At that time, all the Buddhas (until) still not enough.'
Commentary: This refers to the Buddha's seats being insufficient.
Sutra: 'At that time, Śākyamuni Buddha (until) made them all pure.'
Commentary: Below is the third and further extensive transformation. There are two aspects: first, a transformation of two hundred; and second, a transformation of two hundred, because there are differences between the lands of Buddhas who have arrived and those who have not yet arrived. The initial text has five points: first, transforming the measure of the land; second, transforming evil beings; third, transforming pure appearances; fourth, transforming evil lands; and fifth, transforming the adornment of the land. This is the first point.
放光警覺、有緣召佛，十方皆照。坐、佛必須齊等，設座唯在八方。
經「無有地獄(至)置於他土」。
贊曰：變惡生。
經「所化之國(至)以為莊挍」。
贊曰：變凈相也。
經「亦無大海(至)諸山王」。
贊曰：變惡土也。亦有解云，下言令菩薩于鷲峰山散花者，不變會處故，所以上言唯留此會。此理不然。上言唯留此會，眾堪聞法故。五趣皆移，豈復待客變土為凈，獨留山處雜穢以示于客？必無此事，據實山處亦變令無。下言令于山中散花者，說舊山處故。又以凈覆穢名之為移，未發心見穢、已發心見凈。隱穢彰凈名之為移，移相移心故。但言移諸天人置於他土，不言移惡處置他土故。設諸人天，亦似移故。又下文殊龍宮將出花現山中，何處有山？已移之故。《大般若經》第三卷云「三千大千世界，蘇迷盧山、大蘇迷盧山、輪圍山、大輪圍山」，大蘇迷盧即成上位，佛土中有。
經「通為一佛國土(至)遍佈其地」。
贊曰：變土嚴也。「寶交露幔」者，幔以承露，以寶交雜飾于露幔。又以寶交飾或顯露，或以幔覆之。又以寶交雜覆露于幔，皆名露幔。
經「釋迦牟尼佛(至)遍佈其地」。
贊曰：此第二變二百。文亦如前。
經
【現代漢語翻譯】 現代漢語譯本： 放光警覺，有緣者感召佛陀，光明照耀十方世界。佛的座位必須平等，設定座位只在八個方位。 經文說：『沒有地獄（直到）安置於其他國土』。 讚語說：轉變惡劣的生存環境。 經文說：『所教化的國土（直到）用以莊嚴修飾。』 讚語說：轉變出清凈的景象。 經文說：『也沒有大海（直到）諸山王。』 讚語說：轉變惡劣的土地。也有解釋說，下面經文說讓菩薩在鷲峰山散花，因為沒有改變集會的地點，所以上面說只留下這次集會。這個道理是不對的。上面說只留下這次集會，是因為大眾能夠聽聞佛法。五道眾生都被轉移，難道還要等待客人來才把土地變成清凈，唯獨留下山處雜亂污穢來給客人看嗎？必定沒有這樣的事，實際上山處也被轉變得沒有了。下面說讓在山中散花，是說原來的山處。又用清凈覆蓋污穢叫做轉移，未發菩提心的人看到污穢，已發菩提心的人看到清凈。隱藏污穢彰顯清凈叫做轉移，轉移的是景象和心念。只是說轉移諸天人和人類到其他國土，沒有說轉移惡劣的地方到其他國土。設定諸天人和人類，也像是轉移。而且下文中文殊菩薩從龍宮將要出來，花顯現在山中，哪裡還有山呢？因為已經被轉移了。《大般若經》第三卷說：『三千大千世界，蘇迷盧山（須彌山，世界的中心）、大蘇迷盧山、輪圍山（圍繞世界的山）、大輪圍山』，大蘇迷盧山就成了上位，在佛土之中。 經文說：『全部成為一個佛國土（直到）遍佈其地。』 讚語說：轉變土地使其莊嚴。『寶交露幔』，用幔來承受露水，用寶物交錯裝飾在露幔上。又用寶物交錯裝飾，或者顯露，或者用幔覆蓋。又用寶物交錯雜亂地覆蓋顯露在幔上，都叫做露幔。 經文說：『釋迦牟尼佛（直到）遍佈其地。』 讚語說：這是第二次轉變二百種景象。文義也和前面一樣。 經文
【English Translation】 English version: Emitting light and being alert, those with affinity summon the Buddha, and the light illuminates the ten directions. The Buddha's seat must be equal, and the setting of seats is only in the eight directions. The sutra says: 'There are no hells (until) placed in other lands.' The praise says: Transforming evil existences. The sutra says: 'The lands that are transformed (until) used for adornment and embellishment.' The praise says: Transforming into pure appearances. The sutra says: 'Also, there is no great sea (until) all the mountain kings.' The praise says: Transforming evil lands. There is also an explanation that the following sutra says to have Bodhisattvas scatter flowers on Vulture Peak, because the gathering place was not changed, so the above says to only leave this gathering. This reasoning is incorrect. The above says to only leave this gathering because the assembly is able to hear the Dharma. All five realms are moved, so why wait for guests to transform the land into purity, only leaving the mountain place mixed with filth to show to the guests? There is definitely no such thing; in reality, the mountain place is also transformed to be gone. The following says to scatter flowers in the mountain, which refers to the original mountain place. Furthermore, covering filth with purity is called moving; those who have not aroused Bodhicitta see filth, and those who have aroused Bodhicitta see purity. Concealing filth and revealing purity is called moving, moving the appearance and moving the mind. It only says to move the gods and humans to other lands, not to move evil places to other lands. Setting up gods and humans is also like moving. Moreover, in the following text, when Manjushri Bodhisattva is about to emerge from the Dragon Palace, and flowers appear in the mountain, where is there a mountain? Because it has already been moved. The third volume of the Mahaprajnaparamita Sutra says: 'The three thousand great thousand worlds, Mount Sumeru (the central world mountain), Great Mount Sumeru, Cakravada Mountains (the mountains surrounding the world), Great Cakravada Mountains,' Great Mount Sumeru becomes the upper position, within the Buddha land. The sutra says: 'All become one Buddha land (until) spread throughout its ground.' The praise says: Transforming the land to be adorned. 'Jeweled Interwoven Dew Curtain' means using a curtain to receive dew, and using jewels interwoven to decorate the dew curtain. Also, using jewels interwoven to decorate, either revealing or covering it with a curtain. Also, using jewels interwoven and mixed to cover and reveal on the curtain, all are called dew curtains. The sutra says: 'Shakyamuni Buddha (until) spread throughout its ground.' The praise says: This is the second transformation of two hundred appearances. The meaning is also the same as before. The sutra
「爾時東方(至)來集於此」。
贊曰：下第四佛方安處。有三：初一方安，次例余方安，后遍滿安。此初也。
經「如是次第(至)遍滿其中」。
贊曰：例余方安及遍滿安。
經「是時諸佛(至)亦復如是」。
贊曰：集分身中。有四，此為第四持華慰主。有二：初明遣使，后明例遣。恐文不同，故更重例：初舉一方諸佛，后例七方。初文有三：初告去處，次令傳語，后教散花。「赍」音節稽反，持遣也。《切韻》作「赍」。「掬」音渠竹反，取也。物在手，應作「匊」。
經「爾時釋迦牟尼佛(至)住虛空中」。
贊曰：下正開塔。有三：初事訖住空，次時眾起睹，后釋迦正開。此初也。塔涌在空，故隨塔住。
經「一切四眾(至)一心觀佛」。
贊曰：時眾起睹。
經「於是釋迦牟尼佛(至)開大城門」。
贊曰：佛正開也。作吉祥兆，故用右手。「鑰」音以灼反，《玉篇》「門鍵也」。《說文》「關下杜也」。《方言》「關東謂之鍵，關西謂之𨷲」。「鑰」是古字耳，有「作籥」。《字林》「書俗作僮，笘也」。何承天《纂文》云「關西以書篇為書籥」，非此義。
經「即時一切眾會(至)而來至此」。
贊曰：第二大
【現代漢語翻譯】 現代漢語譯本：『爾時東方(至)來集於此』。
贊曰：下面是第四佛方位的安處。有三種：第一是安一方，第二是依照例子安其餘方位，第三是普遍圓滿地安。這是第一種。
經文：『如是次第(至)遍滿其中』。
贊曰：依照例子安其餘方位以及普遍圓滿地安。
經文：『是時諸佛(至)亦復如是』。
贊曰：在集分身中。有四點，這是第四點，持華慰問主。有兩點：第一是說明派遣使者，第二是依照例子派遣。恐怕文句不同，所以再次重複舉例：先舉一方諸佛，然後依照例子舉七方。最初的文句有三點：第一是告知去處，第二是讓其傳話，第三是教其散花。『赍』（jī）讀音同節稽的反切，是持送的意思。《切韻》中寫作『賫』。『掬』（jū）讀音同渠竹的反切，是取的意思。東西在手上，應該寫作『匊』。
經文：『爾時釋迦牟尼佛(至)住虛空中』。
贊曰：下面是正式開啟寶塔。有三點：第一是事情完畢后住在空中，第二是當時大眾起身觀看，第三是釋迦牟尼佛正式開啟。這是第一點。寶塔涌現在空中，所以隨著寶塔住在空中。
經文：『一切四眾(至)一心觀佛』。
贊曰：當時大眾起身觀看。
經文：『於是釋迦牟尼佛(至)開大城門』。
贊曰：佛正式開啟。爲了作出吉祥的徵兆，所以用右手。『鑰』（yuè）讀音同以灼的反切，《玉篇》中說『門鍵也』。《說文》中說『關下杜也』。《方言》中說『關東謂之鍵，關西謂之𨷲』。『鑰』是古字，有寫作『籥』。《字林》中說『書俗作僮，笘也』。何承天《纂文》中說『關西以書篇為書籥』，不是這個意思。
經文：『即時一切眾會(至)而來至此』。
贊曰：第二大
【English Translation】 English version: 'At that time, the Buddhas from the Eastern direction (up to) came and gathered here.'
Commentary: Below is the fourth direction of the Buddhas' dwelling. There are three aspects: first, dwelling in one direction; second, following the example to dwell in the remaining directions; and third, dwelling universally and completely. This is the first aspect.
Sutra: 'In this order (up to) pervading it completely.'
Commentary: Following the example to dwell in the remaining directions and dwelling universally and completely.
Sutra: 'At that time, all the Buddhas (up to) were also like this.'
Commentary: Within the gathering of manifested bodies. There are four points; this is the fourth, holding flowers to comfort the host. There are two points: first, explaining the dispatch of messengers; second, following the example to dispatch. Fearing the wording might differ, it is exemplified again: first, citing the Buddhas of one direction, then following the example of the seven directions. The initial wording has three points: first, informing the destination; second, instructing them to convey words; and third, teaching them to scatter flowers. '赍' (jī) is pronounced like the fanqie of '節稽', meaning to carry and send. In the 'Qieyun' it is written as '賫'. '掬' (jū) is pronounced like the fanqie of '渠竹', meaning to take. When something is in the hand, it should be written as '匊'.
Sutra: 'At that time, Shakyamuni Buddha (up to) dwelt in empty space.'
Commentary: Below is the formal opening of the stupa. There are three points: first, after the matter is completed, dwelling in the empty space; second, at that time, the assembly arose to behold; and third, Shakyamuni Buddha formally opened it. This is the first point. The stupa emerged in the empty space, so he dwelt in the empty space along with the stupa.
Sutra: 'All the four assemblies (up to) single-mindedly gazed at the Buddha.'
Commentary: At that time, the assembly arose to behold.
Sutra: 'Thereupon, Shakyamuni Buddha (up to) opened the great city gate.'
Commentary: The Buddha formally opened it. To create an auspicious sign, he used his right hand. '鑰' (yuè) is pronounced like the fanqie of '以灼', the 'Yupian' says '門鍵也' (it is the bolt of a door). The 'Shuowen' says '關下杜也' (it is the barrier below the gate). The 'Fangyan' says '關東謂之鍵，關西謂之𨷲' (east of the pass it is called 鍵, west of the pass it is called 𨷲). '鑰' is an ancient character, sometimes written as '籥'. The 'Zilin' says '書俗作僮，笘也' (commonly written as 僮, it is a reed mat). He Chengtian's 'Zuanwen' says '關西以書篇為書籥' (west of the pass, a book roll is called 書籥), but that is not the meaning here.
Sutra: 'Immediately, the entire assembly (up to) came and arrived here.'
Commentary: The second great
段開塔聽說，證經之可重中，下第三段明見贊。有二：初見身聞言，后讚歎散華。此初也。
經「爾時四眾等(至)及釋迦牟尼佛上」。
贊曰：讚歎散華。
經「爾時多寶佛(至)可就此座」。
贊曰：長行中下第二大段募眾說經、陳方付囑。有三：初塔中同坐，次眾處空中，后勸說付囑。初文有二：初命、後坐。此命也。
經「即時釋迦牟尼佛(至)結跏趺坐」。
贊曰：此坐也。問：何故二佛同坐一座？論云「示現化佛、非化佛、法佛、報佛等，皆為成大事故」。即為成一大因緣，又表三乘同坐一乘之床，眾生亦同一乘座故。
經「爾時大眾(至)俱處虛空」。
贊曰：下眾處空中。有二：初請、后引。此初也。
經「即時釋迦牟尼佛(至)皆在虛空」。
贊曰：此引住空。表聞一乘住佛果故。
經「以大音聲(至)付囑有在」。
贊曰：勸說付囑也。此乃釋迦之所募勸，準偈當知。
經「爾時世尊(至)不勤為法」。
贊曰：下四十八頌，分二：初十二頌頌前塔涌聞法證經勝妙，后三十六頌頌前募眾說經陳方付囑。初中復二；初一頌半塔涌印說獎勸眾人，后十頌半開塔聽說以勸眾人。此初也。
經「此佛滅度
【現代漢語翻譯】 現代漢語譯本： 段開塔聽說，證經之可重中，下第三段明顯讚揚。有二個部分：首先是見到佛身和聽到佛的言語，然後是讚歎和散花。這是第一部分。 經文：『爾時四眾等（直到）及釋迦牟尼佛上』。 贊曰：讚歎和散花。 經文：『爾時多寶佛（直到）可就此座』。 贊曰：長行中下第二大段是募集大眾宣說佛經、陳述方法和付囑後事。有三個部分：首先是佛塔中一同就坐，其次是大眾處於空中，最後是勸說和付囑。第一部分（佛塔中同坐）有兩點：首先是命令，然後是就坐。這是命令的部分。 經文：『即時釋迦牟尼佛（直到）結跏趺坐』。 贊曰：這是就坐的部分。問：為什麼兩佛要同坐一座？論中說：『示現化佛、非化佛、法佛、報佛等，都是爲了成就大事』。即是爲了成就一大因緣，又表示三乘同坐一乘之床，眾生也同樣同坐一乘之座。 經文：『爾時大眾（直到）俱處虛空』。 贊曰：下面是大眾處於空中。分為兩個部分：首先是請求，然後是引領。這是請求的部分。 經文：『即時釋迦牟尼佛（直到）皆在虛空』。 贊曰：這是引領並安住于空中。表示聽聞一乘佛法，安住于佛果。 經文：『以大音聲（直到）付囑有在』。 贊曰：這是勸說和付囑。這是釋迦牟尼佛所募集和勸說的，可以參照偈頌來理解。 經文：『爾時世尊（直到）不勤為法』。 贊曰：下面是四十八頌，分為兩個部分：首先是十二頌讚揚之前佛塔涌現、聽聞佛法和證明佛經的殊勝美妙，然後是三十六頌讚揚之前募集大眾宣說佛經、陳述方法和付囑後事。第一部分（十二頌）又分為兩個部分：首先是一頌半讚揚佛塔涌現、印證佛法和獎勸眾人，然後是十頌半講述開啟佛塔聽聞佛法以勸勉眾人。這是第一部分。 經文：『此佛滅度』
【English Translation】 English version: Having heard the Duan Kai Pagoda, in the verification of the Sutra's importance, the third section below clearly praises. There are two parts: first, seeing the Buddha's body and hearing the Buddha's words, then praising and scattering flowers. This is the first part. Sutra: 'At that time, the four assemblies, etc. (up to) and Shakyamuni Buddha'. Praise: Praising and scattering flowers. Sutra: 'At that time, Many Treasures Buddha (Prabhutaratna Buddha) (up to) may take this seat'. Praise: The second major section in the prose below is about gathering the assembly to expound the Sutra, stating the methods, and entrusting the future. There are three parts: first, sitting together in the pagoda; second, the assembly being in the air; and third, exhorting and entrusting. The first part (sitting together in the pagoda) has two points: first, the command; then, sitting down. This is the command. Sutra: 'Immediately, Shakyamuni Buddha (up to) sat in the lotus position'. Praise: This is the part about sitting down. Question: Why do the two Buddhas sit on the same seat? The treatise says: 'Manifesting transformation Buddhas, non-transformation Buddhas, Dharma Buddhas, Reward Buddhas, etc., are all for accomplishing great events'. That is, to accomplish a great cause and condition, and also to represent the three vehicles sitting on the bed of the one vehicle, and sentient beings also sitting on the seat of the one vehicle. Sutra: 'At that time, the great assembly (up to) were all in the void'. Praise: Below is the assembly being in the air. It is divided into two parts: first, the request; then, the leading. This is the request. Sutra: 'Immediately, Shakyamuni Buddha (up to) were all in the void'. Praise: This is leading and dwelling in the void. It represents hearing the One Vehicle Dharma and dwelling in the Buddha fruit. Sutra: 'With a great voice (up to) entrusting is present'. Praise: This is exhorting and entrusting. This is what Shakyamuni Buddha gathered and exhorted, which can be understood by referring to the verses. Sutra: 'At that time, the World Honored One (up to) does not diligently practice the Dharma'. Praise: Below are forty-eight verses, divided into two parts: first, twelve verses praising the previous emergence of the pagoda, hearing the Dharma, and verifying the Sutra's excellence and wonder; then, thirty-six verses praising the previous gathering of the assembly to expound the Sutra, stating the methods, and entrusting the future. The first part (twelve verses) is further divided into two parts: first, one and a half verses praising the pagoda's emergence, verifying the Dharma, and rewarding and encouraging the assembly; then, ten and a half verses narrating the opening of the pagoda to hear the Dharma to encourage the assembly. This is the first part. Sutra: 'This Buddha has passed away'
(至)常為聽法」。
贊曰：下開塔聽說以勸眾人。有二：初二頌因緣，后八頌半頌開塔，不頌前第三見贊。此初也。梵云阿僧企耶，此云無央數。「央」盡也。有作「鞅」，于兩反，《說文》「頸靼也」，非此中義。「靼」音之列反。此本「在在所往」，有云「在在所住」、「在在已住」。復言所住，文義便重，故應從此，言在在所往，所往至處及所在處也。
經「又我分身(至)令國清凈」。
贊曰：下頌開塔。分四，初三分身集意。一頌變土，二頌半佛坐，二頌顯身出香利生住法。此初二也。
經「諸佛各各(至)然大炬火」。
贊曰：佛坐也。「炬」音其呂反，《玉篇》「束薪灼之」。
經「身出妙香(至)令法久住」。
贊曰：顯身出香利生說法。或釋迦自出，或分身出香。乍長讀文似分身出香，長行但有釋迦燒香以待客，非客出香以設主，故此應知非定客出。如風摧枝，化人從已，如風靡草易可成故。
經「告諸大眾(至)當知此意」。
贊曰：下三十六頌頌前募眾說經陳方付囑。中分三：初九頌半陳募說經，次十九頌對比勝劣，后七頌半重募諸人結成勝行。初中有三：初三頌半募持、讀、誦者令其自誓，顯現在佛知彼之心；次四頌募護法者令
【現代漢語翻譯】 現代漢語譯本： （至）常去聽法』。
贊曰：下面開始講述開塔聽法，以此勸導眾人。分為兩部分：前兩頌是因緣，后八頌半是開塔，沒有頌揚前面第三個『見贊』。這是第一部分。梵語『阿僧企耶』（Asamkhya），這裡翻譯為『無央數』，意思是『央』到了盡頭。有人寫作『鞅』，讀作yǎng，在《說文》中解釋為『頸靼也』，不是這裡的含義。『靼』讀作dá。這個版本是『在在所往』，有的版本是『在在所住』、『在在已住』。重複說『所住』，文義就顯得重複，所以應該用『在在所往』，意思是所前往的地方以及所在的地方。
經文：『又我分身（至）令國清凈』。
贊曰：下面頌揚開塔。分為四部分，最初的三分是分身聚集的意義。一頌是變土，二頌是佛坐，兩頌半是顯身出香、利益眾生、住持佛法。這是最初的兩部分。
經文：『諸佛各各（至）然大炬火』。
贊曰：這是佛坐的情景。『炬』讀作jù，《玉篇》中解釋為『束薪灼之』。
經文：『身出妙香（至）令法久住』。
贊曰：這是顯身出妙香、利益眾生、宣說佛法。有的人解釋為釋迦牟尼佛（Sakyamuni）自己出香，有的人解釋為分身佛出香。如果按照長句來讀，似乎是分身佛出香，但是長行文中只有釋迦牟尼佛燒香等待客人，而不是客人出香來款待主人，所以應該知道這裡並非一定是客人出香。就像風吹斷樹枝，化人順從自己，就像風吹倒草一樣容易成功。
經文：『告諸大眾（至）當知此意』。
贊曰：下面三十六頌是頌揚前面勸募大眾宣說佛經、陳述方法、付囑重任。中間分為三部分：最初九頌半是陳述勸募持經、讀經、誦經的人，讓他們自己發誓，顯示現在佛知道他們的心；其次四頌是勸募護法的人
【English Translation】 English version: (To) 'Always go to listen to the Dharma'.
Commentary: The following explains opening the stupa to listen to the Dharma, encouraging everyone. It is divided into two parts: the first two verses are about the cause and conditions, and the following eight and a half verses are about opening the stupa, without praising the third 'seeing praise' mentioned earlier. This is the first part. The Sanskrit term 'Asamkhya' (阿僧企耶) is translated here as 'innumerable', meaning '央' has reached its end. Some write it as '鞅', pronounced yǎng, which in the 'Shuowen' (《說文》) is explained as 'neck cover', which is not the meaning here. '靼' is pronounced dá. This version is 'wherever they go' ('在在所往'), while some versions are 'wherever they dwell' ('在在所住'), 'wherever they have dwelt' ('在在已住'). Repeating 'where they dwell' makes the meaning redundant, so 'wherever they go' should be used, meaning the places they go to and the places where they are located.
Sutra: 'Moreover, my manifested bodies (to) purify the country'.
Commentary: The following praises opening the stupa. It is divided into four parts: the first three parts are about the meaning of the manifested bodies gathering. One verse is about transforming the land, two verses are about the Buddhas sitting, and two and a half verses are about manifesting bodies emitting fragrance, benefiting sentient beings, and upholding the Dharma. These are the first two parts.
Sutra: 'Each of the Buddhas (to) lit great torches'.
Commentary: This is the scene of the Buddhas sitting. '炬' (torch) is pronounced jù, and in the 'Yupian' (《玉篇》) it is explained as 'bundles of firewood to burn'.
Sutra: 'Bodies emit wonderful fragrance (to) make the Dharma long abide'.
Commentary: This is about manifesting bodies emitting wonderful fragrance, benefiting sentient beings, and expounding the Dharma. Some explain it as Sakyamuni Buddha (釋迦牟尼佛) himself emitting fragrance, while others explain it as the manifested bodies of the Buddhas emitting fragrance. If read as a long sentence, it seems to be the manifested bodies emitting fragrance, but the long passage only mentions Sakyamuni Buddha burning incense to wait for guests, not the guests emitting fragrance to entertain the host, so it should be known that it is not necessarily the guests emitting fragrance here. It is like the wind breaking a branch, a transformation body following oneself, just as the wind easily blows down grass.
Sutra: 'Telling the great assembly (to) you should know this meaning'.
Commentary: The following thirty-six verses praise the previous exhortation to the assembly to expound the sutra, state the methods, and entrust the important task. It is divided into three parts: the first nine and a half verses state the exhortation to those who uphold, read, and recite the sutra, letting them make vows themselves, showing that the present Buddhas know their minds; the next four verses are about exhorting those who protect the Dharma
其自願；后二頌募說法者，「即為見我」等，勸令發願。此初也。
經「諸佛子等(至)諸世界者」。
贊曰：募護法者令其自願。分四：一頌募護法，一頌護法即為供養我及多寶，一頌說多寶護法，一頌護法即供養化佛。
經「若說此經(至)宜發大愿」。
贊曰：此二頌，一頌募說法者，即為見我身多寶及化佛；一頌勸令發願。
經「諸餘經典(至)是則為難」。
贊曰：下十九頌對比勝劣。中分六：初五頌對比說難，次二頌對比書難，次二頌對比讀難，次二頌對比為一人說難，次三頌對比聽難，后五頌對比持難。此初也。初四舉易，后一對比此經難信難解難入。理智深妙故陶練難成，不同前四神通可得。「擲」音直炙反，投也，古作「擿」。
經「假使有人(至)是則為難」。
贊曰：此對比書難。「把」音蒲巴反，或作「爬」，搔也掊也。今取「掊」音薄友反。
經「若以大地(至)是則為難」。
贊曰：此對比讀難。
經「假使劫燒(至)是則為難」。
贊曰：此對比為一人說難。
經「若持八萬(至)是則為難」。
贊曰：此對比聽難。
經「若人說法(至)是則為難」。
贊曰：下五頌對比持難
【現代漢語翻譯】 現代漢語譯本： 自願參與；後面的兩段偈頌是招募說法之人，用『即為見我』等語句，勸導他們發願。這是第一部分。
經文：『諸佛子等（至）諸世界者』。
讚語說：招募護法之人，讓他們自願參與。分為四個部分：一段偈頌招募護法，一段偈頌說護法就等於供養我和多寶如來（Tathagata Prabhutaratna），一段偈頌說多寶如來護法，一段偈頌說護法就等於供養化身佛。
經文：『若說此經（至）宜發大愿』。
讚語說：這兩段偈頌，一段招募說法之人，說他們即為見到我身、多寶如來和化身佛；一段勸導他們發願。
經文：『諸餘經典（至）是則為難』。
讚語說：下面十九段偈頌對比了勝與劣。中間分為六個部分：最初五段偈頌對比了說法的難度，接著兩段偈頌對比了書寫的難度，再接著兩段偈頌對比了讀誦的難度，再接著兩段偈頌對比了為一個人說法的難度，再接著三段偈頌對比了聽法的難度，最後五段偈頌對比了受持的難度。這是第一部分。最初四段列舉了容易之事，最後一段對比了此經難以置信、難以理解、難以進入。因為其理智深奧微妙，所以陶冶修習難以成就，不同於前面四種神通可以獲得。『擲』字讀音為直炙反（zhí zhì fǎn），意思是投擲，古時候寫作『擿』。
經文：『假使有人（至）是則為難』。
讚語說：這是對比書寫的難度。『把』字讀音為蒲巴反（pú bā fǎn），或者寫作『爬』，意思是搔或掊。現在取『掊』字，讀音為薄友反（bó yǒu fǎn）。
經文：『若以大地（至）是則為難』。
讚語說：這是對比讀誦的難度。
經文：『假使劫燒（至）是則為難』。
讚語說：這是對比為一個人說法的難度。
經文：『若持八萬（至）是則為難』。
讚語說：這是對比聽法的難度。
經文：『若人說法（至）是則為難』。
讚語說：下面五段偈頌對比受持的難度。
【English Translation】 English version: Voluntary participation; the following two gathas (verses) are to recruit preachers, using phrases such as 'is to see me' to encourage them to make vows. This is the first part.
Sutra: 'All Buddha's sons, etc. (to) all worlds'.
The commentary says: Recruiting Dharma protectors and letting them participate voluntarily. Divided into four parts: one gatha to recruit Dharma protectors, one gatha saying that protecting the Dharma is equivalent to making offerings to me and Tathagata Prabhutaratna (多寶如來), one gatha about Tathagata Prabhutaratna protecting the Dharma, and one gatha saying that protecting the Dharma is equivalent to making offerings to the manifested Buddhas.
Sutra: 'If one speaks this Sutra (to) should make great vows'.
The commentary says: These two gathas, one to recruit preachers, saying that they are seeing my body, Tathagata Prabhutaratna, and the manifested Buddhas; one to encourage them to make vows.
Sutra: 'All other sutras (to) then it is difficult'.
The commentary says: The following nineteen gathas compare the superior and the inferior. Divided into six parts: the first five gathas compare the difficulty of speaking, then two gathas compare the difficulty of writing, then two gathas compare the difficulty of reciting, then two gathas compare the difficulty of speaking for one person, then three gathas compare the difficulty of listening, and finally five gathas compare the difficulty of upholding. This is the first part. The first four list the easy things, and the last one compares the difficulty of believing, understanding, and entering this sutra. Because its intellect is profound and subtle, it is difficult to cultivate and achieve, unlike the previous four supernatural powers that can be obtained. The pronunciation of '擲' (zhì, to throw) is zhí zhì fǎn, meaning to throw, and it was written as '擿' in ancient times.
Sutra: 'Suppose someone (to) then it is difficult'.
The commentary says: This compares the difficulty of writing. The pronunciation of '把' (bǎ, to hold) is pú bā fǎn, or written as '爬' (pá, to scratch), meaning to scratch or scoop. Now we take '掊' (póu, to scoop), pronounced bó yǒu fǎn.
Sutra: 'If with the earth (to) then it is difficult'.
The commentary says: This compares the difficulty of reciting.
Sutra: 'Suppose a kalpa burns (to) then it is difficult'.
The commentary says: This compares the difficulty of speaking for one person.
Sutra: 'If holding eighty thousand (to) then it is difficult'.
The commentary says: This compares the difficulty of listening.
Sutra: 'If a person speaks the Dharma (to) then it is difficult'.
The commentary says: The following five gathas compare the difficulty of upholding.
。中分二：初三頌對比，后二頌結成持勝。此初也。
經「我為佛道(至)則持佛身」。
贊曰：結成持勝。
經「諸善男子(至)自說誓言」。
贊曰：下七頌半重募諸人結成勝行。分五：一頌半募持邀誓，一頌半順佛心，一頌半順正行，一頌紹佛位，二頌利世間。此初也。
經「此經難持(至)諸佛所嘆」。
贊曰：嘆順佛心。
經「是則勇猛(至)無上佛道」。
贊曰：順正行也。梵云杜多，此言除棄，訛雲頭陀。此有十二，如《瑜伽．聲聞地》說。
經「能于來世(至)住淳善地」。
贊曰：此紹佛位。決定信厚，名淳善地。有本為「純」字，唯是善也。
經「佛滅度后(至)皆應供養」。
贊曰：此利世間。初一是智眼，后一應受供。《華嚴經》云：「若以三千大千界， 頂戴一劫中不動， 彼之所作未為難， 信是法者為甚難。 大千塵數眾生類， 一切供養諸樂具， 彼之功德未為難， 信是法者為殊勝。 若以掌持十方剎， 于虛空中住一劫， 彼之所作未為難， 信是法者甚為難。 十佛剎塵眾生類， 一切供養諸樂具， 彼之功德未為難， 信是法者為殊勝。」
法華經玄贊卷第八(末)
天承元年(
【現代漢語翻譯】 現代漢語譯本： 中間分為兩部分：首先是三頌的對比，然後是兩頌總結成就殊勝。這是第一部分。
經文：『我為佛道（乃至）則持佛身』。
贊曰：總結成就殊勝。
經文：『諸善男子（乃至）自說誓言』。
贊曰：下面七頌半再次招募眾人結成殊勝之行。分為五部分：一頌半招募受持並邀請發誓，一頌半順應佛心，一頌半順應正行，一頌繼承佛位，兩頌利益世間。這是第一部分。
經文：『此經難持（乃至）諸佛所嘆』。
贊曰：讚歎順應佛心。
經文：『是則勇猛（乃至）無上佛道』。
贊曰：順應正行。梵文為Duta（杜多），意為除去、拋棄，訛傳為頭陀。共有十二種，如《瑜伽師地論·聲聞地》中所說。
經文：『能于來世（乃至）住淳善地』。
贊曰：這是繼承佛位。決定信奉深厚，名為淳善地。有的版本為『純』字，只是善的意思。
經文：『佛滅度后（乃至）皆應供養』。
贊曰：這是利益世間。最初一個是智眼，后一個是應受供養。《華嚴經》云：『若以三千大千世界，頂戴一劫中不動，彼之所作未為難，信是法者為甚難。大千塵數眾生類，一切供養諸樂具，彼之功德未為難，信是法者為殊勝。若以掌持十方剎，于虛空中住一劫，彼之所作未為難，信是法者甚為難。十佛剎塵眾生類，一切供養諸樂具，彼之功德未為難，信是法者為殊勝。』
《法華經玄贊》卷第八（末）
天承元年
【English Translation】 English version: In the middle, it is divided into two parts: first, a comparison of three verses, and then two verses concluding the achievement of supreme victory. This is the first part.
Sutra: 'I, for the Buddha path (even to) then uphold the Buddha's body'.
Praise: Concluding the achievement of supreme victory.
Sutra: 'All good men (even to) speak their own vows'.
Praise: The following seven and a half verses re-enlist all people to form supreme practice. Divided into five parts: one and a half verses enlist upholding and invite vows, one and a half verses accord with the Buddha's mind, one and a half verses accord with right practice, one verse inherits the Buddha's position, and two verses benefit the world. This is the first part.
Sutra: 'This sutra is difficult to uphold (even to) praised by all Buddhas'.
Praise: Praising accordance with the Buddha's mind.
Sutra: 'This is courageous (even to) unsurpassed Buddha path'.
Praise: Accordance with right practice. The Sanskrit is Duta (杜多), meaning to remove or discard, mistakenly transmitted as Tou Tuo (頭陀). There are twelve kinds, as described in the 'Yogacarabhumi-sastra, Sravaka-bhumi'.
Sutra: 'Able in the future (even to) dwell in pure and good land'.
Praise: This is inheriting the Buddha's position. Determined faith and deep, named pure and good land. Some versions use the character '純', which simply means good.
Sutra: 'After the Buddha's extinction (even to) all should make offerings'.
Praise: This is benefiting the world. The first is the eye of wisdom, the latter should receive offerings. The Avatamsaka Sutra says: 'If with three thousand great thousand worlds, bearing on the head without moving for a kalpa, what they do is not difficult, believing in this Dharma is very difficult. Great thousand dust number of sentient beings, all offerings of various pleasures, their merit is not difficult, believing in this Dharma is especially supreme. If holding ten directions of lands in the palm, dwelling in empty space for a kalpa, what they do is not difficult, believing in this Dharma is very difficult. Ten Buddha lands dust number of sentient beings, all offerings of various pleasures, their merit is not difficult, believing in this Dharma is especially supreme.'
The Profound Commentary on the Lotus Sutra, Volume 8 (End)
Tencho 1st year
辛亥)四月廿四日，法隆寺三經院、藥師寺善明房得業仁奉讀受了。
僧覺印並攝釋共之
保安三年六月九日書了，法隆寺僧覺印之。
同年十二月十九日以興福寺圓如房之本移點已了。僧覺印為令法久住、往生極樂也。
朱者皆點本也，高名書也。 大正藏第 34 冊 No. 1723 妙法蓮華經玄贊
妙法蓮華經玄贊卷第九(本)
大慈恩寺沙門基撰
提婆達多品
三門分別：一來意，二釋名，三解妨。
來意有三：一者論解六記中第四無怨記云「與提婆達多記者，示佛世尊無怨惡故」，故此品來。二者四品贊重流通中此為第三，顯持此經人可尊重，不吝軀命以求此法，于怨家所以身為床，故此品來。三者顯此經妙用利益無邊成道亦疾，即是海會大眾龍女成道，故此品來。
釋名者，「提婆」天也。「達多」授也。佛之黨弟、斛飯王之子，從天乞得、天授與之，故名天授。
解妨者，此品亦明龍宮涌出、龍女成道，何故唯以天授為名？答：天授良緣乃釋迦之師傅，余雖顯勝德，非佛自事故，不以為品名。又從初立名天授往事，龍宮古涌出等現事故。問：何故龍宮涌出、龍女道成不別為品，合天授耶？
【現代漢語翻譯】 現代漢語譯本 辛亥年四月二十四日，法隆寺三經院、藥師寺善明房的得業仁奉讀並接受了此經。
僧人覺印與攝釋共同署名。
保安三年六月九日書寫完畢，法隆寺僧人覺印。
同年十二月十九日，用興福寺圓如房的版本重新校對完畢。僧人覺印爲了令佛法長久住世、往生極樂世界。
硃砂標記的都是校對過的版本，高名也書寫了。 《大正藏》第34冊 No. 1723 《妙法蓮華經玄贊》
《妙法蓮華經玄贊》卷第九(版本)
大慈恩寺沙門基 撰
提婆達多品
分為三個方面來分別闡述：一、來意，二、解釋名稱，三、解釋疑問。
來意有三點：一是根據解釋六種授記中的第四種無怨記說，『為提婆達多（Devadatta，佛陀的堂弟）授記，是爲了顯示佛世尊沒有怨恨和厭惡』，因此有了此品。二是四品贊重流通中，此品為第三，顯示受持此經的人可以得到尊重，不吝惜身軀性命來求取此法，對於怨家也以身體作為床座，因此有了此品。三是顯示此經的妙用利益無邊，成道也非常迅速，即是海會大眾和龍女（Naga maiden）成道，因此有了此品。
解釋名稱，『提婆（Deva）』是天的意思。『達多（datta）』是授予的意思。他是佛的堂弟、斛飯王（斛飯王）的兒子，從天乞求而得、天授予了他，所以名叫天授。
解釋疑問，此品也闡明了龍宮涌出、龍女成道，為什麼只以天授為品名？回答：天授（Devadatta）是釋迦（Sakyamuni）的師傅，其餘雖然顯示殊勝功德，但不是佛陀自身的事蹟，所以不作為品名。而且是從最初立名天授的往事，到龍宮古涌出等顯現的事蹟。問：為什麼龍宮涌出、龍女成道不單獨成為一品，而與天授合併呢？
【English Translation】 English version On the 24th day of the fourth month of the Xin Hai year, the monk Ren of Horyu-ji (法隆寺) San-kyo-in (三經院) and Yakushi-ji (藥師寺) Zenmyo-bo (善明房) respectfully read and received this scripture.
Monk Kakue (覺印) and Sesshu (攝釋) jointly signed.
Completed writing on June 9th of Hoan (保安) 3rd year, by monk Kakue of Horyu-ji.
On December 19th of the same year, re-edited using the version of Ennyo-bo (圓如房) of Kofuku-ji (興福寺). Monk Kakue did this in order to make the Dharma endure and to be reborn in the Pure Land.
Those marked in vermilion are all edited versions; the names of the eminent are also written. Taisho Tripitaka Volume 34, No. 1723, Profound Commentary on the Lotus Sutra
Profound Commentary on the Lotus Sutra, Volume 9 (Version)
Composed by the Sramana Ji of Da Ci'en Monastery (大慈恩寺)
Chapter on Devadatta
Three aspects to distinguish: 1. Purpose of Coming, 2. Explanation of the Name, 3. Resolving Objections.
There are three purposes of coming: First, according to the explanation of the fourth of the six predictions, the Prediction of No Resentment, it says, 'The prediction given to Devadatta (提婆達多, Buddha's cousin) is to show that the World Honored One has no resentment or aversion,' hence this chapter comes. Second, in the four chapters praising and emphasizing circulation, this is the third, showing that those who uphold this sutra can be respected, not begrudging their lives to seek this Dharma, even using their bodies as a seat for enemies, hence this chapter comes. Third, it shows that the wondrous function and benefits of this sutra are boundless, and enlightenment is also swift, that is, the enlightenment of the great assembly and the Naga maiden (龍女), hence this chapter comes.
Explanation of the name: 'Deva (提婆)' means 'heaven'. 'Datta (達多)' means 'given'. He was Buddha's cousin, the son of King Hufan (斛飯王), obtained by praying to heaven, given by heaven, hence the name 'Heaven-given'.
Resolving objections: This chapter also clarifies the emergence from the Dragon Palace and the enlightenment of the Naga maiden, why is it only named after Devadatta? Answer: Devadatta (天授) was Sakyamuni's (釋迦) teacher, although the others show superior virtues, they are not the Buddha's own deeds, so they are not used as the chapter name. Moreover, it is from the initial naming of Devadatta's past events to the manifestation of the ancient emergence from the Dragon Palace. Question: Why are the emergence from the Dragon Palace and the enlightenment of the Naga maiden not made into separate chapters, but combined with Devadatta?
答：文殊順緣之善友，非違己之良緣；天授不然，顯經可重，故以違緣為品目，勸人持經，不以順緣為品名。俱經良友，故合為品。
經「爾時佛告(至)無有懈惓」。
贊曰：此品大文分二：初明天授與佛自身違緣善友，欲顯但能持經，不問怨親皆是善友；后明文殊與一切眾生順緣善友，說經益多速疾之力。初復分三：初明佛昔重法以求經；次明天授由經當來作佛，「告諸四眾提婆達多」下是；后結聞經獲益，「佛告諸比丘未來世中」下是。初文有二：初明往昔求法；后明結會今古，偈後文是。初中復二：初長行及偈明求法，后二頌求法所由。初長行分三：初明求法，次明仙許，后明隨順。求法有三：初明求法；次明修行；后明訪求，「擊鼓宣令」下是。此初也。「惓」音渠眷反，正應作「倦」，《玉篇》「懈也劬也極也止也」。亦作「券」字。或作「惓」，不知「惓」字所從。
經「于多劫中(至)心不退轉」。
贊曰：下明修行。有四：一位高能下，二劣心能勝，三難財能施，四難位能捐。此初二也。
經「為欲滿足(至)委政太子」。
贊曰：此後二也。「時世人」下難位能捐、難財能施中，初施意、后所施。所施中初外財、后內財。「捐」棄也廢舍也。在君為政、在
【現代漢語翻譯】 現代漢語譯本： 答：文殊菩薩所代表的順緣善友，並非指那些不違背自己意願的良緣；而提婆達多（Devadatta，佛陀的堂兄弟，常與佛作對）的情況則不然，他所顯現的經典具有重要的價值，因此以違緣作為品目的名稱，勸導人們受持經典，而不是以順緣作為品名。提婆達多和經典都是良友，所以將他們合為一品。
經文：『爾時佛告（至）無有懈惓』。
贊曰：此品的大致內容分為兩部分：首先闡明天授（提婆達多）與佛陀自身之間的違緣善友關係，意在表明只要能夠受持經典，無論對方是怨家還是親友，都是善友；其次闡明文殊菩薩與一切眾生之間的順緣善友關係，說明受持經典能夠帶來巨大的利益和快速的成就。第一部分又分為三部分：首先闡明佛陀過去重視佛法以求取經典；其次闡明天授（提婆達多）因經典而在未來成佛，『告諸四眾提婆達多』以下是相關內容；最後總結聽聞經典所獲得的利益，『佛告諸比丘未來世中』以下是相關內容。第一部分又分為兩部分：首先闡明往昔求法；其次闡明總結今昔，偈頌之後的內容是。首先闡明往昔求法又分為兩部分：首先以長行和偈頌闡明求法，其次以兩頌闡明求法的原因。首先以長行分為三部分：首先闡明求法，其次闡明修行，最後闡明訪求，『擊鼓宣令』以下是相關內容。這是第一部分。『惓』音渠眷反，正確的寫法應該是『倦』，《玉篇》解釋為『懈也劬也極也止也』。也寫作『券』字。或者寫作『惓』，不知道『惓』字的出處。
經文：『于多劫中（至）心不退轉』。
贊曰：下面闡明修行。有四個方面：一是地位高尚卻能謙下，二是心性卑劣卻能戰勝困難，三是難以施捨的財物卻能施捨，四是難以放棄的地位卻能放棄。這裡是前兩個方面。
經文：『為欲滿足（至）委政太子』。
贊曰：這是后兩個方面。『時世人』以下闡述了難以放棄的地位和難以施捨的財物，首先是施捨的意願，然後是所施捨的物品。所施捨的物品中，首先是外在的財物，然後是內在的財物。『捐』是捨棄的意思。在君主那裡是政權，在……
【English Translation】 English version: Answer: Manjushri (Bodhisattva representing wisdom), representing favorable conditions as virtuous friends, does not refer to good relationships that do not violate one's own will; however, Devadatta (Buddha's cousin who often opposed him) is different. The scriptures he reveals have significant value. Therefore, adverse conditions are used as the title of the chapter, encouraging people to uphold the scriptures, rather than using favorable conditions as the title. Both Devadatta and the scriptures are virtuous friends, so they are combined into one chapter.
Scripture: 'At that time, the Buddha told (to) without懈惓 (xie juan, weariness)'
Commentary: The main content of this chapter is divided into two parts: first, it clarifies the relationship between Devadatta and the Buddha himself as virtuous friends in adverse conditions, intending to show that as long as one can uphold the scriptures, whether the other party is an enemy or a friend, they are all virtuous friends; second, it clarifies the relationship between Manjushri and all sentient beings as virtuous friends in favorable conditions, explaining that upholding the scriptures can bring great benefits and rapid achievements. The first part is further divided into three parts: first, it clarifies the Buddha's past emphasis on Dharma to seek scriptures; second, it clarifies that Devadatta will become a Buddha in the future because of the scriptures, 'telling the four assemblies about Devadatta' below is the relevant content; finally, it summarizes the benefits gained from hearing the scriptures, 'the Buddha told the monks in the future' below is the relevant content. The first part is further divided into two parts: first, it clarifies the past seeking of Dharma; second, it clarifies the summary of the past and present, the content after the verses is. The first clarification of the past seeking of Dharma is further divided into two parts: first, it clarifies the seeking of Dharma with long prose and verses, and second, it clarifies the reasons for seeking Dharma with two verses. The first part is divided into three parts with long prose: first, it clarifies the seeking of Dharma, second, it clarifies the practice, and finally, it clarifies the seeking, 'drumming and proclaiming' below is the relevant content. This is the first part. '惓 (quan)' is pronounced qu juan fan, the correct writing should be '倦 (juan)', 《玉篇 (Yu Pian, Jade Chapters)》 explains it as '懈 (xie, lax) 也劬 (qu, diligent) 也極 (ji, extreme) 也止 (zhi, stop) 也'. It is also written as '券 (quan)' . Or written as '惓 (quan)', I don't know the origin of the character '惓 (quan)'.
Scripture: 'In many kalpas (to) the mind does not退轉 (tui zhuan, regress)'
Commentary: The following clarifies the practice. There are four aspects: first, high status but able to be humble, second, inferior mind but able to overcome difficulties, third, difficult to give wealth but able to give, fourth, difficult to give up position but able to give up. Here are the first two aspects.
Scripture: 'In order to satisfy (to) entrust the government to the太子 (tai zi, crown prince)'
Commentary: These are the latter two aspects. '時世人 (shi shi ren, people of the time)' below describes the difficult to give up position and the difficult to give wealth, first is the intention to give, and then is the thing given. Among the things given, first is external wealth, and then is internal wealth. '捐 (juan)' means to abandon. In the monarch's place it is political power, in...
臣為事，今棄君政，非己任也。
經「系鼓宣令(至)供給走使」。
贊曰：此明訪求。
經「時有仙人(至)當爲宣說」。
贊曰：此明仙許。
經「王聞仙言(至)身心無倦」。
贊曰：下明隨奉。有二：初難行能為，后難事能久。此初也。「乃至」者，中間所經無量事業，謂打罵之曾不退等。
經「於時奉事(至)令無所乏」。
贊曰：難事能久。
經「爾時世尊(至)身當爲奴僕」。
贊曰：五頌半頌前，中分三：初二求法，一頌半仙許，二頌隨順。此初也。「推」擊也，有作「槌」都回反，槌㰅也。字從木追。有作「捶」直淚反。關東謂捶，關西謂棏。「棏」音竹革反。「槌」「㰅」並非經義。
經「時有阿私仙(至)吾當為汝說」。
贊曰：此仙許也。「阿私仙」者，此云無比。
經「時王聞仙言(至)身心無懈惓」。
贊曰：此隨順也。「蓏」作「瓜」音讀，《玉篇》「果謂桃李之屬，蓏謂瓜瓞之屬」。又有核曰果，無核曰蓏。又木實曰果，草實曰蓏。又木上曰果，地上曰蓏。
經「普為諸眾生(至)今故為汝說」。
贊曰：此二頌求法所由，勸示勤學。
經「佛告諸比丘(至)善知識故
【現代漢語翻譯】 現代漢語譯本 我因為有事，現在要放棄君王的政事，這不是我推卸責任。
經文：『系鼓宣令(至)供給走使』。
讚語說：這表明（國王）四處訪求。
經文：『時有仙人(至)當爲宣說』。
讚語說：這表明仙人答應了。
經文：『王聞仙言(至)身心無倦』。
讚語說：下面表明（國王）隨順奉行。分為兩個方面：一是難行之事能夠做到，二是難事能夠堅持長久。這是第一方面。『乃至』表示中間經歷了無數的事情，比如打罵也不曾退卻等。
經文：『於時奉事(至)令無所乏』。
讚語說：難事能夠堅持長久。
經文：『爾時世尊(至)身當爲奴僕』。
讚語說：五頌半頌之前，中間分為三部分：開始兩頌是求法，一頌半是仙人答應，兩頌是隨順。這是第一部分。『推』是擊打的意思，有的寫作『槌』，讀作都回反，槌是㰅的意思。這個字的偏旁是木字旁加追。有的寫作『捶』，讀作直淚反。關東地區稱之為捶，關西地區稱之為棏。『棏』讀作竹革反。『槌』和『㰅』並非經文的含義。
經文：『時有阿私仙(至)吾當為汝說』。
讚語說：這是仙人答應了。『阿私仙』的意思是無比。
經文：『時王聞仙言(至)身心無懈惓』。
讚語說：這是隨順。（經文中的）『蓏』字，讀作『瓜』的音。《玉篇》中說：『果』指的是桃李之類的果實，『蓏』指的是瓜瓞之類的果實。又有核的叫做果，沒有核的叫做蓏。又木本植物結的果實叫做果，草本植物結的果實叫做蓏。又長在樹上的叫做果，長在地上的叫做蓏。
經文：『普為諸眾生(至)今故為汝說』。
讚語說：這兩頌說明了求法的緣由，勸誡人們勤奮學習。
經文：『佛告諸比丘(至)善知識故』
【English Translation】 English version I, because of certain matters, now abandon the affairs of the king, and this is not me shirking responsibility.
Sutra: 'Tie drums and proclaim orders (to) provide for errands'.
The commentary says: This clarifies the seeking everywhere.
Sutra: 'At that time, there was an immortal (to) I shall explain it for you'.
The commentary says: This clarifies the immortal's promise.
Sutra: 'The king heard the immortal's words (to) body and mind without weariness'.
The commentary says: The following clarifies the obediently following. There are two aspects: first, being able to do what is difficult, and second, being able to persist in what is difficult. This is the first aspect. 'Even to' indicates the countless matters experienced in between, such as not retreating even when beaten or scolded.
Sutra: 'At that time, serving (to) causing no lack'.
The commentary says: Being able to persist in what is difficult.
Sutra: 'At that time, the World Honored One (to) the body shall be a servant'.
The commentary says: Before the five and a half verses, the middle is divided into three parts: the first two verses are for seeking the Dharma, one and a half verses are the immortal's promise, and two verses are for following obediently. This is the first part. 'Push' means to strike, some write it as '槌' (chui), pronounced du hui fan, 槌 means 㰅. The character has the radical of wood and is combined with 追. Some write it as '捶' (chui), pronounced zhi lei fan. In the Guandong region, it is called 捶, and in the Guansi region, it is called 棏. '棏' is pronounced zhu ge fan. '槌' and '㰅' are not the meaning of the sutra.
Sutra: 'At that time, there was the Asita Immortal (Asita, meaning 'non-black') (to) I shall explain it for you'.
The commentary says: This is the immortal's promise. 'Asita Immortal' means incomparable.
Sutra: 'At that time, the king heard the immortal's words (to) body and mind without懈惓 (xie juan, meaning laziness or weariness)'.
The commentary says: This is following obediently. The character '蓏' (luo) is read as the sound of '瓜' (gua, meaning melon). The 'Yupian' (a Chinese dictionary) says: '果' (guo) refers to fruits like peaches and plums, '蓏' refers to fruits like melons and gourds. Fruits with pits are called 果, fruits without pits are called 蓏. Also, fruits from woody plants are called 果, fruits from herbaceous plants are called 蓏. Also, fruits on trees are called 果, fruits on the ground are called 蓏.
Sutra: 'Universally for all sentient beings (to) now therefore I explain it for you'.
The commentary says: These two verses explain the reason for seeking the Dharma, and encourage diligent learning.
Sutra: 'The Buddha told the Bhikkhus (to) because of good knowledge'
」。
贊曰：此明結會今古。有二：初結會，后領荷。領荷有二：初領十一別德；后領二種別德，謂成覺、度生。
經「告諸四眾(至)住不退轉」。
贊曰：下明天授由經當來作佛。行損害故近雖沉沒，由經力故當成勝果。《無垢稱》云「示現作魔王者，多是不可思議解脫菩薩。唯有香象能與香象捔力鬥戰，非驢所堪。」故知天授示現為也。授記有二：初記現在，後記滅后。現在有四：一自體，二界名，三住壽，四利益。
經「時天王佛(至)不退轉」。
贊曰：此記滅后。有四：一法住，二起塔，三供養，四利益。
經「佛告諸比丘(至)蓮華化生」。
贊曰：下第三段結聞經獲益。信心不疑當具五德：一不墮三惡趣，二生佛前，三常聞此經，四生人、天受樂，五佛前化生。凡難有八，謂三惡趣為三，四生佛前佛後，五諸根不具，六邪見世智辨聰，七邊地即攝北洲，八長壽天。《成實論》說四輪摧八難：一住善處，謂生中國，除五難，謂三惡趣、邊地、長壽天。二依善人，謂遇佛，除生佛前佛後。三發正愿，謂正見，除邪見、世智辨聰。四宿植善根，除諸根不具。今言「不墮地獄」等者，離三途難。「生佛前」者，除生佛前後。「常聞此經」，除邪見、世智辨聰。「
【現代漢語翻譯】 現代漢語譯本：
贊曰：此段闡明了連線古今的因緣。分為兩個部分：首先是連線，然後是承擔。承擔又分為兩個部分：首先是承擔十一種特別的功德；然後是承擔兩種特別的功德，即成就覺悟和度化眾生。
經文：『告訴各位四眾（比丘、比丘尼、優婆塞、優婆夷）（直至）安住于不退轉的境界。』
贊曰：下面闡明天授（Devadatta）由於此經的功德，將來能夠成佛。雖然因為過去的惡行而暫時沉淪，但由於此經的力量，將來必定成就殊勝的果報。《維摩詰經》說：『示現為魔王的人，多是不可思議解脫的菩薩。只有香象才能與香象角力戰鬥，不是驢子所能勝任的。』因此可知天授是示現的。授記分為兩個部分：首先是授記現在，然後是授記滅后。現在又分為四個方面：一是自身，二是世界名稱，三是住世壽命，四是利益眾生。
經文：『當時的天王佛（Dīpaṃkara Buddha）（直至）不退轉。』
贊曰：這段是授記滅度之後的事情。分為四個方面：一是佛法住世的時間，二是建造佛塔，三是供養佛塔，四是利益眾生。
經文：『佛告訴各位比丘（bhikkhus）（直至）蓮花化生。』
贊曰：下面是第三段，總結聽聞此經所獲得的利益。信心堅定不懷疑的人，應當具備五種功德：一是不墮入三惡道，二是得生於佛前，三是常能聽聞此經，四是得生人天享受快樂，五是在佛前蓮花化生。世間有八種困難，即三惡道為三種，四是生於佛前或佛后，五是諸根不具足，六是邪見和世智辯聰，七是邊地，包括北俱盧洲，八是長壽天。《成實論》說四輪可以摧毀八難：一是安住于善處，即生於中國（中央之國），可以去除五種困難，即三惡道、邊地、長壽天。二是依靠善人，即遇到佛，可以去除生於佛前或佛后。三是發起正確的願望，即正見，可以去除邪見和世智辯聰。四是宿世種植善根，可以去除諸根不具足。現在說『不墮地獄』等，是遠離三惡道的困難。『生於佛前』，是去除生於佛前佛後的困難。『常聞此經』，是去除邪見和世智辯聰。
【English Translation】 English version:
Commentary: This clarifies the connection between the past and the present. It has two parts: first, the connection; then, the undertaking. The undertaking has two parts: first, undertaking the eleven distinct virtues; then, undertaking the two distinct virtues, namely, achieving enlightenment and liberating beings.
Sutra: 'Tell the four assemblies (bhikkhus, bhikkhunis, upāsakas, upāsikās) (until) abiding in the state of non-retrogression.'
Commentary: The following clarifies that Devadatta, due to the merit of this sutra, will become a Buddha in the future. Although temporarily submerged due to past misdeeds, he will surely achieve supreme fruition due to the power of this sutra. The Vimalakirti Sutra says: 'Those who manifest as demon kings are mostly inconceivable liberation Bodhisattvas. Only a strong elephant can wrestle and fight with another strong elephant; a donkey is not capable of it.' Therefore, it is known that Devadatta's manifestation is intentional. The prediction is divided into two parts: first, the prediction of the present; then, the prediction after extinction. The present is further divided into four aspects: first, the self; second, the name of the world; third, the duration of life; fourth, benefiting beings.
Sutra: 'At that time, the Dīpaṃkara Buddha (until) non-retrogression.'
Commentary: This predicts what will happen after extinction. It is divided into four aspects: first, the duration of the Dharma's existence; second, the building of stupas; third, the offering to stupas; fourth, benefiting beings.
Sutra: 'The Buddha told the bhikkhus (until) born from lotus flowers.'
Commentary: The following is the third section, summarizing the benefits gained from hearing this sutra. Those who have firm faith and no doubt should possess five virtues: first, not falling into the three evil realms; second, being born before a Buddha; third, constantly hearing this sutra; fourth, being born in the human or heavenly realms and enjoying happiness; fifth, being born from lotus flowers before a Buddha. There are eight difficulties in the world, namely, the three evil realms as three, fourth, being born before or after a Buddha, fifth, having incomplete faculties, sixth, having wrong views and worldly cleverness, seventh, being in border regions, including Uttarakuru, eighth, being in the long-life heavens. The Tattvasiddhi Śāstra says that the four wheels can destroy the eight difficulties: first, abiding in a good place, namely, being born in the central country (China), which can remove five difficulties, namely, the three evil realms, border regions, and long-life heavens. Second, relying on good people, namely, encountering a Buddha, which can remove being born before or after a Buddha. Third, making correct vows, namely, having right views, which can remove wrong views and worldly cleverness. Fourth, planting good roots in past lives, which can remove having incomplete faculties. Now, saying 'not falling into hell,' etc., is to be free from the difficulties of the three evil paths. 'Being born before a Buddha' is to remove the difficulty of being born before or after a Buddha. 'Constantly hearing this sutra' is to remove wrong views and worldly cleverness.
生人、天受樂」，除諸根不具。「佛前化生」，除邊地、北洲及長壽天。
經「於時下方(至)當還本土」。
贊曰：下品第二大段，明文殊順緣，善友說經益多速疾。中分四：初智積請歸，二釋迦留止，三文殊涌出，四智積談議。此初也。驗此文意，智積請歸明說經訖，故知八品正宗為勝。
問：
何故白多寶，釋迦留待。
答：
侍者請還故白多寶，賓主之道釋迦留之。
經「釋迦牟尼佛(至)可還本土」。
贊曰：二釋迦留止。
經「爾時文殊師利(至)詣靈鷲山」。
贊曰：下第三文殊涌出。有二：初涌出詣山，後下華致敬。此初也。
問：
初標經首及答彌勒並在會中，何故此言龍宮涌出？
答：
利益多端，去住咸益。佛創說一乘便即隱而不現，今為證驗方出龍宮，此亦何失？從海涌出，傍詣靈山。
經「從蓮華下(至)卻坐一面」。
贊曰：此下華禮敬。既致禮世尊，亦慰問菩薩。
問：
分身既在，不獨兩尊，何故文殊獨禮二聖？
答：
逐近偏歸，未必要須普禮；相鄰致敬，不假普禮分身。又現前易禮、遠處難歸，故知東土上人偏禮二聖，觀音奉珠但為兩分，分身
【現代漢語翻譯】 現代漢語譯本： 『生人、天受樂』，可以免除諸根不全的缺陷。『佛前化生』，可以免除投生到邊地、北俱盧洲以及長壽天的可能。
經文：『於時下方(至)當還本土』。
讚語說：下品第二大段，闡明文殊菩薩順應因緣，善知識說法利益眾多且迅速。中分四部分：一是智積菩薩請求返回，二是釋迦佛挽留，三是文殊菩薩涌出，四是智積菩薩的談論。這是第一部分。考察這段經文的意思，智積菩薩請求返回，表明說法已經結束，因此可知八品正宗最為殊勝。
問：
為什麼向多寶佛稟告，而釋迦佛卻要挽留？
答：
因為侍者請求返回，所以向多寶佛稟告，這是賓主之間的禮儀，釋迦佛因此挽留。
經文：『釋迦牟尼佛(至)可還本土』。
讚語說：這是第二部分，釋迦佛挽留。
經文：『爾時文殊師利(至)詣靈鷲山』。
讚語說：下品第三部分，文殊菩薩涌出。分為兩部分：一是涌出前往靈鷲山（Grdhrakuta Mountain），二是降下蓮花致敬。這是第一部分。
問：
最初在經文開頭以及回答彌勒菩薩（Maitreya Bodhisattva）時，都說文殊菩薩在法會之中，為什麼這裡說從龍宮涌出？
答：
利益眾多，離開和留下都有利益。佛陀最初宣說一乘佛法后便隱沒不現，現在爲了驗證才從龍宮出來，這又有什麼損失呢？從海中涌出，來到靈鷲山。
經文：『從蓮華下(至)卻坐一面』。
讚語說：這是降下蓮花致敬。既向世尊（Lokajyestha）致敬，也慰問了菩薩。
問：
分身佛（manifestation bodies）既然存在，不僅僅只有兩尊佛，為什麼文殊菩薩只禮敬兩位聖者？
答：
就近親近，不必一定要普遍禮敬；相鄰致敬，不需要普遍禮敬分身。而且現前容易禮敬，遠處難以返回，因此可知東土的上人偏向禮敬兩位聖者，觀音菩薩（Avalokitesvara Bodhisattva）奉獻寶珠也只是分為兩份，分身佛。
【English Translation】 English version: 『Born as humans, enjoying heavenly bliss,』 one can be free from defects of incomplete faculties. 『Born by transformation before the Buddha,』 one can avoid being born in border regions, Uttarakuru (Northern Continent), and the heavens of long life.
Sutra: 『At that time, from below (to) should return to their native lands.』
The commentary says: The second major section of the lower part clarifies that Manjushri (Manjushri Bodhisattva) accords with conditions, and good friends speaking the sutra bring many swift benefits. It is divided into four parts: first, Zhiji (Pragyaakumara) requests to return; second, Shakyamuni (Sakyamuni Buddha) retains him; third, Manjushri emerges; and fourth, Zhiji discusses. This is the first part. Examining the meaning of this text, Zhiji's request to return indicates that the Dharma talk is over, thus knowing that the eight chapters of the main teaching are the most excellent.
Question:
Why report to Prabhutaratna (Prabhutaratna Buddha), while Shakyamuni retains him?
Answer:
Because the attendant requested to return, he reported to Prabhutaratna; as a matter of host and guest, Shakyamuni retained him.
Sutra: 『Shakyamuni Buddha (to) may return to their native lands.』
The commentary says: This is the second part, Shakyamuni retains him.
Sutra: 『At that time, Manjushri (to) went to Vulture Peak (Grdhrakuta Mountain).』
The commentary says: The third part of the lower section, Manjushri emerges. It has two parts: first, emerging and going to the mountain; second, descending flowers to pay respects. This is the first part.
Question:
Initially, at the beginning of the sutra and in answering Maitreya (Maitreya Bodhisattva), it was said that he was in the assembly; why does this say he emerged from the Dragon Palace?
Answer:
The benefits are many, and there are benefits in both leaving and staying. After the Buddha initially proclaimed the One Vehicle Dharma, he immediately disappeared and did not appear. Now, to verify it, he emerges from the Dragon Palace; what loss is there in this? Emerging from the sea, he goes to Vulture Peak.
Sutra: 『From under the lotus flowers (to) sat to one side.』
The commentary says: This is descending flowers to pay respects. Having paid respects to the World Honored One (Lokajyestha), he also consoles the Bodhisattvas.
Question:
Since the manifestation bodies (manifestation bodies) exist, and there are not only two Buddhas, why does Manjushri only pay respects to the two Holy Ones?
Answer:
One inclines towards those nearby, and it is not necessary to universally pay respects; paying respects to neighbors does not require universally paying respects to manifestation bodies. Moreover, it is easy to pay respects to those present, and difficult to return from afar. Therefore, it is known that the people of the Eastern Land tend to pay respects to the two Holy Ones, and Avalokitesvara (Avalokitesvara Bodhisattva)'s offering of jewels is also only divided into two parts, manifestation bodies.
猶在亦復何愆。
經「智積菩薩(至)其數幾何」。
贊曰：下智積談議。有二：初辨所化多少；后辨所化遲速，偈后「智積問」下是。初顯二益：一所度眾、二所化難，皆從聲聞以入大故。后亦二益：一道成速，二轉惡身。去畜生之貌、轉女人之質，皆是經力所致然也。初文有六：一問化多少，二答數無央，三龍宮涌出，四文殊指示，五智積讚揚，六文殊告化。此初也。「仁者」，《周禮》云「仁者有六德：一曰仁」，鄭玄「愛人以及物曰仁；上下相親曰仁；貴賢親親曰仁；殺身成人曰仁，仁忍也；好生惡殺曰仁；善惡含忍曰仁。」
經「文殊師利(至)自當有證」。
贊曰：答數無殃。「須臾」者，《玉篇》云「俄頃也」。有云，自當證知，聲不及此。
經「所言未竟(至)大乘空義」。
贊曰：龍宮涌出。有二：初涌出詣山，後文殊化德。
經「文殊師利(至)其事如是」。
贊曰：文殊指示。
經「爾時智積(至)令速成菩提」。
贊曰：智積讚揚。
經「文殊師利(至)妙法華經」。
贊曰：文殊告化。
經「智積菩薩(至)速得佛不」。
贊曰：下辨所化遲速。有四：初智積問，二文殊答，三智積疑，四龍女現
【現代漢語翻譯】 現代漢語譯本： 猶有何過錯呢？
經文：『智積菩薩(至)其數幾何』。
贊曰：下面智積菩薩談論議題。分為兩部分：首先辨別所教化眾生的多少；然後辨別所教化眾生的快慢，偈頌後面的『智積問』就是。首先顯示兩種利益：一是所度化的眾生之多，二是所教化之難，都是從聲聞乘而進入大乘的緣故。後面也有兩種利益：一是道業成就之快，二是轉變惡劣之身。去除畜生的形貌、轉變女人的身體，都是經書的力量所導致的。最初的經文有六個部分：一是問教化眾生的多少，二是回答數量無數，三是龍宮涌出，四是文殊菩薩指示，五是智積菩薩讚揚，六是文殊菩薩告知教化。這是最初的部分。『仁者』，《周禮》說『仁者有六德：一曰仁』，鄭玄說『愛人以及物叫做仁；上下互相親愛叫做仁；尊重賢人親近親人叫做仁；殺身成全仁義叫做仁，仁就是忍耐；喜歡生存厭惡殺戮叫做仁；善與惡都包含忍耐叫做仁。』
經文：『文殊師利(至)自當有證』。
贊曰：回答數量無數。『須臾』，《玉篇》說『是俄頃的意思』。有人說，自己應當能夠驗證知曉，聲音傳不到這裡。
經文：『所言未竟(至)大乘空義』。
贊曰：龍宮涌出。分為兩部分：一是涌出前往山，後面是文殊菩薩的教化功德。
經文：『文殊師利(至)其事如是』。
贊曰：文殊菩薩指示。
經文：『爾時智積(至)令速成菩提』。
贊曰：智積菩薩讚揚。
經文：『文殊師利(至)妙法華經』。
贊曰：文殊菩薩告知教化。
經文：『智積菩薩(至)速得佛不』。
贊曰：下面辨別所教化眾生的快慢。分為四個部分：一是智積菩薩提問，二是文殊菩薩回答，三是智積菩薩疑惑，四是龍女顯現。
【English Translation】 English version: What fault remains?
Sutra: 'Bodhisattva Zhiji (智積菩薩) (up to) how many are they?'
Commentary: Below, Zhiji Bodhisattva (智積菩薩) discusses the topic. There are two parts: first, distinguishing the number of beings transformed; then, distinguishing the speed of transformation. The 'Zhiji's Question' after the verse is about this. First, it shows two benefits: one is the multitude of beings delivered, and the second is the difficulty of transformation, all because they enter the Great Vehicle from the Hearer Vehicle. Later, there are also two benefits: one is the speed of achieving the Path, and the second is the transformation of evil bodies. Removing the appearance of animals and transforming the nature of women are all caused by the power of the sutra. The initial text has six parts: one is asking about the number of beings transformed, two is answering that the number is countless, three is the emergence from the Dragon Palace, four is Manjushri's (文殊師利) instruction, five is Zhiji's (智積) praise, and six is Manjushri's (文殊師利) announcement of transformation. This is the initial part. 'Benevolent One', the 'Rites of Zhou' says 'The benevolent one has six virtues: the first is benevolence', Zheng Xuan said 'Loving people and extending it to things is called benevolence; superiors and inferiors loving each other is called benevolence; respecting the virtuous and being close to relatives is called benevolence; sacrificing oneself to achieve benevolence is called benevolence, benevolence is endurance; liking life and hating killing is called benevolence; good and evil both contain endurance is called benevolence.'
Sutra: 'Manjushri (文殊師利) (up to) you will naturally have proof.'
Commentary: Answering that the number is countless. 'In a moment', the 'Yupian' says 'it means in an instant'. Some say that one should be able to verify and know for oneself, the sound does not reach here.
Sutra: 'Before the words were finished (up to) the emptiness doctrine of the Great Vehicle.'
Commentary: Emerging from the Dragon Palace. There are two parts: one is emerging and going to the mountain, and later is Manjushri's (文殊師利) virtue of transformation.
Sutra: 'Manjushri (文殊師利) (up to) the matter is like this.'
Commentary: Manjushri's (文殊師利) instruction.
Sutra: 'At that time, Zhiji (智積) (up to) causing them to quickly achieve Bodhi.'
Commentary: Zhiji's (智積) praise.
Sutra: 'Manjushri (文殊師利) (up to) the Wonderful Dharma Lotus Sutra.'
Commentary: Manjushri's (文殊師利) announcement of transformation.
Sutra: 'Bodhisattva Zhiji (智積菩薩) (up to) quickly attain Buddhahood or not?'
Commentary: Below, distinguishing the speed of transformation. There are four parts: one is Zhiji's (智積) question, two is Manjushri's (文殊師利) answer, three is Zhiji's (智積) doubt, and four is the appearance of the Dragon Girl.
。此初也。
經「文殊師利(至)能至菩提」。
贊曰：文殊答。有十六德：一龍；二女；三小；四慧利；五知根；六得總持法，此聞持也；七得定；八了法；九得不退；十辨才；十一慈念；十二具德；十三迅辨；十四所說深遠；十五仁慈謙沖；十六和雅。如上此女速至菩提。「剎那頃」者，時之極小也。《俱舍論》說「百二十剎那，為怛剎那量，臘縛此六十，此三十須臾，此三十晝夜，三十晝夜月，十二月為年，于中半減夜。」華嚴經說「十信菩薩八相成道」，今或說此勸示眾人。《伽耶山頂經》「凈光天子問有幾發心？文殊答有四：一證發心，謂入初地；二行發心，次六地；三不退發心，八九地；四一生補處發心，謂第十地。」今此龍女或即第四發心，化為龍女，小而能學法華，速得菩提。勸獎眾人，非為實爾。《文殊問菩提經》云：「此四中，初過聲聞，次過獨覺，次過不定地，后安住定地。」據增勝為論，不違前經。《法印經》菩提心有七，《發菩提心論》有十發心，〈菩薩地〉有四緣十種發心，恐繁且止。
經「智積菩薩(至)便成正覺」。
贊曰：智積疑也。有四：一時長，二行廣，三處遍，四意大方得菩提，故生疑也。
經「言論未訖(至)度脫苦眾生」。
贊
【現代漢語翻譯】 此為最初的提問。
經文：『文殊師利（直到）能夠證得菩提』。
讚頌說：文殊的回答包含了十六種功德：一、是龍；二、是女；三、年幼；四、智慧敏銳；五、瞭解根器；六、獲得總持之法，即聞持；七、獲得禪定；八、明瞭諸法；九、獲得不退轉；十、具足辯才；十一、慈悲憐憫；十二、具足功德；十三、迅速明辨；十四、所說之法深遠；十五、仁慈謙遜；十六、言語柔和。像這樣的女子能夠迅速證得菩提。『剎那頃』指的是極短的時間。《俱舍論》中說：『一百二十剎那為一個怛剎那量，六十個怛剎那為一個臘縛，三十個臘縛為一個須臾，三十個須臾為一個晝夜，三十個晝夜為一個月，十二個月為一年，其中夜晚的時間減半。』《華嚴經》中說『十信菩薩八相成道』，現在這樣說或許是爲了勸勉眾人。《伽耶山頂經》中說：『凈光天子問有幾種發心？文殊回答有四種：一、證發心，指進入初地；二、行發心，指進入六地；三、不退發心，指進入八九地；四、一生補處發心，指第十地。』現在這位龍女或許就是第四種發心，化身為龍女，年幼卻能學習《法華經》，迅速證得菩提。這是爲了勸勉鼓勵眾人，並非真實如此。《文殊問菩提經》中說：『這四種發心中，第一種超過聲聞，第二種超過獨覺，第三種超過不定地，最後一種安住于定地。』這是根據增勝的觀點來論述，不違背之前的經典。《法印經》中菩提心有七種，《發菩提心論》中有十種發心，《菩薩地》中有四緣十種發心，恐怕過於繁瑣，就此停止。
經文：『智積菩薩（直到）便能成就正覺』。
讚頌說：智積（Zhiji）菩薩心存疑惑。有四個原因：一、時間長久；二、修行廣大；三、處所普遍；四、心意廣大才能證得菩提，因此產生疑惑。
經文：『言論還未結束（直到）度脫受苦的眾生』。
讚頌
【English Translation】 This is the initial question.
The Sutra: 'Manjushri (until) is able to attain Bodhi'.
The praise says: Manjushri's (Manjushri) answer contains sixteen virtues: 1. Dragon; 2. Female; 3. Young; 4. Keen intelligence; 5. Understanding of faculties; 6. Obtaining the Dharma of Dharani (Dharani), which is the retention of hearing; 7. Obtaining Samadhi (Samadhi); 8. Understanding the Dharma; 9. Obtaining non-retrogression; 10. Eloquence; 11. Compassionate thought; 12. Possessing virtues; 13. Quick discernment; 14. Profound and far-reaching teachings; 15. Benevolent, kind, and humble; 16. Harmonious and elegant. Such a woman can quickly attain Bodhi. 'In an instant' refers to an extremely short time. The Abhidharmakośa (Abhidharmakośa) says: 'One hundred and twenty kshanas (kshana) are a tatkshana (tatkshana), sixty tatkshanas are a lava (lava), thirty lavas are a muhurta (muhurta), thirty muhurtas are a day and night, thirty days and nights are a month, twelve months are a year, in which the night time is halved.' The Avatamsaka Sutra (Avatamsaka Sutra) says 'Bodhisattvas of the Ten Faiths achieve enlightenment through the eight aspects', now saying this may be to encourage everyone. The Gaya Mountain Top Sutra (Gaya Mountain Top Sutra) says: 'Pure Light Deva (Pure Light Deva) asked how many kinds of aspiration are there? Manjushri answered there are four: 1. Aspiration of realization, referring to entering the first ground; 2. Aspiration of practice, referring to the sixth ground; 3. Aspiration of non-retrogression, referring to the eighth and ninth grounds; 4. Aspiration of becoming a successor in one lifetime, referring to the tenth ground.' Now this Dragon Girl (Dragon Girl) may be the fourth kind of aspiration, transforming into a Dragon Girl, young but able to learn the Lotus Sutra (Lotus Sutra), quickly attaining Bodhi. This is to encourage everyone, not that it is actually so. The Manjushri's Questions on Bodhi Sutra (Manjushri's Questions on Bodhi Sutra) says: 'Among these four, the first surpasses the Sravakas (Sravakas), the second surpasses the Pratyekabuddhas (Pratyekabuddhas), the third surpasses the uncertain ground, and the last abides in the fixed ground.' This is discussed from the perspective of increasing superiority, not contradicting the previous sutra. In the Dharma Seal Sutra (Dharma Seal Sutra), there are seven kinds of Bodhicitta (Bodhicitta), in the Treatise on Arousing the Bodhi Mind (Treatise on Arousing the Bodhi Mind) there are ten kinds of aspiration, in the Bodhisattva-bhumi (Bodhisattva-bhumi) there are four conditions and ten kinds of aspiration, fearing it is too cumbersome, I will stop here.
The Sutra: 'Bodhisattva Zhiji (until) will then attain perfect enlightenment'.
The praise says: Bodhisattva Zhiji (Zhiji) has doubts. There are four reasons: 1. The time is long; 2. The practice is vast; 3. The place is universal; 4. The mind must be vast to attain Bodhi, therefore doubts arise.
The Sutra: 'Before the discussion was over (until) deliver suffering beings'.
The praise
曰：下龍女現。有四：一龍女現贊，二鹙子申疑，三龍女道成，四時眾獲益。此初。有二：初現已歸敬，后以頌讚嘆。三頌半中，初二半贊，后一申誠。此諷誦偈。
經「爾時舍利弗(至)是事難信」。
贊曰：下鹙子申疑。有二：初標、后釋。此初也。
經「所以者何(至)速得成佛」。
贊曰：此釋。有三：一穢身不得，能依勝法依勝人故；二時少不得，果妙大故；三障礙不得，離障無礙方圓覺故。《超日明三昧經》說「上座比丘謂慧施曰：不可女人身得成佛道。有三事隔、五事礙故。何謂為三？在家從父母制，出嫁從夫制，夫亡從子制。」亦同俗書三從之義。五礙同此，即彼經云「不得作梵天者，奉清凈行無有垢行，修四等心善達四禪，及升梵天淫恣無度，乃為女人，故不得作梵天。不得作帝釋者，勇猛小欲乃作帝釋，雜惡多型為其女故。不得作魔王者，十善具足尊敬三寶，奉事父母謙順長年，乃作魔王；輕慢不順毀失正教，為女人故。不得作輪王者，行菩薩道慈愍群萌，供養三尊、先聖、師父乃作輪王。主四天下，化行十善，尊崇道德，為輪王故；無有凈行，為女人故。不得作佛者，行菩薩心愍念一切，大慈大悲被大乘甲，消五蔭化六衰，行三三昧解二無我，證無生忍體達一切，乃
【現代漢語翻譯】 現代漢語譯本： 說：下面是龍女顯現。有四個部分：一是龍女顯現的讚歎，二是舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）提出疑問，三是龍女證得佛道，四是當時在場的大眾獲得利益。這是第一個部分。其中有兩點：首先是顯現后受到歸敬，然後是用頌歌讚歎。在三頌半中，前兩頌半是讚歎，后一頌是表明誠意。這是諷誦偈。
經文：『爾時舍利弗（Śāriputra）(至)是事難信』。
贊曰：下面是舍利弗（Śāriputra）提出疑問。有兩個部分：一是標示，二是解釋。這是第一個部分。
經文：『所以者何(至)速得成佛』。
贊曰：這是解釋。有三個方面：一是穢身不得成佛，因為能夠依靠殊勝的佛法，依靠殊勝的人；二是時間短不得成佛，因為果位精妙而偉大；三是障礙不得成佛，因為遠離障礙，沒有阻礙才能圓滿覺悟。《超日明三昧經》說：『上座比丘對慧施說：不可能女人身能夠成佛道。有三件事阻隔，五件事妨礙。』什麼是三件事呢？在家要聽從父母的約束，出嫁要聽從丈夫的約束，丈夫去世要聽從兒子的約束。』這也和世俗書籍中『三從』的意義相同。五種妨礙與此相同，也就是那部經中說的『不得作梵天者，奉清凈行無有垢行，修四等心善達四禪，及升梵天淫恣無度，乃為女人，故不得作梵天。不得作帝釋者，勇猛小欲乃作帝釋，雜惡多型為其女故。不得作魔王者，十善具足尊敬三寶，奉事父母謙順長年，乃作魔王；輕慢不順毀失正教，為女人故。不得作輪王者，行菩薩道慈愍群萌，供養三尊、先聖、師父乃作輪王。主四天下，化行十善，尊崇道德，為輪王故；無有凈行，為女人故。不得作佛者，行菩薩心愍念一切，大慈大悲被大乘甲，消五蔭化六衰，行三三昧解二無我，證無生忍體達一切，乃
【English Translation】 English version: It is said: Next is the manifestation of the Dragon Girl. There are four parts: first, the praise of the Dragon Girl's manifestation; second, Śāriputra (舍利弗, one of the ten great disciples of the Buddha, known for his wisdom) expresses doubt; third, the Dragon Girl attains Buddhahood; and fourth, the assembly at that time benefits. This is the first part. There are two points in it: first, after the manifestation, she is revered and respected; then, she is praised with verses. In the three and a half verses, the first two and a half verses are praise, and the last verse expresses sincerity. This is the recitation verse.
Sutra: 'At that time, Śāriputra (to) this matter is hard to believe'.
Praise says: Next is Śāriputra (舍利弗) expressing doubt. There are two parts: first, the indication; second, the explanation. This is the first part.
Sutra: 'Why is that (to) quickly attain Buddhahood'.
Praise says: This is the explanation. There are three aspects: first, a defiled body cannot attain Buddhahood because it can rely on the supreme Dharma and rely on a supreme person; second, a short time cannot attain Buddhahood because the fruit is subtle and great; third, obstacles cannot attain Buddhahood because only by being free from obstacles and without hindrance can one achieve perfect enlightenment. The Surya-vimalaprabha-samadhi Sutra says: 'The senior Bhikshu said to Huishe: It is impossible for a woman's body to attain the path to Buddhahood. There are three things that hinder and five things that obstruct.' What are the three things? At home, one must obey the constraints of parents; after marriage, one must obey the constraints of the husband; after the husband's death, one must obey the constraints of the son.' This is also the same as the meaning of the 'three obediences' in secular books. The five obstructions are the same as this, that is, the sutra says, 'One cannot become Brahma because Brahma cultivates pure conduct without defiled conduct, cultivates the four immeasurable minds, is well-versed in the four dhyanas, and ascends to Brahma. Indulging in lust is a woman, so one cannot become Brahma. One cannot become Indra because Indra is brave and has few desires. Being mixed with evil and having many forms is a woman. One cannot become the King of Mara because the King of Mara is fully endowed with the ten virtues, respects the Three Jewels, serves parents, and is humble and long-lived; being disrespectful and disobedient destroys the correct teachings, being a woman. One cannot become a Wheel-Turning King because a Wheel-Turning King practices the Bodhisattva path, has compassion for all beings, and makes offerings to the Three Treasures, the ancient sages, and the teachers. He rules the four continents, transforms and practices the ten virtues, and respects morality. Because he is a Wheel-Turning King, he has no pure conduct, because he is a woman. One cannot become a Buddha because one practices the Bodhisattva mind, has compassion for all, has great compassion and great mercy, wears the armor of the Great Vehicle, eliminates the five aggregates, transforms the six declines, practices the three samadhis, understands the two non-selves, realizes the unborn forbearance, and embodies everything, then
得成佛；女無此事，故不得成。」〈菩薩地〉言「一切女人成就煩惱、諸染污智；諸佛不以惡身能證無上大菩提，故說女人不得作佛。」
經「爾時龍女(至)復速於此」。
贊曰：下龍女道成。有二：初獻珠發喻，后示現道成。此初。有四：一獻珠，二返問，三直答，四結喻。
經「當時眾會(至)演說妙法」。
贊曰：示現道成。有二：一見因，二見果。
經「爾時娑婆(至)悉遙敬禮」。
贊曰：下時眾獲益。有四：一喜禮，二得益，三無垢界動，四眾會信受。此初也。
經「無量眾生得受道記」。
贊曰：彼土眾生得益也。
經「無垢世界(至)而得受記」。
贊曰：無垢界動。有二：初明見動，后明此益。由見彼動便證道果。
經「智積菩薩(至)默然信受」。
贊曰：眾會信受也。
持品
二門分別：一來意，二釋名。
來意有三：一者初科四品明贊重流通中，初之三品贊重人、法勸人流通，此之一品時眾奉持。二者依十二品明一乘境，中分三：上來初八品正明權實三根得記，次上三品嘆人美法勸募持行，此〈持〉一品稟命舍權持行實法。故此品來。三者論云「持力有三，謂〈法師品〉、〈安樂行品〉、
【現代漢語翻譯】 現代漢語譯本： 『得成佛；女無此事，故不得成。』《菩薩地》（Bodhisattvabhumi）中說：『一切女人成就煩惱、諸染污智；諸佛不以惡身能證無上大菩提，故說女人不得作佛。』
經文：『爾時龍女（Naga maiden）（至）復速於此。』
贊曰：下面是龍女道成（becoming enlightened）的部分。分為兩部分：首先是獻珠（offering a jewel）來引發比喻，然後是示現道成。這是第一部分。有四個小部分：一是獻珠，二是反問，三是直接回答，四是總結比喻。
經文：『當時眾會（assembly）（至）演說妙法。』
贊曰：示現道成。分為兩部分：一是見因（seeing the cause），二是見果（seeing the result）。
經文：『爾時娑婆（Saha）（至）悉遙敬禮。』
贊曰：下面是當時大眾獲得利益的部分。分為四個小部分：一是歡喜敬禮，二是獲得利益，三是無垢世界（immaculate world）震動，四是大眾信受。這是第一部分。
經文：『無量眾生得受道記。』
贊曰：那是彼土眾生獲得利益。
經文：『無垢世界（至）而得受記。』
贊曰：無垢世界震動。分為兩部分：首先是說明見到震動，然後說明這種利益。由於見到那種震動，便證得道果（fruit of the path）。
經文：『智積菩薩（Prajnakuta Bodhisattva）（至）默然信受。』
贊曰：大眾信受。
《持品》（Chapter on Holding [the Sutra]）
分為兩個方面來分別：一是來意（purpose），二是釋名（explanation of the name）。
來意有三個方面：一是最初的四品闡明讚揚、重視流通，最初的三品讚揚、重視人、法，勸人流通，這一品是當時大眾奉持。二是依據十二品闡明一乘（One Vehicle）境界，中間分為三部分：前面的八品正式闡明權實（provisional and real）三根（three roots）得記，其次的三品讚歎人、美法，勸募持行，這《持》一品是稟受命令，捨棄權法，持行實法。因此有這一品的出現。三是論中說：『持力有三種，即《法師品》（Chapter on the Teacher of the Law）、《安樂行品》（Chapter on Peaceful Practices）、
【English Translation】 English version: 『One can attain Buddhahood; women do not have this possibility, therefore they cannot attain it.』 The Bodhisattvabhumi states: 『All women are accomplished in afflictions and defiled wisdoms; Buddhas do not use an evil body to realize unsurpassed complete enlightenment, therefore it is said that women cannot become Buddhas.』
Sutra: 『At that time, the Naga maiden (to) was even faster than this.』
Commentary: Below is the section on the Naga maiden's becoming enlightened. There are two parts: first, offering a jewel to introduce a metaphor, then demonstrating the attainment of enlightenment. This is the first part. There are four sub-parts: one, offering the jewel; two, asking in return; three, answering directly; four, concluding the metaphor.
Sutra: 『At that time, the assembly (to) expounded the wonderful Dharma.』
Commentary: Demonstrating the attainment of enlightenment. Divided into two parts: one, seeing the cause; two, seeing the result.
Sutra: 『At that time, the Saha (to) all respectfully bowed from afar.』
Commentary: Below is the section on the assembly at that time obtaining benefits. Divided into four sub-parts: one, joyfully bowing; two, obtaining benefits; three, the immaculate world shaking; four, the assembly believing and accepting. This is the first part.
Sutra: 『Limitless beings received predictions of enlightenment.』
Commentary: That is the beings of that land obtaining benefits.
Sutra: 『The immaculate world (to) and received predictions.』
Commentary: The immaculate world shaking. Divided into two parts: first, explaining seeing the shaking; then explaining this benefit. Because of seeing that shaking, they then realized the fruit of the path.
Sutra: 『Prajnakuta Bodhisattva (to) silently believed and accepted.』
Commentary: The assembly believed and accepted.
Chapter on Holding [the Sutra]
Distinguished in two aspects: one, the purpose; two, the explanation of the name.
There are three aspects to the purpose: one, the initial four chapters clarify praise, emphasize circulation, the initial three chapters praise, emphasize people and the Dharma, encourage people to circulate [the Sutra], this chapter is about the assembly at that time upholding [the Sutra]. Two, according to the twelve chapters clarifying the One Vehicle realm, the middle is divided into three parts: the preceding eight chapters formally clarify the provisional and real three roots receiving predictions, the following three chapters praise people, beautify the Dharma, encourage holding and practicing, this Chapter on Holding is about receiving the command, abandoning provisional dharmas, and holding and practicing the real Dharma. Therefore, this chapter appears. Three, the treatise states: 『There are three kinds of holding power, namely the Chapter on the Teacher of the Law, the Chapter on Peaceful Practices,
〈勸持品〉。〈法師〉通能所持，〈安樂行〉唯所持，此品唯明能持。」故此品來。
釋名者：「持」者住令不壞，書寫、供養乃至修行皆名為持，非唯十中一受持也。前明募說亦贊書讀等人，今此云持，故知持通十行，令法久住、眾生利益，總名持故。亦有經題名為「勸持品」，本論亦言「勸持品」，因前佛勸而令持之；或此品中，佛顧菩薩亦即勸持。理雖未爽，然經多分單名「持」品。
經「爾時藥王(至)說此經典」。
贊曰：此品大文分三：初二萬菩薩請此方持，以眾生等多諸惡故；次四類聲聞請他方持，此處難化不能堪故；後顧八十萬億那由他菩薩，此彼俱持力勢大故。初文有三：初請護持，次明惡人，后明不怖棄命持經。此初也。
經「后惡世(至)遠離解脫」。
贊曰：此明惡人。有六：一世惡，二生惡，三根性惡，四煩惱多惡，五貪名利惡，六不欲解脫惡。增不善根即多煩惱。
經「雖難可教化(至)不惜身命」。
贊曰：此明不怖棄命持經。由具六惡雖難可化，我不怖之應攝受者而攝受之、應折伏者而折伏之，棄命持法。
經「爾時眾中(至)廣說此經」。
贊曰：下第二段四類聲聞請他方持。有三：初五百，次八千，后尼眾。此初也。
【現代漢語翻譯】 現代漢語譯本：〈勸持品〉。「〈法師〉品」通指能持和所持，而〈安樂行〉品只指所持，此品只說明能持。因此有此品。
解釋品名：「持」是保持住而不損壞，書寫、供養乃至修行都可以稱為「持」，並非僅僅是十種修行中的受持。前面說明勸人說法時也讚歎書寫、讀誦等人，現在這裡說「持」，所以知道「持」貫通十種修行，使佛法長久住世、利益眾生，總稱為「持」。也有經題名為「勸持品」，《本論》也說「勸持品」，因為前面佛陀勸導而使人受持；或者此品中，佛陀顧念菩薩也是勸他們受持。道理上沒有差別，但經文大多單名為「持」品。
經文：『爾時藥王(Bhaisajya-raja)（藥王菩薩）(至)說此經典』。
贊曰：此品大意分為三部分：首先是兩萬菩薩請求在此方世界受持，因為這裡的眾生多且惡；其次是四類聲聞請求在他方世界受持，因為此處難以教化，不能忍受；最後是佛陀顧念八十萬億那由他菩薩，讓他們在此方和他方都受持，因為他們的力量強大。第一部分有三點：首先是請求護持，其次是說明惡人，最後是說明不畏懼而捨棄生命來受持經典。這是第一點。
經文：『后惡世(至)遠離解脫』。
贊曰：此說明惡人。有六種：一是時代惡，二是生性惡，三是根性惡，四是煩惱多惡，五是貪圖名利惡，六是不想解脫惡。增長不善的根源就會增加煩惱。
經文：『雖難可教化(至)不惜身命』。
贊曰：此說明不畏懼而捨棄生命來受持經典。因為具備六種惡，雖然難以教化，但我不會畏懼，應該攝受的就攝受，應該折伏的就折伏，捨棄生命來護持佛法。
經文：『爾時眾中(至)廣說此經』。
贊曰：下面第二段是四類聲聞請求在他方世界受持。有三類：首先是五百，其次是八千，然後是尼眾。這是第一類。
【English Translation】 English version: The 『Admonition to Hold the Sutra』 chapter. The 『Teacher of the Law』 chapter refers to both the one who holds and what is held, while the 『Peaceful Practices』 chapter only refers to what is held. This chapter only clarifies the one who holds. Hence, this chapter.
Explanation of the title: 『Hold』 means to maintain and prevent from decay. Writing, making offerings, and even practicing can be called 『holding,』 not just one of the ten practices of upholding. The previous explanation of encouraging others to preach also praised those who write, recite, and so on. Now, this says 『hold,』 so it is known that 『holding』 encompasses all ten practices, enabling the Dharma to abide long in the world and benefit sentient beings, which is generally called 『holding.』 There are also sutra titles named 『Admonition to Hold the Sutra』 chapter, and the Commentary also says 『Admonition to Hold the Sutra』 chapter, because the Buddha previously encouraged and caused people to uphold it; or in this chapter, the Buddha, mindful of the Bodhisattvas, also encourages them to uphold it. Although the principle is not different, most sutras are simply named 『Holding』 chapter.
Sutra: 『At that time, Bhaisajya-raja (Medicine King) (Bodhisattva) (to) preach this Sutra.』
Commentary: The main idea of this chapter is divided into three parts: First, twenty thousand Bodhisattvas request to uphold it in this world, because the sentient beings here are many and evil; second, four types of Sravakas request to uphold it in other worlds, because this place is difficult to teach and cannot endure; finally, the Buddha, mindful of eighty trillion nayutas of Bodhisattvas, asks them to uphold it in both this world and other worlds, because their power is great. The first part has three points: First, requesting protection and upholding, second, explaining evil people, and third, explaining not fearing and sacrificing life to uphold the Sutra. This is the first point.
Sutra: 『In the evil age after (to) far from liberation.』
Commentary: This explains evil people. There are six types: First, the evil of the age; second, the evil of nature; third, the evil of disposition; fourth, the evil of many afflictions; fifth, the evil of greed for fame and profit; and sixth, the evil of not wanting liberation. Increasing the roots of unwholesomeness increases afflictions.
Sutra: 『Although difficult to teach and transform (to) not cherishing body and life.』
Commentary: This explains not fearing and sacrificing life to uphold the Sutra. Because they possess six evils, although difficult to teach and transform, I will not fear them. Those who should be embraced will be embraced, and those who should be subdued will be subdued, sacrificing life to protect the Dharma.
Sutra: 『At that time, in the assembly (to) widely preach this Sutra.』
Commentary: The second section below is the four types of Sravakas requesting to uphold it in other worlds. There are three types: First, five hundred; second, eight thousand; and then the nuns. This is the first type.
經「復有學無學(至)心不實故」。
贊曰：此八千請。初標、后釋。此國有八惡，愿于余國持經。一處惡。二人惡。「弊」困極也。又作「嫳」音扶列反，輕薄易怒貌。「弊」姎也，「姎」音于悅反。三慢惡。四德惡。五瞋惡。六濁惡，近外道故起諸見也。七諂惡，「諂」諛也佞也，傾身似有下也，睎意道言謂之諂，身語諂也。八心不實，口有心無。《智度論》云：「世間眾生善好者小、弊惡者多，或雖行善貧賤鄙陋；或雖富貴端正而行不善；或樂佈施而乏資財；或富有財慳貪自弊；或見𡩷默無說，便謂憍高不為卑下接物；或見卑下引接恩慧普滋，便謂欺誑諂曲；或見能善言論，便謂恃此小智憍慢；或見質直無偽，便共欺誑調弄，將為癡鈍陵辱；或見調善柔軟，便共蹴踏罵毀；若見持戒修行，便謂所行矯異輕賤不敬。如是十種弊惡眾生實難教化。」為此等輩難可教化，愿他國持。《法鼓經》中「迦葉白言：世尊！我終不能攝受惡人，寧以兩肩荷負須彌至百千劫，不能堪忍聽彼惡人犯戒滅法、謗法污法非法音聲。世尊！我寧屬他為他僕使，不能堪忍聽彼惡人犯戒背法、違法壞法非法音聲。世尊！我寧頂戴大地山海經百千劫，不能堪忍聽彼惡人犯戒滅法、自高毀他非法音聲。世尊！我寧恒受聾盲瘖啞，不
【現代漢語翻譯】 現代漢語譯本：
經文：『再者，有聲聞乘的有學和無學之人（直到）因為內心不誠實。』 贊曰：這是八千頌所請求的內容。首先是標示，然後是解釋。這個國家有八種惡行，希望到其他國家去弘揚佛經。第一是處所惡劣。第二是人惡劣。『弊』是困頓到極點的意思。也寫作『嫳』，讀音為扶列反，形容輕薄易怒的樣子。『弊』也是『姎』，『姎』讀音為于悅反。第三是傲慢的惡行。第四是德行惡劣。第五是嗔恨的惡行。第六是污濁的惡行，因為接近外道而產生各種見解。第七是諂媚的惡行，『諂』是奉承、獻媚的意思，彎腰好像很謙卑的樣子，窺探對方的心意而說話，這叫做諂媚，包括身語的諂媚。第八是內心不誠實，口頭上說有，心裡卻沒有。《智度論》中說：『世間的眾生，善良美好的少，惡劣的卻很多，有的人雖然行善卻貧賤卑微；有的人雖然富貴端正卻不行善；有的人喜歡佈施卻缺乏資財；有的人富有資財卻吝嗇貪婪；有的人看到不好的事情沉默不語，就認為他驕傲自大，不肯謙卑地與人交往；有的人看到卑微的人就引薦接納，施恩布惠，就認為他欺騙諂媚；有的人看到能說會道的人，就認為他仗著小聰明而驕傲自滿；有的人看到質樸誠實的人，就一起欺騙戲弄，認為他愚蠢遲鈍而加以凌辱；有的人看到調和善良柔順的人，就一起踐踏謾罵譭謗；如果看到持戒修行的人，就認為他所做的事情是矯揉造作，輕視而不尊敬。』像這樣十種惡劣的眾生實在難以教化。爲了這些難以教化的人，希望到其他國家去弘揚佛法。《法鼓經》中迦葉（Kasyapa，佛陀的十大弟子之一，以頭陀苦行著稱）說：『世尊！我終究不能攝受惡人，寧願用兩肩扛著須彌山（Sumeru，佛教宇宙觀中的聖山）經歷百千劫，也不能忍受聽那些惡人犯戒滅法、誹謗佛法、玷污佛法、發出非法的聲音。世尊！我寧願隸屬於他人，做他人的僕人，也不能忍受聽那些惡人犯戒背離佛法、違背佛法、破壞佛法、發出非法的聲音。世尊！我寧願頭頂著大地山海經歷百千劫，也不能忍受聽那些惡人犯戒滅法、自高自大譭謗他人、發出非法的聲音。世尊！我寧願永遠忍受聾盲瘖啞，不』
【English Translation】 English version:
Sutra: 『Moreover, there are learners and non-learners in the Sravaka Vehicle (up to) because their minds are not sincere.』 Commentary: This is the request from the Eight Thousand Verses. First, it is labeled, then explained. This country has eight evils, wishing to uphold the sutra in other countries. First, the place is evil. Second, the people are evil. 『Bi』 means extremely distressed. It is also written as 『Bi』, pronounced fu lie fan, describing a frivolous and easily angered appearance. 『Bi』 is also 『Yang』, 『Yang』 pronounced yu yue fan. Third, the evil of arrogance. Fourth, the evil of virtue. Fifth, the evil of anger. Sixth, the evil of turbidity, because of being close to external paths, various views arise. Seventh, the evil of flattery, 『flattery』 means to fawn and ingratiate oneself, bending over as if humble, observing the other's intentions and speaking, this is called flattery, including flattery of body and speech. Eighth, the mind is not sincere, the mouth says yes, but the heart does not. The Mahaprajnaparamita Sastra says: 『In the world, there are few good and virtuous beings, and many evil ones. Some, although they do good, are poor and lowly; others, although rich and handsome, do not do good; some like to give alms but lack resources; others are rich but stingy and miserly; some see bad things and remain silent, and are considered arrogant and unwilling to associate with inferiors; others see humble people and introduce them, bestowing kindness and grace, and are considered deceitful and flattering; some see those who are eloquent and consider them arrogant and conceited because of their small intelligence; some see those who are simple and honest and deceive and tease them, considering them foolish and dull and insulting them; some see those who are harmonious, kind, and gentle and trample on them, scolding and slandering them; if they see those who uphold the precepts and practice, they consider their actions artificial, despise them, and do not respect them.』 Such ten kinds of evil beings are truly difficult to teach. For these difficult-to-teach beings, it is wished to uphold the Dharma in other countries. In the Dharma Drum Sutra, Kasyapa (one of the Buddha's ten great disciples, known for his ascetic practices) said: 『World Honored One! I will never be able to accept evil people. I would rather carry Mount Sumeru (the sacred mountain in Buddhist cosmology) on both shoulders for hundreds of thousands of kalpas than endure listening to those evil people breaking the precepts, destroying the Dharma, slandering the Dharma, defiling the Dharma, and uttering unlawful sounds. World Honored One! I would rather belong to others and be their servant than endure listening to those evil people breaking the precepts, turning their backs on the Dharma, violating the Dharma, destroying the Dharma, and uttering unlawful sounds. World Honored One! I would rather bear the earth, mountains, and seas on my head for hundreds of thousands of kalpas than endure listening to those evil people breaking the precepts, destroying the Dharma, exalting themselves and slandering others, and uttering unlawful sounds. World Honored One! I would rather endure being deaf, blind, and mute forever, not』
能堪忍聽彼惡人毀犯凈戒、為利出家受他信施非法音聲。世尊！我寧捨身疾般涅槃，不能堪忍聽彼惡人毀犯凈戒螺聲之行，而身行諂曲口言虛妄，如是諸惡非法音聲。」故此聲聞不願於此持《法華經》。
經「爾時佛姨母(至)目不暫舍」。
贊曰：下第三段尼眾請持。有二：初授記，后持經。初文有二：初二類得記，后二類喜領。初文復二：初母、後妻。初中復二：初請、後記。此初也。佛之小母、母之雁行，故稱姨也。
經「於時世尊(至)三菩提記耶」。
贊曰：下記。有二：初問，后授記。此初也。梵云喬答摩，此云日炙種，亦云甘蔗種。男聲中呼，佛是釋迦姓之本望也。今云喬答彌，于女聲中呼，日炙甘蔗種是佛母故，以彌聲呼。訛云憍曇彌。若毀之曰泥土種、牛糞種，故曰彌。瞿曇，姓。廣此所因，如《西域記》。
經「憍曇彌(至)俱為法師」。
贊曰：下記中初彰已說與授因記，后受果記。此初也。
經「汝如是漸漸(至)三菩提」。
贊曰：此正記果。初姨母，後傳記。
經「爾時羅睺羅母(至)獨不說我名」。
贊曰：下妻。有二：初念、後記。此初也。
經「佛告(至)阿僧祇劫」。
贊曰：此記中初因、後果。
【現代漢語翻譯】 現代漢語譯本 『能忍受聽那些惡人違犯清凈戒律，爲了利益出家，接受他人信施，發出非法的聲音。世尊！我寧願捨棄生命，迅速進入涅槃（Nirvana，寂滅），也不能忍受聽那些惡人違犯清凈戒律，發出像螺聲一樣的行為，而自身行為諂媚，口中言語虛妄，像這樣的各種惡劣非法聲音。』因此，這位聲聞（Śrāvaka，聽聞佛法而證悟者）不願意在這裡受持《法華經》。」
經文：『當時佛的姨母（至）眼睛不曾片刻離開。』
贊曰：下面第三段是尼眾（bhikṣuṇī，女性出家人）請求受持。分為兩部分：首先是授記，然後是受持經文。授記部分又分為兩部分：首先是兩類人得到授記，然後是兩類人歡喜領受。得到授記的部分又分為兩部分：首先是姨母，然後是妻子。姨母部分又分為兩部分：首先是請求，然後是授記。這是請求部分。佛的小姨，母親的同輩，所以稱為姨母。
經文：『當時世尊（至）三菩提（saṃbodhi，正等覺）的授記嗎？』
贊曰：下面是授記。分為兩部分：首先是提問，然後是授記。這是提問部分。梵語是喬答摩（Gautama），這裡翻譯為日炙種，也翻譯為甘蔗種。在男性的稱呼中，佛是釋迦（Śākya）姓的本源。現在稱為喬答彌（Gautamī），在女性的稱呼中，日炙甘蔗種是佛的母親，所以用『彌』（-mī）音稱呼。訛傳為憍曇彌（Kauṭamī）。如果詆譭她，就說是泥土種、牛糞種，所以說『彌』。瞿曇（Gotama），是姓。關於這個原因的詳細解釋，可以參考《西域記》。
經文：『喬曇彌（至）都成為法師（Dharma Master）。』
贊曰：下面在授記中，首先彰顯已經說了授與原因的授記，然後是接受果報的授記。這是首先彰顯已說與授因記。
經文：『你像這樣漸漸（至）三菩提（saṃbodhi，正等覺）。』
贊曰：這是正式授記果位。先是姨母，然後是傳記。
經文：『當時羅睺羅（Rāhula）的母親（至）唯獨不說我的名字。』
贊曰：下面是妻子。分為兩部分：首先是思念，然後是授記。這是思念部分。
經文：『佛告訴（至）阿僧祇劫（asaṃkhya-kalpa，無數劫）。』
贊曰：這個授記中，首先是原因，然後是結果。
【English Translation】 English version 『[They] can bear to hear those evil people violating the pure precepts, leaving home for the sake of gain, receiving offerings from others, [and making] unlawful sounds. World-Honored One! I would rather abandon this body and quickly enter Nirvana (Nirvana, extinction), than bear to hear those evil people violating the pure precepts, engaging in actions like the sound of a conch shell, while their own actions are deceitful and their words are false, such are all kinds of evil and unlawful sounds.』 Therefore, this Śrāvaka (Śrāvaka, one who attains enlightenment by hearing the Buddha's teachings) is unwilling to uphold the Lotus Sutra here.」
Sutra: 『At that time, the Buddha's aunt (to) [her] eyes did not leave for a moment.』
Commentary: The third section below is the request of the nuns (bhikṣuṇī, female renunciants) to uphold [the Sutra]. There are two parts: first, the prediction of enlightenment; second, the upholding of the Sutra. The prediction section is further divided into two parts: first, two types of people receive the prediction; second, two types of people joyfully accept [the prediction]. The section on receiving the prediction is further divided into two parts: first, the aunt; second, the wife. The aunt's section is further divided into two parts: first, the request; second, the prediction. This is the request section. [She is] the Buddha's younger aunt, of the same generation as the mother, hence called aunt.
Sutra: 『At that time, the World-Honored One (to) the prediction of samyak-saṃbodhi (saṃbodhi, complete and perfect enlightenment)?』
Commentary: Below is the prediction. There are two parts: first, the question; second, the prediction. This is the question section. In Sanskrit, it is Gautama (Gautama), which is translated here as 'sun-scorched race' or 'sugarcane race'. In the masculine form, the Buddha is the original hope of the Śākya (Śākya) clan. Now it is called Gautamī (Gautamī), in the feminine form, the sun-scorched sugarcane race is the Buddha's mother, so it is called with the '-mī' sound. It is erroneously transmitted as Kauṭamī (Kauṭamī). If one were to denigrate her, they would say 'mud race' or 'cow dung race', hence the 'mī'. Gotama (Gotama) is the surname. A detailed explanation of this cause can be found in the Records of the Western Regions.
Sutra: 『Gautamī (to) all become Dharma Masters (Dharma Master).』
Commentary: Below, in the prediction, first, it is revealed that the prediction of the cause has already been spoken, and then the prediction of receiving the fruit. This is the first revelation of the prediction of the cause that has already been spoken.
Sutra: 『You, in this way, gradually (to) samyak-saṃbodhi (saṃbodhi, complete and perfect enlightenment).』
Commentary: This is the formal prediction of the fruit. First, the aunt; then, the biography.
Sutra: 『At that time, Rāhula's (Rāhula) mother (to) only does not speak my name.』
Commentary: Below is the wife. There are two parts: first, the thought; second, the prediction. This is the thought section.
Sutra: 『The Buddha told (to) asaṃkhya-kalpas (asaṃkhya-kalpa, countless eons).』
Commentary: In this prediction, first is the cause, then the result.
果中初體、后壽。
經「爾時(至)心安具足」。
贊曰：此二類喜領。初長行，后頌。
經「諸比丘尼(至)廣宣此經」。
贊曰：第二持經。
經「爾時世尊(至)摩訶薩」。
贊曰：下第三段顧八十萬億那由他菩薩持。中有二：初佛視，后請持。此初也。以身加之發起眾心，令持經故，所以視之。故論本中名「勸持品」，以身勸故。
經「是諸菩薩(至)我當云何」。
贊曰：下請持。長行有三：一讚德，二念請，三言請。此初二也。德中初位次，「阿惟越致」此云不退，八地已上。后「轉法輪」下是所成德。心念有二，如文可知。
經「時諸菩薩(至)遙見守護」。
贊曰：此言請中初請持，略有七行，無施他、聽聞、供養三行，易而略之；后請護。
經「即時諸菩薩(至)我等當廣說」。
贊曰：下有二十頌。分三：初一頌標當說，次十八頌釋當忍受，后一頌結誓。此初也。
經「有諸無智人(至)我等皆當忍」。
贊曰：下十八頌釋當忍受。中分二：初十六頌行忍持，后二頌勸說持。初文有四：一頌罵打忍，九頌半慢謗忍，三頌毀辱忍，二頌半擯默忍。此初也。「罵」音莫下、莫霸二反。「詈」音力智反，詈亦
【現代漢語翻譯】 現代漢語譯本 果報之中，最初體驗，最終享受。
經文：『爾時(至)心安具足』。
贊曰：這兩類人都歡喜領受。最初是長行，之後是偈頌。
經文：『諸比丘尼(至)廣宣此經』。
贊曰：第二是受持此經。
經文：『爾時世尊(至)摩訶薩(Mahasattva，大菩薩)』。
贊曰：下面第三段是佛陀顧念八十萬億那由他(Nayuta，數量單位)菩薩受持此經。其中有二：一是佛陀觀看，二是請求受持。這是第一點。佛陀以自身加持來發起大眾的信心，讓他們受持此經，所以觀看他們。因此，論本中稱之為『勸持品』，因為佛陀以自身來勸勉。
經文：『是諸菩薩(至)我當云何』。
贊曰：下面是請求受持。長行中有三：一是讚歎功德，二是心中默唸請求，三是言語表達請求。這是前兩點。功德中，首先是位次，『阿惟越致(Avaivartika)』，這裡的意思是不退轉，指八地以上的菩薩。之後『轉法輪』以下是所成就的功德。心中默唸有兩方面，如經文可知。
經文：『時諸菩薩(至)遙見守護』。
贊曰：這是言語表達請求中的最初請求受持，略有七行，沒有佈施他人、聽聞、供養這三行，因為容易理解所以省略了；之後是請求守護。
經文：『即時諸菩薩(至)我等當廣說』。
贊曰：下面有二十頌。分為三部分：最初一頌表明應當宣說，其次十八頌解釋應當忍受，最後一頌總結髮誓。這是第一頌。
經文：『有諸無智人(至)我等皆當忍』。
贊曰：下面十八頌解釋應當忍受。其中分為二：最初十六頌是行忍受持，之後二頌是勸說受持。最初的經文有四方面：一頌是忍受謾罵毆打，九頌半是忍受輕慢誹謗，三頌是忍受毀辱，二頌半是忍受擯棄沉默。這是第一頌。『罵』，音莫下、莫霸二反。『詈』，音力智反，詈也是罵的意思。
【English Translation】 English version In the fruition, the initial experience and the final enjoyment.
Sutra: 'At that time (to) the mind is peaceful and complete'.
Commentary: These two types of people joyfully receive. First is the prose section, then the verse.
Sutra: 'The Bhikshunis (to) widely proclaim this Sutra'.
Commentary: Second is upholding the Sutra.
Sutra: 'At that time, the World-Honored One (to) Mahasattva (Great Bodhisattva)'.
Commentary: The third section below is the Buddha's concern for eighty million nayutas (Nayuta, a unit of measurement) of Bodhisattvas upholding this Sutra. Among them are two: first, the Buddha observes; second, the request to uphold. This is the first point. The Buddha empowers them with his presence to inspire the faith of the assembly, so they will uphold this Sutra, therefore he observes them. Thus, the commentary calls it the 'Chapter on Encouraging Upholding,' because the Buddha encourages them with his presence.
Sutra: 'These Bodhisattvas (to) what shall I do'.
Commentary: Below is the request to uphold. In the prose section, there are three aspects: first, praising the virtues; second, silently requesting in the mind; third, requesting with words. These are the first two points. In the virtues, first is the rank, 'Avaivartika (Non-retreating)', which means non-retrogression, referring to Bodhisattvas above the eighth ground. After that, 'turning the Dharma wheel' and below are the virtues that have been accomplished. Silently requesting in the mind has two aspects, as can be seen in the text.
Sutra: 'Then the Bodhisattvas (to) remotely see and protect'.
Commentary: This is the initial request to uphold in the verbal request, briefly having seven lines, without the three lines of giving to others, listening, and making offerings, because they are easy to understand so they are omitted; after that is the request for protection.
Sutra: 'Immediately the Bodhisattvas (to) we shall widely speak'.
Commentary: Below are twenty verses. Divided into three parts: the first verse indicates that it should be proclaimed, the next eighteen verses explain that it should be endured, and the last verse concludes with a vow. This is the first verse.
Sutra: 'If there are ignorant people (to) we shall all endure'.
Commentary: The eighteen verses below explain that it should be endured. Among them, it is divided into two: the first sixteen verses are practicing endurance and upholding, and the next two verses are encouraging to speak and uphold. The initial text has four aspects: one verse is enduring cursing and beating, nine and a half verses are enduring arrogance and slander, three verses are enduring humiliation, and two and a half verses are enduring banishment and silence. This is the first verse. '罵(mà)' (to curse), pronounced mò xià, mò bà in two reverse tones. '詈(lì)' (to scold), pronounced lì zhì in reverse tone, 詈 also means to curse.
罵也。今解惡言及之曰罵，誹毀咒咀曰詈。
經「惡世中比丘(至)我慢心充滿」。
贊曰：下九頌半慢謗忍。有三：一頌舉慢相，次七頌誹謗忍，一頌半結成忍。此初也。邪智故、世智辨聰諂曲故，贊朋所事。余之二慢，其相可知。
經「或有阿練若(至)如六通羅漢」。
贊曰：下七頌誹謗忍。中有四：二頌顯惡人，一頌明假行，二頌誹謗行，二頌說惡行。此初也。梵云阿練若，此云閑寂處，離村一俱盧舍，六百餘步。
經「是人懷噁心(至)好出我等過」。
贊曰：此明假行。
經「而作如是言(至)分別說是經」。
贊曰：此誹謗行。
經「常在大眾中(至)說外道論議」。
贊曰：此說惡行。「誹」音府謂反，亦謗也。《玉篇》「甫違反」。「謗」音補矌反，《玉篇》「毀也詛也」，對人說其惡也。
經「我等敬佛故(至)皆當忍受之」。
贊曰：結成忍也。
經「濁劫惡世中(至)護持佛所囑」。
贊曰：下三頌毀辱忍。分三：一所忍事，一忍辱意，一結護持。「鎧」音苦愛反，甲也。
經「世尊自當知(至)皆當忍是事」。
贊曰：此擯默忍也。為此經故擯出我者，我當忍之。擯，斥逐也。
【現代漢語翻譯】 現代漢語譯本 『罵也』。現在解釋為惡劣的言語，誹謗、詆譭、詛咒叫做『詈』。
經文：『在惡劣的世道中，比丘（乃至）我慢心充滿』。
讚語：下面九頌半講的是慢和誹謗的忍耐。分為三個部分：一頌舉出我慢的表現，接著七頌講誹謗的忍耐，一頌半總結成就忍耐。這是第一部分。因為邪惡的智慧，世俗的智慧，能言善辯的諂媚，讚美同黨所做的事情。其餘兩種我慢，它們的樣子可以知道。
經文：『或者有住在寂靜處的（乃至）如同具有六神通的羅漢（Arhat）』（指阿羅漢）。
讚語：下面七頌講誹謗的忍耐。分為四個部分：兩頌顯露惡人，一頌說明虛假的修行，兩頌講誹謗的行為，兩頌說惡劣的行為。這是第一部分。梵語『阿練若』（Aranya），這裡翻譯為寂靜處，距離村莊一俱盧舍（Kurosha），大約六百多步。
經文：『這些人懷著惡毒的心（乃至）喜歡揭露我們的過失』。
讚語：這說明虛假的修行。
經文：『而說這樣的話（乃至）分別解說是這部經』。
讚語：這是誹謗的行為。
經文：『常常在大眾中（乃至）說外道的論議』。
讚語：這是說惡劣的行為。『誹』（fei）音府謂反，也是誹謗的意思。《玉篇》說『甫違反』。『謗』（bang）音補矌反，《玉篇》說『毀壞、詛咒』，指對人說他的壞話。
經文：『我們因為尊敬佛（Buddha）的緣故（乃至）都應當忍受這些』。
讚語：總結成就忍耐。
經文：『在污濁的劫難和惡劣的世道中（乃至）護持佛（Buddha）所囑託的』。
讚語：下面三頌講毀辱的忍耐。分為三個部分：一是所忍受的事情，二是忍辱的意願，三是總結護持。『鎧』（kai）音苦愛反，指盔甲。
經文：『世尊（World-Honored One）自己應當知道（乃至）都應當忍受這些事』。
讚語：這是擯棄沉默的忍耐。因為這部經的緣故而被驅逐我的，我應當忍受這些。擯，指斥責驅逐。
【English Translation】 English version 『Mā yě』. Now it is explained as evil speech, slander, defamation, and curses are called 『lì』.
Sutra: 『In an evil world, Bhikshus (up to) are full of arrogance』.
Commentary: The following nine and a half verses discuss patience with arrogance and slander. It is divided into three parts: one verse lists the manifestations of arrogance, followed by seven verses on patience with slander, and one and a half verses concluding the accomplishment of patience. This is the first part. Because of evil wisdom, worldly wisdom, eloquent flattery, praising what one's own group does. The other two types of arrogance, their appearances can be known.
Sutra: 『Or there are those who live in secluded places (up to) like Arhats (Arhat) with the six supernormal powers』.
Commentary: The following seven verses discuss patience with slander. It is divided into four parts: two verses reveal evil people, one verse explains false practices, two verses discuss slanderous behavior, and two verses describe evil behavior. This is the first part. The Sanskrit word 『Aranya』 is translated here as a quiet place, about one Kurosha away from the village, which is more than six hundred steps.
Sutra: 『These people harbor evil intentions (up to) and like to expose our faults』.
Commentary: This explains false practices.
Sutra: 『And say such things (up to) and separately explain this Sutra』.
Commentary: This is slanderous behavior.
Sutra: 『Often in the assembly (up to) discussing the doctrines of other paths』.
Commentary: This describes evil behavior. 『Fěi』 (誹) is pronounced fǔ wèi fǎn, and also means slander. The 『Yupian』 says 『fǔ wéi fǎn』. 『Bàng』 (謗) is pronounced bǔ kuàng fǎn, and the 『Yupian』 says 『to destroy, to curse』, referring to speaking ill of someone.
Sutra: 『Because we respect the Buddha (Buddha) (up to) we should all endure these things』.
Commentary: Concluding the accomplishment of patience.
Sutra: 『In the turbid kalpa and evil world (up to) protecting what the Buddha (Buddha) entrusted』.
Commentary: The following three verses discuss patience with humiliation. It is divided into three parts: first, the things to be endured; second, the intention of forbearance; and third, concluding the protection. 『Kǎi』 (鎧) is pronounced kǔ ài fǎn, referring to armor.
Sutra: 『The World-Honored One (World-Honored One) should know for himself (up to) and should endure these things』.
Commentary: This is patience with banishment and silence. Because of this Sutra, I am expelled, and I should endure these things. Bìn means to rebuke and expel.
經「諸聚落城邑(至)愿佛安隱住」。
贊曰：此二頌勸說持。
經「我於世尊前(至)佛自知我心」。
贊曰：此結誓也。
安樂行品
三門分別：一來意，二釋名，三解妨。
來意有五：一者初科三流通中，上來四品贊重流通，自下七品學行流通，學弘此經正行助行令無傷毀。雖已贊重，若不說所學能行弘經之行，末世多難頻生傷毀不能弘通，故說七品學行流通：一〈安樂行〉，二〈涌出〉，三〈壽量〉，四〈分別功德〉，五〈隨喜功德〉，六〈法師功德〉，七〈常不輕〉。其〈安樂〉一品，所學弘經之行，〈涌出〉等六，能行持經之人，人由法以成德，法藉人以弘宣。若無所學之行，其人何由建德，故〈安樂品〉為所學行；若無能行之人，其法無因廣佈，故〈涌出〉等為能行人，故前品后此品來也。二者后科十九品為正宗，中有三：上來十二品明一乘境訖；次下二品明一乘行，此〈安樂行品〉明所行行；后〈涌出品〉明能行人，故次此二品來。三者為除七染慢中第六集功德人，謂有功德人說大乘法，而取非大乘增上慢，為此說髻中明珠與之。求三乘果者名集功德人，昔雖總相為說大乘，彼心未定退趣一乘而將為勝、取非大乘，說功勛小但賜余物。如今既發心定欣大乘
【現代漢語翻譯】 經文：『在各個聚落和城市中（直至）愿佛陀安穩住世』（諸聚落城邑：指佛陀希望在所有地方都能安穩住世）。 讚語說：這兩句偈頌勸人受持（此經）。 經文：『我在世尊面前（直至）佛陀自己知道我的心』（我於世尊前：指修行者在佛陀面前表達自己的心願）。 讚語說：這是（修行者的）誓言。 安樂行品 分為三個方面來解釋：一、闡述來意，二、解釋名稱，三、解除疑惑。 來意有五個方面：第一，在初科的三種流通中，前面四品讚歎和重視流通，從下面七品開始是學行流通，學習和弘揚此經的正行和助行，使其不受到損害。雖然已經讚歎和重視，如果不說明所學和能行的弘經之行，末法時代多災多難，頻繁產生損害，就不能弘揚流通，所以說七品是學行流通：一、《安樂行品》，二、《涌出品》，三、《壽量品》，四、《分別功德品》，五、《隨喜功德品》，六、《法師功德品》，七、《常不輕菩薩品》。其中《安樂行品》是所學弘經之行，《涌出品》等六品是能行持經之人，人通過法來成就功德，法憑藉人來弘揚宣講。如果沒有所學之行，這個人如何建立功德？所以《安樂品》是所學之行；如果沒有能行之人，此法就沒有因緣廣泛傳播，所以《涌出品》等是能行人，因此前面是品后是此品。 第二，后科十九品是正宗，其中有三個部分：前面十二品闡明一乘境界完畢；接下來兩品闡明一乘之行，此《安樂行品》闡明所行之行；後面《涌出品》闡明能行人，所以接下來是這兩品。 第三，爲了去除七種染慢中的第六種集功德人的染慢，即認為有功德的人說大乘法，卻取非大乘的增上慢，為此（佛陀）說將髻中明珠給予他。求三乘果的人稱為集功德人，過去雖然總的為他們說了大乘法，但他們的心沒有安定，退而趨向一乘，認為一乘殊勝，取非大乘，（佛陀）說功勛小，只賜予其他物品。如今既然發心堅定，欣然接受大乘
【English Translation】 Verse: 'In all villages and cities (until) may the Buddha dwell in peace.' (諸聚落城邑: refers to the Buddha's wish to dwell peacefully in all places). The praise says: These two verses encourage upholding (this sutra). Verse: 'Before the World-Honored One (until) the Buddha himself knows my mind.' (我於世尊前: refers to the practitioner expressing their wishes before the Buddha). The praise says: This is a vow. Chapter on Peaceful Practices (安樂行品) Explained in three aspects: 1. Explaining the intention, 2. Explaining the name, 3. Resolving doubts. There are five aspects to the intention: First, in the three circulations of the initial section, the previous four chapters praised and emphasized circulation. From the following seven chapters onwards, it is the circulation of learning and practice, learning and propagating the correct practices and auxiliary practices of this sutra, so that it is not damaged. Although it has already been praised and emphasized, if the learning and practice of propagating the sutra are not explained, the Dharma-ending Age will be full of disasters, and frequent damages will occur, so it cannot be propagated and circulated. Therefore, it is said that the seven chapters are the circulation of learning and practice: 1. Chapter on Peaceful Practices (安樂行品), 2. Chapter on Emerging from the Earth (涌出品), 3. Chapter on the Duration of Life (壽量品), 4. Chapter on Discriminating the Merits (分別功德品), 5. Chapter on Rejoicing in Accordance with Merit (隨喜功德品), 6. Chapter on the Merits of the Dharma Master (法師功德品), 7. Chapter on the Bodhisattva Never Disparaging (常不輕菩薩品). Among them, the 'Chapter on Peaceful Practices' is the practice of learning and propagating the sutra, and the six chapters such as the 'Chapter on Emerging from the Earth' are the people who can practice and uphold the sutra. People achieve merit through the Dharma, and the Dharma is propagated and proclaimed through people. If there is no practice to learn, how can this person establish merit? Therefore, the 'Chapter on Peaceful Practices' is the practice to be learned; if there are no people who can practice, this Dharma has no cause to spread widely, so the 'Chapter on Emerging from the Earth' and others are the people who can practice. Therefore, the previous chapter is followed by this chapter. Second, the nineteen chapters in the latter section are the main teaching, which has three parts: The previous twelve chapters explain the realm of the One Vehicle completely; the next two chapters explain the practice of the One Vehicle, this 'Chapter on Peaceful Practices' explains the practice to be practiced; the following 'Chapter on Emerging from the Earth' explains the people who can practice, so these two chapters follow. Third, in order to remove the sixth type of defilement and arrogance among the seven types of defilement and arrogance, namely, the arrogance of those who accumulate merit, who think that those who have merit speak the Mahayana Dharma, but take the arrogance of non-Mahayana as superior. For this reason, (the Buddha) said that he would give the jewel in his topknot to them. Those who seek the fruit of the Three Vehicles are called people who accumulate merit. Although the Mahayana Dharma was generally spoken to them in the past, their minds were not settled, and they retreated to the One Vehicle, thinking that the One Vehicle was superior, and took the non-Mahayana as superior. (The Buddha) said that the merit was small, and only gave other things. Now that they have made a firm resolution and gladly accept the Mahayana
，建功既大，故解明珠與之。論云「第六人者說大乘法，以此法門一乘與之，令二乘同十地行滿。今者如來密與解釋。如解明珠與之。」此品明之，故此品來。四者論解第十無上七力中持力者，謂〈法師〉、〈安樂行〉、〈持品〉。此〈安樂行〉是所持行，前〈持品〉既明能持，必有所持之行，故此品來，即四安樂行文是。此是文殘，前說明珠是後文故。五者論云「六者示現說無上故，說髻中明珠與之。以此法賜如解珠與，所說之法更無上故。」雖文有異，俱說珠故，是前義殘，故此品來。
釋名者，離危怖曰「安」，適身心為「樂」。威儀可軌、語言有則，心除諂慢之流，志蘊慈悲之品，緣涉靡輟名之為「行」。安樂是果，行是因義，安樂之行是依主釋。若修因時離諸危怖，適悅身心名安樂行，即持業釋。「行」通平、去，行此經時獲安樂故。
釋妨難者，問：此品亦明解寶珠事，何故不為品名？答：因明勝行贊經勝德，非欲對機正明珠事，故但以此安樂行為名。
經「爾時(至)能說此經」。
贊曰：此品之中大文分二：初啟請，后開示。此初。有二：初讚揚希有；后請說軌儀，云何後世無傷損說。
經「佛告(至)安住四法」。
贊曰：下開示。有二：初告所問因安樂四
【現代漢語翻譯】 ，建功既大，所以（佛）解下明珠賞賜給他。論中說：『第六種人宣說大乘佛法，用這種法門（即一乘佛法）賞賜給他，使二乘人也能達到十地菩薩的修行圓滿。現在如來秘密地給予解釋，就像解下明珠賞賜給他一樣。』此品經文闡明此事，所以此品經文到來。四者，（根據）論典解釋，第十無上七力中，（關於）持力方面，指的是《法師品》、《安樂行品》、《持品》。這《安樂行品》是所要修持的行，前面的《持品》已經闡明了能持，必定有所要修持的行，所以此品經文到來，即是四安樂行的經文。這是（前面）經文的殘缺，前面所說的明珠是後面的經文的緣故。五者，論中說：『第六種是示現宣說無上之法，所以（佛）把髻中的明珠賞賜給他。用這種佛法賞賜他，就像解下明珠賞賜他一樣，因為所說的佛法再沒有比這更殊勝的了。』雖然文字有所不同，但都說了明珠這件事，是前面意義的殘缺，所以此品經文到來。 解釋品名，遠離危難恐怖叫做『安』，使身心舒適叫做『樂』。行為舉止可以作爲規範，言語有法則，心中去除諂媚、傲慢之類，志向蘊含慈悲的品德，（所）經歷的事情沒有停止，這叫做『行』。安樂是果，行是因，安樂之行是依主釋。如果修因的時候遠離各種危難恐怖，使身心舒適快樂，叫做安樂行，這是持業釋。『行』字可以讀平聲，也可以讀去聲，修行此經時獲得安樂的緣故。 解釋妨難，有人問：此品經文也闡明了解開寶珠的事情，為什麼不以此作為品名？回答：因為（此品經文）是爲了闡明殊勝的修行，讚歎經文殊勝的功德，不是想要針對根機正面闡明明珠的事情，所以只用這安樂行作為品名。 經文：『爾時（到）能說此經』。 贊曰：此品經文中，大的方面分為兩部分：開始的啟請，後面的開示。這是開始的部分。開始的部分有兩點：首先讚揚希有難得；然後請問修行的軌則，如何在後世沒有損傷地宣說（此經）。 經文：『佛告（到）安住四法』。 贊曰：下面是開示的部分。開示的部分有兩點：首先告訴所問的因，安樂的四種（修行）。
【English Translation】
Having established great merit, (the Buddha) therefore untied the bright pearl and bestowed it upon him. The treatise says, 'The sixth person speaks the Great Vehicle Dharma, using this Dharma-gate (the One Vehicle Dharma) to bestow upon him, enabling the Two Vehicles to attain the full practice of the Ten Bhumis. Now, the Tathagata secretly explains it, just like untying the bright pearl and bestowing it.' This chapter clarifies this matter, hence the arrival of this chapter. Fourthly, (according to) the treatise's explanation, in the tenth unsurpassed Seven Powers, regarding the power of upholding, it refers to the
行；後於品末頌中有二十一頌半，因便總告果安樂之相，「讀是經者常無憂惱」下是。初告有三：一標答，二顯答，三結答。其後顯安樂果，頌次前一頌半「我滅度后」下是。此即初文。「四法者」下四段文，皆有長行及偈，各是一行。一正身行，二正語行，三意離諸惡自利行，四心修諸善利他行；由此四行攝諸行盡。由質直故無惡不離，自利行滿；由慈悲故無善不生，利他行滿。經從勝說第三質直、第四慈悲，實皆通也。準下經文，初身行中亦明心行者，教行之時其心安住空有之門，由住二門以為根本引余行生，非是初行亦通於心。初行唯明離惡身行、修善身行，故於四行中皆應說有空、有二種。唯在初行中說空、有行者，例餘三行皆應具有，故住空、有二種，是修四行之通運身心。四名法者，法謂軌持。法是所依、三業能依，此二俱是所行之行。安謂安處，住者依止，能行行者安處三業，依四行中名安住四法。或法者因義，要諸菩薩先觀人法三事體空，遂能身離邪惡之儀、語合正善之則，滅諂誑之想、起慈悲等之心，息自瘡疣離他譏毀，大教弘而未已，多生益而無墜，此中之大意也。又前〈法師品〉「入如來室」，即此第四大慈悲心。「著如來和忍之衣，坐如來法空之座」，是此第一通行。滅妄想于空門、起真心
【現代漢語翻譯】 現代漢語譯本：接下來，在《品末頌》中有二十一頌半，因此總的告知果報安樂的相狀，從『讀是經者常無憂惱』開始。最初的告知分為三部分：一、標示問答；二、闡明回答；三、總結回答。其後闡明安樂的果報，頌文緊隨前一頌半，從『我滅度后』開始。這便是最初的文段。『四法者』以下的四個文段，都有長行和偈頌，各自為一行。一、端正身行；二、端正語行；三、意念遠離諸惡的自利之行；四、心修諸善的利他之行；由此四種行為涵蓋了一切行為。由於質樸正直，所以沒有惡不能遠離，自利之行圓滿；由於慈悲，所以沒有善不能產生，利他之行圓滿。經文從殊勝的角度來說，第三是質直，第四是慈悲，實際上都是相通的。按照下文的經文，最初的身行中也闡明了心行，教導修行的時候，其心安住在空有之門，由於安住于空有二門作為根本，從而引生其餘的行為，並非是最初的行為也通於心。最初的行為只是闡明了遠離惡的身行、修習善的身行，所以在四種行為中都應該說有空、有二種。只有在最初的行為中說空、有之行，例如其餘三種行為都應該具有，所以安住于空、有二種，是修習四種行為的普遍運用身心。四名法者，法的意思是軌範和保持。法是所依，三業是能依，這兩者都是所修之行。安的意思是安處，住的意思是依止，能修行的人安處三業，依止四種行為中，名為安住四法。或者法的意思是因，要各位菩薩先觀察人、法、三事體性本空，於是才能身體遠離邪惡的儀態、言語符合正善的法則，滅除諂媚虛誑的想法、生起慈悲等等的心，止息自身的瘡疤、遠離他人的譏諷譭謗，偉大的教義弘揚而沒有止境，多生多世利益而沒有墜落，這是其中的大意。另外，前面的《法師品》中『入如來室』，就是指這第四種大慈悲心。『著如來和忍之衣，坐如來法空之座』，是指這第一種通行。在空門中滅除妄想，生起真心 English version: Next, in the verses at the end of the chapter (Pin Mo Song), there are twenty-one and a half verses, thus generally informing the aspect of the bliss of karmic retribution, starting from 'Those who read this sutra will always be free from sorrow and distress.' The initial informing is divided into three parts: first, indicating the question and answer; second, elucidating the answer; and third, summarizing the answer. After that, the bliss of karmic retribution is elucidated, with the verses following the previous one and a half verses, starting from 'After my extinction.' This is the initial passage. The four passages below 'The Four Dharmas' all have prose and verses, each being a line. First, rectifying bodily conduct; second, rectifying verbal conduct; third, the self-benefiting practice of mentally abandoning all evils; fourth, the practice of cultivating all good for the benefit of others; these four practices encompass all practices. Because of simplicity and honesty, there is no evil that cannot be abandoned, and the self-benefiting practice is fulfilled; because of compassion, there is no good that cannot arise, and the practice of benefiting others is fulfilled. From the perspective of excellence, the sutra speaks of the third, honesty, and the fourth, compassion, but in reality, they are all interconnected. According to the sutra text below, the initial bodily conduct also elucidates mental conduct, teaching that during practice, the mind dwells in the gate of emptiness and existence. Because dwelling in the two gates of emptiness and existence is the foundation, it leads to the arising of other practices, and it is not that the initial practice also extends to the mind. The initial practice only elucidates the bodily conduct of abandoning evil and cultivating good, so in the four practices, it should be said that there are both emptiness and existence. Only in the initial practice is the practice of emptiness and existence mentioned, and the other three practices should also have it, so dwelling in emptiness and existence is the universal application of cultivating the four practices to the body and mind. The four are called Dharmas, and Dharma means norm and maintenance. Dharma is what is relied upon, and the three karmas are what rely on it, and both are the practices that are cultivated. 'An' means peaceful dwelling, and 'zhu' means reliance. Those who can practice cultivate the three karmas peacefully, relying on the four practices, which is called dwelling in the four Dharmas. Or Dharma means cause, and all Bodhisattvas must first observe that the nature of beings, Dharma, and the three things is fundamentally empty, so that they can physically abandon evil conduct, and their speech will conform to the principles of righteousness and goodness, eliminate deceitful thoughts, and generate compassion and other minds, stop their own sores and avoid the ridicule and slander of others. The great teachings are promoted without end, and the benefits of many lives are without decline, which is the great meaning of this. In addition, in the previous 'Teacher of the Dharma Chapter (Fa Shi Pin),' 'entering the room of the Tathagata (Ru Lai Shi),' refers to this fourth great compassionate mind. 'Wearing the robe of the Tathagata's gentleness and forbearance, sitting on the seat of the Tathagata's Dharma of emptiness (Zuo Ru Lai Fa Kong Zhi Zuo),' refers to this first universal practice. Eliminating delusion in the gate of emptiness and arousing true mind.
【English Translation】 English version: Next, in the verses at the end of the chapter (Pin Mo Song), there are twenty-one and a half verses, thus generally informing the aspect of the bliss of karmic retribution, starting from 'Those who read this sutra will always be free from sorrow and distress.' The initial informing is divided into three parts: first, indicating the question and answer; second, elucidating the answer; and third, summarizing the answer. After that, the bliss of karmic retribution is elucidated, with the verses following the previous one and a half verses, starting from 'After my extinction.' This is the initial passage. The four passages below 'The Four Dharmas' all have prose and verses, each being a line. First, rectifying bodily conduct; second, rectifying verbal conduct; third, the self-benefiting practice of mentally abandoning all evils; fourth, the practice of cultivating all good for the benefit of others; these four practices encompass all practices. Because of simplicity and honesty, there is no evil that cannot be abandoned, and the self-benefiting practice is fulfilled; because of compassion, there is no good that cannot arise, and the practice of benefiting others is fulfilled. From the perspective of excellence, the sutra speaks of the third, honesty, and the fourth, compassion, but in reality, they are all interconnected. According to the sutra text below, the initial bodily conduct also elucidates mental conduct, teaching that during practice, the mind dwells in the gate of emptiness and existence. Because dwelling in the two gates of emptiness and existence is the foundation, it leads to the arising of other practices, and it is not that the initial practice also extends to the mind. The initial practice only elucidates the bodily conduct of abandoning evil and cultivating good, so in the four practices, it should be said that there are both emptiness and existence. Only in the initial practice is the practice of emptiness and existence mentioned, and the other three practices should also have it, so dwelling in emptiness and existence is the universal application of cultivating the four practices to the body and mind. The four are called Dharmas, and Dharma means norm and maintenance. Dharma is what is relied upon, and the three karmas are what rely on it, and both are the practices that are cultivated. 'An' means peaceful dwelling, and 'zhu' means reliance. Those who can practice cultivate the three karmas peacefully, relying on the four practices, which is called dwelling in the four Dharmas. Or Dharma means cause, and all Bodhisattvas must first observe that the nature of beings, Dharma, and the three things is fundamentally empty, so that they can physically abandon evil conduct, and their speech will conform to the principles of righteousness and goodness, eliminate deceitful thoughts, and generate compassion and other minds, stop their own sores and avoid the ridicule and slander of others. The great teachings are promoted without end, and the benefits of many lives are without decline, which is the great meaning of this. In addition, in the previous 'Teacher of the Dharma Chapter (Fa Shi Pin),' 'entering the room of the Tathagata (Ru Lai Shi),' refers to this fourth great compassionate mind. 'Wearing the robe of the Tathagata's gentleness and forbearance, sitting on the seat of the Tathagata's Dharma of emptiness (Zuo Ru Lai Fa Kong Zhi Zuo),' refers to this first universal practice. Eliminating delusion in the gate of emptiness and arousing true mind.
于有府，故可以身語調而利濟、心意順而道圓，是此之所由也。
經「一者(至)演說是經」。
贊曰：釋身行。中有三：一標行處親近處；二別釋；三結之，于末後五句頌是也。或有經本為長行者，今取作頌，為正此標也。「處」謂處所，即前法也，三業諸行所依行處、可親近處。「行」謂游息或複道理。如世說言：「汝向何處行在？」意言何道理中行在。其說經者，於一切時心常游息此處所中，或安心神於是道理處所中故，故名行處。「親」謂親輔，「近」謂習近，「處」義同前。行者身心所應親輔，所習近處名親近處。行謂內所行，寢息身心行。親近謂外境，外緣所狹習。是此二種粗相差別。身行有親疏、有總別，獨名親近處；餘三不爾。但爾總得安樂行名。
經「文殊師利(至)摩訶薩行處」。
贊曰：別釋。中分二：初明行處，后親近處。行處即是四行通因，起四行時應依此門而方起也。行處有三：一問，二釋，三結。此初也。
經「若菩薩(至)心亦不驚」。
贊曰：下釋。有三：初修有行，次修空行，后雙拂二行。此初也。唯修有行，以非空，滯生死而無所證；唯修空行，以非有，滯涅槃而無所利；顯成無住，空、有雙觀，不同凡夫及二乘也。同《無垢稱》「行
【現代漢語翻譯】 現代漢語譯本：因為有了憑藉，所以可以調和身語行為來利益救濟眾生，心意順應真理而使菩提道圓滿，這就是這個憑藉的由來。
經文：『一者（至）演說是經』。
贊曰：解釋身行。其中有三部分：一是標明行處和親近處；二是分別解釋；三是總結，在最後五句偈頌中。有些經本將此段落作為長行文字，現在將其改為偈頌，是爲了正顯此標明。『處』指的是處所，即前面的法，是三業諸行所依止的行處、可以親近的處所。『行』指的是游息或道理。如同世俗所說：『你向何處行在？』意思是你在什麼道理中行進。那些宣說經文的人，在一切時候心中常常游息於此處所中，或者安心神于這個道理處所中，所以名為行處。『親』指的是親輔，『近』指的是習近，『處』的意義與前面相同。修行者身心所應當親輔、所習近的處所，名為親近處。行指的是內在所行，寢息身心之行。親近指的是外在境界，外緣所狹習。這是這兩種粗略的差別相。身行有親疏、有總別，單獨名為親近處；其餘三者不是這樣。但總的來說可以得到安樂行的名稱。
經文：『文殊師利（至）摩訶薩行處』。
贊曰：分別解釋。其中分為兩部分：首先闡明行處，然後闡明親近處。行處就是四安樂行的共同原因，發起四安樂行時應當依據這個門徑才能發起。行處有三部分：一問，二釋，三結。這是第一部分。
經文：『若菩薩（至）心亦不驚』。
贊曰：下面是解釋。有三部分：首先修有行，其次修空行，最後同時拂去二行。這是第一部分。如果只修有行，因為執著于『有』，就會滯留在生死輪迴中而無法證悟；如果只修空行，因為執著于『空』，就會滯留在涅槃中而無法利益眾生；顯現成就無住，空和有雙重觀照，不同於凡夫和二乘（聲聞乘和緣覺乘）之人。如同《維摩詰所說經》（Vimalakirti Sutra）所說：『行
【English Translation】 English version: Because there is a reliance, one can harmonize body and speech to benefit and aid sentient beings, and one's mind and intention can align with the truth, leading to the perfection of the Bodhi path. This is the origin of this reliance.
Sutra: 'Firstly (to) expounding the sutras'.
Commentary: Explaining bodily conduct. It has three parts: first, indicating the place of practice and the place of close association; second, explaining them separately; third, concluding, which is in the last five verses. Some sutra versions have this passage as prose, but now it is made into verses to correctly highlight this indication. 'Place' refers to the location, which is the aforementioned Dharma, the place where the three karmas and various practices rely, and a place that can be closely associated with. 'Practice' refers to dwelling or the principle. As the worldly saying goes, 'Where are you going?' meaning in what principle are you proceeding. Those who expound the sutras, at all times, their minds constantly dwell in this place, or they settle their minds in this principle, hence it is called the place of practice. 'Close' refers to assisting, 'association' refers to familiarizing, and 'place' has the same meaning as before. The place that practitioners should assist with their body and mind, and the place they should familiarize themselves with, is called the place of close association. Practice refers to internal practice, the practice of resting the body and mind. Close association refers to the external realm, the external conditions that are narrowly familiar. These are the two rough differences. Bodily conduct has closeness and distance, generality and specificity, and is uniquely named the place of close association; the other three are not like this. But in general, one can obtain the name of peaceful and joyful practice.
Sutra: 'Manjushri (to) Mahasattva's place of practice'.
Commentary: Separate explanation. It is divided into two parts: first, clarifying the place of practice, and then clarifying the place of close association. The place of practice is the common cause of the four peaceful and joyful practices. When initiating the four peaceful and joyful practices, one should rely on this gateway to initiate them. The place of practice has three parts: first, a question; second, an explanation; third, a conclusion. This is the first part.
Sutra: 'If a Bodhisattva (to) his mind is not startled'.
Commentary: The following is the explanation. There are three parts: first, cultivating the practice of existence; second, cultivating the practice of emptiness; and finally, simultaneously rejecting both practices. This is the first part. If one only cultivates the practice of existence, because of attachment to 'existence', one will be stuck in the cycle of birth and death without any realization; if one only cultivates the practice of emptiness, because of attachment to 'emptiness', one will be stuck in Nirvana without benefiting sentient beings; manifesting the achievement of non-abiding, with dual contemplation of emptiness and existence, different from ordinary people and those of the Two Vehicles (Shravaka Vehicle and Pratyekabuddha Vehicle). As the Vimalakirti Sutra says: 'Practice'
不住道」。又唯修有行，以非空，妄想以之而更長；但習空行而非有，真心無因而不生。故滅妄想于空門，起真心於有府，有、空雙觀方成中道，即是此之行處也。有行有四：一住忍地，且如說法之時，怨害能容、苦逼能受、諦法能印。二柔和善順，身隨妙行、語起善言、心無惡想，外離粗獷名曰柔和，內契玄宗名為善順。三而不卒暴，卒謂卒爾，暴謂縱橫。終不卒爾縱橫。非理三業舉措既未圓善，一一起時皆須審諦安徐思念，智為前導然後動發，見可而進、知難而退，名為不卒。設思而起亦不非理，名為不卒暴。「卒」音粗沒反，若倉猝作「猝」。「猝」音《切韻》「則沒、子出二反」，俱非此用。《玉篇》為「倉卒」，亦為「猝」字。「暴」音薄報反，古作「[武*(戶@巾)]」字。四心亦不驚，設於大義曾所未聞，他所詰徴違宗返己。供養、親近、打罵、疏背、名利、威勢、毀辱、擯默、利衰、譭譽、稱譏、苦樂，於此一切安固不動，心亦不驚。故有頌言：「諸佛常游於世間， 利樂一切有情類， 八法熱風邪分別， 不能傾動不拘礙。」或住忍辱地總句，語常柔和、善順身安而不卒暴，內心恒亦不驚，三業順此理而行於有，何經弘而見擁？忍辱名地者，地是所依生長之義，以忍為依生長善故，喻之於地。又
云從喻為名，行忍之時如地而忍順違不動，故鑿深溪而不怒，構崇堂而不愛，遇萬物而皆載，任德用而逾大。掘擾發於甘泉，種蒔竟無希賚，故行三忍標以地名。熟思熟思，可謂菩薩摩訶薩矣。或地是位義，於一切位常行忍故。
經「又復於法(至)如實相」。
贊曰：此修空也。行者分別執著之義，於法無所行者，於一切法中唯見眾生及法皆空而不分別。執著為有，而觀諸法如實相者，既觀我、法二空為門，復觀諸法如來藏性。法之真理如實體相，我法體無名之為空，其如來藏名為空性。不觀二空門，不見空真性，故此二種同名空觀。
經「亦不行不分別」。
贊曰：上來所觀空有，恐滯空有之中，故今雙觀拂，謂雖觀空而亦不行滯著空中，謂雖觀有而不分別滯著有中，應俱無住而明觀法。若有所住者則為非住，故下頌雖依人法二空解此二種，總是於法而無所行攝，于理無違。又復於法無所行觀諸法空，頌言不行上中下法，有為無為故。亦不行不分別，如次不行我、我所執，觀眾生為空，頌言亦不分別是男是女等。由觀此二我、法為空，便證二空如實之性。又於法無所行者，謂不行所說法中唯觀實相真如。亦不行者，不行我能說中。亦不分別所授化者，即觀三事法、人二種體性為空，而觀
【現代漢語翻譯】 現代漢語譯本 以云來比喻『名』（nāma，名稱），菩薩在行忍辱的時候，如同大地一般忍受順境和逆境，不動搖。所以，即使開鑿深溪也不會發怒，建造高大的殿堂也不會貪愛，遇到萬物都能承載，隨著功德的施展而更加偉大。即使挖掘擾動而涌出甘泉，播種耕耘卻不期望得到回報。因此，『三忍』以『地』（earth）來命名。仔細思考，仔細思考，這才能稱得上是菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）。或者，『地』（earth）是『位』（position）的意思，因為菩薩在一切位次上都能恒常地行忍辱。
經文：『又於法（dharma，佛法）無所行（至）如實相（yathābhūta）。』
贊曰：這是修習『空』（śūnyatā，空性）的法門。修行者要分別執著的含義，對於佛法沒有什麼可執著的，在一切法中只看到眾生和法都是空性的，而不去分別執著它們為實有。觀察諸法如實相，既以我空（ātma-śūnyatā，人無我）和法空（dharma-śūnyatā，法無我）作為入門，又觀察諸法的如來藏性（tathāgatagarbha，如來藏）。法的真理就是如實體相，我法本體無名就是空，而如來藏就叫做空性。不觀察我法二空之門，就不能見到空性的真性，所以這兩種（觀法）都叫做空觀。
經文：『亦不行不分別。』
贊曰：上面所觀的空和有，恐怕會滯留在空和有之中，所以現在同時觀照並拂去（空有二邊），意思是雖然觀空，但也不執著于空；雖然觀有，但不分別執著于有。應當在空有兩邊都沒有住著，而明瞭地觀照佛法。如果有所住著，那就是非住。所以下面的偈頌雖然依據人法二空來解釋這兩種（觀法），但總是在佛法上沒有什麼執著，在道理上沒有違背。又，『於法無所行』，是說不行於所說之法中，只觀察實相真如（tathatā，真如）。『亦不行』，是不行於我能說之中。『亦不分別』所教化的人，就是觀察法、人這三種事物的體性是空性的，而觀照（實相）。
【English Translation】 English version The cloud is used as a metaphor for 'name' (nāma), when practicing forbearance, a Bodhisattva is like the earth, enduring favorable and unfavorable circumstances without wavering. Therefore, one is not angered by digging deep streams, nor does one crave building magnificent halls. One carries all things and becomes greater with the application of virtue. Even if digging and disturbing brings forth sweet springs, planting and cultivating does not expect reward. Therefore, the 'Three Forbearances' are named after 'earth'. Think deeply, think deeply, this is what can be called a Bodhisattva-Mahasattva (great Bodhisattva). Or, 'earth' means 'position', because Bodhisattvas constantly practice forbearance in all positions.
Sutra: 'Moreover, in the Dharma (dharma) there is no practice (up to) the true suchness (yathābhūta).'
Commentary: This is the practice of 'emptiness' (śūnyatā). The practitioner should discern the meaning of clinging, and have no attachment to the Dharma. In all dharmas, one only sees that beings and dharmas are empty, and does not discriminate or cling to them as real. Observing all dharmas as true suchness, one takes selflessness (ātma-śūnyatā) and dharma-śūnyatā as the entry point, and observes the Tathagatagarbha (tathāgatagarbha) nature of all dharmas. The truth of the Dharma is the true suchness, the namelessness of the self and Dharma is emptiness, and the Tathagatagarbha is called emptiness-nature. Without observing the gate of the emptiness of self and Dharma, one cannot see the true nature of emptiness, so these two (observations) are both called emptiness contemplation.
Sutra: 'Also, not practicing, not discriminating.'
Commentary: The emptiness and existence contemplated above are feared to be stuck in emptiness and existence, so now simultaneously contemplate and brush away (the two extremes of emptiness and existence), meaning that although contemplating emptiness, one does not cling to emptiness; although contemplating existence, one does not discriminate or cling to existence. One should have no dwelling in either emptiness or existence, and clearly contemplate the Dharma. If there is any dwelling, then it is non-dwelling. Therefore, although the following verse explains these two (observations) based on the emptiness of self and Dharma, it is always without attachment to the Dharma, and there is no contradiction in principle. Moreover, 'no practice in the Dharma' means not practicing in the Dharma that is spoken, but only observing true suchness (tathatā). 'Also, not practicing' means not practicing in the self that can speak. 'Also, not discriminating' those who are taught and transformed, that is, observing that the nature of these three things, Dharma and person, is empty, and contemplating (true suchness).
真如實相為有。又一切法有二：一妄、二真。于諸妄法應無所行，舍諸妄故；於法真性應常觀察，求證達故。雖作此行，亦不作真智行，于實相為有；亦不作俗智行，于分別為空。故《般若》云「應無所行而行」，是名為行。不行故無所不行，不分別故無所不分別，不行不分別故妄幻皆除，無所不行不分別故真際咸達。由此雙修照辨一切，於事依他住忍地等，于理成實觀如實相，所執人、法皆照為空。
經「是名菩薩(至)行處」。
贊曰：結也。
經「云何名菩薩(至)親近處」。
贊曰：下明親近處。有二：一問、二釋。此問也。
經「菩薩(至)變現之戲」。
贊曰：下釋。有二：初離外惡緣不可親近處，返顯不離外善緣可親近處，即是人境。后外觀真法可親近處，返顯外觀妄法不可親近處，即是法境。互影顯彰，即分為二。然觀真法應通余行，通引四故，寄初行明不唯初行。初文有二：初釋、后結。「離諸惡緣」，初修戒行。「常好坐禪」，次修定行。后親近處觀空境等，方修慧行。初文分三：初四為一段，次一為一段，后五為一段。初中復二：初明離四，后明不離。此中三離：一損害緣，二惡見緣，三壞亂緣。菩薩雖復普化群生，始行之人應為簡擇，非久學者亦復如
【現代漢語翻譯】 現代漢語譯本： 真如實相是存在的。一切法有兩種：一是虛妄的，二是真實的。對於各種虛妄之法，應當無所執著，捨棄一切虛妄；對於法的真實體性，應當經常觀察，求證通達。雖然這樣做，也不認為是真智的修行，因為真如實相是存在的；也不認為是俗智的修行，因為俗智認為一切分別都是空。所以《般若經》說：『應當無所執著而行，』這叫做修行。因為不執著，所以無所不為；因為不分別，所以無所不分別；因為不執著不分別，所以虛妄幻象全部消除；因為無所不為不分別，所以真實境界全部通達。由此雙重修習，照亮辨別一切，在事相上，依他起性安住于忍地等，在理體上，成實性觀照如實相，所執著的人和法都照見為空。
經文：『這叫做菩薩（乃至）行處。』
贊曰：總結。
經文：『什麼叫做菩薩（乃至）親近處？』
贊曰：下面說明親近處。有兩種：一是提問，二是解釋。這是提問。
經文：『菩薩（乃至）變現之戲。』
贊曰：下面解釋。有兩種：一是遠離外在的惡緣，不可親近之處，反過來顯示不離外在的善緣，可以親近之處，也就是人和環境。二是外觀照真實的法，可以親近之處，反過來顯示外觀照虛妄的法，不可親近之處，也就是法和境界。互相映襯，彰顯意義，所以分為兩種。然而觀照真實的法，應當貫通其他修行，因為貫通引用了四種，所以借用最初的修行，來說明不只是最初的修行。最初的文段有兩種：一是解釋，二是總結。『遠離各種惡緣』，首先修習戒行。『常常喜歡坐禪』，其次修習定行。之後親近觀照空性的境界等，才修習慧行。最初的文段分為三段：最初四句為一段，其次一句為一段，最後五句為一段。最初一段又分為兩部分：一是說明遠離四種，二是說明不遠離。這其中有三種遠離：一是損害的因緣，二是邪惡見解的因緣，三是破壞擾亂的因緣。菩薩雖然普遍教化眾生，但剛開始修行的人應當選擇，不是長久學習的人也應該如此。
【English Translation】 English version: The Suchness Reality is existent. Furthermore, all dharmas have two aspects: one is delusion, and the other is truth. Regarding all deluded dharmas, one should be without attachment, abandoning all delusions. Regarding the true nature of dharmas, one should constantly observe, seeking to realize and penetrate it. Although performing this practice, one does not consider it an act of true wisdom, because the Suchness Reality is existent; nor does one consider it an act of conventional wisdom, because conventional wisdom considers all distinctions to be empty. Therefore, the Prajna Sutra says, 'One should act without attachment,' this is called practice. Because of non-attachment, there is nothing that is not done; because of non-discrimination, there is nothing that is not discriminated; because of non-attachment and non-discrimination, all delusions and illusions are eliminated; because of doing everything without attachment and discrimination, all true realms are penetrated. Therefore, through this dual cultivation, one illuminates and discerns everything. In terms of phenomena, one abides in the Other-Powered Nature (Paratantra-svabhava) in the Land of Patience (Ksanti-bhumi) and so on; in terms of principle, one observes the Perfectly Established Nature (Parinispanna-svabhava) as the Suchness Reality. The self and dharmas that are clung to are all illuminated as empty.
The Sutra says: 'This is called the Bodhisattva's (up to) place of practice.'
Commentary: A conclusion.
The Sutra says: 'What is called the Bodhisattva's (up to) place of approach?'
Commentary: The following explains the place of approach. There are two parts: first, a question; second, an explanation. This is the question.
The Sutra says: 'The Bodhisattva's (up to) play of transformation.'
Commentary: The following is the explanation. There are two parts: first, avoiding external evil conditions, places that should not be approached, which in turn reveals that not being apart from external good conditions are places that can be approached, namely people and environment. Second, outwardly observing true dharmas, places that can be approached, which in turn reveals that outwardly observing deluded dharmas are places that should not be approached, namely dharmas and realms. They mutually reflect and manifest, thus divided into two. However, observing true dharmas should connect to other practices, because it connects to and cites four, therefore, borrowing the initial practice to clarify that it is not only the initial practice. The initial section has two parts: first, explanation; second, conclusion. 'Away from all evil conditions,' first cultivate precepts. 'Always like to sit in meditation,' next cultivate concentration. Afterwards, approaching the realm of emptiness and so on, then cultivate wisdom. The initial section is divided into three parts: the first four sentences are one section, the next sentence is one section, and the last five sentences are one section. The initial section is further divided into two parts: first, explaining the avoidance of four; second, explaining non-avoidance. Among these, there are three avoidances: first, conditions that cause harm; second, conditions that cause evil views; third, conditions that cause destruction and disturbance. Although Bodhisattvas universally teach sentient beings, those who are beginning practice should choose carefully, and those who have not studied for a long time should also do so.
是。又此許令說法導利，但和其光，不得隨順同塵交好，所以離之。遮初不遮后、遮同不遮異、遮順不遮違、許化不許好，故不相違。「若近王等唯自增損」，如《律》中說，若入王宮有十種過。吳王同輦一代為榮，秦主讓妻千齡受恥，外道邪人恒伺法短，故律不聽自手與食，況應親近？「尼揵子」者，離系外道也。「文筆經書」者，詩歌之類為文，碑誌之屬為筆，書者周禮六藝。五曰六書，謂象形等。「書」著也，著于竹帛等，如音中解。今舉彼類，西方與此不同。「路伽耶陀」者，先云惡答對人，正言路迦也底迦，云順世外道。逆路伽耶陀者，先云惡徴問人，正言縛摩路迦也底迦，云左順世外道。執與前乖者，名左順世也。下一者，言貫上二處。那羅等者，文畫其身。變現戲者，作世幻術等。「兇」音許容反，惡也。《玉篇》「肝鞏反、恐懼也」。今此從初。有作「兇」，危咎也，惡不過也。《阿含經》言「智者常懷憂，如似獄中囚；愚者常喜悅，猶如光音天。掉戲之人，如無鉤象、穴鼻駝牛，難可禁制。」又偈云「汝已剃髮著染衣，執持瓦缽行乞食，云何樂著戲笑法，既無法利失功德。」由此不應相叉撲等。「叉」音丑佳反，以拳加人。又作「摑」字。「撲」音蒲角反，應作「𢷏」字。
經「又不親近(
【現代漢語翻譯】 現代漢語譯本：還有，允許許令說法引導利益眾生，但要收斂自己的光芒，不要隨順世俗同流合污，所以要遠離這些。禁止的是最初的交往，而不是後來的接觸；禁止的是相同的行為，而不是不同的行為；禁止的是順從，而不是違背；允許教化，但不允許親近交好，所以這並不矛盾。『如果親近國王等人，只會給自己增加過失』，如《律藏》中所說，如果進入王宮，會有十種過失。吳王與人同乘一輛車，只帶來一時的榮耀，秦王讓出自己的妻子，卻遭受千年的恥辱。外道邪人經常伺機尋找佛法的缺點，所以戒律不允許比丘親自用手給他們食物，更何況是親近他們呢？『尼揵子』（Nigantha）是指離系外道。『文筆經書』是指，詩歌之類的屬於『文』，碑文墓誌之類的屬於『筆』，『書』指的是《周禮》中的六藝，其中第五項是『六書』，包括象形等。『書』是『著』的意思，寫在竹簡或絲帛上等，如在音義中解釋的那樣。現在只是舉出這些類別，西方與這裡的情況不同。『路伽耶陀』（Lokāyata）之前被說成是『惡答對人』，正確的說法是『路迦也底迦』（Lokāyatika），意思是順世外道。『逆路伽耶陀』（Vilokāyata）之前被說成是『惡徴問人』，正確的說法是『縛摩路迦也底迦』（Vāma Lokāyatika），意思是左順世外道。他們的主張與前者相悖，所以被稱為左順世外道。『下一者』，是指貫穿以上兩處。『那羅等者』，是指在身上紋身繪畫。『變現戲者』，是指表演世俗的幻術等。『兇』，讀音為許容反，是邪惡的意思。《玉篇》中，『肝鞏反，恐懼也』。這裡採用最初的含義。也有寫作『兇』的，意思是危險的過錯，罪惡沒有超過。 《阿含經》中說：『智者常懷憂慮，就像獄中的囚犯；愚者常常喜悅，就像光音天的天人。』放縱嬉戲的人，就像沒有鉤子的象、穿了鼻子的駱駝和牛，難以禁止。還有偈頌說：『你已經剃了頭髮，穿上了染色的衣服，拿著瓦缽去乞食，為什麼還喜歡嬉戲玩鬧？既沒有佛法的利益，又失去了功德。』因此不應該互相叉撲等。『叉』，讀音為丑佳反，是用拳頭打人。也寫作『摑』字。『撲』，讀音為蒲角反，應該寫作『𢷏』字。 經文中說：『又不親近（』
【English Translation】 English version: Furthermore, Xu Ling is allowed to explain the Dharma to guide and benefit sentient beings, but he must restrain his own light and not follow the world and go with the flow, so he must stay away from these. What is prohibited is the initial interaction, not the later contact; what is prohibited is the same behavior, not different behaviors; what is prohibited is obedience, not disobedience; teaching is allowed, but close association is not allowed, so this is not contradictory. 'If you get close to kings and others, you will only increase your faults', as stated in the Vinaya, if you enter the royal palace, there will be ten faults. The King of Wu sharing a chariot with others only brought temporary glory, while the King of Qin giving up his wife suffered thousands of years of shame. Heretics and evil people often look for shortcomings in the Dharma, so the precepts do not allow monks to give them food with their own hands, let alone get close to them? 'Nigantha' (尼揵子) refers to the Jains (離系外道). 'Literary writings and scriptures' refers to, poetry and the like belong to 'literary', inscriptions and epitaphs belong to 'writings', 'scriptures' refers to the six arts in the Book of Rites of Zhou, the fifth of which is 'six scripts', including pictographs and so on. 'Scripture' means 'writing', written on bamboo slips or silk, as explained in phonetics. Now only these categories are mentioned, and the situation in the West is different from here. 'Lokāyata' (路伽耶陀) was previously said to be 'a person who answers badly', the correct saying is 'Lokāyatika' (路迦也底迦), meaning a materialistic heretic (順世外道). 'Vilokāyata' (逆路伽耶陀) was previously said to be 'a person who asks bad questions', the correct saying is 'Vāma Lokāyatika' (縛摩路迦也底迦), meaning a left-wing materialistic heretic (左順世外道). Their views are contrary to the former, so they are called left-wing materialistic heretics. 'The next one' refers to running through the above two places. 'Nara etc.' refers to tattooing and painting on the body. 'Transformation play' refers to performing secular magic tricks and so on. 'Xiong' (兇), pronounced Xu Rong fan, means evil. In the Yu Pian, 'Gan Gong fan, fear also'. Here, the initial meaning is adopted. Some write '兇', meaning dangerous fault, evil has not exceeded. The Agama Sutra says: 'The wise are always worried, like prisoners in prison; the foolish are always happy, like the gods of the Abhasvara heaven.' Those who indulge in play are like elephants without hooks, camels and cattle with pierced noses, which are difficult to restrain. There is also a verse that says: 'You have shaved your hair, put on dyed clothes, and go begging with a clay bowl, why do you still like to play and joke? There is neither the benefit of the Dharma nor the loss of merit.' Therefore, one should not engage in mutual wrestling and grappling. 'Cha' (叉), pronounced Chou Jia fan, is to hit someone with a fist. It is also written as the word 'Guo' (摑). 'Pu' (撲), pronounced Pu Jiao fan, should be written as the word '𢷏'. The sutra says: 'Also, do not get close to ('
至)諸惡律儀」。
贊曰：第四惡業緣。旃陀羅，云屠者，不律儀也。正言旃荼羅，此云嚴幟。惡業自嚴行持標幟，搖鈴持竹為自標故。此中舉六；雜心有十二，謂屠羊、養雞、養豬、捕魚、捕鳥、獵師、作賊、魁膾、守獄、咒龍、屠犬、伺獵；《涅槃經》十六，牛羊豬雞為利故買，肥已轉賣，為利故買，買已屠殺，即為前八，九鉤魚、十獵師、十一劫奪、十二魁膾、十三捕鳥、十四兩舌、十五獄卒、十六咒龍。《對法》第八有十四：屠羊、養豬、捕鳥、捕魚、獵鹿、罝㝹、劫盜、魁[魅-未+會]、害牛、縛象、立壇咒龍、守獄、讒構、好為損等。此文意說，意思廣重損害寔深，計利養命終身不輟，皆名不律儀，故言好為損等，故此經言諸惡律儀。「畋」音徒賢反，取禽獸也。又徒見反，地平畋畋，今從初。有作田，為田除害也。「䰻」音語居反，亦捕也，應作「䱷」。《玉篇》「䰻，語去反，捕魚也。又作漁。」「䱷」又作「魚」，非也。
經「如是人等(至)無所悕望」。
贊曰：此明不離。許和光而化之，不許同塵，故不親狎。
經「又不親近(至)無所悕求」。
贊曰：此第二段，初離后不離。第五劣友緣，《涅槃經》言「菩薩怖畏二乘，如惜命人」，《寂調音天子所問經
【現代漢語翻譯】 至) 諸惡律儀』。
贊曰：第四惡業緣。旃陀羅（Candala，意為屠夫），云屠者，不律儀也。正言旃荼羅（Candala），此云嚴幟。惡業自嚴行持標幟，搖鈴持竹為自標故。此中舉六；雜心有十二，謂屠羊、養雞、養豬、捕魚、捕鳥、獵師、作賊、魁膾、守獄、咒龍、屠犬、伺獵；《涅槃經》十六，牛羊豬雞為利故買，肥已轉賣，為利故買，買已屠殺，即為前八，九鉤魚、十獵師、十一劫奪、十二魁膾、十三捕鳥、十四兩舌、十五獄卒、十六咒龍。《對法》第八有十四：屠羊、養豬、捕鳥、捕魚、獵鹿、罝㝹、劫盜、魁[魅-未+會]、害牛、縛象、立壇咒龍、守獄、讒構、好為損等。此文意說，意思廣重損害寔深，計利養命終身不輟，皆名不律儀，故言好為損等，故此經言諸惡律儀。「畋」音徒賢反，取禽獸也。又徒見反，地平畋畋，今從初。有作田，為田除害也。「䰻」音語居反，亦捕也，應作「䱷」。《玉篇》「䰻，語去反，捕魚也。又作漁。」「䱷」又作「魚」，非也。
經『如是人等(至)無所悕望』。
贊曰：此明不離。許和光而化之，不許同塵，故不親狎。
經『又不親近(至)無所悕求』。
贊曰：此第二段，初離后不離。第五劣友緣，《涅槃經》言『菩薩怖畏二乘，如惜命人』，《寂調音天子所問經》
【English Translation】 to) all evil precepts'.
Commentary: This is the fourth condition of evil karma. Candala (旃陀羅), meaning butcher, is an example of non-precepts. The correct term is Candala (旃荼羅), which means 'solemn banner'. Evil karma itself solemnly upholds the banner of conduct, shaking bells and holding bamboo as its own mark. Here, six are mentioned; the Miscellaneous Abhidharma Heart Treatise (雜心) lists twelve, namely: slaughtering sheep, raising chickens, raising pigs, catching fish, catching birds, hunters, thieves, executioners, prison guards, cursing dragons, slaughtering dogs, and stalking prey; the Nirvana Sutra (《涅槃經》) lists sixteen: buying cattle, sheep, pigs, and chickens for profit, fattening them and reselling them, buying them for profit, buying them and slaughtering them, which are the first eight, nine hooking fish, ten hunters, eleven robbery, twelve executioners, thirteen catching birds, fourteen double-tongued, fifteen prison guards, sixteen cursing dragons. The Abhidharma (《對法》) eighth has fourteen: slaughtering sheep, raising pigs, catching birds, catching fish, hunting deer, setting nets, robbery, executioners, harming cattle, binding elephants, setting up altars to curse dragons, guarding prisons, slander, and being fond of causing harm, etc. This text means to say that the meaning is broad and the harm is deep, calculating profit to sustain life without ceasing until the end of life, all are called non-precepts, therefore it says being fond of causing harm, etc., therefore this sutra speaks of all evil precepts. '畋' (tian) is pronounced tu-xian, meaning to capture birds and beasts. Also pronounced tu-jian, meaning flat land. Some write 田 (tian), meaning to remove harm for the field. '䰻' (yu) is pronounced yu-ju, also meaning to catch, should be written '䱷'. The Yupian (《玉篇》) says '䰻, pronounced yu-qu, meaning to catch fish. Also written 漁.' '䱷' is also written '魚', which is incorrect.
Sutra: 'Such people, etc. (to) have no expectations'.
Commentary: This clarifies not separating. Allowing harmony and enlightening them, not allowing being the same as dust, therefore not being intimate.
Sutra: 'Also not being close to (to) have no desires'.
Commentary: This is the second section, initially separating and then not separating. The fifth condition is inferior friends, the Nirvana Sutra (《涅槃經》) says 'Bodhisattvas fear the Two Vehicles (二乘), like those who cherish their lives', the Silent Sound Heavenly Son Questioning Sutra (《寂調音天子所問經》)
》云：「佛告文殊師利：譬如有人飢渴羸瘦，寧忍飢渴終不食于雜毒之食。菩薩亦爾，寧慳嫉破戒惡口懶墮志念無智，終不悕求二乘果地。佛告天子：如貪人食是輪王毒，故二乘者持戒精進，即是菩薩破戒懶墮，故不應親近；來為說法，不悕親俠利養恭敬。」
經「文殊師利(至)以為親厚」。
贊曰：下第三段。初離第六長染緣、第七非器緣、第八譏呵緣、第九非軌緣、第十散亂緣；后明自行。五離中此文有二：第六長染緣、第七非器緣。《十誦律》云：「譬如熟食人之所食，一切女人亦復如是，令人愛著不能捨離。」《智度論》云：「清風無形猶可捉，蚖蛇含毒猶可觸，女人之心難可得。執劍向敵猶可勝，女賊害人難可禁。」《四分律》說：「數往白衣家有五種過：一數見女人，二見數相親，三轉親俠，四便生欲想，五或時致死次死苦惱。故應遠離。」五種不男者，謂生便、除去、嫉妒、半月、灌灑。由有二過，男女煩惱恒俱行故。好人難得，非法器故不應親近。
經「不獨入他家(至)不樂與同師」。
贊曰：此中有三，第八譏訶緣、第九非軌緣、第十散亂緣。《瑜伽論》言：「應離十四垢業，藏隱六方，遠四惡友，攝四善友。」離十四垢業者，《長阿含》云：「身語惡業有四：殺、
【現代漢語翻譯】 現代漢語譯本：經中說：『佛告訴文殊師利（Manjushri，菩薩名）：譬如有人飢渴交加，寧願忍受飢渴至死，也絕不吃摻雜毒藥的食物。菩薩也是這樣，寧願犯慳吝、嫉妒、破戒、惡語、懶惰、意志薄弱、缺乏智慧等過失，也絕不希求二乘（聲聞乘和緣覺乘）的果位。』佛告訴天子：『如同貪婪的人所吃的食物是轉輪王的毒藥一樣，所以二乘人所持的戒律和精進，對於菩薩來說就是破戒和懶惰，因此不應該親近他們；即使他們來為你說法，也不要希望從他們那裡得到供養和恭敬。』 經中『文殊師利（Manjushri）...以為親厚』。 贊曰：下面是第三段。首先遠離第六種長久染污的因緣、第七種非器之人的因緣、第八種譏諷呵斥的因緣、第九種不合規矩的因緣、第十種散亂的因緣；然後說明自身的修行。五種遠離中，這段文字包含兩種：第六種長久染污的因緣、第七種非器之人的因緣。《十誦律》中說：『譬如熟食是人所食用的，一切女人也都是這樣，令人愛戀執著而不能捨離。』《智度論》中說：『清風無形尚且可以捕捉，毒蛇含毒尚且可以觸碰，女人的心卻難以捉摸。手持利劍面對敵人尚且可以戰勝，女賊害人卻難以禁止。』《四分律》中說：『多次前往白衣（在家信徒）家中有五種過失：一是多次見到女人，二是見到后多次親近，三是轉為親昵狎玩，四是因此產生慾念，五是或者因此導致死亡或痛苦。所以應當遠離。』五種不男之人，指的是天生不男、被閹割、嫉妒、半月和灌灑。由於男女之間存在兩種過失，男女煩惱常常同時產生。好人難以遇到，因為他們不是可以傳法的法器，所以不應該親近。 經中『不獨自進入他人家...不樂意與他們同師』。 贊曰：這段文字包含三種：第八種譏諷呵斥的因緣、第九種不合規矩的因緣、第十種散亂的因緣。《瑜伽師地論》中說：『應當遠離十四種垢業，隱藏六種過失，遠離四種惡友，親近四種善友。』遠離十四種垢業，《長阿含經》中說：『身語的惡業有四種：殺生、』
【English Translation】 English version: The sutra says: 'The Buddha told Manjushri (a Bodhisattva): For example, if a person is weak from hunger and thirst, they would rather endure hunger and thirst until death than eat food mixed with poison. Bodhisattvas are also like this; they would rather have faults such as stinginess, jealousy, breaking precepts, harsh speech, laziness, weak will, and lack of wisdom, than seek the fruits of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna).' The Buddha told the Deva: 'Just as the food eaten by a greedy person is the poison of a Chakravartin (universal monarch), so the precepts and diligence held by those of the Two Vehicles are like breaking precepts and laziness for Bodhisattvas. Therefore, one should not be close to them; even if they come to teach you the Dharma, do not hope to receive offerings and respect from them.' The sutra says 'Manjushri...consider them close and intimate.' Commentary: The following is the third section. First, avoid the sixth condition of prolonged defilement, the seventh condition of being a non-vessel, the eighth condition of ridicule and reproach, the ninth condition of being unconventional, and the tenth condition of distraction; then explain one's own practice. Among the five avoidances, this passage contains two: the sixth condition of prolonged defilement and the seventh condition of being a non-vessel. The Daśabhāṇavāra-vinaya says: 'For example, cooked food is what people eat, and all women are also like this, causing people to be attached and unable to let go.' The Mahāprajñāpāramitopadeśa says: 'The formless breeze can still be caught, a viper containing poison can still be touched, but a woman's heart is difficult to grasp. Holding a sword against an enemy can still be victorious, but a female thief harming people is difficult to restrain.' The Caturvargīya-vinaya says: 'Frequently going to the homes of laypeople has five faults: first, frequently seeing women; second, seeing them and becoming close; third, turning to intimacy and dalliance; fourth, consequently generating desires; fifth, perhaps leading to death or suffering. Therefore, one should stay away.' The five types of eunuchs refer to those born as such, those who are castrated, those who are jealous, those who are 'half-month', and those who are 'irrigated'. Because there are two faults between men and women, male and female afflictions often arise simultaneously. Good people are hard to find, because they are not vessels for the Dharma, so one should not be close to them. The sutra says 'Do not enter other people's homes alone...do not like to share the same teacher with them.' Commentary: This passage contains three: the eighth condition of ridicule and reproach, the ninth condition of being unconventional, and the tenth condition of distraction. The Yogācārabhūmi-śāstra says: 'One should avoid the fourteen defiled actions, conceal the six faults, stay away from the four evil friends, and be close to the four good friends.' Avoiding the fourteen defiled actions, the Dīrghāgama says: 'The evil actions of body and speech are four: killing,'
盜、邪淫、妄語，不依此四作諸惡事。惡因有四，謂貪、瞋、癡、慢，不依此四起惡業。離六損財法：一耽酒、二博戲、三放蕩、四迷著伎樂、五惡友相損、六漸隨彼說。此六之中各有六種，如是合名十四垢業。」藏隱六方者，《長阿含》說：「羅悅城中有長者子名曰善生，積世相傳於清旦時恒禮六方，令六方神常護家業所作諧偶。忽然值佛，問：有是法不？佛答言：有。與汝不同。父母為東方，師長為南方，妻子為西方，親友為北方，僕使為下方，沙門高德為上方。六方之中各有五事。」言常藏隱在此六中，不生憍舉隨其所應。若能住此六方之中，故言藏隱。遠四惡友者，《長阿含》說：「一者如親惡友，畏而伏之實無親意。二者美言惡友，言順意違。三者敬順惡友，心雖敬順然于所作善惡皆從無相諫心。四者同事惡友，為惡事伴，或同飲酒、博戲、淫逸及歌舞等。」此四之中各各有四，言四可惡而常遠之。攝四善友者，長阿含說：「一止非善友，惡事相止故。二慈愍善友，苦事相憐故。三利人友，樂事相與故。四同事善友，善事相同故。」一一之中各各有四，皆廣如彼，不能繁引。
經「常好坐禪(至)初親近處」。
贊曰：此修定行及結也。「常離阓鬧獨處閑居」，誡初學者應自靜住，誡久學者身
【現代漢語翻譯】 現代漢語譯本 盜竊、邪淫、妄語，不依仗這四種行為去做各種惡事。惡的根源有四種，即貪婪（Tanha）、嗔恨（Dosa）、愚癡（Moha）、傲慢（Mana），不依仗這四種心態去造作惡業。遠離六種損耗錢財的行為：一是沉迷飲酒，二是沉迷賭博，三是放縱遊蕩，四是迷戀歌舞伎樂，五是結交惡友互相損害，六是逐漸聽從他們的說法。這六種行為中每一種又各有六種表現，這樣合起來稱為十四種污垢之業。關於『藏隱六方』，《長阿含經》中說：『羅悅城中有一位長者的兒子名叫善生（Singalaka），世代相傳在清晨時經常禮拜六個方位，希望六方神靈常常保護他的家業，使所做的事情順利如意。有一次他遇到了佛陀（Buddha），便問：有這樣的方法嗎？佛陀回答說：有，但與你的方法不同。父母為東方，師長為南方，妻子為西方，親友為北方，僕人為下方，沙門高德之人為上方。』這六個方位中各有五件事需要經常藏隱於心，不生驕慢，隨其所應地去做。如果能夠安住于這六個方位之中，所以說『藏隱』。遠離四種惡友，《長阿含經》中說：『第一種是貌似親近的惡友，畏懼你而表面順從，實際上沒有親近之意。第二種是甜言蜜語的惡友，言語順從你的心意，但行為卻與你的意願相違背。第三種是恭敬順從的惡友，雖然表面上恭敬順從，但對於你所做的善事或惡事，都不會真心勸諫。第四種是共事的惡友，是做惡事的同伴，或者一同飲酒、賭博、淫亂以及歌舞等。』這四種惡友中每一種又各有四種表現，所以說這四種是可惡的，要經常遠離他們。攝取四種善友，《長阿含經》中說：『第一種是阻止你做壞事的善友，因為他們會阻止你做惡事。第二種是慈悲憐憫你的善友，因為他們會憐憫你的苦難。第三種是利益你的朋友，因為他們會與你分享快樂的事情。第四種是一起做事的善友，因為他們會與你一同做善事。』每一種善友又各有四種表現，都詳細地記載在那部經中，不能在此一一列舉。 經文說：『經常喜歡坐禪（直到）最初親近的地方』。 讚語說：這是修習禪定的行為以及它的總結。『經常遠離喧鬧，獨自居住在清靜的地方』，這是告誡初學者應該讓自己安靜下來，告誡修行已久的人要保持身心清凈。
【English Translation】 English version Abstain from theft, sexual misconduct, and false speech; do not rely on these four to commit various evil deeds. There are four roots of evil: namely, greed (Tanha), hatred (Dosa), delusion (Moha), and pride (Mana); do not rely on these four to create evil karma. Avoid six ways of wasting wealth: first, indulging in alcohol; second, engaging in gambling; third, being dissolute and unrestrained; fourth, being infatuated with music and dance; fifth, associating with bad friends who harm each other; and sixth, gradually following their words. Each of these six behaviors has six aspects, thus collectively known as the fourteen defilements of karma. Regarding 'concealing and protecting the six directions,' the Singalovada Sutta states: 'In Rajagaha, there was a householder's son named Singalaka, who, following ancestral tradition, would regularly worship the six directions in the early morning, hoping that the deities of the six directions would always protect his family's affairs and make everything he did successful. Once he encountered the Buddha (Buddha) and asked: Is there such a method? The Buddha replied: Yes, but it is different from your method. Parents are the east, teachers are the south, wife and children are the west, friends are the north, servants are the lower direction, and ascetics of high virtue are the upper direction.' In these six directions, there are five things that need to be constantly concealed in the heart, without arrogance, and done as appropriate. If one can abide in these six directions, hence the term 'concealing and protecting.' Avoid four kinds of bad friends, as the Singalovada Sutta says: 'The first is the seemingly close bad friend, who fears you and superficially obeys, but has no real intention of closeness. The second is the sweet-talking bad friend, whose words follow your wishes, but whose actions contradict them. The third is the respectfully obedient bad friend, who, although seemingly respectful and obedient, will not sincerely advise you on the good or bad things you do. The fourth is the colleague bad friend, who is a companion in doing evil deeds, or who drinks, gambles, engages in sexual misconduct, and dances together.' Each of these four kinds of bad friends has four aspects, so these four are said to be detestable and should be avoided. Embrace four kinds of good friends, as the Singalovada Sutta says: 'The first is the friend who stops you from doing wrong, because they will prevent you from doing evil. The second is the compassionate friend, because they will pity your suffering. The third is the beneficial friend, because they will share happy things with you. The fourth is the colleague good friend, because they will do good deeds with you.' Each kind of good friend has four aspects, all of which are described in detail in that sutta and cannot be listed here one by one. The sutra says: 'Always delight in sitting in meditation (up to) the place of first acquaintance.' The praise says: This is the practice of cultivating meditation and its conclusion. 'Always stay away from noisy places and live alone in quiet places,' this is a warning to beginners to calm themselves down, and a warning to those who have practiced for a long time to keep their body and mind pure.
雖處鬧心常靜故，理實四行諸惡皆離、諸善皆修。且談說經多所起者，故上下文唯說惡行以勸修習，非唯爾許，說經比丘于余戒行已具持故。上明人境，下明法境。
經「複次(至)不轉」。
贊曰：第二親近處。學慧行中有二：初教觀，后結之。教觀中，初空觀、後有觀，真俗二諦觀也。空觀有十八句，為三釋：一云此中唯觀遍計所執空，顯真如無相一體之法，下有觀方教作俗事觀。十八句中分為八類，此有二類：初三句依三性以顯真，由真體妙自性難知故依詮顯。初句依遍計所執無以顯，人法皆空故。第二依圓成實性，第三依依他起性，染法顛倒、真如凈法不顛倒故。次三句依常住以顯真。有為有三品，中品可遷動，可隨下品退敗、可隨上品進轉；無為不爾。
經「如虛空(至)不起」。
贊曰：此有三類。初一句離二得以顯真如，太虛空無能得、所得性故。次一句舉內證以顯真如，名言不及，唯智證故。次三句非有為以顯真如。《涅槃經》言：「無因緣故名無生，以無為故名無出，無造業故名無作。」此名無起，體非因緣生，非體先有從他新出，亦非從業新所起作。
經「無名(至)無障」。
贊曰：此有三類。初二句離詮旨以顯真，無名相故。次一句離妄法以顯真，無
【現代漢語翻譯】 現代漢語譯本：即使身處喧囂的環境，內心也能保持平靜，這是因為真正理解了四行觀（理實四行）的道理，從而遠離一切惡行，奉行一切善行。之所以經常談論惡行，是爲了勸勉人們修行，並非僅僅如此，說法者（說經比丘）已經具備了其餘的戒行。上面闡述的是人與環境的關係（人境），下面闡述的是法與環境的關係（法境）。
經文：『複次（至）不轉』。
贊曰：第二是親近之處。學習智慧和修行包含兩個方面：首先是教導觀想，然後是總結。在教導觀想中，先是空觀，后是有觀，這是真諦和俗諦的兩種觀法。空觀有十八句，分為三種解釋：第一種解釋是，這裡只觀遍計所執性（Parikalpita，虛妄分別）的空性，從而顯現真如（Tathata，如實）無相一體的法，接下來的有觀則教導如何進行世俗事務的觀想。這十八句分為八類，這裡有兩類：前三句依據三自性（trisvabhāva）來顯現真如，因為真如的本體微妙，自性難以理解，所以需要藉助詮釋來顯現。第一句依據遍計所執性（Parikalpita，虛妄分別）的『無』來顯現，因為人與法都是空性的。第二句依據圓成實性（Parinispanna，圓滿成就），第三句依據依他起性（Paratantra，依他而起），染污法是顛倒的，而真如清凈法是不顛倒的。接下來的三句依據常住不變來顯現真如。有為法（saṃskṛta）有三種品類，中品可以遷動，可以隨著下品退步，也可以隨著上品進步；而無為法（asaṃskṛta）則不是這樣。
經文：『如虛空（至）不起』。
贊曰：這裡有三類。第一句通過遠離能得和所得來顯現真如，因為太虛空沒有能得到和所得到的自性。第二句通過內在的證悟來顯現真如，因為真如超越了名言概念，只能通過智慧來證悟。接下來的三句通過非有為法來顯現真如。《涅槃經》（Nirvana Sutra）說：『因為沒有因緣，所以稱為無生；因為是無為法，所以稱為無出；因為沒有造業，所以稱為無作。』這裡稱為無起，本體不是因緣所生，不是本體先前存在然後從其他地方新出現的，也不是從業力新產生的。
經文：『無名（至）無障』。
贊曰：這裡有三類。前兩句通過遠離詮釋的目的來顯現真如，因為真如沒有名稱和相狀。接下來一句通過遠離虛妄法來顯現真如，因為真如沒有...
【English Translation】 English version: Even when in a noisy environment, one can maintain inner peace because one truly understands the principles of the Four Right Exertions (理實四行), thereby staying away from all evil deeds and practicing all good deeds. The reason for frequently discussing evil deeds is to encourage people to cultivate themselves, and it's not just that; the speaker of the sutra (說經比丘) already possesses the other precepts and practices. The above explains the relationship between people and their environment (人境), and the following explains the relationship between Dharma and the environment (法境).
Sutra: 'Furthermore (to) does not change'.
Commentary: The second is the place of close association. Learning wisdom and practice includes two aspects: first, teaching contemplation, and then summarizing. In teaching contemplation, first is emptiness contemplation, and then existence contemplation, which are the two contemplations of the ultimate truth and conventional truth. Emptiness contemplation has eighteen sentences, divided into three explanations: The first explanation is that here only the emptiness of the imputed nature (Parikalpita, 遍計所執) is contemplated, thereby revealing the Dharma of Suchness (Tathata, 真如) as non-dual and one entity. The following existence contemplation teaches how to contemplate mundane affairs. These eighteen sentences are divided into eight categories, and here are two categories: The first three sentences rely on the three natures (trisvabhāva) to reveal Suchness, because the essence of Suchness is subtle and its self-nature is difficult to understand, so it needs to be revealed through interpretation. The first sentence relies on the 'non-existence' of the imputed nature (Parikalpita, 遍計所執), because both people and Dharma are empty. The second sentence relies on the perfected nature (Parinispanna, 圓成實), and the third sentence relies on the dependent nature (Paratantra, 依他起), defiled dharmas are inverted, while pure dharmas of Suchness are not inverted. The next three sentences rely on permanence to reveal Suchness. Conditioned dharmas (saṃskṛta) have three categories, the middle category can be moved, can regress with the lower category, and can progress with the upper category; unconditioned dharmas (asaṃskṛta) are not like that.
Sutra: 'Like space (to) does not arise'.
Commentary: Here are three categories. The first sentence reveals Suchness by being apart from the grasper and the grasped, because vast space has no nature of grasper and grasped. The second sentence reveals Suchness through inner realization, because Suchness transcends names and concepts and can only be realized through wisdom. The next three sentences reveal Suchness through non-conditioned dharmas. The Nirvana Sutra (涅槃經) says: 'Because there is no cause and condition, it is called non-arising; because it is unconditioned, it is called non-coming forth; because there is no karma created, it is called non-doing.' Here it is called non-arising, the essence is not born from causes and conditions, it is not that the essence existed before and then newly came forth from elsewhere, nor is it newly created from karmic force.
Sutra: 'No name (to) no obstruction'.
Commentary: Here are three categories. The first two sentences reveal Suchness by being apart from the purpose of interpretation, because Suchness has no name or form. The next sentence reveals Suchness by being apart from false dharmas, because Suchness has no...
妄能取、所取相故。后四句舉體妙以顯真。《大品經》說超三世故無量，越十方故無邊，離惑障品名無礙，離所知障品名無障。此中總顯法性真如是如實相，無所執人法，亦非依他顛倒之體，體性常住非二得得，故唯內智證，非因緣造，離名離義離能所取，非三世十方攝，無惑智二障。應以此理而觀真性，即前所云於法無所行，而觀諸法如實相。或初三句顯我，如實性故、大自在故。次三句顯常，無進退故。次七句顯樂，無生等故。次五句顯凈，離妄三世十方等故。由對二性故成四德。或初六句空行境，次五句無相行境，后七句無願行境，同觀真如起三觀故。
經「但以因緣有(至)故說」。
贊曰：此有觀也。上觀一切法真空以起欣，此觀一切法妄有而生厭。但遍三界五趣四生一切法境，皆作是觀，以因緣有，從二障倒、或四七倒、或心亂倒生，故說為有；非真實有，深生厭舍。《仁王經》言：「世界虛幻起，譬若虛空華，如影實皆無，因緣故誑有。」《攝論》亦言：「亂相及亂體，應許為色識，及與非色識，若無餘亦無。」心逢俗境應作是觀。或此釋伏難，謂有難言：若此性空語言道斷，云何復說為空等耶？由待從彼顛倒所生、虛妄有法，說為空性，非空體有，空亦空故。《中論》頌云：「若有所不
【現代漢語翻譯】 現代漢語譯本 妄能取和所取之相，都是虛妄的。後面的四句經文，是爲了用整體的妙處來彰顯真如。《大品經》（Mahaprajnaparamita Sutra）中說，超越三世所以是無量的，超越十方所以是無邊的，遠離迷惑的障礙，品名為無礙，遠離所知的障礙，品名為無障。這裡總的顯示法性真如是如實之相，沒有執著的人和法，也不是依他起的顛倒之體，體性常住不是通過二取而得到的，所以唯有內在的智慧才能證得，不是因緣造作的，遠離名相和意義，遠離能取和所取，不被三世十方所包含，沒有迷惑和智慧兩種障礙。應該用這個道理來觀察真性，就是前面所說的對於法沒有執著，而觀察諸法如實之相。或者前三句顯示我，因為如實的體性，所以是大自在。接著三句顯示常，因為沒有前進和後退。接著七句顯示樂，因為沒有生等苦。接著五句顯示凈，遠離虛妄的三世十方等。因為針對二性，所以成就四德。或者前六句是空行之境，接著五句是無相行之境，後面七句是無願行之境，都是爲了觀察真如而生起三觀。
經文說：『只是因為因緣和合而有（乃至）所以說。』
贊曰：這是有觀。上面是觀察一切法都是真空，從而生起欣樂，這裡是觀察一切法都是虛妄而有，從而生起厭離。只是普遍地對三界五趣四生的一切法境，都這樣觀察，因為是因緣和合而有，是從二障顛倒、或者四七顛倒、或者心亂顛倒而生，所以說是『有』；不是真實的有，要深深地生起厭離和捨棄。《仁王經》（Renwang Jing）中說：『世界虛幻生起，譬如虛空中的花，如同影子一樣實際上都是沒有的，因為因緣的緣故虛誑地顯現有。』《攝論》（She Lun）也說：『錯亂的相和錯亂的體，應當允許是色識，以及不是色識，如果沒有了其餘的，也就沒有了。』內心遇到世俗的境界，應當這樣觀察。或者這是爲了解釋之前的疑問，有人會問：如果這個體性是空性的，語言的道路都斷絕了，為什麼還要說空等等呢？因為是依賴於從那些顛倒所生的、虛妄的有法，才說為空性，不是空體本身有，空也是空性的。《中論》（Madhyamaka-karika）的偈頌說：『如果有什麼不是
【English Translation】 English version The 'taking' and 'taken' aspects are both illusory. The following four sentences use the subtlety of the whole to reveal true reality (Tathata). The Mahaprajnaparamita Sutra says that it is immeasurable because it transcends the three times (past, present, future), boundless because it transcends the ten directions, the chapter that is free from the hindrance of delusion is named 'unobstructed', and the chapter that is free from the hindrance of what is knowable is named 'unhindered'. Here, it generally reveals that the Dharma-nature true reality is the true aspect, without attachment to persons or dharmas, and is not a dependent, inverted entity. The nature of the entity is constant and not obtained through dualistic grasping, so it is only realized by inner wisdom, not created by causes and conditions, free from names and meanings, free from the taker and the taken, not encompassed by the three times and ten directions, and without the two hindrances of delusion and knowledge. One should use this principle to observe true nature, which is what was said earlier: to have no attachment to dharmas, but to observe the true aspect of all dharmas. Or, the first three sentences reveal the self, because of the true nature, it is great freedom. The next three sentences reveal permanence, because there is no progress or regress. The next seven sentences reveal bliss, because there is no birth or other suffering. The next five sentences reveal purity, free from the illusory three times and ten directions, etc. Because it is directed at the two natures, it achieves the four virtues. Or, the first six sentences are the realm of emptiness practice, the next five sentences are the realm of signlessness practice, and the last seven sentences are the realm of wishlessness practice, all for observing true reality and arousing the three contemplations.
The sutra says: 'But it exists because of causes and conditions (up to) therefore it is said'.
Commentary: This is the contemplation of existence. The above is the contemplation that all dharmas are empty, thereby arousing joy. This is the contemplation that all dharmas are falsely existent, thereby arousing aversion. Simply contemplate all the realms of dharmas in the three realms, five paths, and four births in this way, because they exist due to causes and conditions, arising from the inversion of the two hindrances, or the inversion of the four sevens, or the inversion of mental disturbance, therefore they are said to 'exist'; they are not truly existent, and one should deeply arouse aversion and abandonment. The Renwang Jing (Karunikaraja Prajna Paramita Sutra) says: 'The world arises as an illusion, like flowers in the sky, like shadows, they are actually non-existent, because of causes and conditions, they falsely appear to exist.' The She Lun (Abhidharmasamuccaya) also says: 'The confused appearance and the confused entity should be allowed to be form-consciousness, and non-form-consciousness, if there is no remainder, then there is nothing.' When the mind encounters worldly realms, it should contemplate in this way. Or, this is to explain the previous question, someone might ask: If this nature is emptiness, and the path of language is cut off, why still speak of emptiness, etc.? Because it relies on the falsely existent dharmas that arise from those inversions, it is said to be emptiness, not that the empty entity itself exists, emptiness is also empty. The verse in the Madhyamaka-karika says: 'If there is something that is not'
空，應當有所空，所空不可得，何況得於空。」由此即答空亦無體。此依三論，非中道宗。又有解云，此待妄有顛倒生法，故說為空非空定空。言因緣者，因由緣藉之義。《無垢稱》云：「說法非有亦非無，一切皆待因緣立。」此意說真，非體實無，但非體定空，但除其病而不除法故。
經「常樂觀如是(至)第二親近處」。
贊曰：結也。
經「爾時世尊(至)及親近處」。
贊曰：初二十七行半頌前，中分二：初二十三行頌頌前二處，后四頌半頌得安樂果。初中復二：初一頌半勸示，后二十一頌半頌前二處。此初也。
經「常離國王(至)皆勿親近」。
贊曰：下頌二處。分三：初十三頌半頌外人境有法二處，次二頌半頌初內有空法行處，后五頌半頌外真法境親近處。長行中初說行處，次說親近處。親近處中，初離外妄有、后觀外真空。今頌初離外妄親近處，次方明內行處，后頌外真法親近處。乍觀文勢，初雙頌行、親近二處，結文雙結故。然初文內無行處文，但以頌言「於此惡緣無所畏心，無所悕望而為說法」，義由柔和及善順等，方無怖畏無所悕望名為行處。故文雙舉，實唯近處。十三頌半外親近處，中分二：初十二半頌近處，后一頌結。初文復二：初六頌半頌離五緣
【現代漢語翻譯】 現代漢語譯本：『空，應當有所空，所空不可得，何況得於空。』由此即回答了空亦無自性的問題。這裡依據的是三論宗的觀點，而非中道宗。還有一種解釋說，這是針對因妄有顛倒而產生的法，所以說空，並非空是絕對的。所謂『因緣』，是指因由緣藉的意義。《無垢稱經》（Vimalakīrti Nirdeśa Sūtra）中說：『說法非有亦非無，一切皆待因緣立。』這裡的意義是說真諦，並非本體是實在的空無，而是說本體並非絕對的空，只是爲了去除病患，而不是去除法本身。
經文：『常樂觀如是（至）第二親近處』。
贊曰：總結。
經文：『爾時世尊（至）及親近處』。
贊曰：最初二十七行半頌揚了前面的內容，中間分為兩部分：最初二十三行頌揚了前面的兩個處所，後面四頌半頌揚了獲得安樂的果報。最初的部分又分為兩部分：最初一頌半是勸誡開示，後面二十一頌半頌揚了前面的兩個處所。這是最初的部分。
經文：『常離國王（至）皆勿親近』。
贊曰：下面頌揚了兩個處所。分為三部分：最初十三頌半頌揚了外在的人、境界和有法兩個處所，接著兩頌半頌揚了最初內在的有空法行處，最後五頌半頌揚了外在的真法境界親近處。長行中先說了行處，然後說了親近處。親近處中，先遠離外在的虛妄有，然後觀察外在的真空。現在頌揚先遠離外在的虛妄親近處，然後闡明內在的行處，最後頌揚外在的真法親近處。乍一看文勢，最初是同時頌揚行處和親近處兩個處所，結尾的文字也是同時總結。然而最初的文字中沒有行處的內容，只是用頌詞說『於此惡緣無所畏心，無所悕望而為說法』，意義在於通過柔和以及善於順應等等，才能沒有怖畏，沒有希望，這被稱為行處。所以文字上是同時舉出，實際上只是親近處。十三頌半是關於外在的親近處，中間分為兩部分：最初十二半頌揚了親近處，後面一頌是總結。最初的部分又分為兩部分：最初六頌半頌揚了遠離五種因緣。
【English Translation】 English version: 'Emptiness, there should be something emptied, what is emptied cannot be obtained, how much more to obtain from emptiness.' From this, it answers that emptiness also has no self-nature. This is based on the view of the Three Treatise School (Sanlun zong), not the Middle Way School (Zhongdao zong). There is another explanation that this is in response to the Dharma arising from delusion and inversion, so it is said to be emptiness, not that emptiness is absolute. The so-called 'causation' (yin yuan), refers to the meaning of cause and condition. The Vimalakīrti Nirdeśa Sūtra says: 'Preaching is neither existent nor non-existent, all depends on causation to be established.' The meaning here is to speak of the truth, not that the essence is truly non-existent, but that the essence is not absolutely empty, but only to remove the illness and not to remove the Dharma itself.
Sutra: 'Always observe thus (to) the second place of approach'.
Praise: Conclusion.
Sutra: 'At that time, the World Honored One (to) and the place of approach'.
Praise: The first twenty-seven and a half lines praise the previous content, the middle is divided into two parts: the first twenty-three lines praise the previous two places, and the last four and a half verses praise the result of obtaining peace and happiness. The first part is further divided into two parts: the first one and a half verses are exhortations and instructions, and the last twenty-one and a half verses praise the previous two places. This is the first part.
Sutra: 'Always stay away from kings (to) do not approach them'.
Praise: The following praises the two places. Divided into three parts: the first thirteen and a half verses praise the two places of external people, realms, and existent dharmas, then two and a half verses praise the initial internal place of practice of empty dharmas, and the last five and a half verses praise the external place of approach of true dharma realms. In the prose, the place of practice is mentioned first, and then the place of approach. In the place of approach, first stay away from external false existence, and then observe external true emptiness. Now the praise first stays away from the external false place of approach, then clarifies the internal place of practice, and finally praises the external place of approach of true dharma. At first glance, the text seems to simultaneously praise the two places of practice and approach, and the concluding text also concludes simultaneously. However, there is no content of the place of practice in the initial text, but it uses the verse 'In this evil condition, there is no fear, no desire to preach the Dharma', the meaning lies in that through gentleness and skillful adaptation, there will be no fear and no desire, which is called the place of practice. Therefore, the text is mentioned simultaneously, but in reality, it is only the place of approach. The thirteen and a half verses are about the external place of approach, the middle is divided into two parts: the first twelve and a half verses praise the place of approach, and the last verse is the conclusion. The first part is further divided into two parts: the first six and a half verses praise staying away from the five conditions.
，后六頌頌離四緣；不頌散亂緣。初復分二：初四頌半頌離，后二頌不離。此初也。初一頌半離四緣：一損害，二壞亂，三惡業，四惡見。后三頌離一緣，謂劣友。前開后合，亦非次頌。
經「若是人等(至)而為說法」。
贊曰：頌不離也。由觀空有以游止心，故無畏等名為行處。
經「寡女處女(至)一心念佛」。
贊曰：此六頌頌離四處，一長染、二非器、三非軌、四譏訶。文分為五：一頌長染、非器二緣。二頌重頌惡業。「魁」音苦回反，師也。「膾」音古外反，割也，細切為膾。「炫」音戶練反，行賣也自媒也。一頌重頌壞亂長染。一頌頌非軌。「屏」音必郢反，蔽也。若隱僻作「偋」，音卑政反，又蒲定反。一頌譏訶。「里」者，五家為鄰、五鄰為里。二十五家，里居也。方居一里之中。乞食法有十三種：一住正戒，二住正威儀，三住正念，四住正見，五依法，六依時，七依處，八依次，九離貪，十離取著，十一離瞋惱，十二離粗獷，十三離憍慢心。此中初四住正乞食，次四住軌則，后五舍煩惱。如經廣說。乞食為二事：一為自資，行正道故；二為利生，具檀舍故。受者施者各成六度，所以行乞。《纓珞經》乞食為二十事。《寶云經》說隨所乞得分為四分：一分擬與同梵行者，
【現代漢語翻譯】 現代漢語譯本：接下來的六頌讚美了遠離四種因緣；不讚美散亂的因緣。最初又分為兩部分：前四頌半讚美遠離，后兩頌讚美不遠離。這是最初的部分。最初一頌半讚美遠離四種因緣：一是損害，二是壞亂，三是惡業，四是惡見。后三頌讚美遠離一種因緣，即劣友。前面是分開敘述，後面是合在一起敘述，也不是按照順序來讚美的。
經文：『若是人等（至）而為說法』。
贊曰：這頌讚美不遠離。由於觀察空和有來游止心，所以無畏等被稱為行處。
經文：『寡女處女（至）一心念佛』。
贊曰：這六頌讚美了遠離四種處所，一是增長染污、二是不堪為法器、三是不合規矩、四是譏諷呵責。文分為五個部分：一頌讚美增長染污、不堪為法器這兩種因緣。二頌重複讚美惡業。「魁」（kuí）音苦回反，指首領或師。「膾」（kuài）音古外反，指切細的肉。「炫」（xuàn）音戶練反，指炫耀、行賣或自我吹噓。一頌重複讚美壞亂、增長染污。一頌讚美不合規矩。「屏」（bǐng）音必郢反，指遮蔽。如果寫成隱僻的「偋」，音卑政反，又音蒲定反。一頌讚美譏諷呵責。「里」是指五家為鄰、五鄰為里。二十五家，就是里居。居住在一里之中。乞食的方法有十三種：一是安住于正戒，二是安住于正威儀，三是安住于正念，四是安住于正見，五是依法，六是依時，七是依處，八是依次，九是離貪，十是離取著，十一是離瞋惱，十二是離粗獷，十三是離憍慢心。這其中，前四種是安住于正乞食，中間四種是安住于軌則，后五種是捨棄煩惱。如經文廣泛敘述。乞食是爲了兩件事：一是為自己提供資糧，爲了修行正道；二是為利益眾生，具備佈施捨棄。接受佈施的人和佈施的人各自成就六度，所以要行乞。《纓珞經》中說乞食有二十件事。《寶云經》說將乞食所得分為四份：一份準備給一同修行的同伴，
【English Translation】 English version: The following six verses praise being apart from the four conditions; they do not praise the condition of distraction. The beginning is further divided into two parts: the first four and a half verses praise being apart, and the last two verses praise not being apart. This is the initial part. The first one and a half verses praise being apart from the four conditions: first, harm; second, disruption; third, evil karma; and fourth, evil views. The last three verses praise being apart from one condition, namely, inferior friends. The former is described separately, and the latter is described together; also, the verses are not in sequential order.
Sutra: 'If these people (up to) preach the Dharma'.
Commentary: This verse praises not being apart. Because of observing emptiness and existence to dwell the mind, therefore fearlessness and so on are called the place of practice.
Sutra: 'Widows, virgins (up to) single-mindedly recite the Buddha's name'.
Commentary: These six verses praise being apart from the four places: first, increasing defilement; second, being an unsuitable vessel; third, being unconventional; and fourth, ridicule and criticism. The text is divided into five parts: one verse praises the two conditions of increasing defilement and being an unsuitable vessel. The second verse repeats praising evil karma. '魁' (kuí) is pronounced 'kǔ huí', meaning leader or teacher. '膾' (kuài) is pronounced 'gǔ wài', meaning finely sliced meat. '炫' (xuàn) is pronounced 'hù liàn', meaning to flaunt, sell, or self-promote. One verse repeats praising disruption and increasing defilement. One verse praises being unconventional. '屏' (bǐng) is pronounced 'bì yǐng', meaning to shield. If written as the secluded '偋', it is pronounced 'bēi zhèng', also 'pú dìng'. One verse praises ridicule and criticism. '里' (lǐ) means five families form a neighborhood, and five neighborhoods form a '里'. Twenty-five families are a '里居', residing within one '里'. There are thirteen methods of begging for food: first, abiding in correct precepts; second, abiding in correct deportment; third, abiding in correct mindfulness; fourth, abiding in correct view; fifth, relying on the Dharma; sixth, relying on the time; seventh, relying on the place; eighth, relying on the order; ninth, being apart from greed; tenth, being apart from attachment; eleventh, being apart from anger; twelfth, being apart from roughness; and thirteenth, being apart from arrogance. Among these, the first four are abiding in correct begging for food, the middle four are abiding in rules, and the last five are abandoning afflictions. As the sutra extensively explains. Begging for food is for two purposes: first, to provide resources for oneself, for the sake of practicing the correct path; second, to benefit sentient beings, possessing generosity and renunciation. The receiver and the giver each accomplish the six perfections, therefore one should practice begging. The Inngluo Sutra says there are twenty matters related to begging for food. The Ratnamegha Sutra says to divide the food obtained from begging into four parts: one part is intended to be given to fellow practitioners,
一分擬施貧下乞兒，一分擬施水陸眾生，一分自食。然以一食供養諸佛及眾賢聖，然後自食，當懷食想，如食曠野子肉等，愿得法身離諸過失，念報施主恩如是想食。又如《無垢稱》說大迦葉問疾，無垢示之。
經「是則名為(至)能安樂說」。
贊曰：結也。無所畏等名為行處，離惡外緣名為近處。
經「又復不行(至)菩薩行處」。
贊曰：此頌有空法行處，初頌法空、后一頌半生空，前說二處即有觀故。頌更不頌住忍辱等。
經「一切諸法(至)是名近處」。
贊曰：此五頌半頌外真法親近處。為三：初一半頌十八句中生法二空離有為無為，次二頌如山心定，后二頌亂頌余句。隨其所應，如義應知。
經「若有比丘(至)無有怯弱」。
贊曰：此四頌半明安樂果。分二：初一頌半標，后三頌釋。離過非故所以無怯。「怯」畏也劣也多畏也。
經「文殊師利(至)說法華經」。
贊曰：結也。
經「文殊師利(至)安樂行」。
贊曰：第二正語行。有三：初標勸，次別示后，五頌顯安樂果。此初也。
經「若口宣說(至)好惡長短」。
贊曰：下別示。長行有二：初離惡；后修善，「善修如是安樂心故」下是。初離七惡
【現代漢語翻譯】 現代漢語譯本 一份用來佈施給貧窮低下的乞丐，一份用來佈施給水陸一切眾生，一份自己食用。然而要用一份食物供養諸佛以及眾賢聖，然後自己才食用，應當懷著食用的想法，如同食用曠野中死去的孩子的肉一樣，愿能得到法身，遠離各種過失，想著報答施主的恩情，就這樣想著食用。又如《無垢稱經》（Vimalakirti Sutra）所說，大迦葉（Mahakasyapa）問維摩詰（Vimalakirti）的疾病，維摩詰向他開示。
經文：『這就是所謂的（直到）能夠安樂地宣說。』
贊曰：這是總結。無所畏懼等稱為行處，遠離邪惡的外緣稱為近處。
經文：『又不行（直到）菩薩行處。』
贊曰：這首偈頌有空法行處，第一首偈頌是法空，後面一首半偈頌是生空，前面說到的兩個處所，是因為有觀想的緣故。偈頌不再讚頌安住于忍辱等。
經文：『一切諸法（直到）是名近處。』
贊曰：這五首半偈頌是外在真實法的親近處。分為三部分：最初一半偈頌在十八句中說明生法二空，遠離有為和無為；其次兩首偈頌是如山一樣的心定；最後兩首偈頌是雜亂地讚頌其餘的句子。根據它們所應表達的含義，應當如實理解。
經文：『若有比丘（直到）無有怯弱。』
贊曰：這四首半偈頌闡明安樂的果報。分為兩部分：最初一首半偈頌是標示，後面三首偈頌是解釋。因為遠離過失和邪非，所以沒有怯弱。『怯』是畏懼、低劣、多畏懼的意思。
經文：『文殊師利（Manjusri）（直到）說法華經（Lotus Sutra）。』
贊曰：這是總結。
經文：『文殊師利（Manjusri）（直到）安樂行。』
贊曰：第二是正語行。有三個部分：首先是標示勸勉，其次是分別開示，最後五首偈頌顯示安樂的果報。這是最初的部分。
經文：『若口宣說（直到）好惡長短。』
贊曰：下面是分別開示。長行有兩部分：首先是遠離邪惡；然後是修習善良，『善修如是安樂心故』以下就是修習善良。首先是遠離七種邪惡。
【English Translation】 English version One portion is intended to be given to poor and lowly beggars, one portion is intended to be given to all sentient beings on land and water, and one portion is for oneself to eat. However, one should use a portion of the food to make offerings to all Buddhas and noble sages, and then eat oneself. One should have the thought of eating as if eating the flesh of a child who died in the wilderness, wishing to attain the Dharmakaya (法身) (Dharma Body), free from all faults. Thinking of repaying the kindness of the donors, one should eat with this thought. Furthermore, as stated in the Vimalakirti Sutra (無垢稱經), when Mahakasyapa (大迦葉) asked Vimalakirti (維摩詰) about his illness, Vimalakirti revealed it to him.
Sutra: 'This is what is called (until) being able to speak peacefully.'
Commentary: This is the conclusion. Fearlessness, etc., are called the place of practice; being away from evil external conditions is called the place of nearness.
Sutra: 'Moreover, not practicing (until) the place of practice of a Bodhisattva.'
Commentary: This verse has the place of practice of emptiness of Dharma. The first verse is the emptiness of Dharma, and the latter one and a half verses are the emptiness of existence. The two places mentioned earlier are because there is contemplation. The verses no longer praise abiding in forbearance, etc.
Sutra: 'All dharmas (until) are called the place of nearness.'
Commentary: These five and a half verses are the place of nearness to the external true Dharma. It is divided into three parts: the first half verse explains the emptiness of existence and Dharma in the eighteen sentences, being away from conditioned and unconditioned; the next two verses are the samadhi (三昧) of a mind like a mountain; the last two verses are a mixed praise of the remaining sentences. According to their corresponding meanings, they should be understood as they are.
Sutra: 'If there is a Bhiksu (比丘) (monk) (until) without fear.'
Commentary: These four and a half verses clarify the fruit of peacefulness. It is divided into two parts: the first one and a half verses are the introduction, and the latter three verses are the explanation. Because of being away from faults and non-righteousness, there is no fear. 'Fear' means being afraid, inferior, and very fearful.
Sutra: 'Manjusri (文殊師利) (until) speaks the Lotus Sutra (法華經).'
Commentary: This is the conclusion.
Sutra: 'Manjusri (文殊師利) (until) peaceful practice.'
Commentary: The second is the practice of right speech. There are three parts: first is the introduction and exhortation, second is the separate explanation, and the last five verses show the fruit of peacefulness. This is the initial part.
Sutra: 'If one proclaims with the mouth (until) good, bad, long, and short.'
Commentary: Below is the separate explanation. The prose has two parts: first is being away from evil; then is cultivating goodness, 'Because of cultivating such a peaceful mind' below is cultivating goodness. First is being away from the seven evils.
，此即初四。《智度論》云「善人相者不自讚毀不讚毀他」。「若毀法」者，《百喻經》說「如二人洗父之腳，互相誹毀便令損折。」
經「于聲聞人(至)怨嫌之心」。
贊曰：此離三過。「怨」音于愿反，無平音。又屈者作「冤」，枉作「惌」，屈草自覆作「宛」，故無也。「嫌」音戶兼反，心不平也。非但獨離爾所語惡，隨說經要且說爾所，下皆準知。明善亦爾。
經「善修如是(至)一切種智」。
贊曰：此修善。有三：一順意為說，二各以大乘，三令得種智。
經「爾時世尊(至)隨問為說」。
贊曰：十六頌半分二，初十一頌半頌前、后五頌安樂果。頌前分八，此文有二：一頌安座處，一頌半軌儀。「著新凈衣」，浣故名凈。《正法華》云「凈潔被服」。此下復云「內外俱凈」。有作新染，非也。
經「若有比丘(至)和顏為說」。
贊曰：第三若逢緣至和顏為說。
經「若有難問(至)入于佛道」。
贊曰：第四問答。得所令他得利益。
經「除懶墮意(至)咸令歡喜」。
贊曰：初一頌第五自除惡染，后一頌半第六示其所說。懶墮是放逸，與懈怠別。
經「衣服臥具(至)安樂供養」。
贊曰：初一頌第七
【現代漢語翻譯】 現代漢語譯本：，這就是第四種情況。《智度論》說：『善人的相貌是不自我讚揚也不詆譭，不讚揚也不詆譭他人。』『如果詆譭佛法』，《百喻經》說：『如同兩個人洗父親的腳，互相誹謗詆譭，反而導致父親的腳受傷折斷。』
經文：『對於聲聞人（arhat，阿羅漢）…產生怨恨嫌隙之心。』
贊曰：這遠離了三種過失。『怨』字讀作于愿的反切，沒有平聲的讀法。另外，彎曲的寫作『冤』，冤枉的寫作『惌』，彎曲的草自身覆蓋寫作『宛』，所以沒有平聲的讀法。『嫌』字讀作戶兼的反切，指心中不平。不僅僅是單獨遠離這些語言上的惡行，隨著所說的經文要點，且說這些，下面的情況都可以依此類推。明白善行也是如此。
經文：『善於修習這些（功德），（最終）獲得一切種智（sarvākāra-jñāna，對一切事物和現象的全面認知）。』
贊曰：這是修習善行。有三種：一是順應對方的心意為他們說法，二是各自以大乘佛法為基礎，三是使他們獲得一切種智。
經文：『這時，世尊（Bhagavan，佛陀）…隨著他們提出的問題為他們說法。』
贊曰：十六頌分為兩部分，前十一頌半頌揚前面的內容，后五頌頌揚安樂的果報。頌揚前面的內容又分為八個部分，這段經文包含兩個部分：一是頌揚安座之處，一是頌揚一半的儀軌。『穿著嶄新干凈的衣服』，洗滌過的舊衣服也稱為乾淨。《正法華經》說：『穿著乾淨整潔的衣服』。這段經文下面又說『內外都乾淨』。有人認為是新染的衣服，這是不對的。
經文：『如果有比丘（bhiksu，出家男眾）…和顏悅色地為他們說法。』
贊曰：第三，如果遇到機緣，要和顏悅色地為他們說法。
經文：『如果有難以回答的問題…進入佛道（Buddha-mārga，覺悟之路）。』
贊曰：第四，問答。得到恰當的回答，使他人獲得利益。
經文：『去除懶惰懈怠之心…都使他們感到歡喜。』
贊曰：前一頌是第五，自己去除惡的污染，后一頌半是第六，指示他們所要說的內容。懶惰是放逸，與懈怠有所區別。
經文：『衣服、臥具…安樂地供養。』
贊曰：前一頌是第七
【English Translation】 English version: , this is the fourth case. The Mahāprajñāpāramitopadeśa (智度論) says, 'The characteristic of a virtuous person is that they neither praise nor denigrate themselves, nor do they praise or denigrate others.' 'If one slanders the Dharma,' the Avadānaśataka (百喻經) says, 'It is like two people washing their father's feet, slandering each other, which leads to the father's feet being injured and broken.'
Sutra: 'Towards the śrāvakas (聲聞人, listeners/disciples) ... (arhats, 阿羅漢) arises resentment and suspicion.'
Commentary: This avoids three faults. The pronunciation of '怨' (yuàn, resentment) is the fǎnqiè (反切, a traditional Chinese pronunciation method) of yú yuàn, it has no level tone. Also, bent is written as '冤' (yuān, injustice), wronged is written as '惌' (yuān, wrong), bent grass covering itself is written as '宛' (wǎn, as if), so there is no level tone. The pronunciation of '嫌' (xián, suspicion) is the fǎnqiè of hù jiān, meaning the heart is not at peace. It is not only avoiding these verbal evils alone, but according to the essentials of the sutra being spoken, these are mentioned, and the following situations can be understood accordingly. Understanding good deeds is also like this.
Sutra: 'Well cultivate these (merits), (eventually) attain all-knowing wisdom (sarvākāra-jñāna, 一切種智, comprehensive knowledge of all things and phenomena).'
Commentary: This is cultivating good deeds. There are three aspects: first, speaking in accordance with the other person's intentions; second, each based on the Mahayana Dharma; and third, enabling them to attain all-knowing wisdom.
Sutra: 'At that time, the World Honored One (Bhagavan, 世尊, Buddha) ... spoke to them according to the questions they asked.'
Commentary: The sixteen verses are divided into two parts, the first eleven and a half verses praise the preceding content, and the last five verses praise the result of peace and happiness. Praising the preceding content is further divided into eight parts, and this passage contains two parts: first, praising the place of seating; and second, praising half of the ritual. 'Wearing new and clean clothes,' old clothes that have been washed are also called clean. The Saddharma-smṛtyupasthāna Sūtra (正法華經) says, 'Wearing clean and tidy clothes.' This passage below also says 'both inside and outside are clean.' Some consider it to be newly dyed clothes, which is incorrect.
Sutra: 'If there are bhikshus (比丘, monks) ... speak to them with a kind and gentle expression.'
Commentary: Third, if the opportunity arises, speak to them with a kind and gentle expression.
Sutra: 'If there are difficult questions ... enter the Buddha-path (Buddha-mārga, 佛道, path to enlightenment).'
Commentary: Fourth, questions and answers. Obtaining appropriate answers enables others to gain benefits.
Sutra: 'Remove laziness and indolence ... make them all rejoice.'
Commentary: The first verse is the fifth, removing one's own evil defilements; the latter one and a half verses are the sixth, indicating what they should say. Laziness is negligence, which is different from indolence.
Sutra: 'Clothes, bedding ... offer them with peace and happiness.'
Commentary: The first verse is the seventh
自不悕求，后一頌半第八教安心想。《智度論》云「大慈憐愍為眾說法，不為衣食名聲勢力，大慈悲故、心清凈故，得無生忍。」如有頌言：「多聞辨智巧言語， 美說諸法轉人心， 自不如法行不正， 譬如雲雷而不雨。 博學多聞有智慧， 訥口拙言無巧便， 不能顯發法寶藏， 譬如無雷而不雨。 不廣學問無智慧， 不能說法無妙行， 是弊法師無慚愧， 譬如小云無雷雨。 多聞廣智美言語， 巧說諸法轉人心， 行法心正無所畏， 如大云雷澍洪雨。 法之大將持法鏡， 照明佛法智慧藏， 持誦廣宣振法鈴， 如海中船渡一切， 亦如蜂王集諸味， 說如佛言隨佛意， 助佛明法度眾生， 如是法師甚難值。」得入旃檀林而但取其葉，既入七寶山而更取水精，有人入佛法不求涅槃樂，返求利供養，是皆為自欺。故令不悕而為說法。
經「我滅度后(至)說不能盡」。
贊曰：此五頌安樂果。分三：一頌標，二離惡，二獲善。
經「又文殊師利(至)求其長短」。
贊曰：第三意離諸惡自利行。長行中有二：一示行，二示果。示行有二：初教離惡；后教修善，「當於一切眾生」下是。離惡有四，此為初二。初行有三，並意業，一離嫉妒、二離諂曲、三離誑詐。第二行「不相非」
下皆語業。
經「若比丘(至)有所諍競」。
贊曰：后二離惡，一不惱他、二不戲論。「爭」音側莖反，捔也。「諍」斗也。二皆得。
經「當於一切(至)亦不多說」。
贊曰：修善。有三。一修意業，住三想中；二修身業，恭敬禮拜；三修語業，平等說法少說貴說。
經「文殊師利(至)尊重讚歎」。
贊曰：安樂果中有四：一無惱亂，二得善友，三得眾聽，四轉入法。此四果皆與前行相應，恐文繁廣故略不說。
經「爾時世尊(至)云汝不得佛」。
贊曰：六頌分三，初二離惡、次三修善、后一勸修。此初也。初頌離七惡以質直，后頌離三過以傳授。「偽詐」不實也。「蔑」音莫結反，《說文》「相輕侮也」。《切韻》無也。若輕作「蔑」。
經「是佛子說法(至)說法無障礙」。
贊曰：明修善。分三：初一于生修四行，次一敬菩薩，后一于佛起父想。
經「第三法如是(至)無量眾所敬」。
贊曰：此勸修也。
經「又文殊師利(至)生大悲心」。
贊曰：第四心修諸善利他行。長行中分三：初明行法，次「文殊師利是菩薩等」下明安樂果，后「于無量國」下嘆經勝妙。初文有二：初教慈悲，后教作念。此初也
【現代漢語翻譯】 現代漢語譯本 以下都是關於語業（通過語言產生的行為）的討論。
經文：『若比丘（如果比丘）（至）有所諍競（發生爭執）。』
贊曰：後面的兩種是離惡（遠離惡行），一是『不惱他』（不惱害他人），二是『不戲論』（不進行無意義的戲謔言論）。『爭』，音側莖反，是『捔』（爭鬥）的意思。『諍』，是爭鬥的意思。兩者都可以使用。
經文：『當於一切（應當對一切）（至）亦不多說（也不多說）。』
贊曰：修善（修習善行）有三種。一是修意業（修習意念的行為），安住在三想（三種觀想）之中；二是修身業（修習身體的行為），恭敬禮拜；三是修語業（修習語言的行為），平等說法，少說，說重要的內容。
經文：『文殊師利（Manjushri）（文殊菩薩）（至）尊重讚歎（尊重讚歎）。』
贊曰：安樂果（安樂的果報）中有四種：一是無惱亂（沒有煩惱和擾亂），二是得善友（得到善良的朋友），三是得眾聽（得到大眾的傾聽），四是轉入法（轉而進入佛法）。這四種果報都與前面的行為相應，恐怕文字過於繁瑣，所以略去不說。
經文：『爾時世尊（那時，世尊）（至）云汝不得佛（說你不能成佛）。』
贊曰：六句偈頌分為三部分，前兩句是離惡（遠離惡行），接著三句是修善（修習善行），最後一句是勸修（勸勉修行）。這是第一部分。前面的偈頌是遠離七種惡行以保持正直，後面的偈頌是遠離三種過失以便於傳授。『偽詐』（虛偽欺詐）是不真實的意思。『蔑』，音莫結反，《說文解字》中解釋為『相互輕視侮辱』。《切韻》中解釋為『無』。如果輕視，就寫作『蔑』。
經文：『是佛子說法（這樣的佛子說法）（至）說法無障礙（說法沒有障礙）。』
贊曰：闡明修善（修習善行）。分為三部分：第一部分是于生修四行（在生活中修習四種行為），第二部分是敬菩薩（尊敬菩薩），第三部分是對佛起父想（對佛生起如父親般的想法）。
經文：『第三法如是（第三種法是這樣）（至）無量眾所敬（被無量的眾生所尊敬）。』
贊曰：這是勸勉修行。
經文：『又文殊師利（Manjushri）（文殊菩薩）（至）生大悲心（生起大悲心）。』
贊曰：第四種心是修諸善利他行（修習各種善行以利益他人）。長行文中分為三部分：第一部分是闡明行法（修行的法則），接著從『文殊師利是菩薩等（Manjushri，這些菩薩等等）』開始闡明安樂果（安樂的果報），最後從『于無量國（在無量的國度中）』開始讚歎經文的殊勝和精妙。第一部分又有兩個方面：首先是教導慈悲，然後是教導如何作念（進行觀想）。這是第一方面。
【English Translation】 English version The following are all discussions about verbal karma (actions produced through speech).
Sutra: 'If a Bhikshu (monk) (up to) has disputes (occurs).'
Commentary: The latter two are about abstaining from evil, one is 'not harming others,' and the other is 'not engaging in frivolous talk.' '爭' (zhēng), pronounced cè jīng fǎn, means '捔' (jué) (to contend). '諍' (zhèng) means to fight. Both can be used.
Sutra: 'One should, in all (up to) not speak much either.'
Commentary: Cultivating goodness has three aspects. First, cultivating mental karma, dwelling in the three contemplations; second, cultivating physical karma, respectfully bowing; third, cultivating verbal karma, speaking the Dharma equally, speaking little, and speaking what is important.
Sutra: 'Manjushri (Manjushri) (Bodhisattva Manjushri) (up to) respect and praise.'
Commentary: There are four aspects to the fruit of happiness: first, no disturbance; second, obtaining good friends; third, being listened to by the assembly; and fourth, turning towards the Dharma. These four fruits are all corresponding to the previous actions, but fearing the text would be too lengthy, they are omitted.
Sutra: 'At that time, the World Honored One (then, the World Honored One) (up to) said you will not attain Buddhahood.'
Commentary: The six verses are divided into three parts: the first two are about abstaining from evil, the next three are about cultivating goodness, and the last one is about encouraging cultivation. This is the first part. The previous verses are about abstaining from seven evil deeds to maintain integrity, and the following verses are about abstaining from three faults in order to transmit the teachings. '偽詐' (wěi zhà) (false and deceitful) means not being truthful. '蔑' (miè), pronounced mò jié fǎn, is explained in the 'Shuowen Jiezi' as 'mutually despising and insulting.' In the 'Qieyun,' it is explained as 'nothing.' If it means to despise, it is written as '蔑'.
Sutra: 'Such a Buddha's son speaking the Dharma (up to) speaks the Dharma without obstruction.'
Commentary: Clarifying the cultivation of goodness. It is divided into three parts: the first part is cultivating the four practices in life, the second part is respecting Bodhisattvas, and the third part is generating the thought of the Buddha as a father.
Sutra: 'The third Dharma is thus (up to) respected by countless beings.'
Commentary: This is encouraging cultivation.
Sutra: 'Again, Manjushri (Manjushri) (Bodhisattva Manjushri) (up to) generate great compassion.'
Commentary: The fourth mind is cultivating all good deeds to benefit others. The long passage is divided into three parts: the first part clarifies the Dharma of practice, then from 'Manjushri, these Bodhisattvas, etc.' it clarifies the fruit of happiness, and finally from 'In countless lands' it praises the sutra's excellence and subtlety. The first part has two aspects: first, teaching loving-kindness and compassion, and then teaching how to contemplate. This is the first aspect.
。行法緣慈欲與法樂，故於在家出家起慈。此于菩薩種姓中起，不怖生死苦，故於非菩薩謂一闡提二乘等身多怖眾苦，故起悲心，行眾生緣悲及法緣悲，其實慈、悲二類雙運。今據增上，亦不相違。《華嚴經》說：「佛子！菩薩有十種大悲常觀眾生：一觀無所歸依，二隨逐邪道，三貧無善根，四長寢生死，五行不善法，六慾縛所縛，七在生死海，八久遠長病，九無慾善法，十失諸佛法。」
經「應作是念(至)不信不解」。
贊曰：下教作念。有二：初念惛迷，后念化導。此初也。「失如來方便隨宜說法」者，即《法華經》開昔逗小說三乘，示今逗大明一實。不近善友耳不曾聞，心曾不知不自覺悟。又不問人，設聞不信，雖信不解，惛迷之相。
經「其人雖不問(至)住是法中」。
贊曰：此念化導。謂所化人今雖不聞等，后彼住於九地或是七地或凡聖地，或隨何方域地，我成佛已必當引之住大乘法中。
經「文殊師利(至)無有過失」。
贊曰：下明安樂果。分二：初總標無失離諸危怖，后明有得勝果安樂。此初也。
經「常為比丘(至)皆得歡喜」。
贊曰：下明有得勝安樂果。有二：初明得三德，后釋所由。此初也。一得名利，二諸天隨侍，三問難歡喜。
【現代漢語翻譯】 現代漢語譯本：菩薩因為想要給予眾生佛法的喜樂，所以對於在家眾和出家眾生起慈心。這種慈心是從菩薩的種性中生起的，因為菩薩不畏懼生死的痛苦。而對於非菩薩，比如一闡提（icchantika，斷善根者）和二乘（sravaka and pratyekabuddha，聲聞和緣覺）等，他們大多畏懼眾多的痛苦，所以菩薩對他們生起悲心，行眾生緣悲和法緣悲，實際上慈心和悲心是同時運作的。現在只是根據增上的角度來說，這並不矛盾。《華嚴經》說：『佛子！菩薩有十種大悲，經常觀察眾生：一、觀察眾生無所歸依；二、隨逐邪道；三、貧窮而沒有善根；四、長久沉睡在生死輪迴中；五、行不善之法；六、被慾望束縛；七、處在生死苦海中；八、長久患病；九、沒有修習善法的意願；十、失去諸佛之法。』 經文說：『應作是念（直到）不信不解』。 贊曰：下面教導如何作念。有兩種：一是念其惛迷，二是念其化導。這裡是第一種。『失去如來方便隨宜說法』，就是《法華經》（Lotus Sutra）中開顯過去爲了適應眾生根器而說的三乘法，現在開示爲了適應眾生根器而說的一乘實相。因為不親近善友，耳朵沒有聽聞過佛法，心中不曾知道，不自覺悟。又不向人請教，即使聽聞也不相信，即使相信也不理解，這就是惛迷的相狀。 經文說：『其人雖不問（直到）住是法中』。 贊曰：這裡是念其化導。意思是說，所要教化的人，現在雖然沒有聽聞佛法等等，以後他住在九地（ninth bhumi，菩薩修行階位）或是七地（seventh bhumi，菩薩修行階位），或是凡夫地或是聖賢地，或者無論在哪個方域，我成佛之後必定引導他住于大乘佛法之中。 經文說：『文殊師利（Manjusri，文殊菩薩）（直到）無有過失』。 贊曰：下面說明安樂的果報。分為兩部分：一是總標沒有過失，遠離各種危難恐怖；二是說明有所得，獲得殊勝的果報安樂。這裡是第一部分。 經文說：『常為比丘（bhikkhu，比丘）（直到）皆得歡喜』。 贊曰：下面說明有所得，獲得殊勝的安樂果報。分為兩部分：一是說明獲得三種功德，二是解釋其原因。這裡是第一部分。一是獲得名利，二是諸天（deva，天神）隨侍，三是問難得到歡喜。
【English Translation】 English version: Because Bodhisattvas wish to bestow the joy of Dharma upon sentient beings, they generate loving-kindness (metta) towards both lay and monastic communities. This loving-kindness arises from the Bodhisattva lineage, as they are unafraid of the suffering of birth and death. However, towards those who are not Bodhisattvas, such as icchantikas (those who have severed their roots of goodness) and Sravakas and Pratyekabuddhas (the two vehicles), who are greatly fearful of numerous sufferings, Bodhisattvas generate compassion (karuna), practicing compassion based on sentient beings and compassion based on Dharma. In reality, loving-kindness and compassion operate simultaneously. We speak from the perspective of what is predominant, and this is not contradictory. The Avatamsaka Sutra (Flower Garland Sutra) states: 'Buddha-sons! Bodhisattvas have ten great compassions, constantly observing sentient beings: 1. Observing that sentient beings have no refuge; 2. Following deviant paths; 3. Being poor and without roots of goodness; 4. Long sleeping in the cycle of birth and death; 5. Practicing unwholesome deeds; 6. Being bound by desires; 7. Being in the sea of suffering of birth and death; 8. Suffering from prolonged illness; 9. Having no desire for wholesome Dharma; 10. Losing the Dharma of all Buddhas.' The sutra says: 'One should think thus (until) without faith and without understanding.' Commentary: Below, it teaches how to contemplate. There are two aspects: first, contemplating their confusion; second, contemplating their guidance. This is the first. 'Losing the Tathagata's (Tathagata, 如來) expedient and appropriate teachings' refers to the Lotus Sutra's (Lotus Sutra, 法華經) opening up of the three vehicles (sravaka, pratyekabuddha, bodhisattva) taught in the past to suit the capacities of beings, and revealing the one true reality to suit the capacities of beings now. Because they do not associate with good friends, their ears have not heard the Dharma, their minds have not known it, and they are not self-aware. Furthermore, they do not ask others, and even if they hear, they do not believe; even if they believe, they do not understand. This is the state of confusion. The sutra says: 'Even though that person does not ask (until) dwells in this Dharma.' Commentary: This is contemplating their guidance. It means that the person to be taught, although they may not hear the Dharma now, later, whether they dwell in the ninth bhumi (ninth bhumi, 九地) or the seventh bhumi (seventh bhumi, 七地), or in the realm of ordinary beings or sages, or in whatever region, after I become a Buddha, I will surely guide them to dwell in the Great Vehicle Dharma. The sutra says: 'Manjusri (Manjusri, 文殊菩薩) (until) without any fault.' Commentary: Below, it explains the fruit of peace and happiness. It is divided into two parts: first, a general statement of being without fault, free from all dangers and fears; second, an explanation of having attainment, obtaining supreme fruit and happiness. This is the first part. The sutra says: 'Always for the bhikkhus (bhikkhu, 比丘) (until) all obtain joy.' Commentary: Below, it explains having attainment, obtaining supreme fruit and happiness. It is divided into two parts: first, explaining the attainment of three virtues; second, explaining the reason for this. This is the first part. First, obtaining fame and profit; second, being attended by devas (deva, 天神); third, being joyful in questioning and answering.
經「所以者何(至)聽所護故」。
贊曰：此釋所由。義深故佛護，佛護故有得。
經「文殊師利(至)受持讀誦」。
贊曰：下嘆經勝妙。有二：初標勝妙，后喻合成。此初也。
經「文殊師利(至)降伏諸國」。
贊曰：下明喻合成。有二：初喻、法合昔授權方；后喻、法合今施實教，「如轉輪王見諸兵眾有大功者」下是。初文復二：初喻、后合。喻中有五：一法王施化喻，二眾魔拒逆喻，三聖者伏除喻，四隨功授道喻，五末賜此經喻。此初也。「強力」者，勝生死故。輪王有四，如《瑜伽》說「金輪望風順化，銀輪遣使方降，銅輪振威乃伏，鐵輪奮戈始定。」法身、自受用、他受用、化身如次配喻。今化二乘既是化佛，即取鐵輪王為喻，起兵戰故。「威勢」謂神通智慧。「諸國」謂生死業惑。「降伏」者斷滅義。
經「而諸小王不順其命」。
贊曰：眾魔拒逆喻。分段、變易生死，及煩惱、所知障品，三種魔類並示現天魔等，名諸小王。拒逆佛化、難可除斷，名不順命。
經「時轉輪王(至)而往討伐」。
贊曰：聖者伏除喻也。像、馬、車、步四名種種兵。喻聲聞、緣覺，各有有學、凡聖。令其伏斷，名往討伐。
經「王見兵眾(至)
【現代漢語翻譯】 現代漢語譯本
經文：『所以是為什麼呢（因為）聽從（佛的）教誨，受到（佛的）保護的緣故。』 讚語：這是解釋原因。因為義理深奧所以佛陀護佑，因為佛陀護佑所以有所得。 經文：『文殊師利（菩薩，象徵智慧），（如果有人能）受持讀誦（此經）。』 讚語：下面讚歎經文的殊勝微妙。分為兩部分：首先標明殊勝微妙，然後用比喻來合成。這是第一部分。 經文：『文殊師利（菩薩），（此經能）降伏諸國（的魔怨）。』 讚語：下面說明用比喻來合成。分為兩部分：首先用比喻、法來合昔日授權的方式；然後用比喻、法來合今日施予實際教誨，『如轉輪王見諸兵眾有大功者』以下就是。第一部分又分為兩部分：首先是比喻，然後是合。比喻中有五點：一是法王施予教化的比喻，二是眾魔拒絕違逆的比喻，三是聖者降伏消除的比喻，四是隨功勞授予道果的比喻，五是最終賜予此經的比喻。這是第一點。『強力』，是因為勝過生死。轉輪王有四種，如《瑜伽師地論》所說：『金輪王望風歸順教化，銀輪王派遣使者才降伏，銅輪王振奮威勢才降伏，鐵輪王奮起戈才平定。』法身（Dharmakaya）、自受用身（Sambhogakaya）、他受用身（Nirmanakaya）、化身（Nirmanakaya）依次與這些比喻相配。現在教化二乘（Sravaka and Pratyekabuddha）既然是化佛（Nirmanakaya Buddha），就取鐵輪王作為比喻，因為要興兵作戰。『威勢』是指神通智慧。『諸國』是指生死業惑。『降伏』是斷滅的意思。 經文：『而諸小王不順其命。』 讚語：這是眾魔拒絕違逆的比喻。分段生死、變易生死，以及煩惱障（Klesha-avarana）、所知障（Jnana-avarana）品，這三種魔類以及示現的天魔等，名為諸小王。拒絕違逆佛的教化、難以消除斷除，名為不順命。 經文：『時轉輪王（於是）而往討伐。』 讚語：這是聖者降伏消除的比喻。像、馬、車、步四種軍隊，比喻聲聞（Sravaka）、緣覺（Pratyekabuddha），各有有學（Saiksa）、凡聖（Arya）。讓他們伏斷，名為前往討伐。
【English Translation】 English version
Sutra: 'What is the reason? (It is) because (they) listen to (the Buddha's) teachings and are protected (by the Buddha).' Commentary: This explains the reason. Because the meaning is profound, the Buddha protects; because the Buddha protects, there is attainment. Sutra: 'Manjushri (Bodhisattva, symbolizing wisdom), (if someone can) uphold, recite (this sutra).' Commentary: The following praises the sutra's supreme subtlety. It is divided into two parts: first, it indicates the supreme subtlety; then, it uses a metaphor to synthesize. This is the first part. Sutra: 'Manjushri (Bodhisattva), (this sutra can) subdue all countries (of demonic enemies).' Commentary: The following explains the synthesis using a metaphor. It is divided into two parts: first, it uses a metaphor and the Dharma to combine the way of authorizing in the past; then, it uses a metaphor and the Dharma to combine the giving of actual teachings today, as in 'Like a Chakravartin King seeing great merit in his troops' below. The first part is further divided into two parts: first, the metaphor; then, the combination. There are five points in the metaphor: first, the metaphor of the Dharma King bestowing teachings; second, the metaphor of the multitude of demons rejecting and opposing; third, the metaphor of the sages subduing and eliminating; fourth, the metaphor of bestowing the fruits of the path according to merit; fifth, the metaphor of ultimately bestowing this sutra. This is the first point. 'Strong power' is because it overcomes birth and death. There are four types of Chakravartin Kings, as described in the Yogacarabhumi-sastra: 'The Golden Wheel King subdues through virtue, the Silver Wheel King subdues by sending emissaries, the Bronze Wheel King subdues by displaying power, and the Iron Wheel King subdues by waging war.' The Dharmakaya, Sambhogakaya, Nirmanakaya are matched with these metaphors in order. Now, since the teaching of the Two Vehicles (Sravaka and Pratyekabuddha) is a Nirmanakaya Buddha, the Iron Wheel King is taken as the metaphor, because it involves waging war. 'Power' refers to supernatural powers and wisdom. 'All countries' refers to the karma and delusions of birth and death. 'Subdue' means to extinguish. Sutra: 'But the lesser kings do not obey his commands.' Commentary: This is the metaphor of the multitude of demons rejecting and opposing. The Segmental Death, Variable Death, and the afflictive obscurations (Klesha-avarana), cognitive obscurations (Jnana-avarana), these three types of demons, as well as the manifested heavenly demons, are called the lesser kings. Rejecting and opposing the Buddha's teachings, being difficult to eliminate and cut off, is called not obeying the commands. Sutra: 'Then the Chakravartin King (therefore) went to attack and subdue.' Commentary: This is the metaphor of the sages subduing and eliminating. The four types of troops—elephants, horses, chariots, and infantry—are metaphors for Sravakas and Pratyekabuddhas, each having learners (Saiksa) and saints (Arya). Causing them to subdue and cut off is called going to attack and subdue.
即大歡喜」。
贊曰：隨功授道喻。有二：初歡喜，后賞賜。此初也。除斷惑障，並分段生、死三魔之類，非伏天魔及所知障品三種魔軍，名戰有功。順契佛心，故大歡喜。
經「隨功賞賜(至)奴婢人民」。
贊曰：賞賜。有三：初喻無為功德，閤中言賜涅槃城故；次喻內有為行德，五根、五力等；后喻差別果德，禪定、解脫等。如次配經三個「或」字。總相配喻。或斷德生空理如田，眾生畢竟空為宅，因中擇滅如聚落，無學果滿擇滅涅槃如城邑，慚愧忍辱為衣服。五分法身、六恒住為嚴具；禪定解脫等為種種珍寶；七聖財為金銀等；六通為象馬車乘；生空智為奴，驅策現前故；八勝處為婢，勝伏所緣故；十遍處等為人庶，處處遍滿故。
經「唯髻中明珠至(至)必大驚怪」。
贊曰：末賜大乘喻也。明珠即是法華大乘，是佛心首所持，故言髻中。見功猶小，不斷智障品之四魔，法華會前尚住權智未為說此。「王眷屬」者謂大菩薩。「必驚怪」者，見不順機而說妙法，故生疑怪。
經「文殊師利(至)王於三界」。
贊曰：下合。亦五，此合法王施化。
經「而諸魔王不肯順伏」。
贊曰：此合衆魔拒逆。
經「如來賢聖諸至與之共戰」。
【現代漢語翻譯】 現代漢語譯本：『即大歡喜』。
贊曰：隨功授道喻。有二：初歡喜，后賞賜。此初也。除斷惑障，並分段生、死三魔之類，非伏天魔及所知障品三種魔軍，名戰有功。順契佛心，故大歡喜。
經：『隨功賞賜（至）奴婢人民』。
贊曰：賞賜。有三：初喻無為功德，閤中言賜涅槃城故；次喻內有為行德，五根（five roots of good）、五力（five powers）等；后喻差別果德，禪定（dhyana）、解脫（moksha）等。如次配經三個『或』字。總相配喻。或斷德生空理如田，眾生畢竟空為宅，因中擇滅如聚落，無學果滿擇滅涅槃如城邑，慚愧忍辱為衣服。五分法身（five aggregates of dharma body）、六恒住為嚴具；禪定解脫等為種種珍寶；七聖財（seven noble treasures）為金銀等；六通（six supernormal powers）為象馬車乘；生空智為奴，驅策現前故；八勝處（eight victories）為婢，勝伏所緣故；十遍處（ten kasinas）等為人庶，處處遍滿故。
經：『唯髻中明珠至（至）必大驚怪』。
贊曰：末賜大乘喻也。明珠即是法華大乘（Lotus Sutra Mahayana），是佛心首所持，故言髻中。見功猶小，不斷智障品之四魔，法華會前尚住權智未為說此。『王眷屬』者謂大菩薩（Mahasattvas）。『必驚怪』者，見不順機而說妙法，故生疑怪。
經：『文殊師利（Manjusri）（至）王於三界』。
贊曰：下合。亦五，此合法王施化。
經：『而諸魔王不肯順伏』。
贊曰：此合衆魔拒逆。
經：『如來賢聖諸（至）與之共戰』。
【English Translation】 English version: 'Which is great joy'.
Commentary: A metaphor for bestowing the path according to merit. There are two aspects: first, joy; second, rewards. This is the first. Eliminating and severing the obstructions of delusion, as well as the three types of demons related to the cycle of birth and death, but not subduing the heavenly demons, the demons of the aggregates, and the three types of demonic armies of the obstructions to knowledge, is called having merit in battle. Being in accordance with the Buddha's mind, hence, great joy.
Sutra: 'Bestowing rewards according to merit (up to) slaves and people'.
Commentary: Rewards. There are three aspects: first, a metaphor for the merit of non-action, corresponding to the statement in the middle about bestowing the city of Nirvana; second, a metaphor for the merit of internal active practice, such as the five roots (five roots of good), the five powers (five powers), etc.; third, a metaphor for the merit of differentiated results, such as dhyana (dhyana), moksha (moksha), etc. These correspond to the three 'or' words in the sutra in sequence. A comprehensive metaphor. Or, the principle of emptiness arising from severed virtue is like a field, the ultimate emptiness of sentient beings is like a dwelling, the selective cessation in the cause is like a village, the complete selective cessation of Nirvana as the fruit of no-more-learning is like a city, and shame and forbearance are like clothing. The five aggregates of the dharma body (five aggregates of dharma body), and the six constant abidings are like adornments; dhyana and moksha are like various treasures; the seven noble treasures (seven noble treasures) are like gold and silver; the six supernormal powers (six supernormal powers) are like elephants, horses, and carriages; the wisdom of emptiness of self is like a slave, because it drives and directs what is present; the eight victories (eight victories) are like maids, because they overcome what is conditioned; the ten kasinas (ten kasinas) and others are like common people, because they are everywhere.
Sutra: 'Only the bright pearl in the topknot (up to) will surely be greatly surprised'.
Commentary: This is a metaphor for bestowing the Great Vehicle. The bright pearl is the Lotus Sutra Mahayana (Lotus Sutra Mahayana), held by the Buddha at the top of his head, hence the mention of the topknot. Seeing that the merit is still small, without severing the four demons of the obstructions to wisdom, before the Lotus Assembly, they still abide in provisional wisdom and have not been told this. 'The king's retinue' refers to the great Bodhisattvas (Mahasattvas). 'Will surely be surprised' means that seeing the wonderful dharma being taught out of accord with the capacity of the audience, they give rise to doubt and wonder.
Sutra: 'Manjusri (Manjusri) (up to) the king in the triple world'.
Commentary: Below is the correspondence. Also five, this corresponds to the Dharma King's teaching and transformation.
Sutra: 'But the demon kings were unwilling to submit'.
Commentary: This corresponds to the demons resisting and opposing.
Sutra: 'The Tathagata, the virtuous sages (up to) fought with them together'.
贊曰：此合聖者伏除。
經「其有功者(至)令皆歡喜」。
贊曰：此合隨功授道。初喜、后賜。「禪定等」者，合喻中下二「或」字。「涅槃城」者，合初「或」字。準前喻配，義可知也。
經「而不為說是法華經」。
贊曰：此合末賜此經。
經「文殊師利(至)而今與之」。
贊曰：下喻法合今施實教。有二：初喻法合今與實，即論第六集功德人增上慢；后喻合與第一，即十無上中說無上也。初文有二：初喻、后合。此初也。「諸兵眾」者謂十地菩薩也。實破四魔，破分段故。既小能破變易四魔，為說無量義經亦名妙法蓮華。二乘聖者隨其所應，全破分破分段三魔，當必能破變易四魔，發心悕大當必破故。如世軍將功勛小者，待施功而愛賞，志意驍雄，預賜勛傭之旨獎進其心，故說為與。此猶未入十地之位，且賜明珠之教，入十地已分破變易四魔，乃賜明珠之體。
經「如來亦復(至)亦大歡喜」。
贊曰：下合。有二：一喜、二與。此初也。此明已破分段四魔，更起大心當破變易，有大功勛，故佛歡喜與此法華。非是一切但破分段四魔，不發大心，當破變易四魔，名大功勛者，而皆賜此經，趣寂聲聞不與之故，退心有學亦與之故。或復今者且據退心二乘無
【現代漢語翻譯】 現代漢語譯本 贊曰：這對應了聖者降伏和消除（煩惱）。
經文『其有功者(至)令皆歡喜』。
贊曰：這對應了根據功勞授予道果。先是歡喜，然後是賜予。『禪定等』，對應比喻中下方的兩個『或』字。『涅槃城』，對應最初的『或』字。參照之前的比喻進行匹配，意義就可以理解了。
經文『而不為說是法華經』。
贊曰：這對應了最後賜予這部經。
經文『文殊師利(至)而今與之』。
贊曰：下面用比喻來對應現在施予真實的教法。分為兩部分：第一部分用比喻對應現在給予真實教法，即《瑜伽師地論》第六集中所說的功德人和增上慢者；第二部分用比喻對應給予第一，即十無上中說的無上。第一部分分為兩段：先是比喻，后是對應。這是第一段。『諸兵眾』指的是十地菩薩。真實地破除四魔，因為破除了分段生死。既然小乘能破除變易生死四魔，為他們說《無量義經》也稱為《妙法蓮華經》。二乘聖者根據他們的情況，完全破除或部分破除分段三魔，必定能夠破除變易四魔，因為發心希求大乘必定能夠破除。就像世間的將領，功勞小的，等待施予功勞才給予獎賞，志向驍勇雄壯的，預先賜予勛勞的旨意來獎賞激勵他們的心，所以說是給予。這就像還沒有進入十地菩薩的地位，先賜予明珠之教，進入十地之後，分破變易四魔，才賜予明珠之體。
經文『如來亦復(至)亦大歡喜』。
贊曰：下面是對應。分為兩部分：一是歡喜，二是給予。這是第一部分。這說明已經破除了分段四魔，更發起大心，將要破除變易生死，有大的功勛，所以佛歡喜並給予這部《法華經》。不是說一切僅僅破除了分段四魔，不發大心，將要破除變易四魔，被稱為有大功勛的人，就都賜予這部經，趣向寂滅的聲聞不給予這部經，退失信心的有學也不給予這部經。或者現在且說退失信心的二乘沒有。
【English Translation】 English version Commentary: This corresponds to the saints subduing and eliminating (afflictions).
Sutra: 'Those who have merit (to) cause all to rejoice'.
Commentary: This corresponds to awarding the path according to merit. First, joy, then bestowal. 'Samadhi, etc.,' corresponds to the two 'or' words in the lower part of the analogy. 'Nirvana City' corresponds to the initial 'or' word. Match according to the previous analogy, and the meaning can be understood.
Sutra: 'But not for them to speak of the Lotus Sutra'.
Commentary: This corresponds to finally bestowing this sutra.
Sutra: 'Manjushri (to) and now give it to them'.
Commentary: The following uses an analogy to correspond to the present bestowal of the true teaching. It is divided into two parts: the first part uses an analogy to correspond to the present giving of the true teaching, which is the meritorious person and the arrogant person mentioned in the sixth collection of the Yogacarabhumi-sastra; the second part uses an analogy to correspond to giving the first, which is the unsurpassed among the ten unsurpassed. The first part is divided into two sections: first the analogy, then the correspondence. This is the first section. 'The multitude of soldiers' refers to the Bodhisattvas of the Ten Grounds (Dashabhumika). Truly destroy the four maras (demons), because they destroy the segmented birth and death (samsara). Since the Hinayana (small vehicle) can destroy the four maras of transformational birth and death, speaking the Infinite Meanings Sutra for them is also called the Wonderful Dharma Lotus Flower Sutra. The Arhats (saints) of the Two Vehicles, according to their situation, completely or partially destroy the three maras of segmented birth and death, and will surely be able to destroy the four maras of transformational birth and death, because aspiring to the Mahayana (great vehicle) will surely be able to destroy them. Just like worldly generals, those with small merits wait for the bestowal of merit before being rewarded, while those with brave and heroic aspirations are rewarded with the intention of bestowing honors in advance to encourage their hearts, so it is said to be giving. This is like not yet entering the position of the Ten Grounds, first bestowing the teaching of the pearl, and after entering the Ten Grounds, partially destroying the four maras of transformational birth and death, then bestowing the substance of the pearl.
Sutra: 'The Tathagata also (to) also greatly rejoice'.
Commentary: The following is the correspondence. It is divided into two parts: first, joy, and second, giving. This is the first part. This explains that having already destroyed the four maras of segmented birth and death, and further arousing a great mind, intending to destroy transformational birth and death, having great merit, therefore the Buddha rejoices and gives this Lotus Sutra. It is not that all who have only destroyed the four maras of segmented birth and death, and do not arouse a great mind, intending to destroy the four maras of transformational birth and death, and are called people with great merit, are all given this sutra, because the Shravakas (voice-hearers) who tend towards quiescence are not given this sutra, and the learners who have lost faith are also not given this sutra. Or now, let's just say that the Two Vehicles who have lost faith do not have it.
學，已破分段四魔，名大功勛，不說趣寂。四魔有二：一分段、二變易，如破魔章說。今隨要者，分段三魔體性可悉，欲界第六他化天子名曰天魔，變易三魔理亦可知，八地已上諸大菩薩示現為天魔。故《無垢稱》云：「示現為魔王者，多是不可思議解脫菩薩，唯有龍象能與龍象為戰諍故。」如前已說。然彼降位降時不同，如《理趣疏》。今依《大集經》說，知苦、斷集、證滅、修道，如次能壞蘊、煩惱、死及與天魔。複次觀有漏皆苦、諸行無常、諸法無我、涅槃寂靜，如次壞蘊、煩惱、死及天魔。複次觀空、無相、無愿，具此三已迴向菩提，如次壞四。複次觀身、受、心、法，如次壞四。《智度論》云：「菩薩得道故破煩惱魔，得法性身故破蘊魔，得道及法性身故破死魔，常一心入不動三昧故破天魔。」
經「此法華經(至)而今說之」。
贊曰：此明與之。此經是佛之因，多饒怨謗，而今與之，如解明珠。
經「文殊師利(至)今乃與之」。
贊曰：此喻合與第一，即說無上。有二：初所詮理最先故得無上。
經「文殊師利(至)而敷演之」。
贊曰：此能詮教最先故無上。
經「爾時世尊(至)佛所贊經」。
贊曰：合初十四頌半頌第四行。中分二：初四頌
【現代漢語翻譯】 現代漢語譯本 學人已經破除了分段生死中的四種魔障，這被稱為『大功勛』，不再追求寂滅。四魔分為兩種：分段魔和變易魔，如同在《破魔章》中所說。現在根據要點，分段生死中的三種魔的體性可以瞭解。欲界第六天的他化自在天（Paranirmitavasavartin，欲界最高天的天神）之子被稱為天魔。變易生死中的三種魔的道理也可以瞭解，八地（不動地）以上的各位大菩薩會示現為天魔。所以《維摩詰所說經》（Vimalakirti Nirdesa Sutra）中說：『示現為魔王的人，多是具有不可思議解脫境界的菩薩，只有龍象才能與龍象進行戰鬥。』如同前面已經說過的。然而他們降伏魔障的地位和時間不同，如同《理趣疏》中所說。現在依據《大集經》（Mahasamgraha Sutra）所說，了知苦諦（Dukkha Satya）、斷除集諦（Samudaya Satya）、證得滅諦（Nirodha Satya）、修習道諦（Magga Satya），依次能夠摧壞五蘊魔（Skandha Mara）、煩惱魔（Klesha Mara）、死魔（Mrtyu Mara）以及天魔（Devaputra Mara）。再次，觀察有漏法皆是苦、諸行無常、諸法無我、涅槃寂靜，依次摧壞五蘊魔、煩惱魔、死魔以及天魔。再次，觀空性（Sunyata）、無相（Animitta）、無愿（Apranihita），具備這三種觀行之後迴向菩提（Bodhi），依次摧壞四魔。再次，觀身、受、心、法，依次摧壞四魔。《大智度論》（Mahaprajnaparamita Sastra）中說：『菩薩因為證得道，所以破除煩惱魔；因為證得法性身，所以破除五蘊魔；因為證得道以及法性身，所以破除死魔；常常一心進入不動三昧（Acalasamadhi），所以破除天魔。』 經文：『此法華經（至）而今說之』。 贊曰：這是說明給予。這部經是成佛的因，多有怨恨誹謗，而現在給予，如同解開明珠。 經文：『文殊師利（Manjusri，智慧的象徵）（至）今乃與之』。 贊曰：這是比喻結合給予第一，即是說無上。有二：首先，所詮釋的道理最先，所以得到無上。 經文：『文殊師利（至）而敷演之』。 贊曰：這是能詮釋的教法最先，所以是無上。 經文：『爾時世尊（至）佛所贊經』。 贊曰：結合最初的十四頌半頌的第四行。中間分為二：最初的四頌
【English Translation】 English version A practitioner, having broken the four maras (demons) in the cycle of birth and death, is called 'Great Merit' and no longer seeks quiescence. The four maras are of two types: the mara of the cycle of birth and death and the mara of transformation, as described in the chapter on breaking the maras. Now, according to the essentials, the nature of the three maras in the cycle of birth and death can be understood. The son of the Paranirmitavasavartin (the highest deity in the Desire Realm) in the sixth heaven of the Desire Realm is called the deva-putra-mara (the demon of the sons of gods). The principle of the three maras in the cycle of transformation can also be understood. Great Bodhisattvas above the eighth bhumi (immovable ground) manifest as deva-putra-maras. Therefore, the Vimalakirti Nirdesa Sutra says: 'Those who manifest as demon kings are mostly Bodhisattvas with inconceivable liberation, only dragon elephants can fight with dragon elephants.' As previously stated. However, their positions and times of subduing the maras are different, as stated in the Tattvasamgraha Commentary. Now, according to the Mahasamgraha Sutra, knowing the Truth of Suffering (Dukkha Satya), cutting off the Truth of Accumulation (Samudaya Satya), realizing the Truth of Cessation (Nirodha Satya), and practicing the Truth of the Path (Magga Satya) can successively destroy the Skandha Mara (the demon of the aggregates), the Klesha Mara (the demon of afflictions), the Mrtyu Mara (the demon of death), and the Devaputra Mara (the demon of the sons of gods). Furthermore, observing that all conditioned dharmas are suffering, all phenomena are impermanent, all dharmas are without self, and Nirvana is quiescent, successively destroys the Skandha Mara, the Klesha Mara, the Mrtyu Mara, and the Devaputra Mara. Furthermore, contemplating emptiness (Sunyata), signlessness (Animitta), and wishlessness (Apranihita), and dedicating these three contemplations to Bodhi (Enlightenment), successively destroys the four maras. Furthermore, contemplating the body, feelings, mind, and dharmas, successively destroys the four maras. The Mahaprajnaparamita Sastra says: 'Because the Bodhisattva attains the Path, he destroys the Klesha Mara; because he attains the Dharmakaya (the body of the Dharma), he destroys the Skandha Mara; because he attains the Path and the Dharmakaya, he destroys the Mrtyu Mara; constantly entering the Acalasamadhi (immovable samadhi) with one mind, he destroys the Devaputra Mara.' Scripture: 'This Lotus Sutra (to) and now speak of it.' Praise: This explains the giving. This sutra is the cause of Buddhahood, with much resentment and slander, and now it is given, like unlocking a bright pearl. Scripture: 'Manjusri (symbol of wisdom) (to) now give it.' Praise: This is a metaphor combining giving the first, which is to say unsurpassed. There are two: First, the principle being explained is the first, so it is unsurpassed. Scripture: 'Manjusri (to) and expound it.' Praise: This is the teaching that can be explained is the first, so it is unsurpassed. Scripture: 'At that time, the World Honored One (to) the sutra praised by the Buddha.' Praise: Combining the fourth line of the first fourteen and a half verses. The middle is divided into two: the first four verses.
頌安樂行，后十頌半頌經勝德。初文有二：初一頌總標，后三頌別頌。此初也。「哀」慈也。「愍」悲也。
經「后末世時(至)令住其中」。
贊曰：此三別頌。一頌一句頌起慈悲，一頌三句頌起思念。
經「譬如強力(至)明珠賜之」。
贊曰：下十頌半頌經勝妙。中有二：初四頌喻，后六頌半合。此初也。初三頌喻權，后一頌喻實。權有三喻：一王，二功，三賜。
經「如來亦爾(至)說此諸經」。
贊曰：下六頌半頌合。中分二：初三頌半頌合昔權，后三頌頌合今實。此初也。今亦唯有三：一頌半法王，一頌功，一頌賜。「說此諸經」者，說此會已前經。
經「既知眾生(至)為汝等說」。
贊曰：此合今實。有二：一頌半頌合今實，一頌半頌合與第一。
經「我滅度后(至)如是四法」。
贊曰：此第三段結成四行。
經「讀是經者(至)如日之照」。
贊曰：下二十一頌半是第二大段明通安樂果。中分三：初四頌半明寤時果，次十六頌明夢中果，后一頌結前果。此初也。一頌半自體無六惡，一頌眾生敬慕天為僕使，一頌外三惡不侵，一頌無畏聰慧。
經「若於夢中(至)而為說法」。
贊曰：下夢中果。分五，
【現代漢語翻譯】 現代漢語譯本 讚頌安樂行，後面的十頌半頌讚美經文的殊勝功德。第一部分分為兩部分：最初一頌總括，後面三頌分別讚頌。這是最初的一頌。「哀」是慈愛的意思。「愍」是悲憫的意思。 經文『后末世時(至)令住其中』。 贊曰：這三頌是分別讚頌。一頌一句讚頌生起慈悲，一頌三句讚頌生起思念。 經文『譬如強力(至)明珠賜之』。 贊曰：下面的十頌半頌讚美經文的殊勝奧妙。其中分為兩部分：最初四頌是比喻，後面六頌半是合喻。這是最初的部分。最初三頌比喻權宜之法，後面一頌比喻真實之法。權宜之法有三種比喻：一是國王，二是功勞，三是賞賜。 經文『如來亦爾(至)說此諸經』。 贊曰：下面的六頌半頌是合喻。其中分為兩部分：最初三頌半頌是合喻過去的權宜之法，後面三頌是合喻現在的真實之法。這是最初的部分。現在也只有三種：一頌半是法王，一頌是功勞，一頌是賞賜。「說此諸經」指的是宣說這次法會以前的經典。 經文『既知眾生(至)為汝等說』。 贊曰：這是合喻現在的真實之法。分為兩部分：一頌半頌是合喻現在的真實之法，一頌半頌是合喻給予第一。 經文『我滅度后(至)如是四法』。 贊曰：這第三段總結成為四種修行。 經文『讀是經者(至)如日之照』。 贊曰：下面的二十一頌半是第二大段，闡明通達安樂行的果報。其中分為三部分：最初四頌半闡明醒悟時的果報，其次十六頌闡明夢中的果報，最後一頌總結前面的果報。這是最初的部分。一頌半是自身沒有六種惡事，一頌是眾生敬慕，天人為僕人使者，一頌是外在的三種惡事不能侵犯，一頌是沒有畏懼，聰明智慧。 經文『若於夢中(至)而為說法』。 贊曰：下面是夢中的果報。分為五部分。
【English Translation】 English version Praising the practice of peaceful and joyful abiding, the following ten and a half verses extol the excellent virtues of the scripture. The first section has two parts: the first verse is a general introduction, and the following three verses praise separately. This is the first verse. 'Ai' (哀) [ai] means loving-kindness. 'Min' (愍) [min] means compassion. The scripture says, 'In the future, in the last age (to) cause them to dwell therein'. Commentary: These three verses praise separately. One verse with one line praises the arising of loving-kindness and compassion, and one verse with three lines praises the arising of mindfulness. The scripture says, 'For example, a strong man (to) bestows a bright pearl'. Commentary: The following ten and a half verses praise the excellent and wondrous qualities of the scripture. Among them are two parts: the first four verses are metaphors, and the latter six and a half verses are a combination of metaphors. This is the first part. The first three verses are metaphors for expedient means (upaya), and the last verse is a metaphor for the true reality. The expedient means have three metaphors: first, a king; second, merit; and third, a bestowal. The scripture says, 'The Tathagata is also like this (to) preach these sutras'. Commentary: The following six and a half verses are a combination of metaphors. Among them are two parts: the first three and a half verses are a combination of metaphors for the past expedient means, and the latter three verses praise are a combination of metaphors for the present true reality. This is the first part. Now there are only three: one and a half verses for the Dharma King, one verse for merit, and one verse for bestowal. 'Preach these sutras' refers to preaching the sutras before this assembly. The scripture says, 'Having known that sentient beings (to) preach for you all'. Commentary: This is a combination of the present true reality. There are two parts: one and a half verses are a combination of the present true reality, and one and a half verses are a combination of giving the first. The scripture says, 'After my extinction (to) these four practices'. Commentary: This third section concludes with the four practices. The scripture says, 'Those who read this sutra (to) like the shining of the sun'. Commentary: The following twenty-one and a half verses are the second major section, explaining the fruit of attaining peaceful and joyful abiding. Among them are three parts: the first four and a half verses explain the fruit of being awake, the next sixteen verses explain the fruit in dreams, and the last verse concludes the previous fruit. This is the first part. One and a half verses are about oneself having no six evils, one verse is about sentient beings admiring and gods being servants and messengers, one verse is about the three external evils not being able to invade, and one verse is about being fearless and intelligent. The scripture says, 'If in a dream (to) and preach the Dharma'. Commentary: The following is the fruit in dreams. Divided into five parts.
此初二文。初一半見佛，后一半見自說法。
經「又見諸佛(至)合掌聽法」。
贊曰：此六頌半見佛授記。曲分為四：一頌半見佛說法，二頌身處證悟，一頌標記，二頌正授。
經「又見自身(至)常有是好夢」。
贊曰：此二頌半見身寂靜修行見佛。
經「又夢作國王(至)如煙盡燈滅」。
贊曰：此四頌見身舍俗成道。分四：一頌見修行，一頌成道，一頌半利生，半頌入滅。
經「若后惡世中(至)如上諸功德」。
贊曰：此結前果。◎
法華玄贊卷第九(本)
保安三年十二月廿一日以興福寺圓如房之本移點已了。法隆寺僧覺印為令法久住、往生極樂也。本者皆點本也，以朱付左，借名所所，或本也。
妙法蓮華經玄贊卷第九(末)
沙門基撰◎
從地涌出品
三門分別：一來意，二釋名，三解妨。
來意有三：一者七品明學行流通中，前之一品明所學行，下之六品明能行人。能行人中分四，此之一品正明現在具安樂行流通之人。〈壽量〉及〈分別功德品〉因釋此疑展轉生起；〈隨喜〉及〈法師功德品〉明助正依安樂行流通之人所得功德。〈常不輕品〉明佛自身往居因位行安樂行、行忍辱等流通此經，今得佛
【現代漢語翻譯】 現代漢語譯本 此初二文。初一半見佛（Buddha），后一半見自說法。
經『又見諸佛（Buddhas）(至)合掌聽法』。
贊曰：此六頌半見佛授記。曲分為四：一頌半見佛說法，二頌身處證悟，一頌標記，二頌正授。
經『又見自身(至)常有是好夢』。
贊曰：此二頌半見身寂靜修行見佛。
經『又夢作國王(至)如煙盡燈滅』。
贊曰：此四頌見身舍俗成道。分四：一頌見修行，一頌成道，一頌半利生，半頌入滅。
經『若后惡世中(至)如上諸功德』。
贊曰：此結前果。◎
法華玄贊卷第九(本)
保安三年十二月廿一日以興福寺圓如房之本移點已了。法隆寺僧覺印為令法久住、往生極樂也。本者皆點本也，以朱付左，借名所所，或本也。
妙法蓮華經玄贊卷第九(末)
沙門基撰◎
從地涌出品
三門分別：一來意，二釋名，三解妨。
來意有三：一者七品明學行流通中，前之一品明所學行，下之六品明能行人。能行人中分四，此之一品正明現在具安樂行流通之人。〈壽量〉及〈分別功德品〉因釋此疑展轉生起；〈隨喜〉及〈法師功德品〉明助正依安樂行流通之人所得功德。〈常不輕品〉明佛自身往居因位行安樂行、行忍辱等流通此經，今得佛
【English Translation】 English version This is the second half of the initial text. The first half describes seeing the Buddha (Buddha), and the latter half describes seeing oneself expounding the Dharma.
From the Sutra: 'And again saw all the Buddhas (Buddhas) (to) joining palms and listening to the Dharma'.
Commentary: These six and a half verses describe seeing the Buddha bestowing predictions. They are divided into four parts: one and a half verses describe seeing the Buddha expounding the Dharma, two verses describe the state of enlightenment, one verse marks it, and two verses formally bestow the prediction.
From the Sutra: 'And again dreamed of oneself (to) always having such good dreams'.
Commentary: These two and a half verses describe seeing oneself in tranquil practice and seeing the Buddha.
From the Sutra: 'And again dreamed of becoming a king (to) like smoke when a lamp is extinguished'.
Commentary: These four verses describe seeing oneself renouncing the secular world and attaining enlightenment. Divided into four parts: one verse describes seeing the practice, one verse describes attaining enlightenment, one and a half verses describe benefiting beings, and half a verse describes entering Nirvana.
From the Sutra: 'If in the evil age to come (to) the above-mentioned merits'.
Commentary: This concludes the preceding result. ◎
Annotations on the Profound Meaning of the Lotus Sutra, Volume 9 (Original)
On the 21st day of the 12th month of the 3rd year of Hoan (1143), the transfer and punctuation of the original text from the Ennyo room of Kofuku-ji Temple was completed. The monk Kakue of Horyu-ji Temple did this so that the Dharma would long endure and to be reborn in the Pure Land of Ultimate Bliss. The original texts are all punctuated originals, marked in red on the left, borrowed from various places, or originals.
Profound Annotations on the Wonderful Dharma Lotus Sutra, Volume 9 (End)
Composed by the Shramana (monk) Ki ◎
Chapter on the Emergence from the Earth
Three aspects of analysis: 1. The intention, 2. The explanation of the name, 3. The resolution of objections.
There are three intentions: 1. Among the seven chapters explaining the circulation of learning and practice, the first chapter explains what is learned and practiced, and the following six chapters explain those who are capable of practicing. Among those who are capable of practicing, there are four divisions. This chapter specifically explains those who currently possess the practice of peaceful abiding and circulate it. The chapters on 'Lifespan' and 'Discrimination of Merits' arise and develop from explaining this doubt; the chapters on 'Joyful Acceptance' and 'Merits of the Dharma Teacher' explain the merits obtained by those who assist the practice of peaceful abiding and circulate it. The chapter on 'Never Disparaging Bodhisattva' explains how the Buddha himself, in his past causal stage, practiced peaceful abiding, practiced forbearance, and circulated this Sutra, and now attains Buddhahood.
果，勸諸眾生應勤修學，故此品來。二者兩品明一乘行中，前品明所行行，此品明能行人，故此品來。三者論云「七者示現教化眾生無上故，地中涌出無量菩薩摩訶薩。此中明佛已曾教化無量菩薩行此四行，涌出持經，勸諸眾生云何不學」，故此品來。
釋名者，「涌」謂上升，「出」謂顯現，從地上升而顯現，名從地涌出品。《玉篇》「涌，騰也」。涌如水上騰，故應作「涌」。「踴」跣也，非騰義。
解妨者，何故不言從傍來，乃言從地踴出？答：明依四行以持經，踴出生死之地故。又明不離此界佛曾所化，已超生死之地故。不言從傍來，但說從地踴出。
經「爾時他方(至)而廣說之」。
贊曰：此品之中大文分四：一他土請持，二如來不許，三此方踴出，四菩薩疑生。此初也。
經「爾時佛告(至)廣說此經」。
贊曰：如來不許。有二：初止、后顯。且說極多，故言六萬，實非唯爾。顯佛化功止他不許，縱令他護亦有何愆。
經「佛說是時(至)同時踴出」。
贊曰：此方涌出有八：一從地踴出，二升空贊禮，三神力促時，四眾人共見，五導師省問，六世尊慰答，七四人隨喜，八如來贊之。初文分五：一地裂，二聖踴，三相好，四住處，五群輩。此初二
【現代漢語翻譯】 現代漢語譯本 此品闡述了勸導眾生勤奮修學的因果關係，因此有了此品。其次，這兩品經文闡明了一乘行的道理，前一品闡明了所修之行，此品闡明了能修行之人，因此有了此品。第三，論中說：『第七是示現教化眾生無上之法，因此從地中涌出無量菩薩摩訶薩（菩薩中的大菩薩）。』此品闡明了佛陀曾經教化無量菩薩修行這四種行，他們涌出護持經典，勸導眾生為何不學習。
解釋品名，『涌』是上升，『出』是顯現，從地上升而顯現，因此得名《從地涌出品》。《玉篇》中說：『涌，騰也』。涌就像水向上騰起，所以應當寫作『涌』。『踴』是跳躍，不是騰起的意思。
解釋疑問，為什麼不說從旁邊而來，而說從地涌出？回答：闡明依靠四種行來護持經典，從生死之地涌出。又闡明不離開此界，佛陀曾經教化的地方，已經超越生死之地。不說從旁邊而來，只說從地涌出。
經文：『爾時他方（直到）而廣說之』。
讚頌說：此品之中，大體分為四個部分：一、他方請持；二、如來不許；三、此方涌出；四、菩薩疑生。這是第一部分。
經文：『爾時佛告（直到）廣說此經』。
讚頌說：如來不許。分為兩個部分：先是阻止，后是顯現。且說數量極多，所以說六萬，實際上並非只有這些。顯現佛陀教化的功德，阻止他方菩薩護持，即使讓他們護持又有什麼過錯呢？
經文：『佛說是時（直到）同時踴出』。
讚頌說：此方涌出有八個方面：一、從地涌出；二、升空贊禮；三、神力促時；四、眾人共見；五、導師省問；六、世尊（佛的尊稱）慰答；七、四人隨喜；八、如來贊之。第一部分分為五個方面：一、地裂；二、聖踴；三、相好；四、住處；五、群輩。這是最初的兩個方面。
【English Translation】 English version This chapter elucidates the cause-and-effect relationship of encouraging all sentient beings to diligently cultivate and learn, hence this chapter arises. Secondly, these two chapters clarify the principle of the One Vehicle practice, with the previous chapter clarifying the practice to be cultivated, and this chapter clarifying the practitioner, hence this chapter arises. Thirdly, the treatise states: 'Seventh is to demonstrate and teach sentient beings the unsurpassed Dharma, hence countless Bodhisattva Mahasattvas (great bodhisattvas) emerge from the earth.' This chapter clarifies that the Buddha once taught countless Bodhisattvas to practice these four practices, and they emerge to uphold the scriptures, encouraging sentient beings why not to learn.
Explaining the name of the chapter, 'Emerging' (涌) means rising, 'Forth' (出) means appearing, rising from the earth and appearing, hence the name 'Emerging from the Earth' chapter. The Yupian (《玉篇》) states: 'Emerging (涌) means ascending.' Emerging is like water rising upwards, so it should be written as '涌'. 'Dancing' (踴) means leaping, not ascending.
Explaining the doubt, why not say coming from the side, but say emerging from the earth? Answer: Clarifying relying on the four practices to uphold the scriptures, emerging from the land of birth and death. Also clarifying not leaving this realm, the place where the Buddha once taught, already transcending the land of birth and death. Not saying coming from the side, only saying emerging from the earth.
Scripture: 'At that time, other lands (until) and extensively expounded it'.
Praise says: Within this chapter, the main text is divided into four parts: 1. Requesting to uphold from other lands; 2. The Tathagata (如來，another name for Buddha) does not permit; 3. Emerging from this land; 4. Bodhisattvas' doubts arise. This is the first part.
Scripture: 'At that time, the Buddha told (until) extensively expounding this scripture'.
Praise says: The Tathagata does not permit. Divided into two parts: first, stopping; then, revealing. And saying the quantity is extremely large, so saying sixty thousand, but in reality, it is not only these. Revealing the merit of the Buddha's teaching, stopping the Bodhisattvas from other lands from upholding, even if letting them uphold, what fault is there?
Scripture: 'When the Buddha spoke this (until) emerging at the same time'.
Praise says: Emerging from this land has eight aspects: 1. Emerging from the earth; 2. Ascending into the sky to praise and pay homage; 3. Divine power urging the time; 4. The assembly all see; 5. The guide inquires; 6. The World Honored One (世尊，another name for Buddha) comforts and answers; 7. The four people rejoice; 8. The Tathagata praises them. The first part is divided into five aspects: 1. The earth cracks; 2. The sages emerge; 3. Auspicious signs; 4. Abode; 5. Multitude. These are the first two aspects.
也。表破生死故地裂，顯趣菩提故踴出。
經「是諸菩薩(至)虛空中住」。
贊曰：此相好及住處，行安樂行所得果故。相好證真性，而得一乘故住空。
經「是諸菩薩(至)所不能知」。
贊曰：此群輩。有三：一來由，二列數，三結之。列數有八輩：一恒河沙，二分恒沙，三那由他，四萬，五千，六百，七十，八單。
經「是諸菩薩(至)於二世尊」。
贊曰：第二升空贊禮。有三：一詣塔，二禮足，三敬贊。
經「是諸菩薩(至)謂如半日」。
贊曰：第三神力。促時有三：一讚長時，二受亦久，三促時。本論說此經所說劫、晝夜、月時年，此以晝夜合數，不廢二十五日成五十小劫，或復五十日、五十月及時年，贊德逾深時長可悉，受贊神力亦等。贊時神力變其本心，聖通延促光景，眾生愛法已是忘疲，況聖冥加輒生勞厭，故諸四眾謂如食頃。法食資持、神通制御，故經多劫年命不虧。
經「爾時四眾(至)國土虛空」。
贊曰：第四眾人共見。
經「是菩薩眾中(至)唱導之師」。
贊曰：下第五導師省問。有四：一列名，二德行，三直省，四偈問。此初二也。行高勝廣、離惡進善，故名四種。
經「在大眾前(至)生
【現代漢語翻譯】 現代漢語譯本： 也。表徵破除生死輪迴的緣故，大地裂開；顯示趨向菩提（覺悟）的緣故，（寶塔）涌現出來。 經文：『是諸菩薩（直到）虛空中住』。 贊曰：這些菩薩的相好和住處，是修行安樂行所得到的果報。相好證明了真性，因此證得一乘（唯一的成佛之道）而住在虛空中。 經文：『是諸菩薩（直到）所不能知』。 贊曰：這些菩薩群體。有三種：一來歷，二列舉數量，三總結。列舉數量有八種：一恒河沙，二相當於恒河沙的分數，三那由他（極大的數目），四萬，五千，六百，七十，八單。 經文：『是諸菩薩（直到）於二世尊』。 贊曰：第二部分是升到空中讚歎禮敬。有三個步驟：一前往寶塔，二禮拜佛足，三恭敬讚歎。 經文：『是諸菩薩（直到）謂如半日』。 贊曰：第三部分是（佛的）神力。縮短時間有三個方面：一讚嘆時間長，二接受的時間也長，三縮短時間。本論說這部經所說的劫、晝夜、月時年，這裡用晝夜合並計算，不妨礙二十五日成為五十小劫，或者五十日、五十月及時年，讚歎功德越深，時間長短都可以隨意變化，接受讚歎的神力也相等。讚歎的時間，神力改變了他們的本心，聖人的神通可以延長或縮短光陰，眾生因為喜愛佛法已經忘記了疲勞，何況聖人的加持，怎麼會產生厭倦呢？所以四眾弟子感覺好像只過了一頓飯的時間。法食的資助保持，神通的控制，所以經歷多劫，壽命也不會衰減。 經文：『爾時四眾（直到）國土虛空』。 贊曰：第四部分是眾人共同看見（寶塔涌現）。 經文：『是菩薩眾中（直到）唱導之師』。 贊曰：下面第五部分是導師的省問。有四個方面：一列舉名字，二說明德行，三直接省問，四用偈頌提問。這裡是前兩個方面。德行高尚殊勝廣大、遠離惡行進趨善行，所以稱為四種（德行）。 經文：『在大眾前（直到）生』
【English Translation】 English version: Also. It signifies the breaking of the cycle of birth and death, hence the earth cracked open; it reveals the path to Bodhi (enlightenment), hence it sprang forth. Sutra: 'These Bodhisattvas (up to) dwell in empty space'. Commentary: These Bodhisattvas' excellent marks and dwelling places are the result of practicing peaceful and joyful conduct. The excellent marks prove the true nature, therefore they attain the One Vehicle (the only path to Buddhahood) and dwell in emptiness. Sutra: 'These Bodhisattvas (up to) cannot be known'. Commentary: This group of Bodhisattvas. There are three aspects: first, their origin; second, listing their numbers; third, a conclusion. Listing their numbers includes eight categories: one, Ganges sand; two, a fraction of Ganges sand; three, Nayuta (an extremely large number); four, ten thousand; five, one thousand; six, one hundred; seven, ten; eight, single. Sutra: 'These Bodhisattvas (up to) to the Two World-Honored Ones'. Commentary: The second part is ascending into the sky to praise and pay homage. There are three steps: first, going to the stupa; second, bowing at the feet; third, respectfully praising. Sutra: 'These Bodhisattvas (up to) as if it were half a day'. Commentary: The third part is (the Buddha's) divine power. Shortening time has three aspects: first, praising for a long time; second, receiving for a long time; third, shortening time. This treatise says that the kalpas, days and nights, months, times, and years mentioned in this sutra, here using days and nights combined, do not hinder twenty-five days from becoming fifty small kalpas, or fifty days, fifty months, and times and years, the deeper the praise of merit, the length of time can be changed at will, and the divine power of receiving praise is also equal. The time of praise, the divine power changes their original mind, the saint's supernatural power can extend or shorten the light, sentient beings have forgotten fatigue because they love the Dharma, how can the saint's blessing produce weariness? Therefore, the fourfold assembly felt as if only the time of a meal had passed. The support of Dharma food is maintained, and the control of supernatural powers, so after many kalpas, life will not decline. Sutra: 'At that time, the four assemblies (up to) the empty space of the land'. Commentary: The fourth part is that everyone together sees (the stupa emerge). Sutra: 'Among these Bodhisattvas (up to) teachers of chanting and guiding'. Commentary: The fifth part below is the teacher's inquiry. There are four aspects: first, listing names; second, explaining virtues; third, direct inquiry; fourth, asking questions with verses. Here are the first two aspects. Virtues are noble, superior, vast, far from evil deeds, and advancing towards good deeds, so they are called four kinds (of virtues). Sutra: 'Before the great assembly (up to) born'
疲勞耶」。
贊曰：三直省，四偈問。《玉篇》「訊，問也辭也言也」，執問、通問曰訊。
經「爾時世尊(至)入于佛慧」。
贊曰：第六世尊慰答。有二：初標、后釋。釋中有三：一見佛樹善，二即便受化，三迂會亦從。初雖不從，后亦從也。初二贊菩薩，后一說聲聞。或初二說迂會，后一說趣寂。「不愚法」者，入解佛慧，非入證也。
經「爾時諸大菩薩(至)我等隨喜」。
贊曰：第七四人隨喜。
經「於時世尊(至)發隨喜心」。
贊曰：第八如來贊之。
經「爾時彌勒(至)問訊如來」。
贊曰：下品第四大段菩薩疑生。分八：一心念，二語演，三他問，四傍答，五讚許，六正答，七眾念，八申請。此初也。
經「時彌勒菩薩(至)愿兩足尊說」。
贊曰：下語演。有十九頌半。分三：初一頌總申疑請，次十六頌半請所疑事，后二頌申眾疑意。此初也。
經「是從何處來(至)為從何所來」。
贊曰：下請所疑事。分五：二頌來處，九頌來數，二頌化行，二頌半國名，一頌不識。此初。有三：一來由，二贊德，三來處。
經「一一諸菩薩(至)猶不能盡知」。
贊曰：來數。有三：一頌總，七頌別，一頌
【現代漢語翻譯】 『疲勞耶』。
贊曰：三直省，四偈問。《玉篇》『訊，問也辭也言也』，執問、通問曰訊。
經：『爾時世尊（至）入于佛慧』。
贊曰：第六世尊慰答。有二：初標、后釋。釋中有三：一見佛樹善，二即便受化，三迂會亦從。初雖不從，后亦從也。初二贊菩薩，后一說聲聞。或初二說迂會，后一說趣寂。『不愚法』者，入解佛慧，非入證也。
經：『爾時諸大菩薩（至）我等隨喜』。
贊曰：第七四人隨喜。
經：『於時世尊（至）發隨喜心』。
贊曰：第八如來贊之。
經：『爾時彌勒（Maitreya）（至）問訊如來』。
贊曰：下品第四大段菩薩疑生。分八：一心念，二語演，三他問，四傍答，五讚許，六正答，七眾念，八申請。此初也。
經：『時彌勒菩薩（Maitreya）（至）愿兩足尊說』。
贊曰：下語演。有十九頌半。分三：初一頌總申疑請，次十六頌半請所疑事，后二頌申眾疑意。此初也。
經：『是從何處來（至）為從何所來』。
贊曰：下請所疑事。分五：二頌來處，九頌來數，二頌化行，二頌半國名，一頌不識。此初。有三：一來由，二贊德，三來處。
經：『一一諸菩薩（至）猶不能盡知』。
贊曰：來數。有三：一頌總，七頌別，一頌
【English Translation】 『Is it fatigue?』
Commentary: Three directly examine, four verses ask. The 『Yupian』 (Jade Chapters) says, 『To inquire, is to ask, to speak, to say,』 to question closely, to communicate is called inquiry.
Sutra: 『At that time, the World Honored One (to) entered into the Buddha wisdom.』
Commentary: The sixth, the World Honored One comforts and answers. There are two parts: first, the heading, then the explanation. In the explanation, there are three parts: first, seeing the Buddha tree is good; second, immediately receiving transformation; third, even roundabout meetings are followed. Although initially not followed, later it is followed. The first two praise Bodhisattvas, the last one speaks of Sravakas (voice-hearers). Or the first two speak of roundabout meetings, the last one speaks of tending towards tranquility. 『Not ignorant of the Dharma』 means entering into understanding of Buddha wisdom, not entering into realization.
Sutra: 『At that time, all the great Bodhisattvas (to) we all rejoice.』
Commentary: The seventh, the four people rejoice.
Sutra: 『At that time, the World Honored One (to) generated a mind of rejoicing.』
Commentary: The eighth, the Tathagata (如來) praises them.
Sutra: 『At that time, Maitreya (彌勒) (to) inquired after the Tathagata (如來).』
Commentary: The fourth major section of the lower part is the arising of Bodhisattvas' doubts. Divided into eight: one, single-minded thought; two, verbal expression; three, others ask; four, answering from the side; five, praise and approval; six, direct answer; seven, the thoughts of the assembly; eight, request. This is the first.
Sutra: 『At that time, Maitreya Bodhisattva (彌勒菩薩) (to) wished that the Two-Footed Honored One would speak.』
Commentary: The following is verbal expression. There are nineteen and a half verses. Divided into three: first, one verse generally expresses doubt and request; second, sixteen and a half verses request the matters of doubt; third, two verses express the doubts of the assembly. This is the first.
Sutra: 『From where did they come (to) from where did they come?』
Commentary: The following requests the matters of doubt. Divided into five: two verses on the place of origin, nine verses on the number of those who came, two verses on transformative actions, two and a half verses on the names of countries, one verse on not recognizing. This is the first. There are three parts: one, the reason for coming; two, praising virtues; three, the place of origin.
Sutra: 『Each and every Bodhisattva (to) still cannot fully know.』
Commentary: The number of those who came. There are three parts: one verse general, seven verses specific, one verse
結。
經「是諸大威德(至)修習何佛道」。
贊曰：此化行。有五問。
經「如是諸菩薩(至)未曾見是事」。
贊曰：此國名。
經「我於此眾中(至)愿說其因緣」。
贊曰：此不識也。
經「今此之大會(至)唯愿決眾疑」。
贊曰：第三段申眾疑意。
經「爾時釋迦牟尼佛(至)從何所來」。
贊曰：第三他問。
經「爾時諸佛(至)因是得聞」。
贊曰：第四傍答。
經「爾時釋迦(至)如是大事」。
贊曰：下第五讚許。有二：初贊、后許。此初也。阿氏多，云無能勝，彌勒名也。「阿逸多」訛也。
經「汝等當共(至)大勢之力」。
贊曰：下許。有二，此長行。「被精進鎧」，鎧謂兵甲兜䥐，令心勇銳欣樂聞法。心不退轉，名堅固意。以義深遠，恐其疑退。此說四力：一者慧力，即〈壽量品〉如來秘密法、報二身，智性、相故。二神通力，即彼神通，佛化身也。三奮迅力，決定所作也。「奮」音俯問反，揚也。「迅」音息晉反，又鬆閏反，疾也。今從后反。師子將欲決定所作，必先奮迅頓巽身毛，疾揚其身後方定作；明我今決定說自所作三身妙事。四威猛力，正作所作，示所有威制伏摧破，
【現代漢語翻譯】 現代漢語譯本 結。
經文：『是諸大威德(至)修習何佛道』。
贊曰：此化行。有五問。
經文：『如是諸菩薩(至)未曾見是事』。
贊曰：此國名。
經文：『我於此眾中(至)愿說其因緣』。
贊曰：此不識也。
經文：『今此之大會(至)唯愿決眾疑』。
贊曰：第三段申眾疑意。
經文：『爾時釋迦牟尼佛(至)從何所來』。
贊曰：第三他問。
經文：『爾時諸佛(至)因是得聞』。
贊曰：第四傍答。
經文：『爾時釋迦(至)如是大事』。
贊曰：下第五讚許。有二：初贊、后許。此初也。阿氏多(Ajita)，云無能勝，彌勒(Maitreya)名也。『阿逸多』訛也。
經文：『汝等當共(至)大勢之力』。
贊曰：下許。有二，此長行。『被精進鎧』，鎧謂兵甲兜鍪，令心勇銳欣樂聞法。心不退轉，名堅固意。以義深遠，恐其疑退。此說四力：一者慧力，即〈壽量品〉如來秘密法、報二身，智性、相故。二神通力，即彼神通，佛化身也。三奮迅力，決定所作也。『奮』音俯問反，揚也。『迅』音息晉反，又鬆閏反，疾也。今從后反。師子將欲決定所作，必先奮迅頓巽身毛，疾揚其身後方定作；明我今決定說自所作三身妙事。四威猛力，正作所作，示所有威制伏摧破。
【English Translation】 English version Conclusion.
Sutra: 'These great powerful virtues (to) cultivate which Buddha path'.
Commentary: This is about transformation and practice. There are five questions.
Sutra: 'Such Bodhisattvas (to) have never seen this matter'.
Commentary: This is the name of the country.
Sutra: 'I, in this assembly (to) wish to speak of the cause and condition'.
Commentary: This is not knowing.
Sutra: 'Now this great assembly (to) only wish to resolve the doubts of the assembly'.
Commentary: The third section explains the meaning of the assembly's doubts.
Sutra: 'At that time, Shakyamuni Buddha (to) from whence did they come'.
Commentary: The third is others' questions.
Sutra: 'At that time, the Buddhas (to) because of this, they were able to hear'.
Commentary: The fourth is a side answer.
Sutra: 'At that time, Shakya (to) such a great matter'.
Commentary: The fifth below praises and permits. There are two: first praise, then permit. This is the first. Ajita (阿氏多), meaning 'invincible', is the name of Maitreya (彌勒). 'Ajita (阿逸多)' is a corruption.
Sutra: 'You all should together (to) the power of great strength'.
Commentary: The permission below. There are two, this is prose. 'Wearing the armor of diligence', armor refers to helmets and armor, making the mind brave and joyful to hear the Dharma. The mind does not retreat, called firm intention. Because the meaning is profound, fearing their doubts will retreat. This speaks of four powers: first, the power of wisdom, which is the Tathagata's secret Dharma in the Chapter on the Duration of Life, the two bodies of reward, the nature of wisdom, and the form. Second, the power of supernatural abilities, which is that supernatural ability, the Buddha's manifested body. Third, the power of vigor, determining what to do. 'Fen (奮)' is pronounced fu wen fan, meaning to raise. 'Xun (迅)' is pronounced xi jin fan, also song run fan, meaning fast. Now following the latter. When a lion is about to determine what to do, it must first vigorously shake its fur, quickly raising its body before determining what to do; clarifying that I am now determined to speak of the wonderful matters of the three bodies that I have done. Fourth, the power of awe-inspiring might, precisely doing what is to be done, showing all power to subdue and destroy.
摧破自余不信者故。或由智慧故奮迅，由神通故威猛。或智慧者法、報二身，下三化身，神變、記心、教誡三輪，如次之功用也。
經「爾時世尊(至)汝等一心聽」。
贊曰：初二頌勸勿生疑、許可為說，后二頌顯佛實語、誡一心聽。
經「爾時世尊(至)令發道意」。
贊曰：下第六正答。有三：初告我化，次明住行，后末後一頌結勸生信。此初也。
經「此諸菩薩(至)正憶念」。
贊曰：下明住行。有六，此有二：一住處，二解經。「通利」聞慧，「思惟」思慧，「憶念」修慧。
經「阿逸多(至)求無上慧」。
贊曰：此有四：一樂靜，二精進，三樂深智，四求無上慧。
經「爾時世尊(至)令發大道心」。
贊曰：七頌半頌前。中分五，此一半頌標佛化。
經「此等是我子(至)為求佛道故」。
贊曰：初一半頌樂靜，后一頌精進。「憒」音古對反，心亂也。「鬧」音奴效反。不靜為鬧，亦為「鬧」字。
經「在娑婆世界(至)悉當得成佛」。
贊曰：初一頌半住處、深智，后二頌結成我化。於此伽耶處所，昔來所化，非今現在伽耶。如言常在靈山，非山常在，在山處故。此城亦爾。
經「我今說實語(
【現代漢語翻譯】 現代漢語譯本 摧毀其他不信佛法的人。或者因為智慧而奮發迅猛，因為神通而威嚴勇猛。或者智慧者的法身、報身兩種身，以及下三類的化身，神變輪、記心輪、教誡輪這三種輪，依次是其功用。
經文：『爾時世尊(至)汝等一心聽』。
讚頌說：最初兩頌勸誡不要產生懷疑，許可為他們宣說佛法，後面兩頌顯示佛所說的是真實之語，告誡要一心聽講。
經文：『爾時世尊(至)令發道意』。
讚頌說：下面第六部分正式回答問題。分為三個部分：首先告知這是我的教化，其次說明安住和修行，最後用一頌總結勸誡生起信心。這是第一部分。
經文：『此諸菩薩(至)正憶念』。
讚頌說：下面說明安住和修行。分為六個部分，這裡有兩部分：一是安住之處，二是理解經文。「通利」是聞慧（通過聽聞獲得的智慧），「思惟」是思慧（通過思考獲得的智慧），「憶念」是修慧（通過修行獲得的智慧）。
經文：『阿逸多(至)求無上慧』。
讚頌說：這裡有四個方面：一是樂於清靜，二是精進修行，三是樂於深入智慧，四是尋求無上智慧。
經文：『爾時世尊(至)令發大道心』。
讚頌說：七頌半頌的前面部分。中間分為五個部分，這半頌標明佛的教化。
經文：『此等是我子(至)為求佛道故』。
讚頌說：最初的半頌是樂於清靜，後面一頌是精進修行。「憒(kuì)」音同「古對反」，意思是心亂。「鬧(nào)」音同「奴效反」。不清靜就是鬧，也寫作「鬧」字。
經文：『在娑婆世界(至)悉當得成佛』。
讚頌說：最初一頌半是安住之處、深入智慧，後面兩頌總結完成我的教化。在這個伽耶(Gayā)處所，過去以來所教化的人，不是現在伽耶(Gayā)才教化的。就像說常在靈山(Gṛdhrakūṭa)，不是山常在，而是在山這個處所的緣故。這座城也是這樣。
經文：『我今說實語』
【English Translation】 English version Destroying those who do not believe. Or vigorous due to wisdom, and awe-inspiring due to supernatural powers. Or the Dharma body (Dharmakāya) and Reward body (Saṃbhogakāya) of the wise, and the three manifested bodies below, the three wheels of miraculous transformation (神變輪), mind-reading (記心輪), and teaching (教誡輪), are their respective functions.
Sutra: 'Then the World-Honored One (to) You all listen attentively'.
The verse says: The first two verses advise not to be doubtful and permit the explanation, the latter two verses reveal the Buddha's truthful words and admonish to listen attentively.
Sutra: 'Then the World-Honored One (to) cause the aspiration for the Path'.
The verse says: The sixth part below is the formal answer. There are three parts: first, to tell of my transformation; second, to explain abiding and practice; and last, the final verse concludes with encouraging faith. This is the first part.
Sutra: 'These Bodhisattvas (to) correct mindfulness'.
The verse says: Below explains abiding and practice. There are six parts, here there are two: first, the place of abiding; second, understanding the sutras. 'Proficiency' is learning-wisdom (聞慧, Śruta-mayī prajñā), 'contemplation' is thought-wisdom (思慧, Cinta-mayī prajñā), 'mindfulness' is cultivation-wisdom (修慧, Bhāvanā-mayī prajñā).
Sutra: 'Ajita (to) seek unsurpassed wisdom'.
The verse says: Here there are four aspects: first, delighting in stillness; second, diligent practice; third, delighting in profound wisdom; fourth, seeking unsurpassed wisdom.
Sutra: 'Then the World-Honored One (to) cause the great aspiration for enlightenment'.
The verse says: The first seven and a half verses. Divided into five parts in the middle, this half verse marks the Buddha's transformation.
Sutra: 'These are my children (to) for the sake of seeking the Buddha path'.
The verse says: The first half verse is delighting in stillness, the latter verse is diligent practice. 'Disturbance' (憒, kuì) is pronounced like '古對反(gǔ duì fǎn)', meaning a disturbed mind. 'Noisy' (鬧, nào) is pronounced like '奴效反(nú xiào fǎn)'. Not being still is noisy, also written as the character '鬧'.
Sutra: 'In the Sahā world (to) all will attain Buddhahood'.
The verse says: The first one and a half verses are the place of abiding and profound wisdom, the latter two verses conclude my transformation. At this place of Gayā (伽耶), those who have been transformed in the past are not those who are being transformed now in Gayā (伽耶). It is like saying that one is always at Vulture Peak (Gṛdhrakūṭa, 靈山), not that the mountain is always there, but because one is at the place of the mountain. This city is also like this.
Sutra: 'I now speak truthfully'
至)教化是等眾」。
贊曰：結勸生信。
經「爾時彌勒(至)三菩提」。
贊曰：第七眾念。
經「即白佛言(至)四十餘年」。
贊曰：第八申請。有二：初長行，有三：初舉事難，次舉喻難，后正申難。初文有二：初舉成道處所、年歲，后正申難。此初也。「伽耶城」者，極險固，少居人，唯婆羅門減有千家，此並仙人之族胤也。不事公王貴庶宗仰，城居勝強舉國咸悉。即在摩竭提國之內境，佛菩提樹次南極近，故言不遠。又言伽耶是佛生處，是迦維羅國之都城。佛于摩揭陀國菩提樹下成道，俱中天竺，相去極近，故言不遠。「得大菩提從是已來始過四十餘年」者，於此義中略有二說：一者有諸部說，十九出家、三十成道。《本起因果經》說十九出家。《思惟無相三昧經》說三十成道。《智度論》說「佛臨涅槃告須跋陀羅，我年十九出家已求佛道，出家已來過五十歲。」不說成道之時。佛實年八十矣。此有解云，十九出家，后五年事仙人行樂行，六年行苦行，三十成道，故告須跋陀羅過五十歲。《智度論》中用於此義，即依此說。今言成道四十年者，才年七十矣。二者亦有諸部及大乘中說，二十九出家，三十五成道。《增一阿含》、《中阿含》、《雜阿含》、《出曜經》、《和
【現代漢語翻譯】 現代漢語譯本：『乃至教化這些眾生』。
讚頌說：總結勸導，使人生起信心。
經文：『這時，彌勒（菩薩名）...三菩提（無上正等正覺）』。
讚頌說：第七次大眾憶念佛陀。
經文：『即刻稟告佛陀說...四十多年』。
讚頌說：第八次是彌勒菩薩的申請。分為兩部分：首先是長行，長行又分為三部分：首先提出事情的困難，其次用比喻說明困難，最後正式陳述困難。第一部分（舉事難）又分為兩部分：首先指出佛陀成道的地方和時間，然後正式陳述困難。這是第一部分。『伽耶城』（地名）地勢極其險要堅固，居住的人很少，只有婆羅門（印度教祭司）大約有千戶人家，這些人都是仙人的後代。他們不侍奉國王，貴族和平民都仰仗他們，這座城市非常強大，全國都知道。它位於摩揭陀國（古印度國名）境內，靠近佛陀菩提樹的南邊，所以說不遠。還有人說，伽耶是佛陀出生的地方，是迦毗羅衛國（釋迦牟尼佛的故鄉）的都城。佛陀在摩揭陀國的菩提樹下成道，都在中天竺（古代印度的中部地區），相距非常近，所以說不遠。『證得大菩提以來才過了四十多年』，對於這個說法，略有兩種解釋：一種是有些部派認為，十九歲出家，三十歲成道。《本起因果經》說十九歲出家。《思惟無相三昧經》說三十歲成道。《智度論》說：『佛陀臨近涅槃時告訴須跋陀羅，我十九歲出家就開始尋求佛道，出家以來已經過了五十歲。』沒有說成道的時間。佛陀實際年齡是八十歲。對此有一種解釋說，十九歲出家，后五年侍奉仙人修行享樂，六年苦行，三十歲成道，所以告訴須跋陀羅已經過了五十歲。《智度論》中採用這種說法，就是依據這個說法。現在說成道四十年，才七十歲。另一種是有些部派以及大乘經典中說，二十九歲出家，三十五歲成道。《增一阿含》、《中阿含》、《雜阿含》、《出曜經》、《和合抄》等經典都支援這種說法。
【English Translation】 English version: 'Even to teach and transform these beings'.
The praise says: Concluding exhortation to generate faith.
The Sutra: 'At that time, Maitreya (name of a Bodhisattva)... Samyak-sambodhi (Unsurpassed Perfect Enlightenment)'.
The praise says: The seventh assembly remembers.
The Sutra: 'Immediately reported to the Buddha, saying... more than forty years'.
The praise says: The eighth is the request of Maitreya. It is divided into two parts: first, the prose section, which is further divided into three parts: first, stating the difficulty of the matter; second, using a metaphor to illustrate the difficulty; and third, formally stating the difficulty. The first part (stating the difficulty) is further divided into two parts: first, pointing out the place and time of the Buddha's enlightenment; and then formally stating the difficulty. This is the first part. 'The city of Gaya' (place name) is extremely dangerous and fortified, with few inhabitants, only about a thousand families of Brahmins (Hindu priests), who are descendants of immortals. They do not serve kings, and nobles and commoners rely on them. This city is very powerful, and the whole country knows it. It is located within the territory of Magadha (ancient Indian kingdom), near the south of the Buddha's Bodhi tree, so it is said to be not far. Some also say that Gaya is the place where the Buddha was born, and it is the capital of Kapilavastu (the Buddha Shakyamuni's hometown). The Buddha attained enlightenment under the Bodhi tree in Magadha, both in Central India (ancient central region of India), which are very close to each other, so it is said to be not far. 'It has only been more than forty years since attaining Great Enlightenment.' Regarding this statement, there are slightly two explanations: one is that some schools say that he left home at nineteen and attained enlightenment at thirty. The Benqi Yinguo Jing says he left home at nineteen. The Siwei Wuxiang Sanmei Jing says he attained enlightenment at thirty. The Mahaprajnaparamita Shastra says: 'The Buddha, near Nirvana, told Subhadra that I left home at nineteen and began to seek the Buddha's path, and it has been more than fifty years since I left home.' It does not mention the time of enlightenment. The Buddha was actually eighty years old. There is an explanation for this, saying that he left home at nineteen, then served immortals and practiced pleasure for five years, practiced asceticism for six years, and attained enlightenment at thirty, so he told Subhadra that it had been more than fifty years. The Mahaprajnaparamita Shastra uses this meaning, which is based on this statement. Now saying that he attained enlightenment for forty years, he is only seventy years old. The other is that some schools and Mahayana scriptures say that he left home at twenty-nine and attained enlightenment at thirty-five. The Ekottara Agama, Madhyama Agama, Samyukta Agama, Chuyao Jing, and Hehechao all support this view.
須密論》並說二十九出家，《悲華經》、《善見論》並說三十五成道。《本起經》云：「佛欲出家，指耶輸腹云：卻後六年汝當生男。遂懷羅睺。」佛六年苦行，成道之夜羅睺始生。但言羅睺六歲在胎，不說十一年在母腹，故知二十九出家、三十五成道，六年之內兼修樂行，阿藍迦藍處坐得無所有處定，郁頭藍子處學得非想處定。菩提留支法師引經偈云：「八年作嬰孩， 七年作童子， 四年學五明， 十年受五欲， 六年行苦行， 三十五成道， 四十五年中， 教化諸眾生。」真諦三藏及和上《西域記》等，並說二十九出家、三十五成道。《金光明經》說佛壽八十。今言成道過四十餘年，即年七十有五。並初成道年合四十一年，名過四十。
經「世尊云何(至)三菩提」。
贊曰：下正申難。有二：初申三事，后結難信。申三事者：一時小事大，二時促眾多，三時短德勝。此初也。已至上位當成菩提，名事大也。
經「世尊(至)不得其邊」。
贊曰：時促眾多也。前言「於此少時」，貫下兩文。
經「斯等久遠(至)常修梵行」。
贊曰：時短德勝。觀其久來逢緣樹善，非少時修。
經「世尊(至)世所難信」。
贊曰：結成難信。由此三事難信佛化。
【現代漢語翻譯】 現代漢語譯本 《須密論》中說佛陀二十九歲出家，而《悲華經》、《善見論》都說三十五歲成道（得道）。《本起經》記載：『佛陀想要出家時，指著耶輸陀羅（Yaśodharā）的腹部說：六年之後你將生下兒子羅睺羅（Rāhula）。』於是耶輸陀羅懷了羅睺羅。佛陀苦行六年，成道之夜羅睺羅才出生。這隻說明羅睺羅在胎中六年，並沒有說在母親腹中十一年，因此可知二十九歲出家、三十五歲成道是正確的。六年之內，佛陀兼修樂行，在阿藍迦藍（Ārāḍa Kālāma）處禪坐證得無所有處定，在郁頭藍子（Udraka Rāmaputra）處學習證得非想非非想處定。菩提留支（Bodhiruci）法師引用經中的偈頌說：『八年作嬰孩，七年作童子，四年學五明，十年受五欲，六年行苦行，三十五成道，四十五年中，教化諸眾生。』真諦（Paramārtha）三藏法師及和上（老師）的《西域記》等，都說二十九歲出家、三十五歲成道。《金光明經》說佛陀壽命八十歲。現在說成道已經過了四十多年，那麼佛陀的年齡就是七十五歲。加上最初成道的那一年，總共四十一年，稱為過了四十年。
經文：『世尊，這是怎麼回事（至）三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）？』
贊曰：下面正式提出疑問。有兩點：一是提出三件事，二是總結難以置信。提出三件事是：一時短而事大，二時促而眾多，三時短而德勝。這是第一點。已經到了上位，應當成就菩提，這叫做事大。
經文：『世尊（至）不得其邊。』
贊曰：時間短促而事情眾多。前面說『於此少時』，貫穿下面的兩段文字。
經文：『斯等久遠（至）常修梵行（brahmacarya，清凈行）。』
贊曰：時間短而功德殊勝。觀察他們長久以來逢緣植樹行善，不是短時間內可以修成的。
經文：『世尊（至）世所難信。』
贊曰：總結難以置信。由於這三件事，難以相信佛陀的教化。
【English Translation】 English version The Śuṣmi-sūtra says that the Buddha renounced the world at the age of twenty-nine, while the Karunikā-pundarīka-sūtra and the Samantapāsādikā both state that he attained enlightenment at the age of thirty-five. The Běnqǐ Jīng (Sūtra of the Origin of Actions) says: 'When the Buddha wanted to renounce the world, he pointed to Yaśodharā's (耶輸陀羅) womb and said: In six years, you will give birth to a son named Rāhula (羅睺羅).' Thus, Yaśodharā conceived Rāhula. The Buddha practiced asceticism for six years, and Rāhula was born on the night of his enlightenment. This only indicates that Rāhula was in the womb for six years, not eleven years. Therefore, it is known that renouncing at twenty-nine and attaining enlightenment at thirty-five is correct. Within those six years, the Buddha also practiced pleasant conduct, sitting in meditation at Ārāḍa Kālāma's (阿藍迦藍) place and attaining the Station of No-thingness, and learning at Udraka Rāmaputra's (郁頭藍子) place and attaining the Station of Neither Perception nor Non-Perception. The Dharma Master Bodhiruci (菩提留支) quoted a verse from a sutra, saying: 'Eight years as an infant, seven years as a child, four years learning the five sciences, ten years enjoying the five desires, six years practicing asceticism, thirty-five attaining enlightenment, forty-five years teaching and transforming all beings.' The Tripiṭaka Master Paramārtha (真諦) and the Upadhyaya (和上, teacher) in the Western Regions Records and others, all say that he renounced at twenty-nine and attained enlightenment at thirty-five. The Suvarṇaprabhāsa Sūtra says that the Buddha's lifespan was eighty years. Now it is said that more than forty years have passed since his enlightenment, so the Buddha's age would be seventy-five. Adding the initial year of enlightenment, it totals forty-one years, referred to as 'more than forty'.
Sutra: 'World Honored One, how is it that (to) Anuttarā-samyak-saṃbodhi (三菩提, unsurpassed perfect enlightenment)?'
Commentary: Below, the question is formally raised. There are two points: first, raising three matters; second, concluding with disbelief. Raising three matters: first, a short time for a great event; second, a brief time for many things; third, a short time for superior virtue. This is the first point. Having reached the highest position, one should attain Bodhi, which is called a great event.
Sutra: 'World Honored One (to) cannot reach its edge.'
Commentary: A brief time for many things. The previous statement 'in this short time' connects the two passages below.
Sutra: 'These beings for a long time (to) always cultivate brahmacarya (梵行, pure conduct).'
Commentary: A short time for superior virtue. Observing their long-standing cultivation of good roots and planting trees of virtue, it cannot be achieved in a short time.
Sutra: 'World Honored One (to) is difficult for the world to believe.'
Commentary: Concluding with disbelief. Because of these three matters, it is difficult to believe in the Buddha's teachings.
經「譬如有人(至)是事難信」。
贊曰：下第二舉喻難。「色美」喻佛相好莊嚴，「發黑」表佛設年八十而無老相。於一切時好，巡舊處故。《大般若》說八十種好中雲：「常小不老，好巡舊處」。「年二十五」，表佛雖出生死，示居二十五有。以上表佛成道極近。設年八十但如二十五指百歲人，表所化菩薩德高位遠、百福莊嚴。云我生育令其道長，是事難信。
經「佛亦如是(至)甚為希有」。
贊曰：下第三正申疑。有三：初牒所疑事，次「今日」下正申疑意，后「我等雖復」下申疑所由。此初。有二：初牒佛成道時促，后牒菩薩七德甚大。菩薩七德者：一修時長，二勤精進，三定自在，四得神通，五久修梵行，六能習法，七巧問答；故為人寶。
經「今日世尊(至)大功德事」。
贊曰：正申疑意。
經「我等雖復(至)亦不生疑」。
贊曰：申疑所由。有三：初明自能通，次申他惑起，后正請除決。雖自無疑，示相不了，請決我疑。信隨宜說，信成就故。達佛所知，證成就故。佛言不虛，四無謬故。
經「爾時彌勒(至)如實分別說」。
贊曰：下十四頌，分三：初五頌頌舉事難，次二頌頌喻為難，后七頌頌申疑請。此初。有三：一頌出家時
【現代漢語翻譯】 現代漢語譯本 經文：『譬如有人(至)是事難信』。
贊曰：下面第二點是舉例說明難以置信。『色美』比喻佛的相好莊嚴，『發黑』表示佛示現年齡八十歲卻沒有衰老的跡象。在任何時候都很好，因為他巡視舊處。《大般若經》說八十種好中雲：『常小不老，好巡舊處』。『年二十五』，表示佛雖然出生于生死輪迴，但示現居住在二十五有中。以上表明佛成道非常接近。假設年齡八十歲但看起來像二十五歲，指的是百歲之人，表明所教化的菩薩德行高尚，地位崇高，百福莊嚴。說我生育了他，使他的道行增長，這件事難以置信。
經文：『佛亦如是(至)甚為希有』。
贊曰：下面第三點是正式提出疑問。有三點：首先是重複所懷疑的事情，其次是『今日』之後正式提出疑問，最後是『我等雖復』之後說明產生疑問的原因。這是第一點。有兩點：首先是重複佛成道的時間很短，其次是重複菩薩的七種功德非常大。菩薩的七種功德是：一是修行時間長，二是勤奮精進，三是禪定自在，四是獲得神通，五是長期修持梵行，六是能夠學習佛法，七是善於提問和回答；因此成為人中的珍寶。
經文：『今日世尊(至)大功德事』。
贊曰：正式提出疑問。
經文：『我等雖復(至)亦不生疑』。
贊曰：說明產生疑問的原因。有三點：首先說明自己能夠通達，其次說明他人會產生疑惑，最後正式請求消除疑惑。雖然自己沒有疑惑，但示現的現象不清楚，所以請求消除我的疑惑。相信隨順適宜的說法，因為相信能夠成就。通達佛所知，因為證悟能夠成就。佛說的話不虛妄，因為四種無謬誤。
經文：『爾時彌勒(至)如實分別說』。
贊曰：下面是十四首偈頌，分為三部分：最初五首偈頌是舉例說明事情的困難，其次兩首偈頌是比喻說明困難，最後七首偈頌是提出疑問和請求。這是第一部分。有三點：一首偈頌是出家的時間
【English Translation】 English version Sutra: 'For example, someone (up to) this matter is difficult to believe'.
Commentary: The second point below uses an analogy to illustrate the difficulty in believing. 'Beautiful complexion' is a metaphor for the Buddha's majestic and adorned appearance. 'Black hair' indicates that although the Buddha appeared to be eighty years old, he showed no signs of aging. He is good at all times because he frequents familiar places. The Mahaprajnaparamita Sutra says among the eighty minor marks: 'Always young and not old, likes to frequent familiar places.' 'Age twenty-five' indicates that although the Buddha was born into samsara, he manifested as residing in the twenty-five realms of existence. The above indicates that the Buddha's enlightenment is very near. Supposing he is eighty years old but looks like twenty-five, referring to a hundred-year-old person, indicates that the bodhisattva being taught has noble virtue, high status, and is adorned with a hundred blessings. To say that I gave birth to him and caused his path to grow is difficult to believe.
Sutra: 'The Buddha is also like this (up to) it is very rare'.
Commentary: The third point below formally raises the doubt. There are three points: first, repeating the doubted matter; second, formally raising the doubt after 'today'; and third, explaining the reason for the doubt after 'we, though'. This is the first point. There are two points: first, repeating that the Buddha's enlightenment time was short; second, repeating that the bodhisattva's seven virtues are very great. The bodhisattva's seven virtues are: first, long time of cultivation; second, diligent effort; third, freedom in samadhi; fourth, attainment of supernatural powers; fifth, long-term practice of pure conduct; sixth, ability to learn the Dharma; and seventh, skill in questioning and answering; therefore, they become treasures among people.
Sutra: 'Today, the World Honored One (up to) great meritorious deeds'.
Commentary: Formally raising the doubt.
Sutra: 'We, though (up to) also do not give rise to doubt'.
Commentary: Explaining the reason for the doubt. There are three points: first, explaining that oneself is able to understand; second, explaining that others will have doubts; and third, formally requesting to eliminate the doubt. Although oneself has no doubt, the manifested phenomena are not clear, so requesting to eliminate my doubt. Believe in the expedient teachings, because believing can be accomplished. Understand what the Buddha knows, because realization can be accomplished. The Buddha's words are not false, because of the four non-erroneous qualities.
Sutra: 'At that time, Maitreya (up to) truly and distinctly explain'.
Commentary: Below are fourteen verses, divided into three parts: the first five verses illustrate the difficulty of the matter, the next two verses use metaphors to illustrate the difficulty, and the last seven verses raise doubts and requests. This is the first part. There are three points: one verse is about the time of renunciation.
近，三頌菩薩德高難信，一頌眾大請決。
經「譬如少壯人(至)舉世所不信」。
贊曰：此頌喻也。「發白面皺」者，此與長行互相影顯。父言色美髮黑，具相巡舊之徴；子稱發白面皺，久修猶缺之狀。發白有聖道久修之徴，面皺帶相好未圓之兆故也。「皺」音側救反。
經「世尊亦如是(至)于下空中住」。
贊曰：下七頌頌申疑請。分二：初四頌牒所疑事，后三頌正申疑請。此初。有三：初半頌佛成道近，次三頌讚菩薩有十德，後半頌明住處。
經「我等從佛聞(至)而住不退地」。
贊曰：正申疑請。為四：初半頌自無疑，次半頌他有惑，次一頌疑者失，后一頌正申請。
壽量品
三門分別：一來意，二釋名，三解妨。
來意有五：一者七品學行流通中，〈踴出〉下六品能學行人中分四，第二段〈壽量〉及〈分別功德〉，因釋前疑展轉生起。前明踴出皆言佛化，位高眾大時會生疑；今辨法身本無起滅，化佛近成、報身久證，化於此眾何所疑哉。故從〈踴出〉后明〈壽量品〉。二者十九品為正宗中，下之五品明一乘果。中分二：初二品明已滿果，后三品明未滿果。初中又二：初正明已滿果，后辨時眾因此證獲不同。故此品來。三者論說對治七慢之中第
【現代漢語翻譯】 現代漢語譯本 近，三頌讚美菩薩的德行高尚難以置信，一頌是大眾請佛決疑。
經文：『譬如少壯人(至)舉世所不信』。
贊曰：此頌是比喻。『發白面皺』，這與長行文互相映襯。父親說（兒子）容顏美好頭髮烏黑，具備尋訪舊識的特徵；兒子說（父親）發白面皺，長久修行仍然有所欠缺。頭髮白是聖道長久修行的徵兆，面容皺是相好尚未圓滿的預兆。『皺』字讀作側救反。
經文：『世尊亦如是(至)于下空中住』。
贊曰：下面七頌是陳述疑問和請求。分為兩部分：前四頌陳述所懷疑的事，后三頌正式陳述疑問和請求。這是第一部分。有三點：前半頌說佛成道時間很近，接著三頌讚美菩薩具有十種德行，後半頌說明菩薩的住處。
經文：『我等從佛聞(至)而住不退地』。
贊曰：正式陳述疑問和請求。分為四個部分：前半頌說自己沒有疑惑，後半頌說他人有疑惑，接著一頌說有疑惑的人會有損失，最後一頌正式提出請求。
《壽量品》
從三個方面來分別解釋：一來意，二釋名，三解妨。
來意有五個方面：一是七品學行流通中，〈踴出〉下六品能學行人的部分分為四個部分，第二段是〈壽量〉和〈分別功德〉，因為解釋前面的疑問而輾轉生起。前面說明踴出的菩薩都說是佛所化現，位高權重，大眾集會時產生疑問；現在辨明法身本來沒有生滅，化身佛是近期才成道的，報身佛是早就證得了，化現在這裡的這些菩薩有什麼可懷疑的呢？所以從〈踴出〉之後說明〈壽量品〉。二是十九品作為正宗中，下面的五品說明一乘的果。中間分為兩個部分：前兩品說明已經圓滿的果，后三品說明尚未圓滿的果。前一部分又分為兩個部分：先是正式說明已經圓滿的果，然後辨明當時的大眾因此證悟獲得的不同。所以有此品的出現。三是論述對治七慢中的第三
【English Translation】 English version Near, three verses praise the bodhisattva's virtues as high and hard to believe, and one verse is a request from the assembly to the Buddha to resolve their doubts.
Sutra: 'For example, a young and strong man (to) not believed by the world'.
Commentary: This verse is a metaphor. 'White hair and wrinkled face' corresponds to the prose section. The father says (the son) has a beautiful face and black hair, possessing the characteristics of seeking out old acquaintances; the son says (the father) has white hair and a wrinkled face, indicating that after long cultivation, something is still lacking. White hair is a sign of long cultivation of the holy path, and a wrinkled face is a sign that the auspicious marks are not yet complete. 'Wrinkled' is pronounced 'ce jiu fan'.
Sutra: 'The World Honored One is also like this (to) dwells in the lower empty space'.
Commentary: The following seven verses express doubts and requests. Divided into two parts: the first four verses state the matters of doubt, and the last three verses formally state the doubts and requests. This is the first part. There are three points: the first half verse says that the Buddha's enlightenment was recent, then three verses praise the bodhisattva for having ten virtues, and the last half verse explains the bodhisattva's dwelling place.
Sutra: 'We have heard from the Buddha (to) and dwell in the ground of non-retrogression'.
Commentary: Formally stating the doubts and requests. Divided into four parts: the first half verse says that they themselves have no doubts, the second half verse says that others have doubts, then one verse says that those who have doubts will suffer losses, and the last verse formally makes the request.
Chapter on the Duration of Life (Shou Liang Pin)
Explained from three aspects: 1. Purpose, 2. Explanation of the name, 3. Resolving objections.
There are five aspects to the purpose: First, in the seven chapters on the circulation of learning and practice, the six chapters below 'Emerging from the Earth' (Yong Chu) are divided into four parts regarding those who can learn and practice. The second section is 'Duration of Life' (Shou Liang) and 'Discrimination of Merits' (Fen Bie Gong De), which arise from explaining the previous doubts. The previous explanation of the bodhisattvas emerging from the earth all said that they were manifestations of the Buddha, and doubts arose when the assembly was large and of high status; now it is clarified that the Dharma body originally has no birth or death, the manifested Buddha attained enlightenment recently, and the rewarded body Buddha has long been certified, so what is there to doubt about these bodhisattvas manifested here? Therefore, after 'Emerging from the Earth' (Yong Chu), 'Duration of Life' (Shou Liang Pin) is explained. Second, among the nineteen chapters as the main teaching, the following five chapters explain the fruit of the One Vehicle. The middle is divided into two parts: the first two chapters explain the fruit that has already been fulfilled, and the last three chapters explain the fruit that has not yet been fulfilled. The first part is further divided into two parts: first, formally explaining the fruit that has already been fulfilled, and then distinguishing the differences in the enlightenment and attainment of the assembly at that time. Therefore, this chapter appears. Third, the discussion is about counteracting the third of the seven kinds of arrogance
七無功德人，于第一乘不集善根而不取，為第一增上慢。為對治此，說醫師喻。論又云第七人者根未熟，為令熟故示現涅槃量。現在未集善根者名根未熟，令集諸善根希取第一乘，示現佛入涅槃分限名量，令集善根後方調化。醫師既在此品，故此品來。四者論云八者示現成大菩提無上故，示現三種佛菩提。三身在此，故此品來。此為文殘，七喻之中唯說後文醫師，不說初文三佛故。五者第九示現涅槃無上故，說醫師喻。除七慢中說醫師者，化根未熟示現入滅令其根熟；今說醫師現佛入涅槃，化滅實不滅，非如二乘滅而為滅，故名無上，此乃七喻之中義殘也。
釋名者，「如來」者，法、報、化身之通名。「壽」者所受之命。「量」謂齊限。此品明三種佛身命體齊限，任法性、隨愿緣、應群機、受自體。今明此三佛命之齊限，故名如來壽量品。「壽」音植酉反。「量」音呂張反，謂貶量校量佛壽量，褒貶計校籌度三佛之壽命。或力讓反，義如前釋，故名壽量品。
解妨者，何故不以醫師為品名，以壽量為品號？答：因三身之壽命，方假喻于醫師，故從本壽量為名，不以醫師為品號。又難，初科品云，先陳壽量，除根未熟不集功德之人增上慢。何故非是法華正宗乃是流通分攝？答：當機應時即熟一乘，正逗聲
【現代漢語翻譯】 現代漢語譯本：七種沒有功德的人，對於唯一佛乘（Ekayana）不積累善根也不接受，這是第一種增上慢（Adhimāna，自以為是）。爲了對治這種情況，說了醫師的比喻。《瑜伽師地論》又說，第七種人根器尚未成熟，爲了讓他們成熟，示現涅槃的期限。現在沒有積累善根的人，叫做根器未成熟，爲了讓他們積累各種善根，希望接受唯一佛乘，示現佛陀進入涅槃的分界線，這叫做『量』，讓他們在積累善根后才進行調伏教化。醫師既然在此品中，所以此品才出現。第四點，《瑜伽師地論》說，第八種人示現成就大菩提（Mahābodhi，偉大的覺悟）是無上的，示現三種佛菩提（Buddha-bodhi，佛的覺悟）。法身（Dharmakāya）、報身（Saṃbhogakāya）、化身（Nirmāṇakāya）在此，所以此品才出現。這是文句殘缺，七個比喻中只說了後面的醫師，沒有說前面的三佛的緣故。第五點，第九種人示現涅槃是無上的，所以說了醫師的比喻。除了在七慢中說醫師是爲了教化根器未成熟的人，示現入滅讓他們根器成熟；現在說醫師示現佛陀進入涅槃，教化滅度實際上不是真正的滅度，不是像二乘（Śrāvakayāna and Pratyekabuddhayāna，聲聞乘和緣覺乘）那樣的滅度，所以叫做無上，這乃是七個比喻中的意義殘缺之處。 解釋品名，『如來』（Tathāgata）是法身、報身、化身的共同名稱。『壽』是指所受的壽命。『量』是指期限。此品闡明三種佛身的壽命和本體的期限，任運於法性、隨順願力因緣、適應眾生的根機、接受自身的本體。現在闡明這三種佛的壽命的期限，所以叫做《如來壽量品》。『壽』讀作植酉反。『量』讀作呂張反，是指貶低衡量、校量佛的壽命，褒揚貶低、計算籌劃三種佛的壽命。或者讀作力讓反，意義如前解釋，所以叫做《壽量品》。 解釋疑問，為什麼不以醫師作為品名，而以壽量作為品號？回答：因為三種佛身的壽命，才借用比喻于醫師，所以從根本的壽量作為品名，不以醫師作為品號。又問，初科品中說，先陳述壽量，去除根器未成熟不積累功德的人的增上慢。為什麼不是《法華經》（Saddharma Puṇḍarīka Sūtra）的正宗，而是屬於流通分所攝？回答：當機應時就能成熟唯一佛乘，正好符合聲音。
【English Translation】 English version: The seven types of people without merit, who neither accumulate good roots nor accept the One Vehicle (Ekayana), are the first type of Adhimāna (conceit). To counteract this, the parable of the physician is told. The Yogācārabhūmi-śāstra also says that the seventh type of person's faculties are not yet mature; to mature them, the limit of Nirvana is shown. Those who have not accumulated good roots now are called those whose faculties are not yet mature. To make them accumulate various good roots, hoping to accept the One Vehicle, the limit of the Buddha's entering Nirvana is shown, which is called 'limit,' so that they are tamed and taught after accumulating good roots. Since the physician is in this chapter, this chapter appears. Fourth, the Yogācārabhūmi-śāstra says that the eighth type of person shows the attainment of Great Bodhi (Mahābodhi, great enlightenment) as unsurpassed, showing the three Buddha-bodhis (Buddha-bodhi, Buddha's enlightenment). The Dharmakāya (Dharmakāya, Dharma body), Saṃbhogakāya (Saṃbhogakāya, Enjoyment body), and Nirmāṇakāya (Nirmāṇakāya, Emanation body) are here, so this chapter appears. This is a fragment of the text; among the seven parables, only the physician in the latter part is mentioned, not the three Buddhas in the former part. Fifth, the ninth type of person shows Nirvana as unsurpassed, so the parable of the physician is told. Except for the physician mentioned in the seven conceits, to transform those whose faculties are not yet mature, showing entry into extinction to mature their faculties; now it is said that the physician shows the Buddha entering Nirvana, teaching extinction but not actually extinction, not like the extinction of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna, Hearer Vehicle and Solitary Realizer Vehicle) which is extinction, so it is called unsurpassed, which is a fragment of meaning among the seven parables. Explaining the name, 'Tathāgata' (Tathāgata) is the common name for the Dharmakāya, Saṃbhogakāya, and Nirmāṇakāya. 'Lifespan' refers to the life received. 'Limit' refers to the duration. This chapter clarifies the duration of the three Buddha bodies' lifespan and essence, operating freely in Dharma-nature, following the conditions of vows, adapting to the faculties of beings, and accepting their own essence. Now clarifying the duration of these three Buddhas' lifespans, it is called the Chapter on the Duration of the Tathāgata's Lifespan. 'Lifespan' is pronounced zhi you in reverse. 'Limit' is pronounced lü zhang in reverse, referring to belittling and measuring, comparing the Buddha's lifespan, praising and belittling, calculating and planning the lifespans of the three Buddhas. Or it is pronounced li rang in reverse, with the meaning as explained before, so it is called the Chapter on Lifespan. Explaining the doubts, why is the physician not used as the chapter name, but lifespan as the chapter title? Answer: Because the lifespans of the three Buddha bodies are borrowed as a metaphor for the physician, so the fundamental lifespan is used as the chapter name, not the physician. Also asked, the initial section of the chapter says, first stating the lifespan, removing the conceit of those whose faculties are not yet mature and do not accumulate merit. Why is it not the main teaching of the Lotus Sutra (Saddharma Puṇḍarīka Sūtra), but belongs to the distribution section? Answer: When the opportunity arises, one can mature in the One Vehicle, which perfectly matches the sound.
聞故為正宗；示滅后化初根未熟，故非正說。故雖說于壽量，不授記于聲聞；故雖說于醫師，亦無聲聞授記。以此智積前者請歸，不爾中途請還何速？由斯此品但是流通，說為正宗便無是妨。
經「爾時佛告(至)誠諦之語」。
贊曰：此品有三：初釋迦三敕，次彌勒四請，后如來正告。此初也。三身妙體位在果窮，上智猶不能測，下愚何因可解？恐彼心疑口謗，因法而有毀傷，故敕丁寧方申正說。亦恐耳不專於法教，意不矚于玄宗。又眾生性鈍聞不能解，令法入心故，再三告示說三身，故為三告。
經「是時菩薩(至)信受佛語」。
贊曰：此彌勒四請。佛既慈悲三告，大眾何得虛然，故加四請表悕法心重。三告示說三身，四請三身各四，祈四德、悕四智、濟四生，是此意也。
經「爾時世尊(至)神通之力。」
贊曰：下如來正告。初長行，中分二：初敕聽標示，后正說壽量。此初也。「三請」者從初也。「秘密」者，法、報二身深妙體故。「神通」者化身應物現故。佛所藏護名秘，義深難解名密，妙用無方曰神，體無障擁名通。此之二體威勢難屈，故名為力。又《對法》等說有四秘密，于方廣中佛之秘密皆應決了：一令入秘密，謂為聲聞說色等有，為令無怖漸入聖教，非
【現代漢語翻譯】 現代漢語譯本：聽聞過去佛所說的法才是真正的宗旨；佛陀示現涅槃后，教化那些根基尚不成熟的眾生，因此不是正說。所以，即使在《壽量品》中宣說，也不為聲聞授記；所以，即使在譬喻良醫中宣說，也沒有聲聞得到授記。因此，智積菩薩先前請求返回，否則，如果不是這樣，為何中途請求返回如此之快？由此可知，此品只是流通分，如果說它是正宗分，那就沒有妨礙了。
經文：『爾時佛告（至）誠諦之語』。
贊曰：此品有三部分：首先是釋迦牟尼佛的三次告誡，其次是彌勒菩薩的四次請求，最後是如來的正式告知。這是第一部分。三身（應身、報身、法身）的微妙法理在佛果上達到極致，上等智慧的人尚且不能測度，下等愚笨的人又怎麼能夠理解？恐怕他們心中疑惑，口中誹謗，因為佛法而產生毀壞，所以佛陀告誡叮嚀，才正式宣說。也恐怕聽眾不專心於佛法教義，心思不專注于玄妙的宗旨。又恐怕眾生根性遲鈍，聽了也不能理解，爲了讓佛法進入內心，所以再三告誡，宣說三身，所以有三次告誡。
經文：『是時菩薩（至）信受佛語』。
贊曰：這是彌勒菩薩的四次請求。佛陀既然慈悲地三次告誡，大眾怎麼能夠虛度光陰，所以加上四次請求，表明渴望佛法的心意很重。三次告誡是宣說三身，四次請求是針對三身各有四種，祈求四德（常、樂、我、凈）、希望獲得四智（成所作智、妙觀察智、平等性智、大圓鏡智）、救濟四生（胎生、卵生、濕生、化生），這就是此處的含義。
經文：『爾時世尊（至）神通之力。』
贊曰：下面是如來的正式告知。首先是長行文，中間分為兩部分：首先是告誡聽眾並標示，然後是正式宣說壽量。這是第一部分。「三請」是指從最初開始。「秘密」是指法身、報身兩種身深奧微妙的本體。「神通」是指化身應機顯現。佛所藏匿守護的稱為「秘」，義理深奧難以理解的稱為「密」，妙用無方稱為「神」，本體沒有障礙阻礙稱為「通」。這兩種身的威勢難以屈服，所以稱為「力」。另外，《對法》等論典中說有四種秘密，在方廣經典中，佛的秘密都應該決斷了知：第一是令入秘密，即為聲聞乘人說色等實有，爲了讓他們沒有怖畏，逐漸進入聖教，這不是
【English Translation】 English version: Hearing the teachings of past Buddhas is the true essence; after the Buddha demonstrates Nirvana, teaching those whose roots are not yet mature is not the primary teaching. Therefore, even when speaking in the 'Lifespan of the Tathagata' chapter, no prediction of Buddhahood is given to the Shravakas (hearers); therefore, even when speaking in the parable of the skilled physician, no Shravaka receives a prediction. Hence, Manjushri Bodhisattva requested to return earlier, otherwise, why would he request to return so quickly midway? From this, it can be known that this chapter is merely the transmission section; if it is said to be the main section, there is no contradiction.
Sutra: 'At that time, the Buddha told (up to) words of truth'.
Commentary: This chapter has three parts: first, Shakyamuni Buddha's three admonitions; second, Maitreya Bodhisattva's four requests; and finally, the Tathagata's formal announcement. This is the first part. The subtle principles of the Trikaya (three bodies of the Buddha) reach their ultimate in Buddhahood; even those with superior wisdom cannot fathom them, how can the foolish understand? Fearing that they may doubt in their hearts and slander with their mouths, causing harm because of the Dharma, the Buddha admonishes and urges them before formally declaring the truth. Also, fearing that the audience may not be attentive to the Dharma teachings, and their minds not focused on the profound principles. Furthermore, fearing that beings are dull and cannot understand upon hearing, in order to let the Dharma enter their hearts, he admonishes them again and again, speaking of the Trikaya, hence the three admonitions.
Sutra: 'At that time, the Bodhisattvas (up to) believed and accepted the Buddha's words'.
Commentary: This is Maitreya Bodhisattva's four requests. Since the Buddha has compassionately given three admonitions, how can the assembly waste time, so they add four requests, showing that their desire for the Dharma is strong. The three admonitions are to speak of the Trikaya, and the four requests are each for the Trikaya, praying for the four virtues (eternity, bliss, self, purity), hoping to obtain the four wisdoms (the wisdom of accomplishing actions, the wisdom of wonderful observation, the wisdom of equality, the great mirror-like wisdom), and saving the four kinds of births (womb-born, egg-born, moisture-born, transformation-born), this is the meaning here.
Sutra: 'At that time, the World Honored One (up to) supernatural power'.
Commentary: Below is the Tathagata's formal announcement. First is the prose section, which is divided into two parts: first, admonishing the audience and indicating the topic, then formally speaking of the lifespan. This is the first part. 'Three requests' refers to from the beginning. 'Secret' refers to the profound and subtle essence of the Dharmakaya (Dharma body) and Sambhogakaya (Enjoyment body). 'Supernatural power' refers to the Nirmanakaya (Transformation body) manifesting in response to beings. What the Buddha conceals and protects is called 'secret', the meaning is profound and difficult to understand is called 'hidden', wonderful function without limit is called 'divine', the essence without obstruction is called 'power'. The majesty of these two bodies is difficult to subdue, so it is called 'power'. In addition, the Abhidharmasamuccaya and other treatises say that there are four kinds of secrets, in the Vaipulya Sutras, the Buddha's secrets should all be resolved and known: first is the secret of leading in, that is, saying that form and so on are real for the Shravakas, in order to let them not be afraid, gradually entering the holy teachings, this is not
一切有。二相秘密，謂依三自性說一切法皆無自性、無生滅等，破所執有相說之為無，非一切無。三對除秘密，佛為對除諸過失故說種種教，且除八障說最上乘：一除輕佛；二除輕法，故說我曾名勝觀如來法身無別故；三除懈怠，如說愿生極樂世界皆得往生等；四除小善生喜足，於一善根或贊或毀；五除貪行，稱讚佛土富樂莊嚴；六除慢行，稱讚諸佛或有增勝；七除惡作悔修善障，說于佛等雖行輕毀然彼有情亦生天趣；八除不定性障，令舍聲聞下劣意樂，記大聲聞當得作佛，又說一乘更無第二。四轉變秘密，如說覺不堅為堅，善住于顛倒極煩惱所惱，得最上菩提。如是等隱密名言解之令異。此中秘密即是第三對除秘密，由輕佛德及貪慢行者說他佛身以為自體，稱讚佛故。如下經言「於此中間說燃燈佛」等，如是皆以方便分別。言神通者，所化多眾，神力化之令生髮意。
經「一切世間(至)三菩提」。
贊曰：下正說壽量。準論為二段：初明菩提無上，后諸善男子。「我本行菩薩道所成壽命」下，重顯報化二身差別之相、涅槃無上。初文之中論分三段，示現三佛菩提故。一應化菩提，隨所應見而為示現故。如經皆謂如來出釋氏宮去伽耶城不遠，坐于道場得阿耨多羅三藐三菩提。故即此文是。二者報佛菩提
【現代漢語翻譯】 現代漢語譯本：一切存在。二相秘密，指的是依據三自性（parikalpita, paratantra, parinispanna）說一切法皆無自性、無生滅等，破除所執著的『有相』，說成『無』，並非一切皆無。三對治秘密，佛陀爲了對治各種過失，所以說了種種教法，且爲了去除八種障礙而說最上乘：一、去除輕視佛陀；二、去除輕視佛法，所以說『我曾名勝觀如來，法身沒有差別』；三、去除懈怠，如說『愿生極樂世界皆得往生』等；四、去除因小善而生喜足，對於一個善根，或讚歎或譭謗；五、去除貪慾，稱讚佛土的富樂莊嚴；六、去除傲慢，稱讚諸佛或者有增勝之處；七、去除因作惡而產生的後悔，從而障礙修善，說對於佛等，即使行為輕慢譭謗，然而那些有情也能生到天趣；八、去除不定性的障礙，使他們捨棄聲聞乘的下劣意樂，預記大聲聞將來能夠成佛，又說一乘，更無第二乘。四轉變秘密，如說覺悟到不堅固的為堅固，善於安住于顛倒和極度煩惱所惱害的狀態中，從而獲得最上菩提（anuttara-samyak-sambodhi）。像這樣隱秘的言辭，要解釋得與衆不同。這裡所說的秘密，就是第三種對治秘密，因為輕視佛德以及有貪婪和傲慢行為的人，說其他佛的身是自己的身體，所以要稱讚佛。如下面的經文所說『於此中間說燃燈佛』等等，這些都是用方便法來分別說明的。所說的神通，是指所教化的大眾，用神力來教化他們，使他們生起菩提心。
經文：『一切世間（乃至）三菩提（anuttara-samyak-sambodhi）。』
贊曰：下面正式說明壽量。按照論典，可以分為兩段：開始說明菩提（bodhi）無上，後面是諸善男子。『我本行菩薩道所成壽命』以下，重新顯示報身和化身兩種身的不同之處，以及涅槃（nirvana）的無上。在開始的文段中，論典分為三段，顯示三佛的菩提（bodhi）的緣故。一、應化菩提（bodhi），隨著所應見到的而為之示現的緣故。如經文都說如來（tathagata）從釋氏宮出生，去伽耶城不遠，坐在道場，證得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi）。所以就是這段文字。二、報佛菩提（bodhi）。
【English Translation】 English version: Everything exists. The secret of the two aspects refers to the teaching that all dharmas are without self-nature, without arising or ceasing, based on the three self-natures (parikalpita, paratantra, parinispanna). It refutes the attachment to 'existence' by declaring it 'non-existence,' but it does not mean that everything is non-existent. The secret of the three antidotes is that the Buddha taught various teachings to counteract various faults. Furthermore, to remove the eight obstacles, he taught the supreme vehicle: first, to remove disrespect for the Buddha; second, to remove disrespect for the Dharma, hence the saying, 'I was once named Dipankara Tathagata, and there is no difference in the Dharmakaya'; third, to remove laziness, such as saying, 'Those who wish to be born in the Pure Land of Ultimate Bliss will all be reborn there'; fourth, to remove contentment with small merits, either praising or criticizing a single root of goodness; fifth, to remove greed, praising the wealth, happiness, and adornment of the Buddha-land; sixth, to remove arrogance, praising the Buddhas or their superior qualities; seventh, to remove regret for evil deeds that obstruct the cultivation of goodness, saying that even if one acts disrespectfully or slanderously towards the Buddhas, those sentient beings will still be born in the heavens; eighth, to remove the obstacle of uncertainty, causing them to abandon the inferior aspirations of the Sravaka vehicle, predicting that great Sravakas will attain Buddhahood in the future, and also teaching the One Vehicle, with no second vehicle.
The secret of the four transformations, such as realizing that what is impermanent is permanent, skillfully abiding in the state afflicted by delusion and extreme afflictions, thereby attaining the supreme Bodhi (anuttara-samyak-sambodhi). Such hidden words should be interpreted differently. The secret mentioned here is the third antidote secret, because those who disrespect the virtues of the Buddha and are greedy and arrogant say that the body of another Buddha is their own body, so the Buddha should be praised. As the following sutra says, 'In the middle of this, Dipankara Buddha is mentioned,' and so on. All these are explained through skillful means. The so-called supernatural powers refer to the multitude of people being taught, using supernatural power to teach them, causing them to generate the thought of enlightenment.
Sutra: 'All the world (up to) Anuttara-samyak-sambodhi (anuttara-samyak-sambodhi).'
Commentary: Below is the formal explanation of the lifespan. According to the treatise, it can be divided into two sections: the beginning explains the unsurpassed nature of Bodhi (bodhi), and the latter part concerns the virtuous men. 'The lifespan I attained through practicing the Bodhisattva path' below, re-emphasizes the difference between the Sambhogakaya and Nirmanakaya, as well as the unsurpassed nature of Nirvana (nirvana). In the beginning section, the treatise divides it into three parts, showing the Bodhi (bodhi) of the three Buddhas. First, the Nirmanakaya Bodhi (bodhi), which is shown according to what should be seen. As the sutras all say that the Tathagata (tathagata) was born from the Sakya palace, went not far from the city of Gaya, sat in the Bodhimanda, and attained Anuttara-samyak-sambodhi (anuttara-samyak-sambodhi). So this is the passage. Second, the Sambhogakaya Bodhi (bodhi).
，十地行滿足得常涅槃。如經善男子我實成佛已來，無量無邊百千萬億那由他劫故。次下文是。三者法佛菩提，謂如來藏性凈涅槃，常恒清凈不變故。如經如來如實知見三界之相，乃至不如三界見於三界故。「所以者何」下文是。此依初無上，具有三身以為三義。佛身增減諸教不同，或總名一佛寶，或分別為二。《佛地論》說：一生身，二法身。法身、實報皆名法身，實功德故；他報、化身俱名生身。又《般若論》說二：一真佛，二非真佛。初是法身，后餘二身或分為三，即此所說三佛菩提。或說四種，《楞伽經》說：一應化佛，二功德佛，三智慧佛，四如如佛。初是化身，中二是報身，后一是法身。《金光明經》又說四種：一化非應，佛為物所現龍鬼等形，不為佛身，名化非應。二應身非化，謂地前菩薩所見佛身依定而現，非五趣攝，名應非化，即四善根所見一大千一應身也。三亦應亦化，謂諸聲聞所見佛身，現見修成，故名為應；見人同類，故名為化。四非應非化，謂佛真身，前三是化、后是法報。《佛地論》亦說四：一受用非變化，謂自受用身；二變化非受用，謂變化身化地前類；三亦受用亦變化，謂他受用身化十地菩薩；四非受用非變化，謂法身。《華嚴經》說有十佛：一無著佛，安住世間成正覺故。《佛地
【現代漢語翻譯】 現代漢語譯本： 十地之行圓滿，便能證得常恒涅槃。如經典所說：『善男子，我（佛）真正成佛以來，已經歷了無量無邊百千萬億那由他劫。』接下來的經文是：三者，法佛菩提，指的是如來藏（Tathagatagarbha）自性清凈涅槃，是常恒、清凈、不變的。如經典所說：『如來如實地知見三界之相，乃至不以三界的角度去看待三界。』『所以者何』接下來的經文是：這是依據最初的無上菩提，具備法身、報身、應化身三身，作為三種意義。佛身的增減，在各種教義中有所不同，或者總稱為一佛寶，或者分別成二。《佛地論》（Buddhabhumi Sutra）說：一生身，二法身。法身和實報身都稱為法身，因為具有真實的功德；他報身和應化身都稱為生身。又《般若論》（Prajnaparamita Sutra）說二種：一真佛，二非真佛。前者是法身，後者是其餘二身。或者分為三種，就是這裡所說的三佛菩提。或者說四種，《楞伽經》（Lankavatara Sutra）說：一應化佛，二功德佛，三智慧佛，四如如佛。前者是應化身，中間兩種是報身，後者是法身。《金光明經》（Suvarnaprabhasottama Sutra）又說四種：一化非應，佛為眾生所現的龍、鬼等形，不是佛身，名為化非應。二應身非化，指的是地前菩薩所見到的佛身，依禪定而顯現，不屬於五趣所攝，名為應非化，也就是四善根所見的一大千世界中的一個應身。三亦應亦化，指的是諸聲聞所見到的佛身，現見修成，所以名為應；見到的與人同類，所以名為化。四非應非化，指的是佛的真身，前三種是化身，后一種是法身和報身。《佛地論》（Buddhabhumi Sutra）也說四種：一受用非變化，指的是自受用身；二變化非受用，指的是變化身，教化地前眾生；三亦受用亦變化，指的是他受用身，教化十地菩薩；四非受用非變化，指的是法身。《華嚴經》（Avatamsaka Sutra）說有十佛：一無著佛，安住世間成就正覺。
【English Translation】 English version: The practice of the Ten Bhumis being fulfilled, one attains constant Nirvana. As the sutra says, 'Good son, since I (the Buddha) truly attained Buddhahood, immeasurable, boundless hundreds of thousands of millions of nayutas of kalpas have passed.' The following text is: Thirdly, Dharma Buddha Bodhi, referring to the Tathagatagarbha (如來藏) nature-pure Nirvana, which is constant, pure, and unchanging. As the sutra says, 'The Tathagata truly knows and sees the characteristics of the Three Realms, even not seeing the Three Realms from the perspective of the Three Realms.' 'The reason for this is' the following text. This is based on the initial unsurpassed Bodhi, possessing the three bodies of Dharmakaya (法身), Sambhogakaya (報身), and Nirmanakaya (應化身) as three meanings. The increase or decrease of Buddha bodies varies in different teachings, either collectively called one Buddha Jewel, or separately as two. The Buddhabhumi Sutra (佛地論) says: one is the Emanation Body, and the other is the Dharma Body. The Dharmakaya and Sambhogakaya are both called Dharmakaya because they possess true merits; the other Sambhogakaya and Nirmanakaya are both called Emanation Body. Also, the Prajnaparamita Sutra (般若論) speaks of two types: one is the True Buddha, and the other is the Non-True Buddha. The former is the Dharmakaya, and the latter is the remaining two bodies. Or divided into three types, which are the Three Buddha Bodhis mentioned here. Or it is said that there are four types, the Lankavatara Sutra (楞伽經) says: one is the Transformation Buddha, the second is the Merit Buddha, the third is the Wisdom Buddha, and the fourth is the Suchness Buddha. The first is the Nirmanakaya, the middle two are the Sambhogakaya, and the last is the Dharmakaya. The Suvarnaprabhasottama Sutra (金光明經) also speaks of four types: one is Transformation Non-Response, the forms of dragons, ghosts, etc., manifested by the Buddha for beings, are not the Buddha's body, and are called Transformation Non-Response. The second is Response Body Non-Transformation, referring to the Buddha body seen by Bodhisattvas before the Ten Bhumis, manifested based on Samadhi, not included in the Five Destinies, and is called Response Non-Transformation, which is one Nirmanakaya in a great thousand world seen by the Four Good Roots. The third is both Response and Transformation, referring to the Buddha body seen by the Shravakas, manifested and cultivated, so it is called Response; seeing beings of the same kind, so it is called Transformation. The fourth is Neither Response Nor Transformation, referring to the true body of the Buddha, the first three are Transformation bodies, and the last one is the Dharmakaya and Sambhogakaya. The Buddhabhumi Sutra (佛地論) also speaks of four types: one is Enjoyment Non-Transformation, referring to the Self-Enjoyment Body; the second is Transformation Non-Enjoyment, referring to the Transformation Body, teaching beings before the Ten Bhumis; the third is both Enjoyment and Transformation, referring to the Other-Enjoyment Body, teaching Bodhisattvas of the Ten Bhumis; the fourth is Neither Enjoyment Nor Transformation, referring to the Dharmakaya. The Avatamsaka Sutra (華嚴經) says there are Ten Buddhas: one is the Non-Attachment Buddha, abiding in the world and attaining perfect enlightenment.
論》名現等覺佛。二愿佛，愿出生故。彼名弘誓願佛、三業報佛，信成就故，諸行皆因且說一信；彼名業異熟佛。四持佛，隨順世間不斷絕故；彼名住持佛。五涅槃佛，示滅度故；彼名變化佛。六法界佛，於一切處無不現故。七心佛，善安住故。此上二名同彼。八三昧佛，成就無量功德無所著故；彼名定佛。九性佛，善決定故；彼名本性佛。十如意佛，以普覆故；彼名隨樂佛。前五世俗佛，后五勝義佛。隨其所應三身所攝，前五是化身攝，以名世俗故。法界一種是法身攝，本性一種通法及受用，餘三一向是受用故。論云此五是勝義故，雖法及受用不同形前變化，皆勝義也。勘《無垢稱．觀如來品》經及疏。《楞伽經》言：「大慧！法佛說法離攀緣、離能觀所觀、離所作相量故等。大慧！報佛說一切法自相同相故，因自心現熏習相故，亦說譬如幻師幻作種種形像。諸愚癡人取以為實，而彼諸像實不可得，是名分別虛妄法體。大慧！化佛說施、戒、忍、精進、禪定、智慧，蔭、界、入等法。」《般若論》云：「應化非真佛，亦非說法者」等，推功歸本唯法身故，彼經宗說真法身故。乘文便故略明佛義，三身成佛如《彌勒疏》，別義如《佛地》及《唯識》並《法苑》說。雖說佛身增減不同，今以類論莫過二種：一真、二化。
【現代漢語翻譯】 現代漢語譯本 《論》中名為現等覺佛（Abhisambuddha，現證菩提之佛）。二愿佛，因發願而生。其名為弘誓願佛（Pranidhāna-buddha，發廣大誓願之佛）、三業報佛（Karma-vipāka-buddha，由身口意三業所感果報之佛），因信成就之故，一切行皆以信為因，且說一信；其名為業異熟佛（Karmavipāka-buddha，業果成熟之佛）。四持佛，隨順世間而不絕斷；其名為住持佛（Sthiti-buddha，住世教化之佛）。五涅槃佛，示現滅度之相；其名為變化佛（Nirmāṇa-buddha，應化示現之佛）。六法界佛（Dharmadhātu-buddha，遍滿法界之佛），於一切處無不顯現。七心佛（Citta-buddha，以心為佛之佛），善能安住。以上兩個名稱相同。八三昧佛（Samādhi-buddha，入三昧之佛），成就無量功德而無所執著；其名為定佛（Samādhi-buddha，入定之佛）。九性佛（Prakṛti-buddha，自性清凈之佛），善能決定；其名為本性佛（Svabhāva-buddha，本來具有之佛性）。十如意佛（Yathāruci-buddha，隨眾生心意而示現之佛），以普覆一切故；其名為隨樂佛（Yathāruci-buddha，隨眾生喜樂而示現之佛）。 前五種為世俗佛，后五種為勝義佛。隨其所應，為三身所攝。前五種為化身所攝，以其名為世俗故。法界佛一種為法身所攝，本性佛一種通於法身及受用身，其餘三種一向是受用身故。《論》中說此五種是勝義故，雖法身及受用身不同於前變化身，皆是勝義。可參考《無垢稱經·觀如來品》及其疏解。《楞伽經》說：『大慧！法佛說法，離攀緣、離能觀所觀、離所作相量等。大慧！報佛說一切法自相同相故，因自心現熏習相故，亦說譬如幻師幻作種種形像。諸愚癡人取以為實，而彼諸像實不可得，是名分別虛妄法體。大慧！化佛說施、戒、忍、精進、禪定、智慧，蘊、界、入等法。』《般若論》說：『應化非真佛，亦非說法者』等，推功歸本唯法身故，彼經宗說真法身故。 因乘文便故，略明佛義，三身成佛如《彌勒疏》，別義如《佛地》及《唯識》並《法苑》所說。雖說佛身增減不同，今以類論，莫過二種：一真、二化。
【English Translation】 English version The 'Treatise' names the Buddha as Abhisambuddha (the Buddha of present perfect enlightenment). The second is the Wish-Buddha, because of the vows made for birth. That name is Pranidhāna-buddha (Buddha of Great Vows), Karma-vipāka-buddha (Buddha of Karmic Retribution), because of the accomplishment of faith, all actions are caused by faith, and only one faith is spoken of; that name is Karmavipāka-buddha (Buddha of the Maturation of Karma). The fourth is the Sustaining-Buddha, because it accords with the world without interruption; that name is Sthiti-buddha (Buddha of Sustaining). The fifth is the Nirvāṇa-Buddha, because it shows the appearance of extinction; that name is Nirmāṇa-buddha (Transformation Buddha). The sixth is the Dharmadhātu-buddha (Dharma Realm Buddha), because it appears everywhere. The seventh is the Citta-buddha (Mind Buddha), because it is well-established. The above two names are the same. The eighth is the Samādhi-buddha (Samadhi Buddha), because it achieves immeasurable merits without attachment; that name is Samādhi-buddha (Concentration Buddha). The ninth is the Prakṛti-buddha (Nature Buddha), because it is well-determined; that name is Svabhāva-buddha (Essential Nature Buddha). The tenth is the Yathāruci-buddha (As-Desired Buddha), because it covers everything; that name is Yathāruci-buddha (As-Desired Buddha). The first five are mundane Buddhas, and the last five are ultimate Buddhas. According to their suitability, they are included in the Trikaya (Three Bodies of Buddha). The first five are included in the Nirmāṇakāya (Transformation Body), because their names are mundane. The Dharmadhātu-buddha (Dharma Realm Buddha) is included in the Dharmakāya (Dharma Body), and the Svabhāva-buddha (Essential Nature Buddha) is common to both the Dharmakāya (Dharma Body) and the Sambhogakāya (Enjoyment Body), while the remaining three are always the Sambhogakāya (Enjoyment Body). The 'Treatise' says that these five are ultimate, although the Dharmakāya (Dharma Body) and the Sambhogakāya (Enjoyment Body) are different from the previous Nirmāṇakāya (Transformation Body), they are all ultimate. Refer to the 'Vimalakīrti Nirdeśa Sūtra, Chapter on Observing the Tathāgata' and its commentary. The 'Laṅkāvatāra Sūtra' says: 'Mahāmati! The Dharma Buddha speaks of the Dharma, free from clinging, free from the observer and the observed, free from the measurement of what is made, etc. Mahāmati! The Reward Buddha speaks of all dharmas as having the same form, because of the appearance of the habit of the mind, and also speaks of it as if a magician conjures various forms. Foolish people take them to be real, but those images are actually unattainable, and this is called distinguishing the nature of false dharmas. Mahāmati! The Transformation Buddha speaks of giving, precepts, patience, diligence, meditation, wisdom, aggregates, realms, entrances, and other dharmas.' The 'Prajñāpāramitā Śāstra' says: 'The manifested Buddha is not the true Buddha, nor is he the speaker of the Dharma,' etc., attributing the merit to the Dharmakāya (Dharma Body), because that sutra emphasizes the true Dharmakāya (Dharma Body). Because it is convenient to follow the text, the meaning of the Buddha is briefly explained. The attainment of Buddhahood through the Trikaya (Three Bodies of Buddha) is as described in the 'Maitreya Commentary', and the separate meanings are as described in the 'Buddhabhūmi Sūtra', the 'Vijñāptimātratā-siddhi' and the 'Fa Yuan'. Although the Buddha's body is said to increase or decrease differently, now, in terms of categories, there are no more than two types: one true, and two manifested.
地前菩薩及二乘見，名為化身；報、法二身名為真身。由此理故，明三佛菩提中分二：初明三乘所見其所疑身，后明三乘所不知真身。此初也。
經「然善男子(至)那由他劫」。
贊曰：下明三乘所不知真身。分三：初標成道來久；次解成道已來時節；后結成前說，「如是我成道已來甚大久遠」下是。此初也。論釋唯說報身成道，據實報身修生覺滿名成，法身修顯證圓名成，亦有何失。此中雖標報身成久，后釋亦顯法身體義。
經「譬如五百(至)知其數不」。
贊曰：下解成道已來時節。有二：初分明說報佛菩提，成道來久為物說近；「后諸善男子如來所演經典」下密說法身，由證此故成道實久、應物權現。初是能證智，后是所證理。智，斷二德，智及智處，如次明故。初文有三：初舉喻問，次彌勒等答，后佛廣釋。此初也。
經「彌勒菩薩(至)無量無邊」。
贊曰：此彌勒等答。有三：一總陳無量，二明二乘不知，三結無邊。有云「阿惟越致」，應從「阿鞞跋致」，不退轉地。
經「爾時佛告(至)阿僧祇劫」。
贊曰：下佛廣釋。分二：初告報身成道實久，后「諸善男子於是中間」下告化身釋彼疑難。初文有二：初明成道來劫，后明恒所住處。此初。有
【現代漢語翻譯】 現代漢語譯本 地上菩薩以及聲聞、緣覺二乘所見，稱為化身；報身和法身則稱為真身。基於這個道理，在闡明三佛菩提時分為兩部分：首先說明三乘所見、心存疑惑的身，然後說明三乘所不知的真身。這是第一部分。
經文：『然善男子（至）那由他劫』。
贊曰：下面說明三乘所不知的真身。分為三部分：首先標明成道以來時間長久；其次解釋成道以來的時節；最後總結前述內容，『如是我成道已來甚大久遠』以下是。這是第一部分。論釋只說了報身成道，但實際上報身是修習而生，覺悟圓滿才稱為成道，法身是修習顯現，證悟圓滿才稱為成道，這又有什麼錯呢？這裡雖然標明報身成道時間長久，後面的解釋也顯明瞭法身的體性意義。
經文：『譬如五百（至）知其數不』。
贊曰：下面解釋成道以來的時節。分為兩部分：首先明確說明報佛菩提，成道時間長久，但為眾生說法卻顯得很近；『后諸善男子如來所演經典』以下秘密說法身，因為證得法身，所以成道時間確實長久，應眾生根器而權巧示現。前面是能證的智慧，後面是所證的真理。智慧，斷德和智及智處，依次說明了這個道理。第一部分有三點：首先舉例提問，其次彌勒等回答，最後佛陀廣為解釋。這是第一部分。
經文：『彌勒菩薩（至）無量無邊』。
贊曰：這是彌勒等人的回答。分為三點：第一，總說數量無量；第二，說明二乘不知；第三，總結為無邊。有人說是『阿惟越致』，應該按照『阿鞞跋致』，即不退轉地。
經文：『爾時佛告（至）阿僧祇劫』。
贊曰：下面是佛陀廣為解釋。分為兩部分：首先告知報身成道確實長久，然後『諸善男子於是中間』以下告知化身，解釋他們的疑難。第一部分分為兩點：首先說明成道以來的劫數，然後說明恒常所住之處。這是第一點。
【English Translation】 English version The 'Kṣitigarbha' Bodhisattvas (Bodhisattvas of the Earth Store) and those who have attained the Two Vehicles (Śrāvakas and Pratyekabuddhas) see what is called the 'Nirmāṇakāya' (Transformation Body); the 'Saṃbhogakāya' (Reward Body) and 'Dharmakāya' (Dharma Body) are called the 'True Body'. Because of this principle, the explanation of the Three Buddha 'Bodhis' (Enlightenment) is divided into two parts: first, explaining the body seen and doubted by the Three Vehicles; second, explaining the True Body unknown to the Three Vehicles. This is the first part.
Sutra: 'Then, good men (to) nayuta kalpas'.
Commentary: Below explains the True Body unknown to the Three Vehicles. Divided into three parts: first, marking the long time since enlightenment; second, explaining the time since enlightenment; third, concluding the previous statement, 'Thus, since my enlightenment, it has been extremely long'. This is the first part. The commentary only speaks of the 'Saṃbhogakāya' (Reward Body) attaining enlightenment, but in reality, the 'Saṃbhogakāya' is cultivated and born, and the full realization of awakening is called enlightenment. The 'Dharmakāya' is cultivated and manifested, and the complete realization of enlightenment is also called enlightenment. What is wrong with that? Although it is marked here that the 'Saṃbhogakāya' has been enlightened for a long time, the subsequent explanation also reveals the meaning of the 'Dharmakāya' body.
Sutra: 'For example, five hundred (to) know its number or not'.
Commentary: Below explains the time since enlightenment. Divided into two parts: first, clearly explaining the 'Saṃbhogakāya' Buddha 'Bodhi', the time of enlightenment is long, but speaking for beings seems near; 'Later, good men, the sutras preached by the Tathagata' below secretly speaks of the 'Dharmakāya', because of realizing this, the time of enlightenment is indeed long, and it is expediently manifested according to the capacity of beings. The former is the wisdom that can be realized, and the latter is the truth that is realized. Wisdom, the virtue of cutting off, and wisdom and the place of wisdom, explain this principle in order. The first part has three points: first, giving an example and asking a question; second, Maitreya (Maitreya Bodhisattva) and others answering; third, the Buddha (Buddha) explaining in detail. This is the first part.
Sutra: 'Maitreya Bodhisattva (to) immeasurable and boundless'.
Commentary: This is the answer of Maitreya and others. Divided into three points: first, generally stating immeasurable; second, explaining that the Two Vehicles do not know; third, concluding as boundless. Some say 'Avaivartika', it should be according to 'Avinivartanīya', the ground of non-retrogression.
Sutra: 'At that time, the Buddha told (to) asamkhya kalpas'.
Commentary: Below is the Buddha's detailed explanation. Divided into two parts: first, informing that the 'Saṃbhogakāya' has indeed been enlightened for a long time; then 'Good men, in the middle of this' below informs the 'Nirmāṇakāya' and explains their doubts. The first part is divided into two points: first, explaining the kalpas since enlightenment; then, explaining the place where they always dwell. This is the first point.
二：初標明告，后釋劫多。
經「自從是來(至)導利眾生」。
贊曰：明恒所住處也。自受用身實遍法界、相狀難見，仍隨小情以釋自體，舉用顯之云別所在，有起用處身即在故。亦如虛空廣遍無礙之處相彰，實報、法體俱圓證之處便顯，故自報身舉用別顯。又說導利十地菩薩他受用身，舉他所知以明成久，非自報也。
經「諸善男子(至)方便分別」。
贊曰：下告化身釋彼疑難。有三：初標釋，次別釋，后「諸善男子如來見諸眾生」下結釋。此初也。他眾有疑雲：成道既久常此教化，中間所有燃燈、毗婆尸等成道入滅說法度生，復是誰耶？今標釋云：於是中間說燃燈佛等成道入滅，如是皆以智慧方便善巧分別說於他佛，非離我身別有彼佛。
經「諸善男子(至)諸根利鈍」。
贊曰：下別釋疑。有二：初明所由，后「隨所應度」下顯差別。此初也。由諸眾生髮心修行愿見佛者，名為來至我所。觀五根利鈍差別，為利根者說成道久，為鈍根者現成道近；為利說成正覺，為鈍現入涅槃；為利現大身，為鈍現小身；為利說深法，為鈍說淺法。各隨所應，感現差別。
經「隨所應度(至)發歡喜心」。
贊曰：此顯差別。由諸來者根性異故，世尊自說名字不同，成道
【現代漢語翻譯】 現代漢語譯本：二：首先標明告知，然後解釋劫波長短。
經文：『自從那時以來（直到）引導利益眾生』。
贊曰：說明佛恒常居住的處所。自受用身實際上遍佈法界，相狀難以見到，仍然隨順小乘的情形來解釋自體，舉出作用來顯示，說在別處，因為有起作用的地方，佛身就在那裡。也像虛空廣闊遍佈沒有阻礙之處而顯現，實報土、法性本體都圓滿證得之處便顯現，所以從自報身舉出作用來特別顯示。又說引導利益十地菩薩的他受用身，舉出他人所知來表明成道之久遠，不是自報身。
經文：『諸位善男子（直到）方便分別』。
贊曰：下面告知化身，解釋他們的疑問。有三部分：首先標明解釋，其次分別解釋，最後『諸善男子，如來見諸眾生』以下總結解釋。這是第一部分。其他聽眾有疑問說：成道既然很久，一直在這裡教化，中間所有的燃燈佛（Dīpaṃkara Buddha，過去佛名）、毗婆尸佛（Vipaśyin Buddha，過去七佛之一）等成道入滅，說法度化眾生，又是誰呢？現在標明解釋說：於此中間說燃燈佛等成道入滅，像這樣都是以智慧方便善巧分別，說其他的佛，不是離開我身另外有那些佛。
經文：『諸位善男子（直到）諸根利鈍』。
贊曰：下面分別解釋疑問。有兩部分：首先說明原因，然後『隨所應度』以下顯示差別。這是第一部分。由於各位眾生髮心修行，願意見佛的人，名為來到我這裡。觀察五根（信、進、念、定、慧五種能力）的利鈍差別，為利根的人說成道很久，為鈍根的人示現成道很近；為利根的人說成就正覺，為鈍根的人示現進入涅槃；為利根的人示現大身，為鈍根的人示現小身；為利根的人說深奧的法，為鈍根的人說淺顯的法。各自隨其所應，感應示現差別。
經文：『隨所應度（直到）發歡喜心』。
贊曰：這裡顯示差別。由於各位來者的根性不同，世尊自己說的名字也不同，成道
【English Translation】 English version: Two: First, clearly state the announcement, then explain the length of kalpas.
Sutra: 'Since then (until) guiding and benefiting sentient beings'.
Commentary: Explains the place where the Buddha constantly resides. The self-enjoyment body (Svābhāvikakāya) actually pervades the entire Dharma realm, and its form is difficult to see. It still follows the circumstances of the Lesser Vehicle to explain the self-nature, and uses actions to reveal it, saying it is in another place, because where there is action, the Buddha's body is there. It is also like the vast and unobstructed space that manifests, and the place where the true reward land (Saṃbhogakāya) and the Dharma nature body are both perfectly realized becomes manifest. Therefore, the self-reward body is used to specially reveal it. It also speaks of the other-enjoyment body (Nirmāṇakāya) that guides and benefits the Bodhisattvas of the Ten Grounds, using what others know to indicate the length of time since enlightenment, not the self-reward body.
Sutra: 'All good men (until) expediently distinguish'.
Commentary: Below, he informs the transformation body (Nirmāṇakāya) to explain their doubts. There are three parts: first, mark and explain, second, explain separately, and finally, 'All good men, the Tathāgata sees all sentient beings' below concludes the explanation. This is the first part. Other listeners have doubts, saying: Since enlightenment has been so long, and he has been teaching here all the time, who are the Buddhas in between, such as Dīpaṃkara Buddha (Dīpaṃkara Buddha, name of a past Buddha), Vipaśyin Buddha (Vipaśyin Buddha, one of the past seven Buddhas), etc., who attained enlightenment and entered Nirvana, preached the Dharma and liberated sentient beings? Now, mark and explain, saying: In the middle of this, it is said that Dīpaṃkara Buddha, etc., attained enlightenment and entered Nirvana. In this way, they are all distinguished by skillful means of wisdom, saying that other Buddhas are not separate from my body, and there are no other Buddhas.
Sutra: 'All good men (until) the sharpness and dullness of the faculties'.
Commentary: Below, explain the doubts separately. There are two parts: first, explain the reason, and then 'According to what should be saved' below shows the difference. This is the first part. Because all sentient beings who aspire to cultivate and wish to see the Buddha are called those who come to me. Observing the differences in the sharpness and dullness of the five roots (the five abilities of faith, diligence, mindfulness, concentration, and wisdom), for those with sharp roots, it is said that enlightenment has been long, and for those with dull roots, it is shown that enlightenment is near; for those with sharp roots, it is said to attain perfect enlightenment, and for those with dull roots, it is shown to enter Nirvana; for those with sharp roots, a large body is shown, and for those with dull roots, a small body is shown; for those with sharp roots, a profound Dharma is spoken, and for those with dull roots, a shallow Dharma is spoken. Each according to what is appropriate, the response and manifestation are different.
Sutra: 'According to what should be saved (until) generate joyful mind'.
Commentary: Here shows the difference. Because the roots of all those who come are different, the names spoken by the World Honored One are also different, and enlightenment
已來久近年歲大小身量不同，此為成道並現入滅示相不同，說一二乘三四乘法方便不同，應可彼心皆令歡喜。只如澄空璧彩洞皎無涯，任水旋光暉華有極，水清而月影便現，水濁乃月影便沈，全、破器現不同，暗、明猶來有別。此乃報、化之差別也。此文二釋：一者不廢釋迦實成道久、化現新成，二者何廢四意趣中平等意趣、四秘密中對治秘密，除輕佛法障並破慢行說他為自，稱讚諸佛或有增勝，不爾燃燈佛前誰受記別？此亦化現，何所相違。
經「諸善男子(至)作如是說」。
贊曰：此結釋也。善少故德薄，罪多故垢重。應小器而近登正覺，對大根實成道已久。方便化生令入道故，時時現出令渴仰故。
經「諸善男子(至)皆實不虛」。
贊曰。下第二密說法身由證此故，成道實久應物現權。有三；初標，應物說示不同皆不虛唱。次釋，由證法身故能現此，據實真理本無此事。后「以諸眾生」下釋應物現權所由。此初。有三：一標，二顯，三結不虛。「說」謂言說。「示」謂示現。「身」即內體。「事」謂事業。說己身者，謂說我身曾為薩埵王、尸毗王等。說他身者，如說彌勒往為一切智光仙人，阿彌陀佛作法藏比丘等。示己身者，現為釋迦身自出世，勝鬘遙請佛現空等。示他身者，現
【現代漢語翻譯】 現代漢語譯本： 已來時間長短、年齡大小、身量不同，這是因為成道和示現涅槃的方式不同，宣說一乘、二乘、三乘、四乘佛法的方式也因方便而不同，應當可以使他們的心都感到歡喜。就像澄澈的天空和寶玉一樣，明亮而無邊無際，任憑水流旋轉，光輝華麗卻有窮盡，水清澈時月亮的影子就顯現，水渾濁時月亮的影子就沉沒，完整的器皿和破損的器皿所顯現的景象不同，黑暗和光明也仍然有區別。這些都是應身和化身的差別啊。這段文字有兩種解釋：一是並不否定釋迦牟尼佛確實已經成道很久，只是化現出新成道的形象；二是為何要否定四種意趣中的平等意趣、四種秘密中的對治秘密，去除輕視佛法的障礙，破除傲慢的行為，說他人為自己，稱讚諸佛或者有所增益，不然的話，在燃燈佛面前誰會接受授記呢？這也是化現，有什麼相違背的呢？
經文：『諸善男子(至)作如是說』。
贊曰：這是總結解釋。因為善少所以德薄，因為罪多所以垢重。應該對小根器的人示現快速證得正覺，對大根器的人示現確實已經成道很久。爲了方便化生，使他們進入佛道，所以時時顯現出來，使他們渴求仰慕。
經文：『諸善男子(至)皆實不虛』。
贊曰：下面第二是秘密說法身，因為證得了法身，所以成道確實很久，應眾生根器而示現權宜之計。有三點：首先是標示，應眾生根器而說示的不同，都不是虛假的。其次是解釋，因為證得了法身，所以能夠顯現這些，根據真實的道理，本來沒有這些事。後面『以諸眾生』以下是解釋應眾生根器而示現權宜之計的原因。這是第一點。有三點：一是標示，二是顯明，三是總結不虛。『說』是指言說。『示』是指示現。『身』是指內在的本體。『事』是指事業。說自己的身，是指說我身曾經是薩埵王、尸毗王等。說他人的身，比如說是彌勒菩薩往昔是一切智光仙人，阿彌陀佛是法藏比丘等。示現自己的身，顯現為釋迦牟尼佛的身親自出世，勝鬘夫人遙請佛陀顯現虛空等。示現他人的身，顯現為...
【English Translation】 English version: The length of time since arrival, the age, and the size of the body are different. This is because the way of attaining enlightenment and manifesting Nirvana are different, and the way of expounding the Dharma of the One Vehicle, Two Vehicles, Three Vehicles, and Four Vehicles are also different for the sake of convenience, so that their minds can all be pleased. Just like the clear sky and the precious jade, bright and boundless, allowing the water to rotate, the brilliance is gorgeous but finite. When the water is clear, the moon's shadow appears; when the water is turbid, the moon's shadow sinks. The appearance of complete vessels and broken vessels are different, and darkness and light are still different. These are the differences between the Reward Body (報身) and the Transformation Body (化身). This passage has two interpretations: one is that it does not deny that Shakyamuni Buddha (釋迦牟尼佛) has indeed attained enlightenment for a long time, but only manifests the image of newly attaining enlightenment; the other is why should we deny the Equality Intention (平等意趣) in the Four Intentions (四意趣), and the Antidote Secret (對治秘密) in the Four Secrets (四秘密), to remove the obstacles of belittling the Dharma, break the arrogant behavior, say that others are oneself, praise the Buddhas or increase something, otherwise, who would receive the prediction in front of Dipamkara Buddha (燃燈佛)? This is also a manifestation, what is contradictory?
Sutra: 'Good men (諸善男子) (to) make such statements'.
Praise: This is a concluding explanation. Because there is little goodness, virtue is thin; because there are many sins, defilement is heavy. One should show quick attainment of perfect enlightenment to those with small capacity, and show that one has indeed attained enlightenment for a long time to those with great roots. For the convenience of transforming beings and leading them into the path, one appears from time to time to make them thirst and admire.
Sutra: 'Good men (諸善男子) (to) are all true and not false'.
Praise: The second below is the secret Dharma Body (法身) teaching. Because one has realized this, the attainment of enlightenment is indeed long, and one manifests expedient means according to beings. There are three points: first, the indication, the differences in speaking and showing according to beings are not false. Second, the explanation, because one has realized the Dharma Body (法身), one can manifest these. According to the true principle, there is originally no such thing. The following 'Because of all beings (以諸眾生)' explains the reason for manifesting expedient means according to beings. This is the first point. There are three points: one is the indication, two is the manifestation, and three is the conclusion of not being false. 'Speaking (說)' refers to verbal expression. 'Showing (示)' refers to manifestation. 'Body (身)' refers to the inner essence. 'Affair (事)' refers to the undertaking. Speaking of one's own body, it means saying that my body was once King Satta (薩埵王), King Sibi (尸毗王), etc. Speaking of others' bodies, such as saying that Maitreya Bodhisattva (彌勒菩薩) was once the Immortal All-Knowing Light (一切智光仙人), Amitabha Buddha (阿彌陀佛) was the Bhiksu Dharmakara (法藏比丘), etc. Showing one's own body, manifesting as the body of Shakyamuni Buddha (釋迦牟尼佛) personally appearing in the world, Queen Srimala (勝鬘夫人) remotely requesting the Buddha to manifest emptiness, etc. Showing others' bodies, manifesting as...
為毗缽尸佛出現世間，開塔現多寶佛等。示己事者，現為釋迦降魔成道說法現通等事業。示他事者，示作大通智勝現通動地放光成道等事業。為度眾生能現此事，皆實不虛。
經「所以者何(至)無有錯謬」。
贊曰：由證法身故。然真理本無此事也，有何所以能為說示，皆不虛也，由如實見此真理故。此有五句，如實見言貫通五處。初句依妄處以顯法身。論云「三界相者，說眾生界即涅槃界，不離眾生界有如來藏相之性故。〈方便品〉云世間相常住，即此是也。」第二句依常凈以顯法身。論云「無有生死若退若出者，謂常恒清凈不變故。退謂沉淪，出謂離系，或即生滅。謂生死法有退有出，真無此事。故是常清凈。」第三句依不即不離以顯法身。論云「亦無在世及滅度者，謂如來藏真如之體，不即眾生界、不離眾生界，無在世故不即眾生界，無滅度故不離眾生界。」第四句依離四相以顯法身。論云「非實非虛非如非異者，謂離四種相，四種相者是無常故。生相實有，滅相是虛，住相為如，變相為異，法身無彼故四皆非。」第五句依佛內證非凡所得以顯法身。論云「不如三界見三界者，如來能見能證真如法身，凡夫不見。是故經言，如來明見無有錯謬。」論解此唯屬第五句，乍似總結以上諸句。此句說言
【現代漢語翻譯】 現代漢語譯本：爲了毗缽尸佛（Vipasyin Buddha，過去七佛之一）出現在世間，開啟寶塔顯現多寶佛（Prabhutaratna Buddha）等。爲了展示自身所證之事，示現為釋迦牟尼佛（Sakyamuni Buddha）降伏魔軍、成就佛道、說法以及顯現神通等事業。爲了展示他佛所證之事，示現作大通智勝佛（Mahabhijna Jnanabhibhu Buddha）顯現神通、震動大地、放出光明、成就佛道等事業。爲了度化眾生而能夠示現這些事情，都是真實不虛的。
經文說：『這是什麼緣故呢（直到）沒有錯謬。』
讚頌說：由於證得了法身（Dharmakaya），所以能夠如此。然而真理本身並沒有這些事相，有什麼緣故能夠為眾生說示，而所說示的又都是真實不虛的呢？這是因為如實地見到了這個真理的緣故。這裡有五句話，『如實見』這個詞貫通了五處。第一句是依據虛妄之處來顯現法身。《攝大乘論》中說：『三界（Trailokya）的相，是說眾生界（Sattvaloka）就是涅槃界（Nirvana），不離眾生界而有如來藏（Tathagatagarbha）的自性。』《方便品》中說『世間相常住』，就是這個意思。
第二句是依據常凈來顯現法身。《攝大乘論》中說：『沒有生死，沒有退，沒有出，這是因為常恒清凈不變的緣故。』退是指沉淪，出是指脫離繫縛，或者就是指生滅。生死之法有退有出，但真如（Tathata）沒有這些事相，所以是常清凈的。
第三句是依據不即不離來顯現法身。《攝大乘論》中說：『也沒有在世，也沒有滅度，這是因為如來藏真如的本體，不即是眾生界，也不離眾生界，沒有在世，所以不即是眾生界，沒有滅度，所以不離眾生界。』
第四句是依據遠離四相來顯現法身。《攝大乘論》中說：『非實非虛，非如非異，這是因為遠離了四種相，四種相是無常的緣故。生相是實有，滅相是虛無，住相是如常，變相是差異，法身沒有這些，所以四者皆非。』
第五句是依據佛的內在證悟，不是凡夫所能得到的，來顯現法身。《攝大乘論》中說：『不如三界見三界者，如來（Tathagata）能夠見到並且證得真如法身，凡夫不能見到。』所以經文說，如來明見，沒有錯謬。《攝大乘論》的解釋，似乎只是屬於第五句，乍一看像是總結了以上各句。這一句說的是
【English Translation】 English version: For Vipasyin Buddha (one of the Seven Buddhas of the Past) to appear in the world, opening the stupa and revealing Prabhutaratna Buddha (Many Treasures Buddha), etc. To demonstrate what he himself has realized, he manifests as Sakyamuni Buddha (Shakyamuni Buddha) subduing the demon army, attaining Buddhahood, teaching the Dharma, and displaying supernatural powers. To demonstrate what other Buddhas have realized, he manifests as Mahabhijna Jnanabhibhu Buddha (Great Universal Wisdom Excellence Buddha) displaying supernatural powers, shaking the earth, emitting light, and attaining Buddhahood. Being able to manifest these things in order to liberate sentient beings, all are real and not false.
The sutra says: 'What is the reason for this (until) there is no error.'
The praise says: Because of attaining the Dharmakaya (Dharma Body), it is possible to do so. However, the truth itself does not have these phenomena. What reason is there to be able to speak and show to sentient beings, and what is spoken and shown is all real and not false? This is because one has truly seen this truth. There are five sentences here, and the phrase 'truly seen' connects all five places. The first sentence relies on the place of delusion to reveal the Dharmakaya. The Mahayanasamgraha says: 'The characteristics of the Three Realms (Trailokya) are that the realm of sentient beings (Sattvaloka) is the same as Nirvana (Nirvana), and the nature of the Tathagatagarbha (Tathagatagarbha) is not separate from the realm of sentient beings.' The Upayakausalya Sutra says 'The characteristics of the world are permanent,' which is this meaning.
The second sentence relies on permanence and purity to reveal the Dharmakaya. The Mahayanasamgraha says: 'There is no birth and death, no regression, no emergence, because it is constantly pure and unchanging.' Regression refers to sinking, emergence refers to liberation from bondage, or it refers to birth and death. The Dharma of birth and death has regression and emergence, but Suchness (Tathata) does not have these phenomena, so it is constantly pure.
The third sentence relies on neither identity nor difference to reveal the Dharmakaya. The Mahayanasamgraha says: 'There is neither being in the world nor passing into Nirvana, because the essence of the Tathagatagarbha Suchness is neither identical to the realm of sentient beings nor separate from the realm of sentient beings. There is no being in the world, so it is not identical to the realm of sentient beings; there is no passing into Nirvana, so it is not separate from the realm of sentient beings.'
The fourth sentence relies on being apart from the four characteristics to reveal the Dharmakaya. The Mahayanasamgraha says: 'Neither real nor unreal, neither like nor different, because it is apart from the four characteristics, and the four characteristics are impermanent. The characteristic of birth is real, the characteristic of cessation is unreal, the characteristic of abiding is like, the characteristic of change is different, the Dharmakaya does not have these, so all four are not.'
The fifth sentence relies on the Buddha's inner realization, which is not attainable by ordinary people, to reveal the Dharmakaya. The Mahayanasamgraha says: 'Not like those in the Three Realms seeing the Three Realms, the Tathagata (Tathagata) is able to see and realize the Dharmakaya Suchness, but ordinary people cannot see it.' Therefore, the sutra says, the Tathagata clearly sees and there is no error. The Mahayanasamgraha's explanation seems to belong only to the fifth sentence, and at first glance seems to summarize the above sentences. This sentence says
如來正智慧分明見，不如三界之妄相，而能證見三界之體性真如法身，故言如來明見無錯。
經「以諸眾生(至)未曾暫廢」。
贊曰：下釋應物現權所由。「種種性」者界也。「欲」者勝解。「行」謂心行。「憶想」謂遍趣行。由此等故，佛事無廢種種說示。前說報身實成道久，佛眼觀其諸根利鈍故說示不同；此說法身實無諸相，由隨眾生性慾等異故說示不同。
經「如是我成(至)常住不滅」。
贊曰：明三乘所不知真身中第三結成前說。
經「諸善男子(至)復倍上數」。
贊曰：上明菩提無上，下第二大段重顯報化二身差別之相、涅槃無上。中分二：初法說二身常住起滅，后喻說二身常住起滅。初文復二：初明二身常住起滅，后「又善男子諸佛如來法皆如是」下，釋成前說法爾不虛。初文復二：初明報身隨眾生界及本願力皆無盡故壽命常住，后明化身隨眾生身及意樂故現有起滅。此初也。本行菩薩道時，愿度眾生盡方入無餘，以眾生界無盡期故，今得果圓願行無萎，故壽不盡復倍上數。
經「然今非實(至)教化眾生」。
贊曰：下明化身隨眾生身及意樂故現有起滅。有三：一標；二釋；三成，「是故如來以方便說」下是。此初也。然今報身非實滅度，便
【現代漢語翻譯】 現代漢語譯本：如來的真正智慧能夠清楚地照見，不同於三界虛妄的表象，而能夠證悟三界的本體，即真如法身。因此說如來的明見沒有錯誤。
經文：『以諸眾生（乃至）未曾暫廢』。
贊曰：下面解釋應機示現權宜之法的原因。『種種性』指的是界（dhatu，構成要素）。『欲』指的是勝解（adhimukti，強烈的意願）。『行』指的是心行（citta-carita，心理活動）。『憶想』指的是普遍趨向的行（samjna，認知）。由於這些原因，佛的事業沒有停止，種種說法開示。前面說報身（sambhogakaya，受用身）實際上成道已經很久，佛眼觀察眾生的根器利鈍，所以說法開示不同；這裡說法身（dharmakaya，法性身）實際上沒有各種相狀，由於隨順眾生的意樂等差異，所以說法開示不同。
經文：『如是我成（乃至）常住不滅』。
贊曰：闡明三乘（triyana，聲聞乘、緣覺乘、菩薩乘）所不瞭解的真身，第三次總結前述內容。
經文：『諸善男子（乃至）復倍上數』。
贊曰：上面闡明菩提（bodhi，覺悟）無上，下面第二大段再次顯示報身和化身（nirmanakaya，應化身）的差別相狀、涅槃（nirvana，寂滅）無上。中間分為二：首先以法（dharma，佛法）說明二身常住和起滅，後面『又善男子諸佛如來法皆如是』以下，解釋併成就前面的說法真實不虛。初文又分為二：首先闡明報身隨順眾生界以及本願力都無有窮盡，所以壽命常住；後面闡明化身隨順眾生身以及意樂，所以顯現有起滅。這是最初的部分。過去行菩薩道（bodhisattva-yana，菩薩乘）時，發願度盡眾生才進入無餘涅槃（parinirvana，完全的寂滅），因為眾生界沒有窮盡之時，現在得到果位圓滿，願行沒有衰退，所以壽命沒有窮盡，又超過之前的數量。
經文：『然今非實（乃至）教化眾生』。
贊曰：下面闡明化身隨順眾生身以及意樂，所以顯現有起滅。有三個部分：一、標示；二、解釋；三、成就，『是故如來以方便說』以下是。這是最初的部分。然而現在報身並非真正滅度，便是
【English Translation】 English version: The Tathagata's (如來, 'Thus Come One') true wisdom clearly sees, unlike the deluded appearances of the Three Realms (三界, realms of desire, form, and formlessness), and is able to realize the essence of the Three Realms, which is the true suchness Dharmakaya (真如法身, 'Dharma body of true thusness'). Therefore, it is said that the Tathagata's clear seeing is without error.
Sutra: 'With all sentient beings (until) never ceasing for a moment'.
Commentary: The following explains the reason for responding to beings and manifesting expedient means. 'Various natures' refers to the realm (dhatu, element). 'Desire' refers to superior understanding (adhimukti, strong aspiration). 'Action' refers to mental action (citta-carita, mental activity). 'Recollection and thought' refers to universally directed action (samjna, cognition). Because of these, the Buddha's activities do not cease, and various teachings are shown. Earlier, it was said that the Sambhogakaya (報身, 'Enjoyment Body') actually attained enlightenment long ago, and the Buddha's eye observes the sharpness and dullness of beings' faculties, so the teachings shown are different; here, it is said that the Dharmakaya (法身, 'Dharma Body') actually has no various forms, and because it accords with the differences in beings' inclinations, the teachings shown are different.
Sutra: 'Thus I have become (until) constantly abiding and not perishing'.
Commentary: Clarifying the true body not understood by the Three Vehicles (三乘, Sravakayana, Pratyekabuddhayana, Bodhisattvayana), the third conclusion of the previous statement.
Sutra: 'All good men (until) again doubling the above number'.
Commentary: Above, it is clarified that Bodhi (菩提, 'Enlightenment') is unsurpassed; below, the second major section again reveals the difference between the Sambhogakaya and Nirmanakaya (化身, 'Transformation Body'), and the unsurpassed nature of Nirvana (涅槃, 'Cessation'). The middle is divided into two: first, using Dharma (法, 'the teachings') to explain the constant abiding and arising/ceasing of the two bodies; later, 'Also, good men, the Dharma of all Buddhas and Tathagatas is thus' below, explaining and establishing the truthfulness of the previous statement. The first section is again divided into two: first, clarifying that the Sambhogakaya follows the realm of sentient beings and the power of original vows, both of which are inexhaustible, so its lifespan is constantly abiding; later, clarifying that the Nirmanakaya follows the bodies and inclinations of sentient beings, so it manifests arising and ceasing. This is the initial part. When practicing the Bodhisattva Path (bodhisattva-yana, Bodhisattva Vehicle) in the past, the vow was to liberate all sentient beings before entering Parinirvana (parinirvana, complete Nirvana), because the realm of sentient beings has no end, now that the fruit has been attained and is complete, the vows and practices have not weakened, so the lifespan is not exhausted, and it exceeds the previous number.
Sutra: 'However, now it is not actually (until) teaching and transforming sentient beings'.
Commentary: The following clarifies that the Nirmanakaya follows the bodies and inclinations of sentient beings, so it manifests arising and ceasing. There are three parts: one, indication; two, explanation; three, accomplishment, 'Therefore, the Tathagata speaks with expedient means' below is. This is the initial part. However, now the Sambhogakaya is not actually extinguished, then
虛唱言當取滅度，此乃化相方便示現化眾生爾。
經「所以者何(至)妄見網中」。
贊曰：下釋。有二：初明本性惡，后明更生惡。此初也。本惡有六：一薄德不能感得勝人勝法，二不種善根無因可果生，三貧窮無財無法意小志劣，四下賤自輕蔑身，五著欲煩惱惛醉，六入于憶想妄見網中邪詐聰明錯行亂學。
經「若見如來(至)恭敬之心」。
贊曰：此明更生惡。有五：一憍恣放逸；二懷厭，不樂親近攝受；三懷怠，懈怠所纏不能自察；四不生難遭之想，見佛不生希遇之心；五不生恭敬心，不起渴慕修隨順業。此說由彼本性惡故，見佛更生初三種惡故，不生難遭之想、恭敬之心。
經「是故如來(至)而言滅度」。
贊曰：下成。有三：初標，次釋，后結。
經「又善男子(至)皆實不虛」。
贊曰：釋成前說法爾不虛。此意說言，報身法爾愿度一切眾生皆盡，常住不滅。法爾化身隨順眾生愛憎欣厭，示有生死。《涅槃經》說，如來不入涅槃。偈言：「假使烏、角鴟， 同共一樹棲， 猶如親兄弟， 爾乃永涅槃。 假使蛇、鼠、狼， 同處一穴游， 相愛如兄弟， 爾乃永涅槃。 假使一闡提， 現身成佛道， 永受第一樂， 爾乃永涅槃。 如來視一切，
【現代漢語翻譯】 現代漢語譯本： 虛假地宣稱將要進入涅槃（Nirvana，滅度），這只是一種爲了教化眾生的方便示現而已。
經文：『這是什麼原因呢（直到）妄見網中』。
贊曰：下面是解釋。分為兩部分：首先說明本性上的惡，然後說明後天產生的惡。這是第一部分。本性上的惡有六種：一是福德淺薄，不能感應到殊勝的人和殊勝的佛法；二是不種植善根，沒有可以結果的原因；三是貧窮，沒有財富和佛法，心意狹小，志向低下；四是自身輕賤自己；五是執著于慾望，被煩惱所迷惑；六是陷入于臆想和妄見的羅網中，邪門歪道，自作聰明，錯誤的行為，混亂的學習。
經文：『如果見到如來（直到）恭敬之心』。
贊曰：這說明後天產生的惡。有五種：一是驕傲放縱；二是心懷厭惡，不喜歡親近和接受教誨；三是心懷懈怠，被懈怠所纏繞，不能自我反省；四是不產生難遭之想，見到佛不產生希求相遇之心；五是不產生恭敬心，不生起渴慕之心，不修習隨順之業。這是說由於他們本性上的惡，見到佛更加產生前三種惡，所以不產生難遭之想和恭敬之心。
經文：『因此如來（直到）而言滅度』。
贊曰：下面是總結。分為三部分：首先是標示，其次是解釋，最後是結論。
經文：『又善男子（直到）皆實不虛』。
贊曰：解釋並總結前面所說的法爾如是，真實不虛。這裡的意思是說，報身（Sambhogakaya）法爾自然地發願度化一切眾生都得到解脫，並且常住不滅。化身（Nirmanakaya）法爾自然地隨順眾生的愛憎喜厭，示現有生死。《涅槃經》（Nirvana Sutra）說，如來不入涅槃。偈語說：『假使烏鴉、角鴟，一同在一棵樹上棲息，猶如親兄弟，那時才會有永恒的涅槃。假使蛇、老鼠、狼，同在一個洞穴里遊動，相愛如兄弟，那時才會有永恒的涅槃。假使一闡提（Icchantika，斷善根的人），現身成就佛道，永遠享受第一快樂，那時才會有永恒的涅槃。如來看待一切，
【English Translation】 English version: To falsely proclaim the attainment of Nirvana (Nirvana, extinction) is merely a skillful means to guide sentient beings.
Sutra: 'What is the reason for this (up to) the net of false views'.
Commentary: The following is an explanation. It is divided into two parts: first, explaining the inherent evil nature, and second, explaining the evil that arises later. This is the first part. There are six types of inherent evil: first, lacking virtue and unable to be influenced by superior people and superior Dharma; second, not planting good roots, lacking the cause to bear fruit; third, being poor, lacking wealth and Dharma, having a narrow mind and low aspirations; fourth, personally despising oneself; fifth, being attached to desires and confused by afflictions; sixth, falling into the net of speculation and false views, being cunning and misguided, acting wrongly, and learning in a confused manner.
Sutra: 'If one sees the Tathagata (up to) a respectful mind'.
Commentary: This explains the evil that arises later. There are five types: first, being arrogant and unrestrained; second, harboring aversion, disliking to approach and receive teachings; third, harboring laziness, being entangled in laziness and unable to self-reflect; fourth, not giving rise to the thought of encountering something rare, not giving rise to a desire to meet the Buddha when seeing the Buddha; fifth, not giving rise to a respectful mind, not generating a longing and not cultivating compliant actions. This says that due to their inherent evil nature, seeing the Buddha further gives rise to the first three types of evil, so they do not give rise to the thought of encountering something rare and a respectful mind.
Sutra: 'Therefore, the Tathagata (up to) speaks of extinction'.
Commentary: The following is a conclusion. It is divided into three parts: first, the indication; second, the explanation; and third, the conclusion.
Sutra: 'Furthermore, good men (up to) are all true and not false'.
Commentary: Explains and concludes that the preceding Dharma is naturally so, true and not false. The meaning here is that the Sambhogakaya (Sambhogakaya, enjoyment body) naturally vows to liberate all sentient beings and remain eternally without extinction. The Nirmanakaya (Nirmanakaya, emanation body) naturally accords with the likes and dislikes of sentient beings, manifesting birth and death. The Nirvana Sutra (Nirvana Sutra) says that the Tathagata does not enter Nirvana. The verse says: 'If crows and horned owls dwell together on the same tree, like close brothers, then there will be eternal Nirvana. If snakes, rats, and wolves roam together in the same cave, loving each other like brothers, then there will be eternal Nirvana. If an Icchantika (Icchantika, one who has severed their roots of goodness) manifests and attains Buddhahood, eternally enjoying the first bliss, then there will be eternal Nirvana. The Tathagata views all,'
猶如羅睺羅， 云何舍慈悲， 永入于涅槃？」對前三喻一一應說此後一頌，恐厭文繁故總說一。然則入大涅槃三事圓滿，二乘之所未得。化相入滅，從此滅已他方復化，於此復生。身智既不永無，豈同二乘入滅？由此故名涅槃無上。
經「譬如良醫(至)善治眾病」。
贊曰：下第二段喻說二身常住、起滅。有二：初喻說常住、起滅，后喻問答辨此不虛。喻有十二：一善達機宜喻，二慈矜起化喻，三觀機道隱喻，四逢緣惑起喻，五濟產生道喻，六見佛咸欣喻，七應機說法喻，八根熟道成喻，九未熟厭法喻，十令悕示滅喻，十一戀佛愛法喻，十二得聖見佛喻。此初也。只如二乘練根相對，生少得者為鈍、生多得者為利；勤墮相對，生少得者為利、生多得者為鈍。今說后對。此初二喻，合是初生見佛俱教發心。第三第四喻，合是第二生根熟勤修者，不失本心而漸修；未熟懶墮者，失本心而復退。第五第六第七第八第九喻，合是第三生根熟勤修者，見釋迦佛而無學滿，即發大心受變易生；未熟懶墮者，雖見今佛而猶未證，住凡夫位。第十第十一第十二，合是第四生昔根未熟懶墮者，值彌勒佛並皆得道，亦發大心先受變易生；根熟勤得道者，亦得見彼佛。故言並令得見。彌勒即我，異名說故。或總說三生，初
【現代漢語翻譯】 現代漢語譯本： 『就像羅睺羅（Rahula，佛陀的兒子），為何要捨棄慈悲，永遠進入涅槃（Nirvana）？』對於前三個比喻，本應一一對應地說明此後的一頌，但恐怕文字過於繁瑣，所以總括地說明。如此說來，進入大涅槃需要三事圓滿，這是二乘（聲聞乘和緣覺乘）所未能達到的。化身示現入滅，從此滅度后又在其他地方化生，在此處再次出生。身和智慧既然不是永遠消失，怎麼能和二乘的入滅相同呢？因此才被稱為涅槃無上。
經文：『譬如良醫（就像一位好醫生）……善治眾病（善於治療各種疾病）。』
贊曰：下面第二段用比喻說明二身（法身和應身）的常住和起滅。分為兩部分：首先用比喻說明常住和起滅，然後用問答來辨明此說不虛。比喻共有十二個：一是善於瞭解時機和適宜的比喻，二是慈悲憐憫而興起教化的比喻，三是觀察時機而隱沒的比喻，四是遇到因緣而生起迷惑的比喻，五是救濟眾產生就道業的比喻，六是見到佛陀都感到欣喜的比喻，七是應機說法（根據不同根器說法）的比喻，八是根機成熟而成就道業的比喻，九是根機未成熟而厭倦佛法的比喻，十是讓眾生希望見到佛陀而示現滅度的比喻，十一是眾生戀慕佛陀、喜愛佛法的比喻，十二是證得聖果而見到佛陀的比喻。這是第一個比喻。就像二乘修行者比較根器，相對而言，一生中較少證得果位的是鈍根，一生中較多證得果位的是利根；比較勤奮和懈怠，一生中較少證得果位的是利根，一生中較多證得果位的是鈍根。現在說的是后一種情況。最初的兩個比喻，合起來是指初生就見到佛陀，都被教導發菩提心。第三和第四個比喻，合起來是指第二生中根機成熟且勤奮修行的，不失去本來的菩提心而漸次修行；根機未成熟且懶惰懈怠的，失去本來的菩提心而又退轉。第五、第六、第七、第八、第九個比喻，合起來是指第三生中根機成熟且勤奮修行的，見到釋迦牟尼佛而無學已滿，就發大菩提心，接受變易生死；根機未成熟且懶惰懈怠的，雖然見到現在的佛陀卻仍然沒有證悟，停留在凡夫的地位。第十、第十一、第十二個比喻，合起來是指第四生中過去根機未成熟且懶惰懈怠的，遇到彌勒佛（Maitreya Buddha）時都能夠證得道果，也發大菩提心，先接受變易生死；根機成熟且勤奮證得道果的，也能見到彌勒佛。所以說都能夠讓他們見到彌勒佛。彌勒佛就是我（指釋迦牟尼佛），這是用不同的名字來說明。或者總括地說三生，最初……
【English Translation】 English version: 'Just like Rahula (Buddha's son), why abandon compassion and enter Nirvana (liberation) forever?' For the first three metaphors, each subsequent verse should have been explained individually, but fearing excessive text, a general explanation is given. Thus, entering Great Nirvana requires the fulfillment of three things, which the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) have not attained. The manifested body enters extinction, and after this extinction, it transforms again in other places, being born again here. Since the body and wisdom are not eternally extinguished, how can it be the same as the extinction of the Two Vehicles? Therefore, it is called Nirvana unsurpassed.
Sutra: 'For example, a good doctor... skillfully treats all diseases.'
Commentary: The second section below uses metaphors to explain the permanence and arising/ceasing of the Two Bodies (Dharmakaya and Nirmanakaya). It is divided into two parts: first, metaphors are used to explain permanence and arising/ceasing, and then questions and answers are used to clarify that this statement is not false. There are twelve metaphors in total: first, the metaphor of being skilled in understanding opportunities and appropriateness; second, the metaphor of compassionately arising to teach; third, the metaphor of observing opportunities and concealing oneself; fourth, the metaphor of arising delusion upon encountering conditions; fifth, the metaphor of saving beings and accomplishing the path; sixth, the metaphor of all being joyful upon seeing the Buddha; seventh, the metaphor of teaching according to the capacity of the audience; eighth, the metaphor of roots maturing and accomplishing the path; ninth, the metaphor of roots not maturing and being weary of the Dharma; tenth, the metaphor of causing beings to hope to see the Buddha and manifesting extinction; eleventh, the metaphor of beings longing for the Buddha and loving the Dharma; twelfth, the metaphor of attaining sainthood and seeing the Buddha. This is the first metaphor. Just as the Two Vehicle practitioners compare their roots, relatively speaking, those who attain fewer fruits in one lifetime are dull-rooted, and those who attain more fruits in one lifetime are sharp-rooted; comparing diligence and laziness, those who attain fewer fruits in one lifetime are sharp-rooted, and those who attain more fruits in one lifetime are dull-rooted. Now we are talking about the latter situation. The first two metaphors together refer to those who see the Buddha at the beginning of their lives and are all taught to generate Bodhicitta (the mind of enlightenment). The third and fourth metaphors together refer to those in the second life who have mature roots and diligently practice, not losing their original Bodhicitta and gradually cultivating; those who have immature roots and are lazy and懈怠, losing their original Bodhicitta and regressing. The fifth, sixth, seventh, eighth, and ninth metaphors together refer to those in the third life who have mature roots and diligently practice, seeing Shakyamuni Buddha and having completed their learning, then generating great Bodhicitta and accepting the change of birth and death; those who have immature roots and are lazy and懈怠, although they see the current Buddha, they still have not attained enlightenment and remain in the position of ordinary beings. The tenth, eleventh, and twelfth metaphors together refer to those in the fourth life who had immature roots and were lazy and懈怠 in the past, and when they encounter Maitreya Buddha (the future Buddha), they can all attain the fruit of the path, also generating great Bodhicitta and first accepting the change of birth and death; those who have mature roots and diligently attain the fruit of the path can also see Maitreya Buddha. Therefore, it is said that they can all be made to see Maitreya Buddha. Maitreya Buddha is me (referring to Shakyamuni Buddha), this is explained using different names. Or, to summarize the three lives, initially...
四喻是。初生，佛初現涅槃，彼不見佛便起煩惱。次五喻是第二生，是釋迦佛中現涅槃，根熟勤修道者住有學位，漸斷煩惱名為除愈，非皆斷盡成無學道；其根未熟墮者，猶住凡位而猶未證。后三喻是第三生，根熟勤者並得無學；未熟墮者亦得有學。此二末後俱見釋迦併發大心，故授記中無學、有學並皆雙有。為此等類示有涅槃，是此中喻之大意也。良醫具四德：一識病體，二識病因，三識病滅已不生，四識病滅已更生。《涅槃經》云：「大慈愍眾生， 故今我歸依， 善拔眾毒箭， 故稱大醫王。 世醫所療治， 雖差還復生， 如來所治者， 畢竟不復發。 世尊甘露藥， 以施諸眾生， 眾生既服已， 不死亦不生。」故以良醫喻之於佛。智慧者識觀生死，聰達者應機垂濟，明練方藥能諳教及理，善治眾病謂更無發者，同醫四德。
經「其人多諸(至)乃至百數」。
贊曰：二慈矜起化喻。有二乘種方稱為子，故言十二十，兼菩薩性，為不定故。言至百數，修百行故，初教發心位也。
經「以有事緣遠至余國」。
贊曰：三觀機道隱喻。眾生根機時猶未熟、他方機會，化身遂隱往他方化，或往凈土、穢土行化，名為余國。
經「諸子於後(至)宛轉于地」。
贊曰：四逢
【現代漢語翻譯】 現代漢語譯本 四種譬喻是這樣的：第一種譬喻是佛陀初次示現涅槃（Nirvana，佛教術語，指解脫生死輪迴的狀態）時，那些沒有見到佛陀的人便生起煩惱。第二種譬喻是釋迦牟尼佛（Sakyamuni Buddha，佛教的創始人）中間示現涅槃時，根機成熟並勤奮修道的人住在有學位（指尚未完全證得阿羅漢果位的修行者）的階段，逐漸斷除煩惱，這稱為『除愈』，但並非全部斷盡而成就無學道（指已證得阿羅漢果位的修行者）；那些根機尚未成熟而墮落的人，仍然停留在凡夫的地位而尚未證悟。第三種譬喻是根機成熟並勤奮修道的人都證得了無學道；未成熟而墮落的人也可能證得有學道。這兩種最後的情況都是見到了釋迦牟尼佛並生起了大菩提心（Bodhi mind，立志成佛的心），所以在授記（指佛對弟子未來成佛的預言）中，無學和有學兩種果位都有。爲了這些眾生示現涅槃，是這個譬喻的大意。良醫具備四種德行：一是能識別疾病的本體，二是能識別疾病的原因，三是能識別疾病滅除后不再復發，四是能識別疾病滅除后還會復發。《涅槃經》（Nirvana Sutra，大乘佛教經典）中說：『大慈悲愍眾生，所以現在我歸依，善於拔除各種毒箭，所以被稱為大醫王。世間醫生所治療的，即使痊癒還會復發，如來所治療的，最終不會再復發。世尊的甘露藥，用來施與眾生，眾生服用后，既不死也不生。』所以用良醫來比喻佛陀。智慧的人能識別和觀察生死，聰慧通達的人能隨機應變地救濟眾生，精通藥方能熟悉教義和道理，善於治療各種疾病意味著不再復發，這與良醫的四種德行相同。 經文『其人多諸(至)乃至百數』。 讚頌說：這是用兩種慈悲來比喻發起教化。只有具備二乘（聲聞乘和緣覺乘）的種子才能稱為佛子，所以說十二十，兼具菩薩（Bodhisattva，發願普度眾生的修行者）的性質，因為是不定的緣故。說到達到百數，是因為修習百種行門的緣故，這是初教發心的階段。 經文『以有事緣遠至余國』。 讚頌說：這是用三種觀察來比喻隱沒教法。眾生的根機有時尚未成熟，或者有其他方世界的機會，化身（指佛爲了度化眾生而示現的各種身形）於是隱沒而前往其他方世界教化，或者前往凈土（Pure Land，阿彌陀佛的西方極樂世界）、穢土（impure land，充滿煩惱和痛苦的世界）行教化，這稱為『余國』。 經文『諸子於後(至)宛轉于地』。 讚頌說：這是第四次相遇的譬喻。
【English Translation】 English version The four parables are as follows: The first parable is when the Buddha first manifested Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death), those who did not see the Buddha then arose with afflictions. The second parable is when Sakyamuni Buddha (Sakyamuni Buddha, the founder of Buddhism) manifested Nirvana in the middle, those whose roots were mature and diligently cultivated the path resided in the stage of having learning (referring to practitioners who have not yet fully attained the Arhat fruit), gradually cutting off afflictions, which is called 'healing,' but not all are completely cut off to achieve the path of no learning (referring to practitioners who have attained the Arhat fruit). Those whose roots are not yet mature and fall, still remain in the position of ordinary beings and have not yet attained enlightenment. The third parable is that those whose roots are mature and diligently cultivate all attain the path of no learning; those who are not mature and fall may also attain the path of having learning. These two final situations are all seeing Sakyamuni Buddha and generating great Bodhicitta (Bodhi mind, the mind to aspire to become a Buddha), so in the prediction (referring to the Buddha's prediction of disciples' future Buddhahood), both the fruits of no learning and having learning are present. Manifesting Nirvana for these beings is the main idea of this parable. A good doctor possesses four virtues: first, being able to recognize the essence of the disease; second, being able to recognize the cause of the disease; third, being able to recognize that the disease will not recur after it is eradicated; and fourth, being able to recognize that the disease will recur after it is eradicated. The Nirvana Sutra (Nirvana Sutra, a Mahayana Buddhist scripture) says: 'Great compassion and pity for sentient beings, so now I take refuge, skilled at removing all kinds of poisonous arrows, so called the great king of medicine. What worldly doctors treat, even if cured, will recur, what the Tathagata treats will ultimately not recur. The nectar medicine of the World Honored One is used to bestow upon sentient beings, after sentient beings take it, they neither die nor are born.' Therefore, a good doctor is used to compare to the Buddha. Wise people can recognize and observe birth and death, intelligent and understanding people can skillfully and expediently save sentient beings, being proficient in prescriptions can be familiar with teachings and principles, being good at treating all kinds of diseases means that they will not recur, which is the same as the four virtues of a good doctor. The sutra says, 'Those people have many (to) even hundreds'. The praise says: This uses two kinds of compassion to compare to initiating teaching. Only those who possess the seeds of the two vehicles (Sravaka Vehicle and Pratyekabuddha Vehicle) can be called Buddha's children, so it is said ten and twenty, also possessing the nature of Bodhisattvas (Bodhisattva, practitioners who vow to liberate all sentient beings), because it is uncertain. Speaking of reaching hundreds, it is because of cultivating hundreds of practices, this is the stage of initiating the mind in the initial teaching. The sutra says, 'Because of some reason, they go far to other countries'. The praise says: This uses three kinds of observation to compare to concealing the teaching. Sometimes the roots of sentient beings are not yet mature, or there are opportunities in other world realms, the manifested body (referring to the various forms that the Buddha manifests to liberate sentient beings) then conceals itself and goes to other world realms to teach, or goes to Pure Lands (Pure Land, Amitabha Buddha's Western Paradise) or impure lands (impure land, a world full of afflictions and suffering) to carry out teaching, this is called 'other countries'. The sutra says, 'The children later (to) rolling on the ground'. The praise says: This is the parable of the fourth encounter.
緣惑起喻。無佛已后，因惡知識煩惱遂起、迷醉其心，名飲他毒藥宛轉生死之地。《涅槃經》言：「貧窮無救護， 猶如困病人， 無醫隨自心， 食所不應食。 眾生煩惱病， 常為諸見害， 遠離法醫師， 服食邪毒藥。」根熟未熟雖俱起惑，根不熟者惑重退流，根已熟者惑輕修行。
經「是時其父還來歸家」。
贊曰：五濟產生道喻。昔日所化示居生死之家，此緣方熟故為現身；或昔化境本住名家。
經「諸子飲毒(至)更賜壽命」。
贊曰：六見佛咸欣喻。初喜、后請。「失本心」者，謂根未熟，失凈起染。「不失心」者，得本凈心，諸根熟類。「歡喜」意業、「禮拜」身業、「問訊」語業，三業歸依，請說法要。「更賜壽命」，今乞慧壽。
經「父見子等(至)無復眾患」。
贊曰：七應機說法喻。有二：初求妙巧之方，后施善權之教。依三世佛教法經方，內求好理藥，並求好行草。其戒定慧學，名色香美味。或息惡務善，利生三法無所闕少，名皆具足。如次配之。智慧簡擇義同於「搗」，播揚粗妙義同於「篩」。令前三學、三行相隨順行，名為和合。學者惑滅，勸之服行。
經「其諸子中(至)病盡除愈」。
贊曰：八根熟道成喻。謂諸根熟得道之輩
【現代漢語翻譯】 現代漢語譯本 因緣和迷惑產生的比喻。在沒有佛陀住世之後，由於惡知識（kalyāṇa-mitratā，指不好的朋友或導師）的出現，煩惱隨之產生，迷惑人們的心智，這被稱為飲用了毒藥，在生死輪迴中掙扎。《涅槃經》（Nirvāṇa Sūtra）中說：『貧窮的人沒有救助，就像生病的病人一樣，沒有醫生，隨心所欲地吃不應該吃的東西。眾生的煩惱病，常常被各種見解所傷害，遠離了法醫師，服用了邪惡的毒藥。』根器成熟和未成熟的人都會產生迷惑，但根器未成熟的人，迷惑深重，容易退轉；根器已經成熟的人，迷惑較輕，容易修行。
經文說：『這時，他的父親回來了。』
讚頌說：這是五種救濟產生佛道的比喻。過去所教化的人，示現居住在生死之家，因為這個因緣成熟了，所以才現身；或者過去教化的境界，本來就居住在名門之家。
經文說：『諸子飲毒（直到）更賜壽命。』
讚頌說：這是六種見到佛陀都感到欣喜的比喻。最初是歡喜，然後是請求。『失去本心』，是指根器未成熟，失去清凈心而生起染污心。『不失心』，是指得到本來的清凈心，是諸根成熟的一類人。『歡喜』是意業，『禮拜』是身業，『問訊』是語業，身口意三業都歸依，請求佛陀開示佛法要義。『更賜壽命』，現在是乞求智慧的壽命。
經文說：『父親看到孩子們（直到）不再有任何疾病。』
讚頌說：這是七種應機說法的比喻。有兩種：首先是尋求巧妙的方法，然後是施予善巧的教導。依據過去、現在、未來三世佛教導的佛法經典，在內心尋求好的藥理，並且尋求好的草藥。其中的戒、定、慧三學，如同色、香、美味。或者停止作惡，努力行善，利益眾生的三種方法沒有缺少，這被稱為皆已具足。像這樣依次配合。智慧的簡擇，其意義等同於『搗』，傳播粗妙的佛法，其意義等同於『篩』。使前面的三學、三行能夠相互隨順地修行，這被稱為和合。學者滅除了迷惑，勸勉他們服用和修行。
經文說：『這些孩子中（直到）疾病全部消除痊癒。』
讚頌說：這是八種根器成熟，成就佛道的比喻。指的是那些諸根成熟，最終證得佛道的人。
【English Translation】 English version An analogy arises from conditions and delusion. After the time when there are no Buddhas, due to the arising of evil knowledge (kalyāṇa-mitratā, referring to bad friends or teachers), afflictions arise, intoxicating their minds, which is called drinking poison, struggling in the cycle of birth and death. The Nirvāṇa Sūtra says: 'The poor have no protection, like a sick person, without a doctor, eating what should not be eaten according to their own mind. The afflictions of sentient beings are often harmed by various views, far from the Dharma physician, taking evil poison.' Those whose roots are mature and immature both give rise to delusion, but those whose roots are immature have heavy delusion and are prone to regression, while those whose roots are mature have lighter delusion and are prone to practice.
The sutra says: 'At this time, his father returned home.'
The praise says: This is an analogy of the five kinds of relief that generate the path to Buddhahood. Those who were taught in the past manifested living in the house of birth and death, because this condition has matured, so they appear; or the realm of teaching in the past originally resided in a famous family.
The sutra says: 'The children drank poison (until) they were given more life.'
The praise says: This is an analogy of the six kinds of joy when seeing the Buddha. First is joy, then request. 'Losing the original mind' refers to those whose roots are immature, losing the pure mind and giving rise to defiled mind. 'Not losing the mind' refers to obtaining the original pure mind, those whose roots are mature. 'Joy' is mental karma, 'prostration' is bodily karma, 'greeting' is verbal karma, the three karmas of body, speech, and mind all take refuge, requesting the Buddha to expound the essential meaning of the Dharma. 'Giving more life' now is begging for the life of wisdom.
The sutra says: 'The father saw the children (until) there were no more illnesses.'
The praise says: This is an analogy of the seven kinds of teaching according to the capacity of the audience. There are two: first, seeking skillful methods, then giving skillful teachings. According to the Buddhist scriptures taught by the Buddhas of the past, present, and future, seek good medicinal principles internally, and seek good medicinal herbs. The three studies of precepts, concentration, and wisdom are like color, fragrance, and flavor. Or stopping evil and striving to do good, the three methods of benefiting sentient beings are not lacking, which is called complete. Match them in this order. The discernment of wisdom is the same meaning as 'pounding', spreading the coarse and subtle Dharma is the same meaning as 'sifting'. Making the preceding three studies and three practices follow each other in practice is called harmony. The practitioner eliminates delusion, encouraging them to take and practice.
The sutra says: 'Among these children (until) all diseases were eliminated and cured.'
The praise says: This is an analogy of the eight kinds of mature roots, achieving the path. It refers to those whose roots are mature and ultimately attain Buddhahood.
。色香二種喻福及慧，得道兩釋如前已解。「愈」音以主反，差也，應作「愈」。《玉篇》作「愈，益也勝也」。心憂為「恿」，病差為「愈」。
經「余失心者(至)而謂不美」。
贊曰：九未熟厭法喻。有二：初不肯服，后釋所由。即根未熟，雖初少求法，后不肯修行，煩惱深故而厭於法。
經「父作是念(至)令服此藥」。
贊曰：十令悕示滅喻。有三：初念設權方，次教留遺法，后示言入滅。此初也。煩惱深故妙教不遵，應設權方令其修服。
經「即作是言(至)勿憂不差」。
贊曰：教留遺法也。道成既久寄言衰老，入滅時近今留教在。汝可依行煩惱必滅，故勿憂患。
經「作是教已(至)汝父已死」。
贊曰：示言入滅還隱前化名至他國，遣言教使唱言入滅云汝父死，父實不滅暫息化故。
經「是時諸子(至)無復恃怙」。
贊曰：十一戀佛愛法喻。有二：初唸佛慈哀，思己孤子；后悲感依教，惑苦皆除。此初也。初是念佛，后是戀法。佛在慈悲救濟救護使無惑苦，今既佛滅無依無怙孤子何賚。
經「常懷悲感(至)毒病皆愈」。
贊曰：此悲感依教惑苦皆除。加行諦觀名為醒悟，入聖依服惑苦皆除。「毒」喻煩惱，「病」
【現代漢語翻譯】 現代漢語譯本
。『色』（Rūpa，形態、顏色）和『香』（Gandha，氣味）兩種比喻福德和智慧，得到解脫的兩種解釋如前文已解釋過。「愈」字讀作『以主反』，是『差』的意思，應該寫作「愈」。《玉篇》中解釋「愈，益也勝也」。心中憂慮寫作「恿」，疾病痊癒寫作「愈」。
經文：『其餘失去心智的人（乃至）說是不美的』。
贊曰：九、未成熟厭惡佛法的比喻。有兩種：一是最初不肯服藥，後來解釋原因。這就像根基尚未成熟，雖然最初稍微尋求佛法，後來卻不肯修行，因為煩惱深重而厭惡佛法。
經文：『父親這樣想（乃至）讓他們服用此藥』。
贊曰：十、爲了讓他們希望而示現寂滅的比喻。有三種：一是考慮設立權宜之法，二是教導留下遺法，三是示現說要入滅。這是第一種。因為煩惱深重而不遵從微妙的教法，應該設立權宜之法讓他們修行服用。
經文：『就這麼說（乃至）不要憂愁不會痊癒』。
贊曰：教導留下遺法。道業成就已經很久，寄託言語說自己衰老，入滅的時間臨近，現在留下教法在這裡。你們可以依照教法修行，煩惱必定滅除，所以不要憂愁。
經文：『說了這些教導之後（乃至）你們的父親已經死了』。
贊曰：示現說要入滅，還隱去之前的化身，改名到其他國家，派遣使者傳話說已經入滅，說你們的父親死了，父親實際上沒有滅亡，只是暫時停止化現。
經文：『這時，眾子（乃至）沒有可以依靠的』。
贊曰：十一、貪戀佛陀、喜愛佛法的比喻。有兩種：一是思念佛陀的慈悲哀憫，想到自己成了孤兒；二是悲傷感動而依教奉行，迷惑和痛苦都消除了。這是第一種。最初是思念佛陀，後來是貪戀佛法。佛陀在世時慈悲救濟救護，使人沒有迷惑和痛苦，現在佛陀已經滅度，沒有依靠，孤兒依靠什麼呢？
經文：『常常懷著悲傷和感動（乃至）毒害的疾病都痊癒了』。
贊曰：這是悲傷感動而依教奉行，迷惑和痛苦都消除了。通過加行如實觀察，這叫做醒悟，進入聖道，依靠佛法，迷惑和痛苦都消除了。「毒」比喻煩惱，「病」
【English Translation】 English version
'Rūpa' (色, form and color) and 'Gandha' (香, scent) are two metaphors for merit and wisdom. The two explanations of attaining liberation have been explained earlier. The pronunciation of '愈' (yù, to recover) is 'yǐ zhǔ fǎn', meaning '差' (chā, to differ), and it should be written as '愈'. In the 'Yupian' (玉篇), '愈' is explained as '益也勝也' (yì yě shèng yě, to benefit and to surpass). '恿' (yǒng) is used for mental worry, while '愈' (yù) is used for the recovery from illness.
Sutra: 'The rest who lost their minds (even) said it was not beautiful'.
Praise: Nine, the metaphor of being immature and厭惡(yànwù,厭惡) the Dharma. There are two aspects: first, not willing to take the medicine, and later explaining the reason. This is like the roots not being mature yet. Although initially seeking the Dharma a little, later not willing to practice, because of deep afflictions and therefore厭惡(yànwù, 厭惡) the Dharma.
Sutra: 'The father thought like this (even) to let them take this medicine'.
Praise: Ten, the metaphor of showing extinction to inspire hope. There are three aspects: first, considering setting up expedient means; second, teaching to leave behind the Dharma; third, showing the intention to enter extinction. This is the first aspect. Because of deep afflictions, not following the subtle teachings, one should set up expedient means to let them practice and take the medicine.
Sutra: 'Just say like this (even) don't worry about not recovering'.
Praise: Teaching to leave behind the Dharma. Accomplishing the path for a long time, entrusting words to say that one is old, the time of entering extinction is near, now leaving the teachings here. You can practice according to the teachings, afflictions will surely be extinguished, so don't worry.
Sutra: 'After saying these teachings (even) your father has died'.
Praise: Showing the intention to enter extinction, also hiding the previous transformation body, changing the name to another country, sending messengers to say that one has entered extinction, saying your father has died. The father has not actually died, just temporarily ceasing the manifestation.
Sutra: 'At this time, the sons (even) have nothing to rely on'.
Praise: Eleven, the metaphor of being attached to the Buddha and loving the Dharma. There are two aspects: first, thinking of the Buddha's compassion and pity, thinking of oneself as an orphan; second, being sad and moved and following the teachings, delusions and suffering are all eliminated. This is the first aspect. Initially thinking of the Buddha, later being attached to the Dharma. When the Buddha was in the world, he compassionately rescued and protected, making people free from delusions and suffering. Now that the Buddha has passed away, there is no reliance, what do the orphans rely on?
Sutra: 'Often cherishing sadness and emotion (even) the poisonous diseases are all healed'.
Praise: This is being sad and moved and following the teachings, delusions and suffering are all eliminated. Through additional practice and observing truthfully, this is called awakening, entering the holy path, relying on the Dharma, delusions and suffering are all eliminated. 'Poison' is a metaphor for afflictions, 'disease'
喻眾苦。
經「其父聞子(至)咸使見之」。
贊曰：十二得聖見佛喻。若令得聖二乘無學而見佛者，入變易生死，見佛化身凈土久住，義同來歸而令彼見。或為地前得入十地報土見佛，此雖化佛上位階降，理準亦爾。
經「諸善男子(至)虛妄過者」。
贊曰：此喻問答辨此不虛。一問，二答，三成。此說化身如醫示死，報身如父實體常存。涅槃之義如別章說。
經「爾時世尊(至)常住此說法」。
贊曰：二十五頌半，分二：初二十頌半菩提無上，后五頌涅槃無上。初文有三：初十頌半明報化二身，次八頌明報化二土，后之二頌結勸無疑。初復有三：初三頌報化二身，次六頌報身佛無緣不見、有緣得見，后一頌半結報身佛見與不見所由。此初也。初二頌報，后一頌化。
經「我常住於此(至)雖近而不見」。
贊曰：下六頌明報身佛無緣不見、有緣得見。中有二：初一頌無緣不見，后五頌有緣得見。此初也。眾生顛倒自不見佛，況加神通隱令不見，恐見生過神通蔽之。亦如日月自明，盲者不睹是盲者過，非日月咎。
經「眾見我滅度(至)不自惜身命」。
贊曰：下五頌有緣得見。為二：初二頌待生根熟有緣，后三頌現身說法。此初也。有七緣根
【現代漢語翻譯】 現代漢語譯本： 比喻眾生的苦難。
經文：『其父聞子（到）咸使見之』。
讚頌說：十二種比喻，證得聖果，見到佛陀。如果說證得聖果的二乘無學之人才能見到佛陀，那麼他們進入變易生死，見到佛陀的化身在凈土中長久住世，意義等同於迴歸故里而讓他們得見。或者說，爲了讓地上菩薩在進入十地時于報土見到佛陀，即使這是化佛在上位階降臨，道理也應該是一樣的。
經文：『諸善男子（到）虛妄過者』。
讚頌說：這段比喻通過問答來辨明此理不虛。一問，二答，三總結。這裡說化身如同醫生示現死亡，報身如同父親實體常存。涅槃的意義如同其他章節所說。
經文：『爾時世尊（到）常住此說法』。
讚頌說：共二十五頌半，分為二部分：前二十頌半讚頌菩提無上，后五頌讚頌涅槃無上。前文有三部分：最初十頌半闡明報身和化身，其次八頌闡明報土和化土，最後的二頌總結勸勉不要懷疑。最初的部分又有三部分：最初三頌闡明報身和化身，其次六頌闡明報身佛無緣不能見、有緣才能見，后一頌半總結報身佛的見與不見的原因。這是最初的部分。最初二頌說報身，后一頌說化身。
經文：『我常住於此（到）雖近而不見』。
讚頌說：下面六頌闡明報身佛無緣不能見、有緣才能見。其中有二部分：最初一頌說無緣不能見，后五頌說有緣才能見。這是最初的部分。眾生顛倒，自己不能見到佛陀，何況加上神通隱蔽使他們不能見，恐怕見到會產生過失，所以用神通遮蔽。也像日月自身光明，盲人不能看見是盲人的過錯，不是日月的罪過。
經文：『眾見我滅度（到）不自惜身命』。
讚頌說：下面五頌說有緣才能見。分為二部分：最初二頌說等待眾生根機成熟有緣，后三頌說現身說法。這是最初的部分。有七種因緣根機。
【English Translation】 English version: A metaphor for the suffering of sentient beings.
Sutra: 'Their father, hearing of his sons (until) caused them all to see him'.
Praise: Twelve metaphors, attaining sainthood, seeing the Buddha. If it is said that those who have attained sainthood, the non-learning of the Two Vehicles, can see the Buddha, then they enter the transformation birth and death, seeing the Buddha's manifested body dwelling in the Pure Land for a long time, the meaning is the same as returning home and allowing them to see. Or, in order for the bodhisattvas on the ground to see the Buddha in the reward land when entering the Ten Grounds, even if this is a manifested Buddha descending in a higher rank, the principle should be the same.
Sutra: 'All good men (until) false transgressions'.
Praise: This metaphor clarifies that this principle is not false through questions and answers. One question, two answers, three conclusions. Here it is said that the manifested body is like a doctor showing death, and the reward body is like the father's real existence. The meaning of Nirvana is as explained in other chapters.
Sutra: 'At that time, the World Honored One (until) constantly dwells here to preach the Dharma'.
Praise: A total of twenty-five and a half verses, divided into two parts: the first twenty and a half verses praise Bodhi as supreme, and the last five verses praise Nirvana as supreme. The first part has three sections: the first ten and a half verses explain the reward body and the manifested body, the next eight verses explain the reward land and the manifested land, and the last two verses conclude with encouragement not to doubt. The first part has three sections: the first three verses explain the reward body and the manifested body, the next six verses explain that the reward body Buddha cannot be seen without affinity but can be seen with affinity, and the last one and a half verses conclude the reasons for seeing or not seeing the reward body Buddha. This is the first part. The first two verses speak of the reward body, and the last verse speaks of the manifested body.
Sutra: 'I constantly dwell here (until) although near, they do not see'.
Praise: The following six verses explain that the reward body Buddha cannot be seen without affinity but can be seen with affinity. There are two parts: the first verse says that it cannot be seen without affinity, and the last five verses say that it can be seen with affinity. This is the first part. Sentient beings are inverted and cannot see the Buddha themselves, let alone adding supernatural powers to conceal them so they cannot see, fearing that seeing would cause faults, so they are concealed with supernatural powers. It is also like the sun and moon being bright themselves, but the blind cannot see, which is the fault of the blind, not the fault of the sun and moon.
Sutra: 'The multitude sees my extinction (until) not cherishing their own lives'.
Praise: The following five verses say that it can be seen with affinity. Divided into two parts: the first two verses say to wait for the roots of sentient beings to mature and have affinity, and the last three verses say to appear and preach the Dharma. This is the first part. There are seven kinds of causes and conditions for roots.
熟：一修供養行，二生渴仰心，三信伏不謗修行，四質直離憍渴等，五柔軟慈悲堪耐，六一心欲見專念希逢，七不惜身命輕身重道。
經「時我及眾僧(至)但謂我滅度」。
贊曰：現身說法。有二：初半頌現身，后二頌半說法。說法有二：初一頌說身在此現有涅槃；后一頌半化入涅槃他方利益，于靈山處現，或現有靈山。
經「我見諸眾生(至)乃出為說法」。
贊曰：結報身佛見與不見所由。
經「神通力如是(至)天人常充滿」。
贊曰：下八頌明報化二土。有二：初五頌報化土相，后三頌無緣不見、有緣得見凈土所由。初文有五，此初二也。初頌住處，次頌眷屬。「劫盡」者化土。「安隱」者凈土，菩薩天人常在會中。
經「園林諸堂閣(至)如是悉充滿」。
贊曰：此中有三：一土相，一供養，一離怖。化土憂怖苦惱充滿，凈土離之。土相之中有事、有功德，如《無垢稱》總持園苑、大法林樹等，皆當準說。其凈土義如別章說。論云「我凈土不毀而眾見燒盡者，報佛如來真實凈土，第一義諦攝故，非如化土世俗諦收。」「樂」音有二：一盧各反，縱賞也；二五教反，游縱勝處可生欣樂。
經「是諸罪眾生(至)不聞三寶名」。
贊曰：下三
【現代漢語翻譯】 現代漢語譯本 熟：一修供養行，二生渴仰心，三信伏不謗修行，四質直離憍渴等，五柔軟慈悲堪耐，六一心欲見專念希逢，七不惜身命輕身重道。
經：『時我及眾僧（指當時的我和眾僧）(至)但謂我滅度』。
贊曰：現身說法。有二：初半頌現身，后二頌半說法。說法有二：初一頌說身在此現有涅槃（nirvana）；后一頌半化入涅槃他方利益，于靈山（Griddhakuta Mountain）處現，或現有靈山（Griddhakuta Mountain）。
經：『我見諸眾生(至)乃出為說法』。
贊曰：結報身佛見與不見所由。
經：『神通力如是(至)天人常充滿』。
贊曰：下八頌明報化二土。有二：初五頌報化土相，后三頌無緣不見、有緣得見凈土所由。初文有五，此初二也。初頌住處，次頌眷屬。『劫盡』者化土。『安隱』者凈土，菩薩（Bodhisattva）天人常在會中。
經：『園林諸堂閣(至)如是悉充滿』。
贊曰：此中有三：一土相，一供養，一離怖。化土憂怖苦惱充滿，凈土離之。土相之中有事、有功德，如《無垢稱》（Vimalakirti Sutra）總持園苑、大法林樹等，皆當準說。其凈土義如別章說。論云『我凈土不毀而眾見燒盡者，報佛如來真實凈土，第一義諦攝故，非如化土世俗諦收。』『樂』音有二：一盧各反，縱賞也；二五教反，游縱勝處可生欣樂。
經：『是諸罪眾生(至)不聞三寶名』。
贊曰：下三
【English Translation】 English version Proficiency: First, cultivate the practice of offering; second, generate a heart of longing; third, have faith, submit, and not slander the practice; fourth, be honest and upright, free from arrogance and craving; fifth, be gentle, compassionate, and patient; sixth, with a focused mind, desire to see, single-mindedly hoping to encounter; seventh, not begrudging body and life, valuing the Dharma over oneself.
Sutra: 'At that time, I and the Sangha (referring to myself and the Sangha at that time) ... only thought I had entered Nirvana (extinction)'.
Commentary: Manifesting the body to expound the Dharma. There are two aspects: the first half of the verse manifests the body, and the latter two and a half verses expound the Dharma. There are two aspects to expounding the Dharma: the first verse speaks of the body being present here, existing in Nirvana; the latter one and a half verses transform into Nirvana for the benefit of others, appearing at Griddhakuta Mountain, or the existing Griddhakuta Mountain.
Sutra: 'I see all sentient beings ... and then emerge to expound the Dharma'.
Commentary: Concluding the reason why the Reward Body Buddha is seen or not seen.
Sutra: 'Such is the power of spiritual penetrations ... gods and humans are always fully present'.
Commentary: The following eight verses explain the two lands of the Reward Body and the Manifestation Body. There are two aspects: the first five verses describe the characteristics of the Reward Body and Manifestation Body lands, and the latter three verses explain why those without affinity do not see, while those with affinity are able to see the Pure Land. The first section has five parts, this being the first two. The first verse describes the dwelling place, and the next verse describes the retinue. 'The end of the kalpa' refers to the Manifestation Body land. 'Peace and security' refers to the Pure Land, where Bodhisattvas, gods, and humans are always present in the assembly.
Sutra: 'Gardens, groves, halls, and pavilions ... are all completely filled'.
Commentary: There are three aspects here: the characteristics of the land, offerings, and freedom from fear. The Manifestation Body land is filled with worry, fear, suffering, and affliction, while the Pure Land is free from them. Among the characteristics of the land, there are events and merits, such as the Dharani gardens and groves, the great Dharma forests and trees, etc., in the Vimalakirti Sutra, which should all be explained accordingly. The meaning of the Pure Land is explained in a separate chapter. The treatise says, 'My Pure Land is not destroyed, but all see it burned, because the Reward Body Tathagata's true Pure Land is included in the First Principle Truth, and is not collected by the conventional truth like the Manifestation Body land.' There are two pronunciations of 'joy': one is 'lu ge fan', meaning indulgence and enjoyment; the other is 'wu jiao fan', meaning traveling and indulging in superior places where joy can arise.
Sutra: 'These sinful sentient beings ... do not hear the names of the Three Jewels'.
Commentary: The following three
頌無緣不見、有緣得見。分二：初一無緣不見，后二有緣得見。此初也。有惑、業、報、法四障故，不聞三寶名。有三障名罪眾生，業障名惡業。
經「諸有修功德(至)為說佛難值」。
贊曰：有緣得見。為二：初頌修三因見佛居凈土，后頌見佛壽有短長。修三因者：一功德，二柔和，三質直。身語意三業修善利生，滅惡三種；或戒定慧學、或施戒修，如次應知。為應恒見說壽無量，為不應恒說佛難值。
經「我智力如是(至)佛語實不虛」。
贊曰：結勸無疑。慧光照疑，度一切故；久修業得，以此悲願故壽命長。
經「如醫善方便(至)無能說虛妄」。
贊曰：下五頌涅槃無上。有二：初一喻，后四合。此初也。「狂子」謂根未熟者。
經「我亦為世父(至)速成就佛身」。
贊曰：此四頌合為四：一現身異，一為惡生，一說法異，一愿作佛。
分別功德品
三門分別：一來意，二釋名，三解妨。
來意有三：一者二品傍釋〈涌出〉疑中前說權實兩佛、理智二身，總萬德之鴻基、綰三明之極體，窮神盡妙，聞之者悟心、契智、符真，融之者道證。今明階位，故此品來。二者果五品分二中，初二品明已滿果，因前品正明已滿果，此品辨時眾
【現代漢語翻譯】 現代漢語譯本： 頌揚無緣之人不得見，有緣之人才能得見。分為兩部分：首先說明無緣之人不得見，然後說明有緣之人才能得見。這是第一部分。因為有惑障、業障、報障、法障這四種障礙，所以聽不到三寶（佛、法、僧）的名號。有三種障礙被稱為罪惡眾生，業障被稱為惡業。
經文：『諸有修功德(至)為說佛難值』。
讚語說：有緣之人才能得見。分為兩部分：首先頌揚修習三種因才能在凈土見到佛，然後頌揚見到佛的壽命有長有短。修習三種因指的是：一功德，二柔和，三質直。身語意三業修習善行利益眾生，滅除惡的三種行為；或者戒定慧三學、或者佈施持戒修習，應當依次瞭解。爲了應當恒常得見，所以說壽命無量，爲了不應當恒常得見，所以說佛難以值遇。
經文：『我智力如是(至)佛語實不虛』。
讚語說：總結勸勉不要懷疑。智慧之光照亮疑惑，度化一切眾生；長久修習善業所得，因為有這樣的悲心和願力所以壽命長。
經文：『如醫善方便(至)無能說虛妄』。
讚語說：下面五頌讚揚涅槃無上。分為兩部分：首先是比喻，然後是四頌合釋。這是第一部分。『狂子』指的是根基尚未成熟的人。
經文：『我亦為世父(至)速成就佛身』。
讚語說：這四頌合起來分為四種情況：一是示現不同的身相，二是為度惡人而生，三是說法不同，四是發願成佛。
《分別功德品》
從三個方面來分別：一來意，二釋名，三解妨。
來意有三：一是前兩品旁釋〈涌出品〉中對權實兩佛（為方便教化而示現的佛和真實究竟的佛）、理智二身（本體和智慧）的疑惑，總括萬德的宏偉基礎，掌握三明的極高境界，窮盡神妙，聽聞的人領悟心性、契合智慧、符合真理，融合的人證得道果。現在闡明階位，所以有這一品。二是果五品分為兩部分，前兩品闡明已滿之果，因為前一品正是闡明已滿之果，這一品辨別當時的聽眾。
【English Translation】 English version: A eulogy on how those without affinity cannot see, while those with affinity can see. Divided into two parts: the first explains that those without affinity cannot see, and the second explains that those with affinity can see. This is the first part. Because of the four obstacles of delusion (惑), karma (業), retribution (報), and dharma (法), one cannot hear the name of the Three Jewels (三寶) (Buddha, Dharma, Sangha). The three obstacles are called sinful beings, and karma is called evil karma.
Sutra: 'Those who cultivate merit (to) explain that encountering a Buddha is rare'.
The praise says: Those with affinity can see. Divided into two parts: the first praises that cultivating the three causes allows one to see the Buddha in the Pure Land, and the second praises that the lifespan of the Buddha seen can be long or short. Cultivating the three causes refers to: first, merit (功德); second, gentleness (柔和); and third, straightforwardness (質直). The three karmas of body, speech, and mind cultivate good deeds to benefit sentient beings, and eliminate the three kinds of evil; or the three learnings of morality (戒), concentration (定), and wisdom (慧), or giving (施), morality (戒), and cultivation (修), should be understood in order. To be able to see constantly, it is said that lifespan is immeasurable; to not be able to see constantly, it is said that encountering a Buddha is rare.
Sutra: 'My wisdom power is like this (to) the Buddha's words are truly not false'.
The praise says: Concluding with exhortation not to doubt. The light of wisdom illuminates doubt, liberating all beings; obtained through long cultivation of good karma, because of such compassion and vows, lifespan is long.
Sutra: 'Like a skilled physician with good methods (to) none can speak falsely'.
The praise says: The following five verses praise Nirvana as supreme. Divided into two parts: first, a metaphor; then, four verses combined. This is the first part. 'Mad children' refers to those whose roots are not yet mature.
Sutra: 'I am also the father of the world (to) quickly achieve Buddhahood'.
The praise says: These four verses combine into four situations: first, manifesting different bodies; second, being born to save evil beings; third, teaching the Dharma differently; and fourth, vowing to become a Buddha.
Chapter on Distinguishing Merits (分別功德品)
Distinguishing from three aspects: first, the intention; second, explaining the name; and third, resolving objections.
There are three intentions: first, the previous two chapters indirectly explain the doubts in the Chapter on the Emergence (涌出品) regarding the provisional and real Buddhas (權實兩佛) (the Buddha manifested for expedient teaching and the true and ultimate Buddha), the two bodies of principle and wisdom (理智二身), encompassing the grand foundation of myriad virtues, grasping the ultimate essence of the three illuminations (三明), exhausting the divine and subtle, those who hear it awaken their minds, align with wisdom, conform to truth, and those who integrate it attain the path. Now clarifying the stages, hence this chapter. Second, the five chapters on results are divided into two parts, the first two chapters explain the already fulfilled results, because the previous chapter precisely explains the already fulfilled results, this chapter distinguishes the audience at that time.
因此證獲不同，故此品來。三者論解十無上中第十勝妙力無上，余殘修多羅說。論復自云「自此以下示現法力及修行力。法力即經之威神，修行力即能所行之勝德。法力者有五門：一證，二信，三供養，四聞法，五讀誦持說。」證謂諸菩薩中聞〈壽量〉者有十一位證聖。信謂八世界微塵數菩薩發心信解。供養謂天雨華等。此上三門皆在此品初。聞法謂此品中后二長行偈，並〈隨喜品〉中聞法隨喜者。讀誦持說謂〈法師功德品〉明讀誦持說等人所獲功德。至文當解。論自解云：「初四門〈彌勒品〉示現，皆告彌勒故。后一〈常精進品〉示現，唯告常精進故。由此法力唯攝三品。其修行力攝十一品：一〈法師〉，二〈安樂行〉，三〈持〉，四〈神力〉，五〈藥王〉，六〈妙音〉，七〈觀音〉，八〈陀羅尼〉，九〈妙莊嚴〉，十〈普賢〉，十一〈囑累〉，合十四品，皆是第十勝妙力無上。」由明證、信、供養三種，故〈壽量〉後有此品來。
釋名者，「功」謂功勞聞法力用，「德」謂道德體即福慧。由聞妙法功力所得之德，故名功德。「分」音府文反。「別」音方列反，或作「莂」，或作「𧧸」，此辨釋義。或「分」音扶問反，「別」音憑列反，分別諸功德事。此品辨釋分別彼功德事，故名分別功德品。
解妨
【現代漢語翻譯】 現代漢語譯本： 因此證悟的境界各不相同，所以才有了這一品。這三者論述並解釋了十種無上之法，其中第十種是勝妙力無上，其餘的都在其他的修多羅（Sutra，經）中說明。論中又說：『從這裡以下，展示了法力以及修行力。法力就是經的威神之力，修行力就是能行之人及其所行之事的殊勝功德。』法力有五個方面：一是證悟，二是信心，三是供養，四是聽聞佛法，五是讀誦、受持和演說。證悟是指諸位菩薩中聽聞《壽量品》的十一位菩薩證得了聖果。信心是指八個世界的微塵數菩薩發心信解。供養是指天降花雨等。以上這三個方面都在這一品的開頭。聽聞佛法是指這一品中后兩段長行偈頌，以及《隨喜品》中聽聞佛法隨喜者。讀誦、受持和演說是指《法師功德品》中闡明的讀誦、受持和演說等人所獲得的功德。到正文時再詳細解釋。論中自己解釋說：『前四個方面在《彌勒品》中展示，都是告訴彌勒菩薩的緣故。后一個方面在《常精進品》中展示，唯獨告訴常精進菩薩的緣故。』由此法力只包含這三品。而修行力則包含十一品：一是《法師品》，二是《安樂行品》，三是《持品》，四是《神力品》，五是《藥王品》，六是《妙音品》，七是《觀音品》，八是《陀羅尼品》，九是《妙莊嚴王品》，十是《普賢菩薩勸發品》，十一是《囑累品》，總共十四品，都是第十勝妙力無上。因為闡明了證悟、信心、供養這三種，所以《壽量品》之後才有了這一品。
解釋品名，『功』是指功勞，即聽聞佛法的力量作用，『德』是指道德，其本體就是福慧。由於聽聞妙法功力所得到的德行，所以叫做功德。『分』讀作府文反。『別』讀作方列反，或者寫作『莂』，或者寫作『𧧸』，這裡是辨釋的意思。或者『分』讀作扶問反，『別』讀作憑列反，是分別諸種功德之事。此品辨釋分別那些功德之事，所以叫做《分別功德品》。
解釋妨礙之處。
【English Translation】 English version: Because the enlightenment attained is different, this chapter comes into being. These three discuss and explain the ten unsurpassed qualities, the tenth of which is the unsurpassed supreme and wonderful power, while the rest are explained in other Sutras (Sutra, scripture). The treatise further states: 'From here onwards, the power of the Dharma and the power of practice are demonstrated. The power of the Dharma is the majestic and divine power of the scripture, and the power of practice is the supreme virtue of the practitioner and their actions.' The power of the Dharma has five aspects: first, enlightenment; second, faith; third, offering; fourth, hearing the Dharma; and fifth, reading, reciting, upholding, and expounding. Enlightenment refers to the eleven Bodhisattvas among the Bodhisattvas who heard the 'Lifespan Chapter' and attained sainthood. Faith refers to the Bodhisattvas, as numerous as the dust particles in eight world-systems, who aroused the mind of faith and understanding. Offering refers to the raining of flowers from the heavens, etc. The above three aspects are all at the beginning of this chapter. Hearing the Dharma refers to the latter two long passages of verses in this chapter, as well as those who rejoice in hearing the Dharma in the 'Joyful Acceptance Chapter'. Reading, reciting, upholding, and expounding refer to the merits and virtues obtained by those who read, recite, uphold, and expound, as explained in the 'Merits of the Dharma Master Chapter'. This will be explained in detail when we reach the main text. The treatise itself explains: 'The first four aspects are demonstrated in the 'Maitreya Chapter', because they are all addressed to Maitreya (Maitreya, the future Buddha) Bodhisattva. The last aspect is demonstrated in the 'Ever Exerting Chapter', because it is addressed solely to the Ever Exerting Bodhisattva.' Thus, the power of the Dharma only encompasses these three chapters. The power of practice encompasses eleven chapters: first, the 'Dharma Master Chapter'; second, the 'Peaceful Practices Chapter'; third, the 'Upholding Chapter'; fourth, the 'Power of Spiritual Penetrations Chapter'; fifth, the 'King of Healing Chapter'; sixth, the 'Wonderful Sound Chapter'; seventh, the 'Avalokitesvara (Avalokitesvara, the Bodhisattva of Compassion) Chapter'; eighth, the 'Dharani (Dharani, a type of mantra) Chapter'; ninth, the 'King Wonderful Adornment Chapter'; tenth, the 'Universal Worthy (Universal Worthy, a Bodhisattva) Encouragement Chapter'; and eleventh, the 'Entrustment Chapter', totaling fourteen chapters, all of which are the tenth unsurpassed supreme and wonderful power. Because it elucidates these three aspects of enlightenment, faith, and offering, this chapter comes after the 'Lifespan Chapter'.
Explaining the title of the chapter, 'Merit' refers to meritorious effort, which is the power and function of hearing the Dharma, and 'Virtue' refers to morality, the essence of which is blessings and wisdom. Because of the virtue obtained through the power of hearing the wonderful Dharma, it is called Merit and Virtue. 'Distinguishing' is pronounced fu wen fan. 'Discrimination' is pronounced fang lie fan, or written as '莂', or written as '𧧸', which here means to distinguish. Or 'Distinguishing' is pronounced fu wen fan, and 'Discrimination' is pronounced ping lie fan, which is to distinguish various matters of merit and virtue. This chapter distinguishes and discriminates those matters of merit and virtue, so it is called the 'Chapter on Distinguishing Merits and Virtues'.
Explaining the obstacles.
者，何因聲聞聞實、權而悟領，乃為授記；菩薩聞真、化而解知，不為記別？答：菩薩之記佛已數彰，但說證因不說當果；聲聞初悟作佛事難，因證未成且記當果。問：何因說乘權實，菩薩記、證雙無；說身真化，聲聞記、證俱闕？答：菩薩先知權實，但聞身而道證；聲聞未證化、真，唯聞乘以得記。菩薩無取捨，聲聞未證故。問：初科云，何故說權實以記聲聞，乃為宗旨；說真化以證菩薩，乃屬流通？答：法華開誘正對權實以陳宗，不說真應，豈說身以為宗旨？但是因前〈涌出〉釋彼眾疑，而非開誘之標，故非宗也。
經「爾時大會(至)得大饒益」。
贊曰：品分為二：初一長行頌明時會獲益現前階降，后諸長行與頌明校量勝劣后時利益。初文有四：一標時益，二佛告益，三供養益，四頌受益。此初也。
經「於時世尊(至)清凈法輪」。
贊曰：下佛告益。有二：初明證得，后明信發。初文有二：初之六門依位證得，后之五門依生證得。此初也。依論，法力五中此中有三：一證，初十一位是；二信，八世界發心是；三供養，雨華等是。依義殊勝，論作此解，無領受故。無生法忍，本論說初地，據初得位。長時在七地，相續在八地，圓滿在佛地。無生是境無所執，生法者是教，詮無生教
【現代漢語翻譯】 現代漢語譯本：問：為什麼聲聞（Sravaka，聽聞佛法教誨而證悟的修行者）聽聞權巧（Upaya，方便法門）和真實（Tathata，真如實性）的教法而悟解領會，佛就為他們授記（Vyakarana，預言未來成佛）；而菩薩（Bodhisattva，發菩提心利益眾生的修行者）聽聞真身（Dharmakaya，法身）和化身（Nirmanakaya，應化身）的教法而理解知曉，佛卻不為他們授記呢？答：菩薩的授記佛陀已經多次彰顯，只是（之前的經典中）說的是證悟的因，沒有說當來的果；聲聞初悟，成就佛事艱難，因為證悟的因還未成就，所以先授記當來的果。問：為什麼在說乘（Yana，交通工具，比喻佛法）的權巧和真實時，菩薩的授記和證悟都沒有提及；在說身（Kaya，佛身）的真身和化身時，聲聞的授記和證悟都闕如呢？答：菩薩先已了知權巧和真實，只是聽聞佛身就能夠證悟；聲聞沒有證悟化身和真身，只是聽聞乘的教法就能夠得到授記。菩薩沒有取捨之心，聲聞因為沒有證悟所以有所取捨。問：一開始說，為什麼說權巧和真實是爲了給聲聞授記，這才是《法華經》的宗旨；說真身和化身是爲了印證菩薩，這屬於流通分（流通分，佛經的最後一部分，講述如何傳播佛法）？答：《法華經》的開示和誘導，正是針對權巧和真實來闡述宗旨，如果不說真身和應化身，又怎麼能說身是宗旨呢？但是因為前面的〈涌出品〉是爲了解釋大眾的疑惑，而不是開示和誘導的標誌，所以不是宗旨。
經文：『爾時大會(至)得大饒益』。
贊曰：這一品分為兩部分：開始的一長行偈頌說明當時法會獲得利益，現前得到階位提升，後面的眾多長行和偈頌說明校量功德的殊勝和未來獲得的利益。開始的經文有四個部分：一是標明時間利益，二是佛陀告知利益，三是供養的利益，四是偈頌讚嘆受益。這是第一部分。
經文：『於時世尊(至)清凈法輪』。
贊曰：下面是佛陀告知利益。有兩部分：一是說明證得，二是說明信心的生髮。第一部分有兩部分：開始的六門是依據位次證得，後面的五門是依據生而證得。這是第一部分。依據《瑜伽師地論》，法力五種之中，這裡有三種：一是證，開始的十一位是；二是信，八世界發心是；三是供養，雨華等是。依據義理的殊勝，《瑜伽師地論》這樣解釋，因為沒有領受的緣故。無生法忍（Anutpattika-dharma-kshanti，對諸法不生不滅的深刻理解），《瑜伽師地論》說是在初地（Prathama-bhumi，菩薩修行的第一個階段），是依據初次得到位次來說的。長時間在七地（Saptama-bhumi，菩薩修行的第七個階段），相續在八地（Ashtama-bhumi，菩薩修行的第八個階段），圓滿在佛地（Buddha-bhumi，成佛的境界）。無生是境，沒有執著，生法是教，詮釋無生的教法。
【English Translation】 English version: Question: Why is it that when Sravakas (Sravaka, 'hearers', those who attain enlightenment by hearing the Buddha's teachings) hear and comprehend the expedient means (Upaya, skillful means) and the ultimate truth (Tathata, suchness), they are given predictions of Buddhahood (Vyakarana, prediction of future Buddhahood); but when Bodhisattvas (Bodhisattva, beings who seek enlightenment for the benefit of all) hear and understand the teachings on the Dharma body (Dharmakaya, the body of truth) and the manifested body (Nirmanakaya, the emanation body), they are not given such predictions? Answer: The predictions for Bodhisattvas have already been revealed by the Buddha many times; it is just that (previous sutras) spoke of the causes of enlightenment, not the future results. Sravakas, upon initial enlightenment, find it difficult to accomplish the deeds of a Buddha, so because the causes of their enlightenment are not yet complete, they are first given predictions of future results. Question: Why is it that when discussing the expedient and ultimate aspects of the vehicle (Yana, vehicle, metaphor for the teachings), there is no mention of predictions or attainments for Bodhisattvas; and when discussing the true and manifested bodies, both predictions and attainments are lacking for Sravakas? Answer: Bodhisattvas already know the expedient and the ultimate, and can attain enlightenment simply by hearing about the body; Sravakas have not yet realized the manifested and true bodies, and can only receive predictions by hearing about the vehicle. Bodhisattvas have no attachments or rejections, while Sravakas, because they have not yet attained realization, still have attachments and rejections. Question: At the beginning, it was said that the reason for discussing the expedient and the ultimate is to give predictions to Sravakas, which is the main purpose of the Lotus Sutra; and that the reason for discussing the true and manifested bodies is to confirm the Bodhisattvas, which belongs to the transmission section (Anubandha, the final section of a sutra, discussing how to propagate the teachings). Answer: The Lotus Sutra's teachings and guidance are precisely aimed at explaining the main purpose through the expedient and the ultimate. If it does not speak of the true and responsive bodies, how can it be said that the body is the main purpose? However, because the preceding chapter, 'Emerging from the Earth,' was to explain the doubts of the assembly, and not a sign of teaching and guidance, it is not the main purpose.
Sutra: 'At that time, the great assembly (up to) obtained great benefit.'
Commentary: This chapter is divided into two parts: the initial long verse explains that the assembly at that time obtained benefits, and present advancements in stages; the subsequent long passages and verses explain the superiority of measuring merit and the benefits to be obtained in the future. The initial passage has four parts: first, it indicates the benefits of the time; second, the Buddha announces the benefits; third, the benefits of offerings; and fourth, verses praising the benefits received. This is the first part.
Sutra: 'At that time, the World-Honored One (up to) the pure Dharma wheel.'
Commentary: Below is the Buddha announcing the benefits. There are two parts: first, explaining the attainment; second, explaining the arising of faith. The first part has two parts: the initial six doors are attained according to position, and the subsequent five doors are attained according to birth. This is the first part. According to the Yogacarabhumi-sastra, among the five powers of Dharma, there are three here: first, attainment, which is the initial eleven positions; second, faith, which is the arising of the mind in the eight worlds; and third, offerings, such as raining flowers. According to the superiority of the meaning, the Yogacarabhumi-sastra explains it this way, because there is no reception. Anutpattika-dharma-kshanti (Anutpattika-dharma-kshanti, the profound understanding of the non-arising and non-ceasing of all dharmas), the Yogacarabhumi-sastra says is at the first bhumi (Prathama-bhumi, the first stage of a Bodhisattva's practice), based on the initial attainment of position. For a long time, it is at the seventh bhumi (Saptama-bhumi, the seventh stage of a Bodhisattva's practice), continuous at the eighth bhumi (Ashtama-bhumi, the eighth stage of a Bodhisattva's practice), and complete at the Buddha-bhumi (Buddha-bhumi, the state of Buddhahood). Non-arising is the object, without attachment; arising Dharma is the teaching, explaining the teaching of non-arising.
。地前昔聞未能智證，今智證印，名無生法忍。「忍」印證義。即三無生：遍計所執名相無生，依他起性自然無生，圓成實性惑苦無生。聞持在三地，《佛地》等說故。《十地論》說在五地，三地離定障，五地定自在故。樂說辨才在五地，解五明論辨才具故。《唯識》等說在第九地，據成滿故。旋陀羅尼在七地。「旋」音似泉反，還也。若如水回作「㳬」，辭選反，又似泉反。今從還旋。還旋巡空及有情中，行覆蔭故，七地長時無相及觀有情故。《彌勒上生》說彌勒得在第十地，據成滿故。不退法輪在八地，具四不退故。清凈法輪在十地，無相離障為清凈體。又此是功德法，但隨義說證，不須次第配地。
經「復有小千(至)三菩提」。
贊曰：此之五位依生證得。論云「此得初地菩提離分段死，隨分得見真如佛性，名得菩提，非得果滿佛位菩提。」亦有釋言，依《涅槃經》，八生是四恒人，解十六分中之一分義；四生是五恒人，解八分義；三生是六恒人，解十二分義；二生是七恒人，解十四分義；一生是八恒人，解十六分義。雖有此釋言八恒是第十地，今依本論得初地菩提，不說得佛位，故不作是釋。
經「復有八世界(至)三菩提心」。
贊曰：此明信發。
經「佛說是諸(至)
【現代漢語翻譯】 現代漢語譯本：以前聽聞過但未能以智慧證實的，現在以智慧證印，名為無生法忍（Wusheng Faren）。『忍』是印證的意思。即三種無生：遍計所執的名相無生，依他起性的自然無生，圓成實性的惑苦無生。聞持在三地，《佛地經》（Fodi Jing）等經典是這樣說的。《十地經論》（Shidi Jinglun）說在五地，因為三地遠離定障，五地得定自在。樂說辯才在五地，因為通解五明論（Wuming Lun）而具備辯才。《唯識論》（Weishi Lun）等經典說在第九地，這是從成就圓滿的角度來說的。旋陀羅尼（Xuan Tuoluoni）在七地。『旋』字發音類似『泉』，是返回的意思。如果像水迴旋，寫作『㳬』，發音為『辭選』，又類似『泉』。現在採用返回的『旋』。還旋巡視天空及有情眾生之中，行覆蔭之事，因為七地長時間處於無相狀態並觀察有情眾生。《彌勒上生經》（Mile Shangsheng Jing）說彌勒（Mile）菩薩證得在第十地，這是從成就圓滿的角度來說的。不退法輪（Butui Falun）在八地，因為具備四種不退轉的功德。清凈法輪（Qingjing Falun）在十地，因為無相離障是清凈的本體。此外，這些都是功德之法，只是隨順意義而說證得，不需要按照次第來分配到各個地。 經文：『復有小千世界（Xiaoxiao Qian Shijie）…乃至阿耨多羅三藐三菩提（Anuoduoluo Sanmiao Sanputi）。』 贊曰：這五種位次是依靠修證而得到的。《瑜伽師地論》（Yujia Shidi Lun）中說：『證得初地菩提（Puti）就能脫離分段生死，隨分隨分地見到真如佛性（Zhenru Foxing），這叫做證得菩提，而不是證得果滿佛位的菩提。』也有解釋說，依據《涅槃經》（Nirvana Sutra），八生是四恒河沙數人，理解十六分之一的意義；四生是五恒河沙數人，理解八分之一的意義；三生是六恒河沙數人，理解十二分之一的意義；二生是七恒河沙數人，理解十四分之一的意義；一生是八恒河沙數人，理解十六分之一的意義。雖然有這種解釋說八恒河沙數是第十地，但現在依據本論證得初地菩提，沒有說證得佛位，所以不採用這種解釋。 經文：『復有八世界（Shijie）…乃至阿耨多羅三藐三菩提心（Anuoduoluo Sanmiao Sanputi Xin）。』 贊曰：這說明了信心的發起。 經文：『佛說是諸（Shizhu）…』
【English Translation】 English version: What was previously heard but not yet intelligently verified is now intelligently verified and sealed, and is called the Wusheng Faren (Non-origination Dharma-patience). 'Patience' means verification. That is, the three non-originations: the non-origination of names and forms of the Parikalpita (completely conceptualized nature), the natural non-origination of the Paratantra (dependent nature), and the non-origination of delusion and suffering of the Parinispanna (perfected nature). Retention through hearing is in the Third Ground, as stated in the Fodi Jing (Buddha-ground Sutra) and other scriptures. The Shidi Jinglun (Treatise on the Ten Grounds) says it is in the Fifth Ground, because the Third Ground is free from the obstruction of Samadhi, and the Fifth Ground has freedom in Samadhi. Eloquent discourse is in the Fifth Ground, because one possesses eloquence through understanding the Wuming Lun (Five Sciences Treatise). The Weishi Lun (Consciousness-only Treatise) and other scriptures say it is in the Ninth Ground, according to the perspective of accomplishment and fulfillment. The Xuan Tuoluoni (Returning Dharani) is in the Seventh Ground. The pronunciation of 'Xuan' is similar to 'Quan', meaning to return. If it is like water swirling, it is written as '㳬', pronounced as 'Ci Xuan', also similar to 'Quan'. Now we use 'Xuan' meaning to return. Returning and circling in the sky and among sentient beings, performing the act of covering and sheltering, because the Seventh Ground is in a state of non-appearance for a long time and observes sentient beings. The Mile Shangsheng Jing (Maitreya's Rebirth in Tushita Sutra) says that Maitreya (Mile) Bodhisattva attains the Tenth Ground, according to the perspective of accomplishment and fulfillment. The Butui Falun (Non-retrogressing Dharma Wheel) is in the Eighth Ground, because it possesses the four non-retrogressions. The Qingjing Falun (Pure Dharma Wheel) is in the Tenth Ground, because non-appearance and freedom from obstruction are its pure essence. Furthermore, these are all Dharma of merit and virtue, and are only spoken of in accordance with their meaning of attainment, and do not need to be assigned to each ground in sequence. Sutra: 'Furthermore, there are small chiliocosms (Xiaoxiao Qian Shijie)... up to Anuttara-samyak-sambodhi (Anuoduoluo Sanmiao Sanputi).' Commentary: These five positions are attained through cultivation and realization. The Yujia Shidi Lun (Yogacarabhumi-sastra) says: 'Attaining the Bodhi (Puti) of the First Ground enables one to be free from the segmented death, and to see the True Thusness Buddha-nature (Zhenru Foxing) in proportion. This is called attaining Bodhi, but it is not attaining the Bodhi of the Buddha-position of complete fruition.' There is also an explanation that, according to the Nirvana Sutra (Nirvana Sutra), eight lives are like four Ganges sands of people, understanding one-sixteenth of the meaning; four lives are like five Ganges sands of people, understanding one-eighth of the meaning; three lives are like six Ganges sands of people, understanding one-twelfth of the meaning; two lives are like seven Ganges sands of people, understanding one-fourteenth of the meaning; one life is like eight Ganges sands of people, understanding one-sixteenth of the meaning. Although there is this explanation that eight Ganges sands are the Tenth Ground, now according to this treatise, one attains the Bodhi of the First Ground, and it is not said that one attains the Buddha-position, so this explanation is not adopted. Sutra: 'Furthermore, there are eight worlds (Shijie)... up to the mind of Anuttara-samyak-sambodhi (Anuoduoluo Sanmiao Sanputi Xin).' Commentary: This explains the arising of faith. Sutra: 'The Buddha said that all these (Shizhu)...'
讚歎諸佛」。
贊曰：第三供養。有七：一雨華，二雨香，三作樂，四雨嚴具，五燒香，六菩薩上天，七歌贊佛德。末尼珠雖適心而未勝，如意珠最勝。香來非下，故說九方。
經「爾時彌勒(至)歡喜充遍身」。
贊曰：第四領受益。十九頌分三：初二頌聞法歡喜，次十五頌頌益瑞，后二頌結成歡喜。此初也。
經「或住不退地(至)清凈之果報」。
贊曰：下十五頌益瑞。中分三：七頌證，一頌信，七頌供養。此初。有三：初三頌位證，三頌生證，一頌結。
經「復有八世界(至)皆發無上心」。
贊曰：頌信也。
經「世尊說無量(至)歌詠諸如來」。
贊曰：頌供養。有二：初一標頌嘆，后六供養。供養有七：初半雨華。一半雨香。「繽」音敷賓反。「紛」音撫云反。《玉篇》「繽紛，亂也」。半頌作樂。半頌雨衣。一頌燒香。一頌半上天。半頌歌贊。
經「如是種種事(至)以助無上心」。
贊曰：結成歡喜。諸具善根者聞佛名故，助佛無上心、修行順佛心。或令彼具善根，助彼眾生生無上心，名為助也。
經「爾時佛告(至)無有限量」。
贊曰：下第二段校量勝劣明後時益。中分二：初長行及頌聞〈壽量〉生隨喜信
【現代漢語翻譯】 『讚歎諸佛』。
贊曰：第三供養。有七：一雨華，二雨香，三作樂，四雨嚴具，五燒香，六菩薩上天，七歌贊佛德。末尼珠（Mani珠，一種寶珠）雖適心而未勝，如意珠最勝。香來非下，故說九方。
經『爾時彌勒（Maitreya，菩薩名）(至)歡喜充遍身』。
贊曰：第四領受益。十九頌分三：初二頌聞法歡喜，次十五頌頌益瑞，后二頌結成歡喜。此初也。
經『或住不退地(至)清凈之果報』。
贊曰：下十五頌益瑞。中分三：七頌證，一頌信，七頌供養。此初。有三：初三頌位證，三頌生證，一頌結。
經『復有八世界(至)皆發無上心』。
贊曰：頌信也。
經『世尊說無量(至)歌詠諸如來』。
贊曰：頌供養。有二：初一標頌嘆，后六供養。供養有七：初半雨華。一半雨香。「繽」音敷賓反。「紛」音撫云反。《玉篇》「繽紛，亂也」。半頌作樂。半頌雨衣。一頌燒香。一頌半上天。半頌歌贊。
經『如是種種事(至)以助無上心』。
贊曰：結成歡喜。諸具善根者聞佛名故，助佛無上心、修行順佛心。或令彼具善根，助彼眾生生無上心，名為助也。
經『爾時佛告(至)無有**』。
贊曰：下第二段校量勝劣明後時益。中分二：初長行及頌聞〈壽量〉生隨喜信
【English Translation】 『Praising all the Buddhas』.
Commentary: The third offering. There are seven: 1. Raining flowers, 2. Raining incense, 3. Making music, 4. Raining adornments, 5. Burning incense, 6. Bodhisattvas ascending to the heavens, 7. Singing praises of the Buddha's virtues. Although the Mani pearl (Mani pearl, a type of precious gem) is pleasing to the mind, it is not superior; the wish-fulfilling pearl is the most superior. The incense comes from above, hence the mention of the nine directions.
Sutra: 『At that time, Maitreya (Maitreya, name of a Bodhisattva) (to) joy filled his body』.
Commentary: The fourth, receiving and benefiting. The nineteen verses are divided into three: the first two verses express joy upon hearing the Dharma, the next fifteen verses praise the auspicious signs of benefit, and the last two verses conclude with joy. This is the first part.
Sutra: 『Either dwelling in the ground of non-retrogression (to) the pure fruit of retribution』.
Commentary: The following fifteen verses praise the auspicious signs of benefit. They are divided into three: seven verses on the proof, one verse on faith, and seven verses on offerings. This is the first part, which has three sections: the first three verses on the proof of position, three verses on the proof of birth, and one verse of conclusion.
Sutra: 『Again, there were eight world systems (to) all generated the unsurpassed mind』.
Commentary: Verses on faith.
Sutra: 『The World Honored One spoke immeasurable (to) singing praises of all the Tathagatas』.
Commentary: Verses on offerings. There are two parts: the first verse introduces the praise, and the following six verses describe the offerings. There are seven offerings: the first half verse is raining flowers, and the other half is raining incense. 『繽』 (bīn) is pronounced fū bīn fǎn. 『紛』 (fēn) is pronounced fǔ yún fǎn. The 『Yupian』 (玉篇) says, 『繽紛 (bīnfēn), chaotic』. Half a verse is making music, and half a verse is raining garments. One verse is burning incense, one and a half verses are ascending to the heavens, and half a verse is singing praises.
Sutra: 『Such various matters (to) to assist the unsurpassed mind』.
Commentary: Concluding with joy. Those who possess good roots, upon hearing the Buddha's name, assist the Buddha's unsurpassed mind and cultivate in accordance with the Buddha's mind. Or, causing those who possess good roots to help those sentient beings generate the unsurpassed mind is called assistance.
Sutra: 『At that time, the Buddha told (to) without **』.
Commentary: The second section below compares the superiority and inferiority to clarify the benefits of later times. It is divided into two: the first is the prose and verses on hearing the
解益，生下於一部中隨喜功德；后一長行頌聞〈壽量〉解持讀誦益，生下於一部中法師功德。初解隨喜者，后正修行者。初長行有三：初總明信解，次校量勝劣，后顯無退。此初也。隨喜功德，后得菩提，何量之有？
經「若有善男子(至)所不能知」。
贊曰：此校量勝劣。其一乘體即有為慧及無為智，所以除般若，以最勝故。此經雖說出生一乘，體性寬備。勝鬘一乘雖通攝入，唯無為慧以為一乘，故彼恒河沙劫行六波羅蜜，不如有人手執經卷，不說除般若。故知此經通取理、智以為一乘，二乘理、智會歸一故。若唯取真理，同勝鬘經以為一乘，亦應總以六度校量，通出生義，何故除慧？天親《金剛般若論》說「數、力、無似勝，無似因亦然」。一數勝。二力勝，勝時故。三無似勝，勝喻故。四因勝，勝因果故。此文有二：算數、譬喻。乃至餘二亦不及之，故言乃至。
經「若善男子(至)無有是處」。
贊曰：此顯無退。信、位、證、行隨應無退。
經「爾時世尊(至)行五波羅蜜」。
贊曰：十九頌半，分二：初十四頌校量，后五頌半明能信者，不頌初一。初復有二：初十二頌行五度，后二頌校量一信。初中復三：一頌標，十頌五度，一頌結成。此初也。
經「于
【現代漢語翻譯】 現代漢語譯本 解釋利益：如果有人隨喜聽聞《法華經》一部，他所獲得的功德；如果有人在聽聞〈壽量品〉后，能夠理解並受持讀誦，他所獲得的利益，都將遠勝于隨喜聽聞一部經的功德。前者是最初的隨喜者，後者是真正修行的人。長行部分最初有三個要點：首先是總的說明信解，其次是比較功德的殊勝和低劣，最後是闡明永不退轉。這是第一個要點。隨喜功德，將來可以獲得菩提，其功德是無法估量的。
經文：『若有善男子（至）所不能知』。
贊曰：這是比較功德的殊勝和低劣。所謂一乘的本體，既包括有為的智慧，也包括無為的智。之所以排除般若（Prajna，智慧），是因為般若最為殊勝。這部經雖然說出生一乘，但其體性寬廣完備。《勝鬘經》（Śrīmālādevī Siṃhanāda Sūtra）所說的一乘雖然也統攝一切，但僅僅以無為的智慧作為一乘。因此，彼經中於恒河沙劫的時間裡修行六波羅蜜（Six Pāramitās），不如有人手持經卷。而且《勝鬘經》沒有說排除般若。由此可知，這部經是通盤取理和智作為一乘，因為二乘的理和智最終會歸於一。如果僅僅取真理，如同《勝鬘經》那樣以無為慧為一乘，也應該總的以六度來校量，通盤說明出生的意義，為何要排除智慧呢？天親（Vasubandhu）在《金剛般若論》（Vajracchedikā Prajñāpāramitā Upadeśa Śāstra）中說：『數量、力量、無似勝，無似因亦然』。一是數量勝，二是力量勝，因為時間殊勝。三是無似勝，因為比喻殊勝。四是因勝，因為原因和結果殊勝。這段文字包含兩個方面：算數和譬喻。乃至其餘二者也不及此，所以說『乃至』。
經文：『若善男子（至）無有是處』。
贊曰：這是闡明永不退轉。在信位、證位和行位上，都應當做到永不退轉。
經文：『爾時世尊（至）行五波羅蜜』。
贊曰：十九頌半，分為兩個部分：最初十四頌是校量功德，后五頌半是說明能夠信受的人，沒有頌揚最初的一個要點。最初的十四頌又分為兩個部分：最初十二頌是關於修行五度（Five Pāramitās），后兩頌是校量一信。最初的十二頌又分為三個部分：一頌是標明，十頌是關於五度，一頌是總結完成。這是第一個部分。
經文：『于
【English Translation】 English version Explanation of Benefits: If someone rejoices in the merits of hearing one section of the Lotus Sutra (Saddharma Puṇḍarīka Sūtra); if someone, after hearing the chapter on 『The Duration of Life of the Tathāgata』 (Tathāgata-āyuṣpramāṇa), can understand, uphold, recite, and chant it, the benefits they obtain will far surpass the merits of rejoicing in hearing one section of the sutra. The former is the initial rejoicer, the latter is the true practitioner. The initial long passage has three key points: first, a general explanation of faith and understanding; second, a comparison of the superior and inferior; and third, a manifestation of non-retrogression. This is the first point. Rejoicing in merits will lead to Bodhi in the future, and its merits are immeasurable.
Sutra: 『If there are good men (to) cannot know』.
Praise: This compares the superior and inferior. The essence of the One Vehicle (Ekayāna) includes both conditioned wisdom and unconditioned knowledge. The reason for excluding Prajna (wisdom) is that Prajna is the most supreme. Although this sutra speaks of giving rise to the One Vehicle, its essence is broad and complete. The One Vehicle spoken of in the Śrīmālādevī Siṃhanāda Sūtra also encompasses everything, but it only takes unconditioned knowledge as the One Vehicle. Therefore, practicing the Six Pāramitās for countless kalpas like the sands of the Ganges River in that sutra is not as good as someone holding a sutra scroll in their hand. Moreover, the Śrīmālādevī Siṃhanāda Sūtra does not say to exclude Prajna. From this, it can be known that this sutra comprehensively takes both principle and knowledge as the One Vehicle, because the principle and knowledge of the Two Vehicles ultimately converge into one. If only the truth is taken, like the Śrīmālādevī Siṃhanāda Sūtra taking unconditioned wisdom as the One Vehicle, then it should also be measured by the Six Pāramitās in general, and the meaning of giving rise to it should be explained comprehensively. Why exclude wisdom? Vasubandhu in the Vajracchedikā Prajñāpāramitā Upadeśa Śāstra says: 『Number, strength, unparalleled victory, unparalleled cause is also thus.』 First is the victory of number, second is the victory of strength, because the time is supreme. Third is the unparalleled victory, because the metaphor is supreme. Fourth is the victory of cause, because the cause and effect are supreme. This passage contains two aspects: arithmetic and metaphor. Even the other two are not as good as this, so it says 『even』.
Sutra: 『If good men (to) there is no such place』.
Praise: This manifests non-retrogression. In the stages of faith, realization, and practice, one should strive for non-retrogression.
Sutra: 『At that time, the World Honored One (to) practice the Five Pāramitās』.
Praise: Nineteen and a half gathas, divided into two parts: the first fourteen gathas are for comparing merits, and the latter five and a half gathas are for explaining those who can believe. The initial key point is not praised. The initial fourteen gathas are further divided into two parts: the initial twelve gathas are about practicing the Five Pāramitās, and the latter two gathas are for comparing one faith. The initial twelve gathas are further divided into three parts: one gatha is for marking, ten gathas are about the Five Pāramitās, and one gatha is for concluding. This is the first part.
Sutra: 『At』
是諸劫中(至)以迴向佛道」。
贊曰：下十頌五度。中分五，此三頌貧施。弟子者，聲聞也。田有三種：一尊勝，二貧苦，三中容。父母恩田，初尊勝攝。今供初田，田、恩兩勝。如是等中攝醫藥故，四事便具。
經「若復持禁戒(至)一心不懈怠」。
贊曰：一頌戒，二頌忍，一頌勤。
經「又于無數劫(至)盡諸禪定際」。
贊曰：此三頌定。
經「是人于百千(至)如上之所說」。
贊曰：此一頌結成也。
經「有善男子等(至)其福為如此」。
贊曰：此二頌校量一信。
經「其有諸菩薩(至)說壽亦如是」。
贊曰：下五頌半明能信者，分三：一頌信者，三頌發願，一半結成。發願有二：一總，二別此。初二也。
經「若有深心者(至)於此無有疑」。
贊曰：結成也。具有六德：一深心竭情愛法，二清凈不求名利，三質直，四多聞，五總持，六解佛語。方信無疑。
經「又阿逸多(至)一切種智」。
贊曰：下第二段解持讀誦益。長行中有七：一行者功德無邊能生種智，二行者為見報身凈土，三行者即為頂戴于佛，四行者即為已起佛塔僧坊供養，五行者兼行六度自利疾得種智，六行者兼行六度利他為趣
【現代漢語翻譯】 現代漢語譯本 『是諸劫中』到『以迴向佛道』。
贊曰：下面十頌讚揚五度（檀那、尸羅、羼提、毗梨耶、禪那）。中間分為五部分，這三頌讚揚貧窮佈施。弟子，指的是聲聞（Śrāvaka）。田有三種：一、尊勝田，二、貧苦田，三、中容田。父母的恩田，屬於最初的尊勝田。現在供養最初的田，田和恩都殊勝。像這樣等等之中包含醫藥，所以四事供養便完備。
經文：『若復持禁戒』到『一心不懈怠』。
贊曰：一頌讚揚戒，二頌讚揚忍，一頌讚揚勤。
經文：『又于無數劫』到『盡諸禪定際』。
贊曰：這三頌讚揚定。
經文：『是人于百千』到『如上之所說』。
贊曰：這一頌是總結。
經文：『有善男子等』到『其福為如此』。
贊曰：這兩頌比較衡量一信。
經文：『其有諸菩薩』到『說壽亦如是』。
贊曰：下面五頌半說明能信的人，分為三部分：一頌讚揚信者，三頌讚揚發願，一半總結。發願有兩種：一、總的，二、個別的。這裡是最初的兩種。
經文：『若有深心者』到『於此無有疑』。
贊曰：總結。具有六種德行：一、深心竭力愛法，二、清凈不求名利，三、質直，四、多聞，五、總持（Dhāraṇī），六、理解佛語。才能相信無疑。
經文：『又阿逸多』到『一切種智』。
贊曰：下面第二段解釋受持讀誦的利益。長行中有七點：一、行者的功德無邊，能生一切種智（Sarvajñāna），二、行者能見到報身凈土，三、行者就是頂戴佛，四、行者就是已經興建佛塔僧坊供養，五、行者兼行六度（Paramita），自利迅速獲得一切種智，六、行者兼行六度，利他爲了趨向一切種智。
【English Translation】 English version From 『是諸劫中』 to 『以迴向佛道』 (to dedicate towards the path of Buddhahood).
Commentary: The following ten verses praise the five perfections (Dāna, Śīla, Kṣānti, Vīrya, Dhyāna). The middle part is divided into five sections, and these three verses praise giving to the poor. 『Disciple』 refers to Śrāvaka (hearer). There are three types of fields: first, the field of superior merit; second, the field of the poor and suffering; and third, the field of the mediocre. The field of kindness of parents belongs to the first, the field of superior merit. Now, offering to the first field, both the field and the kindness are superior. Like this, etc., including medicine, so the four requisites are complete.
Sutra: 『若復持禁戒』 to 『一心不懈怠』 (wholeheartedly without懈怠).
Commentary: One verse praises precepts, two verses praise patience, and one verse praises diligence.
Sutra: 『又于無數劫』 to 『盡諸禪定際』 (exhausting all the limits of meditation).
Commentary: These three verses praise meditation.
Sutra: 『是人于百千』 to 『如上之所說』 (as described above).
Commentary: This one verse is a conclusion.
Sutra: 『有善男子等』 to 『其福為如此』 (their merit is like this).
Commentary: These two verses compare and measure one faith.
Sutra: 『其有諸菩薩』 to 『說壽亦如是』 (their lifespan is also like this).
Commentary: The following five and a half verses explain those who can believe, divided into three parts: one verse praises the believer, three verses praise making vows, and half a verse concludes. There are two types of vows: first, general; second, specific. Here are the first two.
Sutra: 『若有深心者』 to 『於此無有疑』 (there is no doubt about this).
Commentary: Conclusion. Possessing six virtues: first, deep mind and exhausting affection for the Dharma; second, purity without seeking fame and profit; third, honesty; fourth, extensive learning; fifth, Dhāraṇī (total retention); sixth, understanding the Buddha's words. Only then can one believe without doubt.
Sutra: 『又阿逸多』 to 『一切種智』 (Sarvajñāna).
Commentary: The following second section explains the benefits of upholding, reciting, and reading. In the prose section, there are seven points: first, the merit of the practitioner is boundless and can generate Sarvajñāna (all-knowing wisdom); second, the practitioner can see the reward body and pure land; third, the practitioner is upholding the Buddha; fourth, the practitioner has already built pagodas and monasteries for offerings; fifth, the practitioner practices the six Pāramitās (perfections) simultaneously, benefiting oneself and quickly attaining Sarvajñāna; sixth, the practitioner practices the six Pāramitās simultaneously, benefiting others to approach Sarvajñāna.
道場，七行者所在處應起塔供養。此即初文。有二：初聞〈壽量〉起無上慧，後於一部起聞持等能生種智，當必得故。
經「阿逸多(至)深信解相」。
贊曰：二行者為見報身凈土。有四：一見報佛，二見凈土，三見菩薩眾，四結成。前當必見故、見解佛智如報佛故，此以智見非以眼見。
經「又復如來(至)頂戴如來」。
贊曰：三行者即為頂戴于佛。聞經隨喜已深信解，況讀誦受持。敬重佛故，名為頂戴。
經「阿逸多(至)供養眾僧」。
贊曰：四行者即為已起佛塔僧坊供養。有三：初標，次釋，后結。此初也。
經「所以者何(至)供養眾僧」。
贊曰：下釋。有二：一略、二廣。此略也。「全身在此」即為起塔，「眾學所歸」即為僧坊。受持讀誦真行供養，故說即為此二供養。
經「則為以佛(至)作是供養已」。
贊曰：下廣釋。有二：初釋則為起塔供養，后釋則為造僧坊供養。此初也。有三：一量，二具，三時。是人定超于欲界故，且舉極小至於梵天。微能行者善根小故，舉小為喻，內法供養勝外財故。
經「阿逸多(至)及比丘僧」。
贊曰：此釋則為造僧坊供養。有二：初少指，后多指。少指有四：一數，二量，三
【現代漢語翻譯】 現代漢語譯本 道場，七行者所在之處應當建造佛塔供養。這是第一部分的內容。分為兩點：首先，聽聞《壽量品》生起無上智慧；其次，對於整部《法華經》生起聞持等能夠產生一切種智的能力，因此必定能夠獲得。
經文：『阿逸多（Maitreya，彌勒菩薩的尊稱）……深信解相』。
贊曰：這兩種修行者是爲了見到報身佛的凈土。分為四個方面：一，見到報身佛；二，見到凈土；三，見到菩薩大眾；四，總結。因為前面說必定能夠見到，見到理解佛的智慧如同見到報身佛一樣，這是用智慧去見，而不是用眼睛去見。
經文：『又復如來……頂戴如來』。
贊曰：這三種修行者就是頂戴于佛。聽聞佛經隨喜之後，已經深深地信解，更何況讀誦受持。因為敬重佛，所以稱為頂戴。
經文：『阿逸多……供養眾僧』。
贊曰：這四種修行者就是已經建造佛塔僧房並進行供養。分為三個部分：初標、次釋、后結。這是最初的部分。
經文：『所以者何……供養眾僧』。
贊曰：下面是解釋。分為兩個部分：一，略說；二，廣說。這是略說的部分。『全身在此』就是建造佛塔，『眾學所歸』就是僧房。受持讀誦是真正的修行供養，所以說就是這兩種供養。
經文：『則為以佛……作是供養已』。
贊曰：下面是廣為解釋。分為兩個部分：首先解釋就是建造佛塔供養，然後解釋就是建造僧房供養。這是解釋建造佛塔供養的部分。分為三個方面：一，數量；二，具備；三，時間。因為這個人必定超越欲界，所以舉出最小的直到梵天。微弱的修行者善根小，所以用小的來比喻，因為內在的佛法供養勝過外在的財物供養。
經文：『阿逸多……及比丘僧』。
贊曰：這是解釋建造僧房供養。分為兩個部分：首先是少量地指出，然後是大量地指出。少量地指出有四個方面：一，數量；二，規模；三
【English Translation】 English version In a Bodhimanda (place of enlightenment), a stupa (tower enshrining relics) should be erected and offerings made where the seven types of practitioners are present. This is the first section. It has two parts: first, upon hearing the chapter of 『Lifespan,』 unsurpassed wisdom arises; second, regarding the entire Sutra, the ability to retain what is heard arises, which can generate the wisdom of all types, therefore it will certainly be attained.
Sutra: 『Ajita (Maitreya, the name of a Bodhisattva) ... a phase of profound faith and understanding.』
Commentary: These two types of practitioners are to see the Pure Land of the Reward Body. It has four aspects: one, seeing the Reward Body Buddha; two, seeing the Pure Land; three, seeing the assembly of Bodhisattvas; four, conclusion. Because it was said earlier that they will certainly see it, seeing and understanding the Buddha's wisdom is like seeing the Reward Body Buddha, this is seeing with wisdom, not with the eyes.
Sutra: 『Moreover, the Thus Come One (Tathagata) ... reverently honor the Thus Come One.』
Commentary: These three types of practitioners are those who reverently honor the Buddha. After hearing the Sutra and rejoicing, they already have deep faith and understanding, let alone reading, reciting, and upholding it. Because they respect the Buddha, it is called reverently honoring.
Sutra: 『Ajita ... make offerings to the Sangha (community of monks).』
Commentary: These four types of practitioners are those who have already erected stupas and monasteries and made offerings. It has three parts: first, the statement; second, the explanation; third, the conclusion. This is the first part.
Sutra: 『Why is this? ... make offerings to the Sangha.』
Commentary: The following is the explanation. It has two parts: one, brief; two, extensive. This is the brief part. 『The whole body is here』 means erecting a stupa, 『the place where all learning returns』 means a monastery. Receiving, upholding, reading, and reciting are true practices of offering, therefore it is said that it is these two types of offerings.
Sutra: 『Then it is as if with Buddha ... having made these offerings.』
Commentary: The following is the extensive explanation. It has two parts: first, explaining that it is erecting a stupa and making offerings; then explaining that it is building a monastery and making offerings. This is the part explaining erecting a stupa and making offerings. It has three aspects: one, quantity; two, completeness; three, time. Because this person will certainly transcend the desire realm, the smallest up to the Brahma heaven is mentioned. Because the roots of goodness of weak practitioners are small, the small is used as a metaphor, because internal Dharma offerings are superior to external material offerings.
Sutra: 『Ajita ... and the Bhikshu (monk) Sangha.』
Commentary: This is the explanation of building a monastery and making offerings. It has two parts: first, pointing out a small amount; then, pointing out a large amount. Pointing out a small amount has four aspects: one, number; two, scale; three
僧住，四資具。「三十二」者，安四方僧、生八道故。「八多羅」者，修八解脫故。一多羅樹高七仞，相傳解一仞七尺，八多羅樹計可知矣。余各有表，隨義應悉。「如是僧坊堂閣」下是多指，即是造如前僧坊，顯數多也。
經「是故我說(至)供養眾僧」。
贊曰：第三結也。
經「況復有人(至)一切種智」。
贊曰：五行者兼行六度自利疾得種智。有三：初法，次喻，后合疾成種智。
經「若人讀誦(至)善答問難」。
贊曰：六行者兼行六度利他為趣道場。「道場」謂正等覺性。前是菩提，此是涅槃。有二：初明六度利他，后結已趣道場。此初也。造塔僧坊供養者，財施。贊三乘者，無畏施。說此《法華》者，法施。余戒、忍、安、勤、慧如次利他。忍中同止耐怨害忍，忍辱無瞋安受苦忍，志念堅固諦察法忍，得深定、勤攝善，皆為利他故。
經「阿逸多(至)坐道樹下」。
贊曰：結已趣道場。趣真及化二道場故。覺樹自榮，如生樹故。
經「阿逸多(至)如佛之塔」。
贊曰：七行者在處應起塔供養。
經「爾時世尊(至)如上之所說」。
贊曰：十九頌半，分五：初一頌標，指前三；次七頌半頌前第四，即已起塔僧坊供養
【現代漢語翻譯】 現代漢語譯本 『僧住，四資具』：指供養四方僧眾住所和生活所需，使他們能夠安心修行，『三十二』，是因為安頓了四方僧眾，使他們能夠修行通往涅槃的八正道。『八多羅』：指修行八解脫法門。一棵多羅樹高七仞，相傳一仞是七尺，八棵多羅樹的高度可以推算得知。其餘的供養也各有表述，應根據其含義理解。『如是僧坊堂閣』以下是泛指，意思是建造像前面所說的僧坊，顯示數量眾多。
經文：『是故我說（至）供養眾僧』。
贊曰：這是第三個總結。
經文：『況復有人（至）一切種智』。
贊曰：五行者兼修六度，以自利的方式迅速獲得一切種智（sarvajna-jnana，對一切事物本質的完全理解）。有三個方面：首先是法，其次是比喻，最後是總結迅速成就一切種智。
經文：『若人讀誦（至）善答問難』。
贊曰：六行者兼修六度，以利他為目標趨向道場（bodhimanda，覺悟的場所）。『道場』指的是正等覺性。前面說的是菩提（bodhi，覺悟），這裡說的是涅槃（nirvana，解脫）。分為兩個方面：首先闡明六度利他，然後總結已經趨向道場。這是第一個方面。建造佛塔和僧坊供養僧眾，是財佈施。讚歎三乘，是無畏佈施。宣說這部《法華經》，是法佈施。其餘的戒、忍、安、勤、慧依次是利他。忍中包括同止耐怨害忍、忍辱無瞋安受苦忍、志念堅固諦察法忍，獲得甚深禪定、勤奮攝取善法，都是爲了利益他人。
經文：『阿逸多（至）坐道樹下』。
贊曰：總結已經趨向道場。趨向真道場和化道場兩種道場。覺悟之樹自然繁榮，就像有生命的樹一樣。
經文：『阿逸多（至）如佛之塔』。
贊曰：七行者無論在何處都應該建造佛塔並供養。
經文：『爾時世尊（至）如上之所說』。
贊曰：十九頌半，分為五個部分：最初一頌是總標，指代前面所說的三種功德；接著七頌半讚頌前面第四種功德，即已經建造佛塔和僧坊供養。
【English Translation】 English version 『Residence for monks, four requisites』: This refers to providing the dwelling and necessities for monks from all directions, enabling them to practice peacefully. 『Thirty-two』 is because it settles monks from all directions, allowing them to cultivate the Eightfold Path to Nirvana. 『Eight Tala trees』: This refers to cultivating the Eight Liberations. One Tala tree is seven 『ren』 tall; it is said that one 『ren』 is seven 『chi』, so the height of eight Tala trees can be calculated. The remaining offerings each have their own expressions, which should be understood according to their meanings. 『Such Sangharamas (monasteries) and pavilions』 below is a general reference, meaning to build Sangharamas like those mentioned before, indicating a large quantity.
Sutra: 『Therefore, I say (to) offering to the Sangha (community of monks)』.
Commentary: This is the third conclusion.
Sutra: 『Moreover, if someone (to) all-knowing wisdom (sarvajna-jnana)』.
Commentary: The five practices involve cultivating the Six Perfections (paramitas) simultaneously, quickly attaining all-knowing wisdom through self-benefit. There are three aspects: first, the Dharma (law); second, a metaphor; and third, a conclusion of quickly achieving all-knowing wisdom.
Sutra: 『If someone reads and recites (to) skillfully answers difficult questions』.
Commentary: The six practices involve cultivating the Six Perfections simultaneously, aiming to benefit others and heading towards the Bodhimanda (place of enlightenment). 『Bodhimanda』 refers to the nature of perfect enlightenment. The previous refers to Bodhi (enlightenment), this refers to Nirvana (liberation). It is divided into two aspects: first, clarifying the Six Perfections for benefiting others, and then concluding that one has already headed towards the Bodhimanda. This is the first aspect. Building pagodas and Sangharamas to offer to the Sangha is material giving (dana). Praising the Three Vehicles is fearlessness giving. Explaining this 『Lotus Sutra』 is Dharma giving. The remaining precepts, patience, diligence, effort, and wisdom are sequentially for benefiting others. Patience includes enduring harm, patiently accepting suffering without anger, and steadfastly contemplating the Dharma, attaining deep Samadhi (meditative absorption), diligently gathering goodness, all for the sake of benefiting others.
Sutra: 『Ajita (to) sitting under the Bodhi tree』.
Commentary: Concluding that one has already headed towards the Bodhimanda. Heading towards both the true and manifested Bodhimandas. The enlightenment tree flourishes naturally, like a living tree.
Sutra: 『Ajita (to) like a Buddha's stupa (reliquary)』.
Commentary: The seven practices involve building stupas and making offerings wherever one is.
Sutra: 『At that time, the World Honored One (to) as described above』.
Commentary: Nineteen and a half verses, divided into five parts: the first verse is a general statement, referring to the three merits mentioned earlier; then seven and a half verses praise the fourth merit mentioned earlier, which is already building stupas and Sangharamas to make offerings.
；次三頌頌第五，行者兼行六度自利疾得種智；次三頌頌第六，行者兼行六度利他為趣道場；后五頌第七，行者在處應起塔供養。此初也。
經「是則為具足(至)具足諸供養」。
贊曰：下七頌半頌第四。中分二：初四頌半即為起塔供養，后三頌即為起僧坊供養。此初。有三：二頌造塔，一半供養，一頌結。
經「若能持此經(至)種種皆嚴好」。
贊曰：即為起僧坊供養。
經「若有信解心(至)其福亦如是」。
贊曰：頌前第五兼行六度自利疾得種智。但論一施，不說五度。
經「況復持此經(至)功德不可量」。
贊曰：頌第六兼行六度利他為趣道場。恭敬于塔廟、謙下諸比丘等，皆精進度。
經「若見此法師(至)經行及坐臥」。
贊曰：頌第七在處應起塔供養。分四：一半敬如佛，一頌知道成，一半應起塔，一頌佛游處。
法華玄贊卷第九(末)
保安三年六月二十一日書了。法隆寺僧覺印之。
同年十二月二十四日以興福寺圓如房之本移點已了。覺印為令法久住、往生極樂為之。
朱本者皆點本也。左借名□有□他本也。點本高名書也(云云)。
天承元年(辛亥)五月二十一日奉傳受藥師寺善明房得
【現代漢語翻譯】 現代漢語譯本：接下來是第三頌中的第五頌，修行者兼修六度（六種達到彼岸的修行方法：佈施、持戒、忍辱、精進、禪定、智慧）以自利，迅速獲得種智（佛陀的智慧）；接下來是第三頌中的第六頌，修行者兼修六度以利他，作為趣向道場（覺悟的場所）的途徑；最後五頌是第七頌，修行者無論身在何處，都應該建造佛塔並供養。這是第一部分。
經文：『是則為具足（直至）具足諸供養』。
贊曰：下面七頌半是第四頌。中間分為兩部分：前四頌半是關於建造佛塔供養，后三頌是關於建造僧房供養。這是第一部分。分為三點：兩頌關於造塔，半頌關於供養，一頌是總結。
經文：『若能持此經（直至）種種皆嚴好』。
贊曰：這是關於建造僧房供養。
經文：『若有信解心（直至）其福亦如是』。
贊曰：第五頌是關於兼修六度以自利，迅速獲得種智。但只討論了佈施，沒有說其他五度。
經文：『況復持此經（直至）功德不可量』。
贊曰：第六頌是關於兼修六度以利他，作為趣向道場的途徑。恭敬佛塔寺廟、謙卑對待各位比丘（出家修行的男性佛教徒）等，都是精進度的體現。
經文：『若見此法師（直至）經行及坐臥』。
贊曰：第七頌是關於無論身在何處都應該建造佛塔供養。分為四點：半頌是敬如佛，一頌是知道成就，半頌是應該建造佛塔，一頌是佛陀遊歷之處。
《法華玄贊》卷第九（末）
保安三年六月二十一日書寫完畢。法隆寺僧人覺印。
同年十二月二十四日，以興福寺圓如房的版本進行轉移和校對完畢。覺印爲了使佛法長久住世、往生極樂而做。
朱本都是經過校對的版本。左邊借用的名字□有□其他版本。點本是高名書（等等）。
天承元年（辛亥）五月二十一日，奉傳接受藥師寺善明房的傳授
【English Translation】 English version: Next is the fifth verse in the third section, which discusses how practitioners cultivate the Six Perfections (the six practices to reach the other shore: Dāna (generosity), Śīla (discipline), Kṣānti (patience), Vīrya (diligence), Dhyāna (meditation), and Prajñā (wisdom)) for their own benefit, quickly attaining Sarvajñāna (Buddha's wisdom); next is the sixth verse in the third section, which discusses how practitioners cultivate the Six Perfections to benefit others, as a path towards the Bodhimaṇḍa (place of enlightenment); the final five verses are the seventh section, which discusses how practitioners should build and make offerings to stupas wherever they are. This is the first part.
Scripture: 'This is to be complete (until) complete all offerings'.
Commentary: The following seven and a half verses are the fourth section. The middle is divided into two parts: the first four and a half verses are about building stupas for offerings, and the last three verses are about building Sangharamas (monasteries) for offerings. This is the first part. It is divided into three points: two verses about building stupas, half a verse about offerings, and one verse as a conclusion.
Scripture: 'If one can uphold this sutra (until) all kinds are beautifully adorned'.
Commentary: This is about building Sangharamas for offerings.
Scripture: 'If there is a believing and understanding mind (until) their blessings are also like this'.
Commentary: The fifth verse is about cultivating the Six Perfections for one's own benefit, quickly attaining Sarvajñāna. It only discusses Dāna (generosity), without mentioning the other five Perfections.
Scripture: 'Moreover, upholding this sutra (until) the merits are immeasurable'.
Commentary: The sixth verse is about cultivating the Six Perfections to benefit others, as a path towards the Bodhimaṇḍa. Respecting stupas and temples, being humble towards all Bhikṣus (ordained male Buddhist monks), etc., are all manifestations of Vīrya (diligence).
Scripture: 'If one sees this Dharma master (until) walking and sitting'.
Commentary: The seventh verse is about building stupas for offerings wherever one is. It is divided into four points: half a verse is about respecting like the Buddha, one verse is about knowing accomplishment, half a verse is about building stupas, and one verse is about the places where the Buddha traveled.
Fa Hua Xuan Zan (Annotations on the Lotus Sutra) Volume 9 (End)
Completed writing on June 21st of the third year of Hoan. By the monk Kakue of Horyu-ji Temple.
On December 24th of the same year, the transfer and proofreading were completed based on the version of Ennyo-bo of Kofuku-ji Temple. Kakue did this so that the Dharma would last long and be reborn in the Pure Land.
The vermilion versions are all proofread versions. The name borrowed on the left □ has □ other versions. The dotted version is a high-name book (etc.).
On May 21st of the first year of Tencho (Shin-gai), respectfully received the transmission from Zenmyo-bo of Yakushi-ji Temple.
業已了，攝釋並抄出，傳受已了。僧覺印之。 大正藏第 34 冊 No. 1723 妙法蓮華經玄贊
妙法蓮華經玄贊卷第十(本)
沙門大乘基撰
隨喜功德品
三門分別：一來意，二釋名，三解妨。
來意有三：一者七品學行流通中，后六品明能行人，分四：自下第三有二品，明傍修行及正依行功德多少。此品明傍修行之福，故此品興也。二者一乘果中，上二品明已滿果，自下三品明未滿果，分二：此品明傍修隨喜福果多小，后二品明正依行福果多少。故此品興。三者論云法力有五，前已明三，此為第四聞法，指如〈隨喜功德品〉說。由從他聞能生隨喜，故名聞法。此品廣明，故品來也。
釋名者，「隨」者順從之名，「喜」者忻悅之稱，身心順從深生忻悅，以此為因生功德果。此品廣明，故名彼品。隨所聞思修皆生隨喜心，論經從初，但說聞故。
解妨者，此品不但自生隨喜，亦教勸人，何故不名勸人之品？答：從本為名，因自隨喜方勸人故。又二俱是隨喜所攝，故合為名。
經「爾時彌勒(至)為得幾所福」。
贊曰：品文分二：初彌勒請，後世尊答。此初。有二：長行、頌故。
經「爾時佛告(至)汝當善聽」。
贊曰：下
【現代漢語翻譯】 現代漢語譯本 已完成，已整理並抄寫，傳授完畢。僧人覺印記錄。 《妙法蓮華經玄贊》卷第十(本) 沙門大乘基 撰 隨喜功德品 三門分別：一、來意，二、釋名，三、解妨。 來意有三：一者，在七品學行流通中，后六品闡明能修行之人，分為四部分：從下文第三部分有兩品，闡明傍修行及正依行功德的多少。此品闡明傍修行的福德，因此此品興起。二者，在一乘果中，上面兩品闡明已圓滿的果，從下文三品闡明未圓滿的果，分為兩部分：此品闡明傍修隨喜的福果大小，后兩品闡明正依行的福果多少。因此此品興起。三者，論中說法力有五種，前面已經闡明三種，此為第四種聞法，指如〈隨喜功德品〉所說。由於從他人處聽聞能生隨喜，故名為聞法。此品廣為闡明，因此此品到來。 釋名：『隨』是順從之名，『喜』是忻悅之稱，身心順從，內心深生忻悅，以此為因，產生功德果。此品廣為闡明，故名此品。隨所聞、思、修皆生隨喜心，論經從最初開始，但只說聽聞的緣故。 解妨：此品不只是自己生隨喜，也教導勸勉他人，為何不名為勸人之品？答：從根本為名，因為自己隨喜才能勸勉他人。又，兩者都是隨喜所攝，所以合為一個名稱。 經文：『爾時彌勒(Maitreya)(菩薩名)（至）為得幾所福』。 贊曰：品文分為二部分：首先是彌勒(Maitreya)請問，然後是世尊(The World-Honored One)回答。這是開始。分為兩部分：長行和頌文。 經文：『爾時佛告(至)汝當善聽』。 贊曰：下文
【English Translation】 English version Completed, organized, copied, and transmitted. Recorded by the monk Jueyin. Miaofa Lianhua Jing Xuan Zan (Commentary on the Wonderful Dharma Lotus Sutra) Volume 10 (This Edition) Written by Shramana Dachenji Chapter on隨喜功德(Suíxǐ Gōngdé) (Joyful Acceptance of Merit) Three aspects to be distinguished: 1. Purpose of the chapter, 2. Explanation of the name, 3. Addressing objections. There are three purposes: 1. Within the seven chapters on learning and practice, the latter six chapters explain those who are capable of practice, divided into four parts: from the third part below, there are two chapters explaining the amount of merit from auxiliary practice and proper dependent practice. This chapter explains the merit of auxiliary practice, hence the arising of this chapter. 2. Within the One Vehicle fruit, the upper two chapters explain the already fulfilled fruit, from the three chapters below explain the unfulfilled fruit, divided into two parts: this chapter explains the size of the merit fruit of auxiliary joyful acceptance, the latter two chapters explain the amount of merit fruit of proper dependent practice. Hence the arising of this chapter. 3. The treatise says that the power of Dharma has five aspects, the previous three have already been explained, this is the fourth, hearing the Dharma, referring to what is said in the Chapter on Joyful Acceptance of Merit. Because joyful acceptance can arise from hearing from others, it is called hearing the Dharma. This chapter explains it extensively, hence the arrival of this chapter. Explanation of the name: 『隨(Suí)』 means following, 『喜(Xǐ)』 means joyful delight, body and mind follow, and deep joy arises in the heart, using this as the cause to produce the fruit of merit. This chapter explains it extensively, hence the name of this chapter. Joyful acceptance arises from whatever is heard, contemplated, and cultivated, the treatise and sutra start from the beginning, but only speak of hearing. Addressing objections: This chapter is not only about generating joyful acceptance oneself, but also teaching and encouraging others, why is it not called the chapter on encouraging others? Answer: The name is based on the root, because one can only encourage others after having joyful acceptance oneself. Moreover, both are encompassed by joyful acceptance, so they are combined into one name. Sutra: 『At that time, Maitreya(Mílè) (name of a Bodhisattva) (to) how much merit would be obtained』. Commentary: The chapter text is divided into two parts: first, Maitreya(Mílè)'s question, then the World-Honored One(Shìzūn)'s answer. This is the beginning. Divided into two parts: prose and verse. Sutra: 『At that time, the Buddha told (to) you should listen carefully』. Commentary: The following
世尊答。分三：初挍量為問，次彌勒答，后佛告成。初文復分三：初明能隨喜者，次明所挍量境，后「于汝意云何」下正以為問。初文有二：一明初首隨喜者，二指所挍量后隨喜者。初文有三：一明初者，次明往處，后明展轉。「巷陌」者，《玉篇》云「東西為陌」。陌，道也。
經「若四百萬億(至)滿八十年已」。
贊曰：下所挍量境。中有四：一生數類，二所施具，三年歲，四得道。此初三也。生類中有二：一別示，有五：一六趣，二四生，三形類，四想殊，五足異。此等義門如別章說。「閻浮提金」者，瞻部樹名，此洲之北岸近樹水下有紫金，光映蔽日月，故以為名。二「如是等」結。
經「而作是念(至)具八解脫」。
贊曰：此令得道。有二：初起念，后化導。
經「于汝意云何(至)寧為多不」。
贊曰：正以為問。
經「彌勒白佛(至)阿羅漢果」。
贊曰：此彌勒答。世果已多，況令得聖。
經「佛告彌勒(至)所不能知」。
贊曰：下佛告成。有二：初成第五十，后成第一者。此初也。隨喜一念當得菩提，所化眾生倍于上數，故福為多。令得阿羅漢，不能成佛廣濟眾生，故福為劣。如挍量佛梵音聲相。
經「阿逸多(至)
【現代漢語翻譯】 現代漢語譯本 世尊回答。分為三部分：首先是校量提問，其次是彌勒的回答，最後是佛的告誡和總結。第一部分又分為三部分：首先說明能夠隨喜的人，其次說明所校量的境界，最後在『于汝意云何』（你認為怎麼樣）之後正式提出問題。第一部分又分為兩部分：一是說明最初隨喜的人，二是指出所校量之後隨喜的人。第一部分又分為三部分：一是說明最初的人，二是說明前往的處所，三是說明輾轉相傳。『巷陌』，《玉篇》中說『東西為陌』。陌，是道路的意思。
經文：『若四百萬億（到）滿八十年已』。
贊曰：下面是所校量的境界。其中有四點：一是眾生的數量種類，二是所施捨的物品，三是年歲，四是得道。這裡是前三點。眾生的種類中有兩點：一是分別指示，有五種：一是六趣（地獄、餓鬼、畜生、阿修羅、人、天），二是四生（卵生、胎生、濕生、化生），三是形類，四是想殊，五是足異。這些義理門類如其他章節所說。『閻浮提金』，是瞻部樹的名字，這個洲的北岸靠近樹的水下有紫金，光芒映蔽日月，所以用它來命名。二是『如是等』總結。
經文：『而作是念（到）具八解脫』。
贊曰：這是指使眾生得道。有兩點：一是生起念頭，二是化導。
經文：『于汝意云何（到）寧為多不』。
贊曰：這是正式提出問題。
經文：『彌勒白佛（到）阿羅漢果』。
贊曰：這是彌勒的回答。世間的果報已經很多，更何況是使眾生得到聖果。
經文：『佛告彌勒（到）所不能知』。
贊曰：下面是佛的告誡和總結。分為兩部分：一是總結第五十人，二是總結第一人。這是第一部分。隨喜一念應當得到菩提，所化度的眾生比上面的數量還要多，所以福報更多。使眾生得到阿羅漢果，不能成就佛果廣濟眾生，所以福報較少。如同校量佛的梵音和音聲相。
經文：『阿逸多（到）』
【English Translation】 English version The World Honored One answered. It is divided into three parts: first, the inquiry of comparison; second, Maitreya's (a Bodhisattva predicted to be the future Buddha) answer; and third, the Buddha's (the awakened one) concluding statement. The first part is further divided into three: first, clarifying those who can rejoice; second, clarifying the object of comparison; and third, the actual question following 'What do you think?'. The first part is further divided into two: first, clarifying the initial rejoicer; and second, pointing to the later rejoicers in the comparison. The first part is further divided into three: first, clarifying the initial person; second, clarifying the place they go to; and third, clarifying the transmission. 'Alleys', the 'Yupian' (a Chinese dictionary) says 'east-west is called Mo (陌)'. Mo means road.
Sutra: 'If four hundred million nayutas (to) full eighty years'.
Commentary: Below is the object of comparison. There are four aspects: first, the number and types of beings; second, the objects of giving; third, the years; and fourth, the attainment of the path. These are the first three. Among the types of beings, there are two aspects: first, separate indications, with five types: first, the six realms (hell, hungry ghosts, animals, asuras, humans, gods); second, the four births (oviparous, viviparous, moisture-born, metamorphic); third, forms and types; fourth, different thoughts; and fifth, different feet. These meanings are explained in other chapters. 'Jambudvipa gold' (Jambudvipa: the continent where we live), is the name of the Jambu tree, on the north shore of this continent, near the tree, under the water, there is purple gold, its light obscures the sun and moon, hence the name. Second, 'such as these' concludes.
Sutra: 'And thinking thus (to) possessing the eight liberations'.
Commentary: This refers to enabling beings to attain the path. There are two aspects: first, arising the thought; and second, guiding and transforming.
Sutra: 'What do you think? (to) Is it more or not?'.
Commentary: This is the formal question.
Sutra: 'Maitreya said to the Buddha (to) the fruit of Arhat'.
Commentary: This is Maitreya's answer. Worldly rewards are already many, let alone enabling beings to attain the holy fruit.
Sutra: 'The Buddha told Maitreya (to) cannot know'.
Commentary: Below is the Buddha's concluding statement. It is divided into two parts: first, concluding the fiftieth person; and second, concluding the first person. This is the first part. Rejoicing in one thought should attain Bodhi (enlightenment), the beings transformed are more than the above number, therefore the merit is greater. Enabling beings to attain Arhatship (liberation from the cycle of rebirth), cannot achieve Buddhahood (complete enlightenment) to widely benefit beings, therefore the merit is lesser. Like comparing the Buddha's Brahma sound and voice characteristics.
Sutra: 'Ajita (Maitreya's name) (to)'
不可得比」。
贊曰：下成第一者。文分為五：初總明初人隨喜功德勝前無比，二往聽聞隨喜之果，三勸聽分座隨喜果，四受教往聽隨喜果，五舉劣成勝。此初也。
經「又阿逸多(至)所坐之處」。
贊曰：此第二聽聞隨喜果、第三勸聽隨喜果，亦得六通、金剛寶座。此據世果，非出世故。病得臥聽，此據非病。處寬但勸坐，處窄分坐勸。
經「阿逸多(至)共生一處」。
贊曰：下第四受教往聽隨喜果。有三：初明得好善友，次明福慧莊嚴，后見佛聞法。此初也。得解法伴為善友也。
經「利根智慧(至)無諸可惡」。
贊曰：下福慧莊嚴。利根，智慧也，余皆是福攝。福中有五：一聲相，二口相，三鼻相，四面相，五眾相。百千萬世通下諸果。口相有五：一氣，二舌，三齦腭等無病，四齒無六惡，五唇無十惡。「不褰縮」者，「褰」舉也，「縮」短也，或作「莤」字。「不粗澀」者，有細潤也。「不瘡胗」，「胗」音居忍反，唇上瘡謂之胗；又之忍反。今從初。有作「緊」，緊縵，非瘡胗也。「不喎」者，口不戾也。「喎」音苦蛙反。
經「鼻不䐔䏲(至)不可喜相」。
贊曰：此鼻及面相。「䐔」音方顯反，應作「匾」字。「䏲」音湯嵇反，應作「
【現代漢語翻譯】 現代漢語譯本 『不可得比』。
贊曰：下成第一者。文分為五：初總明初人隨喜功德勝前無比，二往聽聞隨喜之果，三勸聽分座隨喜果，四受教往聽隨喜果，五舉劣成勝。此初也。
經『又阿逸多（Ajita，人名）(至)所坐之處』。
贊曰：此第二聽聞隨喜果、第三勸聽隨喜果，亦得六通、金剛寶座。此據世果，非出世故。病得臥聽，此據非病。處寬但勸坐，處窄分座勸。
經『阿逸多（Ajita，人名）(至)共生一處』。
贊曰：下第四受教往聽隨喜果。有三：初明得好善友，次明福慧莊嚴，后見佛聞法。此初也。得解法伴為善友也。
經『利根智慧(至)無諸可惡』。
贊曰：下福慧莊嚴。利根，智慧也，余皆是福攝。福中有五：一聲相，二口相，三鼻相，四面相，五眾相。百千萬世通下諸果。口相有五：一氣，二舌，三齦腭等無病，四齒無六惡，五唇無十惡。『不褰縮』者，『褰』舉也，『縮』短也，或作『莤』字。『不粗澀』者，有細潤也。『不瘡胗』，『胗』音居忍反，唇上瘡謂之胗；又之忍反。今從初。有作『緊』，緊縵，非瘡胗也。『不喎』者，口不戾也。『喎』音苦蛙反。
經『鼻不䐔䏲(至)不可喜相』。
贊曰：此鼻及面相。『䐔』音方顯反，應作『匾』字。『䏲』音湯嵇反，應作『
【English Translation】 English version 『Cannot be compared』.
Commentary: The following section establishes the foremost merit. The text is divided into five parts: first, it generally explains that the merit of the initial person's rejoicing surpasses all previous merits; second, the result of going to listen and rejoicing; third, the result of encouraging others to listen and share their seats; fourth, the result of receiving instruction and going to listen and rejoice; and fifth, it illustrates how the inferior becomes superior. This is the first part.
Sutra: 『Again, Ajita (name of a person) ... to the place where they sit.』
Commentary: This refers to the second result of listening and rejoicing, and the third result of encouraging others to listen and share their seats, which also leads to obtaining the six supernormal powers and a vajra (diamond) throne. This is based on worldly results, not transcendent ones. Being ill and listening while lying down is based on not being ill. If the space is wide, one should encourage others to sit; if the space is narrow, one should encourage others to share their seats.
Sutra: 『Ajita (name of a person) ... born together in one place.』
Commentary: The following is the fourth result of receiving instruction and going to listen and rejoice. There are three aspects: first, it explains obtaining good spiritual friends; second, it explains the adornment of blessings and wisdom; and third, seeing the Buddha and hearing the Dharma. This is the first aspect. Obtaining a companion who understands the Dharma is considered a good spiritual friend.
Sutra: 『Sharp faculties and wisdom ... without any unpleasantness.』
Commentary: The following describes the adornment of blessings and wisdom. Sharp faculties refer to wisdom, while the rest are encompassed by blessings. There are five aspects of blessings: first, the sound of the voice; second, the appearance of the mouth; third, the appearance of the nose; fourth, the appearance of the face; and fifth, the appearance of the assembly. These results extend through hundreds of thousands of lifetimes. There are five aspects of the mouth: first, the breath; second, the tongue; third, the gums and palate being free from disease; fourth, the teeth being free from the six defects; and fifth, the lips being free from the ten defects. 『Not drawn back and shortened』: 『drawn back』 means raised, and 『shortened』 means short, or it can be written as the character 『莤』. 『Not rough and coarse』 means having fineness and smoothness. 『Not sores and pimples』: 『pimples』 is pronounced jū rěn (居忍) in 反切 (fanqie, a traditional Chinese pronunciation method), referring to sores on the lips; it can also be pronounced zhī rěn (之忍) in 反切. We follow the former pronunciation. Some write it as 『tight』, meaning tight and smooth, but it is not sores and pimples. 『Not crooked』 means the mouth is not distorted. 『歪』 is pronounced kǔ wā (苦蛙) in 反切.
Sutra: 『The nose is not flat and sunken ... unpleasant appearance.』
Commentary: This refers to the appearance of the nose and face. 『䐔』 is pronounced fāng xiǎn (方顯) in 反切, and should be written as the character 『匾』 (biǎn, flat). 『䏲』 is pronounced tāng jī (湯嵇) in 反切, and should be written as 『
𠥶」字。匾𠥶，薄也。「曲戾」魯帝反，乖也。「窊曲」者，「窊」音《玉篇》「于瓜、烏瓜二反，凹也耶下也」。「曲」枉也細小也。
經「唇舌牙齒(至)人相具足」。
贊曰：眾相有六。
經「世世所生(至)信受教誨」。
贊曰：見佛聞法。
經「阿逸多(至)如說修行」。
贊曰：五舉劣成勝。
經「爾時世尊(至)不可為譬喻」。
贊曰：十八頌，為二：初八頌傍隨喜，后十頌正隨喜者。此初。有三：初二頌標隨喜者，次五頌挍量，后一頌結成。
經「如是展轉聞(至)常從其口出」。
贊曰：下十頌正隨喜者。分五，此有二：一頌總明初人隨喜，五頌受教往聽隨喜。
經「若故詣僧坊(至)其福不可限」。
贊曰：此有三：初二頌聽聞隨喜，一頌勸聽分坐隨喜，一頌舉劣成勝。
法師功德品
三門分別：一來意，二釋名，三解妨。
來意有三：一者六品能行人中前明傍人能修行者福，未明正能行法師之福，今正明之，故此品來。二者下二品明正依行福果多少中初品總明得果多少，后品引已證成得者，故此品興。三者論解法力有五，第五讀誦持說〈常精進品〉示現，此品佛告常精進持說等功德，故此品來
【現代漢語翻譯】 現代漢語譯本 「𠥶」字。匾𠥶，是薄的意思。「曲戾」（音為魯帝反），是乖違的意思。「窊曲」的意思是，「窊」字在《玉篇》中音為「于瓜、烏瓜二反，凹陷、低下也」。「曲」是彎曲、細小的意思。
經文：『唇舌牙齒(至)人相具足』。
贊曰：眾相有六。
經文：『世世所生(至)信受教誨』。
贊曰：見佛聞法。
經文：『阿逸多(至)如說修行』。（阿逸多：即彌勒菩薩的梵文音譯，意為『無能勝』）
贊曰：五舉劣成勝。
經文：『爾時世尊(至)不可為譬喻』。
贊曰：十八頌，分為二部分：前八頌是傍隨喜，后十頌是正隨喜。這是第一部分。有三個部分：最初二頌標明隨喜者，其次五頌是比較衡量，最後一頌是總結。
經文：『如是展轉聞(至)常從其口出』。
贊曰：下面十頌是正隨喜。分為五個部分，這裡有兩個部分：一頌總括說明最初之人隨喜，五頌是接受教誨前往聽法隨喜。
經文：『若故詣僧坊(至)其福不可限』。（僧坊：僧人居住的場所）
贊曰：這裡有三個部分：最初二頌是聽聞隨喜，一頌是勸人聽聞分座隨喜，一頌是舉出低劣成就殊勝。
法師功德品
三門分別：一來意，二解釋名稱，三解釋疑問。
來意有三：一是前六品中，能夠修行的人中，前面說明了傍人能夠修行者的福報，沒有說明真正能夠修行佛法的法師的福報，現在正是要說明這一點，所以有這一品的出現。二是下面兩品說明真正依照修行所得福果的多少，其中初品總括說明得到果報的多少，后品引用已經證得果位的人來成就說明，所以有這一品的興起。三是論述解釋法力有五種，第五種是讀誦、受持、演說《常精進品》所顯示的，這一品佛告訴常精進菩薩受持演說等的功德，所以有這一品的出現。
【English Translation】 English version The character 「𠥶」. 匾𠥶 means thin or shallow. 「曲戾」 (pronounced as Lu Di fan) means perverse or disobedient. 「窊曲」 means, the character 「窊」 in the 『Yupian』 (玉篇, a Chinese dictionary) is pronounced as 「yu gua, wu gua er fan,」 meaning concave or low. 「曲」 means crooked or small.
Sutra: 『Lips, tongue, teeth (to) human features complete』.
Commentary: The assembly's features are six.
Sutra: 『Lifetimes of birth (to) faithfully receive teachings』.
Commentary: Seeing the Buddha and hearing the Dharma.
Sutra: 『Ajita (to) practice as taught』. (Ajita: Sanskrit transliteration of Maitreya Bodhisattva, meaning 'invincible')
Commentary: Five examples of turning inferiority into superiority.
Sutra: 『At that time, the World Honored One (to) cannot be compared』.
Commentary: Eighteen verses, divided into two parts: the first eight verses are about secondary rejoicing, and the last ten verses are about primary rejoicing. This is the first part. There are three sections: the first two verses indicate those who rejoice, the next five verses are a comparison, and the last verse is a conclusion.
Sutra: 『Thus, hearing from one another (to) constantly comes from their mouths』.
Commentary: The following ten verses are about primary rejoicing. Divided into five parts, here are two parts: one verse summarizes the initial person's rejoicing, and five verses are about receiving teachings and going to listen to the Dharma with rejoicing.
Sutra: 『If intentionally going to the Sangha's monastery (to) their merit is immeasurable』. (Sangha's monastery: the place where monks reside)
Commentary: Here are three parts: the first two verses are about rejoicing in listening, one verse is about encouraging listening and sharing seats with rejoicing, and one verse is about turning inferiority into superiority.
Chapter on the Merits of a Dharma Master
Three aspects to distinguish: 1. The intention, 2. Explanation of the name, 3. Explanation of doubts.
The intention is threefold: First, in the previous six chapters, among those who can practice, the previous chapters explained the merits of those who can practice secondarily, but did not explain the merits of a Dharma Master who can truly practice the Dharma. Now, the intention is to explain this, hence the appearance of this chapter. Second, the following two chapters explain the amount of merit and fruit obtained by truly following practice, where the first chapter summarizes the amount of fruit obtained, and the latter chapter cites those who have already attained the fruit to establish and explain, hence the rise of this chapter. Third, the discussion explains that the power of the Dharma has five aspects, the fifth being the manifestation of reading, reciting, upholding, and expounding the 『Ever Diligent Bodhisattva』 chapter. In this chapter, the Buddha tells of the merits of the Ever Diligent Bodhisattva upholding and expounding, etc., hence the appearance of this chapter.
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釋名者，依法修行可為軌範，故名法師。唯能行者，非所行法。此品明法師之功德，故名法師功德品。
解妨者，何故前〈法師品〉佛告藥王，〈寶塔〉、〈天授〉告諸菩薩並天人四眾，〈安樂行品〉獨告文殊，〈如來壽量〉、〈分別功德〉、〈隨喜功德〉獨告彌勒，此法師品告常精進不告余耶？答：〈法師品〉明人、法二師。藥王過去不吝軀命以弘經法，以法為師身為法師，是故偏告。〈寶塔〉法證、〈天授〉人證，勸示眾人故總告之。〈安樂行品〉明離毀傷三業善行，文殊每勸修行，多為眾生善友，自亦以行為先，故偏告文殊。〈壽量品〉明三佛菩提，〈分別功德〉明道證階降，〈隨喜功德〉挍量勸示希求佛果，自非位齊正覺、智階大聖，何由識真化之幽微、察道德之圓證？故此三品獨告彌勒。此之一品亦合告之，以常精進名、行雙符，故唯偏告。行五師之妙行，獲六千之勝德，非直自行修成，曩劫亦復非常精進而不可證，豈由懈逸之所克成？故偏告于常精進也。
經「爾時佛告(至)若書寫」。
贊曰：大文分三：初告修行法師差別，次顯所得功德多少，后顯六根殊勝果用。此初也。據實法師總有十種，此略說五：一持，二讀，三誦，四說，五寫；例余供養、施他、聽聞、思惟、
【現代漢語翻譯】 現代漢語譯本：
解釋名稱：依法修行可以成為人們的規範，所以稱為法師。只有能夠實踐的人，才能理解所實踐的佛法。此品闡明法師的功德，所以稱為《法師功德品》。
解釋疑問：為什麼之前的《法師品》佛陀告訴藥王菩薩，《寶塔品》、《天授品》告訴各位菩薩以及天人四眾，《安樂行品》單獨告訴文殊菩薩，《如來壽量品》、《分別功德品》、《隨喜功德品》單獨告訴彌勒菩薩，而這篇《法師功德品》卻告訴常精進菩薩而不告訴其他人呢？回答：《法師品》闡明了人、法二師。藥王菩薩過去不吝惜自己的生命來弘揚經法，以佛法為師，自身成為法師，因此特別告訴他。《寶塔品》是佛法證悟，《天授品》是人證，爲了勸導眾人，所以普遍告知。《安樂行品》闡明了遠離毀傷身口意三業的善行，文殊菩薩經常勸人修行，多為眾生的善友，自己也以行動為先，所以特別告訴文殊菩薩。《壽量品》闡明了三佛的菩提，《分別功德品》闡明了道證的階位，《隨喜功德品》衡量勸導人們希求佛果，如果不是地位等同正覺、智慧達到大聖的境界，怎麼能夠認識真化幽微的道理、觀察道德圓滿的證悟？所以這三品單獨告訴彌勒菩薩。這一品也應該普遍告知，因為常精進菩薩名副其實、名行相符，所以只特別告訴他。修行五種法師的妙行，獲得六千種殊勝的功德，不是僅僅自己修行就能成就的，過去無數劫也必須非常精進才能證得，難道是可以通過懈怠懶惰所能成就的嗎？所以特別告訴常精進菩薩。
經文：『爾時佛告(至)若書寫』。
讚頌說：大體上分為三部分：首先說明修行法師的差別，其次顯示所得功德的多少，最後顯示六根殊勝的果報作用。這是第一部分。實際上法師總共有十種，這裡簡略地說五種：一、受持，二、讀，三、誦，四、說，五、書寫；可以類推其他的供養、施與他人、聽聞、思惟、
【English Translation】 English version:
Explanation of the Name: One who practices according to the Dharma can be a model for others, hence called a Dharma Master. Only those who can practice understand the Dharma they practice. This chapter elucidates the merits of a Dharma Master, hence it is named 'Chapter on the Merits of the Dharma Master'.
Explanation of Doubts: Why did the Buddha tell Bodhisattva Medicine King in the previous 'Dharma Master Chapter', tell the various Bodhisattvas and the fourfold assembly of gods and humans in the 'Treasure Tower Chapter' and 'Devadatta Chapter', tell only Manjushri Bodhisattva in the 'Peaceful Practices Chapter', and tell only Maitreya Bodhisattva in the 'Lifespan of the Thus Come One Chapter', 'Discrimination of Merits Chapter', and 'Joyful Acceptance Chapter', while this 'Merits of the Dharma Master Chapter' tells Bodhisattva Ever-Diligent and no one else? The answer is: The 'Dharma Master Chapter' elucidates the two teachers, the person and the Dharma. Bodhisattva Medicine King did not spare his life in the past to propagate the Sutra Dharma, taking the Dharma as his teacher and himself becoming a Dharma Master, therefore he was specifically told. The 'Treasure Tower Chapter' is the Dharma realization, and the 'Devadatta Chapter' is the human realization, to encourage and show the people, so it was universally told. The 'Peaceful Practices Chapter' elucidates the good practices of avoiding harm to the three karmas of body, speech, and mind. Manjushri Bodhisattva often encourages people to practice, is often a good friend to sentient beings, and also takes action as his priority, so he was specifically told. The 'Lifespan Chapter' elucidates the Bodhi of the three Buddhas, the 'Discrimination of Merits Chapter' elucidates the stages of Dharma realization, and the 'Joyful Acceptance Chapter' measures and encourages people to seek the fruit of Buddhahood. If one's position is not equal to Right Enlightenment and one's wisdom does not reach the level of a Great Sage, how can one recognize the subtle principles of true transformation and observe the perfect realization of morality? Therefore, these three chapters are told only to Maitreya Bodhisattva. This chapter should also be universally told, but because Bodhisattva Ever-Diligent's name matches his actions, so it is only specifically told to him. Practicing the wonderful practices of the five kinds of Dharma Masters and obtaining six thousand kinds of superior merits cannot be achieved by merely practicing oneself. One must also have been extremely diligent in countless past kalpas to attain it. How can it be achieved through laziness and indolence? Therefore, it is specifically told to Bodhisattva Ever-Diligent.
Sutra: 'At that time, the Buddha told (to) if they write it'.
The eulogy says: The main text is divided into three parts: First, it explains the differences among Dharma Masters who practice; second, it shows the amount of merit obtained; and third, it shows the superior results and functions of the six senses. This is the first part. In reality, there are ten kinds of Dharma Masters in total, but here only five are briefly mentioned: 1. Upholding, 2. Reading, 3. Reciting, 4. Explaining, 5. Writing; other practices such as making offerings, giving to others, listening, and contemplating can be inferred.
修習，亦皆法師。初三易而不論，后二難而不說，舉中五種例難、易故。
經「是人當得(至)皆令清凈」。
贊曰：此顯所得功德多少。初辨、后結。古有二解：一云，十善為本，一善皆有九善助成，各成十行。十行各有自作、教他、讚歎法勝及贊行十善者，合成四百。此四各有上、中、下修，合千二百。耳、舌、意三，聽聞、談說、心得法義，修行力勝，具足三品各千二百。餘三根劣都無上品，故唯八百。若依十善為首修成此德，余經亦爾，六根功德亦應如是，何但此經？二云，六根各有百福，一一皆以十善莊嚴，合成一千。六根合此總有六千，三根勝故增得二百，三根劣故各減二百。古解引《正法華》及《莊嚴論》六品各一千，眼、鼻、身三並與二百，其數何也。又百福者，十十善因所感之果。今以因助，未見所由。今正解者，本論之中唯說三根各千二百，餘三各八百，不得將《莊嚴論》例同此經。又未勘彼二文，今且為四釋：一者於此經中修十法行：一書寫，二供養，三施他，四聽聞，五披讀，六受持，七開演，八諷誦，九思惟，十修習。於此十中一一相資轉成百行，百行各四：自作、教他、贊勵、慶慰、合成四百。各有三品而修習之、成千二百。三根勝故具千二百、三根劣故而無上品各唯八百
【現代漢語翻譯】 現代漢語譯本：修習這些法行的人，都可以被稱為法師。最初的三種法行比較容易做到，所以不詳細討論；後面的兩種法行比較難做到，所以不詳細說明。這裡列舉中間的五種法行，是爲了說明難易的例子。
經文說：『這個人應當獲得（直到）都令清凈。』
贊曰：這段經文顯示了所得功德的多少。開頭是辨別，結尾是總結。古時候有兩種解釋：一種說法是，以十善為根本，每一善都有九善幫助成就，各自成就十行。十行各有自作、教他、讚歎法的殊勝以及讚歎修行十善的人，合起來成為四百。這四百種又各有上、中、下三種修習，合起來成為一千二百。耳、舌、意三根，聽聞、談說、心得法義，修行力量殊勝，具足三品，每品各有一千二百。其餘三根比較差，沒有上品，所以只有八百。如果按照以十善為首來修成這種功德，那麼其他經典也應該如此，六根的功德也應該這樣，為什麼單單是這部經呢？另一種說法是，六根各有百福，每一個福都用十善來莊嚴，合起來成為一千。六根合起來總共有六千，三根殊勝，所以增加得到二百，三根比較差，所以各自減少二百。古時候的解釋引用《正法華經》和《莊嚴論》六品，每品各有一千，眼、鼻、身三根都給予二百，這個數字是怎麼來的呢？又說百福，是十十善因所感得的果報。現在用因來幫助，沒有看到根據。
現在正確的解釋是，本論之中只說三根各有千二百，其餘三根各有八百，不能將《莊嚴論》的例子與這部經相同。又沒有考證那兩部經文，現在且作四種解釋：第一種是在這部經中修習十法行：一是書寫，二是供養，三是施與他人，四是聽聞，五是披閱，六是受持，七是開演，八是諷誦，九是思惟，十是修習。在這十種法行中，每一種都互相資助，轉變成百行，百行各有四種：自作、教他、贊勵、慶慰，合起來成為四百。每一種都有上、中、下三種品級來修習，成就一千二百。三根殊勝，所以具足一千二百，三根比較差，所以沒有上品，各自只有八百。
【English Translation】 English version: Those who practice these Dharmas can all be called Dharma masters. The first three are easy and not discussed, the latter two are difficult and not explained in detail. The middle five are listed as examples of difficulty and ease.
The sutra says: 'This person should obtain (until) all are purified.'
Commentary: This reveals the amount of merit obtained. The beginning is discernment, and the end is a conclusion. There are two ancient interpretations: One says that the ten good deeds are the foundation, and each good deed is assisted by nine other good deeds, each forming ten practices. Each of the ten practices includes self-practice, teaching others, praising the excellence of the Dharma, and praising those who practice the ten good deeds, totaling four hundred. Each of these four hundred has upper, middle, and lower levels of practice, totaling one thousand two hundred. The three roots of ear, tongue, and mind, hearing, speaking, and understanding the meaning of the Dharma, have superior power in practice, fully possessing three levels, each with one thousand two hundred. The remaining three roots are inferior and have no upper level, so they only have eight hundred. If one cultivates this merit based on the ten good deeds, then other sutras should also be like this, and the merits of the six roots should also be the same, so why only this sutra? Another interpretation is that each of the six roots has a hundred blessings, and each blessing is adorned with the ten good deeds, totaling one thousand. The six roots together have a total of six thousand. Because the three roots are superior, they gain an additional two hundred, and because the three roots are inferior, they each lose two hundred. Ancient interpretations cite the 'Saddharma-pundarika Sutra' and the 'Ornament of the Mahayana Sutras' with six chapters, each with one thousand, and the three roots of eye, nose, and body are each given two hundred. What is the source of these numbers? Furthermore, the hundred blessings are the result of the ten good deeds. Now, using the cause to assist, there is no basis for this.
The correct interpretation now is that this treatise only says that the three roots each have one thousand two hundred, and the remaining three each have eight hundred. The examples from the 'Ornament of the Mahayana Sutras' cannot be equated with this sutra. Furthermore, these two texts have not been examined, so for now, there are four interpretations: The first is to cultivate the ten Dharma practices in this sutra: first, writing; second, making offerings; third, giving to others; fourth, listening; fifth, reading; sixth, upholding; seventh, expounding; eighth, reciting; ninth, contemplating; and tenth, practicing. In these ten Dharma practices, each one mutually supports and transforms into a hundred practices, and each of the hundred practices has four aspects: self-practice, teaching others, praising, and rejoicing, totaling four hundred. Each one has upper, middle, and lower levels of practice, achieving one thousand two hundred. Because the three roots are superior, they fully possess one thousand two hundred, and because the three roots are inferior, they have no upper level, each only having eight hundred.
。二者因於此經十法行中、一一皆以十善資助、如是十十具足成百。自作、教他、贊勵、慶慰合成四百。三品修習成千二百，三根勝劣增減同前。此經勝妙獨成此德，余經不然故無此德。此文略故說五法師，其實十種，一一為首，余行助成，皆獲爾德。又依此經，六根皆唯說五法師非十種者，今有二解：一云，此五法師一一兼修十善，即成五十。自作、教他、贊勵、慶慰，五十各四即成二百。一一根門雖皆二百，眼、鼻、身劣，並有耳、舌、意三助之。自類不相助，故並本成八百。耳、舌、意勝故能引三助，故耳、舌、意成千二百。二云，未見文說，不可虛卜。經云「以是功德莊嚴六根皆令清凈」，論云「諸凡夫人以經力故得勝根用，未入初地位」。如經以父母所生肉眼，見於三千大千世界如是等故；有解在於十住十行十回向中，非於十信，力猶弱故。今解唯在四善根位，以其肉眼見大千故，解脫分位未能如是。解脫分位見一洲之化佛，抉擇分位見大千之化佛，即如經云「三千大千一化佛境」，故知抉擇分方見大千界。不爾，一化佛境說誰所見耶？論云「又六根清凈者，於一一根中悉能具足見色聞聲知香味觸等，諸根互用故。」眼見者聞香能知，如經釋提桓因在勝殿上，五欲娛樂在殿上坐。色應眼見鼻能知故，乃至說
法故聞香知者，此是智境鼻根知故。說法應智知，以鼻根知故，此義有二：一云，諸根互用唯在十地。《唯識》等云「得自在位諸根互用，一根發識緣一切境」，故非地前可名自在諸根互用。其前所說見聞大千通地前位，初地已上見百世界，非唯三千故。又初地上實見一百三千大千，據一化佛境且言見大千，于理無爽。二者，諸根互用得大自在唯在十地。《唯識》等是。若加行力分亦得者，地前亦得。故此本論說地前得，在凡夫言，許通於下互用中故。前凡夫位得前功德，今初地上諸根互用，故非地前有互用也。
經「是善男子(至)悉見悉知」。
贊曰：下第三段別顯六根殊勝作用。初眼。長行有三：一肉眼非通，下皆準知；二所見近遠；三見業報。
經「爾時世尊(至)肉眼力如是」。
贊曰：五頌，分四：一敕聽，一數，二近遠，一眾生及結。小教說二乘天眼見大千，今說持經力凡夫眼見大千，初地菩薩見一百大千世界，六根功德多少不同，所得境界大千無別。修因勝劣果德不同，識用不差大千咸等。又德是內成，由因增咸；境是一化，外取量同。只如二乘傍取，遂有二千三千。宿命、天眼，所知過、未俱成八萬。又如初地天眼見百大千，勝二乘等；宿命、生死但知百劫，劣二乘等，
{ "translations": [ "現代漢語譯本：\n\n通過法的緣故，聞到香味而知曉，這是智境通過鼻根知曉的緣故。說法應當通過智慧來知曉，因為是通過鼻根知曉的緣故。這個意義有二：一種說法是，諸根互相作用只在十地。《唯識》等經論說：『得到自在位的菩薩，諸根可以互相作用，一個根發起意識，就能緣取一切境界』，因此不是十地前的菩薩可以稱為自在，諸根互相作用。之前所說的見聞大千世界，是通達地前位的菩薩，初地以上的菩薩能見到一百個世界，不僅僅是三千大千世界。而且初地菩薩確實能見到一百個三千大千世界，根據一個化佛的境界來說見到大千世界，在道理上沒有錯。另一種說法是，諸根互相作用得到大自在，只在十地。《唯識》等經論是這樣說的。如果通過加行之力也能部分得到，那麼地前也能得到。因此這個本論說地前能得到，在凡夫的層面來說，允許在較低的層次上互相作用。之前凡夫位得到之前的功德，現在初地菩薩諸根互相作用，因此不是地前有互相作用。\n\n經文：『是善男子（乃至）悉見悉知』。\n\n贊曰：下面第三段分別顯示六根殊勝的作用。首先是眼根。長行有三點：一是肉眼不是神通，下面的其他根也依此類推；二是所見到的近和遠；三是見到業報。\n\n經文：『爾時世尊（乃至）肉眼力如是』。\n\n贊曰：五頌，分為四部分：一是敕令聽聞，一是數字，二是近遠，一是眾生和結。小乘佛教說二乘的天眼能見到大千世界，現在說依靠持經的力量，凡夫的肉眼也能見到大千世界，初地菩薩能見到一百個大千世界，六根的功德多少不同，所得到的境界大千世界沒有區別。修行的因殊勝與否，果報功德不同，識的運用沒有差別，對於大千世界的感知是相同的。而且功德是內在成就的，由因的增長而成就；境界是一個化現，外在獲取的量是相同的。就像二乘是傍取，於是有二千三千。宿命通、天眼通，所知過去、未來都成就八萬。又如初地菩薩的天眼能見到一百個大千世界，勝過二乘等；宿命通、生死智只能知道一百劫，不如二乘等。" , "english_translations": [ "English version:\n\nBecause of the Dharma, one knows by smelling the fragrance; this is because the nose root knows the realm of wisdom. Explaining the Dharma should be known through wisdom, because it is known through the nose root. There are two meanings to this: one is that the mutual functioning of the roots only occurs in the Ten Grounds (Ten Bhumis). The Vijnaptimatrata and other scriptures say: 'Bodhisattvas who have attained the state of freedom can have their roots function mutually; one root can give rise to consciousness and perceive all realms.' Therefore, it is not the case that Bodhisattvas before the Ten Grounds can be called free, with their roots functioning mutually. The previously mentioned seeing and hearing of the Sahasra-Mahasahasra World (Great Chiliocosm) is for Bodhisattvas who have attained the pre-Ten Ground stage. Bodhisattvas above the first ground can see a hundred worlds, not just the three thousand great thousand worlds. Moreover, Bodhisattvas on the first ground can indeed see a hundred three-thousand great thousand worlds. According to the realm of one manifested Buddha, it is said that they see the Great Chiliocosm, which is logically correct. The other meaning is that the mutual functioning of the roots to attain great freedom only occurs in the Ten Grounds. This is what the Vijnaptimatrata and other scriptures say. If it can also be partially attained through the power of effort, then it can also be attained before the Ten Grounds. Therefore, this treatise says that it can be attained before the Ten Grounds, and in the context of ordinary people, it is allowed to have mutual functioning at a lower level. Previously, ordinary people attained previous merits; now, Bodhisattvas on the first ground have their roots functioning mutually. Therefore, it is not the case that there is mutual functioning before the Ten Grounds.\n\nSutra: 'This good man (up to) sees and knows everything.'\n\nCommentary: The third section below separately reveals the extraordinary functions of the six roots. First is the eye root. There are three points in the prose: first, the physical eye is not a supernormal power; the following roots should be understood accordingly; second, the near and far that are seen; third, seeing karmic retribution.\n\nSutra: 'At that time, the World Honored One (up to) the power of the physical eye is like this.'\n\nCommentary: Five verses, divided into four parts: first, an order to listen; second, a number; third, near and far; fourth, sentient beings and defilements. The Hinayana (Small Vehicle) teachings say that the Two Vehicles (Sravakas and Pratyekabuddhas) can see the Great Chiliocosm with their divine eye (divyacaksu), but now it is said that ordinary people can see the Great Chiliocosm with their physical eye through the power of upholding the sutra. Bodhisattvas on the first ground can see a hundred Great Chiliocosms. The merits of the six roots are different in quantity, but the realms attained in the Great Chiliocosm are not different. Whether the causes of cultivation are superior or inferior, the resulting merits are different, but the application of consciousness is not different, and the perception of the Great Chiliocosm is the same. Moreover, merit is an internal accomplishment, achieved through the increase of causes; the realm is a manifestation, and the externally acquired quantity is the same. Just like the Two Vehicles take it sideways, so there are two thousand or three thousand. The knowledge of past lives (purvanivasanusmrti) and the divine eye, the past and future knowledge both accomplish eighty thousand. Furthermore, the divine eye of Bodhisattvas on the first ground can see a hundred Great Chiliocosms, which is superior to the Two Vehicles; the knowledge of past lives and death only knows a hundred kalpas (aeons), which is inferior to the Two Vehicles." ] }
不可一例。
經「複次常精進(至)而不壞耳根」。
贊曰：耳。長行有四：一德量，二境量，三所聞差別，四結勝。差別有七類：初十二雜起聲，次十二六對聲，次八八部聲，次三三災聲，次三惡趣聲，次二出家聲，后四聖人聲。〈菩薩地〉說「勝解行位久修菩薩，無驗咒術用皆驗」，故六根清凈必在地前凡夫上位，非於下中。
經「爾時世尊(至)三千世界聲」。
贊曰：十八頌，分三：初一標，次十四頌上，后三結勝。此初也。
經「像馬車牛聲(至)悉皆得聞之」。
贊曰：第二頌上。十四頌，分四：初八頌欲界聲，次一頌半色界聲，次一頌半出家聲，后三頌賢聖聲。「十方世界中禽獸鳴相呼」者，依一三千界中十方四天下世界，非數大千界為十方。又得三千是凡夫耳，此是十地乃至佛位，故得十方亦不相違。
經「三千大千界(至)功德已如是」。
贊曰：結勝也。
經「複次常精進(至)種種諸香」。
贊曰：鼻。長行有四，此中有二：一德量，二境量。上下既遠，云何能知？若根遙知，不至取故。壞根不壞境，若至能取，豈一切香皆就根耶？論云「此是智境鼻根知故。定智遙知，依鼻根取，故名聞香，非鼻實能離中取境。又諸根互用，
【現代漢語翻譯】 現代漢語譯本 不可一例。
經：『複次常精進(至)而不壞耳根』。
贊曰：耳。長行有四：一德量，二境量，三所聞差別，四結勝。差別有七類：初十二雜起聲，次十二六對聲，次八八部聲，次三三災聲，次三惡趣聲，次二出家聲，后四聖人聲。《菩薩地》說：『勝解行位久修菩薩，無驗咒術用皆驗』，故六根清凈必在地前凡夫上位，非於下中。
經：『爾時世尊(至)三千世界聲』。
贊曰：十八頌，分三：初一標，次十四頌上，后三結勝。此初也。
經：『象馬車牛聲(至)悉皆得聞之』。
贊曰：第二頌上。十四頌，分四：初八頌欲界聲，次一頌半**聲，次一頌半出家聲，后三頌賢聖聲。『十方世界中禽獸鳴相呼』者，依一三千界中十方四天下世界，非數大千界為十方。又得三千是凡夫耳，此是十地乃至佛位，故得十方亦不相違。
經：『三千大千界(至)功德已如是』。
贊曰：結勝也。
經：『複次常精進(至)種種諸香』。
贊曰：鼻。長行有四，此中有二：一德量，二境量。上下既遠，云何能知？若根遙知，不至取故。壞根不壞境，若至能取，豈一切香皆就根耶？論云：『此是智境鼻根知故。定智遙知，依鼻根取，故名聞香，非鼻實能離中取境。又諸根互用，
【English Translation】 English version Not one example.
Sutra: 'Furthermore, Constant Vigor (Chang Jing Jin) (to) and not destroy the ear root'.
Commentary: Ear. The prose section has four parts: 1. Virtue and measure, 2. Object and measure, 3. Differences in what is heard, 4. Conclusion of superiority. The differences are of seven types: first, twelve mixed sounds; second, twelve six-paired sounds; third, eight sounds of the eight classes of beings; fourth, three sounds of the three calamities; fifth, three sounds of the three evil destinies; sixth, two sounds of renunciation; and lastly, four sounds of sages. The Bodhisattvabhumi (《菩薩地》) says: 'Bodhisattvas who have cultivated for a long time in the stage of understanding and practice, all their unverified mantras and spells are effective.' Therefore, the purification of the six roots must be in the position of an ordinary person before the ground (初地), not in the lower or middle positions.
Sutra: 'At that time, the World Honored One (至) the sound of the three thousand worlds'.
Commentary: Eighteen verses, divided into three parts: first, one verse for marking; second, fourteen verses above; and third, three verses concluding the superiority. This is the first.
Sutra: 'The sound of elephants, horses, carts, and oxen (至) all can hear it'.
Commentary: The second verse above. Fourteen verses, divided into four parts: first, eight verses on the sounds of the desire realm; second, one and a half verses on the ** sound; third, one and a half verses on the sounds of renunciation; and lastly, three verses on the sounds of the wise and holy. 'The cries of birds and beasts calling to each other in the ten directions of the world' refers to the ten directions of the four continents within one three-thousand world, not counting the great thousand worlds as the ten directions. Furthermore, obtaining the three thousand is for the ears of ordinary people; this is from the ten grounds (十地) up to the position of the Buddha, so obtaining the ten directions is not contradictory.
Sutra: 'The three thousand great thousand worlds (至) merit is already like this'.
Commentary: Concluding the superiority.
Sutra: 'Furthermore, Constant Vigor (Chang Jing Jin) (至) all kinds of fragrances'.
Commentary: Nose. The prose section has four parts, of which this has two: 1. Virtue and measure, 2. Object and measure. Since above and below are far apart, how can one know? If the root knows remotely, it does not reach to take it. Destroying the root does not destroy the object. If reaching can take it, how can all fragrances come to the root? The Shastra (論) says: 'This is because the nose root knows the object of wisdom. Meditative wisdom knows remotely and relies on the nose root to take it, therefore it is called smelling fragrance, not that the nose can actually take the object from a distance. Furthermore, the roots use each other,
鼻尚見色，況依眼耳之智不取大千香耶。得假似香非得實體，許離取體壞境性故。」
經「須曼那華香(至)憶念不謬」。
贊曰：此中有二：第三差別；第四結成，「雖聞此香」下是。差別有二：初凡、后聖。凡中復二：初欲界，后色界。欲界復二：初非天，後天。非天有二：一境物，二生身。天亦有二：初境物，後天身。色界云何有香？此通果香，非業果也。《華嚴經》云「菩薩鼻根聞無色界宮殿之香」，此據依形通力所變，彼據似形定力所變，故不相違。然《瑜伽》云：「勝定果色當知唯有顯色等相，以彼香等生因闕故、又無用故者，依託色界為定本質，變定境者即無香、味，依欲境有。又加行心劣生因闕無，因強則有。菩薩有，二乘無。聖人有，凡夫無。佛弟子有，外道等無，以劣弱故。」然《瑜伽》云「勝定果色於一切色皆得自在」，故知定果通變一切。
經「爾時世尊(至)先得是鼻相」。
頌曰：三十頌，分三：初一頌標，二十八頌上，后一頌結。二十八頌上，中分二：初二十三凡香，后五聖香。凡香復二：二十一頌欲界香，二頌色界香。欲界分二：初七略明人天香，后十四頌廣明人天香。初復有二：五頌略頌人中境物及眾生香，后二略頌天中眾生及境物香。十四頌廣明香中
【現代漢語翻譯】 現代漢語譯本：鼻子尚且能見到顏色，更何況憑藉眼耳的智慧，難道不能獲取大千世界的香氣嗎？但所得到的只是相似的香氣，並非真實的實體，因為離開了實體，就會破壞環境的自性。
經文：『須曼那華香（直到）憶念不謬』。
贊曰：此段經文包含兩層含義：第三是差別，第四是總結，『雖聞此香』以下是總結。差別又分為兩種：初為凡夫，后為聖人。凡夫中又分為兩種：初為欲界，后為色界。欲界又分為兩種：初為非天，后為天。非天又分為兩種：一是境物，二是生身。天也分為兩種：初為境物，后為天身。色界為什麼會有香氣呢？這是通果香，不是業果。《華嚴經》說：『菩薩的鼻根能聞到無色界宮殿的香氣』，這是根據依附於形體的神通力所變化出來的，而彼處是根據相似於形體的定力所變化出來的，所以並不矛盾。然而《瑜伽師地論》說：『殊勝禪定的果報之色，應當知道只有顯色等相，因為香等產生的因緣缺少，又沒有用處』，這是說依託色界為禪定的本質，變化禪定境界的就沒有香、味，依附於欲界才會有。又因為加行之心微弱，產生的因緣缺少就沒有，因緣強大則有。菩薩有，二乘沒有。聖人有，凡夫沒有。佛弟子有，外道等沒有，因為他們的力量弱小。然而《瑜伽師地論》說：『殊勝禪定的果報之色，對於一切色都能自在變化』，所以知道禪定的果報能變化一切。
經文：『爾時世尊（直到）先得是鼻相』。
頌曰：三十頌，分為三部分：第一頌是標示，二十八頌是闡述，最後一頌是總結。二十八頌的闡述中，又分為兩部分：初二十三頌是凡夫的香氣，后五頌是聖人的香氣。凡夫的香氣又分為兩種：二十一頌是欲界香，二頌是色界香。欲界又分為兩種：初七頌是簡略說明人天香，后十四頌是詳細說明人天香。初七頌又分為兩種：五頌是簡略地讚頌人中的境物以及眾生的香氣，后二頌是簡略地讚頌天中的眾生以及境物的香氣。十四頌是詳細說明香氣中
【English Translation】 English version: If the nose can perceive colors, how much more so can the wisdom of the eyes and ears perceive the fragrance of the great thousand worlds? However, what is obtained is only a semblance of fragrance, not the real substance, because leaving the substance destroys the self-nature of the environment.
Sutra: 'Sumanā flower fragrance (up to) recollection is not mistaken'.
Commentary: There are two meanings here: the third is differentiation, and the fourth is conclusion, 'Although this fragrance is heard' below is the conclusion. Differentiation is further divided into two types: first, ordinary beings; second, sages. Ordinary beings are further divided into two types: first, the desire realm; second, the form realm. The desire realm is further divided into two types: first, non-celestial beings; second, celestial beings. Non-celestial beings are further divided into two types: one is the environment, and the other is the living body. Celestial beings are also divided into two types: first, the environment; second, the celestial body. Why does the form realm have fragrance? This is a general result fragrance, not a karmic result. The Avatamsaka Sutra says: 'The nose of a Bodhisattva can smell the fragrance of the palaces of the formless realm', this is based on the transformation of supernatural power attached to form, while that is based on the transformation of the power of samadhi similar to form, so there is no contradiction. However, the Yogācārabhūmi-śāstra says: 'The color of the fruit of superior samadhi should be known to have only visible color and other characteristics, because the causes for the production of fragrance and other things are lacking, and there is no use for them', this means that relying on the form realm as the essence of samadhi, the transformation of the realm of samadhi will have no fragrance or taste, only relying on the desire realm will it have. Also, because the mind of exertion is weak, the causes of production are lacking, so there is none, but if the causes are strong, then there is. Bodhisattvas have it, but Two Vehicles do not. Sages have it, but ordinary beings do not. Disciples of the Buddha have it, but non-Buddhists and others do not, because their power is weak. However, the Yogācārabhūmi-śāstra says: 'The color of the fruit of superior samadhi can freely transform all colors', so it is known that the fruit of samadhi can transform everything.
Sutra: 'At that time, the World Honored One (up to) first obtained this nasal characteristic'.
Verse: Thirty verses, divided into three parts: the first verse is the indication, the twenty-eight verses are the explanation, and the last verse is the conclusion. In the explanation of the twenty-eight verses, there are two parts: the first twenty-three verses are the fragrance of ordinary beings, and the last five verses are the fragrance of sages. The fragrance of ordinary beings is further divided into two types: twenty-one verses are the fragrance of the desire realm, and two verses are the fragrance of the form realm. The desire realm is further divided into two types: the first seven verses briefly explain the fragrance of humans and celestial beings, and the last fourteen verses explain in detail the fragrance of humans and celestial beings. The first seven verses are further divided into two types: five verses briefly praise the environment and the fragrance of beings in the human realm, and the last two verses briefly praise the beings and the environment in the celestial realm. The fourteen verses explain in detail the fragrance in
分二：初九人中香，后五天中香。人中有三：初二境物香，次五眾生香，后二伏藏香。五頌眾生中，初二現生香，后三隱生香。五頌天中分四：一華，二宮，一天，一戲。五頌聖中分四：二比丘，一菩薩，一佛，一眾生。
經「複次常精進(至)無不美者」。
贊曰：舌。長行有三：一德量，二根用，三舌具用。此初二也。此無境量，何故不同鼻根能知三千？既不能知，云何功德成千二百？舌根應亦得嘗三千界味，但以頌文說舌具用聲遍大千，故不說嘗味。香離質而可有，味離質而便無，故不說得三千界味。經中亦說佛有鼻、舌通過於眼、耳。
經「若以舌根(至)深妙法音」。
贊曰：下舌具用。分五：一巧說法，二多眾來聽，三得供養，四近賢聖，五擁護說法。多眾來聽有三：一天，二龍等，三四眾來聽。
經「爾時世尊(至)或時為現身」。
贊曰：八頌半，分二：初一舌根用，余舌具用。舌具用分四：一半巧說法，三眾來聽，一供養，二賢聖護。
經「複次常精進(至)現其色像」。
贊曰：身。長行有四：一德量，二喜見，三境量，四差別。差別有三：一器界，二上下，三賢聖。
經「爾時世尊(至)一切于中現」。
贊曰：七頌半，分五
【現代漢語翻譯】 現代漢語譯本 分為兩部分：首先是關於人中之香，然後是關於天中之香。人中之香分為三部分：首先是關於境界之物的香，其次是關於眾生的香，最後是關於伏藏之香。關於眾生的五頌中，前兩頌是關於現生之香，后三頌是關於隱生之香。關於天中的五頌分為四部分：一是花，二是宮殿，三是天人，四是嬉戲。關於聖者的五頌分為四部分：二是比丘，一是菩薩，一是佛，一是眾生。
經文：『複次常精進(至)無不美者』。
讚頌說：舌。長行分為三部分：一是德行之量，二是根之作用，三是舌之具用。這裡是前兩部分。這裡沒有境界之量，為什麼不像鼻根那樣能知三千世界？既然不能知，為什麼功德能成就一千二百？舌根也應該能嚐到三千世界的味道，但因為頌文說舌之具用聲音遍佈大千世界，所以沒有說嘗味。香可以離開物質而存在，味離開物質就不存在，所以沒有說得到三千世界的味道。經中也說佛的鼻、舌超過眼、耳。
經文：『若以舌根(至)深妙法音』。
讚頌說：下面是舌之具用。分為五部分：一是巧妙說法，二是眾多人來聽，三是得到供養，四是親近賢聖，五是擁護說法。眾多人來聽分為三部分：一是天人，二是龍等，三是四眾來聽。
經文：『爾時世尊(至)或時為現身』。
讚頌說：八頌半，分為兩部分：首先是一頌關於舌根之用，其餘是關於舌之具用。舌之具用分為四部分：一半是巧妙說法，三部分是眾來聽，一部分是供養，兩部分是賢聖護。
經文：『複次常精進(至)現其色像』。
讚頌說：身。長行分為四部分：一是德行之量，二是喜見，三是境界之量，四是差別。差別分為三部分：一是器界，二是上下，三是賢聖。
經文：『爾時世尊(至)一切于中現』。
讚頌說：七頌半，分為五部分
【English Translation】 English version Divided into two parts: first, the fragrance among humans, and then the fragrance among the heavens. The fragrance among humans is divided into three parts: first, the fragrance of objects in the realm; second, the fragrance of sentient beings; and third, the fragrance of hidden treasures. Among the five verses about sentient beings, the first two verses are about the fragrance of present life, and the last three verses are about the fragrance of hidden life. The five verses about the heavens are divided into four parts: first, flowers; second, palaces; third, heavenly beings; and fourth, play. The five verses about the saints are divided into four parts: two are about Bhikkhus (monks), one is about Bodhisattvas (enlightenment beings), one is about Buddhas (enlightened ones), and one is about sentient beings.
Sutra: 'Furthermore, Constant Diligence (to) nothing is not beautiful'.
The Gatha (verse of praise) says: Tongue. The prose is divided into three parts: first, the measure of virtue; second, the function of the root; and third, the use of the tongue's faculties. Here are the first two parts. Here there is no measure of realm, why is it not like the nose root that can know the three thousand worlds? Since it cannot know, how can the merit be accomplished to one thousand two hundred? The tongue root should also be able to taste the flavors of the three thousand worlds, but because the verse says that the use of the tongue's faculties spreads sound throughout the great thousand worlds, it does not mention tasting flavors. Fragrance can exist apart from matter, but taste cannot exist apart from matter, so it does not say that it obtains the flavors of the three thousand worlds. The Sutra also says that the Buddha's nose and tongue surpass the eyes and ears.
Sutra: 'If with the tongue root (to) profound and wonderful Dharma sound'.
The Gatha says: Below is the use of the tongue's faculties. Divided into five parts: first, skillful Dharma teaching; second, many people come to listen; third, obtaining offerings; fourth, approaching the virtuous and holy; and fifth, protecting the Dharma teaching. Many people come to listen is divided into three parts: first, heavenly beings; second, dragons and others; and third, the four assemblies come to listen.
Sutra: 'At that time, the World Honored One (to) sometimes manifests the body'.
The Gatha says: Eight and a half verses, divided into two parts: first, one verse about the use of the tongue root, and the rest about the use of the tongue's faculties. The use of the tongue's faculties is divided into four parts: half is skillful Dharma teaching, three parts are people coming to listen, one part is offerings, and two parts are the virtuous and holy protecting.
Sutra: 'Furthermore, Constant Diligence (to) manifests its form and appearance'.
The Gatha says: Body. The prose is divided into four parts: first, the measure of virtue; second, joyful seeing; third, the measure of realm; and fourth, differences. The differences are divided into three parts: first, the realm of vessels; second, above and below; and third, the virtuous and holy.
Sutra: 'At that time, the World Honored One (to) everything appears within'.
The Gatha says: Seven and a half verses, divided into five parts.
：一喜見，一半獨見，一半境量，二半差別，后一結勝。差別有二：一半境，一賢聖。
經「複次常精進(至)經中所說」。
贊曰：意。長行有七：一德量，二遠廣，三無窮，四順理，五境量，六顯勝，七真實。無窮中一月四月等，且舉月時之分齊。差別中心之所行所取境界，心所動作三性行相，心所戲論言說分別諸法性也。或身語意如次配之。
經「爾時世尊(至)一時皆悉知」。
贊曰：十一頌，分五，此中有三：初一頌半遠廣，半頌無窮，二頌差別。
經「十方無數佛(至)于眾無所畏」。
贊曰：第四有四頌頌真實。分四：一能持，一不忘，一如說，一無畏。
經「持法華經者(至)持法華經故」。
贊曰：第五有三頌顯勝。分三：一顯勝，一喜敬，一巧說。恐文繁廣，大分科判與長行別，應各配悉。
常不輕菩薩品
三門分別：一來意，二釋名，三解妨。
來意有四：一者能學行人雖有六品，分為四段，此為第四，明佛自身往居因位行安樂行、修忍辱等，流通此經，當得安樂；今說此經，勸勵時會，故此品來。二者三品明未滿果中，前明行行六根清凈，未知得者實誰是耶？今說自身往行彼行得六根凈，勸勵時會，故此品來。三者欲
【現代漢語翻譯】 現代漢語譯本：一、喜見，一半是獨自領悟，一半是境界的衡量；二、一半是差別，后一半是結論的殊勝。差別又有兩種：一半是境界，一半是賢聖。
經文：『複次常精進(菩薩)(至)經中所說』。
贊曰：意。長行有七種意義：一是功德的衡量，二是深遠和廣博，三是無窮無盡，四是順應道理，五是境界的衡量，六是彰顯殊勝，七是真實不虛。無窮無盡中，如一個月、四個月等，這裡僅舉出月份的時間分界。差別中，是心的所行和所取的境界，心所的動作和三性行相，心所的戲論言說和分別諸法性。或者可以用身、語、意依次對應。
經文：『爾時世尊(釋迦牟尼佛)(至)一時皆悉知』。
贊曰：十一頌，分為五部分，這裡有三部分：最初一頌半是深遠和廣博，半頌是無窮無盡，兩頌是差別。
經文：『十方無數佛(至)于眾無所畏』。
贊曰：第四部分有四頌，讚頌真實。分為四點：一是能受持，二是不忘失，三是如實宣說，四是無所畏懼。
經文：『持法華經者(至)持法華經故』。
贊曰：第五部分有三頌，彰顯殊勝。分為三點：一是彰顯殊勝，二是歡喜和恭敬，三是巧妙宣說。恐怕文句繁多，大的分類和判斷與長行不同，應該各自對應詳悉。
常不輕菩薩品
三門分別：一是來意，二是釋名，三是解釋妨難。
來意有四種：一是能學習的行人雖然有六品，分為四個階段，這是第四個階段，說明佛自身過去在因位時修行安樂行、修忍辱等，流通此經，應當得到安樂；現在宣說此經，勸勉和激勵在座大眾，因此有此品。二是前三品說明未圓滿的果位中，前面說明行行六根清凈，不知道得到六根清凈的究竟是誰？現在宣說自身過去修行那些行持而得到六根清凈，勸勉和激勵在座大眾，因此有此品。三是想要...
【English Translation】 English version: I. Joyful Seeing, half is solitary understanding, half is the measurement of realms; II. half is difference, the latter half is the superiority of the conclusion. Difference has two kinds: half is realm, half is virtuous and holy.
Sutra: 'Furthermore, Constantly Diligent (Bodhisattva) (to) what is said in the Sutra'.
Commentary: Meaning. The prose section has seven meanings: one is the measurement of merit, two is profound and vast, three is infinite, four is in accordance with reason, five is the measurement of realms, six is manifesting superiority, and seven is true and not false. In infinity, such as one month, four months, etc., here only the time division of months is mentioned. In difference, it is the realm of what the mind goes to and takes, the actions and three-nature characteristics of mental functions, the playful speech and discriminating nature of all dharmas by mental functions. Or body, speech, and mind can be matched in order.
Sutra: 'At that time, the World Honored One (Shakyamuni Buddha) (to) all knew at once'.
Commentary: Eleven verses, divided into five parts, here are three parts: the first one and a half verses are profound and vast, half a verse is infinite, and two verses are difference.
Sutra: 'Countless Buddhas in the ten directions (to) fearless among the assembly'.
Commentary: The fourth part has four verses praising truth. Divided into four points: one is able to uphold, two is not forgetting, three is speaking truthfully, and four is fearless.
Sutra: 'Those who uphold the Lotus Sutra (to) because of upholding the Lotus Sutra'.
Commentary: The fifth part has three verses manifesting superiority. Divided into three points: one is manifesting superiority, two is joy and reverence, and three is skillful speaking. Fearing that the text is too lengthy, the large classification and judgment are different from the prose section, and each should correspond in detail.
Chapter on Bodhisattva Never Disparaging
Distinguished by three doors: one is the intention, two is the explanation of the name, and three is the explanation of obstacles.
There are four kinds of intention: one is that although the practitioners who can learn have six grades, divided into four stages, this is the fourth stage, explaining that the Buddha himself in the past, when in the causal position, practiced peaceful conduct, cultivated forbearance, etc., circulated this sutra, and should obtain peace and happiness; now speaking this sutra, exhorting and encouraging the assembly, therefore this chapter comes. Second, the first three chapters explain that in the unfulfilled fruit position, the previous explanation is that the six roots are purified through practice, but who is it that has attained the purification of the six roots? Now it is said that one's own past practice of those practices has attained the purification of the six roots, exhorting and encouraging the assembly, therefore this chapter comes. Third, wanting to...
顯行安樂行威勢無比，我為不輕行安樂行，眾生於時行損害我，初雖受苦還由我力並得佛道，況親自行而不作佛？今說此緣以利時會，故此品來。四者論說六種記中，此明具因菩薩與記，故此品來。
釋名者，「常」者恒義，「不輕者」恭敬義。觀他四眾具佛性因，勸他修行必得作佛，三業恒時虔恭敬仰，故名常不輕。
解妨者，何故此品獨告得大勢？欲明經之威神，能令順修行者疾得作佛，違經惡人亦能速拔其苦，故唯告彼不告餘人。問：此品亦明威音王佛，何故唯以不輕為名？答：佛因彼說，非正明故。
經「爾時佛告(至)身意清凈」。
贊曰：品文分四：初牒前違順所生罪福以示眾人，第二別顯于說經持經之人違順人相，第三結會今古以示眾人違順之相，第四結勸眾人除違行順。此初也。罪如前〈譬喻品〉，功德如次前品。
經「得大勢(至)皆同一號」。
贊曰：下第二別顯于說經人違順人相。有三：初標時節，次所遇佛，后顯能行違順人相。此初二也。所遇佛中有二：一初佛，二后佛。初佛有六：一名，二劫，三國，四說法，五壽住，六涅槃。「諸佛同名威音王」者，顯說《法華》音聲如王尊勝，有大威勢，能令眾生獲大利樂，即常不輕臨終所得。此《法華經》廣
【現代漢語翻譯】 現代漢語譯本 顯現安樂行具有無比的威勢，我講述不輕菩薩的安樂行，眾生當時對我進行損害，起初雖然遭受痛苦，最終還是依靠我的力量而得以成就佛道，更何況親自修行而不成佛呢？現在宣說這個因緣是爲了利益此時的法會，所以才有了這一品。第四點是論述六種授記，此品闡明了具備成佛之因的菩薩得到授記，所以才有了這一品。 解釋品名，『常』是恒常的意思，『不輕』是恭敬的意思。觀察他人四眾都具有佛性之因，勸導他們修行必定能夠成佛，（常不輕菩薩）以身口意三業恒常地虔誠恭敬，所以名為常不輕。 解釋疑問，為什麼這一品單獨告訴得大勢菩薩（Mahasthamaprapta）？想要闡明《法華經》的威神之力，能夠讓順從修行的人迅速成佛，違背經義的惡人也能快速脫離痛苦，所以只告訴得大勢菩薩而不告訴其他人。問：此品也闡明了威音王佛（King of Awesome Sound Buddha），為什麼只以常不輕菩薩為名？答：佛是因常不輕菩薩而說，不是主要闡明的內容。 經文：『爾時佛告(至)身意清凈』。 讚頌說：品文分為四個部分：首先，列舉之前違背和順從所產生的罪業和福報以昭示眾人；第二，分別闡明對於宣說《法華經》和受持《法華經》的人，違背和順從的人的相狀；第三，總結古今以昭示眾人違背和順從的相狀；第四，勸誡眾人去除違背的行為，奉行順從的行為。這是第一部分。罪業如前面的《譬喻品》，功德如之前的品。 經文：『得大勢(至)皆同一號』。 讚頌說：下面第二部分分別闡明對於宣說《法華經》的人，違背和順從的人的相狀。有三個方面：首先，標明時節；其次，所遇到的佛；最後，闡明能夠實行的違背和順從的人的相狀。這是前兩個方面。所遇到的佛中有兩個方面：一是最初的佛，二是後來的佛。最初的佛有六個方面：一是佛名，二是劫數，三國，四說法，五壽量，六涅槃。『諸佛同名威音王』，顯示宣說《法華經》的聲音如同國王一樣尊貴殊勝，具有巨大的威勢，能夠讓眾生獲得巨大的利益和快樂，也就是常不輕菩薩臨終所得。《法華經》廣泛。
【English Translation】 English version The manifestation of the Practice of Peaceful and Joyful Abiding possesses unparalleled power. I speak of the Practice of Peaceful and Joyful Abiding of the Bodhisattva Never Disparaging (Sadāparibhūta). Beings at that time harmed me, and although initially suffering, they ultimately attained Buddhahood through my power. How much more so if one personally cultivates without becoming a Buddha? Now, I explain this cause and condition to benefit this assembly, hence this chapter. Fourthly, concerning the discussion of the six types of prediction, this chapter clarifies that Bodhisattvas possessing the cause of Buddhahood receive prediction, hence this chapter. Explaining the name, 'Constant' (常) means perpetual, and 'Never Disparaging' (不輕) means respectful. Observing that the four assemblies of others all possess the cause of Buddhahood, he encourages them to cultivate, assuring them they will certainly become Buddhas. (Bodhisattva Never Disparaging) constantly and reverently venerates with his three karmas of body, speech, and mind, hence the name Never Disparaging. Explaining the obstacles, why is this chapter exclusively addressed to Mahasthamaprapta (得大勢)? It is to clarify the majestic spiritual power of the Lotus Sutra, enabling those who accord with its cultivation to quickly attain Buddhahood, and also enabling wicked people who violate the sutra to quickly escape their suffering. Therefore, it is only told to Mahasthamaprapta and not to others. Question: This chapter also clarifies the King of Awesome Sound Buddha (威音王佛), why is it named only after Never Disparaging? Answer: The Buddha is spoken of because of Never Disparaging, not as the primary subject. Sutra: 'At that time, the Buddha told (to) purity of body and mind'. The Gatha says: The chapter is divided into four parts: First, it lists the sins and blessings arising from previous violations and compliances to show the assembly; second, it separately clarifies the characteristics of those who violate and comply with those who preach and uphold the Lotus Sutra; third, it summarizes the past and present to show the assembly the characteristics of violation and compliance; fourth, it exhorts the assembly to eliminate violating actions and practice compliant actions. This is the first part. Sins are as in the previous Parable chapter, and merits are as in the previous chapter. Sutra: 'Mahasthamaprapta (to) all have the same name'. The Gatha says: The second part below separately clarifies the characteristics of those who violate and comply with those who preach the Lotus Sutra. There are three aspects: First, it marks the time; second, the Buddhas encountered; and third, it clarifies the characteristics of those who can practice violation and compliance. These are the first two aspects. Among the Buddhas encountered, there are two aspects: the initial Buddha and the subsequent Buddhas. The initial Buddha has six aspects: first, the name of the Buddha; second, the kalpa; the three countries; fourth, the Dharma teaching; fifth, the lifespan; and sixth, Nirvana. 'All Buddhas have the same name King of Awesome Sound', showing that the sound of preaching the Lotus Sutra is as noble and supreme as a king, possessing great power, enabling beings to obtain great benefit and joy, which is what Bodhisattva Never Disparaging obtained at the time of his death. The Lotus Sutra widely.
饒益是。
經「最初威音王如來(至)有大勢力」。
贊曰：下顯能行違順人相。中有八：一惡人益勢，二善士增勤，三語加能忍，四身害能受，五善名既起，六勝果遂生，七惡人從化，八善士增道。此即初也。
經「爾時有一(至)當作佛故」。
贊曰：第二善士增勤。有三：一標名；二釋名；三彰行，「而是比丘下」是。「菩薩比丘」者，顯是菩薩而非比丘；若是比丘而非菩薩，皆非此行，初不可怪，后犯戒故。「我深敬汝等不輕慢」者，有佛本性，住種姓故，此敬報身如來藏也。「皆行菩薩道當得作佛」者，有種姓者若起習性，發心修行必得佛故。又依法身如來藏故，一切皆有我深敬汝。若行菩薩道，發起修習報身如來藏者，當得作佛。《無畏德女經》說：「菩薩為度憍慢瞋惱諸眾生等，令彼得起迴向之心，又為長眾生諸善根本，是故菩薩禮諸眾生。」
問：
此初四眾凡逢皆禮，禮比丘尼及與白衣，豈不犯耶？
答：
菩薩比丘不作是禮，禮即有犯。今作是禮，所以不犯，菩薩于性罪必持、遮罪有犯，勸利大故。若但比丘非菩薩者，禮即有犯、不禮無犯。又禮四眾而不犯，獨禮一而便虧。又敬佛性非禮身故，既不專讀誦，亦不專禮拜，二事兼故。新學比丘
【現代漢語翻譯】 現代漢語譯本 饒益是。
經文：『最初威音王如來(直到)有大勢力』。
讚語：下面闡釋能行順行和逆行的人的相狀。其中有八點：一、惡人得勢，二、善士更加勤奮，三、言語上能忍耐，四、身體上受害能承受，五、善名已經興起，六、殊勝的果報最終產生，七、惡人被感化，八、善士增長道行。這便是第一點。
經文：『爾時有一(直到)當作佛故』。
讚語：第二點是善士更加勤奮。有三方面：一、標明名稱；二、解釋名稱；三、彰顯行為，『而是比丘下』就是。『菩薩比丘』，顯示是菩薩而不是比丘；如果是比丘而不是菩薩，都不屬於這種行為，開始時不可怪異，後來會犯戒。『我深敬汝等不輕慢』，因為有佛的本性，安住于種姓之中，這是敬重報身如來藏。『皆行菩薩道當得作佛』，有種姓的人如果生起習性，發心修行必定能成佛。又因為依法身如來藏的緣故，一切眾生都有我深敬汝的佛性。如果修行菩薩道，發起修習報身如來藏，就能成佛。《無畏德女經》說：『菩薩爲了度化憍慢瞋惱的眾生等等，使他們生起迴向之心，又爲了增長眾生各種善的根本，所以菩薩禮敬一切眾生。』
問：
最初的四眾弟子，凡是遇到都禮敬，禮敬比丘尼以及在家居士，難道不犯戒嗎？
答：
菩薩比丘不作這樣的禮敬，禮敬就犯戒。現在作這樣的禮敬，所以不犯戒，菩薩對於性罪必定持守，遮罪可能會犯，因為勸導利益更大。如果只是比丘而不是菩薩，禮敬就犯戒，不禮敬沒有犯戒。又禮敬四眾而不犯戒，單獨禮敬一人反而有缺失。又因為敬重佛性而不是禮敬身體的緣故，既不專門讀誦，也不專門禮拜，兩件事兼顧。新學的比丘。
【English Translation】 English version Rao Yi is.
Sutra: 'Initially, the Lion's Roar King Tathagata (up to) possessed great power'.
Commentary: The following reveals the characteristics of those who practice in accordance with or against the Dharma. There are eight aspects: 1. Evil people gain power; 2. Virtuous individuals become more diligent; 3. One can endure verbal abuse; 4. One can bear bodily harm; 5. A good reputation arises; 6. Superior fruits are eventually produced; 7. Evil people are transformed; 8. Virtuous individuals increase their practice. This is the first point.
Sutra: 'At that time, there was one (up to) will become a Buddha'.
Commentary: The second point is that virtuous individuals become more diligent. There are three aspects: 1. Naming; 2. Explaining the name; 3. Manifesting the practice, which is 'and is a Bhikshu below'. 'Bodhisattva Bhikshu' indicates that they are Bodhisattvas and not just Bhikshus; if they are Bhikshus but not Bodhisattvas, they do not belong to this practice. It is not strange at first, but later they will violate precepts. 'I deeply respect you and do not slight you' because they have the Buddha-nature and abide in the lineage; this is respecting the Reward Body Tathagatagarbha (Tathagatagarbha meaning Buddha-nature). 'All practice the Bodhisattva path and will become Buddhas' because those with the lineage, if they develop habits and generate the aspiration to practice, will surely attain Buddhahood. Moreover, because they rely on the Dharma Body Tathagatagarbha, everyone has the Buddha-nature that I deeply respect. If one practices the Bodhisattva path and initiates the practice of the Reward Body Tathagatagarbha, one will become a Buddha. The 'Fearless Virtue Girl Sutra' says: 'Bodhisattvas, in order to liberate arrogant and angry beings, etc., cause them to generate the mind of dedication, and to increase the roots of goodness for all beings, therefore Bodhisattvas pay homage to all beings.'
Question:
Initially, all four groups of disciples are greeted with reverence. Is it not a violation of precepts to pay homage to Bhikshunis (female monks) and laypeople?
Answer:
Bodhisattva Bhikshus do not perform such salutations; if they do, it is a violation. The reason why it is not a violation now is that Bodhisattvas must uphold the fundamental precepts regarding inherently sinful actions, but may violate the prohibitive precepts because the benefit of guiding others is greater. If one is only a Bhikshu and not a Bodhisattva, saluting is a violation, while not saluting is not a violation. Furthermore, paying homage to all four groups is not a violation, while paying homage to only one is a deficiency. Moreover, it is because of respecting the Buddha-nature and not the physical body, so they neither specialize in reciting scriptures nor specialize in prostrations, but combine both. Newly learning Bhikshus.
禮維摩足，未有知故、非舊學故。然有解言，其此比丘不行讀誦，但為禮拜。若爾，應言不讀誦經，何用「專」字？故知不專讀誦，亦不但行禮拜，是此中意。
經「四眾之中(至)汝當作佛」。
贊曰：第三語加能忍。初語加，后能忍。
經「說是語時(至)為常不輕」。
贊曰：第四身害能受、第五善名既起。此上正是四十心位。
經「是比丘(至)是法華經」。
贊曰：第六勝果遂生。有三：一聞法能持，二六根清凈，三增壽說法。若常不輕不先披讀像法之中法華經者，豈于臨終聞即能持？先不修因，果如何起。已前禮拜是四十心位，聞法根凈四善根位。增壽命故得大善寂，漸為理觀觀真理故。
經「於時增上慢(至)三藐三菩提」。
贊曰：第七惡人從化。有二：一惡人從化，二所化轉多。大神通力增壽根凈，樂說辨力憶偈說法，大善寂力漸為諦觀聞法解理。
經「命終之後(至)心無所畏」。
贊曰：第八善士增道。有五，此文有四：一遇佛說法，二遇佛持誦，此二在凡四十心位。由如此故，三得六根常凈，便入初地；四除五怖畏，得四無畏。故知常得六根清凈，入初地中。菩薩理應住生死以化物，常值佛者未入十地，不遇諸佛如破漏船，
【現代漢語翻譯】 現代漢語譯本 禮敬維摩詰的雙足，（我）並非因為已經瞭解（他的教義）才這樣做，也不是因為以前學習過（他的教義）才這樣做。然而，有人解釋說，這位比丘不進行讀誦，只是爲了禮拜。如果這樣說，應該說『不讀誦經』，為什麼要用『專』字呢？因此可知，（他）不只是專門讀誦，也不只是進行禮拜，這才是其中的意思。
經文：『四眾之中（直到）汝當作佛』。
贊曰：第三句是加上能忍。第一句是加上，後面是能忍。
經文：『說是語時（直到）為常不輕』。
贊曰：第四是身體受到傷害能夠忍受，第五是善名已經興起。這以上正是四十心位。
經文：『是比丘（直到）是法華經』。
贊曰：第六是殊勝的果報終於產生。有三種：一是聽聞佛法能夠受持，二是六根清凈，三是增長壽命說法。如果常不輕菩薩不先披閱讀誦像法時期的《法華經》（Saddharma Puṇḍarīka Sūtra），怎麼能在臨終時聽聞就能受持呢？先前不修習因，果報又如何產生？之前的禮拜是四十心位，聽聞佛法、根器清凈是四善根位。因為增長壽命的緣故，得到大善寂，逐漸進入理觀，觀察真理的緣故。
經文：『於時增上慢（直到）三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）』。
贊曰：第七是惡人被感化。有兩種：一是惡人被感化，二是所感化的人越來越多。大神通力增長壽命，根器清凈，喜歡演說，有辯才，能夠憶持偈頌說法，大善寂力逐漸進入諦觀，聽聞佛法理解義理。
經文：『命終之後（直到）心無所畏』。
贊曰：第八是善士增長道業。有五種，這段經文有四種：一是遇到佛說法，二是遇到佛受持讀誦，這兩種在凡夫的四十心位。由於這樣的緣故，三是得到六根常常清凈，便進入初地；四是去除五種怖畏，得到四無所畏。因此可知常常得到六根清凈，進入初地之中。菩薩（bodhisattva）理應安住于生死之中來教化眾生，常常遇到佛的人還沒有進入十地，不遇到諸佛就像是破漏的船。
【English Translation】 English version I bow to the feet of Vimalakirti (維摩詰), not because I already understand (his teachings), nor because I have studied (his teachings) before. However, some explain that this Bhiksu (比丘) does not engage in reading and reciting, but only performs prostrations. If that were the case, it should be said 'does not read and recite scriptures,' why use the word 'exclusively'? Therefore, it is known that (he) not only exclusively reads and recites, but also does not only perform prostrations; this is the meaning within this.
Sutra: 'Among the four assemblies (until) you shall become a Buddha (佛)'.
Commentary: The third phrase adds 'able to endure'. The first phrase adds, and the latter is 'able to endure'.
Sutra: 'When these words were spoken (until) was named Never Despising'.
Commentary: Fourth is the ability to endure bodily harm, fifth is the arising of good reputation. The above is precisely the forty minds positions.
Sutra: 'This Bhiksu (比丘) (until) is the Lotus Sutra (法華經, Saddharma Puṇḍarīka Sūtra)'.
Commentary: Sixth is the ultimate birth of excellent fruit. There are three: first, hearing the Dharma (佛法) and being able to uphold it; second, the six senses are purified; third, increasing lifespan and expounding the Dharma. If the Never Despising Bodhisattva did not first peruse and recite the Lotus Sutra during the semblance Dharma period, how could he be able to uphold it immediately upon hearing it at the time of death? If one does not cultivate the cause beforehand, how can the fruit arise? The previous prostrations are the forty minds positions, hearing the Dharma and the purity of the senses are the four roots of goodness positions. Because of increasing lifespan, one obtains great tranquility, gradually entering into the contemplation of principle, contemplating the true principle.
Sutra: 'At that time, the Arrogant Ones (until) Anuttara-samyak-sambodhi (三藐三菩提, 無上正等正覺)'.
Commentary: Seventh is the conversion of evil people. There are two: first, evil people are converted; second, the number of those converted increases. Great supernatural power increases lifespan, the senses are purified, one delights in speaking, has eloquence, is able to remember verses and expound the Dharma, and great tranquility gradually enters into the contemplation of truth, hearing the Dharma and understanding the meaning.
Sutra: 'After the end of his life (until) his mind was without fear'.
Commentary: Eighth is the good person increasing in the path. There are five, this passage has four: first, encountering the Buddha (佛) and expounding the Dharma; second, encountering the Buddha and upholding and reciting (the scriptures), these two are in the forty minds positions of ordinary beings. Because of this, third, one obtains the constant purity of the six senses and enters the first ground; fourth, one removes the five fears and obtains the four fearlessnesses. Therefore, it is known that one constantly obtains the purity of the six senses and enters the first ground. A Bodhisattva (菩薩) should dwell in Samsara (生死) to transform beings; those who constantly encounter Buddhas have not yet entered the ten grounds; not encountering Buddhas is like a leaky boat.
自不能度安能度人。如以少湯投大冰池，初雖少消后還冰積，煩惱未離不遇佛者利生亦爾，故增自行必須遇佛。《華嚴經》說十地中言：「是菩薩得歡喜地，所有怖畏即皆遠離，所謂不活畏、惡名畏、死畏、墮惡道畏、大眾威德畏。何以故？是菩薩離我相故尚不貪身，況所用物，是故菩薩無不活畏。心不希望恭敬供養，我應供養一切眾生供給所須，是故菩薩無惡名畏。遠離我見無我相故無有死畏。又作是念，我若死已，所生必見諸佛菩薩。是故無有墮惡道畏。我所志願無與等者何況有勝，是故無有大眾威德畏也。」若依論釋，無畏有二：一菩薩無所畏，二佛無所畏。佛無所畏，正等覺等是。今是菩薩無所畏，一為眾生說法無所畏，一切聞能持故、得諸陀羅尼故、常憶念不忘故。后三併名在大眾中說法無所畏：一、知一切眾生欲、解、因緣，諸根利、鈍，隨其所應而為說法故。二、不見十方有來問難，令我不能如法答者，不見如是少許相故。三、一切眾生聽受問難，隨意如法善能決斷一切疑故。離前五怖畏，得此四無畏入于初地，后入八地方離怖因。
經「得大勢(至)當得作佛」。
贊曰：第五緣修道滿入諸地后，更得見佛說是經典。
經「得大勢(至)三藐三菩提」。
贊曰：下第三大段
【現代漢語翻譯】 現代漢語譯本 『自己不能得度，怎麼能度人呢？』好比用少量熱水倒入巨大的冰池，開始時雖然稍微融化一些，但之後還是會結成冰。煩惱沒有斷除，沒有遇到佛的人，利益眾生也是如此。所以要增加自己的修行，必須遇到佛。《華嚴經》中說十地菩薩時提到：『這位菩薩證得歡喜地，所有怖畏都遠離了，也就是不活畏（害怕無法生存）、惡名畏（害怕名聲不好）、死畏（害怕死亡）、墮惡道畏（害怕墮入惡道）、大眾威德畏（害怕大眾的威嚴）。為什麼呢？因為這位菩薩已經遠離了我相，尚且不貪戀自己的身體，更何況是所用的物品，所以菩薩沒有不活畏。心中不希望得到恭敬供養，而是想著我應該供養一切眾生，供給他們所需，所以菩薩沒有惡名畏。遠離了我見，沒有我相，所以沒有死畏。而且這樣想，我如果死了，所生之處必定能見到諸佛菩薩。所以沒有墮惡道畏。我所立下的志願沒有能與我相比的，更何況是勝過我的，所以沒有大眾威德畏。』如果按照論典的解釋，無畏有兩種：一是菩薩無所畏，二是佛無所畏。佛的無所畏，是正等覺等等。現在說的是菩薩的無所畏，一是為眾生說法無所畏，因為一切眾生聽聞后都能受持，因為得到諸陀羅尼，因為常常憶念而不忘。后三種合起來稱為在大眾中說法無所畏：一、知道一切眾生的慾望、理解、因緣，根器是利是鈍，隨著他們的情況而為他們說法。二、不見十方有來問難，讓我不能如法回答的人，不見有這樣一點點情況。三、一切眾生聽受問難，隨意如法，善於決斷一切疑問。離開前面的五種怖畏，得到這四種無畏，進入初地，之後進入八地才遠離怖畏的根本原因。
經文：『得大勢（至）菩薩應當能夠成佛』。
贊曰：第五種因緣是修道圓滿進入各個階位之後，更能見到佛陀宣說這部經典。
經文：『得大勢（至）菩薩證得三藐三菩提（無上正等正覺）』。
贊曰：下面是第三大段
【English Translation】 English version 『If one cannot liberate oneself, how can one liberate others?』 It is like pouring a small amount of hot water into a large ice pond. Initially, it may melt a little, but afterwards, it will freeze again. If afflictions are not removed and one does not encounter the Buddha, benefiting sentient beings is the same. Therefore, to increase one's own practice, one must encounter the Buddha. The Avatamsaka Sutra says regarding the Ten Grounds (Bhumi) that: 『This Bodhisattva, having attained the Ground of Joy (Pramudita Bhumi), is free from all fears, namely, the fear of not surviving (not living), the fear of bad reputation, the fear of death, the fear of falling into evil realms, and the fear of the power and virtue of the assembly. Why? Because this Bodhisattva has abandoned the notion of self (Atma), and does not even crave his own body, let alone the things he uses. Therefore, the Bodhisattva has no fear of not surviving. His mind does not hope for reverence and offerings, but thinks, 'I should offer to all sentient beings and provide them with what they need.' Therefore, the Bodhisattva has no fear of bad reputation. Having abandoned the view of self and having no notion of self, he has no fear of death. And he thinks, 'If I die, I will surely see all the Buddhas and Bodhisattvas in my next life.' Therefore, there is no fear of falling into evil realms. My vows are unmatched, let alone surpassed, so there is no fear of the power and virtue of the assembly.』 According to the commentaries, there are two kinds of fearlessness: one is the fearlessness of Bodhisattvas, and the other is the fearlessness of Buddhas. The fearlessness of Buddhas is Right and Perfect Enlightenment (Samyaksambuddha), etc. Now, we are talking about the fearlessness of Bodhisattvas, which is, first, fearlessness in teaching the Dharma to sentient beings, because all sentient beings can uphold it after hearing it, because they have obtained the Dharanis, and because they constantly remember it without forgetting. The latter three are collectively called fearlessness in teaching the Dharma in the assembly: 1. Knowing the desires, understanding, and causes and conditions of all sentient beings, and whether their faculties are sharp or dull, and teaching the Dharma according to their needs. 2. Not seeing anyone from the ten directions coming to question me in a way that I cannot answer according to the Dharma, not seeing even a slight possibility of such a situation. 3. All sentient beings listen, receive questions, and are able to resolve all doubts skillfully and according to the Dharma. Leaving behind the five fears mentioned earlier and attaining these four fearlessnesses, one enters the first ground (Pramudita Bhumi), and later, upon entering the eighth ground, one completely abandons the causes of fear.
The Sutra says: 『The Bodhisattva Mahasthamaprapta (Great Strength) will surely attain Buddhahood.』
The Verse says: The fifth condition is that after the path of cultivation is fulfilled and one enters the various grounds, one will be able to see the Buddha expounding this Sutra.
The Sutra says: 『Mahasthamaprapta (Great Strength) attains Anuttara-Samyak-Sambodhi (Unsurpassed Perfect Enlightenment).』
The Verse says: Below is the third major section.
結會今古以示眾人違順之相。分二：初會不輕，後會四眾。此初。有二：初會身，後會法。
經「得大勢(至)不退轉者是」。
贊曰：此會四眾。有三：初會初行惡行果；二會中途從化果，「畢是罪」下是；後會古今眾。
問：
善現聲聞猶住無諍之行，將護眾生而為利益；何故菩薩強記四眾令他打罵招斯罪報？
答：
〈菩薩地〉言「菩薩常以安隱樂教化眾生，非安隱樂如實知之，隨力方便教令斷除。若初苦而後安，彼雖憂惱要當饒益，是則菩薩依巧方便。若初雖樂而後不安，彼雖憂苦不欲去之，以方便力要為斷除。何以故？后必樂故。」今者不輕觀初雖苦，后還化導令入道故。如大良醫觀病重者，要先發其病，后與藥令差。亦如捕魚師巧出泉魚，如大獵師巧出熊羆。知因瞋有益，令彼瞋度之。知因貪有益，令彼貪而度之。如化淫女恣而後度。二乘不能，故住無諍；現雖除諍，不能究竟除他諍故。菩薩自證無諍真如，拔彼諍根，畢竟還令彼亦證此真理無諍故。初雖起諍，后還令滅諍，是行大無諍。不同二乘現小無諍，故無妨也。
經「得大勢(至)書寫是經」。
贊曰：第四大段結勸眾人除違行順。有二：初經利大，后勸流通。
經「爾時世尊(至)疾
【現代漢語翻譯】 現代漢語譯本 總結古今的例子是爲了向眾人展示違背和順從的表象。分為兩部分：一是常不輕菩薩的例子，二是四眾的例子。這是第一部分，又分為兩部分：一是常不輕菩薩的身行，二是常不輕菩薩的說法。 經文：『得大勢（至）不退轉者是』（意思是：能夠得到大勢至菩薩的果位，永不退轉的人，就是這樣做的）。 讚語說：這裡講的是四眾的例子。分為三部分：一是最初的行為和惡行的果報；二是中途被感化而順從的果報，『畢是罪』以下是這部分；三是古今的眾人。 問： 善現（須菩提）等聲聞乘修行者，尚且安住于無諍的修行，守護眾生併爲他們帶來利益；為什麼菩薩要強行記住四眾的名字，以至於招來他們的打罵，遭受這樣的罪報呢？ 答： 《菩薩地持經》說：『菩薩常常用安穩和快樂來教化眾生，對於非安穩和快樂的事情，如實地瞭解，並盡力方便地教導他們斷除。如果開始是苦，後來是安樂，那麼即使他們感到憂惱，也要讓他們得到饒益，這就是菩薩依仗巧妙的方便。如果開始是快樂，後來是不安，那麼即使他們感到憂苦，也不想離開，也要用方便的力量來斷除。為什麼呢？因為後來必定是快樂的。』現在常不輕菩薩看到的是，雖然開始是苦，但後來還能教化引導他們進入正道。就像高明的大夫看待重病患者，一定要先引發他的疾病，然後給他藥才能痊癒。也像捕魚的能手巧妙地引出泉水中的魚，像高明的獵人巧妙地引出熊羆。知道因為嗔恨有益處，就讓他們通過嗔恨來度化。知道因為貪慾有益處，就讓他們通過貪慾來度化。就像先放縱**，然後再度化他們。二乘（聲聞乘和緣覺乘）做不到這一點，所以安住于無諍；現在雖然避免了爭端，但不能究竟地消除他人的爭端。菩薩自己證悟了無諍的真如，拔除他們的爭端之根，最終還讓他們也證悟這真理，達到無諍的境界。開始雖然引起爭端，後來還能讓他們平息爭端，這是行大無諍。不同於二乘現在的小無諍，所以沒有妨礙。 經文：『得大勢（至）書寫是經』（意思是：能夠得到大勢至菩薩的果位，書寫這部經的人）。 讚語說：第四大段總結並勸勉眾人去除違背的行為，奉行順從的行為。分為兩部分：一是經文的利益巨大，二是勸勉流通。 經文：『爾時世尊（至）疾』
【English Translation】 English version Summarizing ancient and modern examples is to show the appearance of disobedience and obedience to the public. Divided into two parts: the first is the example of Sadāparibhūta (Never Despising) Bodhisattva, and the second is the example of the four assemblies. This is the first part, which is further divided into two parts: the first is the bodily conduct of Sadāparibhūta Bodhisattva, and the second is the Dharma teaching of Sadāparibhūta Bodhisattva. Sutra: 'Those who attain Mahāsthāmaprāpta (Great Strength) and do not regress are like this' (meaning: those who can attain the position of Mahāsthāmaprāpta Bodhisattva and never regress are those who act in this way). The praise says: This section discusses the example of the four assemblies. Divided into three parts: the first is the initial behavior and the consequences of evil deeds; the second is the consequences of being transformed and obedient midway, which is from 'completely is sin' onwards; the third is the ancient and modern assemblies. Question: Śubhūti and other Śrāvakas (voice-hearers) still abide in the practice of non-contention, protecting sentient beings and bringing them benefits; why should Bodhisattvas forcibly remember the names of the four assemblies, to the point of inviting their beatings and scoldings, and suffering such retribution? Answer: The Bodhisattvabhumi (Stages of a Bodhisattva) says: 'Bodhisattvas always use peace and happiness to teach sentient beings, and for things that are not peaceful and happy, they truly understand them and teach them to eliminate them with expedient means. If it is bitter at first and then peaceful and happy later, then even if they feel worried, they must be allowed to benefit, which is the Bodhisattva relying on skillful means. If it is happy at first and then uneasy later, then even if they feel worried and do not want to leave, they must be eliminated with expedient power. Why? Because later it will surely be happy.' Now Sadāparibhūta Bodhisattva sees that although it is bitter at first, he can still transform and guide them to enter the right path later. Just like a brilliant doctor treats a seriously ill patient, he must first induce the disease, and then give him medicine to recover. It is also like a skilled fisherman who skillfully draws out the fish in the spring, like a great hunter who skillfully draws out bears. Knowing that there is benefit from anger, let them be saved through anger. Knowing that there is benefit from greed, let them be saved through greed. It's like first indulging ** and then saving them. The Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) cannot do this, so they abide in non-contention; although they avoid contention now, they cannot ultimately eliminate the contention of others. Bodhisattvas themselves realize the non-contentious Suchness, uproot the root of their contention, and ultimately allow them to also realize this truth and reach the state of non-contention. Although contention is aroused at first, they can still quell the contention later, which is practicing great non-contention. It is different from the small non-contention of the Two Vehicles now, so there is no hindrance. Sutra: 'Those who attain Mahāsthāmaprāpta (Great Strength) and write this sutra' (meaning: those who can attain the position of Mahāsthāmaprāpta Bodhisattva and write this sutra). The praise says: The fourth major section concludes and exhorts everyone to remove disobedient behavior and practice obedient behavior. Divided into two parts: the first is the great benefit of the sutra, and the second is the exhortation to circulate it. Sutra: 'At that time, the World Honored One (to) quickly'
成佛道」。
贊曰：十九頌半頌后三段。分三：初十頌于說經人違順之相，次三頌半結會今古以示眾人違順之相，后六頌結勸眾人除違行順。此初。有二：初一半所遇佛，后八頌半行違順者。行違順者中分五：初三惡人益勢善士增勤，次一語加能忍身害能受，次二勝果遂生，次一惡人從化，后一半善士增道。不頌善名既起。「罪畢已」者，惡罵、加害轉重令輕，先業罪故。
經「彼時不輕(至)聽法者是」。
贊曰：結會今古。分二：初半會身，后三會眾。
經「我於前世(至)疾成佛道」。
贊曰：結勸眾人除違行順。有四：初二前化諸人，一是經難聞，一此經希說，后二勸勿生疑。
如來神力品
三門分別：一來意，二釋名，三解妨。
來意有三：一者三流通中此下八品付受流通，示相付囑稟命行故。〈神力〉、〈囑累〉付囑令行，余之六品受命流通。付囑分二：一作神通令信付囑，二手摩頂令行付囑。今此即初。付囑於他恐不生信，故作神通放光等示，令知世尊有大神通，久不妄語、出言諦實，令生信解方以言付，故此品來。二者依第二科中上來初一品是序分，次十九品為正宗訖，自下八品是流通分。〈神力〉、〈囑累〉勸信付授，后之六品稟命流通。勢與
【現代漢語翻譯】 現代漢語譯本： 『成就佛道』。
讚語說：十九頌半頌之後分為三段。分為三部分：最初十頌講述說經人順從和違背（佛法）的相狀，其次三頌半總結古今，以此向眾人展示順從和違背（佛法）的相狀，最後六頌總結勸勉眾人去除違背，奉行順從。這是最初的部分。分為兩部分：最初一半講述所遇到的佛，之後八頌半講述行為違背和順從的人。行為違背和順從的人中分為五部分：最初講述惡人勢力增長，善人更加勤奮；其次講述言語上加以侮辱能夠忍受，身體上加以傷害能夠接受；再次講述殊勝的果報得以產生；再次講述惡人從而被感化；最後一半講述善人增長道業。不讚美善名已經興起。「罪畢已」的意思是，惡意的謾罵、加害轉為重罪輕報，因為是先前的業力所致。
經文：『彼時不輕（直到）聽法者是』。
讚語說：總結古今。分為兩部分：最初一半總結自身，之後三部分總結大眾。
經文：『我於前世（直到）疾成佛道』。
讚語說：總結勸勉眾人去除違背，奉行順從。分為四部分：最初兩部分講述先前教化的眾人，一是經很難聽聞，一是此經很少宣說，之後兩部分勸勉不要產生懷疑。
如來神力品
用三個方面來分別：一來意，二解釋名稱，三解釋妨礙。
來意有三個：一是三種流通中，從這以下八品是付囑流通，因為有示現相、付囑、稟受命令而行持的緣故。《神力》（神通之力）、《囑累》（慇勤囑託）是付囑令其行持，其餘六品是稟受命令而流通。付囑分為兩部分：一是施展神通，使人相信付囑；二是摩頂，使人奉行付囑。現在這裡是最初的部分。付囑給他人，恐怕不產生信心，所以施展神通，放出光明等來顯示，使人知道世尊有大神力，很久不妄語，說出的話真實可靠，使人產生信心和理解，才用言語來付囑，所以有這一品的出現。二是依據第二科中，上面最初一品是序分，其次十九品是正宗分結束，從下面開始八品是流通分。《神力》、《囑累》是勸信付授，之後的六品是稟命流通。形勢與（…）
【English Translation】 English version: 『achieving Buddhahood』.
The commentary says: The nineteen and a half verses are divided into three sections. Divided into three parts: The first ten verses describe the aspects of the speaker of the sutra conforming to and deviating from (the Dharma), the next three and a half verses summarize the past and present, thereby showing the aspects of conforming to and deviating from (the Dharma) to the public, and the last six verses summarize and exhort the public to eliminate deviation and practice conformity. This is the initial part. Divided into two parts: The first half describes the Buddha encountered, and the subsequent eight and a half verses describe those who act in violation and in accordance. Among those who act in violation and in accordance, there are five parts: The first describes the increasing power of evil people and the increasing diligence of good people; the second describes being able to endure verbal abuse and being able to accept physical harm; the third describes the arising of excellent rewards; the fourth describes the conversion of evil people; and the last half describes the increase in the path of good people. There is no praise for the arising of good names. 『The end of sins』 means that malicious abuse and harm are transformed from heavy to light retribution, due to past karma.
The Sutra: 『At that time, Bodhisattva Never Disparaging (up to) those who listened to the Dharma』.
The commentary says: Summarizing the past and present. Divided into two parts: The first half summarizes the self, and the subsequent three parts summarize the assembly.
The Sutra: 『In my past lives (up to) quickly attain Buddhahood』.
The commentary says: Summarizing and exhorting the public to eliminate deviation and practice conformity. Divided into four parts: The first two parts describe the people previously transformed, one is that the Sutra is difficult to hear, and the other is that this Sutra is rarely spoken, and the subsequent two parts exhort not to have doubts.
Chapter 21. The Spiritual Power of the Thus Come One
Distinguished by three aspects: 1. The intention, 2. Explanation of the name, 3. Explanation of obstacles.
There are three intentions: First, among the three types of propagation, the following eight chapters are entrusted for propagation, because they involve showing the appearance, entrusting, receiving orders, and practicing accordingly. 『Spiritual Power』 and 『Entrustment』 are entrusted for practice, and the remaining six chapters are propagated by receiving orders. Entrustment is divided into two parts: First, displaying spiritual powers to make people believe in the entrustment; second, patting the head to make people practice the entrustment. Now this is the initial part. Entrusting to others, fearing that they may not have faith, so displaying spiritual powers, emitting light, etc., to show that the World Honored One has great spiritual power, has not lied for a long time, and speaks truthfully, so that people will have faith and understanding, and then entrusting with words, so this chapter appears. Second, according to the second section, the first chapter above is the introduction, the next nineteen chapters are the conclusion of the main section, and the following eight chapters are the circulation section. 『Spiritual Power』 and 『Entrustment』 are exhortations to believe and entrust, and the subsequent six chapters are propagation by receiving orders. The situation is similar to (...)
前同，下更不述。三者論云「修行力有七，第二說力有三種法門。〈神力品〉中示現，顯佛世尊有此神力，故能說法皆實不虛，勸示眾生，故此品來。」
釋名者，分身能寂俱號「如來」，妙用無方曰「神」，威勢能摧為「力」。分身等佛各現妙用莫可方比，威勢能摧邪見不信以勸生信。如來神力此品廣明，名如來神力品。
解妨者，問：〈涌出〉佛曾所化，何假現通訊生？答：〈涌出〉久信不假神通，勸發初機須現神力。又信有淺深、付有輕重，若不現通以付，恐付猶輕；若不更令信深，彼信尚淺。希法易行，故現神力。問：何故此經付屬要現神力，余經付屬無此事故？答：此經秘密會二歸宗，余經不然，故現神力。
經「爾時千世界(至)而供養之」。
贊曰：品文分二：初涌出請，后如來付。此初。有二：初標、后釋。不但欲以濟他，兼希自行，故請當說。不爾，「亦言」便為無用。「真」謂真實，「凈」謂離染，「大法」謂一乘。身恭、語演、述心三請。
經「爾時世尊(至)現大神力」。
贊曰：下文有二：初長行，后偈頌。長行中復二：初現神力，後言付囑。初文有七：一標現神力，二出舌放光，三謦欬彈指，四地皆振動，五彼見歸依，六合蓋成帳，七世界通一。
【現代漢語翻譯】 現代漢語譯本：前面相同的內容，下面不再贅述。三者論中說：『修行力有七種，第二種是說力，有三種法門。』〈神力品〉中示現，彰顯佛世尊具有這種神力，所以說法都是真實不虛的，勸導開示眾生，因此有了這一品。
解釋品名，分身和能寂都被稱為『如來』（Tathagata），妙用無窮稱為『神』，威勢能夠摧伏稱為『力』。分身等同於佛，各自展現的妙用無法比擬，威勢能夠摧伏邪見和不信，以此勸導眾生生起信心。如來的神力，這一品廣泛地闡明，所以名為如來神力品。
解釋疑問，問：〈涌出〉品中，佛已經教化過的眾生，為什麼還要藉助示現神通來生起信心？答：〈涌出〉品中的眾生已經長期信奉，不需要藉助神通，勸導啓發初學者，需要示現神力。而且信有深淺，交付有輕重，如果不示現神通就交付，恐怕交付顯得輕率；如果不進一步加深他們的信心，他們的信心還很淺薄。對於稀有的佛法容易實行，所以示現神力。問：為什麼這部經在付囑時要示現神力，其他經典在付囑時沒有這種事情？答：這部經是秘密會和二歸宗，其他經典不是這樣，所以示現神力。
經文：『爾時千世界（乃至）而供養之。』
贊曰：品文分為兩部分：開始是涌出菩薩的請求，後面是如來的付囑。這是開始的部分。這部分有兩點：先是標示，后是解釋。不僅僅想要濟度他人，還希望自己修行，所以請求佛陀宣說。否則，『亦言』就變得沒有用處。『真』是指真實，『凈』是指遠離染污，『大法』是指一乘佛法。身恭敬、語演說、述心意，這是三重請求。
經文：『爾時世尊（乃至）現大神力。』
贊曰：下面的經文分為兩部分：先是長行，后是偈頌。長行中又分為兩部分：先是示現神力，后是說付囑。示現神力這部分有七點：一是標示示現神力，二是伸出舌頭放出光明，三是謦欬彈指，四是大地都震動，五是他們見到后歸依，六是合攏傘蓋形成帳幕，七是世界互相通達成為一體。
【English Translation】
English version: The preceding is the same, and will not be repeated below. The Treatise of Three states: 'The power of practice has seven aspects, the second of which is the power of speech, which has three Dharma gates.' The
Explanation of the title: Both the manifested bodies and the quiescent one are called 'Tathagata' (如來), boundless wonderful functions are called 'Supernatural', and the power to subdue is called 'Power'. The manifested bodies, equal to the Buddha, each display wonderful functions that are incomparable, and the power can subdue wrong views and disbelief, thereby exhorting beings to generate faith. The supernatural power of the Tathagata is extensively explained in this chapter, hence it is named the
Addressing objections: Question: In the
Sutra: 'At that time, the thousand worlds (up to) and made offerings to them.'
Commentary: The chapter is divided into two parts: the initial request by the emerging Bodhisattvas, and the subsequent entrustment by the Tathagata. This is the initial part. This part has two points: first, the indication, and second, the explanation. Not only is there a desire to deliver others, but also a hope for self-cultivation, hence the request to speak. Otherwise, the phrase 'also speak' would be useless. 'True' refers to truthfulness, 'Pure' refers to being free from defilement, and 'Great Dharma' refers to the One Vehicle Dharma. Respectful body, eloquent speech, and expressing the mind, these are the three requests.
Sutra: 'At that time, the World Honored One (up to) manifested great supernatural power.'
Commentary: The following sutra text is divided into two parts: first, the prose section, and second, the verse section. The prose section is further divided into two parts: first, the manifestation of supernatural power, and second, the statement of entrustment. The manifestation of supernatural power has seven points: first, the indication of manifesting supernatural power; second, extending the tongue and emitting light; third, clearing the throat and snapping the fingers; fourth, the earth all trembled; fifth, they saw and took refuge; sixth, the canopies were joined to form a tent; seventh, the worlds became interconnected as one.
此初也。略為三義故現神力：一為顯經勝德以勸流通，此下長行「佛告上行等菩薩」是。二為悅眾生令生信故，初一行頌是。三見諸菩薩發願流通，順諸佛心故現神力，第四頌是。
經「出廣長舌(至)放無量光」。
贊曰：下第二段出舌放光。有三：一釋迦出舌放光，二分身出舌放光，三明時節。此初二也。古德相傳有七神力：一出舌，二放光，三謦欬，四彈指，五地動，六合蓋，七變土。今加為八，謂示現，即令他方遙見於此。六通之中初神境通，有二：一能變，二能化。能化謂無而忽有，謂化身、化語、化境。能變謂轉換舊質，此謂十八變：一震動，地六動等也；二熾燃，身之上下出水火等；三流佈，放光漸照此彼展轉等；四示現，示現他方諸界趣等種種事物，令諸眾會皆悉遙見；五轉變，轉地為金、水為酪等；六往來，於一切處縱身往來一切無障；七卷、八舒，能卷大入小、舒小令大，以一芥納于須彌、展一毛充於法界等；九眾像入身，能以諸世界內身毛孔等；十同類往趣，應物現形為說妙法，事訖還沒令不識知；十一顯、十二隱，于大眾中隱沒自身復令顯現；十三所作自在，謂轉有情令其往來，及己身等默語一切皆得自在；十四制他神通，謂佛、菩薩、二乘聖凡，漸次皆能制伏下位所現神通；
【現代漢語翻譯】 這是開始。略為三個意義而示現神通：一是為彰顯經文殊勝功德，以勸勉流通，此下長行『佛告上行等菩薩』即是。二是為悅樂眾生，令其生起信心，最初一行頌文即是。三是見諸菩薩發願流通，順應諸佛心意，故示現神通，第四頌即是。
經文：『出廣長舌（直至）放無量光』。
贊曰：下面第二段是出舌放光。有三點：一是釋迦出舌放光，二是分身出舌放光，三是說明時節。這是前兩點。古德相傳有七種神通力：一是出舌，二是放光，三是謦欬，四是彈指，五是地動，六是合蓋，七是變土。現在增加為八種，即示現，就是令他方遙遠見到此處。六通（Liù Tōng，六種神通）之中，首先是神境通，有兩種：一是能變，二是能化。能化是指無中生有，如化身、化語、化境。能變是指轉換舊的性質，這指的是十八變：一是震動，如地的六種震動等；二是熾燃，身體的上下出水火等；三是流佈，放光逐漸照耀此彼輾轉等；四是示現，示現他方諸界趣等種種事物，令諸眾會都能夠遙遠見到；五是轉變，轉地為金、水為酪等；六是往來，在一切處縱身往來一切無障礙；七是卷、八是舒，能夠卷大入小、舒小令大，以一芥子納入須彌山、展開一毛髮充滿法界等；九是眾像入身，能夠以諸世界納入身毛孔等；十是同類往趣，應物現形為說妙法，事情完畢后隱沒，令人不認識；十一是顯、十二是隱，在大眾中隱沒自身又令其顯現；十三是所作自在，指轉變有情令其往來，以及自身等默語一切都能夠自在；十四是制他神通，指佛、菩薩、二乘聖凡，逐漸都能夠制伏下位所現的神通；
【English Translation】 This is the beginning. The display of miraculous powers is for three reasons: first, to manifest the supreme virtue of the scripture in order to encourage its circulation, as in the following prose passage 'The Buddha told Bodhisattvas Superior Practice and others'; second, to delight sentient beings and generate faith in them, as in the first verse; third, seeing that the Bodhisattvas have vowed to circulate it, and in accordance with the minds of all Buddhas, miraculous powers are displayed, as in the fourth verse.
The scripture says: 'Emitting a broad and long tongue (until) emitting immeasurable light'.
Commentary: The second section below is about emitting the tongue and releasing light. There are three points: first, Shakyamuni (Śākyamuni) emits the tongue and releases light; second, the manifested bodies emit the tongue and release light; third, clarifying the timing. These are the first two points. Ancient sages have passed down seven miraculous powers: first, emitting the tongue; second, releasing light; third, clearing the throat; fourth, snapping the fingers; fifth, the earth shaking; sixth, the covering joining; seventh, transforming the earth. Now it is increased to eight, which is manifestation, that is, causing other places to see this place from afar. Among the six superknowledges (Liù Tōng), the first is the superknowledge of spiritual powers, which has two aspects: first, the ability to transform; second, the ability to manifest. The ability to manifest refers to creating something from nothing, such as a manifested body, manifested speech, and manifested realm. The ability to transform refers to changing the old nature, which refers to the eighteen transformations: first, shaking, such as the six types of earth shaking, etc.; second, blazing, such as water and fire emanating from the upper and lower parts of the body, etc.; third, flowing, the light gradually shining here and there, spreading around, etc.; fourth, manifestation, manifesting various things such as the realms and destinies of other places, causing all the assemblies to see them from afar; fifth, transformation, transforming the earth into gold, water into cheese, etc.; sixth, coming and going, freely coming and going everywhere without any obstruction; seventh, contracting, eighth, expanding, being able to contract the large into the small, and expand the small to make it large, such as placing a mustard seed inside Mount Sumeru (Sumeru) and expanding a single hair to fill the Dharma realm, etc.; ninth, the entry of multitudes into the body, being able to place all the worlds inside the pores of the body, etc.; tenth, going to similar beings, manifesting forms in response to beings to speak the wonderful Dharma, and disappearing after the matter is completed, so that they are not recognized; eleventh, appearing, twelfth, disappearing, disappearing oneself in the midst of the assembly and then reappearing; thirteenth, freedom in action, referring to transforming sentient beings, causing them to come and go, and oneself being free in silence and speech; fourteenth, controlling the superknowledges of others, referring to Buddhas, Bodhisattvas, those of the Two Vehicles, sages and ordinary beings, gradually being able to subdue the superknowledges manifested by those of lower status;
十五能施辨才，施七四辨；十六能施憶念，於法失念能施憶念；十七能施安樂，為說法等拔除危怖、疾疫、災患，得諸安樂；十八放大光明，能放一光頓照無量國作大利樂事。此八神力，第一齣舌是第八舒，第二放光是第十八放大光明，第三謦欬此即能化，無而忽有故非十八變。或此及第四彈指是第十三所作自在，第五地動是第一震動，第六令他方見此是第四示現，第七合蓋是第七卷，第八通為一土是第五轉變，轉多為一轉穢為凈故。今佛出舌者，論云「令憶念故，信佛所說。如佛入婆羅城乞食不得，后出城已逢一女人施佛臭飯[米*定]汁。佛記當果。時有婆羅門深生不信，佛出舌示，彼方信佛所記不虛。」凡舌至鼻際尚不妄語，況覆面輪。廣如經說。「至梵世」者，有語表故，上無語故更不至上。「放光」者，警覺有緣破癡暗故。「一一毛孔」者，表此經慈悲、一乘平等顯皆備故。「無數光」者，具萬德故。「遍十方」者，覆一切故。由多寶佛已證經訖，更不現通，但化佛示現。
經「釋迦(至)還攝舌相」。
贊曰：此明時節。愚者心迷謂是小時，智者情解滿百千歲，轉換其心令彼不覺。又報化之利有殊，聖凡之見有別。又佛現神力實百千歲，佛神力令眾生不覺。然促不延時為論，但說世尊八十入
【現代漢語翻譯】 現代漢語譯本 十五能施辨才，施七四辨；十六能施憶念，於法失念能施憶念；十七能施安樂，為說法等拔除危怖（wēi bù，危險和恐怖）、疾疫（jí yì，疾病和瘟疫）、災患（zāi huàn，災難和禍患），得諸安樂；十八放大光明，能放一光頓照無量國作大利樂事。此八神力，第一齣舌是第八舒，第二放光是第十八放大光明，第三謦欬（qǐng kài，咳嗽）此即能化，無而忽有故非十八變。或此及第四彈指是第十三所作自在，第五地動是第一震動，第六令他方見此是第四示現，第七合蓋是第七卷，第八通為一土是第五轉變，轉多為一轉穢為凈故。今佛出舌者，論云『令憶念故，信佛所說。如佛入婆羅城乞食不得，后出城已逢一女人施佛臭飯[米*定]汁。佛記當果。時有婆羅門深生不信，佛出舌示，彼方信佛所記不虛。』凡舌至鼻際尚不妄語，況覆面輪。廣如經說。『至梵世』者，有語表故，上無語故更不至上。『放光』者，警覺有緣破癡暗故。『一一毛孔』者，表此經慈悲、一乘平等顯皆備故。『無數光』者，具萬德故。『遍十方』者，覆一切故。由多寶佛（Duōbǎo Fó）已證經訖，更不現通，但化佛示現。
經『釋迦（Shìjiā）(至)還攝舌相』。
贊曰：此明時節。愚者心迷謂是小時，智者情解滿百千歲，轉換其心令彼不覺。又報化之利有殊，聖凡之見有別。又佛現神力實百千歲，佛神力令眾生不覺。然促不延時為論，但說世尊八十入
【English Translation】 English version Fifteen can bestow eloquence, bestowing the four kinds of eloquence; sixteen can bestow mindfulness, bestowing mindfulness to those who have lost it regarding the Dharma; seventeen can bestow peace and happiness, removing dangers, epidemics, and calamities through preaching the Dharma, thus obtaining all kinds of peace and happiness; eighteen can emit great light, able to emit a single ray of light that instantly illuminates countless lands, creating great benefit and joy. These are the eight divine powers. The first, extending the tongue, is the eighth power of extending; the second, emitting light, is the eighteenth power of emitting great light; the third, clearing the throat, is the ability to transform, creating something from nothing, thus it is not one of the eighteen transformations. Perhaps this, along with the fourth, snapping the fingers, is the thirteenth power of acting freely; the fifth, the earth shaking, is the first power of shaking; the sixth, allowing other realms to see this, is the fourth power of manifestation; the seventh, closing the lid, is the seventh power of rolling up; the eighth, unifying into one land, is the fifth power of transformation, transforming many into one, transforming impurity into purity. Now, the Buddha extending his tongue, the treatise says, 'To cause remembrance, to believe in what the Buddha says. For example, when the Buddha entered the city of Bārāṇasī (婆羅城) to beg for food and did not receive any, after leaving the city, he encountered a woman who offered him smelly rice and [米*定] juice. The Buddha predicted the result. At that time, a Brahmin deeply disbelieved, so the Buddha extended his tongue to show him, and then he believed that the Buddha's prediction was not false.' Even if the tongue only reaches the nose, one would not lie, let alone cover the entire face. This is extensively described in the sutra. 'To the Brahma world' means there is verbal expression, and since there is no speech above, it does not go further up. 'Emitting light' means to awaken those with affinity and break through ignorance. 'Each and every pore' indicates that this sutra is complete with compassion, the One Vehicle, and equality. 'Countless lights' means possessing myriad virtues. 'Pervading the ten directions' means covering everything. Because Prabhutaratna Buddha (多寶佛) has already certified the sutra, he does not manifest supernatural powers again, but only the manifested Buddha shows them.
The sutra says, 'Shakyamuni (釋迦) (to) then retracted his tongue.'
The verse says: This clarifies the timing. The foolish are deluded, thinking it is a short time, while the wise understand it as a hundred thousand years, transforming their minds without them realizing it. Furthermore, the benefits of reward and transformation are different, and the views of the holy and the ordinary are distinct. Moreover, the Buddha manifests supernatural powers for a hundred thousand years, but the Buddha's supernatural powers prevent sentient beings from realizing it. However, discussing shortening rather than prolonging time, it only says that the World Honored One entered at eighty.
滅。又聖凡眾所聞雖同，經時證道獲悟全別，亦不相違。
經「一時謦欬(至)地皆六種震動」。
贊曰：第三段謦咳彈指，第四段動地也。論云「謦咳者說偈令聞故。既聞聲已，如實修行，不放逸故。」論云「彈指令覺悟者，令修行者覺悟進修故。」「地動」者，警策十方未發心者令發心故。「謦」音去挺反，《玉篇》「咳也聲也」。「欬」音苦愛反，《玉篇》「逆氣也」。
經「其中眾生(至)牟尼佛」。
贊曰：第五彼見歸依。有三：一睹見生欣，二空聲教示，三依言敬禮。
經「以種種華香(至)如一佛土」。
贊曰：第六合蓋成帳，第七世界通一。初散華，后成帳。「散華」者，聞《法華經》。「合成蓋」者，三乘初殊，后成於一，覆蓋一切此界生故。「世界通一」者，智心無礙，凈土不殊，唯有一乘更無餘故。上表神力八種不同，論唯解三：出舌、彈指、謦咳之義，余經有五，非勝不釋。三多餘經無，從勝釋之。又此三種正付囑用所以偏釋，余通非正故不說之。
經「爾時佛告(至)如說修行」。
贊曰：下言付囑。有五，此中有四：一結前神力無量難思；二為囑累說德難窮；三顯四種皆此經說，一權實之道、二神通之力、三佛所藏理、四智慧深事；
【現代漢語翻譯】 現代漢語譯本：滅。而且聖人和凡人聽到的（佛法）雖然相同，但經過一段時間的修行證道，所獲得的領悟完全不同，這並不矛盾。
經文說：『一時謦欬（直到）地皆六種震動』。
贊曰：第三段是謦欬彈指，第四段是震動大地。論中說：『謦欬是爲了說偈讓（大眾）聽聞。聽聞聲音后，如實修行，不放逸。』論中說：『彈指是爲了讓覺悟者，讓修行者覺悟並精進修行。』『地動』是爲了警策十方未發菩提心的人，令他們發起菩提心。』『謦』音qǐng，去聲挺韻，《玉篇》中解釋為『咳嗽的聲音』。『欬』音kài，苦愛反，《玉篇》中解釋為『逆氣』。
經文說：『其中眾生（直到）牟尼佛（釋迦牟尼佛的稱號）』。
贊曰：第五是他們見到（佛）而歸依。有三種情況：一是睹見（佛）而心生歡喜，二是（聽聞）空聲教示，三是依（佛）之言而恭敬禮拜。
經文說：『以種種華香（直到）如一佛土（如同一個佛的國土）』。
贊曰：第六是合蓋成帳，第七是世界融為一體。先是散花，然後合成寶蓋。『散華』是指聽聞《法華經》。『合成蓋』是指三乘（聲聞乘、緣覺乘、菩薩乘）最初不同，後來歸於一乘，覆蓋一切此界眾生。『世界通一』是指智慧之心沒有障礙，凈土沒有差別，只有一乘，沒有其他。上面描述了神力八種不同的表現，論中只解釋了三種：出舌、彈指、謦欬的含義，其他經典中有五種，因為不是最殊勝的所以沒有解釋。這三種（神力）在其他經典中沒有，因為殊勝所以解釋。而且這三種（神力）正是（佛）付囑（重任）所用，所以特別解釋，其他的（神力）是普遍的，不是專門用於付囑，所以沒有說。
經文說：『爾時佛告（直到）如說修行』。
贊曰：下面是說付囑。有五種（含義），這裡面有四種：一是總結前面的神力無量難以思議；二是為（佛）囑託（重任）而說（佛）的功德難以窮盡；三是顯示四種（內容）都是這部經所說的，一是權巧和真實之道，二是神通之力，三是佛所藏的真理，四是智慧深奧之事；
【English Translation】 English version: Extinction. Moreover, although what sages and ordinary beings hear (the Dharma) is the same, the enlightenment gained through practice and realization over time is completely different, which is not contradictory.
The sutra says: 'At that time, there was a clearing of the throat (until) the earth shook in six ways.'
Commentary: The third section is the clearing of the throat and snapping of fingers, and the fourth section is the shaking of the earth. The treatise says: 'The clearing of the throat is to speak verses for (the assembly) to hear. After hearing the sound, practice accordingly without negligence.' The treatise says: 'The snapping of fingers is to awaken those who are already enlightened, to awaken practitioners and encourage them to advance in their practice.' 'The earth shaking' is to alert those in the ten directions who have not yet aroused the Bodhi mind, causing them to arouse it. 'Qing' is pronounced qǐng, with a departing tone and the rhyme of 'ting'. The 'Yupian' (a Chinese dictionary) explains it as 'the sound of coughing'. 'Kai' is pronounced kài, with the 'ku' sound reversed. The 'Yupian' explains it as 'rebellious breath'.
The sutra says: 'Among these beings (until) Muni Buddha (an epithet of Shakyamuni Buddha).'
Commentary: Fifth, they see (the Buddha) and take refuge. There are three situations: first, seeing (the Buddha) and generating joy; second, (hearing) the teaching of the empty sound; and third, relying on (the Buddha)'s words and respectfully bowing.
The sutra says: 'With various flowers and incense (until) like a Buddha land (like a single Buddha's land).'
Commentary: Sixth, the combined canopy forms a tent, and seventh, the worlds become one. First, flowers are scattered, and then a canopy is formed. 'Scattering flowers' refers to hearing the 'Lotus Sutra'. 'Combining to form a canopy' refers to the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) being different at first, but later becoming one vehicle, covering all beings in this realm. 'Worlds becoming one' refers to the wisdom mind being without obstruction, the Pure Lands being without difference, and there being only one vehicle, without any others. The above describes eight different manifestations of spiritual power. The treatise only explains three: the meaning of extending the tongue, snapping fingers, and clearing the throat. Other sutras have five, but because they are not the most supreme, they are not explained. These three (spiritual powers) are not found in other sutras, so they are explained because they are supreme. Moreover, these three (spiritual powers) are precisely what (the Buddha) uses to entrust (important tasks), so they are specially explained. The other (spiritual powers) are common and not specifically used for entrustment, so they are not mentioned.
The sutra says: 'At that time, the Buddha told (until) practice as taught.'
Commentary: Below is the explanation of entrusting. There are five (meanings), and there are four here: first, summarizing the previous spiritual power as immeasurable and difficult to conceive; second, speaking of (the Buddha)'s merits as inexhaustible for (the Buddha)'s entrustment (of important tasks); third, showing that the four (contents) are all spoken of in this sutra, one is the expedient and the true path, two is the power of spiritual abilities, three is the truth hidden by the Buddha, and four is the profound matters of wisdom;
四結成勸授。
經「所在國土(至)而般涅槃」。
贊曰：第五勸隨喜供養。初標、后釋。釋由四義故應供養，法身妙理此中具故，蘊道處名道場，成道處、得菩提處、說法處、涅槃處，道場總也。下三別釋。
經「爾時世尊(至)現無量神力」。
贊曰：十六頌，分二：初四頌神力，后十二頌付囑。此初。有三：一頌標現意，二頌五神力，一頌順佛心。
經「囑累是經故(至)不可得邊際」。
贊曰：下十二頌付囑。中分三：二標無窮，八半別嘆，后一半結勸。此初也。嘆持經者福以勸眾人。
經「能持是經者(至)畢竟住一乘」。
贊曰：此別嘆。為五：一半見佛，二嘆喜，一得法，一半能說，二半能益。能說之中，諸法義者，義無礙；名字，法無礙；言辭，詞無礙；樂說，辨才無礙。四無礙滿，如風無礙。
經「是故有智者(至)決定無有疑」。
贊曰：下結勸也。
囑累品
三門分別：一來意，二釋名，三解妨。
來意有二：一依今時經品次第者，付囑有二：上已神力令信付囑，此是摩頂令行付囑，故此品來。二者依本論，此品于〈普賢品〉后說，故論云「護法力者，謂〈普賢品〉及后品示現。」此手摩頂，佛自護法令其
【現代漢語翻譯】 現代漢語譯本 四、總結勸導供養。
經文：『所在國土（直至）而般涅槃』。
讚語：第五是勸導隨喜供養。先總標，后解釋。解釋由於四個原因所以應當供養：因為法身微妙的道理都包含在這裡；蘊、道、處、名都可作為道場，成道之處、得菩提之處、說法之處、涅槃之處，都可總稱為道場。下面三句分別解釋。
經文：『爾時世尊（直至）現無量神力』。
讚語：共十六頌，分為兩部分：前四頌是神力，后十二頌是付囑。這是第一部分。有三層意思：一頌標明示現神力的用意，二頌是五種神力，一頌是順應佛心。
經文：『囑累是經故（直至）不可得邊際』。
讚語：下面十二頌是付囑。中間分為三部分：兩頌標明無窮，八頌半分別讚歎，后一半總結勸導。這是第一部分。讚歎持經者的福報，以此勸勉眾人。
經文：『能持是經者（直至）畢竟住一乘』。
讚語：這是分別讚歎。分為五個方面：一半是見佛，兩句讚歎歡喜，一句是得法，一半是能說，兩句半是能利益。能說之中，諸法義者，是義無礙；名字，是法無礙；言辭，是詞無礙；樂說，是辯才無礙。四無礙圓滿，如風一樣無所阻礙。
經文：『是故有智者（直至）決定無有疑』。
讚語：下面是總結勸導。
《囑累品》
從三個方面分別：一是來意，二是釋名，三是解釋疑問。
來意有二：一是依據現在的經品次第，付囑有二：前面已經用神力使人信受付囑，這裡是用摩頂使人修行付囑，所以有此品。二是依據《本論》，此品在《普賢品》之後宣說，所以《論》中說：『護法力者，謂《普賢品》及后品示現。』這是用手摩頂，佛親自護法，使他們……
【English Translation】 English version Four, Conclusion and Encouragement to Offerings.
Sutra: 'In whatever country (until) they attain Parinirvana (般涅槃 – final nirvana)'.
Commentary: The fifth is to encourage joyful offerings. First, a general statement, then an explanation. The explanation is that offerings should be made for four reasons: because the subtle principles of the Dharma body (法身 – Dharmakaya) are contained here; the aggregates (蘊 – Skandha), the path (道 – Marga), the places (處 – Ayatana), and the names (名 – Nama) can all be considered Bodhimanda (道場 – place of enlightenment), the place of enlightenment, the place of attaining Bodhi (菩提 – enlightenment), the place of teaching the Dharma, and the place of Nirvana (涅槃 – Nirvana), all can be generally called Bodhimanda. The following three sentences explain separately.
Sutra: 'At that time, the World Honored One (until) manifested immeasurable spiritual powers'.
Commentary: Sixteen Gathas (頌 – verses) in total, divided into two parts: the first four Gathas are about spiritual powers, and the last twelve Gathas are about entrustment. This is the first part. There are three layers of meaning: one Gatha states the intention of manifesting spiritual powers, two Gathas are about the five spiritual powers, and one Gatha is about according with the Buddha's mind.
Sutra: 'Entrusting this Sutra (until) its boundary cannot be obtained'.
Commentary: The following twelve Gathas are about entrustment. The middle is divided into three parts: two Gathas state infinity, eight and a half Gathas separately praise, and the last half concludes with encouragement. This is the first part. Praising the merit of those who uphold the Sutra, thereby encouraging everyone.
Sutra: 'Those who can uphold this Sutra (until) will ultimately abide in the One Vehicle'.
Commentary: This is separate praise. Divided into five aspects: half is seeing the Buddha, two sentences praise joy, one sentence is obtaining the Dharma, half is being able to speak, and two and a half sentences are being able to benefit. Among those who can speak, those who understand the meaning of all Dharmas (法 – Dharma) have unobstructed understanding of meaning (義無礙 – Artha-pratisamvidā); names, unobstructed understanding of Dharma (法無礙 – Dharma-pratisamvidā); words, unobstructed understanding of language (詞無礙 – Nirukti-pratisamvidā); joyful speaking, unobstructed eloquence (辨才無礙 – Pratibhana-pratisamvidā). The four unobstructed understandings are complete, like the wind without obstruction.
Sutra: 'Therefore, those with wisdom (until) will definitely have no doubt'.
Commentary: The following is a concluding encouragement.
Chapter on Entrustment
Distinguished from three aspects: first, the intention; second, the explanation of the name; and third, the explanation of doubts.
There are two intentions: first, according to the current order of the Sutra chapters, there are two entrustments: previously, spiritual powers were used to make people believe and accept the entrustment, and here, head-patting is used to make people practice the entrustment, so there is this chapter. Second, according to the Treatise (本論 – Shastra), this chapter is spoken after the 'Universal Worthy Bodhisattva Chapter' (普賢品 – Samantabhadra chapter), so the Treatise says: 'The power of protecting the Dharma is shown in the 'Universal Worthy Bodhisattva Chapter' and the chapters that follow.' This is head-patting with the hand, the Buddha personally protects the Dharma, causing them to...
流行，故此品來。
釋名者，「囑」謂付託，「累」謂重疊，再三付託令其護持，故名囑累品。托應作「噣」。付應作「囑」。
解妨者，為以一手摩諸菩薩頂，為諸菩薩各一手摩耶？答：一手一時，神力大故。各一手摩，妙用周故。然諸菩薩各見獨摩，由此深心依言領受。
經「爾時釋迦(至)廣令增益」。
贊曰：品文分四：一如來付囑，二菩薩敬受，三令塔等還，四眾皆歡喜。初中有三：初三業加持，付囑令行此經；二「若有眾生不信受者」下，若不信受此經，令行余經；三「汝等若能如是」下，結成勸意為報佛恩。初文又三：初以手摩頂付令流佈，廣作饒益；次復摩頂付令受持，普令聞知；后釋所以，勸令演說。此初也。初二段以身語加，后一段意業加。此初。「以右手摩」者，示大吉祥故。龍樹解云：「余經非秘密，唯《法華》秘密說二乘作佛，唯大菩薩能用行之，如大良醫方能用毒。」
經「如是三摩(至)普得聞知」。
贊曰：復手摩頂付令受持普令聞知。至三摩者，令受慇勤，法皆三故、傳燈之法必重付故。
經「所以者何(至)自然智慧」。
贊曰：下釋所以勸令演說。意業加持有三：一明己三不善根已盡，能施智慧；二顯佛能為大施主，勸隨
【現代漢語翻譯】 現代漢語譯本
流行，因此才有了《囑累品》。
解釋品名，『囑』是付託，『累』是重疊，再三付託讓他們護持此經，所以叫做《囑累品》。「托」應寫作「噣」，「付」應寫作「囑」。
解釋疑問，佛以一隻手摩諸位菩薩的頭頂，是為諸位菩薩各用一隻手摩頂嗎？回答：一隻手同時進行，因為佛的神力廣大。各用一隻手摩頂，是因為妙用周遍。然而諸位菩薩各自覺得佛單獨為自己摩頂，因此以深切的信心依從佛的教誨領受。
經文：『爾時釋迦（至）廣令增益』。
讚頌說：品文分為四部分：一是如來付囑，二是菩薩恭敬接受，三是令塔等迴歸本處，四是大眾皆大歡喜。最初的部分有三點：首先是以身、語、意三業加持，付囑他們奉行此經；二是『若有眾生不信受者』以下，如果眾生不信受此經，就讓他們奉行其他的經典；三是『汝等若能如是』以下，總結勸勉之意，以此來報答佛恩。最初的部分又有三點：首先是用手摩頂，付囑他們流佈此經，廣作饒益；其次是再次摩頂，付囑他們受持此經，普遍讓眾生聽聞知曉；最後解釋原因，勸勉他們演說此經。這是最初的部分。最初的兩段是以身語加持，后一段是以意業加持。這是最初的部分。『以右手摩』，是爲了顯示大吉祥。龍樹菩薩解釋說：『其他的經典不是秘密，只有《法華經》秘密地宣說二乘也能成佛，只有大菩薩才能運用奉行，就像高明的醫生才能使用毒藥。』
經文：『如是三摩（至）普得聞知』。
讚頌說：再次用手摩頂，付囑他們受持此經，普遍讓眾生聽聞知曉。至於三次摩頂，是爲了讓他們慇勤接受，因為佛法都是以三為要，傳燈之法必定要鄭重付囑。
經文：『所以者何（至）自然智慧』。
讚頌說：下面解釋原因，勸勉他們演說此經。意業加持有三點：一是說明自己三不善根已經斷盡，能夠施予智慧；二是顯示佛能成為大施主，勸勉他們跟隨佛陀。
【English Translation】 English version
It is popular, hence this chapter comes into being.
Explanation of the title: 『Zhǔ』 (囑) means entrusting, 『Lěi』 (累) means repeated. Entrusting them again and again to protect and uphold this sutra, hence it is named 『Entrustment』 Chapter. 『Tuō』 (托) should be written as 『Zhǔ』 (噣), and 『Fù』 (付) should be written as 『Zhǔ』 (囑).
Answering the question: The Buddha uses one hand to rub the crowns of all the Bodhisattvas. Does he use one hand for each Bodhisattva? Answer: One hand at a time, because the Buddha's divine power is great. Using one hand for each, because the wonderful function is all-encompassing. However, each Bodhisattva feels that the Buddha is rubbing their crown individually, hence they receive the teachings with deep faith and follow the Buddha's words.
Sutra: 『At that time, Śākyamuni (to) widely increase benefits』.
The praise says: The chapter is divided into four parts: first, the Tathāgata's entrustment; second, the Bodhisattvas' respectful acceptance; third, the returning of the stupas, etc.; and fourth, the joy of the assembly. The first part has three points: first, the blessing with the three karmas of body, speech, and mind, entrusting them to practice this sutra; second, 『If there are sentient beings who do not believe and accept it』 below, if sentient beings do not believe and accept this sutra, let them practice other sutras; third, 『If you can do this』 below, concluding with encouragement to repay the Buddha's kindness. The first part also has three points: first, rubbing their crowns with his hand, entrusting them to spread this sutra, widely benefiting sentient beings; second, rubbing their crowns again, entrusting them to uphold this sutra, universally letting all hear and know; and finally, explaining the reason, encouraging them to expound this sutra. This is the first part. The first two sections are blessed with body and speech, and the last section is blessed with mind. This is the first part. 『Rubbing with the right hand』 is to show great auspiciousness. Nāgārjuna explains: 『Other sutras are not secret, only the Lotus Sutra secretly says that the two vehicles can also become Buddhas, only great Bodhisattvas can use and practice it, just like a great physician can use poison.』
Sutra: 『Rubbing them three times in this way (to) universally hear and know』.
The praise says: Again, rubbing their crowns with his hand, entrusting them to uphold this sutra, universally letting all hear and know. As for rubbing them three times, it is to make them accept diligently, because the Dharma is all about three, and the Dharma of transmitting the lamp must be solemnly entrusted.
Sutra: 『What is the reason (to) natural wisdom』.
The praise says: Below, explaining the reason, encouraging them to expound this sutra. The mental karma blessing has three points: first, explaining that one's own three unwholesome roots have been exhausted, and one can bestow wisdom; second, showing that the Buddha can be a great benefactor, encouraging them to follow the Buddha.
勿慳；三教以施化，令得佛慧。此初也。慈悲故無瞋，與樂故拔苦，無慳吝故無貪，何曾惜法？無所畏故無癡，作決定說故能與。佛智，種智也；如來智，一切智也。此二任運，無師而得，名自然智。或前二有為智，后一無為智名自然智。
經「如來是(至)勿生慳吝」。
贊曰：顯佛能為大施主勸隨勿吝。《成實論》說：「慳有五種：一住處慳，二家慳，三施慳，四稱讚慳，五法慳。住處慳者，于已住處生慳念言：我獨住此令我自在，不用餘人。此有五種：一于未來諸善比丘不欲令來，二于已來諸善比丘瞋恚不喜，三欲令早去，四藏僧施物不欲與之，五于僧施物生我所心計為恩德。是人于彼共有法中尚不能捨，何況自身所有諸物？故於解脫終無有分。家慳者，于往還家生慳想言：我於此家常獨入出，不用餘人；設有餘人，令我最勝。此亦有五：一白衣有不吉事與之同憂，二彼有利事與之同喜，三喜白衣有勝富貴，四斷受者令不得施，五生其家為廁中鬼及諸惡處。施慳者，於他施物生慳吝想：令我於此獨得施物，餘人不得；設令與之，勿復過我。此亦有五：一常乏資生；二令施者不得為福；三令受者不得財利；四毀訾善人；五心常憂惱故當生地獄，設生人天常處貧薄。稱讚慳者，於他稱讚生慳吝心，令獨
【現代漢語翻譯】 現代漢語譯本 不要吝嗇；三教都以佈施教化眾生，使他們獲得佛的智慧。這是最初的佈施。因為有慈悲心所以沒有嗔恨，因為給予快樂所以拔除痛苦，因為沒有吝嗇所以沒有貪婪，怎麼會吝惜佛法呢？因為無所畏懼所以沒有愚癡，因為能作出決定的說法所以能夠給予。佛智，是種智（能知一切種子差別之智）; 如來智，是一切智（能知一切法的智慧）。這兩種智慧任運而生，無需老師教導就能獲得，稱為自然智。或者說，前兩種是有為智（通過修行獲得的智慧），后一種是無為智（不依賴任何條件而自然存在的智慧），合起來稱為自然智。
經文說：『如來是（乃至）勿生慳吝』。
讚頌說：顯示佛陀能夠成為偉大的施主，勸勉人們跟隨佛陀不要吝嗇。《成實論》中說：『慳吝有五種：一是住處慳，二是對家慳，三是佈施慳，四是稱讚慳，五是佛法慳。住處慳，是指對於自己居住的地方產生慳吝的想法，認為：我應該獨自住在這裡，讓我自在，不需要其他人。這種情況有五種表現：一是不希望未來的善比丘來此居住，二是對於已經來的善比丘心生嗔恚不歡喜，三是希望他們早點離開，四是藏匿僧眾的施捨物品不願分給他們，五是對僧眾的施捨物品產生『這是我的』的想法，認為自己有恩德。這種人對於僧眾共有的東西尚且不能捨棄，更何況是自身所有的東西呢？所以對於解脫終究沒有份。家慳，是指對於往來的家庭產生慳吝的想法，認為：我應該經常獨自出入這個家庭，不需要其他人；如果有了其他人，也要讓我最尊貴。這種情況也有五種表現：一是白衣（在家信徒）遇到不吉利的事情與他們一同憂愁，二是他們遇到有利的事情與他們一同高興，三是喜歡白衣擁有勝過自己的富貴，四是斷絕接受佈施的人，使他們無法得到佈施，五是投生到他們家中做廁所里的鬼或者其他惡劣的地方。佈施慳，是指對於他人佈施的物品產生慳吝的想法：讓我獨自得到這些佈施的物品，其他人不能得到；即使給了他們，也不能超過我。這種情況也有五種表現：一是經常缺乏生活物資；二是使佈施的人無法獲得福報；三是使接受佈施的人無法得到財物利益；四是詆譭善人；五是內心經常憂愁煩惱，所以應當墮入地獄，即使轉生為人或天人，也常常處於貧困卑賤的境地。稱讚慳，是指對於他人受到稱讚產生慳吝的心，希望自己獨
【English Translation】 English version Do not be stingy; the Three Teachings (Buddhism, Taoism, and Confucianism) all use giving to teach and transform, enabling people to attain the wisdom of the Buddha. This is the initial act of giving. Because of compassion, there is no anger; because of giving joy, suffering is eradicated; because of no stinginess, there is no greed; how could one be reluctant to share the Dharma? Because of fearlessness, there is no ignorance; because of making decisive statements, one is able to give. Buddha's wisdom is the seed wisdom (the wisdom to know the differences of all seeds); Tathagata's (another name for Buddha) wisdom is the all-knowing wisdom (the wisdom to know all things). These two kinds of wisdom arise spontaneously, obtained without a teacher, and are called natural wisdom. Or, the first two are active wisdom (wisdom gained through practice), and the latter one is inactive wisdom (wisdom that exists naturally without relying on any conditions), together called natural wisdom.
The sutra says: 'The Tathagata is (up to) do not be stingy'.
The praise says: It shows that the Buddha can be a great benefactor, encouraging people to follow the Buddha and not be stingy. The Satyasiddhi Shastra (an early Buddhist text) says: 'There are five kinds of stinginess: first, stinginess of dwelling place; second, stinginess towards family; third, stinginess in giving; fourth, stinginess in praise; and fifth, stinginess of the Dharma. Stinginess of dwelling place refers to the stingy thought that arises regarding one's own dwelling place, thinking: I should live here alone, so I can be at ease, and I don't need anyone else. This has five manifestations: first, not wanting future good bhikkhus (monks) to come and live here; second, being angry and displeased with the good bhikkhus who have already come; third, wanting them to leave early; fourth, hiding the offerings of the sangha (monastic community) and not wanting to share them; fifth, having the thought 'this is mine' regarding the offerings of the sangha, thinking that one has done a favor. Such a person cannot give up even what belongs to the sangha in common, let alone what belongs to themselves. Therefore, they will ultimately have no part in liberation. Stinginess towards family refers to the stingy thought that arises regarding the family one frequents, thinking: I should often enter and leave this family alone, and I don't need anyone else; if there are others, I should be the most honored. This also has five manifestations: first, sharing the worries of the laypeople when they encounter inauspicious events; second, sharing their joy when they encounter beneficial events; third, liking the laypeople to have wealth and status superior to oneself; fourth, cutting off those who receive offerings, preventing them from receiving offerings; fifth, being reborn in their home as a toilet ghost or in other evil places. Stinginess in giving refers to the stingy thought that arises regarding the offerings given by others: Let me alone receive these offerings, and others cannot receive them; even if they are given to them, they cannot exceed me. This also has five manifestations: first, constantly lacking the necessities of life; second, preventing the givers from gaining merit; third, preventing the receivers from gaining wealth and benefit; fourth, slandering good people; fifth, constantly being worried and troubled in mind, so one should fall into hell; even if one is reborn as a human or a deva (god), one is often in a poor and lowly state. Stinginess in praise refers to the stingy heart that arises when others receive praise, hoping that one alone
讚我莫贊餘人，設贊餘人莫使勝我。此亦有五：一聞贊餘人心常憂動，二訾毀善人，三自高卑他，四常被惡名，五于未來百千世中無有凈心。法慳者，于正法中生慳吝想：令我獨知十二部經，莫使他知；設令他知，莫使勝我。又自知義秘而不說。此過有七：一所生常盲，二常愚癡，三多怨中生不得自在，四退失聖胎，五諸佛怨賊，六善人遠離，七無惡不造。」由有如是種種過失故，勸勿慳也。世尊能行三種舍故，與一切生是大施主，故應學我。
經「于未來世(至)得佛慧故」。
贊曰：教以施化令得佛慧。
經「若有眾生(至)示教利喜」。
贊曰：若不信此經令行余經。謂遇二乘化此妙法，如其不信，且說般若大乘深法調伏其心，后化此法。
經「汝等若能(至)諸佛之恩」。
贊曰：結成勸意。佛意欲令人作佛，故設種種門。
經「時諸菩薩(至)愿不有慮」。
贊曰：第二大段菩薩敬受。分為二段：三業、敬領。
經「爾時(至)還可如故」。
贊曰：第三大段令塔等還。自此已后更無還處，故知此品應在經終。
經「說是語時(至)皆大歡喜」。
贊曰：第四大段眾皆歡喜聞贊法勝。付授丁寧，所以歡喜，非見遣化佛等還所以
【現代漢語翻譯】 現代漢語譯本 不要讚美我而讚美其他人，如果讚美其他人，不要讓他們勝過我。這樣做有五個過失：一、聽到讚美他人，內心常常憂慮不安；二、詆譭善良的人；三、抬高自己，貶低他人；四、常常被惡名纏身；五、在未來的百千世中，沒有清凈的心。對於佛法慳吝的人，對於正法產生慳吝的想法：希望只有我獨自知道十二部經，不要讓其他人知道；即使讓其他人知道，也不要讓他們勝過我。又自己知道義理卻秘而不宣。這種過失有七種：一、所生之處常常是盲人；二、常常愚癡；三、多在充滿怨恨的環境中出生，不得自在；四、退失聖胎（指菩薩的種子）；五、成為諸佛的怨賊；六、善良的人遠離；七、沒有惡事不造。因為有這樣種種的過失，所以勸誡不要慳吝。世尊能夠實行三種佈施，所以對於一切眾生是大施主，所以應該學習我。
經文：『于未來世（直到）得佛慧故』。
贊曰：教導以佈施教化，使人得到佛的智慧。
經文：『若有眾生（直到）示教利喜』。
贊曰：如果有人不相信此經，就讓他們修行其他的經典。意思是說，如果遇到二乘（聲聞乘和緣覺乘）之人，教化他們這個妙法，如果他們不相信，就先說般若大乘深奧的佛法來調伏他們的心，然後再教化他們這個妙法。
經文：『汝等若能（直到）諸佛之恩』。
贊曰：總結勸勉之意。佛的意思是想讓人成佛，所以設定種種方便之門。
經文：『時諸菩薩（直到）愿不有慮』。
贊曰：第二大段是菩薩恭敬領受。分為兩段：三業（身、口、意）恭敬領受。
經文：『爾時（直到）還可如故』。
贊曰：第三大段是讓寶塔等恢復原狀。從這之後就沒有再恢復原狀的地方了，所以知道這一品應該放在經文的結尾。
經文：『說是語時（直到）皆大歡喜』。
贊曰：第四大段是眾人歡喜聽聞，讚歎佛法的殊勝。因為佛陀付囑和叮嚀，所以大家歡喜，不是因為看到遣化的佛等恢復原狀而歡喜。
【English Translation】 English version Do not praise me and praise others; if you praise others, do not let them surpass me. There are five faults in doing so: first, hearing praise of others, the mind is often worried and disturbed; second, slandering good people; third, exalting oneself and belittling others; fourth, often being burdened with a bad reputation; fifth, in future hundreds of thousands of lifetimes, there will be no pure mind. Those who are stingy with the Dharma (teachings), develop stingy thoughts towards the true Dharma: wishing that only I alone know the twelve divisions of scriptures, and not let others know; even if others know, do not let them surpass me. Also, knowing the meaning oneself but keeping it secret and not speaking about it. There are seven faults in this: first, one is always born blind; second, one is always foolish; third, one is often born in an environment full of resentment, unable to be free; fourth, one loses the holy womb (referring to the seed of a Bodhisattva); fifth, one becomes an enemy of all Buddhas; sixth, good people stay away; seventh, there is no evil that one does not commit. Because there are such various faults, one is advised not to be stingy. The World Honored One is able to practice the three kinds of giving, therefore, for all beings, He is a great benefactor, so one should learn from me.
Sutra: 'In future lives (until) attaining the wisdom of the Buddha'.
Commentary: Teaching with giving and transformation, enabling people to attain the wisdom of the Buddha.
Sutra: 'If there are sentient beings (until) showing, teaching, benefiting, and delighting'.
Commentary: If someone does not believe in this sutra, let them practice other sutras. It means that if encountering people of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), teach them this wonderful Dharma; if they do not believe, first speak the profound Dharma of Prajñā Mahāyāna to subdue their minds, and then teach them this Dharma.
Sutra: 'If you are able (until) the grace of all Buddhas'.
Commentary: Concluding the meaning of exhortation. The Buddha's intention is to have people become Buddhas, so He sets up various expedient means.
Sutra: 'Then the Bodhisattvas (until) wishing not to have worries'.
Commentary: The second major section is the Bodhisattvas respectfully receiving. Divided into two sections: respectfully receiving with the three karmas (body, speech, and mind).
Sutra: 'At that time (until) can be as before'.
Commentary: The third major section is to restore the stupas, etc., to their original state. From this point on, there is no more restoration, so it is known that this chapter should be placed at the end of the sutra.
Sutra: 'When these words were spoken (until) all were greatly delighted'.
Commentary: The fourth major section is that everyone joyfully hears and praises the excellence of the Dharma. Because the Buddha entrusted and exhorted, everyone was delighted, not because they saw the transformed Buddhas, etc., restored to their original state.
歡喜。準此故應席便散也。天親菩薩釋《伽耶山頂經》「歡喜奉行」有三義：一說者清凈，以于諸法得自在故；二所說法清凈，以如實證知清凈法體故；三所依說法得果清凈，以得凈妙境界故。如經「皆大歡喜信受奉行」。
藥王菩薩本事品
三門分別：一來意，二釋名，三解妨。
來意者，上之二品既明付授，下之六品受命流通。準本論文分之為五，藥王自行苦行力以流通，妙音教化眾生行苦行力以流通，觀音、陀羅尼護眾生諸難力以流通，妙莊嚴王功德勝力以流通。普賢、囑累護法力以流通。囑累既在前陳，護法但唯有一。藥王時雖在會，說其過去燒身燃臂自行苦行以流通正法，利益時會，故此品來。
釋名者，「藥」者能去疾之神功，「王」者有自在之威力；「本」者因由，「事」者體業。今此菩薩愿為藥樹，療八塵之痼疾、除七漏之深痾，勢力無雙威神罕匹，故名藥王菩薩。今此品中敘彼本因修行之事，以利時會，名藥王菩薩本事品。
解妨者，問：菩薩願力神功皆等，何故唯此獨名藥王？答：論功據行、果實無差，愿利、修因昔亦微別。只如救生拔苦行愿菩薩皆同，觀音獨得救名，藥王何妨偏勝。
經「爾時宿王(至)聞皆歡喜」。
贊曰：此品之中大文分六
【現代漢語翻譯】 現代漢語譯本：歡喜。因此，法會應該就此結束了。天親（Vasubandhu）菩薩在解釋《伽耶山頂經》（Gayasisa Sutra）時，對於『歡喜奉行』有三種解釋：一是說法者清凈，因為對於諸法能夠自在；二是所說的法清凈，因為如實地證知清凈的法體；三是所依據的說法得到的結果清凈，因為得到了清凈微妙的境界。如經文所說『皆大歡喜信受奉行』。
藥王菩薩本事品
分為三個部分來解釋：一來意，二釋名，三解妨。
來意：前面的兩品已經闡明了付囑和傳授，接下來的六品是接受佛的命令來流通佛法。根據本論文的劃分，可以分為五個方面：藥王（Bhaisajyaraja）菩薩通過自身的苦行來流通佛法，妙音（Gadgadasvara）菩薩教化眾生，通過苦行來流通佛法，觀音（Avalokitesvara）、陀羅尼（Dharani）通過保護眾生脫離各種災難來流通佛法，妙莊嚴王（Subhavyuha）通過功德殊勝的力量來流通佛法，普賢（Samantabhadra）、佛的囑託通過護持佛法來流通佛法。佛的囑託已經在前面陳述過了，護持佛法只有一種。藥王菩薩當時雖然在法會上，但這裡說的是他過去燒身燃臂，通過自身的苦行來流通正法，利益當時的法會大眾，所以有了這一品。
釋名：『藥』是指能夠去除疾病的神奇功效，『王』是指具有自在的威力；『本』是指因由，『事』是指體業。現在這位菩薩發願成為藥樹，醫治八種塵勞的頑固疾病，去除七種煩惱的深重病根，勢力無雙，威神罕見，所以叫做藥王菩薩。現在這一品中敘述他最初修行的事蹟，用來利益當時的法會大眾，所以叫做藥王菩薩本事品。
解妨：有人問：菩薩的願力和神通都一樣，為什麼唯獨這位菩薩叫做藥王呢？回答：從功德和行為來看，果實上沒有差別，但從願力和修行來看，最初的因地還是有細微差別的。比如救生拔苦的行愿，菩薩們都是一樣的，但觀音菩薩獨得救苦救難之名，藥王菩薩為什麼不能有他獨特的殊勝之處呢？
經文：『爾時宿王(至)聞皆歡喜』。
贊曰：這一品中，大體上分為六個部分。
【English Translation】 English version: 'Joy'. Therefore, the assembly should disperse accordingly. Vasubandhu Bodhisattva, in his commentary on the 'Gayasisa Sutra', explains 'joyfully practice' in three ways: first, the speaker is pure, because they are free with regard to all dharmas; second, the dharma spoken is pure, because they truly realize the pure essence of the dharma; third, the result of the dharma spoken is pure, because they have attained a pure and wonderful state. As the sutra says, 'All greatly rejoiced, believed, accepted, and practiced'.
Chapter on the Past Deeds of Bhaisajyaraja Bodhisattva (Medicine King Bodhisattva)
Divided into three sections: 1. Intention, 2. Explanation of the Name, 3. Resolving Objections.
Intention: The previous two chapters have clarified the entrustment and transmission, and the following six chapters are about receiving the Buddha's command to propagate the Dharma. According to the division in the original treatise, it can be divided into five aspects: Bhaisajyaraja (Medicine King) Bodhisattva propagates the Dharma through his own ascetic practices; Gadgadasvara (Wonderful Sound) Bodhisattva teaches sentient beings and propagates the Dharma through ascetic practices; Avalokitesvara (Guanyin), Dharani (incantations) protect sentient beings from various calamities and propagate the Dharma; Subhavyuha (King Wonderful Adornment) propagates the Dharma through the power of his superior merits; Samantabhadra (Universal Virtue), and the Buddha's entrustment propagate the Dharma through protecting the Dharma. The Buddha's entrustment has already been stated earlier, and there is only one aspect of protecting the Dharma. Although Bhaisajyaraja Bodhisattva was present at the assembly at that time, this chapter speaks of his past burning of his body and arms, propagating the Dharma through his own ascetic practices, and benefiting the assembly at that time, hence this chapter.
Explanation of the Name: 'Medicine' refers to the miraculous effect of removing diseases, 'King' refers to having the power of freedom; 'Past' refers to the cause, 'Deeds' refers to the essence of the activity. Now, this Bodhisattva vows to become a medicine tree, curing the stubborn diseases of the eight worldly concerns, removing the deep-rooted illnesses of the seven outflows, with unparalleled power and rare divine might, hence the name Bhaisajyaraja Bodhisattva (Medicine King Bodhisattva). This chapter narrates his initial deeds of cultivation, in order to benefit the assembly at that time, hence the name 'Chapter on the Past Deeds of Bhaisajyaraja Bodhisattva'.
Resolving Objections: Someone asks: The vows and divine powers of the Bodhisattvas are all the same, why is only this Bodhisattva called Medicine King? Answer: In terms of merit and actions, there is no difference in the results, but in terms of vows and cultivation, there are subtle differences in the initial causes. For example, the vows of saving lives and relieving suffering are the same for all Bodhisattvas, but Avalokitesvara Bodhisattva uniquely obtains the name of saving from suffering and rescuing from difficulties, so why can't Bhaisajyaraja Bodhisattva have his unique superiority?
Sutra: 'At that time, King Suvrata (to) all heard and rejoiced'.
Praise: In this chapter, the main text is divided into six parts.
：初宿王華髮問；二如來為答；三「若復有人以七寶滿三千大千」下，贊經妙德；四「宿王華若有人聞是藥王菩薩本事品者」下，嘆勝付授；五時眾獲益；六多寶讚揚。此二俱在品末。此初文有三：初問，次請，后辨請意。宿王華問者，宿世已來持《法華經》，如王自在。故《寶云經》說：「菩薩有十法名大藥樹，譬如藥樹名曰善見。若有眾生得其根莖枝葉華果，亦有見色聞香嘗味得觸，遇此十法病皆除愈。菩薩亦爾，從初發心，為諸眾生有種種煩惱病，有依施戒忍勤定慧而得活者，有依見法、有聞聲、有知味、有同事而得活者。菩薩隨應導利令益，故說菩薩名為藥樹，能除煩惱病得慧命活故。」「游」者游化，利益方法、濟利眾生是。「若干等」者，問苦行差別，燒身燃臂供養正法是。
經「爾時佛告(至)說法華經」。
贊曰：下如來為答。有四：一敘時，二明佛，三顯修行，四會古今。此初二也。佛中有七：一名號，二眷屬，三住壽，四無惡，五土相，六莊嚴臺樹，七所說經法。
經「是一切眾生(至)色身三昧」。
贊曰：下第三修行。有三：一精進得定，二供養佛法，三供養舍利。此初也。得此定已能隨樂現身，初地即得、八地自在。十平等中能隨眾生所樂示現，初地得故。《無
【現代漢語翻譯】 現代漢語譯本：初宿王華（Su宿王華，菩薩名）提問；二如來（Tathagata，佛的稱號）回答；三『若復有人以七寶滿三千大千』下，讚歎此經的精妙功德；四『宿王華若有人聞是藥王菩薩本事品者』下，讚歎殊勝並付囑傳授；五當時在場的大眾獲得利益；六多寶佛（Prabhutaratna，過去佛名）讚揚。《法華經》的這兩點都出現在品末。最初的文段有三部分：首先是提問，其次是請求，最後是辨明請求的意圖。宿王華提問，是因為他宿世以來就受持《法華經》，如同國王般自在。所以《寶云經》說：『菩薩有十種法，名為大藥樹，譬如藥樹名叫善見。如果有眾生得到它的根莖枝葉花果，或者見到它的顏色，聞到它的香氣，嚐到它的味道，得到它的觸感，遇到這十種法，疾病都會痊癒。菩薩也是這樣，從最初發心，爲了各種有煩惱疾病的眾生，有的依靠佈施、持戒、忍辱、精進、禪定、智慧而得以存活，有的依靠見法、有的聽聞聲音、有的知道味道、有的共同做事而得以存活。菩薩隨順眾生的根器引導利益他們，所以說菩薩名為藥樹，能夠去除煩惱病，得到慧命而存活。』『游』是指游化，利益眾生的方法、救濟利益眾生。『若干等』是指，提問苦行的差別，例如燒身燃臂來供養正法。
經文：『爾時佛告(至)說法華經』。
贊曰：下面是如來回答。有四個部分：一是敘述時間，二是說明佛，三是顯示修行，四是會通古今。這是最初的兩部分。佛中有七點：一是名號，二是眷屬，三是住世壽命，四是沒有惡行，五是國土的景象，六是莊嚴的樓臺樹木，七是所說的經法。
經文：『是一切眾生(至)色身三昧（Rupakaya-samadhi，通過觀想佛身而入定的禪定狀態）』。
贊曰：下面是第三部分，關於修行。有三點：一是精進得定，二是供養佛法，三是供養舍利。這是第一點。得到這種禪定之後，能夠隨心所欲地顯現身形，初地菩薩就能得到，八地菩薩就能自在運用。在十種平等之中，能夠隨順眾生所喜好的而示現，初地菩薩就能得到。《無
【English Translation】 English version: First, Suwanghua (Suwanghua, name of a Bodhisattva) asks; second, the Tathagata (Tathagata, an epithet of the Buddha) answers; third, from 'If there is again someone who fills the three thousand great thousand worlds with the seven treasures,' praising the wonderful virtues of this sutra; fourth, from 'Suwanghua, if there is someone who hears this chapter on the past affairs of Bhaisajyaraja Bodhisattva,' praising its excellence and entrusting its transmission; fifth, the assembly at that time gains benefits; sixth, Prabhutaratna (Prabhutaratna, name of a past Buddha) praises. These two points both appear at the end of the chapter. The initial passage has three parts: first, the question; second, the request; and third, clarifying the intention of the request. Suwanghua asks because he has upheld the Lotus Sutra since past lives, like a king being at ease. Therefore, the Ratnamegha Sutra says: 'Bodhisattvas have ten dharmas called great medicine trees, like a medicine tree named Good Vision. If there are sentient beings who obtain its roots, stems, branches, leaves, flowers, and fruits, or see its color, smell its fragrance, taste its flavor, or obtain its touch, encountering these ten dharmas, their illnesses will all be cured. Bodhisattvas are also like this, from the initial aspiration, for all sentient beings with afflictive illnesses, some rely on giving, precepts, patience, diligence, concentration, and wisdom to survive, some rely on seeing the Dharma, some hearing sounds, some knowing flavors, some working together to survive. Bodhisattvas guide and benefit them according to their needs, therefore it is said that Bodhisattvas are medicine trees, able to remove afflictive illnesses and obtain wisdom-life to survive.' 'Travel' refers to traveling and transforming, methods of benefiting sentient beings, and saving and benefiting sentient beings. 'Various kinds, etc.' refers to asking about the differences in ascetic practices, such as burning the body and arms to make offerings to the True Dharma.
Sutra: 'At that time, the Buddha told (to) preach the Lotus Sutra.'
Praise: Below is the Tathagata's answer. There are four parts: first, narrating the time; second, clarifying the Buddha; third, revealing the practice; and fourth, uniting the past and present. These are the first two parts. In the Buddha, there are seven points: first, the name; second, the retinue; third, the duration of life; fourth, the absence of evil; fifth, the appearance of the land; sixth, the adorned terraces and trees; and seventh, the sutras preached.
Sutra: 'These are all sentient beings (to) Rupakaya-samadhi (Rupakaya-samadhi, a state of samadhi entered through contemplation of the Buddha's body).'
Praise: Below is the third part, about practice. There are three points: first, diligently attaining samadhi; second, making offerings to the Buddha's Dharma; and third, making offerings to the relics. This is the first point. Having attained this samadhi, one can manifest bodies at will, which is attained by Bodhisattvas of the first ground and freely used by Bodhisattvas of the eighth ground. Among the ten equalities, one can manifest according to what sentient beings like, which is attained by Bodhisattvas of the first ground. The *A
垢稱經》亦有此菩薩。
經「得此三昧已(至)及法華經」。
贊曰：下第二供養佛法。有七：一喜念供養，二入定起通，三又思不足，四燃身供養，五光明遠照，六諸佛同贊，七燃身時節。此初也。
經「即時入是(至)以供養佛」。
贊曰：二入定起通。有三：初入定雨華，二雨栴檀，三雨海此岸香。
經「作是供養已(至)以身供養」。
贊曰：三又思不足。
經「即服諸香(至)而自燃身」。
贊曰：四燃身供養。有三：一服香油，二明年歲，三正燃身。
經「光明遍照(至)諸如來故」。
贊曰：此中有二，第五光明遠照、第六諸佛同贊。同贊中有三：一標真贊，二比挍贊，三結成贊。
經「作是語已(至)其身乃盡」。
贊曰：第七時節。有二：初默、后時。
經「一切眾生(至)忽然化生」。
贊曰：明修行中下第三供養舍利。有十四：一生處，二說法，三啟白，四詣佛，五付囑，六入滅，七起塔，八思告，九燃臂，十利益，十一眾生悲惱，十二自誓，十三愿滿，十四感生瑞應。此初也。
經「即為其父(至)舍所愛之身」。
贊曰：二說法。
經「說是偈(至)供養此佛」。
贊
【現代漢語翻譯】 現代漢語譯本: 《維摩詰所說經》（Vimalakirti Nirdesa Sutra）中也有這位菩薩。
經文：『得到這種三昧之後（直到）以及《法華經》（Lotus Sutra）。』
贊曰：下面第二部分是供養佛法。有七個方面：一是喜念供養，二是入定起神通，三是又思不足，四是燃身供養，五是光明遠照，六是諸佛同贊，七是燃身時節。這是第一個方面。
經文：『即時進入這種（直到）用來供養佛。』
贊曰：二是入定起神通。有三個方面：一是入定雨華，二是雨栴檀（sandalwood），三是雨海此岸香。
經文：『做了這種供養之後（直到）以身供養。』
贊曰：三是又思不足。
經文：『即服用各種香（直到）而自燃身。』
贊曰：四是燃身供養。有三個方面：一是服香油，二是明年歲，三是正燃身。
經文：『光明遍照（直到）諸如來故。』
贊曰：這其中有兩個方面，第五是光明遠照，第六是諸佛同贊。同贊中有三個方面：一是標真贊，二是比挍贊，三是結成贊。
經文：『說了這些話之後（直到）其身乃盡。』
贊曰：第七是時節。有兩個方面：一是默，二是時。
經文：『一切眾生（直到）忽然化生。』
贊曰：說明修行中下第三部分是供養舍利（sarira）。有十四個方面：一是生處，二是說法，三是啟白，四是詣佛，五是付囑，六是入滅，七是起塔，八是思告，九是燃臂，十是利益，十一是眾生悲惱，十二是自誓，十三是愿滿，十四是感生瑞應。這是第一個方面。
經文：『即為其父（直到）舍所愛之身。』
贊曰：二是說法。
經文：『說是偈（直到）供養此佛。』
贊
【English Translation】 English version: This Bodhisattva is also mentioned in the Vimalakirti Nirdesa Sutra.
Scripture: 'Having attained this Samadhi (until) and the Lotus Sutra.'
Commentary: The second part below is the offering of the Buddha Dharma. There are seven aspects: first, joyful contemplation offering; second, entering Samadhi and arising with supernatural powers; third, again thinking it insufficient; fourth, burning the body as an offering; fifth, the light shining far and wide; sixth, all Buddhas praising together; seventh, the timing of burning the body. This is the first aspect.
Scripture: 'Immediately entering this (until) to make offerings to the Buddha.'
Commentary: Second is entering Samadhi and arising with supernatural powers. There are three aspects: first, raining flowers upon entering Samadhi; second, raining sandalwood; third, raining incense from the shore of the sea.
Scripture: 'Having made this offering (until) offering with the body.'
Commentary: Third is again thinking it insufficient.
Scripture: 'Immediately consuming various incenses (until) and burning oneself.'
Commentary: Fourth is burning the body as an offering. There are three aspects: first, consuming fragrant oil; second, next year; third, actually burning the body.
Scripture: 'The light shining everywhere (until) for the sake of all Tathagatas.'
Commentary: There are two aspects here, the fifth is the light shining far and wide, and the sixth is all Buddhas praising together. There are three aspects in the joint praise: first, marking the true praise; second, comparing and contrasting praise; third, concluding praise.
Scripture: 'Having spoken these words (until) his body then ceased to exist.'
Commentary: Seventh is the timing. There are two aspects: first, silence; second, time.
Scripture: 'All sentient beings (until) suddenly were born by transformation.'
Commentary: Explaining that the third part below in practice is offering sarira. There are fourteen aspects: first, the place of birth; second, expounding the Dharma; third, reporting; fourth, going to the Buddha; fifth, entrusting; sixth, entering Nirvana; seventh, erecting a stupa; eighth, thinking and telling; ninth, burning the arm; tenth, benefits; eleventh, sentient beings' sorrow; twelfth, self-vow; thirteenth, fulfilling the vow; fourteenth, sensing auspicious responses. This is the first aspect.
Scripture: 'Immediately for his father (until) abandoning the beloved body.'
Commentary: Second is expounding the Dharma.
Scripture: 'Having spoken this verse (until) making offerings to this Buddha.'
Commentary:
曰：三啟白。初白前事，后白請往。初文有三：一論佛在。二得總持三聞勝法。「甄迦羅」等者，《俱舍論》第十二卷說「數有六十，忘失餘八。以十漸積至第十六名矜羯羅，第十七名大矜羯羅，第十八名頻跋羅，第十九名大頻跋羅，第二十名阿芻婆，第二十一名大阿芻婆。」此總三種，即是十六、十八、二十數也。
經「白已即坐(至)猶故在世」。
贊曰：四詣佛。有三：初往，次贊，后白。
經「爾時日月(至)若干千塔」。
贊曰：五付囑。有四：一唱滅，二法付，三界付，四體付。依《僧祇律》有舍利者名為塔婆，無舍利者說為支提。《瑜伽》等中若有舍利名窣堵婆，若無舍利但名制多。無「塔婆」稱，訛也。
經「如是日月(至)入于涅槃」。
贊曰：六入滅也。《華嚴經》云：「究竟佛事已，有十種義示現入大涅槃：一明一切行悉無常故；二明一切有為非安隱故；三明涅槃趣最安隱故；四明般涅槃遠離一切諸怖畏故；五以諸人天樂著色身明色身無常是磨滅法，令彼求住凈法身故；六明無常力強不可轉故；七明有為法不自在故；八明三界法悉如壞器無堅牢故；九明般涅槃最為真實不可壞故；十明般涅槃遠離生死非起滅故。以此十義示現涅槃。」
經「爾時一
【現代漢語翻譯】 現代漢語譯本 說：三次稟告。第一次稟告之前的事情，之後稟告請求前往的事情。第一次稟告的內容有三點：一是論述佛陀的所在之處，二是獲得總持，三是聽聞殊勝的佛法。「甄迦羅」等等，根據《俱舍論》第十二卷所說，「數有六十，遺忘了其餘八個。以十逐漸累積，到第十六個叫做矜羯羅（Kaṅkara，一種數字單位），第十七個叫做大矜羯羅（Mahākaṅkara，一種數字單位），第十八個叫做頻跋羅（Vivara，一種數字單位），第十九個叫做大頻跋羅（Mahāvivara，一種數字單位），第二十個叫做阿芻婆（Akṣobhya，一種數字單位），第二十一個叫做大阿芻婆（Mahākṣobhya，一種數字單位）。」這裡總共三種，就是第十六、第十八、第二十這幾個數字單位。
經文：『稟告完畢就坐下（直到）仍然還在世。』
讚頌說：四次前往佛陀處。有三點：首先是前往，其次是讚頌，最後是稟告。
經文：『那時日月（直到）若干千座塔。』
讚頌說：五次付囑。有四點：一是宣告滅度，二是佛法的付囑，三是世界的付囑，四是身體的付囑。根據《僧祇律》，有舍利子的叫做塔婆（Stūpa，舍利塔），沒有舍利子的叫做支提（Caitya，佛塔或聖地）。《瑜伽師地論》等經論中，如果有舍利子的叫做窣堵婆（Stūpa，舍利塔），如果沒有舍利子的只叫做制多（Caitya，佛塔或聖地）。沒有稱作『塔婆』的說法，是訛誤的。
經文：『像這樣日月（直到）進入涅槃。』
讚頌說：六是進入涅槃。《華嚴經》說：『究竟佛事完畢后，有十種意義示現進入大涅槃：一是說明一切行都是無常的緣故；二是說明一切有為法都不是安穩的緣故；三是說明涅槃是趨向最安穩的緣故；四是說明般涅槃遠離一切諸怖畏的緣故；五是因為諸人天樂於執著色身，說明色身無常是磨滅之法的緣故，令他們尋求安住于清凈法身的緣故；六是說明無常的力量強大不可轉變的緣故；七是說明有為法不自在的緣故；八是說明三界法都像損壞的器物一樣沒有堅固的緣故；九是說明般涅槃最為真實不可破壞的緣故；十是說明般涅槃遠離生死，不是生起和滅亡的緣故。』用這十種意義示現涅槃。
經文：『那時一』
【English Translation】 English version It is said: Three times of reporting. The first report is about the previous events, and the subsequent report is about requesting to go. The first part has three points: first, discussing where the Buddha is; second, obtaining Dhāraṇī (總持, a mnemonic device, a collection of phrases or sounds); third, hearing the supreme Dharma (佛法, the teachings of the Buddha). 'Nirjaras' (甄迦羅) and so on, according to the twelfth volume of the Abhidharmakośabhāṣya (俱舍論), 'There are sixty numbers, and eight are forgotten. Accumulating by ten gradually, the sixteenth is called Kaṅkara (矜羯羅, a unit of number), the seventeenth is called Mahākaṅkara (大矜羯羅, a unit of number), the eighteenth is called Vivara (頻跋羅, a unit of number), the nineteenth is called Mahāvivara (大頻跋羅, a unit of number), the twentieth is called Akṣobhya (阿芻婆, a unit of number), and the twenty-first is called Mahākṣobhya (大阿芻婆, a unit of number).' Here, there are three in total, which are the numbers sixteen, eighteen, and twenty.
Sutra: 'Having reported, they sat down (until) still being in the world.'
The praise says: Four visits to the Buddha. There are three points: first, going; second, praising; and third, reporting.
Sutra: 'At that time, the sun and moon (until) several thousand pagodas.'
The praise says: Five entrustments. There are four points: first, announcing extinction; second, entrusting the Dharma (佛法, the teachings of the Buddha); third, entrusting the world; and fourth, entrusting the body. According to the Mahāsaṃghika Vinaya (僧祇律), those with relics are called Stūpa (塔婆, a reliquary), and those without relics are called Caitya (支提, a shrine or sacred place). In the Yogācārabhūmi-śāstra (瑜伽師地論) and other scriptures, if there are relics, it is called Stūpa (窣堵婆, a reliquary), and if there are no relics, it is only called Caitya (制多, a shrine or sacred place). There is no saying of 'Tāpova', it is an error.
Sutra: 'Like this, the sun and moon (until) entering Nirvāṇa (涅槃, a state of liberation).'
The praise says: Six is entering Nirvāṇa (涅槃, a state of liberation). The Avataṃsaka Sūtra (華嚴經) says: 'After the ultimate Buddha-work is completed, there are ten meanings to show entering Great Nirvāṇa (大涅槃, the great liberation): first, to show that all actions are impermanent; second, to show that all conditioned dharmas are not peaceful; third, to show that Nirvāṇa (涅槃, a state of liberation) is the most peaceful destination; fourth, to show that Parinirvāṇa (般涅槃, complete or final nirvana) is far away from all fears; fifth, because all humans and devas are attached to the physical body, to show that the physical body is impermanent and is a law of decay, so that they seek to abide in the pure Dharma-body; sixth, to show that the power of impermanence is strong and cannot be reversed; seventh, to show that conditioned dharmas are not self-existent; eighth, to show that the dharmas of the three realms are like broken vessels without solidity; ninth, to show that Parinirvāṇa (般涅槃, complete or final nirvana) is the most real and indestructible; tenth, to show that Parinirvāṇa (般涅槃, complete or final nirvana) is far away from birth and death, and is not arising and ceasing.' With these ten meanings, Nirvāṇa (涅槃, a state of liberation) is shown.
Sutra: 'At that time, one'
切(至)懸眾寶鈴」。
贊曰：七起塔。有三：一悲戀，二燒身，三起塔。此他受用，故量極高。
經「爾時一切(至)明德佛舍利」。
贊曰：八思告。有二：初思、后告。
經「作是語已(至)自然還復」。
贊曰：此中有五，九燃臂、十利益、十一眾生悲惱、十二自誓、十三愿滿。
經「由斯菩薩(至)得未曾有」。
贊曰：第十四感生瑞應。有三：一因由，二瑞應，三得未曾有。
經「佛告宿王華(至)而供養者」。
贊曰：下第二大段如來答中第四會古今。有三：初會，次嘆，后勸。
經「若復有人(至)其福最多」。
贊曰：下品第三大段贊經妙德。有四：一挍量勝，二「譬如」下比喻勝，三「此經能救」下作用勝，四「若人得聞此法華經若自書」下無邊勝。此初也。
經「宿王華(至)諸經中王」。
贊曰：第二比喻勝。文中有十：一幽廣勝，二高顯殊勝，三了達勝，四除惑勝，五威勢勝，六自在勝，七出生勝，八契理勝或名人法勝，九二利勝，十圓德勝。其契理勝中有法有人。計此人文應最後說，文便故來。「須陀洹」云預流，預聖流故。「斯陀含」云一往來，唯有一生往來生死，便成應果，名為一來。「阿那含
【現代漢語翻譯】 現代漢語譯本 『切(至)懸眾寶鈴』。
贊曰：七起塔。有三：一悲戀，二燒身，三起塔。此他受用，故量極高。
經『爾時一切(至)明德佛舍利』。
贊曰：八思告。有二：初思、后告。
經『作是語已(至)自然還復』。
贊曰：此中有五，九燃臂、十利益、十一眾生悲惱、十二自誓、十三愿滿。
經『由斯菩薩(至)得未曾有』。
贊曰：第十四感生瑞應。有三：一因由，二瑞應，三得未曾有。
經『佛告宿王華(至)而供養者』。
贊曰：下第二大段如來答中第四會古今。有三：初會，次嘆，后勸。
經『若復有人(至)其福最多』。
贊曰：下品第三大段贊經妙德。有四：一較量勝，二『譬如』下比喻勝，三『此經能救』下作用勝，四『若人得聞此法華經若自書』下無邊勝。此初也。
經『宿王華(至)諸經中王』。
贊曰：第二比喻勝。文中有十：一幽廣勝，二高顯殊勝，三了達勝，四除惑勝，五威勢勝，六自在勝，七出生勝，八契理勝或名人法勝，九二利勝，十圓德勝。其契理勝中有法有人。計此人文應最後說，文便故來。『須陀洹』(Srotapanna)云預流，預聖流故。『斯陀含』(Sakrdagamin)云一往來，唯有一生往來生死，便成應果，名為一來。『阿那含』(Anagamin)
【English Translation】 English version 『Cutting (to) hanging numerous precious bells』.
Commentary: Seven stupas arise. There are three aspects: 1. sorrowful longing, 2. burning the body, 3. erecting a stupa. This is for the benefit of others, hence its merit is extremely high.
Scripture: 『At that time, all (to) the relics of Buddha Bright Virtue』.
Commentary: Eight contemplations and declarations. There are two parts: first contemplation, then declaration.
Scripture: 『Having spoken these words (to) naturally restored』.
Commentary: Within this, there are five aspects: 9. burning the arm, 10. benefits, 11. sentient beings' sorrow and distress, 12. self-vow, 13. fulfillment of the vow.
Scripture: 『Because of this Bodhisattva (to) obtained what was never before』.
Commentary: Fourteenth, auspicious responses to the influence of birth. There are three aspects: 1. cause and reason, 2. auspicious responses, 3. obtaining what was never before.
Scripture: 『The Buddha told Constellation Flower (to) and make offerings』.
Commentary: The fourth gathering of past and present in the Tathagata's (如來) answer in the second major section below. There are three aspects: first gathering, then praise, then exhortation.
Scripture: 『If again there are people (to) their blessings are the most』.
Commentary: The third major section below praises the wonderful virtues of the scripture. There are four aspects: 1. superiority in comparison, 2. superiority in analogy under 『for example』, 3. superiority in function under 『this scripture can save』, 4. boundless superiority under 『if people hear this Lotus Sutra or write it themselves』. This is the first.
Scripture: 『Constellation Flower (to) the king of all scriptures』.
Commentary: The second is superiority in analogy. There are ten aspects in the text: 1. profound and vast superiority, 2. high and manifest distinctiveness, 3. thorough understanding superiority, 4. removing delusion superiority, 5. majestic power superiority, 6. freedom superiority, 7. birth superiority, 8. accordance with principle superiority or name and dharma superiority, 9. two benefits superiority, 10. perfect virtue superiority. Among the accordance with principle superiority, there are dharma and people. It is estimated that this human text should be said last, but it comes because of the convenience of the text. 『Srotapanna』 (須陀洹) means stream-enterer, entering the holy stream. 『Sakrdagamin』 (斯陀含) means once-returner, only having one lifetime of returning to birth and death, then becoming an Arhat, called once-returner. 『Anagamin』 (阿那含)
」云不還，欲界業盡，必不還生於欲界中，故云不還。
經「宿王華(至)充滿其愿」。
贊曰：下第三作用勝。有三：一法，二喻，三合。此初有三句：初能除惑業，次能除苦果，后能滿善愿。又發心修行得果為三，又總別離惡攝善為三。
經「如清涼池(至)如炬除暗」。
贊曰：此喻說。有十二：一充愿，二道成，三具慚愧，四得導師，五得歸趣，六越生死，七除煩惱，八得智慧，九獲聖財，十有承稟，十一知寶所，十二破癡暗。隨其所應，配前三句。
經「此法華經(至)生死之縛」。
贊曰：此合說也。離苦痛、除眾苦，為初句。解生死縛謂除惑業，為第二句。不合於前充滿其愿。或除當苦、現苦、苦因，如次配之。
經「若人得聞(至)亦復無量」。
贊曰：第四無邊勝。有二：一聞書功德無邊，二供養功德無邊。得無邊邊，不得有邊邊，故名佛不得。
經「宿王華(至)后不復受」。
贊曰：下品第四段嘆勝付囑。有七：一標聞勝，二轉女身，三生凈土，四隨喜獲福，五正明付囑，六令守護，七勸供持。此初二也。
經「若如來滅后(至)與汝等者」。
贊曰：三生凈土。有五：一生凈土，二離煩惱，三得神通，四見多佛
【現代漢語翻譯】 現代漢語譯本：'云不還'，指的是欲界（kāmadhātu）的業力已經斷盡，必定不會再返回欲界中受生，所以稱為'不還'。
經文：'宿王華（Nakshatraraja-kusuma）(至)充滿其愿'。
贊曰：下面第三個作用殊勝。有三種：一是法，二是比喻，三是合說。這裡最初有三句：第一句是能去除迷惑和業障，第二句是能去除痛苦的果報，第三句是能滿足美好的願望。又可以對應發心、修行、得果這三個階段，也可以對應總的來說是遠離惡行、攝取善行這三個方面。
經文：'如清涼池(至)如炬除暗'。
贊曰：這是用比喻來說明。有十二種比喻：一是滿足願望，二是道業成就，三是具備慚愧之心，四是得到導師的引導，五是得到歸宿和方向，六是超越生死輪迴，七是去除煩惱，八是獲得智慧，九是獲得聖人的財富，十是能夠接受教誨，十一是知道寶藏所在，十二是破除愚癡和黑暗。根據它們各自的含義，與前面的三句話相對應。
經文：'此法華經(至)生死之縛'。
贊曰：這是合起來說的。遠離痛苦、去除各種苦難，對應第一句。解除生死的束縛，指的是去除迷惑和業障，對應第二句。與前面'充滿其愿'不對應。或者可以理解為去除將來的痛苦、現在的痛苦、痛苦的根源，依次與這三句相對應。
經文：'若人得聞(至)亦復無量'。
贊曰：第四個是無邊殊勝。有兩種：一是聽聞和書寫《法華經》的功德無邊，二是供養《法華經》的功德無邊。得到無邊之邊，得不到有邊之邊，所以說佛也無法完全知曉。
經文：'宿王華(至)后不復受'。
贊曰：下面是第四段，讚歎殊勝並付囑。有七個方面：一是標明聽聞的殊勝，二是轉變女身，三是往生凈土，四是隨喜獲得福報，五是正式說明付囑，六是令守護，七是勸人供養和受持。這裡是前兩個方面。
經文：'若如來滅后(至)與汝等者'。
贊曰：第三是往生凈土。有五個方面：一是往生凈土，二是遠離煩惱，三是得到神通，四是見到許多佛
【English Translation】 English version: 'Yun Bu Huan' (不還, Anagamin), refers to the exhaustion of karma in the desire realm (kāmadhātu), ensuring that one will definitely not be reborn in the desire realm, hence the name 'Bu Huan' (不還, Never Returns).
Sutra: 'Nakshatraraja-kusuma (宿王華, Star King Flower) (to) fulfill their wishes'.
Commentary: The third function below is supreme. There are three aspects: first, the Dharma; second, the metaphor; and third, the synthesis. Here, there are initially three sentences: the first sentence is capable of removing delusion and karma; the second sentence is capable of removing the suffering of karmic consequences; and the third sentence is capable of fulfilling good wishes. Furthermore, it can correspond to the three stages of generating aspiration, practicing, and attaining fruition; or it can correspond to the three aspects of generally abandoning evil and embracing good.
Sutra: 'Like a cool and clear pond (to) like a torch dispelling darkness'.
Commentary: This uses metaphors to explain. There are twelve metaphors: first, fulfilling wishes; second, accomplishing the path; third, possessing shame and remorse; fourth, obtaining the guidance of a teacher; fifth, obtaining refuge and direction; sixth, transcending the cycle of birth and death; seventh, removing afflictions; eighth, obtaining wisdom; ninth, acquiring the wealth of the sages; tenth, being able to receive teachings; eleventh, knowing where the treasure is; and twelfth, breaking through ignorance and darkness. According to their respective meanings, they correspond to the preceding three sentences.
Sutra: 'This Lotus Sutra (to) the bonds of birth and death'.
Commentary: This is a synthesis. Separating from suffering and removing all kinds of suffering corresponds to the first sentence. Untying the bonds of birth and death refers to removing delusion and karma, corresponding to the second sentence. It does not correspond to the preceding 'fulfill their wishes'. Or it can be understood as removing future suffering, present suffering, and the root of suffering, corresponding to these three sentences in order.
Sutra: 'If a person hears (to) also immeasurable'.
Commentary: The fourth is boundless supremacy. There are two aspects: first, the merit of hearing and writing the Lotus Sutra is boundless; and second, the merit of making offerings to the Lotus Sutra is boundless. Obtaining the edge of the boundless, not obtaining the edge of the bounded, therefore it is said that the Buddha cannot fully know it.
Sutra: 'Nakshatraraja-kusuma (to) will not receive again'.
Commentary: Below is the fourth section, praising the supremacy and entrusting. There are seven aspects: first, highlighting the supremacy of hearing; second, transforming the female body; third, being born in a pure land; fourth, rejoicing and obtaining blessings; fifth, formally explaining the entrustment; sixth, instructing to protect; and seventh, encouraging offerings and upholding. Here are the first two aspects.
Sutra: 'If after the extinction of the Tathagata (to) to you and others'.
Commentary: The third is being born in a pure land. There are five aspects: first, being born in a pure land; second, separating from afflictions; third, obtaining supernatural powers; fourth, seeing many Buddhas.
，五佛遙贊佛。遙贊中有五：一嘆福無邊，二嘆德無邊，三能破煩惱，四共為守護，五明最勝方便攝引，云菩薩慧無與汝等。
經「宿王華(至)如上所說」。
贊曰：四隨喜獲福。
經「是故宿王華(至)不老不死」。
贊曰：此中有二，第五正明付囑、第六令守護。守護中，初標、后釋。「后五百歲」者，《大集經》云：「佛滅度后初五百年解脫堅固，第二五百年禪定堅固，第三五百年多聞堅固，第四五百年福德堅固，第五五百年斗諍堅固。」皆以五百年為類記之，故言滅後後五百歲。或正法五百年、像法一千年，于像法后其初末法五百年中。
經「宿王華(至)恭敬心」。
贊曰：第七勸供持。有三：一散華，二心念，三結成。
經「說是藥王(至)一切眾生」。
贊曰：品第五段時眾獲益，第六段多寶讚歎。◎
法華玄贊卷第十(本)
保安三年十二月十二日以興福寺圓如房本法隆寺僧覺印移點已了。
本(ト)者皆此點本也，高名書也云云。為令法久住、往生極樂也。
妙法蓮華經玄贊卷第十(末)
大慈恩寺沙門基撰◎
妙音菩薩品
三門分別：一來意，二釋名，三解妨。
來意者，論云「教化眾
【現代漢語翻譯】 現代漢語譯本：五佛遙贊佛。遙贊中有五：一、嘆福無邊，二、嘆德無邊，三、能破煩惱，四、共為守護，五、明最勝方便攝引，說菩薩的智慧沒有誰能與你相比。
經文：『宿王華(至)如上所說』。
贊曰：四隨喜獲福。
經文：『是故宿王華(至)不老不死』。
贊曰：此中有二，第五是正式說明付囑，第六是令守護。守護中，先標示，后解釋。『后五百歲』，《大集經》說：『佛滅度后最初五百年是解脫堅固時期，第二個五百年是禪定堅固時期，第三個五百年是多聞堅固時期，第四個五百年是福德堅固時期，第五個五百年是斗諍堅固時期。』都是以五百年為單位來記錄，所以說滅度后的后五百歲。或者指正法五百年、像法一千年，在像法之後其初末法五百年中。
經文：『宿王華(至)恭敬心』。
贊曰：第七是勸人供養和受持。有三點：一是散華，二是心念，三是結成。
經文：『說是藥王(至)一切眾生』。
贊曰：品第五段是說明當時在場的聽眾獲得了利益，第六段是多寶佛的讚歎。
《法華玄贊》卷第十（本）
保安三年十二月十二日，興福寺圓如房的原本，由法隆寺僧人覺印移點完畢。
本（ト）字都是指這個點校的原本，是高名書也等等。爲了使佛法長久住世，往生極樂世界。
《妙法蓮華經玄贊》卷第十（末）
大慈恩寺沙門基撰
《妙音菩薩品》
三門分別：一、說明來意，二、解釋名稱，三、解釋疑問。
來意方面，論中說：『教化眾』
【English Translation】 English version: The Five Buddhas remotely praise the Buddha. There are five aspects to this remote praise: first, praising the boundless blessings; second, praising the boundless virtues; third, being able to break through afflictions; fourth, jointly providing protection; and fifth, clarifying the supreme expedient means of attracting and guiding, saying that no one can compare with your wisdom, Bodhisattva.
Sutra: 'Suwanghua (up to) as described above'. (宿王華(Suwanghua): Constellation King Flower, a bodhisattva)
Eulogy: Four kinds of rejoicing bring blessings.
Sutra: 'Therefore, Suwanghua (up to) neither old age nor death'.
Eulogy: There are two aspects here: the fifth is the formal explanation of entrustment, and the sixth is to command protection. Within protection, first is the indication, then the explanation. 'The last five hundred years', the Mahasamghata Sutra says: 'In the first five hundred years after the Buddha's Parinirvana, liberation is firm; in the second five hundred years, meditation is firm; in the third five hundred years, learning is firm; in the fourth five hundred years, merit is firm; in the fifth five hundred years, strife is firm.' All are recorded in units of five hundred years, hence the saying 'the last five hundred years after Parinirvana'. Or it refers to the five hundred years of the Proper Dharma, the one thousand years of the Semblance Dharma, and the first and last five hundred years of the Degenerate Dharma after the Semblance Dharma.
Sutra: 'Suwanghua (up to) respectful mind'.
Eulogy: The seventh is to encourage offerings and upholding. There are three points: first, scattering flowers; second, mindful contemplation; and third, forming a conclusion.
Sutra: 'Saying that Medicine King (up to) all sentient beings'. (藥王(Yaowang): Medicine King, a bodhisattva)
Eulogy: The fifth section of the chapter explains the benefits gained by the audience at that time, and the sixth section is the praise of Prabhutaratna Buddha. (多寶(Duobao): Prabhutaratna, a Buddha)
Annotations on the Profound Meaning of the Lotus Sutra, Volume 10 (Original)
On the 12th day of the 12th month of the 3rd year of Hoan (1172), the original copy from the Ennyo-bo of Kofuku-ji Temple was moved and punctuated by the monk Kakue of Horyu-ji Temple.
The character '本(ト)' indicates this punctuated original copy, which is a high-quality book, and so on. It is for the sake of the long-lasting existence of the Dharma and rebirth in the Pure Land of Ultimate Bliss.
Annotations on the Profound Meaning of the Lotus Sutra, Volume 10 (End)
Composed by the Shramana Ji of Da Ci'en Temple
Chapter on the Wondrous Sound Bodhisattva
Three aspects of analysis: first, the intention; second, the explanation of the name; and third, the resolution of doubts.
Regarding the intention, the treatise says: 'To teach and transform sentient beings'
生行苦行力者，妙音品示現。妙音現居東土、密在此方，本傳法華教行苦行，今放光召集以示眾人，勸發勝心弘通經法，故此品來。」
釋名者，「音」謂音聲，「妙」謂殊妙。昔住因中好設樂以供佛，今居果位善說法以利生，雙彰業、德以標其名，故稱妙音菩薩。此品明彼事，故名妙音菩薩品。
解妨者，何故須召妙音以為此品？答：藥王此方苦行自勸眾生，未有他土上人他方勸說，故召妙音遠方行法勸他苦行，故須召之。
經「爾時釋迦(至)白豪相光」。
贊曰：品文分四，一神光往召、二妙音來至、三事訖還國、四時眾得道。初文有二：初放光，后所至。此初也。放肉髻之光，彰召大人之相；放眉間之光，表為此經故命。
經「遍照東方(至)遍照其國」。
贊曰：此所至。有三：一方處，二佛國，三結照。佛國有三：一國名，二佛號，三化利。
經「爾時一切(至)甚深智慧」。
贊曰：下品第二大段妙音來至。有三：一彼來；二「於是妙音不起于座」下，至此；三「爾時華德菩薩白佛」下，化行。初文復四：一敘德，二請來，三佛誡，四承敕。敘德復四：一勝因早植，二善友夙逢，三般若先圓，四等持已滿。此即初三。
經「得妙幢相(至)諸
【現代漢語翻譯】 現代漢語譯本：生行苦行力者，妙音品（妙音品：描述妙音菩薩的品）示現。妙音（妙音菩薩）現居東土、密在此方，本傳法華教行苦行，今放光召集以示眾人，勸發勝心弘通經法，故此品來。
釋名者，「音」謂音聲，「妙」謂殊妙。昔住因中好設樂以供佛，今居果位善說法以利生，雙彰業、德以標其名，故稱妙音菩薩。此品明彼事，故名妙音菩薩品。
解妨者，何故須召妙音（妙音菩薩）以為此品？答：藥王（藥王菩薩）此方苦行自勸眾生，未有他土上人他方勸說，故召妙音（妙音菩薩）遠方行法勸他苦行，故須召之。
經「爾時釋迦(至)白豪相光」。
贊曰：品文分四，一神光往召、二妙音（妙音菩薩）來至、三事訖還國、四時眾得道。初文有二：初放光，后所至。此初也。放肉髻之光，彰召大人之相；放眉間之光，表為此經故命。
經「遍照東方(至)遍照其國」。
贊曰：此所至。有三：一方處，二佛國，三結照。佛國有三：一國名，二佛號，三化利。
經「爾時一切(至)甚深智慧」。
贊曰：下品第二大段妙音（妙音菩薩）來至。有三：一彼來；二「於是妙音（妙音菩薩）不起于座」下，至此；三「爾時華德菩薩白佛」下，化行。初文復四：一敘德，二請來，三佛誡，四承敕。敘德復四：一勝因早植，二善友夙逢，三般若先圓，四等持已滿。此即初三。
經「得妙幢相(至)諸
【English Translation】 English version: 'He who cultivates diligent practice and asceticism, the chapter on Wonderful Sound manifests. Wonderful Sound (Wonderful Sound Bodhisattva) now dwells in the Eastern Land, secretly in this region, originally transmitting the Dharma Flower teaching, practice, and asceticism. Now, he emits light to summon and show it to all, encouraging the generation of supreme aspiration to propagate the sutra. Therefore, this chapter comes into being.'
Explaining the name: 'Sound' refers to voice, 'Wonderful' refers to exquisiteness. In the past, while dwelling in the causal stage, he delighted in providing music to offer to the Buddha. Now, dwelling in the fruition stage, he skillfully preaches the Dharma to benefit beings, doubly manifesting karma and virtue to mark his name. Therefore, he is called Wonderful Sound Bodhisattva. This chapter clarifies his affairs, hence it is named the Chapter on Wonderful Sound Bodhisattva.
Resolving obstacles: Why is it necessary to summon Wonderful Sound (Wonderful Sound Bodhisattva) for this chapter? Answer: Medicine King (Medicine King Bodhisattva) in this land encourages sentient beings through his own ascetic practices. There has been no superior person from another land to encourage others from afar. Therefore, Wonderful Sound (Wonderful Sound Bodhisattva) is summoned to practice the Dharma from afar and encourage others in asceticism, hence the need to summon him.
Sutra: 'At that time, Shakyamuni (to) the white hair mark light.'
Commentary: The chapter text is divided into four parts: first, the divine light summons; second, Wonderful Sound (Wonderful Sound Bodhisattva) arrives; third, the matter concludes and he returns to his country; fourth, the assembly attains the Way. The first part has two sections: first, emitting light; second, where it reaches. This is the first. Emitting light from the ushnisha (fleshy protuberance on the crown of the head) signifies summoning the appearance of a great person; emitting light from between the eyebrows indicates that it is for the sake of this sutra.
Sutra: 'Illuminating the Eastern direction (to) illuminating that country.'
Commentary: This is where it reaches. There are three aspects: first, the location; second, the Buddha-land; third, the concluding illumination. The Buddha-land has three aspects: first, the name of the country; second, the Buddha's title; third, the transformation and benefit.
Sutra: 'At that time, all (to) profound wisdom.'
Commentary: The second major section of the lower chapter is the arrival of Wonderful Sound (Wonderful Sound Bodhisattva). There are three parts: first, his arrival; second, from 'Thereupon, Wonderful Sound (Wonderful Sound Bodhisattva) did not rise from his seat' down to here; third, from 'At that time, Bodhisattva Flower Virtue said to the Buddha' down to the transformation and activities. The first part has four sections: first, narrating his virtues; second, requesting his arrival; third, the Buddha's admonishment; fourth, receiving the command. Narrating his virtues has four aspects: first, superior causes planted early; second, good friends encountered early; third, prajna (wisdom) perfected first; fourth, samadhi (concentration) already fulfilled. This is the first three.
Sutra: 'Obtaining the wonderful banner appearance (to) all
大三昧」。
贊曰：四等持已滿。有二：初列十六等持，后結無量。一「妙幢相」者，如幢高顯眾德莊嚴。二「法華」者，達一乘理。三「凈德」者，斷障染得勝德。四「宿王戲」者，宿謂星像，王謂自在，戲謂遊樂。謂得自在能現眾像，猶如星宿常入遊戲以利眾生。五「無緣」者，謂滅盡定或無所緣定，離攀緣故。六「智印」者，謂真如空理為智印故，或以智為印刊定是非真妄等故。七「解眾生語言」者，發詞無礙解定。八「集一切功德」者，謂集福王定。九「清凈」者，能生七凈、九凈、四凈等故。四凈者，所依凈、所緣凈、心凈、智凈。十「神通遊戲」者，能起大神通故。十一「慧炬」者，照明真俗諸境界故。十二「莊嚴王」者，能具內、外二莊嚴故。十三「凈光明」者，放神光故。十四「凈藏」者，含眾德故。十五「不共三昧」者，不共二乘得故。十六「日旋」者，如日明朗巡照四生故。此皆第十地菩薩之所游履，多第四定，以殊勝故。
經「釋迦牟尼佛(至)藥上菩薩」。
贊曰：二請來也。
經「爾時凈華(至)生下劣想」。
贊曰：三佛誡。有四：一總誡，二敘他劣，三彰自勝，四結誡。此中但論自勝、他劣以為誡之。如《思益經》中思惟梵天菩薩欲來娑婆世界，日月
【現代漢語翻譯】 現代漢語譯本
'大三昧' (Mahasamadhi，偉大的三昧)。
贊曰：四等持已經圓滿。分為兩部分：首先列出十六種等持，然後總結為無量。一、'妙幢相' (Wondrous Banner Appearance) ，如同旗幟高高飄揚，以眾多功德莊嚴。二、'法華' (Lotus of Dharma) ，通達一乘之理。三、'凈德' (Pure Virtue) ，斷除障礙和染污，獲得殊勝的功德。四、'宿王戲' (Star King's Play) ，宿指星宿，王指自在，戲指遊樂。意思是獲得自在，能夠顯現各種形象，猶如星宿一樣經常進入遊戲以利益眾生。五、'無緣' (Without Conditions) ，指滅盡定或者無所緣定，因為遠離攀緣。六、'智印' (Wisdom Seal) ，指真如空性的道理作為智慧的印記，或者用智慧作為印記來判定是非真假等。七、'解眾生語言' (Understanding the Languages of Sentient Beings) ，發起無礙辯才。八、'集一切功德' (Gathering All Merits) ，指聚集福德之王的三昧。九、'清凈' (Purity) ，能夠產生七凈、九凈、四凈等。四凈是指：所依清凈、所緣清凈、心清凈、智清凈。十、'神通遊戲' (Supernatural Play) ，能夠發起大神通。十一、'慧炬' (Torch of Wisdom) ，照亮真俗各種境界。十二、'莊嚴王' (King of Adornments) ，能夠具足內在和外在兩種莊嚴。十三、'凈光明' (Pure Light) ，放出神聖的光明。十四、'凈藏' (Pure Treasury) ，包含眾多功德。十五、'不共三昧' (Uncommon Samadhi) ，不與二乘共享的三昧。十六、'日旋' (Sun's Rotation) ，如同太陽一樣明亮地巡視照耀四生。這些都是第十地菩薩所遊歷的境界，多為第四禪定，因為它殊勝的緣故。
經：'釋迦牟尼佛' (Shakyamuni Buddha) (至) '藥上菩薩' (Bhaisajyaraja Bodhisattva)。
贊曰：這是第二次請求。
經：'爾時凈華' (At that time, Pure Flower) (至) '生下劣想' (generate inferior thoughts)。
贊曰：這是佛陀的第三次告誡。分為四個部分：一、總的告誡，二、敘述他人的低劣，三、彰顯自身的殊勝，四、總結告誡。這裡只討論自身的殊勝和他人的低劣作為告誡。如同《思益經》中，思惟梵天菩薩想要來到娑婆世界，日月
【English Translation】 English version
'Great Samadhi' (Mahasamadhi).
Commentary: The four kinds of samadhi are already complete. There are two parts: first, listing the sixteen samadhis, and then concluding with the immeasurable. 1. 'Wondrous Banner Appearance' (妙幢相): like a banner flying high, adorned with numerous virtues. 2. 'Lotus of Dharma' (法華): understanding the principle of the One Vehicle. 3. 'Pure Virtue' (凈德): eliminating obstacles and defilements, and obtaining superior virtues. 4. 'Star King's Play' (宿王戲): 'star' refers to constellations, 'king' refers to freedom, and 'play' refers to enjoyment. It means attaining freedom and being able to manifest various images, like stars constantly entering into play to benefit sentient beings. 5. 'Without Conditions' (無緣): referring to the cessation attainment or the samadhi without any object of focus, because it is free from clinging. 6. 'Wisdom Seal' (智印): referring to the principle of Suchness and emptiness as the seal of wisdom, or using wisdom as a seal to determine right and wrong, truth and falsehood, etc. 7. 'Understanding the Languages of Sentient Beings' (解眾生語言): initiating unobstructed eloquence. 8. 'Gathering All Merits' (集一切功德): referring to the samadhi of gathering the king of blessings. 9. 'Purity' (清凈): being able to generate the seven purities, nine purities, four purities, etc. The four purities are: pure basis, pure object, pure mind, and pure wisdom. 10. 'Supernatural Play' (神通遊戲): being able to initiate great supernatural powers. 11. 'Torch of Wisdom' (慧炬): illuminating all realms of truth and convention. 12. 'King of Adornments' (莊嚴王): being able to possess both internal and external adornments. 13. 'Pure Light' (凈光明): emitting divine light. 14. 'Pure Treasury' (凈藏): containing numerous virtues. 15. 'Uncommon Samadhi' (不共三昧): a samadhi not shared with the Two Vehicles. 16. 'Sun's Rotation' (日旋): like the sun brightly patrolling and illuminating the four kinds of birth. These are all realms traversed by tenth-ground Bodhisattvas, mostly the fourth dhyana, because it is superior.
Sutra: 'Shakyamuni Buddha' (釋迦牟尼佛) (to) 'Bhaisajyaraja Bodhisattva' (藥上菩薩).
Commentary: This is the second request.
Sutra: 'At that time, Pure Flower' (爾時凈華) (to) 'generate inferior thoughts' (生下劣想).
Commentary: This is the Buddha's third admonition. It is divided into four parts: 1. general admonition, 2. narrating the inferiority of others, 3. highlighting one's own superiority, 4. concluding the admonition. Here, only the superiority of oneself and the inferiority of others are discussed as admonitions. As in the Si Yi Jing (思益經), when thinking that Brahma Deva Bodhisattva wants to come to the Saha world, the sun and moon
光佛告思益言：汝應以十法游于彼土。一于毀於譽心無增減，二聞善聞噁心無分別，三于愚于智等以悲心，四于上下眾生意常平等，五于供養、輕毀心無有二，六於他闕失不見其過，七見種種乘皆是一乘，八聞三惡道亦勿驚懼，九于諸菩薩生世尊想，十佛出五濁生希有想。《無垢稱經》香臺佛誡大勢類同。
經「妙音菩薩(至)智慧莊嚴」。
贊曰：四承敕。有三：如來之力，總也；后二別也。
經「於是妙音(至)以為其臺」。
贊曰：下第二至此。文有十一，此初，豫來華現。
經「爾時文殊(至)以為其臺」。
贊曰：第二文殊問由。
經「爾時釋迦(至)聽法華經」。
贊曰：第三佛說所以。
經「文殊師利(至)令我得見」。
贊曰：第四文殊問行。有三：一問福慧，二問入何定，三依定方能見。請通力加被，來令我得見；示相不知，實久已識。
經「爾時釋迦(至)而現其相」。
贊曰：第五釋迦垂答。
經「爾時多寶佛(至)欲見汝身」。
贊曰：第六多寶召命。
經「於時妙音(至)不鼓自鳴」。
贊曰：下第七妙音至此。有四：一來數，二所經，三身相，四至此。即初二文。
經「是
【現代漢語翻譯】 現代漢語譯本 光佛告訴思益菩薩說：『你應該用這十種方法游化于那個佛土。第一，對於譭謗和讚譽，內心不生增減之想；第二，聽到善言和惡語，內心沒有分別；第三，對於愚笨和聰慧的人，都以同樣的悲憫之心對待；第四，對於地位高下不同的眾生，心常保持平等；第五，對於供養和輕視、譭謗，內心沒有分別；第六，不去看別人的缺點和過失；第七，見到種種不同的乘法，都認為是一乘法；第八，聽到三惡道（地獄、餓鬼、畜生）也不要驚慌恐懼；第九，對於諸位菩薩，生起如同世尊一般的敬仰；第十，在五濁惡世（劫濁、見濁、煩惱濁、眾生濁、命濁）中佛陀出世，生起稀有難得的想法。』《無垢稱經》（Vimalakirti Sutra）中香臺佛的教誡與此大體相同。
經文『妙音菩薩（Gandharva）...智慧莊嚴』。
贊曰：四承蒙佛的敕令。有三種情況：如來的力量，是總的概括；後面兩種是分別說明。
經文『於是妙音（Gandharva）...以為其臺』。
贊曰：下面第二段到這裡。文中有十一個部分，這是第一個部分，預先顯現蓮花。
經文『爾時文殊（Manjusri）...以為其臺』。
贊曰：第二，文殊菩薩詢問原因。
經文『爾時釋迦（Sakyamuni）...聽法華經（Lotus Sutra）』。
贊曰：第三，佛陀說明原因。
經文『文殊師利（Manjusri）...令我得見』。
贊曰：第四，文殊菩薩詢問修行方法。有三個問題：第一，詢問福德和智慧；第二，詢問入於何種禪定；第三，依靠禪定才能見到。請佛陀以神通力加持，讓我能夠得見；雖然示現了相，但實際上（文殊菩薩）早就認識（妙音菩薩）了。
經文『爾時釋迦（Sakyamuni）...而現其相』。
贊曰：第五，釋迦牟尼佛垂示回答。
經文『爾時多寶佛（Prabhutaratna）...欲見汝身』。
贊曰：第六，多寶佛召喚妙音菩薩。
經文『於時妙音（Gandharva）...不鼓自鳴』。
贊曰：下面第七段到這裡。有四個方面：一是來到的次數，二是所經過的地方，三是身相，四是到達這裡。即最初的兩段文字。
經文『是』
【English Translation】 English version The Buddha of Light said to Siyi (Srimati): 'You should travel in that land with these ten dharmas. First, in the face of defamation and praise, have no increase or decrease in your mind; second, upon hearing good words and bad words, have no discrimination in your mind; third, treat the foolish and the wise with equal compassion; fourth, always maintain equality in your mind towards beings of high and low status; fifth, towards offerings and contempt or slander, have no duality in your mind; sixth, do not see the faults and shortcomings of others; seventh, see all kinds of vehicles as the One Vehicle; eighth, do not be alarmed or afraid upon hearing of the three evil paths (hell, hungry ghosts, animals); ninth, towards all Bodhisattvas, generate the same reverence as for the World Honored One; tenth, when the Buddha appears in the five turbidities (the turbidity of the age, the turbidity of views, the turbidity of afflictions, the turbidity of beings, and the turbidity of life), generate the thought of it being rare and difficult to encounter.' The teachings of the Buddha of the Fragrant Platform in the Vimalakirti Sutra are largely the same.
The Sutra says, 'Gandharva (Myo-on Bosatsu) ... adorned with wisdom'.
Commentary: Four, receiving the Buddha's command. There are three aspects: the power of the Tathagata, which is a general summary; the latter two are specific explanations.
The Sutra says, 'Then Gandharva (Myo-on Bosatsu) ... made it his platform'.
Commentary: The second section below, up to here. There are eleven parts in the text, this is the first part, the lotus flowers appear in advance.
The Sutra says, 'At that time, Manjusri (Monju Bosatsu) ... made it his platform'.
Commentary: Second, Manjusri Bodhisattva asks the reason.
The Sutra says, 'At that time, Sakyamuni (Shaka) ... listening to the Lotus Sutra (Hokke-kyo)'.
Commentary: Third, the Buddha explains the reason.
The Sutra says, 'Manjusri (Monju Bosatsu) ... allow me to see him'.
Commentary: Fourth, Manjusri Bodhisattva asks about the practice method. There are three questions: first, asking about merit and wisdom; second, asking which samadhi he enters; third, one can only see by relying on samadhi. Please, Buddha, bless me with your supernatural power so that I can see him; although the form is shown, in reality (Manjusri Bodhisattva) has long recognized (Gandharva).
The Sutra says, 'At that time, Sakyamuni (Shaka) ... and manifested his form'.
Commentary: Fifth, Sakyamuni Buddha bestows an answer.
The Sutra says, 'At that time, Prabhutaratna Buddha (Taho Nyorai) ... wants to see your body'.
Commentary: Sixth, Prabhutaratna Buddha summons Gandharva.
The Sutra says, 'At that time, Gandharva (Myo-on Bosatsu) ... drums sound without being struck'.
Commentary: The seventh section below, up to here. There are four aspects: first, the number of times he came; second, the places he passed through; third, his physical appearance; fourth, his arrival here. That is, the first two passages of text.
The Sutra says, 'Is'
菩薩目(至)堅固之身」。
贊曰：第三身相。有八德：一目凈，《無垢稱經》云「目凈修廣妙端嚴，皎如青紺蓮華葉」；二面圓皎；三身色；四莊嚴；五威德；六光明；七相具；八堅固。
經「入七寶(至)耆阇崛山」。
贊曰：第四至此。
經「到已下華(至)堪忍久住不」。
贊曰：第八下臺禮問。有二：初禮獻，后請問。請問有四：一問佛身有五句；二問眾生有七句；三問魔隨化有一句；四問多寶有二句：一問來，二起居。
經「世尊我今(至)示我令見」。
贊曰：第九請見多寶。多寶、釋迦雖同塔坐，神力映蔽令其不見，故請見之。
經「爾時釋迦(至)故來至此」。
贊曰：第十釋迦為請，十一多寶讚揚。
經「爾時華德(至)有是神力」。
贊曰：下大段第三明化行。有五：初華德問因，二如來具告，三贊問修定，四佛后答之，五時眾獲益。此初也。
經「佛告華德(至)有是神力」。
贊曰：下第二如來具告。有五：一示往因，二會今果，三久遇諸佛，四廣行利行，五結答所由。此初。有三：一佛，二行，三結。
經「華德于汝(至)摩訶薩是」。
贊曰：二會今果。
經「華德是妙音(至
【現代漢語翻譯】 現代漢語譯本 菩薩目(菩薩的眼睛)……堅固之身』。
贊曰：第三身相。有八德：一目凈，《無垢稱經》云『目凈修廣妙端嚴，皎如青紺蓮華葉』；二面圓皎；三身色；四莊嚴；五威德；六光明；七相具；八堅固。
經『入七寶(進入七寶……)……耆阇崛山(靈鷲山)』。
贊曰：第四至此。
經『到已下華(到達后散下花……)……堪忍久住不』。
贊曰：第八下臺禮問。有二：初禮獻，后請問。請問有四：一問佛身有五句；二問眾生有七句；三問魔隨化有一句；四問多寶(Prabhutaratna)有二句：一問來，二起居。
經『世尊我今(世尊我現在……)……示我令見』。
贊曰：第九請見多寶(Prabhutaratna)。多寶(Prabhutaratna)、釋迦(Sakyamuni)雖同塔坐，神力映蔽令其不見，故請見之。
經『爾時釋迦(Sakyamuni)(那時釋迦(Sakyamuni)……)……故來至此』。
贊曰：第十釋迦(Sakyamuni)為請，十一多寶(Prabhutaratna)讚揚。
經『爾時華德(那時華德……)……有是神力』。
贊曰：下大段第三明化行。有五：初華德問因，二如來具告，三贊問修定，四佛后答之，五時眾獲益。此初也。
經『佛告華德(佛告訴華德……)……有是神力』。
贊曰：下第二如來具告。有五：一示往因，二會今果，三久遇諸佛，四廣行利行，五結答所由。此初。有三：一佛，二行，三結。
經『華德于汝(華德你……)……摩訶薩是』。
贊曰：二會今果。
經『華德是妙音(華德是妙音……)
【English Translation】 English version 'Bodhisattva's eyes (Bodhisattva's eyes)... a body of firmness'.
Commentary: The third bodily characteristic. It has eight virtues: 1. Pure eyes, as the 'Vimalakirti Sutra' says, 'Eyes are pure, cultivated, broad, subtle, upright, and dignified, as bright as the blue lotus leaves'; 2. A round and bright face; 3. Bodily color; 4. Adornment; 5. Majesty and virtue; 6. Radiance; 7. Complete characteristics; 8. Firmness.
Sutra: 'Entering the seven treasures (Entering the seven treasures...) ... Mount Grdhrakuta (Vulture Peak Mountain)'.
Commentary: Fourth, arriving here.
Sutra: 'Having arrived, scattering flowers (Having arrived, scattering flowers...) ... Can endure and dwell here long or not'.
Commentary: Eighth, descending from the platform to pay respects and inquire. There are two parts: first, paying respects and offering; second, inquiring. There are four inquiries: 1. Asking about the Buddha's body in five phrases; 2. Asking about sentient beings in seven phrases; 3. Asking about the demon's transformation in one phrase; 4. Asking about Prabhutaratna (Prabhutaratna) in two phrases: 1. Asking about his arrival; 2. Asking about his well-being.
Sutra: 'World Honored One, I now (World Honored One, I now...) ... Show me, let me see'.
Commentary: Ninth, requesting to see Prabhutaratna (Prabhutaratna). Although Prabhutaratna (Prabhutaratna) and Sakyamuni (Sakyamuni) are sitting in the same stupa, their divine power obscures them from view, so he requests to see him.
Sutra: 'At that time, Sakyamuni (Sakyamuni) (At that time, Sakyamuni (Sakyamuni)...) ... Therefore, came to this place'.
Commentary: Tenth, Sakyamuni (Sakyamuni) makes the request; eleventh, Prabhutaratna (Prabhutaratna) praises.
Sutra: 'At that time, Flower Virtue (At that time, Flower Virtue...) ... Has this divine power'.
Commentary: The third major section explains transformative conduct. There are five parts: first, Flower Virtue asks the cause; second, the Tathagata fully informs; third, he praises and asks about cultivating samadhi; fourth, the Buddha then answers; fifth, the assembly at that time gains benefit. This is the first.
Sutra: 'The Buddha told Flower Virtue (The Buddha told Flower Virtue...) ... Has this divine power'.
Commentary: The second part is the Tathagata fully informing. There are five parts: 1. Showing the past cause; 2. Assembling the present result; 3. Encountering all Buddhas for a long time; 4. Broadly practicing beneficial conduct; 5. Concluding the answer to the reason. This is the first. There are three parts: 1. Buddha; 2. Conduct; 3. Conclusion.
Sutra: 'Flower Virtue, to you (Flower Virtue, to you...) ... Is a Mahasattva'.
Commentary: Second, assembling the present result.
Sutra: 'Flower Virtue is Wonderful Sound (Flower Virtue is Wonderful Sound...)
)那由他佛」。
贊曰：三久遇諸佛。
經「華德汝但(至)無所損減」。
贊曰：下第四廣行利行。有二：初在此方，后在十方。此初。有四：一標現身說法，二別顯現身說法，三結成化者，四智慧無損。別顯現身說法中有二：一隨宜現十八類身說法，二為拔苦難現身說法。
經「是菩薩以若干(至)示現滅度」。
贊曰：此在十方現身說法。有三：初標例在十方利益，二隨根所宜現身說法，三結成身說。
經「華德妙音(至)其事如是」。
贊曰：第五結答所由。
經「爾時華德(至)無量眾生」。
贊曰：第三贊問修定，第四佛復答之。
經「說是妙音(至)及陀羅尼」。
贊曰：明化行中第五時眾獲益。由聞化行，曲獲勝利。
經「爾時妙音(至)色身三昧」。
贊曰：品第三段事訖還國。有三：一標還國，二所經相，三至已白益。
經「說是妙音(至)法華三昧」。
贊曰：品第四段時眾得道。都聞一品，遂獲勝益。
觀世音普門品
三門分別：一來意，二釋名，三解妨。
來意者，論云「救眾生諸難力者謂觀世音，〈陀羅尼品〉示現。觀音救未發心眾生難，令離眾苦發心持經。陀羅尼
【現代漢語翻譯】 『那由他佛』(Nayuta Buddha，極多的佛)。
贊曰：多次遇到諸佛。
經文『華德汝但(至)無所損減』：
贊曰：下面是第四部分，廣泛地利益眾生。分為兩部分：首先是在此方世界，然後是在十方世界。這是第一部分。有四個方面：一、標明現身說法，二、分別顯示現身說法，三、總結教化對象，四、智慧沒有損減。分別顯示現身說法中有兩個方面：一、隨順眾生的根器示現十八類身說法，二、爲了拔除眾生的苦難而現身說法。
經文『是菩薩以若干(至)示現滅度』：
贊曰：這是在十方世界現身說法。有三個方面：一、標明在十方世界利益眾生的例子，二、隨順眾生的根器示現身說法，三、總結現身說法。
經文『華德妙音(至)其事如是』：
贊曰：第五部分，總結回答所由。
經文『爾時華德(至)無量眾生』：
贊曰：第三部分，讚歎提問修定，第四部分，佛陀再次回答。
經文『說是妙音(至)及陀羅尼』：
贊曰：闡明教化行為中第五個方面，當時的大眾獲得利益。由於聽聞教化行為，普遍獲得殊勝的利益。
經文『爾時妙音(至)色身三昧』：
贊曰：第三品結束，妙音菩薩返回自己的國家。有三個方面：一、標明返回國家，二、所經過的景象，三、到達后陳述利益。
經文『說是妙音(至)法華三昧』：
贊曰：第四品結束，當時的大眾證得道果。僅僅聽聞一品經文，就獲得了殊勝的利益。
《觀世音普門品》
從三個方面分別：一、來意，二、解釋名稱，三、解釋疑問。
來意是，論中說：『救度眾生各種苦難的力量，指的是觀世音菩薩，在《陀羅尼品》中示現。觀世音菩薩救度尚未發菩提心的眾生脫離苦難，使他們發起菩提心並受持經文。《陀羅尼
【English Translation】 『Nayuta Buddha』 (Nayuta Buddha, extremely many Buddhas).
Praise: Many times encountering all Buddhas.
Sutra: 『Hwa-te, you only (to) without any reduction』:
Praise: Below is the fourth section, extensively benefiting sentient beings. It is divided into two parts: first, in this world, and then in the ten directions. This is the first part. There are four aspects: first, indicating the manifestation of the body to teach the Dharma; second, separately showing the manifestation of the body to teach the Dharma; third, summarizing the recipients of the teachings; fourth, wisdom without diminution. Separately showing the manifestation of the body to teach the Dharma has two aspects: first, manifesting eighteen types of bodies to teach the Dharma according to the capacities of sentient beings; second, manifesting the body to teach the Dharma in order to remove the sufferings of sentient beings.
Sutra: 『This Bodhisattva with various (to) showing extinction』:
Praise: This is manifesting the body to teach the Dharma in the ten directions. There are three aspects: first, indicating examples of benefiting sentient beings in the ten directions; second, manifesting the body to teach the Dharma according to the capacities of sentient beings; third, summarizing the manifestation of the body to teach.
Sutra: 『Hwa-te, Wonderful Sound (to) the matter is thus』:
Praise: The fifth section, summarizing the answer to the reason.
Sutra: 『At that time, Hwa-te (to) countless sentient beings』:
Praise: The third section, praising the question about cultivating samadhi; the fourth section, the Buddha answers again.
Sutra: 『Saying this Wonderful Sound (to) and Dharani』:
Praise: Clarifying the fifth aspect in the teaching activities, the assembly at that time obtained benefits. Due to hearing the teaching activities, universally obtaining excellent benefits.
Sutra: 『At that time, Wonderful Sound (to) Color Body Samadhi』:
Praise: The third chapter ends, Bodhisattva Wonderful Sound returns to his country. There are three aspects: first, indicating the return to the country; second, the scenes passed through; third, stating the benefits after arriving.
Sutra: 『Saying this Wonderful Sound (to) Lotus Samadhi』:
Praise: The fourth chapter ends, the assembly at that time attained the path. Merely hearing one chapter of the sutra, they obtained excellent benefits.
The Universal Gate Chapter of Avalokitesvara
Distinguishing from three aspects: first, the intention; second, explaining the name; third, explaining doubts.
The intention is, the treatise says: 『The power to save sentient beings from various sufferings refers to Avalokitesvara Bodhisattva, as shown in the Dharani Chapter. Avalokitesvara Bodhisattva saves sentient beings who have not yet developed Bodhicitta from suffering, enabling them to generate Bodhicitta and uphold the sutra. The Dharani
救已發心持經者難，令離苦持經。又觀音以天眼、天耳、他心三通護持經者難，陀羅尼二聖二天十神以明咒護持經者難。又觀音念人救難，陀羅尼誦法救難。持經之力已離眾難，若不加以易救之方，恐難修持經之業，故以易功助成難業以勸持經，故此品來。」
釋名者，「觀」音古寬反，又古段反，今從初。「觀」者察義，俯救悲慧。「世」者可破壞義，體即生死有情世間。「音」謂音聲有情語業，世間有情起音聲以歸念，菩薩以大悲慧俯觀隨救，名觀世音。正義應云觀自在。諸三業歸依，必六通垂化，無暇危苦飛輪摧拔，作不請友為應病醫，攝利難思，名觀自在。「菩薩」如前。「普」者平等遍滿義。「門」者入出之由處。諸三業歸依，必六通垂救平等，示此出苦入樂所由處所，故名普門。神通、記說、教誡三輪，為離苦之處所作入寂之因由，是普門體。然有苦者多發聲以歸念，大悲者必應念以臨拯，故名觀音。此品廣明，故名觀世音普門品。
解妨者，問：菩薩大悲觀苦即救，何故待念後方垂愍？答：生無心而佛救，大聖之所不通；自發意而悕緣，群聖之所同范。先因自業後方藉緣，自既不修緣何所作？故待歸念方始救之。設雖自修未解方便，要假良友示苦方滅。問：一切菩薩皆有此能，何故觀音獨
【現代漢語翻譯】 現代漢語譯本：救助已經發心受持佛經的人脫離苦難，使他們能夠受持佛經是困難的。又觀世音菩薩以天眼、天耳、他心通這三種神通護持受持佛經的人是困難的，陀羅尼（總持）二聖（指持咒的聖者）二天（指護法的天神）十神以明咒護持受持佛經的人是困難的。又觀世音菩薩憶念人們，救助他們的苦難，陀羅尼通過誦持佛法來救助苦難。受持佛經的力量已經使人脫離了各種苦難，如果不對這種力量加以容易實現的救助方法，恐怕難以修持受持佛經的事業，所以用容易獲得的功德來幫助成就難以完成的事業，以此來勸勉人們受持佛經，因此才有了這一品經文。
解釋名稱，『觀』（觀的古音有寬和段兩種讀法，這裡採用第一種讀法）。『觀』是觀察的意思，是菩薩俯身救助的悲心和智慧的體現。『世』是可破壞的意思，其本體就是生死輪迴的有情世間。『音』指的是音聲，有情眾生的語言行為，世間的有情眾生髮出聲音來歸依憶念，菩薩以大悲心和智慧俯身觀察並隨之救助，所以叫做觀世音。正確的含義應該叫做觀自在。眾生以身口意三業歸依，菩薩必定以六神通垂示教化，在沒有空閑、危急痛苦的時候，像飛輪一樣摧毀拔除苦難，像不請自來的朋友一樣，像針對病癥的醫生一樣，攝受利益難以思量，所以叫做觀自在。『菩薩』的含義如前所述。『普』是平等周遍的意思。『門』是進入和出去的通道。眾生以身口意三業歸依，菩薩必定以六神通垂示救助，平等地指示出離苦海、進入快樂的通道，所以叫做普門。神通、記說、教誡這三種教化方式，是脫離苦難的處所，是進入寂滅的原因，這就是普門的本體。然而受苦的人大多發出聲音來歸依憶念，具有大悲心的人必定應念前來救助，所以叫做觀音。這一品經文廣泛地闡明了觀世音菩薩的功德，所以叫做觀世音普門品。
解釋疑問，有人問：菩薩具有大悲心，觀察到苦難就應該立即救助，為什麼一定要等到人們唸誦之後才施以慈悲呢？回答：對於沒有善心的人，佛也難以救助，這是大聖也無法做到的；對於自己發起意願並希望得到幫助的人，所有的聖人都遵循這個原則。先有自身的業力作為原因，然後才能藉助外緣，自己如果不修行，外緣又有什麼作用呢？所以要等到人們歸依憶念之後才開始救助。假設即使自己修行了，但沒有理解正確的方法，也需要依靠善知識來指點，苦難才能消除。有人問：一切菩薩都具有這種能力，為什麼單單稱頌觀世音菩薩呢？
【English Translation】 English version: It is difficult to rescue those who have already resolved to uphold the scriptures, enabling them to escape suffering and maintain their commitment. Furthermore, it is difficult for Avalokiteśvara (觀音, the Bodhisattva of Compassion) to protect those who uphold the scriptures with the three supernatural powers of the divine eye (天眼), divine ear (天耳), and knowledge of others' minds (他心通). It is also difficult for the two holy Dharani (陀羅尼, mnemonic devices, mantras) beings, the two Devas (天, gods), and the ten spirits to protect those who uphold the scriptures with bright mantras. Moreover, Avalokiteśvara remembers people and rescues them from suffering, and Dharani rescues them through the recitation of the Dharma. The power of upholding the scriptures has already freed people from various difficulties. If easy methods of assistance are not added to this power, it may be difficult to cultivate the practice of upholding the scriptures. Therefore, easy merits are used to help accomplish difficult tasks in order to encourage the upholding of the scriptures, hence this chapter.
Explaining the name, 『Avalokiteśvara』 (觀音) has two ancient pronunciations, 『kuan』 and 『tuan,』 but we now follow the first. 『Avalokita』 (觀) means to observe, embodying the compassionate wisdom of descending to rescue. 『Samsara』 (世) means destructible, its essence being the sentient world of birth and death. 『Sound』 (音) refers to speech, the verbal actions of sentient beings. Sentient beings in the world utter sounds to take refuge and remember. The Bodhisattva, with great compassion and wisdom, observes and rescues accordingly, hence the name Avalokiteśvara. The correct meaning should be Avalokiteśvara. When beings take refuge with their three karmas (三業, body, speech, and mind), the six supernatural powers (六通) will surely descend to transform, swiftly destroying and uprooting dangers and suffering, acting as an uninvited friend, like a doctor prescribing medicine for the illness, receiving benefits that are difficult to imagine, hence the name Avalokiteśvara. 『Bodhisattva』 (菩薩) as mentioned before. 『Universal』 (普) means equality and pervasiveness. 『Gate』 (門) is the entrance and exit. When beings take refuge with their three karmas, the six supernatural powers will surely descend to rescue equally, showing the path to escape suffering and enter happiness, hence the name Universal Gate (普門). The three wheels of supernatural power, prediction, and teaching are the place to escape suffering and the cause for entering tranquility, which is the essence of the Universal Gate. However, those who suffer mostly utter sounds to take refuge and remember, and those with great compassion will surely respond to the call and come to rescue, hence the name Avalokiteśvara. This chapter extensively explains the virtues of Avalokiteśvara, hence the name Universal Gate Chapter of Avalokiteśvara.
Explaining the obstacles, someone asks: If the Bodhisattva has great compassion and immediately rescues upon observing suffering, why does he wait until people recite before showing compassion? The answer is: The Buddha cannot save those without a mind for goodness; this is beyond the reach of even the great sages. Those who initiate their own intention and hope for help are within the scope of all the sages. First, there must be the cause of one's own karma, and then one can rely on external conditions. If one does not cultivate oneself, what can external conditions do? Therefore, rescue begins only after people take refuge and remember. Even if one cultivates oneself but does not understand the correct methods, one still needs to rely on good friends to point the way so that suffering can be eliminated. Someone asks: All Bodhisattvas have this ability, why is Avalokiteśvara praised alone?
包彼號？答：本願不同，利事別故。紹繼無量壽佛，當作寶光功德山王佛，故偏舉之。
經「爾時無盡意(至)名觀世音」。
贊曰：品文分四，一問答名因、二問答化行、三持地讚歎、四結成時益。初二文有頌。初文有三：一問名因，二答字義，三挍量持名功德勝劣。此初也。「無盡意」者，《阿差末經》說「行六度四攝等種種行，誓度眾生。眾生界盡，菩薩之意乃盡；眾生未盡，菩薩之意無盡，故名無盡意。」《十地經》中以十盡句成諸大愿：一一切眾生界盡，二世界盡，三虛空盡，四法界盡，五涅槃界盡，六佛出世界盡，七如來智界盡，八心所緣界盡，九佛境界智入界盡，十世界轉法輪智轉界盡。且如眾生界盡我願乃盡，如是眾生界不盡我願亦不盡。乃至第九佛智證入一切境界都盡、第十轉法輪智轉諸法盡，我願亦不盡。《無垢稱經》云：「雖得佛道轉於法輪，而不捨于菩薩之道，是名菩薩行。」故此菩薩名無盡意。雖諸菩薩願行皆同，諸號有殊，愿各別故。欲明此經能令行愿皆亦無盡。問名者欲令憑念以息苦，問行者欲令修行以希樂。
經「佛告無盡意(至)皆得解脫」。
贊曰：下答字義。有三：初語業歸依，以天耳通尋聲拔濟；次「若有眾生多於淫慾」下，意業歸依，以他心通
【現代漢語翻譯】 現代漢語譯本：『包彼號』是什麼意思？回答：因為根本的願力不同，利益眾生的事業也有區別。觀世音菩薩將繼承阿彌陀佛（Amitabha，無量壽佛），未來成佛時名為寶光功德山王佛，所以這裡特別提到了觀世音菩薩的名號。
經文：『爾時無盡意（Akshayamati，菩薩名）...名觀世音（Avalokiteśvara，菩薩名）』。
讚語說：這一品經文分為四個部分：一是問答菩薩名號的因緣，二是問答菩薩的化度行為，三是持地菩薩的讚歎，四是總結聽聞此經的利益。前兩部分有偈頌。第一部分有三點：一是提問菩薩名號的因緣，二是回答名號的含義，三是比較受持名號功德的殊勝與差別。這裡是第一點。『無盡意』菩薩，《阿差末經》中說：『行持六度（paramita，佈施、持戒、忍辱、精進、禪定、智慧）四攝（samgraha-vastu，佈施、愛語、利行、同事）等種種修行，發誓度化一切眾生。如果眾生界窮盡，菩薩的意願才會窮盡；如果眾生界沒有窮盡，菩薩的意願也不會窮盡，所以名為無盡意。』《十地經》中用十種『盡』來成就各種大愿：一是所有眾生界盡，二是世界盡，三是虛空盡，四是法界盡，五是涅槃界盡，六是佛出世界盡，七是如來智界盡，八是心所緣界盡，九是佛境界智入界盡，十是世界轉法輪智轉界盡。比如，如果眾生界窮盡，我的願力才會窮盡，如果眾生界沒有窮盡，我的願力也不會窮盡。乃至第九佛智證入一切境界都窮盡、第十轉法輪智轉一切法都窮盡，我的願力也不會窮盡。《無垢稱經》（Vimalakirti Sutra）說：『即使證得佛道，轉動法輪，也不捨棄菩薩的修行，這叫做菩薩行。』所以這位菩薩名為無盡意。雖然各位菩薩的願行都相同，但名號卻各有不同，因為各自的願力有所區別。想要說明這部經能夠使願行都無有窮盡。提問名號，是爲了讓人們憑藉憶念來止息痛苦；提問修行，是爲了讓人們通過修行來希望得到快樂。
經文：『佛告無盡意（Akshayamati，菩薩名）...皆得解脫。』
讚語說：下面回答名號的含義。有三點：首先是語業歸依，憑藉天耳通來尋聲救拔；其次，『若有眾生多於淫慾』以下，是意業歸依，憑藉他心通。
【English Translation】 English version: What does '包彼號' mean? Answer: Because the fundamental vows are different, and the activities of benefiting beings are also different. Avalokiteśvara (觀世音, Bodhisattva's name) will succeed Amitābha (阿彌陀佛, Buddha of Infinite Life), and when he attains Buddhahood in the future, he will be named Baoguang Gongdeshan Wang Buddha (寶光功德山王佛), so Avalokiteśvara's name is specifically mentioned here.
Sutra: 'At that time, Akshayamati (無盡意, Bodhisattva's name) ... named Avalokiteśvara (觀世音, Bodhisattva's name).'
The commentary says: This chapter is divided into four parts: first, asking and answering the cause of the Bodhisattva's name; second, asking and answering the Bodhisattva's transformative activities; third, the praise of the Dharanimdhara Bodhisattva; and fourth, concluding the benefits of hearing this sutra. The first two parts have gathas. The first part has three points: first, asking the cause of the Bodhisattva's name; second, answering the meaning of the name; and third, comparing the superiority and differences of upholding the name's merit. This is the first point. 'Akshayamati' Bodhisattva, the Akshayamati Sutra says: 'Practicing the six perfections (paramita, giving, morality, patience, diligence, meditation, wisdom) and the four means of attraction (samgraha-vastu, giving, kind speech, beneficial action, cooperation), vowing to liberate all beings. If the realm of beings is exhausted, the Bodhisattva's intention will be exhausted; if the realm of beings is not exhausted, the Bodhisattva's intention will not be exhausted, hence the name Akshayamati.' The Ten Bhumi Sutra uses ten 'exhaustions' to accomplish various great vows: first, all realms of beings are exhausted; second, the world is exhausted; third, space is exhausted; fourth, the Dharma realm is exhausted; fifth, the Nirvana realm is exhausted; sixth, the Buddha's appearance in the world is exhausted; seventh, the Tathagata's wisdom realm is exhausted; eighth, the realm of mental objects is exhausted; ninth, the realm of the Buddha's wisdom entering all realms is exhausted; tenth, the realm of the wisdom of turning the Dharma wheel in the world is exhausted. For example, if the realm of beings is exhausted, my vow will be exhausted; if the realm of beings is not exhausted, my vow will not be exhausted. Even to the ninth, the Buddha's wisdom realizing and entering all realms is exhausted, and to the tenth, the wisdom of turning the Dharma wheel turning all dharmas is exhausted, my vow will not be exhausted. The Vimalakirti Sutra says: 'Even though one attains Buddhahood and turns the Dharma wheel, one does not abandon the practice of a Bodhisattva, this is called the Bodhisattva's practice.' Therefore, this Bodhisattva is named Akshayamati. Although the vows and practices of all Bodhisattvas are the same, their names are different because their respective vows are different. It is intended to explain that this sutra can make vows and practices inexhaustible. Asking the name is to allow people to rely on mindfulness to stop suffering; asking about practice is to allow people to hope for happiness through practice.
Sutra: 'The Buddha told Akshayamati (無盡意, Bodhisattva's name) ... all can attain liberation.'
The commentary says: Below, the meaning of the name is answered. There are three points: first, verbal karma reliance, using the divine ear to seek out sounds and rescue; second, 'If there are beings with much lust' below, is mental karma reliance, using telepathy.
觀心拔濟；后「若有女人設欲求男」下，身業歸依，天眼通觀色拔濟。初文有三：初總標有苦稱名即脫，次別顯有厄稱名皆脫，后結告威神巍巍若是。此初。即是三途八難一切苦難，只如法琳歸命免七日之刑、濟[悾-工+隹]歸依脫三刀之害。《瑜伽》第九說業有二：一定異熟業，謂故思業若作若增長業；二不定異熟業，謂故思已作而不增長業。八十九說諸作不增長業，若無追悔不修對治，尚可受果名增長業；若追悔等名不增長業。或先增長業由追悔等名不增長業，如未生怨未追悔前名增長業，追悔已后名不增長業。第六十說依未解脫者建立定受業故。言解脫者，謂世道伏斷，乃至得聖成無學等。即同《涅槃經》未入佛法名決定業，若入佛法名不定業。《對法》第七說有五故思造：一他所教敕；二他所勸請；三無所了知；四根本執著，謂三毒蔽心猛利執著所起諸業；五顛倒分別，謂勝無罪所行惡業。於此五中后之二種若作若增長，非不受異熟，以思重故；前三雖作而不增長，不必受異熟，以思輕故。此言作者，謂起作諸業令其現行。增長者，謂令習氣展轉增長。由此但說故思業唯有五。《瑜伽》第九說除十種，餘名故思：一夢，二無知，三無故思，四不利不數，五狂亂，六失念，七非樂欲，八自性無記，九悔所損，
十對治所損。除此十外，余皆增長。即《瑜伽》第九說增長業有六者是。其十不增及六增長，不越《對法》三不增、二增，離合依位分多少故。《對法》又說決定有三：一作業決定，由宿業力感決定身，於此生中必造此業，朝限決定終不違越，佛等神力亦不能救。二受異熟定即順定受業，果定當受時未定故，不爾佛出應無造惡惡趣眾生。三分位定，謂順三時分位定業，若業道攝者名順定業，加行、後起通定不定。又未悔未對治等名決定業，已悔已對治等名不定業。《瑜伽》第十說三業：順現、順生、順后受業。第六十說四業：一異熟定，二時分定，三二俱定，四二俱不定。《唯識》亦說四，謂三時及不定。《顯揚》第九說五種，謂順三時及受報定、作業決定。皆如《瑜伽》第九略纂說，恐繁且止。
故念觀音良緣滋潤，自心悔愧苦惱皆脫。亦有釋言，其不增長及不定業可得轉滅；其三時決定業及報定時不定者，但能令輕非全令滅盡。《金剛般若》云：「先世罪業應墮惡道，由持經故為人輕賤，先世罪業即為消滅，當得菩提。」不云全滅。又《賢愚經》鴦掘摩羅雖得阿羅漢，為現業有果故為火所燒。又說迦毗羅城除一童子，自余男女儘是初果聖人，不應為彼琉璃所殺。其決定造業，佛尚不排，況受果耶。在解脫人
【現代漢語翻譯】 現代漢語譯本 十種對治法所能損減的業。除了這十種之外，其餘的業都會增長。就像《瑜伽師地論》第九卷所說的，增長業有六種情況。這十種不增長的情況和六種增長的情況，沒有超出《阿毗達磨》中三種不增長和兩種增長的說法，只是因為離合、依據位置以及份量的多少而有所不同。《阿毗達磨》又說有三種決定業：一是作業決定，由於過去業力的作用，感得決定的身，在此生中必定造作此業，早晚的期限已經決定，終究不能違越，即使是佛等具有神通力的人也不能救助。二是受異熟決定，也就是順定受業（一定會受到果報的業），果報決定會受到，只是時間未定，如果不是這樣，佛出世就應該沒有造惡業而墮入惡趣的眾生了。三是分位決定，指的是順三時分位（過去、現在、未來）的決定業，如果是屬於業道的，就叫做順定業，加行（開始行動）和後起（完成行動）則有定與不定兩種情況。此外，沒有懺悔、沒有對治等等的業叫做決定業，已經懺悔、已經對治等等的業叫做不定業。《瑜伽師地論》第十卷說了三種業：順現受業（現世受報的業）、順生受業（來世受報的業）、順后受業（後世受報的業）。第六十卷說了四種業：一是異熟定（果報決定），二是時分定（時間決定），三是二俱定（果報和時間都決定），四是二俱不定（果報和時間都不確定）。《唯識論》也說了四種，就是指三時業和不定業。《顯揚聖教論》第九卷說了五種，就是指順三時業以及受報決定、作業決定。這些都如同《瑜伽師地論》第九卷的簡略彙編所說，恐怕過於繁瑣，就此停止。
所以，唸誦觀世音菩薩的名號，是良好的因緣，能夠滋潤善根，使自己的懺悔、慚愧和苦惱都得以解脫。也有解釋說，那些不增長的業和不定的業可以被轉變和消滅；而那些三時決定的業和報時不定（果報時間不確定）的業，只能使其減輕，不能完全使其滅盡。《金剛般若經》說：『先世的罪業本來應該墮入惡道，由於持誦此經的緣故，反而被人輕賤，先世的罪業因此就消滅了，將來能夠證得菩提。』這裡並沒有說完全滅盡。另外，《賢愚經》中說，鴦掘摩羅（Angulimala）（指殺人魔王）雖然證得了阿羅漢果，但因為現世的業有果報，所以還是被火燒。又說，迦毗羅城（Kapilavastu）（釋迦牟尼佛的故鄉）除了一個童子之外，其餘的男女都是初果聖人，不應該被琉璃王（King Virudhaka）所殺。那些決定要造作的業，佛尚且不能排除，更何況是承受果報呢？對於已經解脫的人來說。
【English Translation】 English version The ten antidotes can diminish the karma. Apart from these ten, the rest will increase. As the ninth volume of 'Yogacarabhumi-sastra' says, there are six types of increasing karma. These ten types of non-increasing and six types of increasing do not exceed the three types of non-increasing and two types of increasing in 'Abhidharma', only because of the separation and combination, the position, and the amount of division. 'Abhidharma' also says that there are three types of definite karma: First, definite action, due to the power of past karma, one feels a definite body, and in this life, one will definitely create this karma. The time limit is definite, and one will never violate it. Even Buddhas and other supernatural powers cannot save one. Second, definite reception of Vipaka (result of karma), which is the karma that will definitely be received. The result is definitely received, but the time is uncertain. If this were not the case, there should be no sentient beings who create evil karma and fall into evil realms when the Buddha appears in the world. Third, definite division, which refers to the definite karma of the three times (past, present, and future). If it belongs to the path of karma, it is called definite karma. The initial action and subsequent action can be either definite or indefinite. In addition, karma that has not been repented of or counteracted is called definite karma, and karma that has been repented of or counteracted is called indefinite karma. The tenth volume of 'Yogacarabhumi-sastra' speaks of three types of karma: karma to be experienced in the present life, karma to be experienced in the next life, and karma to be experienced in subsequent lives. The sixtieth volume speaks of four types of karma: First, definite Vipaka (result of karma), second, definite time, third, both definite, and fourth, both indefinite. 'Vijnaptimatrata-siddhi' also speaks of four types, referring to the three times and indefinite karma. The ninth volume of 'Asanga's Compendium of Abhidharma' speaks of five types, referring to the karma of the three times, definite reception of retribution, and definite action. These are all as described in the brief compilation of the ninth volume of 'Yogacarabhumi-sastra'. Fearing it would be too cumbersome, I will stop here.
Therefore, reciting the name of Avalokitesvara (Guanyin) (Bodhisattva of compassion) is a good cause that nourishes good roots and frees one from repentance, shame, and suffering. Some also explain that karma that does not increase and indefinite karma can be transformed and extinguished; while karma that is definite in the three times and karma with indefinite retribution time can only be lightened, not completely extinguished. The 'Diamond Sutra' says: 'The sins of past lives should have caused one to fall into evil realms, but because of upholding this sutra, one is instead despised by others. The sins of past lives are thus extinguished, and one will attain Bodhi (enlightenment) in the future.' It does not say that they are completely extinguished. Furthermore, the 'Avadana Sutra' says that although Angulimala (a murderer who became a monk) attained Arhatship (one who has attained Nirvana), he was still burned by fire because the karma of his present life had consequences. It also says that, except for one child, all the men and women in Kapilavastu (the birthplace of Shakyamuni Buddha) were first-stage saints, and should not have been killed by King Virudhaka (a king who slaughtered the Sakyas). The Buddha cannot prevent karma that is definitely created, let alone the reception of retribution? This is for those who are already liberated.
名不定者，依不定業說。此亦不然。若得阿羅漢一切不善盡，何業受果耶？在初二果不善未盡，不障彼果，何妨亦受。《般若經》中不說滅盡舉心微者，至誠懇切受持彼經一切不受。若不爾者，五無間罪皆決定業，未生怨王如何悔已一切不受？《十地論》云「一感報定、二作業定，諸佛威神所不能轉」者，說自不發悔愧之心、不入聖道者，業果決定，非悔愧已可名定業。《法句經》言：「非空非海中，非入巖穴間，無有地方所，脫之不受難。」亦據不逢佛菩薩等起悔愧心而入道者決定業報。由此《業報差別經》說：「若業增上心作無慚無愧，作已更作無心改悔，是業決定。若業非增上心作，雖作惡業常懷慚愧，是業不定。」但知諸業非悔非道之所損伏，可有受果；被損便無受果之義。然經說指鬘及阿羅漢猶受業果者，時猶住凡或初二果，今身必定得阿羅漢從當爲名，非受果時名阿羅漢。又遇良緣，要自發心、悔愧入聖道，罪業方排。雖遇良緣，無心悔愧亦不入聖，乃至諸佛亦不能轉。迦毗羅城釋種被殺，雖得初果，別報業在初果不排。又非聽聞大乘悔愧懇切深心，故受先業；脫聞大乘勵懇深悔亦不被殺。得阿羅漢一切不受，設有被殺非業果故，不爾指鬘殺人滿千唯少於一，云何得聖？又無悔愧及伏斷滅諸罪業者，有情
【現代漢語翻譯】 現代漢語譯本 『名不定』（指果報不確定的業），是依據『不定業』（指果報不確定的業）而說的。這種說法也不對。如果證得阿羅漢果位，一切不善業都已斷盡，那麼還有什麼業會承受果報呢？在初果和二果階段，不善業尚未斷盡，但它們並不妨礙證得初果和二果，為什麼不能說它們也會承受果報呢？《般若經》中說，即使是極微小的惡業，如果以至誠懇切的心受持此經，一切惡報都不會承受。如果不是這樣，那麼五無間罪都是決定業，未生怨王（Ajatasattu）如何能在懺悔后一切惡報都不承受呢？《十地論》中說：『一、感受果報是決定的，二、造作業也是決定的，諸佛的威神力也不能轉變。』這是說那些自己不生起懺悔之心、不進入聖道的人，他們的業果是決定的，而不是說懺悔之後還可以稱為決定業。《法句經》說：『不在空中，不在海中，不在巖穴間，沒有哪個地方可以逃脫惡業的果報。』這也是指那些沒有遇到佛菩薩等善緣，沒有生起懺悔心而入道的人，他們的決定業報。因此，《業報差別經》說：『如果以強烈的增上心造業，沒有慚愧心，造作之後又繼續造作，沒有悔改之心，這種業就是決定的。如果不是以強烈的增上心造業，雖然造作了惡業，但常常懷有慚愧心，這種業就是不確定的。』要知道，只有那些不能被懺悔和聖道所損伏的業，才會有承受果報的可能性；如果被損伏了，就沒有承受果報的道理。然而，經中說指鬘（Angulimala）和阿羅漢仍然承受業果，那是因為他們當時還住在凡夫位，或者只是初果和二果，今生必定證得阿羅漢果位是從未來的角度說的，而不是在承受果報的時候就已經是阿羅漢了。此外，遇到好的機緣，必須要自己發起決心，懺悔罪過，進入聖道，罪業才能消除。即使遇到好的機緣，如果沒有懺悔之心，也不進入聖道，乃至諸佛也不能轉變他的業報。迦毗羅城（Kapilavastu）的釋迦族（Sakya）被殺，即使有人證得了初果，別報業（指過去世所造的惡業所導致的果報）仍然存在，初果並不能消除它。而且，他們並非聽聞大乘佛法後生起懺悔和懇切的深心，所以才承受了過去的業報；如果聽聞大乘佛法后努力懺悔，懇切至深，也不會被殺。證得阿羅漢果位后，一切業報都不會承受，即使有被殺的情況，也不是業果所致。否則，指鬘殺人滿千，只差一個就殺滿了，怎麼能證得聖果呢？又沒有懺悔和伏斷滅除各種罪業的人，是有情眾生。
【English Translation】 English version 『Name undetermined』 (referring to karma with uncertain retribution) is said based on 『undetermined karma』 (referring to karma with uncertain retribution). This is also not correct. If one attains the state of Arhat (Arahan), all unwholesome karma is exhausted, then what karma will bear fruit? In the initial two stages of Stream-enterer (Sotapanna) and Once-returner (Sakadagami), unwholesome karma is not yet exhausted, but they do not hinder the attainment of those fruits, so why can't it be said that they will also bear fruit? The Prajnaparamita Sutra says that even the slightest evil karma, if one upholds the sutra with utmost sincerity, all evil retributions will not be received. If this were not the case, then the five heinous crimes (Panca-anantariya-kammani) are all determined karma, how could King Ajatasattu (Ajatasattu) not receive any evil retribution after repenting? The Dasabhumika Sutra says: 『1. Experiencing retribution is determined; 2. Creating karma is determined; the majestic power of all Buddhas cannot transform them.』 This refers to those who do not generate a heart of repentance and shame, and do not enter the holy path; their karmic results are determined, not that they can still be called determined karma after repentance. The Dhammapada says: 『Not in the sky, not in the sea, not in the cave, there is no place where one can escape the retribution of evil karma.』 This also refers to those who do not encounter good conditions such as Buddhas and Bodhisattvas, and do not generate a heart of repentance and enter the path; their determined karmic retribution. Therefore, the Karma-Vibhanga Sutra says: 『If one creates karma with a strong, increasing mind, without shame or remorse, and continues to create it after creating it, without a heart of repentance, this karma is determined. If one does not create karma with a strong, increasing mind, although one has created evil karma, one always harbors shame and remorse, this karma is undetermined.』 It should be known that only those karmas that cannot be subdued by repentance and the holy path can have the possibility of bearing fruit; if they are subdued, there is no reason for them to bear fruit. However, the sutras say that Angulimala (Angulimala) and Arhats still receive karmic retribution, that is because they were still living in the state of ordinary beings at that time, or were only Stream-enterers and Once-returners. The certainty of attaining Arhatship in this life is spoken from a future perspective, not that they are already Arhats when receiving karmic retribution. In addition, when encountering good opportunities, one must generate the determination oneself, repent of sins, and enter the holy path, then sins can be eliminated. Even if one encounters good opportunities, if one does not have a heart of repentance and does not enter the holy path, even the Buddhas cannot transform their karmic retribution. The Sakyas (Sakya) of Kapilavastu (Kapilavastu) were killed, even if some had attained the state of Stream-enterer, the separate retribution karma (referring to the retribution caused by evil karma created in past lives) still exists, and the state of Stream-enterer cannot eliminate it. Moreover, they did not generate repentance and a sincere, deep heart after hearing the Mahayana Dharma, so they received past karmic retribution; if they heard the Mahayana Dharma and diligently repented with utmost sincerity, they would not be killed. After attaining the state of Arhat, all karmic retribution will not be received, even if there is a case of being killed, it is not caused by karmic retribution. Otherwise, Angulimala killed a thousand people, only one short of the full number, how could he attain the holy fruit? Furthermore, those who do not repent and subdue and eliminate various sins are sentient beings.
便無得受聖期。由此故知初說為善，應同《涅槃》、《瑜伽》為正。
經「若有持是(至)名觀世音」。
贊曰：下第二別顯有厄稱名皆脫。有七段，分二：初三，火、水、風三災；后四雜災。此初也。火大小俱傷，念名一切不燒。水深方可損，故得於淺處。輕風不損、重者方傷、黑風必損於人，所以偏說逢遇，設風非黑何妨亦損。風中有四：一求寶遇風，二善人教念，三免災難，四結名因。「船」舟也。「舫」音有二，府妄反、補浪反，《玉篇》「亦舟也」。並兩舟為舫。
經「若復有人(至)即得解脫」。
贊曰：此四雜災。一刑罰不傷，二非人不害，三撿系解脫，四怨賊不損。在手曰杻，在腳曰械，即桎梏也。木在項名枷，鐵在項、腰名鎖。「撿」者攝錄。「挍」也察也。「系」者牢，「閉」拘也縛也。《智度論》云：「如風不入實，如水不上行，虛空不受害，無業亦如是。」如何無罪橫被囚殃？此據現在不作名為無罪，非先不作。火宅頌言「謗經之人，若他返逆、抄劫竊盜，如是等罪橫羅其殃。」由先謗經故知有罪。怨賊不損中有四：一經難處，二勸念名，三依命，四解脫。《首楞嚴經》「佛告堅意：有一藥樹名曰滅除。大軍斗時有無量人為毒箭中，是時良醫持藥王樹用涂鼓面，于
【現代漢語翻譯】 現代漢語譯本： 便無法獲得證悟的聖期。由此可知，最初的說法是正確的，應該與《涅槃經》、《瑜伽師地論》的觀點一致。
經文：『若有持是（至）名觀世音』。
贊曰：下面第二部分分別顯示了遇到災難時稱念名號都能解脫。有七段，分為兩部分：前三段是火災、水災、風災；后四段是其他雜災。這是第一段。火災無論大小都會造成傷害，但唸誦觀世音菩薩的名號，一切都不會被燒燬。水災只有在深水處才會造成損害，所以在淺水處可以脫險。輕微的風不會造成損害，只有強風才會造成傷害，黑風一定會傷害人，所以特別說是『逢遇』，即使風不是黑風，難道就不會造成損害嗎？風災中有四種情況：一是為求寶藏而遇到風難，二是善人教導唸誦名號，三是免除災難，四是總結稱念名號的因緣。『船』就是舟。『舫』有兩個讀音，府妄反、補浪反，《玉篇》中說『也是舟』。兩艘船並在一起叫做舫。
經文：『若復有人（至）即得解脫』。
贊曰：這是四種雜災。一是刑罰不會造成傷害，二是非人不會加害，三是枷鎖解脫，四是怨賊不會損害。戴在手上的叫杻，戴在腳上的叫械，也就是桎梏。木製的戴在脖子上叫枷，鐵製的戴在脖子和腰上叫鎖。『撿』是攝錄，『挍』是考察。『系』是牢固，『閉』是拘禁、捆綁。《智度論》中說：『如風不入實物，如水不上行，虛空不受害，無業之人也應如此。』為什麼無罪之人會橫遭囚禁呢？這是指現在沒有作惡，才稱為無罪，並非指過去沒有作惡。火宅頌中說：『誹謗佛經的人，如果他人反叛、抄劫偷盜，像這樣的罪過會橫加於他。』因為先前誹謗佛經，所以說是有罪的。怨賊不損害中有四種情況：一是在危難之處，二是勸人唸誦名號，三是依教奉行，四是獲得解脫。《首楞嚴經》中說：『佛告訴堅意：有一種藥樹名叫滅除。大軍交戰時，有無數人被毒箭射中，這時良醫拿著藥王樹，用藥塗在鼓面上，于
【English Translation】 English version: Then one will not be able to receive the holy period of enlightenment. From this, it is known that the initial statement is correct and should align with the views of the Nirvana Sutra and the Yogacarabhumi-sastra.
Sutra: 'If there are those who hold to this (to) the name of Avalokiteshvara (Guan Shi Yin)' (Avalokiteshvara: The Bodhisattva of Compassion).
Commentary: The second part below separately shows that reciting the name in times of distress can lead to liberation. There are seven sections, divided into two parts: the first three are fire, water, and wind disasters; the last four are miscellaneous disasters. This is the first section. Fire, whether large or small, causes damage, but reciting the name of Avalokiteshvara, everything will not be burned. Water disasters only cause damage in deep water, so one can escape danger in shallow water. Light winds do not cause damage, only strong winds do, and black winds will definitely harm people, so it is specifically said 'encountering'; even if the wind is not black, wouldn't it still cause damage? There are four situations in wind disasters: first, encountering wind difficulties while seeking treasures; second, good people teaching to recite the name; third, avoiding disasters; and fourth, summarizing the causes and conditions of reciting the name. 'Boat' (chuan) means zhou. 'Raft' (fang) has two pronunciations, fu wang fan and bu lang fan. The Yupian says 'it is also a boat'. Two boats joined together are called a raft.
Sutra: 'If there are again people (to) then they will obtain liberation'.
Commentary: These are four miscellaneous disasters. First, punishment will not cause harm; second, non-humans will not harm; third, shackles will be released; fourth, enemies and thieves will not cause damage. What is worn on the hands is called niu, what is worn on the feet is called xie, which are zhigu (fetters). Wood placed on the neck is called jia (yoke), iron placed on the neck and waist is called suo (chains). Jian means to record, jiao means to examine. Xi means firm, bi means to detain, to bind. The Mahaprajnaparamita-sastra says: 'Like wind not entering solid objects, like water not flowing upwards, space not receiving harm, those without karma should also be like this.' Why would innocent people be imprisoned? This refers to not committing evil in the present, hence being called innocent, not that they have not committed evil in the past. The Fire House Gatha says: 'Those who slander the sutras, if others rebel, plunder, steal, such sins will befall them.' Because they slandered the sutras earlier, it is said that they are guilty. There are four situations in which enemies and thieves do not cause harm: first, in times of difficulty; second, encouraging people to recite the name; third, acting according to the teachings; fourth, obtaining liberation. The Surangama Sutra says: 'The Buddha told Jianyi (Firm Intent): There is a medicinal tree called Extinction. When large armies are fighting, countless people are shot by poisoned arrows. At this time, a good doctor holds the Medicine King Tree and applies the medicine to the drum surface, and'
眾人中擊之出聲，無量毒箭一時自拔。」諸佛菩薩住首楞嚴三昧力故，有人稱名憶念之者，無量罪垢自然除滅，如一醍醐能愈眾患。
經「無盡意(至)巍巍如是」。
贊曰：結告威神。「巍巍」大貌。
經「若有眾生(至)常應心念」。
贊曰：此意業歸依，以他心通觀心拔濟。有二：初觀三意，后結威神。且舉三毒，非唯爾所，一切煩惱念皆滅故。
經「若有女人(至)菩薩名號」。
贊曰：此身業歸依，以天眼通觀色拔濟。拔濟有二：初觀二身業，后結福勸持。非唯爾業，且逐情舉。
經「無盡意(至)福德之利」。
贊曰：第三挍量持名功德勝劣。有四：一問，二答，三成，四結。本論挍量六十二恒河沙佛，此經復云「六十二恒河沙菩薩」。此有二解：一云，經是論錯。菩薩、菩薩而為比挍，何得以佛比量菩薩？只如《十輪經》中但以地藏比量彌勒、文殊、觀音，亦不比量諸佛。若不爾者，應佛功德少於菩薩。二云，依論亦無爽。觀音久已成佛，不捨菩薩行故示為菩薩，何得不比如來？只如觀音成佛，功德國土勝無量壽，一切佛身豈勝劣耶？故知但是勸信之語。雖經比挍菩薩，論解設比諸佛，亦無過咎。二俱無失。論解成中有二釋：一信力，二畢竟知。信
【現代漢語翻譯】 現代漢語譯本 眾人之中發出擊打的聲音，無數的毒箭一時之間自動拔出。諸佛菩薩安住于首楞嚴三昧（Śūraṅgama Samādhi，一種強大的禪定狀態）的力量，有人稱念憶念他們的名字，無數的罪業自然消除滅盡，就像一滴醍醐（一種極純的牛乳）能夠治癒各種疾病。
經文：『無盡意（菩薩名）……巍巍如是』。
讚語：總結陳述威神之力。「巍巍」是盛大的樣子。
經文：『若有眾生……常應心念』。
讚語：這是意業的歸依，以他心通（一種神通）觀察內心並進行救拔。分為兩部分：首先是觀察三種意業，然後總結威神之力。這裡僅舉出貪嗔癡三毒，並非只有這三種，一切煩惱的念頭都會因此而滅除。
經文：『若有女人……菩薩名號』。
讚語：這是身業的歸依，以天眼通（一種神通）觀察色相併進行救拔。救拔分為兩部分：首先是觀察兩種身業，然後總結福德並勸人受持。並非只有這兩種業，只是根據眾生的習性而舉例。
經文：『無盡意（菩薩名）……福德之利』。
讚語：第三是比較持名功德的殊勝與否。分為四個部分：一問，二答，三成立，四總結。本論中比較的是六十二恒河沙數的佛，此經中又說『六十二恒河沙數的菩薩』。對此有兩種解釋：一種說法是，經文是論述的錯誤。用菩薩和菩薩進行比較，怎麼能用佛來比量菩薩呢？就像《十輪經》中只用地藏菩薩比量彌勒菩薩、文殊菩薩、觀音菩薩，也不比量諸佛。如果不是這樣，那麼佛的功德應該少於菩薩。另一種說法是，依據論述也沒有錯誤。觀音菩薩早已成佛，因為不捨棄菩薩的行持所以示現為菩薩，為什麼不能比如來呢？就像觀音菩薩成佛，功德和國土勝過無量壽佛，一切佛的身豈有勝劣之分嗎？所以知道這只是勸人信奉的話語。雖然經文中比較的是菩薩，論述中假設比較的是諸佛，也沒有過失。兩種說法都沒有錯誤。論述的成立中有兩種解釋：一是信力，二是畢竟知。
【English Translation】 English version Amidst the crowd, a striking sound arose, and countless poisoned arrows were spontaneously extracted. Because the Buddhas and Bodhisattvas abide in the power of the Śūraṅgama Samādhi (a powerful state of meditation), if someone calls upon and remembers their names, countless sins and defilements will naturally be eliminated, just as a drop of ghee (a type of clarified butter) can cure all ailments.
Sutra: 'Akṣayamati (an important Bodhisattva) ... majestic like this'.
Commentary: Concluding statement of the majestic power. 'Majestic' is a grand appearance.
Sutra: 'If there are sentient beings ... should constantly be mindful'.
Commentary: This is the refuge of mental karma, using telepathy to observe the mind and provide deliverance. It is divided into two parts: first, observing the three mental karmas, and then concluding with the majestic power. Only the three poisons of greed, hatred, and delusion are mentioned, but it is not limited to these three; all afflictive thoughts will be extinguished.
Sutra: 'If there are women ... Bodhisattva's name'.
Commentary: This is the refuge of physical karma, using divine vision to observe forms and provide deliverance. The deliverance is divided into two parts: first, observing the two physical karmas, and then concluding with merit and encouraging upholding. It is not limited to these two karmas, but examples are given according to the habits of sentient beings.
Sutra: 'Akṣayamati (an important Bodhisattva) ... benefits of merit'.
Commentary: Third, comparing the superiority or inferiority of the merit of upholding the name. It is divided into four parts: first, a question; second, an answer; third, establishment; and fourth, a conclusion. The original treatise compares sixty-two Ganges sands of Buddhas, while this sutra says 'sixty-two Ganges sands of Bodhisattvas'. There are two explanations for this: one explanation is that the sutra is a mistake in the treatise. Comparing Bodhisattvas with Bodhisattvas, how can one use Buddhas to compare with Bodhisattvas? Just like in the Ten Wheels Sutra, only Kṣitigarbha (an important Bodhisattva) is compared with Maitreya (the future Buddha), Mañjuśrī (an important Bodhisattva), and Avalokiteśvara (an important Bodhisattva), and not with all the Buddhas. If not, then the merit of the Buddhas should be less than that of the Bodhisattvas. Another explanation is that there is no error according to the treatise. Avalokiteśvara (an important Bodhisattva) has long since become a Buddha, but because he does not abandon the practice of a Bodhisattva, he manifests as a Bodhisattva. Why can't he be compared to the Tathāgata (another name for Buddha)? Just like Avalokiteśvara (an important Bodhisattva) becoming a Buddha, his merit and land surpass Amitābha (the Buddha of Infinite Light), are all the bodies of the Buddhas superior or inferior? Therefore, it is known that these are just words to encourage faith. Although the sutra compares Bodhisattvas, and the treatise assumes the comparison of all the Buddhas, there is no fault. Both explanations are without error. There are two explanations in the establishment of the treatise: one is the power of faith, and the other is ultimate knowledge.
力有二：一求我身如觀音，畢竟信故。謂求我六十二億恒河沙佛身與觀音，信心無異，所求聖數多少雖殊，功德無別，因心等故。二者生恭敬心。如彼功德，我亦畢竟得故。謂如彼觀音身久已成佛，故智慧功德。我六十二億恒河沙佛亦畢竟得此諸佛功德，信佛菩薩功德不異故。此二是信力。初不觀境多少勝劣但信心等，后觀境多少雖殊、功德無別，恭敬信心亦無有二，故福無別。第二畢竟知者，決定知法界故。此由觀音已得畢竟知法界，故與佛無異。能證法界平等無二，故成福等。法界即法性，入初地菩薩能證一切佛菩薩等平等身故，平等身者謂真如法身。況十地滿，是故受持觀世音名，與六十二億恒河沙佛功德無別。不爾，菩薩豈勝佛耶？且將爾許贊勸發心。《十輪經》第一卷說：「假使于彌勒、妙吉祥、觀自在、普賢之類而為上首，殑伽沙等諸大菩薩，于百劫中至心歸依稱名，唸誦禮拜供養求諸所愿，不如有人於一念頃至心歸依、稱名唸誦、禮拜供養地藏菩薩，求諸所愿速得滿足。」又復如是末代眾生於諸有緣所宜聞故，所以偏贊。不爾菩薩亦應勝佛、等位菩薩應有勝劣。
經「無盡意(至)其事云何」。
贊曰：下第二大段問答化行。有四：一問，二答，三奉獻，四結告。此初也。「游」者自利，
【現代漢語翻譯】 現代漢語譯本 力有二：一是求我身如觀音（Avalokiteśvara，觀世音菩薩），因為畢竟深信的緣故。這是說，如果求我六十二億恒河沙數那麼多的佛身，使其與觀音菩薩一樣，信心沒有差異，那麼所求的聖者數量多少雖然不同，功德卻沒有差別，因為心是平等的緣故。二是生起恭敬心。因為像觀音菩薩那樣的功德，我也畢竟能夠得到。這是說，像觀音菩薩的身軀早已成佛，所以具有智慧功德。我的六十二億恒河沙數佛也畢竟能夠得到這些佛的功德，因為相信佛和菩薩的功德沒有差異。這兩種是信力。開始時不觀察境界的多少勝劣，只是信心平等；後來觀察境界的多少雖然不同，功德卻沒有差別，恭敬信心也沒有兩樣，所以福德沒有差別。 第二是畢竟知，就是決定知道法界的緣故。這是因為觀音菩薩已經得到畢竟知法界，所以與佛沒有差異。能夠證得法界平等沒有二致，所以成就的福德相等。法界就是法性，進入初地的菩薩能夠證得一切佛菩薩等同的平等身，平等身指的是真如法身。更何況是十地圓滿的菩薩，所以受持觀世音菩薩的名號，與六十二億恒河沙數佛的功德沒有差別。如果不是這樣，菩薩怎麼能勝過佛呢？且將這些讚歎勸勉發心。《十輪經》第一卷說：『假使對於彌勒（Maitreya）、妙吉祥（Manjushri，文殊菩薩）、觀自在（Avalokiteśvara，觀世音菩薩）、普賢（Samantabhadra）之類的大菩薩作為首領，像恒河沙數一樣多的諸大菩薩，在百劫之中至心歸依、稱名唸誦、禮拜供養，祈求各種願望，也不如有人在一念之間至心歸依、稱名唸誦、禮拜供養地藏（Ksitigarbha）菩薩，祈求各種願望能夠迅速得到滿足。』又因為末法時代的眾生對於各種有緣的事物適宜聽聞，所以偏重讚歎地藏菩薩。否則，菩薩也應該勝過佛，等同地位的菩薩也應該有勝劣之分。
經文『無盡意（Akshayamati，菩薩名）(至)其事云何』。
贊曰：下面是第二大段問答化行。有四個部分：一問，二答，三奉獻，四總結。這是第一部分。『游』指的是自利。
【English Translation】 English version There are two kinds of power: first, to seek my body like Avalokiteśvara (觀世音菩薩, the Bodhisattva of Compassion), because of ultimate faith. This means that if one seeks my body to be like the sixty-two billion Ganges sands of Buddhas, with the same faith as in Avalokiteśvara, then although the number of holy beings sought may differ, the merit is no different, because the mind is equal. Second, to generate a respectful mind. Because I can ultimately attain the merits like those of Avalokiteśvara. This means that just as Avalokiteśvara's body has long since become a Buddha, and therefore possesses wisdom and merit, my sixty-two billion Ganges sands of Buddhas can also ultimately attain these Buddhas' merits, because I believe that the merits of Buddhas and Bodhisattvas are no different. These two are the power of faith. Initially, one does not observe the quantity, superiority, or inferiority of the realms, but only the equality of faith; later, although the quantity of realms may differ, the merits are no different, and the respectful mind is also not different, so the blessings are no different. The second is ultimate knowledge, which is to definitively know the Dharmadhatu (法界, the realm of Dharma). This is because Avalokiteśvara has already attained ultimate knowledge of the Dharmadhatu, so he is no different from the Buddha. Being able to realize the equality and non-duality of the Dharmadhatu, one achieves equal blessings. The Dharmadhatu is the Dharmata (法性, the nature of Dharma), and Bodhisattvas who enter the first Bhumi (地, stage) can realize the equal bodies of all Buddhas and Bodhisattvas. The equal body refers to the Dharmakaya (法身, Dharma body) of Suchness (真如, Thusness). How much more so for those who have completed the tenth Bhumi, therefore, upholding the name of Avalokiteśvara is no different from the merits of sixty-two billion Ganges sands of Buddhas. If it were not so, how could a Bodhisattva surpass a Buddha? Let us take these praises to encourage the generation of the Bodhicitta (發心, mind of enlightenment). The first chapter of the Dasacakra-ksitigarbha-sutra (十輪經) says: 'Suppose that for Maitreya (彌勒, the future Buddha), Manjushri (妙吉祥, 文殊菩薩, the Bodhisattva of Wisdom), Avalokiteśvara (觀自在, 觀世音菩薩, the Bodhisattva of Compassion), Samantabhadra (普賢, the Bodhisattva of Universal Virtue), and other great Bodhisattvas as leaders, as many great Bodhisattvas as there are sands in the Ganges River, for hundreds of kalpas (劫, eons) with utmost sincerity take refuge, recite their names, prostrate, make offerings, and seek all kinds of wishes, it is not as good as someone who in a single moment with utmost sincerity takes refuge, recites the name, prostrates, and makes offerings to Ksitigarbha (地藏, the Bodhisattva of the Earth Store), seeking all kinds of wishes to be quickly fulfilled.' Furthermore, because sentient beings in the Dharma-ending Age (末法時代, the age when Dharma declines) are suitable to hear about various karmic connections, Ksitigarbha Bodhisattva is particularly praised. Otherwise, Bodhisattvas should also surpass Buddhas, and Bodhisattvas of equal status should have superiority and inferiority.
The sutra says, 'Akshayamati (無盡意, name of a Bodhisattva) (to) what is the matter?'
Commentary: The following is the second major section of question and answer transformation. There are four parts: question, answer, offering, and conclusion. This is the first part. 'Wandering' refers to self-benefit.
即是神通。「為說法」者，教化他利。「方便之力」者，謂上二種是。智慧巧用，應物心以濟拔。
經「佛告(至)而為說法」。
贊曰。下第二答。有三：初身化說法，次結前勸示，后能濟急難。此初也。合十九種分為八類：應聖身有三，應天身有六，應君臣有五，心平性直、語實行敦、齒邁財盈，名為長者。守道自恬、寡慾蘊德，名為居士。處位蒞人，名曰宰官。應四眾有一，應婦女有一，應童男女有一，應八部有一，應執金剛神有一。手執金剛，觀音異像。
經「無盡意(至)施無畏者」。
贊曰：此中有二，一結前勸示、二能濟急難。檀度有三：一財，二無畏，三說法。說法，法施也；濟難，無畏施也；令得珍寶等，財施也。
經「無盡意(至)多寶佛塔」。
贊曰：第三奉獻。有七：一白佛，二奉獻，三觀音不受，四申白請受，五佛敕令受，六觀音受之，七轉施供養。福田難遇故、施順道理故、真正行故、求菩提故，名為法施。不受有三：一少欲，二法爾，三轉施。恐乖彼心，所以不受。《大莊嚴論》偈曰：「若能展手施， 此手名嚴勝， 受者能縮手， 嚴勝復過彼。 若言我施與， 是語價難量， 受者言我足， 難量更過彼。」《天請問經》佛亦說言：「施者
【現代漢語翻譯】 現代漢語譯本： 這就是神通。『為說法』是指教化他人，利益他人。『方便之力』是指以上兩種能力。運用智慧巧妙地適應眾生的心意，從而救濟和幫助他們。
經文：『佛告(至)而為說法』。
讚頌說：下面第二部分是回答，分為三部分：首先是化身說法，其次是總結前文並勸勉指示，最後是能夠救濟危難。這是第一部分。總共十九種應化身份為八類：應聖身有三種，應天身有六種，應君臣有五種，心地平和正直、言語誠實行事敦厚、年長而財富充盈，這樣的人被稱為長者（Grihapati）。遵守正道而安於清靜、寡慾而蘊藏德行，這樣的人被稱為居士（Upasaka）。處於職位而管理人民，這樣的人被稱為宰官。 應四眾（Bhikkhu, Bhikkhuni, Upasaka, Upasika）有一種，應婦女有一種，應童男童女有一種，應八部（Deva, Naga, Yaksha, Gandharva, Asura, Garuda, Kinnara, Mahoraga）有一種，應執金剛神（Vajrapani）有一種。手執金剛杵，是觀音（Avalokitesvara）的特殊形象。
經文：『無盡意(至)施無畏者』。
讚頌說：這裡面有兩部分，一是總結前文並勸勉指示，二是能夠救濟危難。佈施（Dana）有三種：一是財施，二是無畏施，三是法施。說法就是法施；救濟危難就是無畏施；使人得到珍寶等，就是財施。
經文：『無盡意(至)多寶佛塔』。
讚頌說：第三部分是奉獻。有七個步驟：一是稟白佛，二是奉獻，三是觀音不受，四是再次稟白請求接受，五是佛命令接受，六是觀音接受，七是轉施供養。福田難以遇到，佈施順應道理，行為真正，爲了求菩提（Bodhi），這被稱為法施。不受有三個原因：一是少欲，二是法爾如是，三是轉施。恐怕違背對方的心意，所以不受。《大莊嚴論》的偈頌說：『如果能夠伸出手佈施，這隻手就被稱為殊勝，接受者如果能縮回手，這種殊勝就超過前者。如果說我給予佈施，這句話的價值難以衡量，接受者說我足夠了，這種難以衡量就超過前者。』《天請問經》中佛也說：『施者』
【English Translation】 English version: This is spiritual power (Abhijnana). 『To preach the Dharma』 means to teach and transform others, benefiting them. 『The power of skillful means』 refers to the above two abilities. It is the skillful use of wisdom to adapt to the minds of sentient beings, thereby rescuing and helping them.
Sutra: 『The Buddha told (to) and preached the Dharma.』
The commentary says: The second part below is the answer, divided into three parts: first, the transformation body preaches the Dharma; second, it summarizes the previous text and exhorts and instructs; and third, it is able to relieve urgent difficulties. This is the first part. A total of nineteen transformation bodies are divided into eight categories: there are three types of responses to the body of a sage, six types of responses to the body of a deva (celestial being), and five types of responses to the body of a ruler and minister. Those who are peaceful and upright in heart, sincere in speech and earnest in action, advanced in age and abundant in wealth are called Grihapati (elders). Those who abide by the right path and are content with tranquility, have few desires and possess virtue are called Upasaka (lay practitioners). Those who are in positions and manage the people are called government officials. There is one response to the four assemblies (Bhikkhu, Bhikkhuni, Upasaka, Upasika), one response to women, one response to boys and girls, one response to the eight classes of beings (Deva, Naga, Yaksha, Gandharva, Asura, Garuda, Kinnara, Mahoraga), and one response to the Vajrapani (a deity holding a vajra). Holding a vajra in hand is a special form of Avalokitesvara (the Bodhisattva of Compassion).
Sutra: 『Akshayamati (to) bestows fearlessness.』
The commentary says: There are two parts here, one is to summarize the previous text and exhort and instruct, and the other is to be able to relieve urgent difficulties. There are three types of Dana (giving): first, material giving; second, fearlessness giving; and third, Dharma giving. Preaching the Dharma is Dharma giving; relieving difficulties is fearlessness giving; causing people to obtain treasures, etc., is material giving.
Sutra: 『Akshayamati (to) Stupa of Prabhutaratna.』
The commentary says: The third part is offering. There are seven steps: first, reporting to the Buddha; second, offering; third, Avalokitesvara does not accept; fourth, reporting again and requesting acceptance; fifth, the Buddha orders acceptance; sixth, Avalokitesvara accepts; and seventh, transferring the offering. The field of merit is difficult to encounter, giving accords with reason, the action is genuine, and it is for the sake of seeking Bodhi (enlightenment), this is called Dharma giving. There are three reasons for not accepting: first, having few desires; second, it is naturally so; and third, transferring the offering. Fearing to go against the other party's intention, therefore not accepting. The verse in the Mahavyutpatti says: 『If one can extend a hand to give, this hand is called supreme, if the receiver can withdraw the hand, this supremacy surpasses the former. If one says I give, the value of this word is difficult to measure, if the receiver says I am satisfied, this immeasurability surpasses the former.』 In the Heavenly Question Sutra, the Buddha also said: 『The giver』
名得利，受者名失利。」是故菩薩不為受之。愍四眾故為受之者：一令隨喜，二令學行拔苦惱故，名為愍之。
經「無盡意(至)娑婆世界」。
贊曰：第四結告也。
經「爾時(至)名為觀世音」。
贊曰：下重頌前名、行二義。分二：初一頌問，后二十五頌答。此初也。但問名因，兼答化行。
經「具足妙相尊(至)能滅諸有苦」。
贊曰：下佛告。中分四：初三頌總標許說，次十二頌正答名因，次三頌答化行，后七頌嘆德勸歸。此初。分三：初一頌敘答總標應諸方所名、行雙說；次一頌談往因行、發願，逢緣長劫修行不思議行也；后一頌許陳名、行。耳目曾經，心念無謬，定能滅苦。
經「假使興害意(至)應時得消散」。
贊曰：此十二頌正答名因。分九：一除火難。一除水難。二除山難。二除刀難。一除拘摯難。一除詛詈難，「咒」囑也，以善惡之辭相囑曰咒；「詛」阻也，使人行事阻限於言，有作「咀」，咀嚼也，非此義。如巧醫師初動其病後令痊癒，故初著本人後令發勝意。一除非人難。二除惡獸難。一除天災難。「云雷鼓」，雷鼓西域呼為云聲。「掣電」此方解云陰陽激耀。《釋名》云「掣，引也。電，殄也。」謂乍見即殄滅。關中名覢電，吳人
【現代漢語翻譯】 現代漢語譯本：得到供養的人被稱為得利，施與供養的人被稱為失利。因此，菩薩不爲了自己接受供養。菩薩爲了憐憫四眾弟子才接受供養：一是讓他們隨喜功德，二是讓他們學習修行以拔除痛苦煩惱，這叫做憐憫。
經文：『無盡意（菩薩名）……娑婆世界（佛教宇宙觀中的一個世界）』。
贊曰：這是第四段總結陳述。
經文：『爾時（那時）……名為觀世音（菩薩名）』。
贊曰：下面再次用偈頌來總結前面所說的名號和修行兩種含義。分為兩部分：開始一頌是提問，後面二十五頌是回答。這是開始的部分。只是詢問名號的因緣，兼帶回答了化度眾生的修行。
經文：『具足妙相尊（具足美好相貌的尊者）……能滅諸有苦（能夠滅除一切存在的痛苦）』。
贊曰：下面是佛的回答。中間分為四個部分：開始三頌是總的標明允許宣說，接著十二頌是正式回答名號的因緣，然後三頌是回答化度眾生的修行，最後七頌是讚歎功德勸人歸依。這是開始的部分。分為三部分：開始一頌是敘述回答，總的標明應在各處宣說名號和修行兩種含義；接著一頌是談論往昔的因地修行和發願，遇到因緣長久修行不可思議的行持；最後一頌是允許陳述名號和修行。耳朵眼睛曾經聽見過，心中憶念沒有錯誤，一定能夠滅除痛苦。
經文：『假使興害意（假設有人心生加害之意）……應時得消散（立刻就能消散）』。
贊曰：這十二頌是正式回答名號的因緣。分為九個部分：一是消除火難。一是消除水難。二是消除山難。二是消除刀難。一是消除拘摯難（一種刑具或災難）。一是消除詛詈難（詛咒謾罵的災難），『咒』是囑託，用善惡的言辭相互囑託叫做咒；『詛』是阻止，使人行事受到阻礙限制的言語，也有寫作『咀』的，是咀嚼的意思，不是這裡的含義。如同高明的醫生先觸動病灶然後使之痊癒，所以先著重本人然後使之發出殊勝的意念。一是消除非人難（來自非人的災難）。二是消除惡獸難（來自兇惡野獸的災難）。一是消除天災難（來自自然災害的災難）。『云雷鼓』，雷鼓在西域被稱為云聲。『掣電』，這裡解釋為陰陽激盪閃耀。《釋名》中說『掣，是牽引的意思。電，是消滅的意思。』意思是說剛一看見就消滅了。關中地區叫做覢電，吳地人
【English Translation】 English version: 'The one who receives offerings is called 'benefited,' and the one who gives offerings is called 'losing benefit.' Therefore, Bodhisattvas do not receive offerings for themselves. They receive offerings out of compassion for the four assemblies: first, to allow them to rejoice in merit; second, to allow them to learn and practice to remove suffering and affliction, which is called compassion.'
Scripture: 'Avalokiteshvara (name of a Bodhisattva)...Saha World (a world in Buddhist cosmology).'
Commentary: This is the fourth concluding statement.
Scripture: 'At that time...named Avalokiteshvara (name of a Bodhisattva).'
Commentary: The following verses reiterate the two meanings of name and practice mentioned earlier. It is divided into two parts: the first verse is a question, and the following twenty-five verses are the answer. This is the beginning. It only asks about the cause of the name, and also answers the practice of transforming sentient beings.
Scripture: 'The Venerable One with perfect and wonderful marks (a venerable one with perfect and wonderful marks)...can extinguish all suffering of existence (can extinguish all suffering of existence).'
Commentary: The following is the Buddha's reply. It is divided into four parts: the first three verses are a general statement of permission to speak; the next twelve verses are the formal answer to the cause of the name; then three verses answer the practice of transforming sentient beings; and the last seven verses praise the virtues and encourage refuge. This is the beginning. It is divided into three parts: the first verse narrates the answer, generally stating that the name and practice should be spoken of in all places; the next verse discusses the past causes of practice and vows, encountering conditions for a long time to cultivate inconceivable practices; and the last verse permits the statement of name and practice. Having been heard by the ears and seen by the eyes, and remembered in the mind without error, it will surely be able to extinguish suffering.
Scripture: 'If one should arise with the intention to harm (if someone arises with the intention to harm)...it will immediately dissipate (it will immediately dissipate).'
Commentary: These twelve verses are the formal answer to the cause of the name. It is divided into nine parts: first, eliminating the fire disaster. Second, eliminating the water disaster. Third, eliminating the mountain disaster. Fourth, eliminating the knife disaster. Fifth, eliminating the Kuji disaster (a type of torture or disaster). Sixth, eliminating the curse disaster, 'curse' is entrusting, mutually entrusting with good and evil words is called a curse; 'curse' is to obstruct, language that hinders and restricts people's actions, some write it as 'chew', which means to chew, not this meaning. Like a skilled doctor who first touches the lesion and then heals it, so first focus on the person and then make them develop superior thoughts. Seventh, eliminating the non-human disaster (disaster from non-humans). Eighth, eliminating the evil beast disaster (disaster from ferocious beasts). Ninth, eliminating the natural disaster (disaster from natural disasters). 'Cloud thunder drum', thunder drum is called cloud sound in the Western Regions. 'Lightning flash', here it is explained as the agitation and shining of yin and yang. The 'Explanation of Names' says 'Che, means to pull. Dian, means to extinguish.' Meaning that it is extinguished as soon as it is seen. The Guanzhong area is called Shandian, and the people of Wu
謂䃱磾。上息念反，下大念反。「雹」者，鄭玄注《禮記》「陽為雨，陰氣脅之，凝而為雹。」
經「眾生被困厄(至)以漸悉令滅」。
贊曰：此答化行。一頌總標除苦，一頌能現諸身，一頌別示除苦。
經「真觀清凈觀(至)是故應頂禮」。
贊曰：此後七頌嘆德勸歸。分六：一標五觀勸愿常瞻。有本作「噹」非也，現常愿之，非當始願。一明大智慧滅災難。一明法施能除煩惱。大悲制戒如似雷震，言警勸也。《方言》戒備也。古文作「誡」。慈意普覆如妙大云。有本作「慈音」者，此寫錯也，梵云梅呾利末那故。一無畏施，能除怖畏。一明財施能除貧苦，猶如海潮必定應時，能滅諸苦。因經起念此有五音：妙音與樂，觀音拔苦，梵音深凈，潮音應時，勝音出世。后二勸念(禮能滅苦厄也)。
經「爾時持地(至)功德不少」。
贊曰：品第三段持地讚歎。《寶云經》「菩薩有十法名為持地三昧：一如地廣大無量無邊；菩薩亦爾，功德、智慧、莊嚴、願行無量無邊。二如地眾生依止，各隨所欲稱意拯給賙濟無礙；菩薩亦爾，六度眾具皆悉與之心無限礙。三如地無好惡加報不忻無恨；菩薩亦爾，育養眾生如不望報。四如地天注云雨普皆容受無不堪持；菩薩亦爾，一切諸佛興大
【現代漢語翻譯】 現代漢語譯本：謂䃱磾（音譯詞）。上息念反，下大念反。「雹」者，鄭玄注《禮記》：『陽為雨，陰氣脅之，凝而為雹。』
經：『眾生被困厄（至）以漸悉令滅。』
贊曰：此答化行。一頌總標除苦，一頌能現諸身，一頌別示除苦。
經：『真觀清凈觀（至）是故應頂禮。』
贊曰：此後七頌嘆德勸歸。分六：一標五觀勸愿常瞻。有本作『當』非也，現常愿之，非當始願。一明大智慧滅災難。一明法施能除煩惱。大悲制戒如似雷震，言警勸也。《方言》戒備也。古文作『誡』。慈意普覆如妙大云。有本作『慈音』者，此寫錯也，梵云梅呾利末那故。一無畏施，能除怖畏。一明財施能除貧苦，猶如海潮必定應時，能滅諸苦。因經起念此有五音：妙音與樂，觀音拔苦，梵音深凈，潮音應時，勝音出世。后二勸念（禮能滅苦厄也）。
經：『爾時持地（至）功德不少。』
贊曰：品第三段持地讚歎。《寶云經》：『菩薩有十法名為持地三昧：一如地廣大無量無邊；菩薩亦爾，功德、智慧、莊嚴、願行無量無邊。二如地眾生依止，各隨所欲稱意拯給賙濟無礙；菩薩亦爾，六度眾具皆悉與之心無限礙。三如地無好惡加報不忻無恨；菩薩亦爾，育養眾生如不望報。四如地天注云雨普皆容受無不堪持；菩薩亦爾，一切諸佛興大
【English Translation】 English version: Called 䃱磾 (transliteration). The upper character is pronounced 'shang xi nian fan', and the lower character is pronounced 'xia da nian fan'. 'Hail' (雹) is explained by Zheng Xuan in his commentary on the Book of Rites: 'Yang (陽) transforms into rain, but when Yin (陰) energy constrains it, it congeals and becomes hail.'
Sutra: 'Sentient beings are trapped in suffering (to) gradually and completely liberate them.'
Commentary: This answers the transformative actions. One verse generally indicates the removal of suffering, one verse manifests various bodies, and one verse specifically shows the removal of suffering.
Sutra: 'True contemplation, pure contemplation (to) therefore, one should prostrate and pay homage.'
Commentary: The following seven verses praise virtues and encourage return. Divided into six parts: First, it marks the five contemplations, encouraging constant contemplation and aspiration. Some versions have 'should' (當), which is incorrect; it is about constantly wishing, not about initially wishing. Second, it clarifies that great wisdom can eliminate disasters. Third, it clarifies that Dharma giving can remove afflictions. Great compassion establishes precepts like thunder, meaning to warn and encourage. The Fangyan says that precepts are preparations. Ancient texts write it as '誡'. Compassionate intention universally covers like wonderful great clouds. Some versions have 'compassionate sound' (慈音), which is a writing error; the Sanskrit is Maitri-mana. Fourth, fearlessness giving can remove fear. Fifth, it clarifies that wealth giving can remove poverty and suffering, like the ocean tide that certainly arrives on time, able to extinguish all suffering. Based on the sutra, there are five sounds: wonderful sound brings joy, the sound of Avalokiteśvara (觀音) removes suffering, the Brahma sound is deep and pure, the tide sound is timely, and the victorious sound appears in the world. The last two encourage mindfulness (prostration can eliminate suffering and hardship).
Sutra: 'At that time, Dharanimdhara (持地) (to) the merits and virtues are not few.'
Commentary: The third section of the chapter praises Dharanimdhara (持地). The Ratnamegha Sutra says: 'Bodhisattvas have ten qualities called Dharanimdhara Samadhi: First, like the earth, vast, boundless, and limitless; Bodhisattvas are also like this, with limitless merits, wisdom, adornments, vows, and practices. Second, like the earth, sentient beings rely on it, each according to their desires, providing relief and assistance without obstruction; Bodhisattvas are also like this, giving all the means of the six perfections with unlimited hearts. Third, like the earth, without good or evil, reward or punishment, without joy or resentment; Bodhisattvas are also like this, nurturing sentient beings without expecting reward. Fourth, like the earth, the heavens pour down rain, and it universally accepts it without being unable to bear it; Bodhisattvas are also like this, all Buddhas arise with great
悲云普澍法雨，如其所說悉能容持。五如地一切草木叢林及與眾生行住坐臥皆悉依之；菩薩亦爾，一切眾生修行善趣、二乘學法、涅槃，皆因菩薩而有。六如地一切種子依生；菩薩亦爾，一切善業天人種子皆依菩薩而得生長。七如地能出一切眾寶；菩薩亦爾，功德善寶一切樂具皆出菩薩。八如地出衆妙藥能療眾病；菩薩亦爾，能出一切法藥，能除一切諸煩惱病。九如地風不能動，繩蚋蜂蝎不能虧損；菩薩亦爾，一切內外諸緣逼惱不能擾動。十如地師子哮吼龍象雷電不能驚怖；菩薩亦爾，一切外道九十五種所不能動。具此十事，菩薩名為持地三昧，得持地三昧故名為持地。」或修持十地名為持地。言「自在」者，《攝論》、《華嚴》皆說十種。《華嚴》云：一壽自在無，邊劫住故。二心自在，出無數定入深智故。三莊嚴自在，能嚴一切剎土故；《攝論》名眾具自在。四業自在，隨時受報故。五生自在，於一切剎示現生故。六解脫自在，見一切界諸佛滿故；《攝論》名勝解自在。七欲自在，隨時剎土成菩提故。八神力自在，示現一切神變故。九法自在，示現無量無邊法門故。十智自在，于唸唸中示現覺悟如來十力無所畏故。然與《攝論》解釋小殊。行六度得，廣如《攝論》。今此即神力自在，普示諸門故。
經「佛
【現代漢語翻譯】 現代漢語譯本： 悲云普遍降下法雨，就像所說的那樣，完全能夠容納和保持。五、如同大地讓一切草木叢林以及所有眾生的行住坐臥都依靠它一樣；菩薩也是如此，一切眾生修行善道、二乘（聲聞乘和緣覺乘）學習佛法、證得涅槃，都是因為菩薩的緣故而有。六、如同大地讓一切種子依附而生長；菩薩也是如此，一切善業、天人的種子都依靠菩薩而得以生長。七、如同大地能夠出產一切珍貴的寶物；菩薩也是如此，功德、善寶以及一切令人快樂的事物都出自菩薩。八、如同大地出產各種奇妙的藥物，能夠治療各種疾病；菩薩也是如此，能夠出產一切法藥，能夠去除一切諸多的煩惱疾病。九、如同大地不會被風所動搖，繩蚋、蜜蜂、蝎子等不能損害它；菩薩也是如此，一切內外各種因緣的逼迫惱亂都不能動搖他。十、如同大地不會被獅子的吼叫、龍象的雷鳴閃電所驚嚇；菩薩也是如此，一切外道九十五種邪說都不能動搖他。具備這十種特性，菩薩就被稱為持地三昧，因為得到持地三昧的緣故，所以名為持地。或者修持十地（菩薩修行的十個階段）稱為持地。 說到『自在』，在《攝大乘論》（Śrāvakabhūmi）和《華嚴經》（Avataṃsaka Sūtra）中都說了十種。《華嚴經》說：一、壽命自在，因為能夠安住無邊劫的緣故。二、心自在，因為能夠出入無數禪定，進入深奧智慧的緣故。三、莊嚴自在，能夠莊嚴一切剎土（佛國）的緣故；《攝大乘論》中稱為眾具自在。四、業自在，能夠隨時承受果報的緣故。五、生自在，能夠在一切剎土示現出生的緣故。六、解脫自在，能夠見到一切世界諸佛圓滿的緣故；《攝大乘論》中稱為勝解自在。七、欲自在，能夠隨時在剎土成就菩提（覺悟）的緣故。八、神力自在，能夠示現一切神通變化的緣故。九、法自在，能夠示現無量無邊的法門的緣故。十、智自在，能夠在念念之中示現覺悟如來的十力（如來所具有的十種力量）和四無所畏（佛陀在眾人面前開示佛法時，具有的四種無所畏懼的自信）的緣故。然而與《攝大乘論》的解釋略有不同。通過修行六度（佈施、持戒、忍辱、精進、禪定、智慧）而得到，詳細內容見《攝大乘論》。現在這裡指的是神力自在，普遍示現各種法門的緣故。 經文『佛』
【English Translation】 English version: The rain of Dharma, like compassionate clouds, universally pours down, fully capable of containing and upholding as it is said. Five, just as all grasses, trees, forests, and all beings' walking, standing, sitting, and lying down rely on the earth; so too are Bodhisattvas, all beings' cultivation of virtuous paths, the learning of Dharma by the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), and the attainment of Nirvāṇa, all arise because of Bodhisattvas. Six, just as the earth allows all seeds to rely on it for growth; so too are Bodhisattvas, all seeds of virtuous karma and Devas rely on Bodhisattvas to grow. Seven, just as the earth can produce all kinds of precious treasures; so too are Bodhisattvas, merits, virtuous treasures, and all things that bring joy come from Bodhisattvas. Eight, just as the earth produces various wonderful medicines that can cure all diseases; so too are Bodhisattvas, they can produce all Dharma medicines that can remove all afflictions and diseases. Nine, just as the earth cannot be moved by the wind, and cannot be harmed by gnats, bees, scorpions, etc.; so too are Bodhisattvas, they cannot be disturbed by all kinds of internal and external conditions of coercion and annoyance. Ten, just as the earth is not frightened by the roar of lions, the thunder and lightning of dragons and elephants; so too are Bodhisattvas, they cannot be moved by all externalist paths and ninety-five kinds of heretical views. Possessing these ten characteristics, a Bodhisattva is called the Samādhi of Holding the Earth, and because of attaining the Samādhi of Holding the Earth, they are called 'Earth Holder'. Or, cultivating the Ten Bhūmis (the ten stages of a Bodhisattva's practice) is called 'Earth Holder'. Speaking of 'Sovereignty', both the Śrāvakabhūmi and the Avataṃsaka Sūtra speak of ten kinds. The Avataṃsaka Sūtra says: One, Sovereignty over Life, because one can abide for endless Kalpas. Two, Sovereignty over Mind, because one can enter and exit countless Samādhis and enter profound wisdom. Three, Sovereignty over Adornment, because one can adorn all Buddha-fields; the Śrāvakabhūmi calls it Sovereignty over Possessions. Four, Sovereignty over Karma, because one can receive retribution at any time. Five, Sovereignty over Birth, because one can manifest birth in all Buddha-fields. Six, Sovereignty over Liberation, because one can see the perfection of all Buddhas in all realms; the Śrāvakabhūmi calls it Sovereignty over Excellent Understanding. Seven, Sovereignty over Desire, because one can achieve Bodhi (enlightenment) in a Buddha-field at any time. Eight, Sovereignty over Supernatural Powers, because one can manifest all kinds of supernatural transformations. Nine, Sovereignty over Dharma, because one can manifest immeasurable and boundless Dharma doors. Ten, Sovereignty over Wisdom, because one can manifest the enlightenment of the Tathāgata's Ten Powers (the ten powers possessed by the Tathāgata) and Four Fearlessnesses (the four kinds of fearless confidence that the Buddha has when teaching the Dharma in front of a crowd) in every moment. However, the explanation is slightly different from that in the Śrāvakabhūmi. It is obtained through the practice of the Six Pāramitās (generosity, morality, patience, diligence, concentration, and wisdom), as detailed in the Śrāvakabhūmi. Here, it refers to the Sovereignty over Supernatural Powers, universally manifesting various Dharma doors. The Sutra 'Buddha'
說是(至)三菩提心」。
贊曰：第四段結成時益。
陀羅尼品
三門分別：一來意，二釋名，三解妨。
來意者，論云「為護眾生諸難」，如前已釋。
釋名者，梵云陀羅尼，此云總持，念、慧為體，以少略密無義文字，神力加持威靈莫匹，摧邪殄惡、樹正揚善，故名陀羅尼。此品明之，故名陀羅尼品。
解妨者，問：總持有四，為得法、義、辨才、詞無礙解。如次說四，此說何者？答：上來長行法、義持，今此咒持，為護前二所以明之。無得無生忍，總持也。
經「爾時藥王(至)功德甚多」。
贊曰：品文分三：初明持經之福，次明神咒之方，后明時眾獲益。此初。有二：初問、后答。答中有三：一返問，二直答，三佛說。
經「爾時藥王(至)多所饒益」。
贊曰：下明神咒之方。有五，合為三類：初二聖，次二天，后十神。此初聖。有四：一標，二說，三結勝，四佛贊。
經「爾時勇施(至)是諸佛已」。
贊曰：第二聖。有四：初標，二功能，三正說，四結勝。
經「爾時毗沙門(至)無諸衰患」。
贊曰：下二天。中初文有三：初標，次說，后結勝。「毗沙門」者此云多聞，四天王中北方之天也，常贊佛法。
【現代漢語翻譯】 現代漢語譯本：說是達到圓滿覺悟的菩提心（至三菩提心）。
讚語說：第四段總結了修行所帶來的利益。
陀羅尼品
本品從三個方面進行分析：一、闡述本品的來意；二、解釋品名；三、解答疑問。
關於來意，《論》中說『爲了保護眾生免受各種災難』，這在前面已經解釋過了。
關於解釋品名，梵語陀羅尼（Dharani），這裡翻譯為『總持』，以念和慧為本體。用簡短、精煉、神秘且意義深遠的文字，通過神力加持，其威力無比，能夠摧毀邪惡、消滅罪孽、樹立正氣、弘揚善良，因此稱為陀羅尼（Dharani）。此品闡明陀羅尼（Dharani）的意義，所以稱為《陀羅尼品》。
關於解答疑問，有人問：總持（Dharani）有四種，即獲得法總持、義總持、辯才總持和詞無礙解總持。按照順序分別闡述這四種總持（Dharani），那麼此品所說的是哪一種呢？回答：前面長行文講述的是法總持和義總持，現在這裡的咒語總持，是爲了保護前兩種總持（Dharani）而闡明的。無得無生忍，也是一種總持（Dharani）。
經文：『這時藥王（Bhaisajya-raja）（至）功德非常多。』
讚語說：本品經文分為三個部分：首先闡明受持經文的福報，其次闡明神咒的方法，最後闡明當時在場大眾所獲得的利益。這裡是第一部分。這部分又分為兩個小部分：先是提問，然後是回答。回答中又分為三個小部分：一是反問，二是直接回答，三是佛陀解說。
經文：『這時藥王（Bhaisajya-raja）（至）多多饒益。』
讚語說：下面闡明神咒的方法。這部分分為五段，可以歸為三類：首先是兩位聖者，其次是兩位天王，最後是十位神。這裡是第一位聖者。這部分分為四個小部分：一是標出，二是解說，三是總結殊勝之處，四是佛陀讚歎。
經文：『這時勇施（Bhadrapala）（至）是諸佛已。』
讚語說：第二位聖者。這部分分為四個小部分：一是標出，二是功能，三是正式解說，四是總結殊勝之處。
經文：『這時毗沙門（Vaisravana）（至）無諸衰患。』
讚語說：下面是兩位天王。在第一段經文中，分為三個小部分：一是標出，二是解說，三是總結殊勝之處。『毗沙門（Vaisravana）』，這裡翻譯為『多聞』，是四大天王中北方的天王，經常讚歎佛法。
【English Translation】 English version: It is said to be the Bodhicitta (至三菩提心) (the mind of enlightenment) that leads to complete enlightenment.
The commentary says: The fourth section concludes with the benefits of practice.
Chapter on Dharani
This chapter is analyzed from three aspects: first, to explain the intention of this chapter; second, to explain the name of the chapter; and third, to answer questions.
Regarding the intention, the Treatise says, 'To protect sentient beings from all difficulties,' as explained earlier.
Regarding the explanation of the name, the Sanskrit word is Dharani (陀羅尼), which is translated here as 'Total Retention' (總持), with mindfulness and wisdom as its essence. Using concise, refined, mysterious, and profound words, through the blessing of divine power, its power is unparalleled, capable of destroying evil, eliminating sins, establishing righteousness, and promoting goodness, hence it is called Dharani (陀羅尼). This chapter elucidates the meaning of Dharani (陀羅尼), so it is called the 'Chapter on Dharani'.
Regarding answering questions, someone asks: There are four types of Total Retention (Dharani): namely, obtaining Dharma-Dharani, Meaning-Dharani, Eloquence-Dharani, and Unobstructed-Expression-Dharani. Explaining these four types of Total Retention (Dharani) in order, which one is being discussed in this chapter? The answer is: The preceding prose passage discusses Dharma-Dharani and Meaning-Dharani, and the mantra-Dharani here is explained to protect the former two types of Total Retention (Dharani). Non-attainment and Non-arising forbearance is also a kind of Total Retention (Dharani).
Sutra: 'At that time, Bhaisajya-raja (藥王) (Medicine King Bodhisattva) (to) the merits were very many.'
The commentary says: The text of this chapter is divided into three parts: first, it elucidates the blessings of upholding the sutra; second, it elucidates the methods of the divine mantra; and third, it elucidates the benefits gained by the assembly at that time. This is the first part. This part is further divided into two sub-parts: first, a question is raised, and then an answer is given. The answer is further divided into three sub-parts: first, a counter-question; second, a direct answer; and third, the Buddha's explanation.
Sutra: 'At that time, Bhaisajya-raja (藥王) (Medicine King Bodhisattva) (to) greatly benefited.'
The commentary says: The following elucidates the methods of the divine mantra. This part is divided into five sections, which can be categorized into three types: first, two sages; second, two heavenly kings; and third, ten deities. This is the first sage. This part is divided into four sub-parts: first, it is labeled; second, it is explained; third, its superiority is summarized; and fourth, the Buddha praises it.
Sutra: 'At that time, Bhadrapala (勇施) (Bhadrapala Bodhisattva) (to) are all Buddhas.'
The commentary says: The second sage. This part is divided into four sub-parts: first, it is labeled; second, its function; third, a formal explanation; and fourth, its superiority is summarized.
Sutra: 'At that time, Vaisravana (毗沙門) (Vaisravana, the Guardian of the North) (to) without any decline or suffering.'
The commentary says: The following are the two heavenly kings. In the first section of the text, it is divided into three sub-parts: first, it is labeled; second, it is explained; and third, its superiority is summarized. 'Vaisravana (毗沙門)', here translated as 'Much-Hearing' (多聞), is the northern heavenly king among the Four Heavenly Kings, who often praises the Buddha's teachings.
經「爾時持國(至)是諸佛已」。
贊曰：第二天王。有三：初標，次說，后結勝。此即東面天王。
經「爾時有羅剎女(至)如是法師」。
贊曰：此十神。有七：一標名，二請說，三正說，四勸勿惱法師，五更說偈喻罪，六請身護，七佛讚揚。有三：初總贊，次別贊，后勸贊。
經「說是陀羅尼(至)無生法忍」。
贊曰：品第三段時眾獲益。
妙莊嚴王本事品
三門分別：一來意，二釋名，三解妨。
來意有二：一者論云「功德勝力者，〈妙莊嚴王品〉示現。此明凈藏、凈眼持《法華經》，因圓道著，功德勝力回邪見之父王，得當來之佛記，皆由《法華》功德之力。說彼本緣利益時會，故此品來。」二者前〈妙音品〉明華德菩薩請問妙音所得三昧，因此自得法華三昧。今妙莊嚴王即是華德，未得三昧已前為妙莊嚴，本著邪見。今明二子勸說父王，為善知識不簡怨親，以示眾人令弘此經，故此品來。
釋名者，在俗皇貴，妙珍綺以飾容；回邪入正，勝法寶而瑩體，故名妙莊嚴王。宿世因緣，故名本事。
解妨者，問：此品正明凈藏、凈眼為善知識，何故不以為品名耶？答：由功德勝、回邪入正，妙莊嚴王身非二子故，雖為善友，父藉功德
【現代漢語翻譯】 經文：『爾時持國（到）是諸佛已』。 贊曰：第二天王。有三：初標，次說，后結勝。此即東面天王。 經文：『爾時有羅剎女（到）如是法師』。 贊曰：此十神。有七：一標名，二請說，三正說，四勸勿惱法師，五更說偈喻罪，六請身護，七佛讚揚。有三：初總贊，次別贊，后勸贊。 經文：『說是陀羅尼（到）無生法忍』。 贊曰：品第三段時眾獲益。 妙莊嚴王本事品 三門分別：一來意，二釋名，三解妨。 來意有二：一者論云『功德勝力者，〈妙莊嚴王品〉示現。此明凈藏（Purified Treasury），凈眼（Pure Eye）持《法華經》，因圓道著，功德勝力回邪見之父王，得當來之佛記，皆由《法華》功德之力。說彼本緣利益時會，故此品來。』二者前〈妙音品〉明華德菩薩請問妙音所得三昧，因此自得法華三昧。今妙莊嚴王即是華德，未得三昧已前為妙莊嚴，本著邪見。今明二子勸說父王，為善知識不簡怨親，以示眾人令弘此經，故此品來。 釋名者，在俗皇貴，妙珍綺以飾容；回邪入正，勝法寶而瑩體，故名妙莊嚴王。宿世因緣，故名本事。 解妨者，問：此品正明凈藏、凈眼為善知識，何故不以為品名耶？答：由功德勝、回邪入正，妙莊嚴王身非二子故，雖為善友，父藉功德
【English Translation】 Text: 'Then Dhritarashtra (up to) these Buddhas already'. Commentary: The second heavenly king. There are three parts: first, the introduction; second, the explanation; and third, the conclusion of victory. This is the eastern heavenly king. Text: 'Then there were Rakshasa (up to) such Dharma masters'. Commentary: These ten spirits. There are seven parts: first, naming; second, requesting explanation; third, the explanation itself; fourth, advising not to disturb the Dharma masters; fifth, further explaining the sin through verses and metaphors; sixth, requesting protection; and seventh, the Buddha's praise. There are three parts: first, general praise; second, specific praise; and third, encouraging praise. Text: 'Having spoken this Dharani (up to) the forbearance of non-birth'. Commentary: In the third section of the chapter, the assembly benefits. Chapter on the Past Deeds of King Wonderful Adornment Three aspects to distinguish: first, the intention; second, the explanation of the name; and third, resolving objections. There are two intentions: first, the treatise says, 'Those with superior power of merit, as shown in the Chapter on King Wonderful Adornment. This clarifies that Purified Treasury and Pure Eye uphold the Lotus Sutra, because of the perfection of the path, the superior power of merit turns the father-king away from wrong views, and they receive the Buddha's prediction of future Buddhahood, all due to the power of the Lotus Sutra. Speaking of their original causes and benefits at the opportune time, hence this chapter comes.' Second, the previous Chapter on Wonderful Sound clarifies that Bodhisattva Flower Virtue asked Wonderful Sound about the Samadhi he obtained, and thus he himself obtained the Lotus Samadhi. Now, King Wonderful Adornment is Flower Virtue; before obtaining the Samadhi, he was Wonderful Adornment, originally holding wrong views. Now, it clarifies that the two sons advise the father-king, being good advisors without distinguishing between enemies and relatives, to show the assembly to propagate this sutra, hence this chapter comes. Explaining the name: As a noble king in the secular world, he adorns his appearance with wonderful jewels and silks; turning from wrong to right, he polishes his body with the superior Dharma treasure, hence he is named King Wonderful Adornment. Due to past life causes and conditions, it is named Past Deeds. Resolving objections: Question: This chapter clearly clarifies that Purified Treasury and Pure Eye are good advisors, why not use them as the chapter name? Answer: Because of the superior merit and turning from wrong to right, King Wonderful Adornment's body is not the two sons, although they are good friends, the father relies on merit.
身入正故。又前華德即妙莊嚴，欲會彼身，故以為品。又凈藏、凈眼即藥王、藥上，前已明藥王，恐題名濫故不說之。
經「爾時佛告(至)劫名喜見」。
贊曰：品文分四，一敘本緣、二會今古、三勸人歸禮、四結成眾益。初文復四：一敘時，二標佛，三明菩薩父子，四廣顯由緒。此初二也。
經「彼佛法中(至)二名凈眼」。
贊曰：三明菩薩父子。
經「是二子(至)亦悉通達」。
贊曰：下第四廣明由緒。分四：一讚二子之德，二明時佛說法，三「時凈藏凈眼」下二子化父。四「其王即時以國付弟」下出家獲益。此初。分三：初標成福智，次別列四德，后列七定。四德者：一六度。二方便善巧，有十二：悲心顧戀、了知諸行、欣佛妙智、常處生死輪迴不染、熾然精進，此六為內。令以少善感無量果、令以小力攝大善根、憎聖教者除其恚惱、處中住者令其趣入、已趣入者令其成熟、已成熟者令得解脫，此六為外。三四無量。四三十七道品。「諸三昧中凈」者，斷障證真故。「日星宿」者，如日大破、如星種種破諸暗故。「凈光」者，放大光故。「凈色」者，現諸妙色故。「凈照明」者，照佛法故。「長莊嚴」者，證得功德無萎歇故。「大威德」者，起神通故。
經
【現代漢語翻譯】 現代漢語譯本：因為（觀世音菩薩）以清凈之身進入正位。又因為之前的華德菩薩就是妙莊嚴王，想要與他的身份相會合，所以才有了這一品。另外，凈藏菩薩和凈眼菩薩就是藥王菩薩和藥上菩薩，前面已經說明了藥王菩薩，恐怕題目名稱重複，所以沒有說藥上菩薩。
經文：『爾時佛告（至）劫名喜見』。
贊曰：這一品的內容分為四個部分：一是敘述本來的因緣，二是會合今昔，三是勸人歸依禮敬，四是總結成就眾人的利益。最初的部分又分為四個方面：一是敘述時間，二是標明佛，三是說明菩薩父子，四是廣泛地闡明因由頭緒。這裡是最初的兩個方面。
經文：『彼佛法中（至）二名凈眼』。
贊曰：這是說明菩薩父子。
經文：『是二子（至）亦悉通達』。
贊曰：下面第四個方面是廣泛地闡明因由頭緒。分為四個部分：一是讚歎兩個兒子的德行，二是說明當時的佛說法，三是『時凈藏凈眼』以下是兩個兒子教化父親。四是『其王即時以國付弟』以下是出家獲得利益。這是第一個部分。分為三個方面：首先是標明成就福德和智慧，其次是分別列出四種德行，最後是列出七種禪定。四種德行是：一是六度（paramita，佈施、持戒、忍辱、精進、禪定、智慧）。二是方便善巧，有十二種：以悲心顧念眾生、了知諸法實相、欣慕佛的妙智、常處生死輪迴而不被污染、熾盛地精進，這六種是內在的。使以少許善行感得無量果報、使以微小力量攝取廣大的善根、對於憎恨聖教的人消除他們的嗔恚煩惱、對於處於中間狀態的人使他們趣向正道、對於已經趣向正道的人使他們成熟、對於已經成熟的人使他們得到解脫，這六種是外在的。三是四無量心（brahmavihara，慈、悲、喜、舍）。四是三十七道品（bodhipaksadharma，四念處、四正勤、四如意足、五根、五力、七菩提分、八正道分）。『諸三昧中凈』，是因為斷除障礙而證得真如的緣故。『日星宿』，如同太陽一樣巨大地破除黑暗，如同星星一樣種種地破除各種黑暗的緣故。『凈光』，是因為放出大光明。『凈色』，是因為顯現各種美妙的顏色。『凈照明』，是因為照耀佛法的緣故。『長莊嚴』，是因為證得功德而沒有衰竭的緣故。『大威德』，是因為發起神通的緣故。
經文
【English Translation】 English version: Because (Avalokiteshvara Bodhisattva) enters the right position with a pure body. Also, because the previous Huarade Bodhisattva was Miaozhuangyan King, wanting to meet with his identity, that's why this chapter exists. In addition, Pure Treasury Bodhisattva and Pure Eye Bodhisattva are Medicine King Bodhisattva and Medicine Superior Bodhisattva. Medicine King Bodhisattva has been explained earlier, fearing that the title would be repeated, so Medicine Superior Bodhisattva was not mentioned.
Sutra: 'At that time, the Buddha told (to) the kalpa named Joyful Vision'.
Commentary: The content of this chapter is divided into four parts: first, narrating the original cause; second, uniting the past and present; third, encouraging people to take refuge and pay homage; and fourth, summarizing and achieving the benefits of the masses. The initial part is further divided into four aspects: first, narrating the time; second, marking the Buddha; third, explaining the Bodhisattva father and sons; and fourth, extensively elucidating the causes and clues. These are the first two aspects.
Sutra: 'In that Buddha's Dharma (to) two named Pure Eyes'.
Commentary: This explains the Bodhisattva father and sons.
Sutra: 'These two sons (to) also all thoroughly understood'.
Commentary: The fourth aspect below is to extensively elucidate the causes and clues. It is divided into four parts: first, praising the virtues of the two sons; second, explaining the Buddha's teaching at that time; third, 'When Pure Treasury and Pure Eyes' below is the two sons' teaching of their father. Fourth, 'The king immediately entrusted the country to his younger brother' below is leaving home and gaining benefits. This is the first part. It is divided into three aspects: first, marking the achievement of merit and wisdom; second, listing the four virtues separately; and finally, listing the seven samadhis. The four virtues are: first, the six paramitas (dana, shila, kshanti, virya, dhyana, prajna). Second, skillful means, with twelve types: with compassionately caring for sentient beings, understanding the true nature of all dharmas, admiring the Buddha's wonderful wisdom, constantly being in the cycle of birth and death without being contaminated, vigorously striving forward, these six are internal. Causing one to gain immeasurable rewards with a little good deed, causing one to gather great roots of goodness with small strength, for those who hate the holy teachings, eliminating their anger and vexation, for those who are in the middle state, causing them to move towards the right path, for those who have already moved towards the right path, causing them to mature, for those who have already matured, causing them to attain liberation, these six are external. Third, the four immeasurables (brahmavihara, loving-kindness, compassion, joy, equanimity). Fourth, the thirty-seven factors of enlightenment (bodhipaksadharma, the four foundations of mindfulness, the four right exertions, the four bases of power, the five roots, the five powers, the seven factors of enlightenment, the eightfold noble path). 'Pure in all samadhis' is because of cutting off obstacles and realizing the truth. 'Sun, stars, constellations' is like the sun greatly breaking through darkness, like the stars breaking through all kinds of darkness in various ways. 'Pure light' is because of emitting great light. 'Pure color' is because of manifesting various wonderful colors. 'Pure illumination' is because of illuminating the Buddha's Dharma. 'Long adornment' is because of attaining merit and not decaying. 'Great power and virtue' is because of initiating supernatural powers.
Sutra
「爾時彼佛(至)是法華經」。
贊曰：第二明時佛說法。
經「時凈藏凈眼(至)宜應聽受」。
贊曰：第三二子化父。有五：一啟母請詣佛，二母令子化父，三稟教行化，四「彼時妙莊嚴王后宮八萬四千人」下信心歸佛。五「爾時彼佛為王說法」下佛應導利。此初。有二：初標、后釋。「爪」音側挍反，正應作「爪」。又作「抓」者，《玉篇》「掏也刮也。」爪之搔物曰抓，雖聲同，非指爪。
經「母告子言(至)與共俱去」。
贊曰：二母令子化父。
經「凈藏凈眼(至)此邪見家」。
贊曰：第三稟教行化。有九：一二子恨生，二母令念父，三順言即化，四父見喜問，五二子具答，六父陳欲往，七報母請出，八母遂許之，九白親詣佛。此初也。
經「母告子言(至)往至佛所」。
贊曰：二母令念父。
經「於是二子(至)心凈信解」。
贊曰：第三順言行化。初標，次釋，后結。
經「時父見子(至)我是弟子」。
贊曰：第四父見喜問，第五二子具答。
經「父語子言(至)愿聽我出家」。
贊曰：第六父陳欲往，第七報母請出。報母請出有二：初報父信心，后請出家。出家寬曠，喻虛空也。如契經說「
【現代漢語翻譯】 現代漢語譯本 『爾時彼佛』(那時彼佛)到『是法華經』（就是《法華經》）。
贊曰：第二部分說明那時佛陀說法。
經文：『時凈藏凈眼』（當時凈藏、凈眼）到『宜應聽受』（應該聽受）。
贊曰：第三部分講述二子化父。分為五個小部分：一、啟母請詣佛（啟請母親一同前往佛處），二、母令子化父（母親讓兒子去感化父親），三、稟教行化（稟受教誨並實行感化），四、『彼時妙莊嚴王后宮八萬四千人』下信心歸佛（『那時妙莊嚴王的後宮八萬四千人』以下講述了眾人信心歸向佛陀），五、『爾時彼佛為王說法』下佛應導利（『那時彼佛為國王說法』以下講述了佛陀應機引導利益眾生）。這是第一個部分。分為兩個小部分：先是標示，后是解釋。『爪』字讀音為側挍反，正字應寫作『爪』。也有寫作『抓』的，《玉篇》中解釋為『掏也刮也』。爪之搔物曰抓，雖然聲音相同，但並非指甲之爪。
經文：『母告子言』（母親告訴兒子們）到『與共俱去』（一起去）。
贊曰：第二部分講述母親讓兒子去感化父親。
經文：『凈藏凈眼』（凈藏、凈眼）到『此邪見家』（這個邪見之家）。
贊曰：第三部分講述稟受教誨並實行感化。分為九個小部分：一、二子恨生（二子後悔出生在這樣的家庭），二、母令念父（母親讓兒子們思念父親），三、順言即化（聽從母親的話就開始感化父親），四、父見喜問（父親見到兒子們很高興地詢問），五、二子具答（二子詳細回答），六、父陳欲往（父親陳述想要前往佛處），七、報母請出（稟告母親請求允許前往），八、母遂許之（母親於是答應了），九、白親詣佛（稟告雙親一同前往佛處）。這是第一個小部分。
經文：『母告子言』（母親告訴兒子們）到『往至佛所』（前往佛陀那裡）。
贊曰：第二部分講述母親讓兒子們思念父親。
經文：『於是二子』（於是二子）到『心凈信解』（內心清凈，信受理解）。
贊曰：第三部分講述聽從母親的話就開始感化父親。先是標示，其次是解釋，最後是總結。
經文：『時父見子』（當時父親見到兒子們）到『我是弟子』（我是您的弟子）。
贊曰：第四部分講述父親見到兒子們很高興地詢問，第五部分講述二子詳細回答。
經文：『父語子言』（父親對兒子們說）到『愿聽我出家』（希望允許我出家）。
贊曰：第六部分講述父親陳述想要前往佛處，第七部分講述稟告母親請求允許前往。稟告母親請求允許前往分為兩個小部分：先是稟告父親的信心，后是請求出家。出家寬曠，比喻虛空。如契經所說
【English Translation】 English version 『At that time, that Buddha』 (Erh Shi Bi Fo) to 『is the Lotus Sutra』 (Shi Fa Hua Jing).
Commentary: The second part explains that the Buddha preached at that time.
Sutra: 『At that time, Pure Treasury and Pure Eye』 (Shi Jing Zang Jing Yan) to 『should listen and receive』 (Yi Ying Ting Shou).
Commentary: The third part tells the story of the two sons converting their father. It is divided into five sub-parts: 1. Entreating the mother to go to the Buddha (Qi Mu Qing Yi Fo), 2. The mother instructs the sons to convert the father (Mu Ling Zi Hua Fu), 3. Receiving teachings and practicing conversion (Bing Jiao Xing Hua), 4. 『At that time, the eighty-four thousand people in the harem of King Wonderful Adornment』 (Bi Shi Miao Zhuang Yan Wang Hou Gong Ba Wan Si Qian Ren) below describes their faith returning to the Buddha, 5. 『At that time, that Buddha preached to the king』 (Erh Shi Bi Fo Wei Wang Shuo Fa) below describes the Buddha guiding and benefiting beings according to their needs. This is the first part. It is divided into two sub-parts: first, the indication, and then the explanation. The pronunciation of 『爪』 (zhua, claw) is ce jiao fan, and the correct character should be 『爪』. It is also written as 『抓』 (zhua), which in the 『Yupian』 (Yu Pian, a Chinese dictionary) is explained as 『to dig and scrape』. 『抓』 refers to scratching with claws, although the sound is the same, it does not refer to the nail of a claw.
Sutra: 『The mother told her sons』 (Mu Gao Zi Yan) to 『go together』 (Yu Gong Ju Qu).
Commentary: The second part tells the story of the mother instructing her sons to convert their father.
Sutra: 『Pure Treasury and Pure Eye』 (Jing Zang Jing Yan) to 『this family of wrong views』 (Ci Xie Jian Jia).
Commentary: The third part tells the story of receiving teachings and practicing conversion. It is divided into nine sub-parts: 1. The two sons regret being born (Erh Zi Hen Sheng), 2. The mother instructs them to think of their father (Mu Ling Nian Fu), 3. Obeying her words, they immediately begin to convert (Shun Yan Ji Hua), 4. The father is happy to see them and asks (Fu Jian Xi Wen), 5. The two sons answer in detail (Erh Zi Ju Da), 6. The father states his desire to go (Fu Chen Yu Wang), 7. Reporting to the mother and requesting permission to leave (Bao Mu Qing Chu), 8. The mother then allows it (Mu Sui Xu Zhi), 9. Informing their parents and going to the Buddha together (Bai Qin Yi Fo). This is the first sub-part.
Sutra: 『The mother told her sons』 (Mu Gao Zi Yan) to 『go to the Buddha』s place』 (Wang Zhi Fo Suo).
Commentary: The second part tells the story of the mother instructing her sons to think of their father.
Sutra: 『Then the two sons』 (Yu Shi Er Zi) to 『pure faith and understanding in their hearts』 (Xin Jing Xin Jie).
Commentary: The third part tells the story of obeying the mother's words and beginning to convert the father. First, the indication, then the explanation, and finally the conclusion.
Sutra: 『At that time, the father saw his sons』 (Shi Fu Jian Zi) to 『I am your disciple』 (Wo Shi Di Zi).
Commentary: The fourth part tells the story of the father being happy to see his sons and asking them, and the fifth part tells the story of the two sons answering in detail.
Sutra: 『The father said to his sons』 (Fu Yu Zi Yan) to 『I wish to be allowed to leave home』 (Yuan Ting Wo Chu Jia).
Commentary: The sixth part tells the story of the father stating his desire to go to the Buddha's place, and the seventh part tells the story of reporting to the mother and requesting permission to leave. Reporting to the mother and requesting permission to leave is divided into two sub-parts: first, reporting the father's faith, and then requesting to leave home. Leaving home is vast and spacious, a metaphor for emptiness. As the sutra says
孔雀雖有色嚴身，不如鴻鶴能遠飛，白衣雖有富貴力，不如出家功德勝。」《十輪經》說「瞻博迦華雖萎悴，猶勝諸華鮮潔時，破戒惡行諸苾芻，猶勝精進諸外道。」由此二子請母出家。
經「母即告言(至)時亦難遇」。
贊曰：第八母遂許之，第九白親詣佛。有三：初標請，次釋請，后結請。
經「彼時妙莊嚴王(至)好樂佛法」。
贊曰：子化父中第四信心歸佛。有三：初明道器堪成，次二子善化，后諸人詣佛。此初二也。道器成中有四，一後宮，二凈眼，三凈藏，四夫人。
經「於是妙莊嚴王(至)卻住一面」。
贊曰：此諸人詣佛。
經「爾時彼佛(至)放大光明」。
贊曰：二子化父中，下第五佛應導利。有四：一佛善說法，二王解珠施，三王唸佛色，四佛問記成。此初二也。
經「爾時妙莊嚴王(至)功德如是」。
贊曰：第三王唸佛色，第四佛問記成。佛問記成中，初問、後記。記中有六：初因，二體，三國，四劫，五眾，六土。
經「其王即時(至)莊嚴三昧」。
贊曰：廣明由緒中下第四齣家獲益。有六：一出家，二修行得定，三升空白佛，四嘆印廣陳，五下空贊愿，六說已而出。此初二也。
經「即升虛空
【現代漢語翻譯】 現代漢語譯本 『孔雀雖然有美麗的羽毛裝飾身體，但不如鴻鵠能高飛遠翔；在家信徒雖然擁有富貴權勢，但不如出家修行的功德殊勝。』《十輪經》（Dashalun Jing）說：『瞻博迦花（Zhanbojia hua，一種香花）即使凋謝枯萎，也勝過其他鮮艷盛開的花朵；破戒作惡的比丘（Bichu，佛教出家男眾），也勝過精進修行的外道。』因此，這兩個兒子請求母親出家。
經文：『母親就告訴他們（直到）時機也難以遇到』。
讚頌說：第八個母親於是答應了他們，第九個兒子稟告父親去拜見佛陀。這裡有三點：首先標明請求，其次解釋請求，最後總結請求。
經文：『那時妙莊嚴王（Miaozhuangyan Wang，國王名）……喜好佛法』。
讚頌說：兒子教化父親中，第四個是信心歸向佛陀。這裡有三點：首先說明國王是堪能成就佛道的器皿，其次是兩個兒子善於教化，最後是眾人前往佛陀處。這裡是前兩點。國王成為堪能之器有四個方面：一是後宮，二是凈眼（Jingyan，人名），三是凈藏（Jingzang，人名），四是夫人。
經文：『於是妙莊嚴王（Miaozhuangyan Wang）……退到一旁站立。』
讚頌說：這是眾人前往佛陀處。
經文：『那時彼佛（Bi fo，指佛陀）……放出大光明。』
讚頌說：兒子教化父親中，第五個是佛陀應機引導利益。這裡有四個方面：一是佛陀善於說法，二是國王理解佛法並佈施寶珠，三是國王憶念佛陀的莊嚴相，四是佛陀授記成就。這裡是前兩點。
經文：『那時妙莊嚴王（Miaozhuangyan Wang）……功德就是這樣。』
讚頌說：第三是國王憶念佛陀的莊嚴相，第四是佛陀授記成就。佛陀授記成就中，首先是提問，然後是授記。授記中有六個方面：一是因，二是體，三是國，四是劫，五是眾，六是土。
經文：『國王立刻（直到）莊嚴三昧（Zhuangyan sanmei，禪定名）。』
讚頌說：廣泛闡明因緣由來中，第四個是出家獲得利益。這裡有六個方面：一是出家，二是修行得定，三是升到空中拜見佛陀，四是讚歎並廣泛陳述，五是從空中下來讚歎發願，六是說完之後離開。這裡是前兩點。
經文：『立刻升到虛空』
【English Translation】 English version 'Although the peacock has beautiful feathers to adorn its body, it is not as good as the swan that can fly far away; although a layman has wealth and power, it is not as good as the merit of leaving home to practice.' The Dashalun Jing says, 'Even if the Zhanbojia hua (a fragrant flower) withers, it is still better than other fresh and clean flowers; a Bichu (Buddhist monk) who breaks the precepts and does evil is still better than diligent non-Buddhists.' Therefore, these two sons requested their mother to leave home.
Sutra: 'The mother then told them (until) the time is also difficult to encounter.'
The praise says: The eighth mother then agreed to them, and the ninth son reported to his father to visit the Buddha. There are three points here: first, stating the request; second, explaining the request; and third, summarizing the request.
Sutra: 'At that time, King Miaozhuangyan Wang (name of the king) ... delighted in the Buddha's Dharma.'
The praise says: In the sons' transformation of the father, the fourth is faith returning to the Buddha. There are three points here: first, explaining that the king is a vessel capable of attaining Buddhahood; second, the two sons are good at teaching; and third, the people go to the Buddha's place. Here are the first two points. There are four aspects to the king becoming a capable vessel: first, the harem; second, Jingyan (name of a person); third, Jingzang (name of a person); and fourth, the queen.
Sutra: 'Then King Miaozhuangyan Wang ... retreated to one side and stood.'
The praise says: This is the people going to the Buddha's place.
Sutra: 'At that time, that Buddha (referring to the Buddha) ... emitted great light.'
The praise says: In the sons' transformation of the father, the fifth is the Buddha responding to guide and benefit. There are four aspects here: first, the Buddha is good at teaching; second, the king understands the Dharma and gives jewels; third, the king remembers the Buddha's majestic appearance; and fourth, the Buddha predicts the attainment of Buddhahood. Here are the first two points.
Sutra: 'At that time, King Miaozhuangyan Wang ... merit is like this.'
The praise says: The third is the king remembering the Buddha's majestic appearance, and the fourth is the Buddha predicting the attainment of Buddhahood. In the Buddha's prediction of attainment, first is the question, and then is the prediction. There are six aspects in the prediction: first, the cause; second, the substance; third, the country; fourth, the kalpa; fifth, the assembly; and sixth, the land.
Sutra: 'The king immediately (until) Zhuangyan sanmei (name of a samadhi).'
The praise says: In broadly explaining the origin of causes and conditions, the fourth is gaining benefits from leaving home. There are six aspects here: first, leaving home; second, cultivating and attaining samadhi; third, ascending into the sky to see the Buddha; fourth, praising and broadly stating; fifth, coming down from the sky to praise and make vows; and sixth, leaving after speaking. Here are the first two points.
Sutra: 'Immediately ascended into the sky'
(至)來生我家」。
贊曰：第三升空白佛。有三：初升空，次正白，后結嘆。
經「爾時云雷(至)得善知識」。
贊曰。第四嘆印廣陳。有三：初明宿因方遇善友，次釋善友利益之義，后彰善友二子之因。此初也。
經「其善知識(至)三菩提心」。
贊曰：此釋善友利益之義。有二：初彰示教利喜令證大菩提果，后顯令得見佛發菩提心因。《善戒經》及〈菩薩地〉云：「親近善友者戒無穿缺。多聞、修證、哀愍、無畏、堪忍、無倦、言詞辨了，名善友相，求施利樂於此正知。有力、善權、饒益不捨、大悲無儻，名為善友。所作不虛、威儀圓滿、言行敦肅、無倦無嫉、儉畜隨舍、諫舉令憶、教授教誡、能為說法，是名善友，可為依信。有病無病愛敬供侍，翹問迎禮修和敬業，四事什物不闕應時，謹敬承事問聽無動，名為親近。」《涅槃經》言：「善知識者，謂佛、菩薩、辟支佛、聲聞人中住方等者。何故名善知識耶？善知識者能教眾生遠離十惡、修行十善，以是義故名善知識。複次善知識者，如法而說如說而行。云何名為如法而說如說而行？自不殺生教人不殺生，乃至自行正見教人行正見。若能如是則得名為真善知識。善男子！如空中月，從初一日至十五日漸漸增長；善知識者亦
【現代漢語翻譯】 現代漢語譯本：『（至）來生我家』。
贊曰：第三升空白佛。有三：初升空，次正白，后結嘆。
經：『爾時云雷（至）得善知識』。
贊曰：第四嘆印廣陳。有三：初明宿因方遇善友，次釋善友利益之義，后彰善友二子之因。此初也。
經：『其善知識（至）三菩提心』。
贊曰：此釋善友利益之義。有二：初彰示教利喜令證大菩提果，后顯令得見佛發菩提心因。《善戒經》及〈菩薩地〉云：『親近善友者戒無穿缺。多聞、修證、哀愍、無畏、堪忍、無倦、言詞辨了，名善友相，求施利樂於此正知。有力、善權、饒益不捨、大悲無儻，名為善友。所作不虛、威儀圓滿、言行敦肅、無倦無嫉、儉畜隨舍、諫舉令憶、教授教誡、能為說法，是名善友，可為依信。有病無病愛敬供侍，翹問迎禮修和敬業，四事什物不闕應時，謹敬承事問聽無動，名為親近。』《涅槃經》言：『善知識者，謂佛（Buddha，覺悟者）、菩薩（Bodhisattva，有情覺）、辟支佛（Pratyekabuddha，緣覺）、聲聞人中住方等者。何故名善知識耶？善知識者能教眾生遠離十惡、修行十善，以是義故名善知識。複次善知識者，如法而說如說而行。云何名為如法而說如說而行？自不殺生教人不殺生，乃至自行正見教人行正見。若能如是則得名為真善知識。善男子！如空中月，從初一日至十五日漸漸增長；善知識者亦
【English Translation】 English version: '(Until) next life, to my home'.
Praise: The third ascends, leaving emptiness to the Buddha (Buddha, the awakened one). There are three parts: first ascending into emptiness, then directly stating the purity, and finally concluding with praise.
Sutra: 'At that time, Cloud Thunder (to) obtain good spiritual friends'.
Praise: The fourth extensively elaborates with admiration. There are three parts: first, clarifying that encountering good friends is due to past causes; second, explaining the benefits of good friends; and third, revealing the causes of the two sons of the good friend. This is the first part.
Sutra: 'The good spiritual friend (to) the mind of complete enlightenment'.
Praise: This explains the benefits of good friends. There are two aspects: first, demonstrating teaching, guidance, joy, and leading to the attainment of the great Bodhi (Bodhi, enlightenment) fruit; second, revealing the cause of enabling one to see the Buddha (Buddha, the awakened one) and generate the Bodhicitta (Bodhicitta, the mind of enlightenment). The Śīla Saṃvara Sūtra and the Bodhisattvabhumi state: 'Those who are close to good friends will have no breaches in their precepts. Being learned, cultivating realization, compassionate, fearless, patient, tireless, and eloquent are the characteristics of a good friend. Seeking to bestow benefit and joy, one should know this correctly. Having strength, skillful means, benefiting without abandoning, and great compassion without falsehood are called good friends. Actions are not in vain, demeanor is complete, words and deeds are sincere and respectful, tireless and without jealousy, frugal in accumulation but willing to give away, offering admonishments to remind, teaching and instructing, and able to expound the Dharma (Dharma, the teachings), these are called good friends, worthy of reliance and trust. Whether sick or not, loving, respecting, and serving, inquiring with reverence, welcoming with courtesy, cultivating harmony and respectful conduct, providing the four necessities without delay, respectfully attending, listening without agitation, this is called being close.' The Nirvana Sutra says: 'Good spiritual friends are the Buddhas (Buddhas, the awakened ones), Bodhisattvas (Bodhisattvas, beings striving for enlightenment), Pratyekabuddhas (Pratyekabuddhas, solitary Buddhas), and those among the Śrāvakas (Śrāvakas, disciples) who abide in the Vaipulya (Vaipulya, extensive) teachings. Why are they called good spiritual friends? Good spiritual friends can teach sentient beings to stay away from the ten evils and cultivate the ten good deeds; for this reason, they are called good spiritual friends. Furthermore, good spiritual friends speak according to the Dharma (Dharma, the teachings) and act according to their words. What is called speaking according to the Dharma (Dharma, the teachings) and acting according to their words? Not killing oneself and teaching others not to kill, and so on, practicing right view oneself and teaching others to practice right view. If one can do this, then one can be called a true good spiritual friend. Good man! Like the moon in the sky, gradually increasing from the first day to the fifteenth day; good spiritual friends are also'
復如是，令諸學人漸遠惡法、增長善法。」依《華嚴經》「菩薩有十種善知識。何等為十？一能令安住菩提心，二能令修習善根，三能令究竟諸波羅蜜，四能令分別解說一切法，五能令安住成熱一切眾生，六能令具足辨才隨問能答，七能令不著一切生死，八能令於一切劫行菩薩行心無厭倦，九能令安住普賢行，十能令深入一切佛智。」又善知識是我父母，生長一切諸善根故。又為良藥，療眾病故。又為眼目，作導明故。又為日月開照出世正覺路故。乃至廣說是全梵行化令見佛，名是大緣。令發無上大菩提心，名是大因。由此因緣令證佛果，名作佛事。
經「大王汝見(至)令住正見」。
贊曰：此彰善友二子之因。
經「妙莊嚴王(至)如頻婆果」。
贊曰：第五下空贊愿。有二：初贊五德，后發六愿。此初也。「紺」音古暗反，青赤色也。皎如青紺，蓮華葉故，紅環絞飾故言青赤。「頻婆果」者，色丹且潤，故以為喻。
經「爾時妙莊嚴王(至)諸惡之心」。
贊曰：下發六愿中，初總贊佛法、后別發六愿。若教若誡二種所行處所皆悉安隱，眾生離惡而攝善故。
經「說是語已禮佛而出」。
贊曰：第六說已而出。
經「佛告大眾(至)菩薩是」。
【現代漢語翻譯】 現代漢語譯本： 「同樣，要讓學佛之人逐漸遠離惡法，增長善法。」依據《華嚴經》所說：「菩薩有十種善知識。是哪十種呢？一、能使人安住于菩提心（覺悟之心），二、能使人修習善根，三、能使人究竟圓滿各種波羅蜜（到達彼岸的方法），四、能使人分別解說一切法，五、能使人安住併成熟一切眾生，六、能使人具足辯才，隨問能答，七、能使人不執著於一切生死，八、能使人在一切劫中行菩薩行，心無厭倦，九、能使人安住于普賢行，十、能使人深入一切佛智。」而且，善知識是我的父母，因為他們生長一切善根。又像是良藥，能治療各種疾病。又像是眼目，能作為引導的光明。又像是日月，能開照出世的正覺之路。乃至廣泛地說，是圓滿的梵行，教化眾生使之見到佛，這叫做大緣。令人發起無上大菩提心，這叫做大因。由此因緣，令人證得佛果，這叫做佛事。 經文說：「大王，你看見（直到）使他們安住于正見。」 讚語說：這彰顯了善友二子（指妙莊嚴王的兩個兒子）的因緣。 經文說：「妙莊嚴王（直到）像頻婆果（一種紅色且潤澤的果實）。」 讚語說：第五部分是下文憑空讚歎和發願。分為兩個部分：首先讚歎五種功德，然後發起六個願望。這裡是第一部分。「紺（gàn）」字讀作古暗反，是青紅色。光彩照人如同青紺色，是因為蓮花葉的緣故，紅色的環繞裝飾的緣故，所以說是青紅色。「頻婆果」這種果實，顏色鮮紅而且潤澤，所以用它來作比喻。 經文說：「這時，妙莊嚴王（直到）各種邪惡之心。」 讚語說：下面是發起六個願望，首先總贊佛法，然後分別發起六個願望。無論是教導還是告誡，兩種行為的處所都安穩，眾生遠離邪惡而攝取善良的緣故。 經文說：「說完這些話，禮佛而出。」 讚語說：第六部分是說完話后離開。 經文說：「佛告訴大眾（直到）是菩薩。」
【English Translation】 English version: 'Likewise, let all learners gradually distance themselves from evil dharmas and increase good dharmas.' According to the Avatamsaka Sutra (Huayan Jing), 'Bodhisattvas have ten kinds of good teachers. What are the ten? First, one who can enable one to abide in the Bodhi mind (the mind of enlightenment); second, one who can enable one to cultivate good roots; third, one who can enable one to ultimately perfect all Paramitas (methods of reaching the other shore); fourth, one who can enable one to distinguish and explain all dharmas; fifth, one who can enable one to abide and mature all sentient beings; sixth, one who can enable one to possess eloquence and answer any question; seventh, one who can enable one not to be attached to all births and deaths; eighth, one who can enable one to practice the Bodhisattva path in all kalpas (eons) without weariness; ninth, one who can enable one to abide in the Samantabhadra practice; tenth, one who can enable one to deeply enter all Buddha wisdom.' Moreover, a good teacher is like my parents, because they generate all good roots. Also, like good medicine, it can cure all diseases. Also, like eyes, it can serve as a guiding light. Also, like the sun and moon, it can illuminate the path to transcendent perfect enlightenment. Even broadly speaking, it is complete pure conduct, transforming sentient beings to see the Buddha, this is called a great condition. Causing one to generate the unsurpassed great Bodhi mind, this is called a great cause. Through this cause and condition, causing one to attain Buddhahood, this is called doing Buddha work. The sutra says: 'Great King, you see (until) cause them to abide in right view.' The commentary says: This highlights the cause and condition of the two sons (referring to the two sons of King Wonderful Adornment, Miaozhuangyan Wang) as good friends. The sutra says: 'King Wonderful Adornment (Miaozhuangyan Wang) (until) like a Bimba fruit (a red and lustrous fruit).' The commentary says: The fifth part is praising and making vows from emptiness below. It is divided into two parts: first, praising the five virtues, then making six vows. This is the first part. '紺 (Gan)' is pronounced gu an fan, it is blue-red. Radiant like blue-red, because of the lotus leaf, because of the red encircling decoration, so it is said to be blue-red. The 'Bimba fruit' is red and lustrous, so it is used as a metaphor. The sutra says: 'At this time, King Wonderful Adornment (Miaozhuangyan Wang) (until) all evil minds.' The commentary says: Below is making six vows, first generally praising the Buddha Dharma, then separately making six vows. Whether it is teaching or admonishing, the places of the two kinds of actions are all peaceful and secure, because sentient beings are far from evil and embrace goodness. The sutra says: 'Having spoken these words, he bowed to the Buddha and departed.' The commentary says: The sixth part is leaving after speaking. The sutra says: 'The Buddha told the assembly (until) is a Bodhisattva.'
贊曰：下第二段會今古。
經「是藥王藥上(至)亦應禮拜」。
贊曰：下第三段勸人歸禮，初嘆、后勸。
經「佛說是(至)得法眼凈」。
贊曰：品第四段結成勝益。《對法》第九等云：「無間道能遠塵，解脫道能離垢，由二滿故，得法眼凈，證初果也。」
普賢菩薩勸發品
三門分別：一來意，二釋名，三解妨。
來意者，論云「護法力者，〈普賢品〉及后品示現。〈囑累品〉佛自三週付囑護法，此品菩薩勸發眾人護法，故此品來。」
釋名者，仁慈慧悟曰「賢」，德利周備名「普」，此由內證一真、外成萬德，所以德利周備、仁慈慧悟，故名普賢。《般若理趣》云：「一切有情皆如來藏，普賢菩薩遍自體故。」由證普遍賢善之理，能證之道名為普賢。故《華嚴》云：「普賢身相依于如如，不依佛國。」或由內證此普遍賢理，外彰三業無所不賢，故名普賢，此乃自利德為名也。誘獎名勸、導生為發。訓誘獎導令信導生，名為勸發，此乃利他德也。此品之中明普賢菩薩勸發信心持經入道，故名普賢菩薩勸發品。
解妨者，何故普賢來勸，非余來耶？答：欲明信順道證一乘，三業舉措無不賢故。
經「爾時普賢(至)右繞七匝」。
贊曰：
【現代漢語翻譯】 讚語說：下面第二段會合今古。
經文：『是藥王藥上(直到)亦應禮拜』。
讚語說：下面第三段勸人歸依禮拜，先是讚歎，然後勸導。
經文：『佛說是(直到)得法眼凈』。
讚語說：品第四段總結成就殊勝利益。《對法》第九等說：『無間道能夠遠離塵垢，解脫道能夠脫離污垢，由於這兩種圓滿的緣故，得到法眼凈，證得初果。』
普賢菩薩勸發品
用三個方面來分別：一是來意，二是解釋名稱，三是解釋疑問。
來意是：論中說『護持佛法力量的人，《普賢品》以及後面的品有所示現。《囑累品》中佛親自三次囑託護持佛法，此品中菩薩勸導啓發眾人護持佛法，因此有此品。』
解釋名稱：仁慈智慧覺悟叫做『賢』，德行利益周遍完備叫做『普』，這是由於內在證悟一真法界，外在成就萬種功德，所以德行利益周遍完備、仁慈智慧覺悟，因此叫做普賢。《般若理趣》說：『一切有情眾生都具有如來藏，普賢菩薩遍及一切眾生的自體。』由於證悟普遍賢善的道理，能夠證悟的道路叫做普賢。所以《華嚴經》說：『普賢菩薩的身相依于如如，不依于佛國。』或者由於內在證悟這種普遍賢善的道理，外在彰顯身口意三業沒有不賢善的，因此叫做普賢，這是以自利的功德作為名稱。誘導獎掖叫做勸，引導產生叫做發。訓導誘導獎掖使人信服引導產生，叫做勸發，這是利他的功德。此品之中闡明普賢菩薩勸導啓發信心，受持經文進入佛道，因此叫做普賢菩薩勸發品。
解釋疑問：為什麼是普賢菩薩來勸導，而不是其他菩薩來呢？回答：想要闡明信順的道路能夠證悟一乘，身口意三業的舉動沒有不賢善的緣故。
經文：『爾時普賢(直到)右繞七匝』。
讚語說：
【English Translation】 Commentary says: The second section below combines the past and present.
Sutra: 'It is the Bhaisajyaraja (Medicine King) and Bhaisajyasamudgata (Medicine Superior) (up to) should also be worshipped.'
Commentary says: The third section below encourages people to return to the Dharma and worship, first praising, then encouraging.
Sutra: 'The Buddha said (up to) obtained the pure Dharma eye.'
Commentary says: The fourth section of the chapter concludes with supreme benefits. The ninth section of Abhidharma and others say: 'The path of no interval can remove dust, the path of liberation can remove defilement, because of these two perfections, one obtains the pure Dharma eye and attains the first fruit (Sotapanna).'
Chapter on the Encouragement and Exhortation of Samantabhadra Bodhisattva
Three aspects of distinction: 1. Purpose, 2. Explanation of the name, 3. Resolution of doubts.
The purpose is: The treatise says, 'Those with the power to protect the Dharma are shown in the Samantabhadra Chapter and subsequent chapters. In the Entrustment Chapter, the Buddha himself entrusted the protection of the Dharma in three rounds. This chapter encourages and exhorts people to protect the Dharma, hence the arrival of this chapter.'
Explanation of the name: Benevolence, compassion, wisdom, and enlightenment are called '賢 (Xian, virtuous)'. Virtue and benefit that are comprehensive and complete are called '普 (Pu, universal)'. This is because of the inner realization of the one true reality and the outer accomplishment of myriad virtues, so virtue and benefit are comprehensive and complete, benevolence, compassion, wisdom, and enlightenment, hence the name Samantabhadra (普賢). The Prajnaparamita-naya-sutra says, 'All sentient beings have the Tathagatagarbha (如來藏, Buddha-nature), because Samantabhadra Bodhisattva pervades their own nature.' Because of realizing the principle of universal virtue and goodness, the path that can be realized is called Samantabhadra. Therefore, the Avatamsaka Sutra says, 'The form of Samantabhadra relies on Suchness (如如, Thusness), not on the Buddha-land.' Or because of the inner realization of this universal virtuous principle, the outer manifestation of the three karmas (身口意, body, speech, and mind) is without exception virtuous, hence the name Samantabhadra, which is named after the virtue of self-benefit. Inducement and encouragement are called '勸 (Quan, exhortation)', guiding and generating are called '發 (Fa, arousal)'. Training, inducing, encouraging, causing faith, and guiding generation are called '勸發 (Quan Fa, encouragement and arousal)', which is the virtue of benefiting others. This chapter elucidates Samantabhadra Bodhisattva's encouragement and arousal of faith, upholding the sutras and entering the path, hence the name Chapter on the Encouragement and Exhortation of Samantabhadra Bodhisattva.
Resolution of doubts: Why does Samantabhadra come to exhort, and not others? Answer: It is to elucidate that the path of faith and obedience can realize the One Vehicle (一乘, Ekayana), and the actions of body, speech, and mind are without exception virtuous.
Sutra: 'At that time, Samantabhadra (up to) circumambulated seven times to the right.'
Commentary says:
品文分六：初普賢來軌，二啟白聞經，三佛告四法，四普賢勸發，五釋迦贊勸，六時眾獲益。此初。有四：一從東而來，二所經之相，三從來徒屬，四到已歸禮。《華嚴經》云「普賢身相依于如如，不依佛國」，《智度論》云「普賢菩薩一一毛孔，常出諸佛世界及諸菩薩，遍滿十方以化眾生」。無的住處，今云從東方來者，就一化身所應見聞眾生為論。《寶云經》說：「菩薩摩訶薩有十種法名善能作化：一於一佛國身不動，而能遍諸佛剎咨請說法。二於一佛國不動，能遍一切佛國聽受深理。三於一佛國不動，能遍供養十方諸佛。四於一佛國不動，能遍諸佛國莊嚴菩提悉皆具足。五於一佛國不動，而一切佛國初成佛時坐于道場菩提樹下，恭敬供養尊重讚歎。六於一佛國不動，能以自身現一切佛土，坐于道場現成佛道。七於一佛國不動，能現一切佛土轉於法輪。八於一佛國不動，能現一切佛土入于涅槃。九於一佛國不動，能為一切佛土應受化者悉現其身。十菩薩得無作神通，於一切十方佛土不作變化想、不作神通想，隨諸眾生所應現者悉皆現之。」驗此普賢久已成佛，示現為菩薩勸修妙行。《無垢稱》云：「雖得佛道轉於法輪，而不捨于菩薩之道，是名菩薩行故。」
經「白佛言(至)是法華經」。
贊曰：
【現代漢語翻譯】 現代漢語譯本： 品文分為六個部分：首先是普賢菩薩的來歷和規範，其次是啟請陳白聽聞佛經，再次是佛陀宣講四種法則，然後是普賢菩薩勸勉發心，接著是釋迦牟尼佛讚歎勸勉，最後是當時在場的聽眾獲得利益。這是第一部分。這部分有四個方面：一是來自東方，二是所經過的景象，三是隨從的眷屬，四是到達後行歸禮。《華嚴經》說：『普賢菩薩的身相依于如如（真如實相），不依賴於佛國』。《智度論》說：『普賢菩薩的每一個毛孔，常常出現諸佛世界以及諸菩薩，遍滿十方來教化眾生』。沒有固定的住處，現在說從東方來，是就一個化身所應見聞的眾生而論。《寶云經》說：『菩薩摩訶薩有十種法，名為善於示現變化：一、在一個佛國身體不動，而能遍往各個佛剎請問說法。二、在一個佛國不動，能遍於一切佛國聽受甚深道理。三、在一個佛國不動，能遍供養十方諸佛。四、在一個佛國不動，而一切佛國的莊嚴菩提樹都完全具足。五、在一個佛國不動，而一切佛國初成佛時，都坐在道場菩提樹下，恭敬供養尊重讚歎。六、在一個佛國不動，能以自身顯現一切佛土，坐在道場示現成就佛道。七、在一個佛國不動，能顯現一切佛土轉動法輪。八、在一個佛國不動，能顯現一切佛土進入涅槃。九、在一個佛國不動，能為一切佛土應受教化者都顯現其身。十、菩薩獲得無作神通，在一切十方佛土不作變化想、不作神通想，隨著眾生所應見到的都顯現出來。』由此驗證普賢菩薩早已成佛，只是示現為菩薩來勸勉修行妙行。《維摩詰經》（《無垢稱》）說：『雖然證得佛道轉動法輪，卻不捨棄菩薩的行道，這叫做菩薩行。』 經文：『（普賢菩薩）稟告佛陀說（直到）這部《法華經》。』 讚頌說：
【English Translation】 English version: The chapter text is divided into six parts: First, the origin and conduct of Samantabhadra (Universal Virtue) Bodhisattva; second, the request to hear the Sutra; third, the Buddha's teaching of the Four Dharmas; fourth, Samantabhadra's exhortation to arouse aspiration; fifth, Shakyamuni Buddha's praise and encouragement; and sixth, the benefit gained by the assembly at that time. This is the first part. This part has four aspects: first, coming from the East; second, the appearance of the places passed through; third, the retinue of followers; and fourth, paying homage upon arrival. The Avatamsaka Sutra says, 'The form of Samantabhadra Bodhisattva relies on Suchness (Tathata), not on the Buddha-land.' The Mahaprajnaparamita Sastra says, 'From each pore of Samantabhadra Bodhisattva constantly emerge Buddha-worlds and Bodhisattvas, pervading the ten directions to transform sentient beings.' There is no fixed abode; now, saying 'coming from the East' refers to the sentient beings that a manifested body should see and hear. The Bao Yun Sutra says, 'The Bodhisattva-Mahasattva has ten dharmas called skillful transformations: 1. Without moving from one Buddha-land, he can travel to all Buddha-lands to inquire about the Dharma. 2. Without moving from one Buddha-land, he can listen to profound principles in all Buddha-lands. 3. Without moving from one Buddha-land, he can make offerings to all Buddhas in the ten directions. 4. Without moving from one Buddha-land, all the adornments of Bodhi trees in all Buddha-lands are fully complete. 5. Without moving from one Buddha-land, when Buddhas first attain enlightenment in all Buddha-lands, he sits under the Bodhi tree in the place of enlightenment, respectfully making offerings, honoring, and praising them. 6. Without moving from one Buddha-land, he can manifest all Buddha-lands with his own body, sitting in the place of enlightenment, manifesting the attainment of Buddhahood. 7. Without moving from one Buddha-land, he can manifest the turning of the Dharma wheel in all Buddha-lands. 8. Without moving from one Buddha-land, he can manifest entering Nirvana in all Buddha-lands. 9. Without moving from one Buddha-land, he can manifest his body to all those in all Buddha-lands who should be transformed. 10. The Bodhisattva obtains non-active (wu zuo) spiritual powers; in all Buddha-lands in the ten directions, he does not create thoughts of transformation or thoughts of spiritual powers, but manifests whatever sentient beings should see.' This verifies that Samantabhadra has long since become a Buddha, but manifests as a Bodhisattva to encourage the practice of wonderful conduct. The Vimalakirti Sutra (Wu Gou Cheng) says, 'Although having attained the Buddha-way and turning the Dharma wheel, he does not abandon the Bodhisattva path; this is called the Bodhisattva's practice.' The Sutra says: '(Samantabhadra Bodhisattva) reported to the Buddha (until) this Lotus Sutra.' Praise says:
第二啟白聞經。有二：初來意，后請疑。謂佛在日法尚難得，滅后無主如何得經？得聞、思、修生信順故。又佛在，眾生惑輕業薄，可得是經；滅后，眾生業厚惑重，如何得經？由難信難聞、難思難修故。
經「佛告普賢(至)必得是經」。
贊曰：第三佛告四法。有三：初標，次顯，后結。一「為諸佛護念」者，謂要根熟。《般若論》云「善護念諸菩薩，為根熟菩薩說，根未熟者聞名未得，根熟便能得教及理。」二「殖眾德本」者，要先雙修福、慧二因，起信等根方得聞等。三「入正定聚」者，正見決定。四發大悲心救濟眾生。初是資糧道，能聞能思；次是加行道，能修定觀；次是見道，能證深理；后是修道，能習能證。依此四位各增上故。又外遇佛護、內修善本，決定不謗、慈悲廣大，並在地前，方能于經教、理雙得。然依《瑜伽》，正定聚者要入初地。此說不爾。
經「爾時普賢(至)濁惡世中」。
贊曰：下第四普賢勸發。有四：一明護持，二與現益，三「若但書寫是人命終當生忉利天上」下與后益，四「有如是等功德利益」下結勸發心。此初也。《大集經．月藏分》說「佛滅度后初五百年解脫堅固，第二五百年禪定堅固，第三五百年多聞堅固，第四五百年造塔寺等福德堅固，第五
【現代漢語翻譯】 現代漢語譯本： 第二部分是關於啟白聞經。分為兩部分：首先是說明來意，然後是提出疑問。意思是說，佛陀在世時，佛法尚且難以獲得，佛陀滅度后沒有了主導，如何才能獲得佛經呢？因為通過聽聞、思考、修習，才能生起信心和順從。另外，佛陀在世時，眾生的迷惑較輕，業障較薄，或許可以得到這部佛經；佛陀滅度后，眾生的業障深重，迷惑深重，又如何才能得到這部佛經呢？因為難以置信，難以聽聞，難以思考，難以修習的緣故。
經文說：『佛告普賢(菩薩名，象徵大行)（直到）必定得到這部佛經』。
讚頌說：第三部分是佛陀告知的四種法。分為三部分：首先是標示，其次是闡明，最後是總結。第一，『為諸佛護念』，意思是說需要根基成熟。《般若論》中說：『善於護念諸位菩薩，是為根基成熟的菩薩宣說，根基未成熟的人聽聞名字都無法得到，根基成熟的人便能得到教法和義理。』第二，『殖眾德本』，意思是說要先同時修習福德和智慧這兩種因，生起信心等善根才能得到聽聞等利益。第三，『入正定聚』，意思是說正見已經確定。第四，發起大悲心救濟眾生。最初是資糧道，能夠聽聞和思考；其次是加行道，能夠修習禪定和觀想；其次是見道，能夠證悟深奧的義理；最後是修道，能夠反覆修習和證悟。依靠這四個階段各自增上。
另外，外在有佛陀的護佑，內在修習善的根本，決定不會誹謗，慈悲心廣大，這些都在初地之前，才能在經教和義理上雙雙獲得。然而，依據《瑜伽師地論》，進入正定聚需要進入初地。這裡說的不是這樣。
經文說：『爾時普賢(菩薩名，象徵大行)（直到）濁惡世中』。
讚頌說：下面第四部分是普賢菩薩的勸發。分為四個方面：一是說明護持，二是給予現世的利益，三是『若但書寫是人命終當生忉利天上(忉利天，佛教的欲界六天之一)』以下是給予後世的利益，四是『有如是等功德利益』以下是總結勸發發心。這是第一方面。《大集經．月藏分》中說：『佛陀滅度后最初五百年是解脫堅固時期，第二個五百年是禪定堅固時期，第三個五百年是多聞堅固時期，第四個五百年是建造塔寺等福德堅固時期，第五個五百年』
【English Translation】 English version: The second part is about requesting to hear the sutra. It is divided into two parts: first, explaining the intention; and second, raising questions. It means that when the Buddha was alive, the Dharma was still difficult to obtain. After the Buddha's extinction, without a leader, how can one obtain the sutras? Because through hearing, thinking, and practicing, one can generate faith and obedience. Also, when the Buddha was alive, sentient beings' delusions were lighter and their karmic obstacles were thinner, so perhaps they could obtain this sutra. After the Buddha's extinction, sentient beings' karmic obstacles are deep and their delusions are deep, so how can they obtain this sutra? Because it is difficult to believe, difficult to hear, difficult to think, and difficult to practice.
The sutra says: 'The Buddha told Samantabhadra (name of a Bodhisattva, symbolizing great practice) (until) one will surely obtain this sutra'.
The praise says: The third part is the four dharmas told by the Buddha. It is divided into three parts: first, the indication; second, the explanation; and third, the conclusion. First, 'protected and念by all Buddhas' means that the roots need to be mature. The Prajna-論 says: 'Skillfully protect and念all Bodhisattvas, speaking for Bodhisattvas whose roots are mature. Those whose roots are not mature cannot even obtain the name upon hearing it, but those whose roots are mature can obtain the teachings and the principles.' Second, 'planting the roots of all virtues' means that one must first simultaneously cultivate the two causes of merit and wisdom, and generate roots such as faith in order to obtain benefits such as hearing. Third, 'entering the assembly of the rightly established' means that right view is determined. Fourth, generating great compassion to save sentient beings. The first is the path of accumulation, able to hear and think; the second is the path of preparation, able to practice meditation and contemplation; the third is the path of seeing, able to realize profound principles; and the last is the path of cultivation, able to repeatedly practice and realize. Relying on these four stages, each increases.
In addition, externally there is the Buddha's protection, internally cultivating the root of goodness, definitely not slandering, and having vast compassion. These are all before the first ground, in order to obtain both the teachings and the principles of the sutra. However, according to the Yogacarabhumi-sastra, entering the assembly of the rightly established requires entering the first ground. This says it is not so.
The sutra says: 'At that time, Samantabhadra (name of a Bodhisattva, symbolizing great practice) (until) in the turbid and evil world'.
The praise says: The fourth part below is Samantabhadra Bodhisattva's exhortation. It is divided into four aspects: first, explaining protection; second, giving present benefits; third, 'if one only writes this, that person upon death will be born in Trayastrimsa Heaven (Trayastrimsa Heaven, one of the six desire realms in Buddhism)' below is giving benefits in the afterlife; and fourth, 'having such merits and benefits' below is concluding and exhorting to generate the mind. This is the first aspect. The Mahasamghata Sutra, Moon Storehouse Division says: 'After the Buddha's extinction, the first five hundred years is the period of firm liberation, the second five hundred years is the period of firm meditation, the third five hundred years is the period of firm learning, the fourth five hundred years is the period of firm merit such as building pagodas and temples, and the fifth five hundred years'
五百年斗諍堅固。」此有三釋：一云，今當第三五百年多聞堅固，依于大乘正法一千年，正法之後故言后五百年。二云，今當第五五百年，此中所言后五百歲，當最後故。依上二解，此前此後有受持經，雖非不護，此後時中人多弊惡，信者為難，故須擁護。三云，世尊記別時分，一一種類各五百歲，皆名滅後後五百歲。於此諸時菩薩皆護，由擁護中《十地論》說有三護法：一護教法，書寫讀誦為他演說故；二護行法，思惟修習于修行時，有諸障難攝受救濟故；三護證法，三佛菩提攝此證法，教化轉授故。即顯菩薩正法之時護此三法，猶有證故。像法之中護教、行法，更無證故。末法之後但護教法，又無行故。《禪法秘要》非大乘宗，不須和會。《悲華經》及真諦所云「如來滅後後五十年」，理恐文錯。有云，滅後人年五十歲時，故不相違。
經「其有受持(至)皆不得便」。
贊曰：下第二與現益。有三：初明三品修與益異；二「若法華經行閻浮提」下，明經行於世是普賢力；三「若有受持讀誦等」下，能行之者與普賢行合。初文之中，初下品受持為護；次「是人若行」下，中品受持為護；后「世尊若後世」下，上品受持為護。此初。有二：初標一切惡法惡人不得其便，后別明十二非人亦不得便。「伺」
【現代漢語翻譯】 現代漢語譯本：『五百年斗諍堅固』。對此有三種解釋：第一種說法是，現在正處於第三個五百年，是多聞堅固的時期，依據大乘正法一千年，正法之後，所以說是后五百年。第二種說法是，現在正處於第五個五百年，這裡所說的后五百歲，是指最後的時候。依據以上兩種解釋，在此前此後有受持經典的人，雖然不是不需要護持，但此後的時代中，人們大多奸詐邪惡，信仰者很難得，所以需要擁護。第三種說法是，世尊（釋迦牟尼佛）記別時間段，每一種類別各五百年，都稱為滅度后的后五百年。在這些時期，菩薩（覺悟的有情）都會護持，因為在擁護之中，《十地論》（佛教論著）說有三種護法：一是護教法，書寫、讀誦、為他人演說；二是護行法，思惟、修習，在修行時，有各種障礙困難，攝受救濟；三是護證法，三佛菩提（三種覺悟的智慧）包含這種證法，教化轉授。這顯示菩薩在正法時期護持這三種法，因為還有證悟。在像法時期護持教法、行法，但沒有證悟。末法之後只護持教法，又沒有修行。《禪法秘要》（禪宗典籍）不是大乘宗義，不需要調和。《悲華經》（佛教經典）以及真諦（佛教翻譯家）所說的『如來（佛陀）滅度後後五十年』，恐怕是文字錯誤。有人說，滅度後人壽五十歲時，所以不相違背。 經文：『其有受持（直到）皆不得便』。 贊曰：下面第二是給予現世利益。有三點：一是說明下品、中品、上品修行的利益不同；二是『若法華經行閻浮提（世界）』以下，說明《法華經》（佛教經典）在世間流傳是普賢（菩薩名）的力量；三是『若有受持讀誦等』以下，能修行的人與普賢的修行相應。在第一點中，首先是下品受持，是爲了護持；其次是『是人若行』以下，是中品受持，爲了護持；最後是『世尊若後世』以下，是上品受持，爲了護持。這是第一點。有兩點：一是標明一切惡法惡人都不能得逞，二是分別說明十二種非人也不能得逞。『伺』
【English Translation】 English version: 'The five hundred years of struggle and solidification.' There are three explanations for this: The first explanation is that we are now in the third five hundred years, which is the period of solidifying extensive learning, based on the Mahayana (Great Vehicle) Dharma (teachings) for a thousand years. After the Proper Dharma, it is said to be the latter five hundred years. The second explanation is that we are now in the fifth five hundred years, and the latter five hundred years mentioned here refer to the final period. According to the above two explanations, before and after this, there are people who uphold the scriptures. Although they are not without protection, in the later times, people are mostly cunning and evil, and believers are rare, so they need to be protected. The third explanation is that the World Honored One (Shakyamuni Buddha) distinguished the time periods, each category being five hundred years, all called the latter five hundred years after extinction (parinirvana). During these periods, Bodhisattvas (enlightened beings) will protect, because in the protection, the Ten Stages Sutra (Dashabhumika Sutra) says there are three protections of the Dharma: First, protecting the Dharma of teaching, writing, reciting, and explaining it to others; second, protecting the Dharma of practice, contemplating and cultivating, and when practicing, there are various obstacles and difficulties, receiving and helping; third, protecting the Dharma of realization, the Three Buddha Bodhis (three kinds of enlightened wisdom) include this Dharma of realization, teaching and transmitting it. This shows that Bodhisattvas protect these three Dharmas during the period of the Proper Dharma, because there is still realization. During the period of the Semblance Dharma, the Dharma of teaching and the Dharma of practice are protected, but there is no realization. After the End Dharma, only the Dharma of teaching is protected, and there is no practice. The Secret Essentials of Chan Practice (Chanfa Miyao) is not a Mahayana doctrine and does not need to be reconciled. The Karunapundarika Sutra (Beihua Jing) and Paramartha's (Buddhist translator) statement that 'fifty years after the Tathagata (Buddha) passed away' are probably textual errors. Some say that when people's lifespan is fifty years after extinction, it is not contradictory. Scripture: 'Those who receive and uphold (until) will not be able to take advantage.' Praise: The second below is to give present benefits. There are three points: First, it explains that the benefits of inferior, middle, and superior practices are different; second, 'If the Lotus Sutra (Fahua Jing) travels in Jambudvipa (world),' it explains that the Lotus Sutra's circulation in the world is the power of Samantabhadra (a Bodhisattva); third, 'If there are those who receive, uphold, recite, etc.,' those who can practice are in accordance with Samantabhadra's practice. In the first point, first is the inferior upholding, which is for protection; second is 'If this person walks,' which is the middle upholding, for protection; and finally is 'World Honored One, if in later generations,' which is the superior upholding, for protection. This is the first point. There are two points: First, it indicates that all evil Dharmas and evil people cannot succeed, and second, it separately explains that the twelve types of non-humans cannot succeed. 'Spying'
音相吏反，《玉篇》「[口/└/日]厘反，奄也候也」。「𨶳」覘，「伺」視也。
經「是人若行(至)陀羅尼」。
贊曰：此中品受持為護。有四：一讀時為護，二思時為護，三忘者令憶，四見者增進。增進有三：一見而喜進，二得定，三得總持。「法音方便」者，說法之加行智定。
經「世尊(至)神通之力」。
贊曰：此上品受持為護。有五：一教其軌則三七日精通，二令見授道聞法得總持，三惡者不損，四正說神咒，五結己之力。「求索」者，須《法華》人，或凡所善愿有規求者，於三七日一心精進者。《普賢觀經》明行法有五：一三七日即見，二七七日得見，三一生得見，四二生得見，五三生得見。此中古說上品精進一七日見，乃至第五品修三生方得見。又此不定，初見劣身可一七日，乃至三生得見勝身，修異長時方見勝故。「精進」者，彼說六法：一莊嚴道場，二洗身凈潔，三六時禮拜，四啟請六師，五晝夜讀誦大乘經典，六思惟甚深空法道理。作是觀時即見普賢，能滅百萬億阿僧祇生死重罪。未見六師文，今且釋者，釋迦佛為和上、文殊師利為阿阇梨、彌勒菩薩為教授師、十方佛為證者、十方菩薩摩訶薩為同法侶、普賢菩薩為懺悔戒主，方可懺悔受三聚戒等，如此啟請方見
【現代漢語翻譯】 現代漢語譯本 音相吏反，《玉篇》『[口/└/日]厘反，奄也候也』。「𨶳」是窺視，「伺」是觀看。
經文：『是人若行(至)陀羅尼』。
贊曰：此為中品受持，以求得護佑。有四種方式：一是讀誦時得到護佑，二是思惟時得到護佑，三是對於遺忘的內容能夠憶起，四是見到此法者能夠增進修行。增進修行有三種表現：一是見到此法而心生歡喜，從而精進修行；二是獲得禪定；三是獲得總持（陀羅尼）。『法音方便』指的是說法時的加行智定，即在說法前所做的準備和修持。
經文：『世尊(至)神通之力』。
贊曰：此為上品受持，以求得護佑。有五種方式：一是教導其軌則，使其在三七日內精通；二是使其得見授道、聽聞佛法並獲得總持；三是使作惡者無法加害；四是正確地宣說神咒；五是依靠自身的力量。『求索』指的是需要《法華經》的修行者，或者凡是善良且有願望、有規範要求的人，在三七日內一心精進修行。《普賢觀經》中闡明了修行方法有五種：一是在三七日內即可得見普賢菩薩，二是在七七日內得見，三是在一生中得見，四是在二生中得見，五是在三生中得見。古老的說法認為，上品精進修行者在一七日內即可得見，乃至第五品修行者需要三生才能得見。但這也不是絕對的，最初見到的是劣身，可能一七日即可得見；乃至需要三生才能得見勝身，因為修行方式不同，時間長短也不同。『精進』指的是《普賢觀經》中所說的六種方法：一是莊嚴道場，二是洗身保持潔凈，三是六時禮拜，四是啟請六師，五是晝夜讀誦大乘經典，六是思惟甚深空法的道理。按照這些方法觀修時，即可得見普賢菩薩，能夠滅除百萬億阿僧祇的生死重罪。目前尚未見到關於六師的文獻，現在暫且解釋為：釋迦牟尼佛為和尚（Upadhyaya），文殊師利菩薩為阿阇梨（Acharya），彌勒菩薩為教授師，十方諸佛為證明者，十方菩薩摩訶薩為同法道友，普賢菩薩為懺悔戒主，如此啟請，方可懺悔並受持三聚戒等，這樣啟請才能得見普賢菩薩。
【English Translation】 English version The sound '音' (yīn) is the opposite of '吏' (lì), according to the Yupian (玉篇) dictionary, '[口/└/日]厘反' means 'to cover and observe'. '𨶳' (chēn) means to peep, and '伺' (sì) means to watch.
From the Sutra: 'If this person practices (until) the Dharani'.
Commentary: This is the middle-grade upholding for protection. There are four aspects: first, protection during reading; second, protection during contemplation; third, enabling remembrance for those who forget; fourth, increasing progress for those who see it. There are three aspects of increasing progress: first, progressing with joy upon seeing it; second, attaining Samadhi (定); third, attaining Dharani (總持). 'Skillful means of Dharma sound' refers to the preliminary wisdom and Samadhi for preaching the Dharma.
From the Sutra: 'World Honored One (to) the power of spiritual penetrations'.
Commentary: This is the superior-grade upholding for protection. There are five aspects: first, teaching the rules and becoming proficient within three seven-day periods; second, enabling them to see the transmission of the Way, hear the Dharma, and attain Dharani; third, evil ones cannot harm them; fourth, correctly reciting the divine mantra; fifth, relying on one's own strength. 'Seeking' refers to those who need the Lotus Sutra (法華經), or those who are virtuous and have wishes, and have regulations to seek, and who diligently practice with one mind within three seven-day periods. The Universal Worthy Contemplation Sutra (普賢觀經) clarifies that there are five methods of practice: first, seeing Universal Worthy (普賢, Pǔxián) within three seven-day periods; second, seeing within seven seven-day periods; third, seeing within one lifetime; fourth, seeing within two lifetimes; fifth, seeing within three lifetimes. According to ancient sayings, superior-grade diligent practitioners can see within one seven-day period, and even fifth-grade practitioners need three lifetimes to see. However, this is not fixed. Initially seeing an inferior body may take one seven-day period, and it may take three lifetimes to see a superior body, because different practice methods take different lengths of time to see the superior form. 'Diligence' refers to the six methods mentioned in that Sutra: first, adorning the Bodhimanda (道場); second, washing the body and keeping it clean; third, bowing in the six periods; fourth, inviting the six teachers; fifth, reciting the Mahayana (大乘) scriptures day and night; sixth, contemplating the profound principle of emptiness. When contemplating in this way, one can see Universal Worthy and extinguish millions of billions of asamkhya (阿僧祇) of heavy sins of birth and death. The text about the six teachers has not yet been found, so for now, it is explained as: Shakyamuni Buddha (釋迦牟尼佛, Shìjiāmóunífó) is the Upadhyaya (和尚), Manjushri Bodhisattva (文殊師利菩薩, Wénshūshīlì Púsà) is the Acharya (阿阇梨), Maitreya Bodhisattva (彌勒菩薩, Mílè Púsà) is the professor, the Buddhas of the ten directions are the witnesses, the Bodhisattva Mahasattvas (菩薩摩訶薩) of the ten directions are the Dharma companions, and Universal Worthy Bodhisattva is the repentance master, only by inviting in this way can one repent and receive the three clusters of precepts (三聚戒), and only by inviting in this way can one see Universal Worthy.
普賢。
經「若法華經(至)威神之力」。
贊曰：第二經行於世是普賢力。
經「若有受持(至)手摩其頭」。
贊曰：第三能行之者與普賢行合，故佛摩頂。
經「若但書寫(至)娛樂快樂」。
贊曰：下第三與后益。為三：下品修生忉利等天，中品修受持等生夜摩等天，上品修千佛授手等。此初。有三：一但書生處，二迎相，三身狀。生下四天亦下品生，略而不舉。
經「何況受持(至)如說修行」。
贊曰：此中品。修受持等，生夜摩天及上二天，不見佛故。文略無果。
經「若有人(至)而於中生」。
贊曰：此上品修。「千佛授手」等，有四：一千佛授手，二令無怖畏，三往生處，四見菩薩。前來所說三品修生，且舉一相非盡實理，實理十法行一一之中皆有三品，只如中品已有受持乃至解義，上品亦有隨自修習有上下故，如說而行各有下上，今但于中品說有、上品便無，據一相說。上十法行，《辨中邊》說前八是聞慧為下品，第九是思慧為中品，第十是修慧為上品。于聞慧中書寫供養施他為下，易故；聽聞披讀諷誦為中、受持開演為上，難故。又修一二三行為下，二四五六行為中，三七八九十行為上，類望異故。
經「有如是等(
【現代漢語翻譯】 現代漢語譯本 普賢（Samantabhadra）。
經文：『若法華經（如果有人抄寫《法華經》）……威神之力（佛的威神之力）。』
贊曰：第二，經行於世，是普賢之力。（讚頌說：第二種功德，使《法華經》流傳於世，是普賢菩薩的力量。）
經文：『若有受持（如果有人受持《法華經》）……手摩其頭（佛會用手摩他的頭頂）。』
贊曰：第三，能行之者與普賢行合，故佛摩頂。（讚頌說：第三種功德，能夠實踐《法華經》的人與普賢菩薩的行愿相合，所以佛會摩頂加持。）
經文：『若但書寫（如果只是書寫《法華經》）……娛樂快樂（就能得到娛樂和快樂）。』
贊曰：下第三，與后益。為三：下品修生忉利等天，中品修受持等生夜摩等天，上品修千佛授手等。此初。有三：一但書生處，二迎相，三身狀。生下四天亦下品生，略而不舉。（讚頌說：這是第三種功德的下品，與後面的利益相關。分為三種：下品修行，往生忉利天等天界；中品修行，受持等，往生夜摩天等天界；上品修行，千佛授手等。這是最初的。有三種表現：一是僅僅書寫就能往生之處，二是迎接的景象，三是身體的狀況。往生下四天也屬於下品往生，這裡省略不提。）
經文：『何況受持（更何況受持《法華經》）……如說修行（如所說的那樣修行）。』
贊曰：此中品。修受持等，生夜摩天及上二天，不見佛故。文略無果。（讚頌說：這是中品修行。修習受持等，往生夜摩天及以上的二天，因為見不到佛。經文中省略了沒有詳細說明果報。）
經文：『若有人（如果有人）……而於中生（而往生其中）。』
贊曰：此上品修。『千佛授手』等，有四：一千佛授手，二令無怖畏，三往生處，四見菩薩。前來所說三品修生，且舉一相非盡實理，實理十法行一一之中皆有三品，只如中品已有受持乃至解義，上品亦有隨自修習有上下故，如說而行各有下上，今但于中品說有、上品便無，據一相說。上十法行，《辨中邊》說前八是聞慧為下品，第九是思慧為中品，第十是修慧為上品。于聞慧中書寫供養施他為下，易故；聽聞披讀諷誦為中、受持開演為上，難故。又修一二三行為下，二四五六行為中，三七八九十行為上，類望異故。（讚頌說：這是上品修行。『千佛授手』等，有四種表現：一是千佛授手，二是令人沒有怖畏，三是往生之處，四是見到菩薩。前面所說的三種品級的往生，只是舉了一個方面，並非完全的實情。真實的道理是，十法行中的每一種都有三種品級。比如中品修行已經有受持乃至解義，上品修行也有隨自己修習而有上下之分，如所說的那樣修行，各有上下。現在只是在中品修行中說明了這些，就認為上品修行沒有這些，這是根據一個方面來說的。關於十法行，《辨中邊論》說，前八種是聞慧，屬於下品；第九種是思慧，屬於中品；第十種是修慧，屬於上品。在聞慧中，書寫、供養、施捨他人屬於下品，因為容易；聽聞、披讀、諷誦屬於中品；受持、開演屬於上品，因為困難。又修習一二三種法行屬於下品，修習二四五六種法行屬於中品，修習三七八九十種法行屬於上品，這是因為類別不同。）
經文：『有如是等（有像這樣的等等）……』
【English Translation】 English version Samantabhadra (Universal Worthiness).
Sutra: 'If the Lotus Sutra (if someone copies the Lotus Sutra)... the power of divine might (the power of the Buddha's divine might).'
Commentary: Secondly, the sutra's practice in the world is the power of Samantabhadra. (The commentary says: The second merit, making the Lotus Sutra circulate in the world, is the power of Samantabhadra Bodhisattva.)
Sutra: 'If one receives and upholds (if someone receives and upholds the Lotus Sutra)... strokes their head (the Buddha will stroke their head).'
Commentary: Thirdly, those who can practice it are in accord with the practice of Samantabhadra, therefore the Buddha strokes their head. (The commentary says: The third merit, those who can practice the Lotus Sutra are in accord with the vows of Samantabhadra Bodhisattva, so the Buddha will bless them by stroking their heads.)
Sutra: 'If one only writes (if one only writes the Lotus Sutra)... entertainment and joy (one can obtain entertainment and joy).'
Commentary: The third of the lower grade, related to later benefits. Divided into three: lower grade cultivation leads to rebirth in Trayastrimsa heaven, etc.; middle grade cultivation, such as receiving and upholding, leads to rebirth in Yama heaven, etc.; upper grade cultivation, such as a thousand Buddhas extending their hands. This is the first. There are three aspects: first, the place of rebirth by merely writing; second, the welcoming appearance; third, the state of the body. Rebirth in the lower four heavens is also lower grade rebirth, omitted here. (The commentary says: This is the lower grade of the third merit, related to later benefits. Divided into three types: lower grade practice leads to rebirth in Trayastrimsa heaven and other heavens; middle grade practice, such as receiving and upholding, leads to rebirth in Yama heaven and other heavens; upper grade practice, such as a thousand Buddhas extending their hands. This is the first. There are three manifestations: first, the place of rebirth that can be attained by merely writing; second, the welcoming appearance; third, the condition of the body. Rebirth in the lower four heavens also belongs to the lower grade rebirth, which is omitted here.)
Sutra: 'How much more so to receive and uphold (how much more so to receive and uphold the Lotus Sutra)... practice as taught (practice as taught).'
Commentary: This is the middle grade. Cultivating receiving and upholding, etc., leads to rebirth in Yama heaven and the two heavens above, because they do not see the Buddha. The text is brief and lacks results. (The commentary says: This is middle grade practice. Cultivating receiving and upholding, etc., leads to rebirth in Yama heaven and the two heavens above, because they do not see the Buddha. The sutra text is brief and does not explain the results in detail.)
Sutra: 'If there is someone (if there is someone)... and is born there (and is born there).'
Commentary: This is upper grade cultivation. 'A thousand Buddhas extend their hands,' etc., has four aspects: first, a thousand Buddhas extend their hands; second, causing no fear; third, the place of rebirth; fourth, seeing Bodhisattvas. The three grades of rebirth mentioned earlier only illustrate one aspect and do not exhaust the true principle. The true principle is that each of the ten practices has three grades. For example, middle grade practice already includes receiving and upholding, and even understanding the meaning. Upper grade practice also has higher and lower levels depending on one's own practice. Practicing as taught also has higher and lower levels. Now, only these are mentioned in middle grade practice, and it is assumed that upper grade practice does not have them, which is based on only one aspect. Regarding the ten practices, the Madhyantavibhaga says that the first eight are learning wisdom and belong to the lower grade; the ninth is thinking wisdom and belongs to the middle grade; and the tenth is cultivating wisdom and belongs to the upper grade. In learning wisdom, writing, making offerings, and giving to others are lower grade because they are easy; listening, reading, reciting, and chanting are middle grade; receiving, upholding, and expounding are upper grade because they are difficult. Furthermore, practicing one, two, or three practices is lower grade; practicing two, four, five, or six practices is middle grade; and practicing three, seven, eight, nine, or ten practices is upper grade, because the categories are different. (The commentary says: This is upper grade practice. 'A thousand Buddhas extend their hands,' etc., has four manifestations: first, a thousand Buddhas extend their hands; second, causing no fear; third, the place of rebirth; fourth, seeing Bodhisattvas. The three grades of rebirth mentioned earlier only illustrate one aspect and do not exhaust the true principle. The true principle is that each of the ten practices has three grades. For example, middle grade practice already includes receiving and upholding, and even understanding the meaning. Upper grade practice also has higher and lower levels depending on one's own practice. Practicing as taught also has higher and lower levels. Now, only these are mentioned in middle grade practice, and it is assumed that upper grade practice does not have them, which is based on only one aspect. Regarding the ten practices, the Madhyantavibhaga says that the first eight are learning wisdom and belong to the lower grade; the ninth is thinking wisdom and belongs to the middle grade; and the tenth is cultivating wisdom and belongs to the upper grade. In learning wisdom, writing, making offerings, and giving to others are lower grade because they are easy; listening, reading, reciting, and chanting are middle grade; receiving, upholding, and expounding are upper grade because they are difficult. Furthermore, practicing one, two, or three practices is lower grade; practicing two, four, five, or six practices is middle grade; and practicing three, seven, eight, nine, or ten practices is upper grade, because the categories are different.)
Sutra: 'There are such (there are such, etc.)...'
至)使不斷絕」。
贊曰：普賢勸發中第四結勸發心。有二：初顯勝勸行，后護法令行。
經「爾時釋迦(至)菩薩名者」。
贊曰：下品第五段釋迦贊勸。有三：初讚美普賢，次贊持經者，後於行者違順之相。此初。有三：一讚護助經，二嘆其願行，三護持名者。嘆願行有三因：一自利，二利他，三嘆修人。
經「普賢若有(至)衣之所覆」。
贊曰：下贊持經者。有四：一順佛行，二離眾惡，三當得出世，四定厭生死。此初。有六：一為見佛，識理、智、化三種身故；二為親聞法，解教意故；三為供養佛，法供養故；四為佛贊，契佛本心佛隨喜故；五為佛手摩，佛教被心為授記故；六為佛衣覆，則為具足慚愧柔和忍辱等故。
經「如是之人(至)普賢之行」。
贊曰：離眾惡。有五：一厭世榮樂，二不好惡緣，三心善調凈，四滅除煩惱，五少欲修行。不好惡緣中有三：一邪行，二惡業，三外道手筆伎藝也。心善調凈有三：一質直，二正念，三福德。滅除煩惱中有三：一除三毒，二滅嫉妒，三去三慢。少欲修行中亦三：一少欲，二知足，三修普賢行。
經「普賢若如來(至)法座上」。
贊曰：第三當得出世。有五：一向道場，二破魔眾，三登正覺，四轉
【現代漢語翻譯】 現代漢語譯本：直至使（佛法）不斷絕』。
贊曰：『普賢勸發品』中第四部分總結勸發之心。分為兩部分：首先彰顯殊勝勸進行為，然後護持佛法得以施行。
經文：『爾時釋迦（牟尼佛）……菩薩名者』。
贊曰：下品第五段是釋迦（牟尼佛）讚歎勸勉。分為三部分：首先讚美普賢（菩薩），其次讚美受持經文者，最後闡述修行者的順逆之相。這是第一部分。分為三點：一是讚歎護助經文，二是讚歎其願行，三是護持稱念（普賢菩薩）名號者。讚歎願行有三個原因：一是自利，二是利他，三是讚歎修行之人。
經文：『普賢若有（有人受持讀誦此經）……衣之所覆』。
贊曰：下面讚美受持經文者。分為四點：一是順應佛的行持，二是遠離各種惡行，三是應當能夠出離世間，四是必定厭離生死。這是第一點。分為六個方面：一是能夠見到佛，認識理、智、化三種身；二是能夠親耳聽聞佛法，理解教義；三是能夠供養佛，進行法供養；四是能夠得到佛的讚歎，契合佛的本心，佛隨喜讚歎；五是能夠得到佛的摩頂，佛的教誨深入內心，如同授記；六是能夠得到佛的衣服覆蓋，那麼就具備了慚愧、柔和、忍辱等品德。
經文：『如是之人（像這樣的人）……普賢之行』。
贊曰：遠離各種惡行。分為五點：一是厭惡世間的榮華享樂，二是不喜好惡劣的因緣，三是內心能夠善於調伏清凈，四是滅除煩惱，五是少欲修行。不喜好惡劣因緣包含三點：一是邪行，二是惡業，三是外道的手筆技藝。內心能夠善於調伏清凈包含三點：一是正直，二是正念，三是福德。滅除煩惱包含三點：一是去除貪嗔癡三毒，二是滅除嫉妒，三是去除三種慢心。少欲修行也包含三點：一是少欲，二是知足，三是修習普賢（菩薩）的行愿。
經文：『普賢若如來（如果如來）……法座上』。
贊曰：第三，應當能夠出離世間。分為五點：一是趨向道場，二是破除魔眾，三是證登正覺，四是轉（法）
【English Translation】 English version: 'Until (the Dharma) is not cut off'.
Commentary: In the 'Exhortation to Practice' chapter of the Samantabhadra (Universal Virtue) section, the fourth part concludes the exhortation to generate the mind (of enlightenment). It has two parts: first, it reveals the superior exhortation to practice; then, it protects the Dharma so that it can be practiced.
Sutra: 'At that time, Shakyamuni (Buddha) ... the name of the Bodhisattva'.
Commentary: The fifth section of the lower part is Shakyamuni (Buddha)'s praise and exhortation. It has three parts: first, praising Samantabhadra (Bodhisattva); second, praising those who uphold the sutra; and third, elaborating on the aspects of practitioners, both compliant and contrary. This is the first part. It has three points: first, praising the protection and assistance of the sutra; second, praising its vows and practices; and third, protecting those who recite the name (of Samantabhadra Bodhisattva). Praising the vows and practices has three reasons: first, self-benefit; second, benefiting others; and third, praising those who cultivate.
Sutra: 'Samantabhadra, if there are (those who receive, uphold, read, and recite this sutra) ... covered by his robe'.
Commentary: Below, praising those who uphold the sutra. It has four points: first, conforming to the conduct of the Buddha; second, staying away from all evil deeds; third, one should be able to transcend the world; and fourth, one will certainly be weary of birth and death. This is the first point. It has six aspects: first, to be able to see the Buddha, to recognize the three bodies of principle, wisdom, and transformation; second, to be able to hear the Dharma directly, to understand the meaning of the teachings; third, to be able to make offerings to the Buddha, to make Dharma offerings; fourth, to be able to receive the Buddha's praise, to accord with the Buddha's original intention, the Buddha rejoices and praises; fifth, to be able to receive the Buddha's touch on the crown of the head, the Buddha's teachings penetrate deeply into the heart, like a prediction; sixth, to be able to have the Buddha's robe cover them, then they possess qualities such as shame, gentleness, forbearance, and so on.
Sutra: 'Such a person (like this person) ... the practice of Samantabhadra'.
Commentary: Staying away from all evil deeds. It has five points: first, to be weary of worldly glory and pleasure; second, not to like bad conditions; third, the mind can be well-tamed and purified; fourth, to eliminate afflictions; and fifth, to have few desires and cultivate. Not liking bad conditions includes three points: first, evil deeds; second, bad karma; and third, the skills and arts of heretics. The mind being well-tamed and purified includes three points: first, honesty; second, right mindfulness; and third, merit. Eliminating afflictions includes three points: first, removing the three poisons of greed, anger, and ignorance; second, eliminating jealousy; and third, removing the three kinds of pride. Having few desires and cultivating also includes three points: first, having few desires; second, being content; and third, cultivating the vows and practices of Samantabhadra (Bodhisattva).
Sutra: 'Samantabhadra, if the Tathagata (if the Tathagata) ... on the Dharma seat'.
Commentary: Third, one should be able to transcend the world. It has five points: first, approaching the Bodhimanda; second, defeating the hordes of demons; third, attaining perfect enlightenment; fourth, turning (the Dharma)
法輪，五升法座。
經「普賢若於(至)得其福報」。
贊曰：第四定厭生死。有二：一不貪資什，二得現果報。
經「若有人(至)得現果報」。
贊曰：品第五段釋迦勸贊中，下第三段於行者違順之相。有五，此中有二：一毀者無眼，毀凈法眼故；二嘆者現報，心、田俱勝故。
經「若復見受持(至)當如敬佛」。
贊曰：此中有二：一說過者癩病，二輕笑者得罪。三勸生恭敬心。輕笑得罪有十病，如文可知。「繚戾」者，「繚」音力小反，繞也，《說文》唯有了達、蓼菜、目精、朗了，更無了音字。有二「燎」字，一燎炙、二繚繞。今從力小反。「角睞」者，「睞」音洛代反，《玉篇》「童子不正也，視也、內視也。」
經「說是普賢(至)作禮而去」。
贊曰：品第六段時眾獲益。有二：初獲益，后奉行。
基以談游之際，徒次博陵，道俗課虛，命講斯典，不能修諸故義，遂乃自纂新文。夕制朝談，講終疏畢，所嗟學寡識淺、理編詞殫，經義深賾拙成光贊，兢兢依于聖教、剽剽采于玄宗，猶恐旨謬言疏，寧輒枉為援據。此經當途最要，人誰不讚幽文？既不能默爾無為，聊且用申狂簡。識達君子幸為余詳略焉。仍為頌曰：
「已采眾經要行、理，
【現代漢語翻譯】 現代漢語譯本 法輪（Dharma Wheel），五升法座。
經文：『普賢若於（至）得其福報』。
贊曰：第四禪定厭離生死。有兩種情況：一是不貪圖資財什物，二是獲得現世的果報。
經文：『若有人（至）得現果報』。
贊曰：品第五段，釋迦牟尼佛勸贊之中，下第三段，關於修行者違背和順從的情況。有五種，這裡面有兩種：一是詆譭者沒有智慧之眼，因為他們詆譭清凈的佛法之眼；二是讚歎者獲得現世的果報，因為他們的心田和福田都殊勝。
經文：『若復見受持（至）當如敬佛』。
贊曰：這裡面有兩種情況：一是說人過失者會得癩病，二是輕視嘲笑者會得罪過。三是勸人生起恭敬心。輕視嘲笑得罪有十種病，如經文所說可知。「繚戾」這個詞，「繚」讀音為力小反，是纏繞的意思。《說文解字》中只有了達、蓼菜、目精、朗了等詞，沒有了音的字。有二個「燎」字，一是燎炙，二是繚繞。現在按照力小反的讀音。「角睞」這個詞，「睞」讀音為洛代反，《玉篇》中解釋為「童子不正，斜視，內視」。
經文：『說是普賢（至）作禮而去』。
贊曰：品第六段，聽眾獲得利益。有兩種情況：一是獲得利益，二是奉行佛法。
基在談論遊歷之際，路過博陵，與僧俗一起研究佛法，命人講解這部經典，因為不能完全沿用舊的解釋，於是自己編寫新的文章。晚上寫作，早上講解，講完后書也寫完了。所嘆息的是自己學識淺薄，理路編排和詞語運用都已竭盡，經義深奧，只能勉強寫成光贊，小心翼翼地依據聖教，廣泛地採納玄宗的觀點，仍然擔心意思有錯漏，言辭有疏忽，寧願枉自引用作為依據。這部經是修行道路上最重要的，有誰不讚嘆它幽深的文義呢？既然不能沉默不語，姑且用粗略的文字來表達自己的想法。希望見識通達的君子能夠為我詳細地審閱。因此作頌說：
『已經採納眾多經典的重要修行和道理，』
【English Translation】 English version Dharma Wheel, Five-Sheng Dharma Seat.
Sutra: 'Samantabhadra, if (to) obtain its blessings'.
Commentary: The fourth Dhyana (meditative absorption) is weary of birth and death. There are two aspects: first, not being greedy for possessions; second, obtaining present karmic retribution.
Sutra: 'If there is someone (to) obtain present karmic retribution'.
Commentary: In the fifth section, Shakyamuni Buddha's exhortation and praise, the third subsection below concerns the aspects of practitioners' opposition and compliance. There are five aspects, and two are mentioned here: first, those who slander lack the eye of wisdom because they slander the pure Dharma eye; second, those who praise receive present karmic retribution because their minds and fields of merit are superior.
Sutra: 'If one sees, upholds (to) should respect as the Buddha'.
Commentary: There are two aspects here: first, those who speak of others' faults will get leprosy; second, those who belittle and laugh will incur offenses. Third, encourage the arising of a respectful mind. Belittling and laughing incurs ten kinds of illnesses, as can be known from the text. The term 'liao li' ('繚戾'): 'liao' is pronounced 'li xiao fan' (力小反), meaning to encircle. The 'Shuowen' (《說文》) only has 'liaoda' (了達), 'liaocai' (蓼菜), 'mujing' (目精), 'langliao' (朗了), and no character with the 'liao' sound. There are two characters 'liao' ('燎'): one is 'liaozhi' (燎炙), and the other is 'liaorao' (繚繞). Now, it follows the pronunciation 'li xiao fan'. The term 'jiao lai' ('角睞'): 'lai' is pronounced 'luo dai fan' (洛代反). The 'Yupian' (《玉篇》) explains it as 'a child being improper, looking askance, looking inward'.
Sutra: 'Having spoken of Samantabhadra (to) made obeisance and departed'.
Commentary: In the sixth section, the assembly gains benefit. There are two aspects: first, gaining benefit; second, practicing the Dharma.
When Ji was discussing and traveling, he passed by Boling, and together with monks and laypeople, they studied the Dharma, commissioning someone to explain this scripture. Because he could not completely follow the old interpretations, he composed new texts himself. He wrote at night and lectured in the morning, and after the lecture, the book was also completed. What he lamented was his shallow knowledge, the exhaustion of logical arrangement and wording. The meaning of the scripture is profound, and he could only barely write a 'Guang Zan' (光贊, a type of commentary), cautiously relying on the holy teachings, and widely adopting the views of the Xuan School (玄宗), still worried that the meaning might be wrong, and the words might be negligent, he would rather wrongly cite as evidence. This scripture is the most important on the path of practice, who would not praise its profound meaning? Since he could not remain silent, he would like to express his thoughts with rough words. He hopes that gentlemen with thorough knowledge can review it in detail for him. Therefore, he composed a verse saying:
'Already adopted the important practices and principles of many scriptures,'
略贊一乘真法義， 片言契實施群生， 愿共速成無上果。」
妙法蓮華經玄贊卷第十
調露貳年九月，在西京大慈恩寺翻經院智論師房寫落後之書，弘繹師之雅跡、勢大王之高操、美小王之媚好，在書數定，仍不在心。別未期間忽焉遷化，神雖逝矣餘風尚存，每講疏給屢傷追念。唯愿乘斯福善三會初登，藉此熏修方上品泛真如海、游波若船，悲苦有情智涅槃樂，窮無窮界、盡無盡生，咸滅苦因俱登樂果。
保安三年(壬寅)七月十一日(丁卯)申克書寫了，法隆寺住僧覺印之。
愿以書寫妙法華， 所釋大乘慈恩記， 大師父母並七世， 乃至法界速成佛。
天承元年(辛亥)六月二十一日(丙戌)攝見。
始自去年正月下旬之比，藥師寺善明房得業□□□□了為往生極樂利益□□□。
保安三年臘月十三日以興福寺圓如房之本移點已了，為令法久住、利益人天為之。
此點本(ハ)高名本也，又本(ト)者皆點本也，以朱付之，墨皆書也，可悉之，末學迷歟。
大正十五年七月二十日對照覺印五師之點本加一交了，此日講壽量品了。 夏安居講三經，末學法隆貫主定胤。
【現代漢語翻譯】 現代漢語譯本： 『略微讚歎一乘（Ekayana，唯一佛乘）真法的意義， 片言隻語也能契合實際，普度眾生， 愿我們共同迅速成就無上正等正覺的佛果。』
《妙法蓮華經玄贊》卷第十
調露二年九月，在西京大慈恩寺翻經院智論師的房間里抄寫完成此書，弘繹師的優雅風範、勢大王的崇高品格、美小王的柔美情懷，都在書寫中得以體現，但心思並不完全在此。分別未久，弘繹師忽然遷化，神識雖然逝去，但遺風尚存，每次講解疏文，都屢屢傷心追念。唯愿憑藉此福德善根，在彌勒菩薩的三會說法時，能夠最初登上解脫之位，藉助此熏習修持，方能上品往生，泛遊真如之海，乘坐般若之船，使悲苦的有情眾生獲得智慧涅槃的快樂，窮盡無窮無盡的世界，度盡無盡的生命，全部滅除痛苦的根源，共同登上安樂的果位。
保安三年（壬寅）七月十一日（丁卯）申時抄寫完畢，法隆寺住僧覺印。
『愿以此書寫《妙法蓮華經》， 以及所解釋的大乘慈恩宗的著述， 祝願大師、父母以及七世親眷， 乃至整個法界眾生，迅速成就佛果。』
天承元年（辛亥）六月二十一日（丙戌）攝見。
從去年正月下旬開始，藥師寺善明房爲了往生極樂世界的利益而[內容缺失]。
保安三年臘月十三日，用興福寺圓如房的版本移點完畢，爲了令佛法長久住世，利益人天而做。
此點校本是高名本，其他版本也都是點校本，用硃砂標點，墨筆書寫，希望知悉，不要讓後學者迷惑。
大正十五年七月二十日，對照覺印五師的點校本，又進行了一次校對，這天講完了《壽量品》。夏季安居期間講了三部經，末學法隆貫主定胤。
【English Translation】 English version: 『Slightly praising the true meaning of the One Vehicle (Ekayana), Even a few words can accord with reality and benefit all beings, May we together quickly attain the unsurpassed fruit of perfect enlightenment.』
Profound Commentary on the Lotus Sutra, Volume 10
In the ninth month of the second year of Tiaolu, this book was completed in the room of the Zhi Lun teacher at the Translation Institute of the Great Ci'en Temple in the Western Capital. The elegant style of Teacher Hongyi, the noble character of King Shi Da, and the charming sentiments of King Mei Xiao are all reflected in the writing, but the mind is not entirely focused on it. Not long after parting, Teacher Hongyi suddenly passed away. Although his spirit has departed, his legacy remains. Every time I explain the commentaries, I am repeatedly saddened by the memories. May we, by virtue of this merit and virtue, be among the first to attain liberation during Maitreya Buddha's three assemblies of teachings. May we, through this cultivation and practice, be reborn in the highest grade, sail the sea of Suchness, ride the boat of Prajna, enable suffering sentient beings to attain the joy of wisdom and Nirvana, exhaust the infinite worlds, liberate endless lives, completely eradicate the causes of suffering, and together ascend to the blissful fruit.
Completed copying on the eleventh day (Dingmao) of the seventh month of the third year of Baoan (Renyin), by Kakuein, a resident monk of Horyu-ji Temple.
『May this writing of the Lotus Sutra, And the commentaries on the Great Vehicle Ci'en School that are explained, Bless the master, parents, and seven generations of relatives, And even all beings in the Dharma realm, to quickly attain Buddhahood.』
Observed on the twenty-first day (Bingxu) of the sixth month of the first year of Tiancheng (Xinhai).
Starting from the last ten days of the first month of last year, Zenmyo-bo of Yakushi-ji Temple [missing content] for the benefit of rebirth in the Pure Land of Ultimate Bliss.
On the thirteenth day of the twelfth month of the third year of Baoan, the punctuation was transferred from the version of Ennyo-bo of Kofuku-ji Temple, in order to ensure the long-lasting existence of the Dharma and benefit humans and devas.
This punctuated version is the Komei version. The other versions are also punctuated versions. The punctuation is done in vermilion, and the writing is in ink. Please be aware of this, lest later learners be confused.
On the twentieth day of the seventh month of the fifteenth year of Taisho, another proofreading was done against the punctuated version of the five teachers of Kakuein. On this day, the chapter on the 'Lifespan of the Tathagata' was lectured. During the summer retreat, three sutras were lectured. Your junior, Jogyo Teiin, head priest of Horyu-ji Temple.