T34n1724_法華玄贊義決
大正藏第 34 冊 No. 1724 法華玄贊義決
No. 1724 [cf. Nos. 262, 1723]
法華玄贊義決
淄州大云寺苾芻慧沼撰
問：菩薩有二，謂頓、漸悟，疏有二釋，何者為長？
答：據其證理名頓悟，得聖迴心名漸悟，勝未得聖者，理未悟故。若以信悟而名漸悟，有定姓大乘人，曾未聞大，創即聞小，雖不趣求聞而信解，豈名漸悟耶？若此信解不名漸悟，故未得聖即迴心者，亦非漸悟。若爾彼類定生時等生數無多，何非漸悟？此亦不然。若趣小果已定生等，若回趣大生數不定。
問：既定生時，即無多生又不造業，如何不定？誰言不造業？論說有支非攝二位，以憎背有故，若許造業，何非有支？
答：有二解：一釋據無漏者非有支攝。所以《雜集》云：道諦攝非有漏者，不爾如何感十王果？諸論皆說六波羅蜜，咸感彼故，設無相行亦感彼果故。無著《般若論》云：一遍故，若不感有漏如何言遍？又正二，不能正感，於此位造感有業故。《緣起經》云：內法異生。若放逸者，三種無明為緣，若不放逸不說無明為緣。又說，諸聖有學不造感後有業，不言非聖亦不造業。又云若無苦無苦下，無明諸行不生二位。既容現行，何不造
【現代漢語翻譯】 現代漢語譯本
大正藏第 34 冊 No. 1724 法華玄贊義決
No. 1724 [cf. Nos. 262, 1723]
法華玄贊義決
淄州大云寺苾芻慧沼撰
問：菩薩有二種，即頓悟和漸悟，疏文對此有兩種解釋，哪一種更合理？
答：從證得真理的角度來說，稱為頓悟；從得到聖果后迴心向大乘的角度來說，稱為漸悟。後者勝過未得聖果者，因為他們尚未領悟真理。如果以信解而稱為漸悟，那麼對於那些具有大乘根性的人，他們從未聽聞大乘佛法，初次聽聞小乘佛法，即使不主動追求，也能信解，難道能稱之為漸悟嗎？如果這種信解不稱為漸悟，那麼那些未得聖果就回心向大乘的人，也不是漸悟。如果這樣，那些註定在特定時間往生的人，往生數量不多，為何不能算作漸悟？這種說法也不對。如果趣向小乘果位已經註定往生等事宜，那麼迴心趣向大乘，往生數量是不確定的。
問：既然已經註定往生時間，即不會多生，也不會造業，為何說不確定？誰說不造業？論中說『有支』不包括二果位，因為憎恨背離『有』的緣故。如果允許造業，為何不是『有支』？
答：有兩種解釋：一種解釋認為，根據無漏業來說，不屬於『有支』所攝。所以《雜集論》說：道諦所攝的不是有漏業。否則如何感得十王果報？諸論都說六波羅蜜，都能感得彼果，即使是無相行也能感得彼果。無著的《般若論》說：普遍的緣故，如果不感有漏業，如何說是普遍？又，正二果位，不能直接感果，於此位造作能感有果的業。《緣起經》說：內法異生。如果放逸，以三種無明為緣；如果不放逸，不說以無明為緣。又說，諸聖者有學之人不造感後有之業，但沒有說非聖者也不造業。又說，如果沒有苦和苦下，無明諸行就不會在二果位生起。既然允許現行，為何不造業？ English version
Tripitaka Volume 34 No. 1724 Dharma Lotus Profound Praise - Meaning Decisive
No. 1724 [cf. Nos. 262, 1723]
Dharma Lotus Profound Praise - Meaning Decisive
Composed by Bhiksu Huizhao of Dayun Temple in Zizhou
Question: Bodhisattvas are of two types, namely sudden (頓) and gradual (漸) enlightenment. The commentary (疏) has two explanations for this. Which one is more reasonable?
Answer: From the perspective of realizing the truth (證理), it is called sudden enlightenment (頓悟); from the perspective of turning the mind towards Mahayana (大乘) after attaining the fruit of a sage (聖果), it is called gradual enlightenment (漸悟). The latter is superior to those who have not attained the fruit of a sage, because they have not yet realized the truth. If 'gradual enlightenment' is based on faith and understanding (信悟), then for those who have the nature of Mahayana (大乘根性), who have never heard of Mahayana Buddhism, and who, upon first hearing of Hinayana (小乘) Buddhism, can believe and understand it even without actively seeking it, can this be called gradual enlightenment? If this kind of faith and understanding is not called gradual enlightenment, then those who turn their minds towards Mahayana before attaining the fruit of a sage are also not considered gradually enlightened. If so, those who are destined to be reborn at a specific time (定生時), and whose number of rebirths is not many, why can't they be considered gradually enlightened? This statement is also incorrect. If one is destined for rebirth after aiming for the fruit of Hinayana, then turning the mind towards Mahayana makes the number of rebirths uncertain.
Question: Since the time of rebirth is fixed, meaning there will not be many rebirths and no karma will be created, why is it said to be uncertain? Who says no karma is created? The treatise (論) says that 'bhavaṅga (有支)' does not include the second fruit position (二果位), because of the hatred and aversion to 'bhava (有)'. If creating karma is allowed, why isn't it 'bhavaṅga'?
Answer: There are two explanations: One explanation is that, according to the unwholesome karma (無漏業), it is not included in 'bhavaṅga'. Therefore, the Saṃgraha (《雜集論》) says: What is included in the Truth of the Path (道諦) is not wholesome karma. Otherwise, how could one experience the retribution of the Ten Kings (十王果報)? All treatises say that the Six Perfections (六波羅蜜) can all lead to that fruit, and even formless practice (無相行) can lead to that fruit. Asaṅga's Prajñākaramati (《般若論》) says: Because it is pervasive (普遍的緣故), if it does not lead to wholesome karma, how can it be said to be pervasive? Also, the second fruit position cannot directly lead to the fruit; in this position, one creates karma that can lead to a fruit. The Pratītyasamutpāda Sūtra (《緣起經》) says: Internal Dharma (內法) is different. If one is negligent (放逸), the three kinds of ignorance (三種無明) are the cause; if one is not negligent, it is not said that ignorance is the cause. It also says that the sages (聖者) and those who are still learning (有學之人) do not create karma that leads to future existence (感後有之業), but it does not say that non-sages do not create karma either. It also says that if there is no suffering (苦) and no lower suffering (苦下), ignorance and actions (無明諸行) will not arise in the second fruit position. Since it is allowed to manifest (現行), why not create karma?
【English Translation】 Tripitaka Volume 34 No. 1724 Dharma Lotus Profound Praise - Meaning Decisive
No. 1724 [cf. Nos. 262, 1723]
Dharma Lotus Profound Praise - Meaning Decisive
Composed by Bhiksu Huizhao of Dayun Temple in Zizhou
Question: Bodhisattvas are of two types, namely sudden and gradual enlightenment. The commentary has two explanations for this. Which one is more reasonable?
Answer: From the perspective of realizing the truth, it is called sudden enlightenment; from the perspective of turning the mind towards Mahayana after attaining the fruit of a sage, it is called gradual enlightenment. The latter is superior to those who have not attained the fruit of a sage, because they have not yet realized the truth. If 'gradual enlightenment' is based on faith and understanding, then for those who have the nature of Mahayana, who have never heard of Mahayana Buddhism, and who, upon first hearing of Hinayana Buddhism, can believe and understand it even without actively seeking it, can this be called gradual enlightenment? If this kind of faith and understanding is not called gradual enlightenment, then those who turn their minds towards Mahayana before attaining the fruit of a sage are also not considered gradually enlightened. If so, those who are destined to be reborn at a specific time, and whose number of rebirths is not many, why can't they be considered gradually enlightened? This statement is also incorrect. If one is destined for rebirth after aiming for the fruit of Hinayana, then turning the mind towards Mahayana makes the number of rebirths uncertain.
Question: Since the time of rebirth is fixed, meaning there will not be many rebirths and no karma will be created, why is it said to be uncertain? Who says no karma is created? The treatise says that 'bhavaṅga' does not include the second fruit position, because of the hatred and aversion to 'bhava'. If creating karma is allowed, why isn't it 'bhavaṅga'?
Answer: There are two explanations: One explanation is that, according to the unwholesome karma, it is not included in 'bhavaṅga'. Therefore, the Saṃgraha says: What is included in the Truth of the Path is not wholesome karma. Otherwise, how could one experience the retribution of the Ten Kings? All treatises say that the Six Perfections can all lead to that fruit, and even formless practice can lead to that fruit. Asaṅga's Prajñākaramati says: Because it is pervasive, if it does not lead to wholesome karma, how can it be said to be pervasive? Also, the second fruit position cannot directly lead to the fruit; in this position, one creates karma that can lead to a fruit. The Pratītyasamutpāda Sūtra says: Internal Dharma is different. If one is negligent, the three kinds of ignorance are the cause; if one is not negligent, it is not said that ignorance is the cause. It also says that the sages and those who are still learning do not create karma that leads to future existence, but it does not say that non-sages do not create karma either. It also says that if there is no suffering and no lower suffering, ignorance and actions will not arise in the second fruit position. Since it is allowed to manifest, why not create karma?
業？加行頓伏據滿位說，以此故知迴心行經多生，故成頓悟。又《雜集論》第十三云：於此生中決定堪能通達諦理，是名通達順抉擇分。即此位中不定種姓者，為欲迴向最勝菩提，及諸獨覺為求無師自證菩提轉趣餘生，是名餘生順抉擇分。既云轉趣餘生，明生不定。又復法師本意不說若定生等，雖后迴心必取聖果。下引《善勇猛般若》云：未入正性離生者，據不受變易者，既不受變易，明即趣大、非小聖果。言定生時等，假敘他爾。今又助釋，設是凡夫未求于小即求大乘，但不定姓亦名漸悟，以必不能一往趣故，必中退故。若云不聞說一乘即可有退，聞說一乘即必不退，舍利弗等曾亦聞說妙法一乘，如何有退？以此故知但有小姓必退取小，得聖方回始成不退，故名漸悟。設有種種界，雖有小姓容有不退，終是彼類，以有一分小乘種子成漸悟法，亦名漸悟，是不定姓故。
問：既為斷疑說斯妙法，何故聞已復更疑生？
答：疑有新舊，舊疑不得作佛，故未迴心。說昔非真皆當作佛，初聞佛所說，心中大驚疑，將非魔作佛惱亂我心耶？乃至我聞疑網斷，故為斷疑。言謂已定生，即此生時及一生順抉擇分等者，《雜集》十三云：未具資糧補特伽羅、已具未具資糧補特伽羅、已具資糧補特伽羅，乃至云如是三種補
{ "translations": [ "現代漢語譯本：業是指加行、頓伏、據滿位等說法，由此可知，迴心向大乘的人需要經歷多生修行，才能成就頓悟。此外，《雜集論》第十三卷中說：『於此生中決定堪能通達諦理，是名通達順抉擇分。』即在這個階段中，不確定種姓的人，爲了迴向最殊勝的菩提（bó tí，覺悟），以及那些獨覺（dú jué，獨自覺悟者）爲了尋求無師自證的菩提而轉向來世，這被稱為餘生順抉擇分。既然說是轉向來世，就表明來世是不確定的。而且法師的本意並沒有說如果是決定會往生的人，即使後來迴心，也必定能取得小乘聖果。下面引用《善勇猛般若》說：『未入正性離生者，據不受變易者』，既然不受變易，就表明是趣向大乘，而不是小乘聖果。說決定往生時等等，只是假設而已。現在又進一步解釋，假設是凡夫，沒有先求小乘就直接求大乘，但因為是不定種姓，也可以說是漸悟，因為必定不能一直前進，必定會中途退轉。如果說不聞說一乘（yī chéng，唯一的成佛之道）就可能會退轉，聞說一乘就必定不會退轉，那麼舍利弗（Shè lì fú，佛陀十大弟子之一）等人也曾聽聞過妙法一乘，為什麼還會退轉呢？由此可知，只要有小乘種姓就必定會退轉而取小乘，得到聖果后才開始不會退轉，所以稱為漸悟。假設有種種界限，即使有小乘種姓也可能不會退轉，但最終還是屬於那一類，因為有一部分小乘種子，成就漸悟之法，也可以說是漸悟，因為是不定種姓的緣故。", "問：既然是爲了斷除疑惑才說這種妙法，為什麼聽了之後反而產生更多的疑惑？", "答：疑惑有新舊之分，舊的疑惑是認為自己不能成佛，所以沒有迴心。現在說以前的說法不是真的，所有人都應當成佛，剛聽到佛所說的話，心中非常驚訝和疑惑，心想難道是魔來作佛，擾亂我的心嗎？直到我聽聞后疑網才斷除，所以說是爲了斷除疑惑。說所謂已決定往生，即此生時及一生順抉擇分等等，《雜集》第十三卷中說：『未具資糧補特伽羅（bǔ tè qié luó，人）、已具未具資糧補特伽羅、已具資糧補特伽羅』，乃至說如是三種補特伽羅。" ], "english_translations": [ "English version: 'Karma? The explanation is based on progressive practice, sudden subduing, the stage of complete attainment, and so on. From this, it is known that those who turn their minds towards the Mahayana (dà chéng, Great Vehicle) require many lifetimes of practice to achieve sudden enlightenment. Furthermore, the Compendium of Topics (Za Ji Lun) Volume 13 states: \'In this life, one is definitely capable of penetrating the truth, which is called the part of decisive discrimination in accordance with penetration.\' That is, in this stage, those of uncertain lineage, in order to dedicate themselves to the most supreme Bodhi (bó tí, enlightenment), and those Pratyekabuddhas (dú jué, Solitary Buddhas) who seek self-realized Bodhi without a teacher, turn towards future lives, which is called the part of decisive discrimination in accordance with future lives. Since it is said to turn towards future lives, it indicates that future lives are uncertain. Moreover, the original intention of the Dharma master did not say that if one is destined to be reborn, even if one later turns one's mind, one will definitely attain the Hinayana (xiǎo shèng, Lesser Vehicle) fruit. The Brave Goodness Prajna is quoted below: \'Those who have not entered the right nature of detachment are those who do not undergo change.\' Since they do not undergo change, it indicates that they are heading towards the Mahayana, not the Hinayana fruit. Saying that the time of destined rebirth, etc., is just a hypothesis. Now, it is further explained that if one is an ordinary person who seeks the Mahayana without first seeking the Hinayana, but because one is of uncertain lineage, it can also be said to be gradual enlightenment, because one will definitely not be able to move forward continuously, and one will definitely regress midway. If it is said that one may regress if one does not hear about the Ekayana (yī chéng, One Vehicle), and one will definitely not regress if one hears about the Ekayana, then Shariputra (Shè lì fú, one of the Buddha's ten great disciples) and others also heard about the wonderful Dharma Ekayana, why did they regress? From this, it is known that as long as one has the Hinayana lineage, one will definitely regress and take the Hinayana, and only after attaining the holy fruit will one begin not to regress, so it is called gradual enlightenment. Suppose there are various boundaries, even if one has the Hinayana lineage, one may not regress, but in the end, one still belongs to that category, because there is a part of the Hinayana seed, which achieves the Dharma of gradual enlightenment, and it can also be said to be gradual enlightenment, because it is of uncertain lineage.", "Question: Since this wonderful Dharma is spoken to dispel doubts, why does it generate more doubts after being heard?", "Answer: Doubts are divided into new and old. The old doubt is that one thinks one cannot become a Buddha, so one has not turned one's mind. Now it is said that the previous statements were not true, and everyone should become a Buddha. When one first hears what the Buddha says, one is very surprised and doubtful, thinking, \'Could it be that a demon has come to act as a Buddha and disturb my mind?\'. It was not until I heard it that my net of doubts was dispelled, so it is said to dispel doubts. Saying that one is destined to be reborn, that is, in this life and the part of decisive discrimination in accordance with one lifetime, etc., the Compendium of Topics Volume 13 states: \'Pudgalas (bǔ tè qié luó, persons) who have not accumulated the necessary resources, Pudgalas who have accumulated but not yet accumulated the necessary resources, Pudgalas who have accumulated the necessary resources\', and so on, saying that these are the three types of Pudgalas." ] }
特伽羅由成就順解脫分、順抉擇分各三品故。約能引生順抉擇分及諦現觀，如其次第未定已定即此生時，于諦增上法凈信勝解相是順解脫分。即於此法諦密法忍相是順抉擇分。如其次第信增上故、慧增上故。此中三品順抉擇分者，除世第一法。由世第一法性唯一剎那必不相續，即此生時定入現觀，非前位故。前文意顯資糧、加行二位之中各有三品，如其次第未定已定即此生時。然加行位分為三品，未定已定即此生時在暖、頂、忍，除世第一法，世第一法唯一剎那必不相續不可分之。然云即此生時定入現觀者，此據剎那生說，前解脫分言即此生時約一期生說。
又解俱約一期生說，以世第一法雲即此生時，既除世第一法明約一期，雖增上忍亦一剎那猶隔世第一法，非即此剎那生，無間入見故。又復通分暖、頂、忍三，為三時故。就順抉擇分復有六種：一隨順順抉擇分、二勝進、三通達、四餘轉、五一生、六一坐。最初所起緣諦境行下品善根，名隨順順抉擇分。即此善根轉成中品，名勝進順抉擇分，望前下品為增勝故。即此善根增至上品，於此生中決定堪能通達諦理，名通達順抉擇分。此前三種在暖、頂、忍位。若約小乘，可得如次配未定已定即此生時；若大乘者，中忍滿位方名即此生時，若在下忍及中忍位未滿之
【現代漢語翻譯】 現代漢語譯本： 特伽羅（Tegalo，人名）由於成就順解脫分、順抉擇分各三品，因此，就能夠引生順抉擇分及諦現觀（Satya-abhisamaya，對真諦的現觀）而言，如其次第，未定、已定、即此生時，對於真諦增上法的清凈信心和殊勝理解的相狀，是順解脫分。而對於此法的真諦秘密法忍的相狀，是順抉擇分。如其次第，是由於信心增上和智慧增上。這裡所說的三品順抉擇分，排除了世第一法（lokāgradharma，世間最高的法）。因為世第一法的性質是唯一的剎那，必定不會相續，即此生時必定進入現觀，不是之前的位次。前文的意思顯示，資糧位和加行位這兩個階段中，各有三品，如其次第，未定、已定、即此生時。然而，加行位分為三品，未定、已定、即此生時，分別在暖位（ūṣmagata，四加行位的第一個階段）、頂位（mūrdhan，四加行位的第二個階段）、忍位（kṣānti，四加行位的第三個階段），排除了世第一法，世第一法是唯一的剎那，必定不會相續，不可分割。然而，說『即此生時必定進入現觀』，這是根據剎那生來說的，前面解脫分所說的『即此生時』，是就一生來說的。
另一種解釋是，都就一生來說，因為世第一法說『即此生時』，既然排除了世第一法，就說明是就一生來說，即使增上忍也是一個剎那，仍然隔著世第一法，不是即此剎那生，無間進入見道。又普遍地將暖、頂、忍三者分為三個時期。就順抉擇分來說，又有六種：一是隨順順抉擇分，二是勝進，三是通達，四是余轉，五是一生，六是一坐。最初所生起的緣于真諦境界的下品善根，名為隨順順抉擇分。這個善根轉成中品，名為勝進順抉擇分，相對於前面的下品來說是增勝的。這個善根增長到上品，於此生中決定能夠通達真諦，名為通達順抉擇分。前面這三種在暖、頂、忍位。如果從小乘來說，可以依次對應未定、已定、即此生時；如果從大乘來說，中忍滿位才稱為即此生時，如果在下忍和中忍位未滿的時候
【English Translation】 English version: Tegalo, due to accomplishing three grades each of sequential liberation and sequential ascertainment, therefore, concerning the ability to generate sequential ascertainment and direct realization of the Truth (Satya-abhisamaya), in their respective order, 'undetermined,' 'determined,' and 'in this very life,' the aspect of pure faith and superior understanding regarding the Truth's supreme Dharma is sequential liberation. And the aspect of forbearance regarding the Truth's secret Dharma is sequential ascertainment. In their respective order, it is due to the increase of faith and the increase of wisdom. Among these three grades of sequential ascertainment, the World's Supreme Dharma (lokāgradharma) is excluded. Because the nature of the World's Supreme Dharma is a single instant, it will certainly not continue, and in this very life, it will certainly enter direct realization; it is not a previous stage. The meaning of the previous text shows that within the two stages of accumulation and application, there are three grades each, in their respective order, 'undetermined,' 'determined,' and 'in this very life.' However, the stage of application is divided into three grades, 'undetermined,' 'determined,' and 'in this very life,' which are in the stages of Warmth (ūṣmagata), Peak (mūrdhan), and Forbearance (kṣānti), excluding the World's Supreme Dharma. The World's Supreme Dharma is a single instant, it will certainly not continue, and it cannot be divided. However, saying 'in this very life, it will certainly enter direct realization' is based on the arising of an instant. The previous statement about sequential liberation, 'in this very life,' refers to an entire lifetime.
Another explanation is that both refer to an entire lifetime. Because the World's Supreme Dharma says 'in this very life,' since the World's Supreme Dharma is excluded, it indicates that it refers to an entire lifetime. Even though increased Forbearance is also a single instant, it is still separated by the World's Supreme Dharma; it does not arise in this very instant, without interval entering the Path of Seeing. Furthermore, Warmth, Peak, and Forbearance are generally divided into three periods. Regarding sequential ascertainment, there are also six types: first, conforming sequential ascertainment; second, superior progress; third, thorough understanding; fourth, remaining transformation; fifth, one lifetime; and sixth, one sitting. The initial arising of inferior wholesome roots that are conditioned by the realm of the Truth is called conforming sequential ascertainment. This wholesome root transforms into a middling grade, called superior progressive sequential ascertainment, which is superior compared to the previous inferior grade. This wholesome root increases to a superior grade, and in this very life, it is definitely capable of thoroughly understanding the Truth, called thorough understanding sequential ascertainment. The previous three are in the stages of Warmth, Peak, and Forbearance. If according to the Small Vehicle, it can correspond in order to 'undetermined,' 'determined,' and 'in this very life.' If according to the Great Vehicle, only the full stage of middle Forbearance is called 'in this very life.' If it is in the stage of lower Forbearance and the middle Forbearance is not full
時猶多生故。若二乘位，雖即此生可有回趣，名余轉順抉擇分。若余轉者生生即不定，以求獨覺無上菩提更于多生修勝行故。若在大乘順抉擇分者，必不迴心趣餘下乘，況一生等以第七住升名不退，此抉擇分在迴向修，以此準之。若順解脫過第七住未定已定皆不餘轉。余轉及前言故，從下中順解脫分、順抉擇分有可退義者，據二乘位說，若於此生定能通達，是名一生順抉擇分。前言通達，約二乘位功能而說。然不定性即不決定，余轉抉擇唯不定姓。一生順抉擇分據決定姓，各趣自乘，或亦通有不定姓者，據不迴心即一生入非不定姓，皆見道前即能迴心。一坐之中亦通不定姓，在中上忍。前文已除世第一法，唯一剎那故。三種練磨心斷四處障者，無性《攝論》第六云：已說所知相入所知相，云何應見多聞熏習所依，非阿賴耶識所攝？此意密說本無漏種而為所依，云非阿賴耶攝。次問：誰能悟入？問能入人，謂大乘多聞熏習相續，已得奉事無量諸佛出現於世，已得一向決定勝解，已善積集諸善根故，善備福智資糧。菩薩此答能入人，據起現行多聞熏習二資糧備。何處能入？此問所入法及能入位，謂即于彼有見似法似義，意言大乘法相等，所生起勝解行地等，似法義等，即所入法、所生勝解，行地、見道、修道、究竟道中答
【現代漢語翻譯】 現代漢語譯本 因為還有很多生的緣故。如果是在二乘（聲聞乘和緣覺乘）的果位，即使是今生也可以有回心轉意的可能，這叫做『余轉順抉擇分』。如果是『余轉』，那麼生生世世都不確定，因為爲了求得獨覺（辟支佛）或無上菩提（佛），還要在很多世中修殊勝的行。如果在大乘的『順抉擇分』位，必定不會迴心趣向下乘，更何況一生等等。以第七住位升到不退轉位，這個『抉擇分』在於迴向修持，以此來衡量。如果『順解脫分』超過第七住位，無論未定還是已定，都不會『余轉』。『余轉』以及前面的話，說明從下中品的『順解脫分』、『順抉擇分』有可以退轉的含義，這是根據二乘的果位來說的。如果在此生一定能夠通達，這叫做『一生順抉擇分』。前面說的『通達』，是就二乘果位的功能來說的。然而不定性就是不決定，『余轉抉擇』只有不定性。『一生順抉擇分』是根據決定性，各自趣向自己的乘，或者也通有不定性的人，根據不迴心就是一生進入，不是不定性，都是在見道前就能迴心。一坐之中也通不定性，在中上品忍位。前面的文章已經排除了世第一法，因為只有一剎那的緣故。三種練磨心斷四處障，無性《攝大乘論》第六卷說：『已經說了所知相進入所知相，應該如何看待多聞熏習所依，不是阿賴耶識（Alaya-vijnana，藏識）所攝？』這裡的意思是秘密地說本來沒有遺漏的種子作為所依，因此說不是阿賴耶識所攝。接著問：『誰能悟入？』問的是能悟入的人，指的是大乘多聞熏習相續，已經奉事無量諸佛出現於世，已經得到一向決定勝解，已經很好地積累了各種善根，善於具備福德和智慧兩種資糧的菩薩。這裡回答能悟入的人，是根據生起現行的多聞熏習兩種資糧具備。『在什麼地方能悟入？』這裡問的是所悟入的法以及能悟入的果位，指的是在有見似法似義的地方，意思是說大乘法相等，所生起的勝解行地等，似法義等，就是所悟入的法、所生起的勝解，在行地、見道、修道、究竟道中回答。
【English Translation】 English version Because there are still many lives to come. If one is in the position of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), even in this life there is a possibility of turning back, which is called 'Remaining-Turning Sequential Discriminative Part'. If it is 'Remaining-Turning', then life after life is uncertain, because in order to seek solitary enlightenment (Pratyekabuddha) or unsurpassed Bodhi (Buddhahood), one must cultivate superior practices in many lives. If one is in the 'Sequential Discriminative Part' of the Mahāyāna, one will certainly not turn back to the lower vehicles, let alone one life, etc. Rising from the seventh stage to the irreversible stage, this 'Discriminative Part' lies in dedicating merit to cultivation, and this is used to measure it. If the 'Sequential Liberation Part' exceeds the seventh stage, whether undetermined or determined, it will not 'Remaining-Turn'. 'Remaining-Turning' and the previous words indicate that from the lower and middle grades of 'Sequential Liberation Part' and 'Sequential Discriminative Part', there is a meaning of being able to regress, which is based on the position of the Two Vehicles. If one can certainly understand in this life, it is called 'One-Life Sequential Discriminative Part'. The 'understanding' mentioned earlier refers to the function of the Two Vehicles. However, the undetermined nature is uncertain, and 'Remaining-Turning Discrimination' only has an undetermined nature. 'One-Life Sequential Discriminative Part' is based on the determined nature, each heading towards its own vehicle, or it may also include those with an undetermined nature, based on not turning back, which means entering in one life, not an undetermined nature, and all can turn back before the path of seeing. Within one sitting, it also includes an undetermined nature, in the middle and upper forbearance. The previous text has already excluded the World's First Dharma, because it only lasts for a moment. The three kinds of refining the mind to cut off the four obstacles, the sixth volume of Asaṅga's Mahāyānasaṃgraha says: 'Having already spoken of the aspect of what is known entering the aspect of what is known, how should one view the basis of extensive learning and cultivation, which is not included in the Ālaya-vijnana (store consciousness)?' The meaning here is to secretly say that the original non-leaking seed is taken as the basis, so it is said that it is not included in the Ālaya-vijnana. Then ask: 'Who can realize it?' The question is about the person who can realize it, referring to the Mahāyāna's continuous extensive learning and cultivation, having served countless Buddhas appearing in the world, having obtained a consistently determined superior understanding, having accumulated various roots of goodness well, and being good at possessing the two resources of merit and wisdom, the Bodhisattva. The answer here about the person who can realize it is based on the arising of the present practice of the two resources of extensive learning and cultivation. 'Where can one realize it?' This question is about the Dharma to be realized and the position to be realized, referring to the place where there is seeing of something similar to Dharma and something similar to meaning, meaning the Mahāyāna Dharma and so on, the arising of the stage of superior understanding and practice, etc., something similar to Dharma and meaning, etc., which is the Dharma to be realized, the arising of superior understanding, and the answer is in the stage of practice, the path of seeing, the path of cultivation, and the ultimate path.
能入位，於此四位隨聞勝解故、如理通達故、治一切障故、離一切障故，如次四道能入差別。論云：由何能入？由善根力所任持故，謂三種相練磨心故，即四處故，解法義境。止觀恒常殷重加行無放逸故者，釋云：由何能入者，此問入因。謂由何因？即由善根力所任持故。雖有善根力而心或退屈故，說三種相練磨心故。三練磨者，無量諸世界無量人，一生有情剎那剎那證覺無上正等菩提，是為第一。由此意樂能行施等，我已獲得如是意樂，我由此小用功力修習施等當得圓滿，是為第二。若有成就諸有障善，于命終時即便可愛一切自體圓滿而生，我有妙善，無障礙善，云何爾時不當獲得一切圓滿，是為第三。釋云：無量諸世界等者，顯示初練引他例己，令心增盛無有退屈。由此意樂者顯示第二，若成就等者顯示第三，廣如彼釋。論云：由離聲聞獨覺作意斷作意故，由於大乘諸疑離以能永斷異慧疑故。由離所聞所思法中我我所執，斷法執故。由於現前現住安立一切相中，無所作意無所分別，斷分別故。釋云：斷作意故者，斷除二乘分別作意，此意釋云，所以離聲聞等作意，以能斷故，不起趣執二乘心故。釋云，以能永斷異慧疑故者，謂于大乘甚深廣大不起異慧顛倒及疑，此意釋云，由於大乘諸疑離者，以斷疑故。言諸疑者
【現代漢語翻譯】 現代漢語譯本 能入位，於此四位隨聞勝解（shengjie，深刻理解）故、如理通達故、治一切障故、離一切障故，如次四道能入差別。論云：由何能入？由善根力所任持故，謂三種相練磨心故，即四處故，解法義境。止觀恒常殷重加行無放逸故者，釋云：由何能入者，此問入因。謂由何因？即由善根力所任持故。雖有善根力而心或退屈故，說三種相練磨心故。三練磨者，無量諸世界無量人，一生有情剎那剎那證覺無上正等菩提（zhengdengputi，完全覺悟），是為第一。由此意樂能行施等，我已獲得如是意樂，我由此小用功力修習施等當得圓滿，是為第二。若有成就諸有障善，于命終時即便可愛一切自體圓滿而生，我有妙善，無障礙善，云何爾時不當獲得一切圓滿，是為第三。釋云：無量諸世界等者，顯示初練引他例己，令心增盛無有退屈。由此意樂者顯示第二，若成就等者顯示第三，廣如彼釋。論云：由離聲聞獨覺作意斷作意故，由於大乘諸疑離以能永斷異慧疑故。由離所聞所思法中我我所執，斷法執故。由於現前現住安立一切相中，無所作意無所分別，斷分別故。釋云：斷作意故者，斷除二乘分別作意，此意釋云，所以離聲聞等作意，以能斷故，不起趣執二乘心故。釋云，以能永斷異慧疑故者，謂于大乘甚深廣大不起異慧顛倒及疑，此意釋云，由於大乘諸疑離者，以斷疑故。言諸疑者
【English Translation】 English version One can enter the position, and in these four positions, one can enter the differences of the four paths in sequence because of understanding upon hearing, because of thorough understanding according to reason, because of curing all obstacles, and because of being free from all obstacles. The treatise says: 'By what can one enter?' It is because of being supported by the power of good roots, which means refining the mind with three aspects, that is, the four places, understanding the meaning of the Dharma realm. 'Constantly and diligently applying effort in cessation and contemplation without negligence,' the explanation says: 'By what can one enter?' This asks about the cause of entry. What is the cause? It is because of being supported by the power of good roots. Although there is the power of good roots, the mind may be discouraged, so it is said to refine the mind with three aspects. The three refinements are: countless worlds and countless people, in one lifetime, sentient beings realize Anuttara-samyak-sambodhi (supreme complete enlightenment) in every moment, this is the first. Because of this intention, one can perform giving and so on, I have already obtained such intention, I will obtain completeness by cultivating giving and so on with this small effort, this is the second. If one has accomplished good deeds that have obstacles, at the time of death, one will be born with all aspects complete and lovely, I have wonderful good deeds, unobstructed good deeds, why should I not obtain all completeness at that time, this is the third. The explanation says: 'Countless worlds and so on,' shows that the initial refinement uses others as examples for oneself, causing the mind to increase and not be discouraged. 'Because of this intention' shows the second, 'If one has accomplished and so on' shows the third, as explained in detail there. The treatise says: 'Because of abandoning the intention of Sravakas (listeners) and Pratyekabuddhas (solitary Buddhas), one abandons intention, and because of being free from doubts about the Mahayana (Great Vehicle), one can permanently cut off doubts of different wisdom.' 'Because of abandoning the attachment to 'I' and 'mine' in the Dharma that is heard and thought about, one abandons the attachment to Dharma.' 'Because of not intending or discriminating in all aspects that are present and established, one abandons discrimination.' The explanation says: 'Abandoning intention' means abandoning the discriminating intention of the two vehicles. This intention explains that the reason for abandoning the intention of Sravakas and so on is because one can abandon it, and one does not arise with the mind of pursuing and clinging to the two vehicles. The explanation says, 'Because one can permanently cut off doubts of different wisdom,' means that one does not arise with inverted and doubtful different wisdom about the profound and vast Mahayana. This intention explains that 'because of being free from doubts about the Mahayana,' it is because one abandons doubts. The word 'doubts' means
，即于佛說顯密三藏種種不同而起疑惑，名為諸疑。言離疑者，以能永斷故。斷法執者，謂于所聞所思法中，能永斷除我我所執，謂我能聞、我能思覺，所聽文、所思義，如是執著一切皆無，于其勝義證現觀故。此意釋云，何無此執？以于勝義證得現觀斷除法執，據不執所聞思云斷法執，法執既無，我執亦斷，不起我能聞思等覺。第四亦是離諸法執。言七地四菩薩行者，七地：一種性地，即種姓住未發心位。二勝解行地，即勝解行住發心已去在於地前。三增上意樂地，即極喜住在初地。四正行地，即增上戒住，增上心住，覺分相應增上慧住，諦分相應增上慧住，緣起相應增上慧住，有加行有功用無相住，總此六住名正行地，如次離垢乃至遠行。五決定地，即無加行無功用住。在第八地，有三種決定，一種性決定，二發心決定，三不虛行決定。此第八地墮在第三決定，故云決定行地。即無礙解住，在第九地。七例究竟地，即最上成滿菩薩住，及如來住。在第十地及於佛地，第十地因究竟佛地，果究竟故。四行者，一菩提分法行，二神通行，三波羅蜜多行，四成就有情行。因起有二，一通、二別。通者貫余教故，別屬一經故。通有多義，有為一因起說諸法，即《無量義經》云：法無量者，以諸眾生性慾無量故，其所說法亦
【現代漢語翻譯】 現代漢語譯本 對於佛所說的顯教和密教三藏的種種不同之處產生疑惑，就叫做『諸疑』。所說的『離疑』，是因為能夠永遠斷除這些疑惑的緣故。『斷法執』，是指對於所聽聞、所思考的佛法，能夠永遠斷除我執和我所執，認為『我』能夠聽聞、『我』能夠思覺，對於所聽的文字、所思的意義，像這樣的執著全部都是虛妄的，因為對於勝義諦已經證得了現觀。這個意思解釋說，為什麼沒有這些執著呢？因為對於勝義諦證得了現觀，斷除了法執，根據不執著所聽聞和所思考的內容，所以說斷除了法執。法執既然斷除，我執也就斷除了，不會生起『我』能夠聽聞、思覺等等的覺悟。第四種也是遠離各種法執。 所說的『七地四菩薩行者』，七地是：第一種是種性地，也就是種姓住，處於尚未發起菩提心的階段。第二種是勝解行地，也就是勝解行住，從發起菩提心之後到進入菩薩地之前。第三種是增上意樂地，也就是極喜住，處於初地。第四種是正行地，也就是增上戒住、增上心住、與覺分相應的增上慧住、與諦分相應的增上慧住、與緣起相應的增上慧住，有加行有功用無相住，總共這六住叫做正行地，依次對應離垢地乃至遠行地。第五種是決定地，也就是無加行無功用住，處於第八地，有三種決定，一種性決定，二發心決定，三不虛行決定。這第八地屬於第三種決定，所以叫做決定行地。第六種是無礙解住，處於第九地。第七種是例究竟地，也就是最上成滿菩薩住，以及如來住，處於第十地以及佛地，第十地是因究竟，佛地是果究竟的緣故。 四種行者是：一菩提分法行，二神通行，三波羅蜜多行，四成就有情行。發起的原因有兩種，一是通，二是別。通是指貫穿其他教法，別是指屬於一部經。通有多重含義，有的是爲了一個原因而宣說諸法，就像《無量義經》所說：『法無量，是因為眾生無量，所以所說的法也無量』。
【English Translation】 English version Doubt arising from the various differences in the exoteric and esoteric Tripitaka (three baskets of Buddhist scriptures) spoken by the Buddha is called 'All Doubts'. 'Dispelling Doubts' means being able to permanently eliminate these doubts. 'Severing Attachment to Dharma' refers to being able to permanently eliminate attachment to self and what belongs to self in the Dharma (teachings) that is heard and contemplated, believing that 'I' can hear, 'I' can think and perceive, and that the words heard and the meanings contemplated are all illusory, because one has attained direct realization of the ultimate truth. This means, why are there no such attachments? Because one has attained direct realization of the ultimate truth, severing attachment to Dharma. Based on not being attached to what is heard and contemplated, it is said that attachment to Dharma is severed. Once attachment to Dharma is severed, attachment to self is also severed, and the awareness of 'I' being able to hear, think, and so on, does not arise. The fourth is also being free from all attachments to Dharma. The 'Seven Grounds and Four Practices of Bodhisattvas' are: First, the Ground of Seed Nature, which is the stage of dwelling in the lineage before the mind of enlightenment is awakened. Second, the Ground of Understanding and Practice, which is the stage of dwelling in understanding and practice, from the time the mind of enlightenment is awakened until before entering the Bodhisattva grounds. Third, the Ground of Increased Intention, which is the dwelling in extreme joy, being in the first ground. Fourth, the Ground of Right Practice, which is the dwelling in increased precepts, the dwelling in increased mind, the dwelling in increased wisdom corresponding to the factors of enlightenment, the dwelling in increased wisdom corresponding to the factors of truth, the dwelling in increased wisdom corresponding to dependent origination, the dwelling in non-appearance with effort and function. These six dwellings are collectively called the Ground of Right Practice, corresponding in order to the Ground of Freedom from Defilement up to the Ground of Far-Going. Fifth, the Ground of Determination, which is the dwelling without effort or function, being in the eighth ground, having three kinds of determination: determination of seed nature, determination of the mind of enlightenment, and determination of non-vain practice. This eighth ground belongs to the third kind of determination, so it is called the Ground of Determined Practice. Sixth, the dwelling of unobstructed understanding, being in the ninth ground. Seventh, the Ground of Ultimate Completion, which is the dwelling of the most supreme and fulfilled Bodhisattva, and the dwelling of the Tathagata (Buddha), being in the tenth ground and the Buddha ground. The tenth ground is the cause of ultimate completion, and the Buddha ground is the result of ultimate completion. The four practices are: First, the practice of the factors of enlightenment. Second, the practice of supernatural powers. Third, the practice of Paramitas (perfections). Fourth, the practice of benefiting sentient beings. There are two kinds of causes for arising: general and specific. General refers to penetrating other teachings, and specific refers to belonging to one sutra (Buddhist scripture). General has multiple meanings, some are for one reason to expound all Dharmas (teachings), just as the 'Infinite Meanings Sutra' says: 'The Dharma is infinite because sentient beings are infinite, so the Dharma spoken is also infinite.'
復無量。此但說生為起說因。又一因者，《法華經》云：為是眾生故而起大悲心。此即說佛由大悲故起說于經。有為二因，即總前二故。《二十唯識》云：展轉增上力，二識成決定。又有二因，《法華經》頌云：種種因緣，以無量喻，照明佛法，開悟眾生。此即為法、為人二種因也。又有三因，即《般若經》云何住、云何修、云何降伏其心。雖唯約發趣大乘為向，據實三乘俱然，簡餘二乘雲趣大乘，即是三因，一令發心，二令修行，三令斷障。即是如次令撿道故，成就道故，不失道故，此約修行次第而說。又有四因，即《法華》第三云：未度者令度，未解者令解，未安者令安，未涅槃者令得涅槃。即為令眾生未離苦者使令離苦，未得樂者便令得樂，未能發心斷惡修善令使發心斷惡修善，未得果者令便得果，此依弘願化生次第。又有五因，即《思益經》第二云：若人能于如來所說文字言說章句通達隨順，乃至云能知如來以何說法、以何隨宜說、以何方便說、以何法門說、以何大悲說。梵天，若菩薩能知如來以是五力說，是菩薩能作佛事。以何說法，即說三世、世出世間、生死涅槃、蘊處界等，即談法體。以何隨宜說，即隨機宜，或凈說不凈，我說無我等，或顯了說，或隱密說。以何方便者，或為令離苦，或為令得樂，示
【現代漢語翻譯】 現代漢語譯本 複次，還有其他原因。這裡僅僅是說『生』是發起說法的起因。另外一個原因是，《法華經》（Lotus Sutra）中說：『爲了這些眾生，而生起大悲心。』 這就是說佛陀因為大悲心而開始宣說經典。有兩種原因，就是總括了前面兩種原因。《二十唯識》（Vimsatika）中說：『輾轉增上力，二識成決定。』 還有兩種原因，《法華經》的偈頌中說：『種種因緣，以無量譬喻，照明佛法，開悟眾生。』 這就是爲了『法』、爲了『人』兩種原因。 還有三種原因，就是《般若經》（Prajnaparamita Sutra）中說的如何安住（云何住）、如何修行（云何修）、如何降伏其心（云何降伏其心）。雖然只是針對發起趣向大乘（Mahayana）之心，但實際上三乘（Triyana）都是如此。簡略地說，其餘二乘是趣向大乘，這就是三種原因：第一，令眾生髮起菩提心；第二，令眾生修行；第三，令眾生斷除障礙。也就是依次令眾生檢查道，成就道，不失去道。這是按照修行次第而說的。 還有四種原因，就是《法華經》第三品中說：『未度者令度，未解者令解，未安者令安，未涅槃者令得涅槃。』 也就是爲了令眾生，未脫離痛苦的使之脫離痛苦，未得到快樂的便使之得到快樂，未能發起菩提心、斷惡修善的令其發起菩提心、斷惡修善，未證得果位的令其證得果位。這是依據弘揚誓願、教化眾生的次第。 還有五種原因，就是《思益經》（Vimalakirti Nirdesa Sutra）第二品中說：『如果有人能夠對於如來（Tathagata）所說的文字言說章句通達隨順，乃至能夠知道如來以何種說法、以何種隨宜說、以何種方便說、以何種法門說、以何種大悲說。』 梵天（Brahma），如果菩薩（Bodhisattva）能夠知道如來以這五種力量說法，這位菩薩就能做佛事。以何種說法，就是說三世（過去、現在、未來）、世間（Samsara）和出世間（Nirvana）、生死（birth and death）和涅槃（Nirvana）、蘊（Skandha）、處（Ayatana）、界（Dhatu）等，就是談論法的本體。以何種隨宜說，就是隨機應宜，或者清凈地說不凈，我說無我等，或者顯了地說，或者隱秘地說。以何種方便說，或者爲了令眾生脫離痛苦，或者爲了令眾生得到快樂，示現……
【English Translation】 English version Furthermore, there are other causes. This only speaks of 'birth' as the cause for initiating the teaching. Another cause is mentioned in the Lotus Sutra: 'For the sake of these beings, [the Buddha] arouses great compassion.' This means that the Buddha begins to expound the scriptures due to great compassion. Having two causes means encompassing the previous two. The Twenty Verses (Vimsatika) states: 'Through mutually increasing power, the two consciousnesses become definite.' There are also two causes, as the verse in the Lotus Sutra says: 'Through various causes and conditions, with countless metaphors, illuminating the Buddha-dharma, enlightening sentient beings.' This refers to the two causes: for the sake of the Dharma and for the sake of beings. There are also three causes, as mentioned in the Prajnaparamita Sutra: how to abide (云何住), how to cultivate (云何修), and how to subdue the mind (云何降伏其心). Although it specifically addresses the aspiration to embark on the Great Vehicle (Mahayana), in reality, it applies to all three vehicles (Triyana). Briefly, the other two vehicles are directed towards the Great Vehicle, which constitutes three causes: first, to cause beings to generate the Bodhi-mind; second, to cause beings to cultivate; and third, to cause beings to eliminate obstacles. This is to enable beings to examine the path, accomplish the path, and not lose the path, in that order. This is spoken according to the sequence of cultivation. There are also four causes, as mentioned in the third chapter of the Lotus Sutra: 'To liberate those who have not been liberated, to enlighten those who have not been enlightened, to pacify those who have not been pacified, and to lead to Nirvana those who have not attained Nirvana.' That is, to enable beings who have not escaped suffering to escape suffering, to enable those who have not attained happiness to attain happiness, to enable those who have not generated the Bodhi-mind, abandoned evil, and cultivated goodness to generate the Bodhi-mind, abandon evil, and cultivate goodness, and to enable those who have not attained the fruit to attain the fruit. This is based on the order of propagating vows and transforming beings. There are also five causes, as mentioned in the second chapter of the Vimalakirti Nirdesa Sutra: 'If someone can understand and accord with the words, speech, chapters, and sentences spoken by the Tathagata (如來), and even know with what kind of teaching the Tathagata teaches, with what kind of expedient teaching, with what kind of skillful means, with what kind of Dharma-gate, and with what kind of great compassion.' Brahma (梵天), if a Bodhisattva (菩薩) can know that the Tathagata teaches with these five powers, that Bodhisattva can perform Buddha-deeds. With what kind of teaching, that is, speaking of the three times (past, present, and future), Samsara (世間) and Nirvana (出世間), birth and death (生死) and Nirvana (涅槃), the Skandhas (蘊), Ayatanas (處), Dhatus (界), etc., which is discussing the essence of the Dharma. With what kind of expedient teaching, that is, teaching according to the occasion, either purely speaking of impurity, speaking of no-self, etc., or speaking explicitly, or speaking implicitly. With what kind of skillful means, either to enable beings to escape suffering, or to enable beings to attain happiness, showing...
教利喜等，于無言說法而方便說。以何法門者，謂於一法諸門說故。以何大悲者，起彼四因，初二四所說，第三通能所說，第五能起因即為三例。初二四而為所說，第三由有方便故能起說，第五由有大悲故能為物起于方便說彼彼法。大悲者有三十二，如言諸法無我，而諸眾生不信不解，如來於此而起大悲等，即隨彼生於境不解，迷沒生死不能出離，故起大悲。隨彼不悟，悲心起說，即眾生為能感，如來大悲即所感，略即二緣，開即有五，廣即無量，亦同《瑜伽．攝釋分》說。次至當辨，又有六因，準無著菩薩《般若論》釋須菩提問意有六，佛為答彼亦即六意。論云：何故上座須菩提問也？答有六因緣，為斷疑故、為起信故、為入深法故、為不退轉故、為生喜故、為正法久住故。即若有疑者得斷疑故，若已斷疑故，有樂福德而心未成就，諸菩薩等聞多福德，于《般若經》起信解故。已成就心者，入甚深義故，已得不輕淺者，由貪受持修行有多功德不復退轉故。已得順攝及凈心者，於法自入及見生歡喜故，能令未來大乘教久住者故，準配《法華》上下思之。又有八因，準《法華》第一文殊師利答成就文，八大義因是，準義配文。若準《瑜伽》八十一〈攝釋分〉釋經軌則，先解經體釋文義法等起釋難次第，釋義中有多。第四
依處及總標中等起，並是發起所因，彼論云：如上所說，若事若時若補特伽羅故，諸佛世尊流佈聖教，是故說彼名為依處事。依處有三：一、根本事依處，有六：一善趣、二惡趣、三退隨、四升進、五生死、六涅槃生死。即前四涅槃，即余無餘等。于中三對。二、得方便事依處，有十二，即十二行：一欲行、二離欲行、三善行、四不善行、五苦行、六非苦行、七順退分行、八順進分行、九雜染污行、十清凈行、十一自利義行、十二利他義行。于中六對。三、依悲愍他事，有五：一令離欲，即是為說生死過患；二示現，即為顯示四種道理，謂法爾、因緣、證成、作用四道理也；三教道，即未發心者教授令使發心修諸正行；四贊勵者，見退屈者贊勸令進；五慶喜者，見能進修而不退屈隨生慶喜。時依處即三世補特伽羅依處，即二十七種補特伽羅，亦攝《思益經》如來五力。事依處中根本依處及時依處，是彼以何說法；攝得方便依處，即彼以何隨宜說法、以何方便、以何法門攝，或大悲及以何方便攝。悲愍依處即離欲等，約方便能起此五，即大悲補特伽羅依處，亦大悲攝。《瑜伽》約能悲所悲別開，《思益》據起悲之因亦大悲攝，故彼經云：如言諸法無我而諸眾生不信不解，如來於此而起大悲。此顯諸佛申慈悲故，為諸有情
【現代漢語翻譯】 現代漢語譯本 『依處』（支援或基礎）及『總標中等起』（總體標記和中間發起）都是發起的原因。《瑜伽師地論》中說：『如上所說，若事若時若補特伽羅（人），諸佛世尊流佈聖教，是故說彼名為依處事。』（正如上面所說，佛陀傳播神聖教義是基於特定的事物、時間和人，因此這些被稱為「依處事」。） 『依處』有三：一、根本事依處，有六：一善趣（好的去處，如天道），二惡趣（壞的去處，如地獄道），三退隨（退步），四升進（進步），五生死（生與死），六涅槃生死（超越生死的涅槃）。前四個對應于涅槃，即有餘涅槃和無餘涅槃等。其中包含三對。 二、得方便事依處，有十二，即十二行：一欲行（受慾望驅使的行為），二離欲行（不受慾望驅使的行為），三善行（好的行為），四不善行（壞的行為），五苦行（痛苦的行為），六非苦行（非痛苦的行為），七順退分行（導致退步的行為），八順進分行（導致進步的行為），九雜染污行（混合污染的行為），十清凈行（純凈的行為），十一自利義行（為自己利益的行為），十二利他義行（為他人利益的行為）。其中包含六對。 三、依悲愍他事，有五：一令離欲，即是為說生死過患（爲了讓眾生脫離慾望，講述生死的過患）；二示現，即為顯示四種道理，謂法爾（事物本來的樣子）、因緣（事物產生的原因和條件）、證成（證明）和作用（事物的功能）四道理也；三教道，即未發心者教授令使發心修諸正行（教導尚未發菩提心的人，使他們發起菩提心並修行正確的行為）；四贊勵者，見退屈者贊勸令進（對於那些退縮的人，讚揚和鼓勵他們前進）；五慶喜者，見能進修而不退屈隨生慶喜（對於那些能夠進步而不退縮的人，隨之產生喜悅）。 時依處即三世（過去、現在、未來）補特伽羅依處，即二十七種補特伽羅，亦攝《思益經》（Vimalakirti Sutra）如來五力（佛陀的五種力量）。事依處中根本依處及時依處，是彼以何說法（指的是佛陀用什麼方式說法）；攝得方便依處，即彼以何隨宜說法、以何方便、以何法門攝，或大悲及以何方便攝（指的是佛陀用什麼合適的方式、什麼方法、什麼法門，或者用大悲心和什麼方法來攝受眾生）。 悲愍依處即離欲等，約方便能起此五，即大悲補特伽羅依處，亦大悲攝（悲憫的依處，如脫離慾望等，通過方便法門可以產生這五種行為，這就是大悲菩薩的依處，也包含在大悲之中）。《瑜伽師地論》（Yogacarabhumi-sastra）從能悲者和所悲者的角度分別闡述，《思益經》（Vimalakirti Sutra）根據生起悲心的原因也包含在大悲之中，故彼經云：『如言諸法無我而諸眾生不信不解，如來於此而起大悲。』（所以經中說：『如果我說諸法無我，但眾生不相信也不理解，如來因此生起大悲心。』）此顯諸佛申慈悲故，為諸有情（這表明諸佛伸張慈悲，是爲了所有的眾生）。
【English Translation】 English version 『Basis』 (support or foundation) and 『General Indication of Intermediate Arising』 are both causes of arising. The Yogacarabhumi-sastra states: 『As mentioned above, the Buddhas and World Honored Ones propagate the sacred teachings based on specific things, times, and pudgalas (persons); therefore, these are called 「basis matters.」』 There are three types of 『basis』: First, the fundamental matter basis, which includes six aspects: (1) good destinies (such as the heavenly realms), (2) bad destinies (such as the hell realms), (3) decline, (4) progress, (5) samsara (birth and death), and (6) nirvana-samsara (the nirvana that transcends birth and death). The first four correspond to nirvana, namely, nirvana with remainder and nirvana without remainder, etc. These contain three pairs. Second, the basis for obtaining expedient means, which includes twelve aspects, namely, the twelve practices: (1) practices driven by desire, (2) practices free from desire, (3) good practices, (4) bad practices, (5) painful practices, (6) non-painful practices, (7) practices leading to decline, (8) practices leading to progress, (9) mixed and defiled practices, (10) pure practices, (11) practices for one's own benefit, and (12) practices for the benefit of others. These contain six pairs. Third, the basis for compassion towards others, which includes five aspects: (1) causing detachment from desire, which means explaining the faults of samsara; (2) demonstration, which means showing the four principles, namely, the principles of naturalness, cause and condition, proof, and function; (3) teaching the path, which means instructing those who have not yet generated the aspiration for enlightenment to generate it and cultivate correct practices; (4) encouragement, which means praising and encouraging those who are discouraged to advance; (5) rejoicing, which means feeling joy for those who are able to progress without retreating. The time basis is the basis of pudgalas in the three times (past, present, and future), which includes twenty-seven types of pudgalas, and also encompasses the five powers of the Tathagata (Buddha) in the Vimalakirti Sutra. Among the matter bases, the fundamental basis and the time basis refer to how the Buddha teaches; the basis for obtaining expedient means refers to what appropriate methods, means, and dhamma doors the Buddha uses, or what methods of great compassion are used to embrace sentient beings. The basis of compassion, such as detachment from desire, can generate these five actions through expedient means, which is the basis of the Bodhisattva of great compassion, and is also included in great compassion. The Yogacarabhumi-sastra elaborates separately from the perspective of the compassionate one and the object of compassion, while the Vimalakirti Sutra also includes it in great compassion based on the cause of arising compassion, hence the sutra says: 『If I say that all dharmas are without self, but sentient beings do not believe or understand, the Tathagata arises great compassion for this.』 This shows that the Buddhas extend compassion for all sentient beings.
依善惡趣，乃至自他利行，隨其所應，令知過失功德、厭欣修斷及以獲證，故令離欲。示教贊喜等，于經文中隨義思配，恐煩不述。別者準《智度論》隨經中說，皆為起意，意因請等，比類皆然故。
今更辨經起意中總有十門、別有五十二。
一為顯於一而說此經有四種，一一為顯一乘故說此經，故第二云今此經中唯說一乘等。二為顯世尊平等大慧故，多寶贊云能以平等大慧等。三為顯真如體唯一相故說此經，故第三云如來知是一相一味等，前三令悟。四為一切色身三昧故，喜見菩薩等得現一切色身三昧，更有多一，略舉此四。此一略明因令修。
二為顯二，有七：一為顯教理二勝故說此經，故下文云諸佛智慧甚深無量，其智慧門難解難入。論釋云：謂證甚深及教甚深，又蓮華二義亦此門攝，令欲聞故。二為顯因果兩門故，本論云：自此以下明因果相令欣修故。第三為顯權實兩乘，下文但以一佛乘故為眾生說法，無有餘乘若二若三。又云唯此一事實，餘二即非真等，令取捨故。第四顯真化兩身，〈壽量品〉云：眾皆謂我出釋氏宮，我實成佛已來無量阿僧祇等，令知真化。第五顯損益兩行，故〈不輕品〉云：其供養之者如向所說，其誹謗者如前所說等，令妨修故。第六顯勸舍穢生凈，如〈藥王菩薩本
【現代漢語翻譯】 現代漢語譯本：根據善惡的趨向，乃至爲了自己和他人利益的行為，根據具體情況，使人瞭解過失和功德、厭惡和喜好、修行和斷除以及獲得證悟，從而使人遠離慾望。關於『示教』、『贊喜』等，在經文中根據意義進行安排，因為繁瑣所以不詳細敘述。其他方面，參照《智度論》中經文的說法，都是爲了引發意念，意念的起因如『請問』等，都可以依此類推。
現在進一步辨析經文的起意，總共有十個方面，具體有五十二個方面。
第一，爲了彰顯『一』而宣說此經，有四種情況。第一種，爲了彰顯一乘（Ekayana，唯一佛乘）而宣說此經，所以第二品說『如今這部經中只說一乘』等等。第二種，爲了彰顯世尊平等的大智慧，多寶佛（Prabhutaratna）讚歎說『能夠以平等的大智慧』等等。第三種，爲了彰顯真如（Tathata，事物的真實本性）的本體是唯一的相狀而宣說此經，所以第三品說『如來知道是一相一味』等等，以上三種是爲了使人領悟。第四種，爲了（證得）一切色身三昧（Sarva-rupa-kaya-samadhi，能顯現一切色身的三昧），喜見菩薩（Priyadarsana）等獲得顯現一切色身三昧，還有更多，這裡簡略地列舉這四種。這第一點簡要地說明了原因，使人修行。
第二，爲了彰顯『二』，有七種情況：第一種，爲了彰顯教（Dharma，教義）和理（Principle，真理）兩種殊勝而宣說此經，所以下文說『諸佛的智慧非常深奧，無量無邊，其智慧之門難以理解，難以進入』。《智度論》解釋說：『指證悟的甚深和教義的甚深』，而且蓮花（Lotus）的兩種含義也包含在這一方面，使人想要聽聞。第二種，爲了彰顯因（Cause，因緣）和果（Effect，結果）兩方面，本論說：『從這裡以下闡明因果的相狀，使人欣喜修行』。第三種，爲了彰顯權（Expedient，方便）和實（Real，真實）兩種乘，下文只用一佛乘（Buddha-yana，佛乘）的緣故為眾生說法，沒有其他的乘，無論是二乘還是三乘。又說『只有這一件事是真實的，其餘兩種都不是真實的』等等，使人取捨。第四種，彰顯真身（Dharmakaya，法身）和化身（Nirmanakaya，應化身）兩種身，〈壽量品〉說：『眾人都認為我從釋迦族（Sakya）的宮殿中出來，我實際上成佛以來已經無量阿僧祇（Asankhya，無數）』等等，使人瞭解真身和化身。第五種，彰顯損（Harm，損害）和益（Benefit，利益）兩種行為，所以〈不輕品〉說：『那些供養他的人如前面所說，那些誹謗他的人如前面所說』等等，使人防止（他人）妨礙修行。第六種，彰顯勸人捨棄污穢而生於清凈之處，如〈藥王菩薩本
【English Translation】 English version: According to the tendencies of good and evil realms, and even actions benefiting oneself and others, accordingly, it enables people to understand faults and merits, aversion and delight, cultivation and cessation, and attainment of realization, thus causing them to be detached from desires. As for 'instruction' and 'praise and joy,' they are arranged according to the meaning in the scriptures, and will not be described in detail due to their complexity. In other aspects, referring to the statements in the scriptures in the Mahaprajnaparamita-sastra (Treatise on the Great Perfection of Wisdom), they are all for arousing intention, and the causes of intention, such as 'asking questions,' can be inferred in the same way.
Now, let's further analyze the intentions behind the sutras, which have ten aspects in general and fifty-two aspects in particular.
First, to reveal 'one' in the sutra, there are four situations. The first is to proclaim the One Vehicle (Ekayana, the only Buddha Vehicle), so the second chapter says, 'Now, in this sutra, only the One Vehicle is spoken of,' and so on. The second is to reveal the World-Honored One's equal great wisdom, so Prabhutaratna (Many Jewels Buddha) praised, 'Able to use equal great wisdom,' and so on. The third is to reveal that the essence of Tathata (Suchness, the true nature of things) is the only form, so the third chapter says, 'The Tathagata knows it is one form, one flavor,' and so on. The above three are to make people understand. The fourth is for (attaining) the Sarva-rupa-kaya-samadhi (Samadhi of manifesting all forms), Priyadarsana (Joyful to See Bodhisattva) and others attained the Samadhi of manifesting all forms, and there are more, but these four are briefly listed. This first point briefly explains the cause, enabling people to cultivate.
Second, to reveal 'two,' there are seven situations: The first is to reveal the two superiorities of Dharma (teachings) and Principle (truth), so the following text says, 'The wisdom of the Buddhas is very profound, immeasurable, and the gate of wisdom is difficult to understand and difficult to enter.' The Mahaprajnaparamita-sastra explains: 'Refers to the profundity of realization and the profundity of teachings,' and the two meanings of the lotus are also included in this aspect, making people want to hear. The second is to reveal the two aspects of cause and effect, the treatise says: 'From here onwards, clarify the characteristics of cause and effect, making people happy to cultivate.' The third is to reveal the two vehicles of expedient and real, the following text only uses the Buddha-yana (Buddha Vehicle) to teach sentient beings, there is no other vehicle, whether it is the Two Vehicles or the Three Vehicles. It also says, 'Only this one thing is true, the other two are not true,' and so on, making people choose. The fourth is to reveal the two bodies of Dharmakaya (Dharma Body) and Nirmanakaya (Transformation Body), the
事品〉等，令遠惡近善故。第七令厭下欣上，如第八云：當生忉利天等，令離怖畏當親近故。
三為顯三，有七：一顯三寶故，下文云：又見彼土現在諸佛，及聞諸佛所說經法，並見彼諸比丘等。又第二云：若有能信汝所說，即見於我及比丘僧並諸菩薩等。論云：佛及弟子差別示現三寶故，令起信樂故。第二顯三乘差別，謂比丘等四眾及見菩薩種種因緣而求佛道等故。論云：復乘差別令知勝劣。第三顯世尊三輪化故，入定者顯記心輪，放光等題神境輪，說法者顯教誡輪，令知勝人起尊重故。第四顯悟知三性，下文云：諸佛兩足尊知法常無性，佛種從緣起，是故說一乘，是法住等，令悟三性達所知故。第五顯三勝行，下文云：入如來室、著如來衣、坐如來座等，為顯勝行令修學故。第六顯三種平等，一授聲聞當得作佛記，二多寶佛涅槃涅槃起，三現一佛攝一切佛。故論云，為除三種染無煩惱三昧見等，染慢說三平等。三種染慢者，一信種種乘異，二信世間涅槃異，三信彼此身異，令證真理攝自他故。第七顯佛三菩提，下經皆謂如來出釋氏宮顯化身，我實成佛已來久遠顯報身，如來如實知見三界等顯法身，故論云，八者示現成大菩提無上者示現三種佛菩提等，令識真化而求證故。
四為顯四，有七：一顯如來
【現代漢語翻譯】 現代漢語譯本：〈事品〉等，使人遠離罪惡，親近善良。第七，使人厭棄下劣，欣慕高尚，如第八所說：『當生忉利天』等，使人遠離怖畏，親近佛法。 三、爲了彰顯三，有七個方面：一、彰顯三寶（Triratna）的功德，下文說：『又見彼土現在諸佛，及聞諸佛所說經法，並見彼諸比丘等。』又第二說：『若有能信汝所說，即見於我及比丘僧並諸菩薩等。』《論》中說：佛陀及其弟子差別示現三寶，是爲了使人產生信仰和喜樂。二、彰顯三乘（Triyāna）的差別，即比丘等四眾以及見到菩薩種種因緣而求佛道等。 《論》中說：又通過乘的差別使人知道殊勝和低劣。三、彰顯世尊（Lokajyestha）的三輪教化，入定者彰顯記心輪，放光等彰顯神境輪，說法者彰顯教誡輪，使人知道殊勝之人，從而產生尊重。四、彰顯悟知三性（Trisvabhāva），下文說：『諸佛兩足尊知法常無性，佛種從緣起，是故說一乘，是法住等』，使人領悟三性，通達所知。五、彰顯三勝行，下文說：『入如來室、著如來衣、坐如來座』等，爲了彰顯殊勝的修行，使人修學。六、彰顯三種平等，一、授聲聞（Śrāvaka）當得作佛的授記，二、多寶佛（Prabhūtaratna）涅槃（Nirvana）和涅槃塔的出現，三、示現一佛攝一切佛。所以《論》中說，爲了去除三種染污，即無煩惱三昧見等染污和慢心，所以說三種平等。三種染污和慢心是：一、相信種種乘是不同的，二、相信世間的涅槃是不同的，三、相信彼此的身體是不同的，使人證悟真理，攝受自己和他人。七、彰顯佛陀的三菩提（Bodhi），經中都說如來出釋迦（Śākya）宮彰顯化身（Nirmāṇakāya），我說我實際成佛以來已經很久遠了，彰顯報身（Saṃbhogakāya），如來如實知見三界等彰顯法身（Dharmakāya），所以《論》中說，第八，示現成就大菩提，無上者示現三種佛菩提等，使人認識真和化，從而求證。 四、爲了彰顯四，有七個方面：一、彰顯如來（Tathāgata）
【English Translation】 English version: The 'Acts Chapter' and others, to make people stay away from evil and get close to goodness. Seventh, to make people disgusted with the inferior and admire the superior, as the eighth says: 'Should be born in Trayastrimsa heaven' and so on, to make people stay away from fear and get close to the Dharma. Three, to reveal the three, there are seven aspects: First, to reveal the merits of the Three Jewels (Triratna), the following says: 'Also see the Buddhas present in that land, and hear the sutras spoken by the Buddhas, and see those Bhikkhus and others.' And the second says: 'If anyone can believe what you say, they will see me and the Bhikkhu Sangha and all the Bodhisattvas.' The Treatise says: The Buddha and his disciples show the Three Jewels differently, in order to make people generate faith and joy. Second, to reveal the differences of the Three Vehicles (Triyāna), namely the four assemblies of Bhikkhus and others, and seeing the various causes and conditions of Bodhisattvas seeking the Buddha path, etc. The Treatise says: Also, through the differences of the vehicles, people know the superior and the inferior. Third, to reveal the three wheels of teaching of the World Honored One (Lokajyestha), the one who enters Samadhi reveals the Mind-Reading Wheel, the one who emits light reveals the Miraculous Power Wheel, and the one who speaks the Dharma reveals the Admonition Wheel, so that people know the superior person and thus generate respect. Fourth, to reveal the understanding of the Three Natures (Trisvabhāva), the following says: 'The Buddhas, the two-legged venerable ones, know that the Dharma is always without nature, the Buddha-seed arises from conditions, therefore it is said to be the One Vehicle, this Dharma abides, etc.', to make people understand the Three Natures and comprehend what is known. Fifth, to reveal the Three Excellent Practices, the following says: 'Entering the Tathagata's room, wearing the Tathagata's clothes, sitting on the Tathagata's seat', etc., in order to reveal the excellent practice and make people learn. Sixth, to reveal the Three Equalities, first, giving the prediction to the Sravakas (Śrāvaka) that they will become Buddhas, second, the Nirvana (Nirvana) of the Prabhutaratna Buddha (Prabhūtaratna) and the appearance of the Nirvana stupa, and third, showing one Buddha encompassing all Buddhas. Therefore, the Treatise says, in order to remove the three kinds of defilements, namely the defilements of no-affliction Samadhi view and arrogance, therefore the three equalities are spoken. The three kinds of defilements and arrogance are: first, believing that the various vehicles are different, second, believing that the worldly Nirvana is different, and third, believing that each other's bodies are different, so that people can realize the truth and embrace themselves and others. Seventh, to reveal the Three Bodhis (Bodhi) of the Buddha, the sutras all say that the Tathagata coming out of the Shakya (Śākya) palace reveals the Transformation Body (Nirmāṇakāya), I say that I have actually become a Buddha for a long time, revealing the Reward Body (Saṃbhogakāya), the Tathagata truly knows and sees the three realms, etc., revealing the Dharma Body (Dharmakāya), therefore the Treatise says, eighth, showing the achievement of Great Bodhi, the unsurpassed one showing the three kinds of Buddha Bodhi, etc., so that people can recognize the true and the transformed, and thus seek to realize it. Four, to reveal the four, there are seven aspects: First, to reveal the Tathagata (Tathāgata)
有四種說因論，亦云四種成就：一往成就即種種方便；二教化成就即種種知見；三功德畢竟成就，即種種念觀；四說成就即種種言辭，令知二勝起渴仰故。二顯開示悟入四種之事，令欣果行因故。三顯四菩提行，下云于菩薩法遊戲神通凈佛國土成就眾生，令修勝行故。四顯四安樂行，即〈安樂行品〉：一正身行，二正語行，三意離諸惡自利行，四心修諸善利他行全，弘法利生，學是除非故。五顯如來四種勝力，〈涌出品〉云：如來今欲顯發宣示諸佛智慧之力、諸佛自在神通之力、諸佛師子奮迅之力、諸佛威猛大勢之力，令知所說勝故。六顯如來四種一切，〈神力品〉云：如來一切所有之法、如來一切自在之力、如來一切秘密之藏、如來一切甚深之事，四一切者，令知能詮教勝故。七顯成就四法末代得聞此經，〈普賢品〉云：一為諸佛護念，二殖眾德本，三入正定聚，四發救一切眾生之心，令知勝法難聞，必修勝行方得聞故。
五為明五，有七：一顯智慧甚深故，論釋云：智慧有五甚深：一義、二體、三內證、四依止、五無上甚深，令生忻證。二顯教門有五種難故，論牒經云：其智慧門難見難覺難知難解難入，令生推求愿欲聞故。三為顯五濁，下云所謂劫濁等，令生厭離顯佛大悲故。四顯五劣不為說一，〈方便品
【現代漢語翻譯】 現代漢語譯本：有四種說因論，也可以說是四種成就：第一是方便成就，即種種方便法門；第二是教化成就，即種種知見；第三是功德畢竟成就，即種種念觀；第四是說成就，即種種言辭，使人知道二勝（法勝、義勝）而生起渴仰之心。這是爲了顯示開示悟入四種事，使人欣慕果而行因。第二是顯示四菩提行，下文說『于菩薩法遊戲神通，凈佛國土，成就眾生』，使人修習殊勝的行持。第三是顯示四安樂行，即《安樂行品》所說的：一是正身行，二是正語行，三是意離諸惡的自利行，四是心修諸善的利他行，全部是爲了弘揚佛法、利益眾生，學習這些是爲了排除邪見。第四是顯示如來的四種殊勝力量，《涌出品》中說：『如來現在想要顯發宣示諸佛的智慧之力、諸佛的自在神通之力、諸佛的師子奮迅之力、諸佛的威猛大勢之力』，使人知道所說的法殊勝。第五是顯示如來的四種一切，《神力品》中說：『如來的一切所有之法、如來的一切自在之力、如來的一切秘密之藏、如來的一切甚深之事』，這四種一切，使人知道能詮釋的教法殊勝。第六是顯示成就四法，在末法時代能夠聽聞此經，《普賢品》中說：一是為諸佛所護念，二是種植眾多功德根本，三是進入正定之聚，四是發起救度一切眾生的心，使人知道殊勝的佛法難以聽聞，必須修習殊勝的行持才能聽聞。 第五是爲了闡明五種甚深，有七個方面：一是顯示智慧甚深，論釋中說：智慧有五種甚深：一、義甚深，二、體甚深，三、內證甚深，四、依止甚深，五、無上甚深，使人生起欣慕證悟之心。二是顯示教門有五種難處，論中引用經文說：『其智慧門難見難覺難知難解難入』，使人生起推求的願望，想要聽聞。三是爲了顯示五濁，下文說『所謂劫濁』等，使人生起厭離之心，顯示佛的大悲。四是顯示五種低劣而不為他們說一乘之法，《方便品》中說
【English Translation】 English version: There are four kinds of Hetu-vāda (reasoning about causes), also known as the four kinds of accomplishments: First, Ārambaṇa-siddhi (accomplishment of means), which refers to various skillful means; second, Upadeśa-siddhi (accomplishment of instruction), which refers to various kinds of knowledge and views; third, Guṇa-niṣṭhā-siddhi (accomplishment of ultimate merit), which refers to various kinds of mindfulness and contemplation; and fourth, Kathana-siddhi (accomplishment of speech), which refers to various kinds of words, causing people to know the two excellences (excellence of Dharma and excellence of meaning) and arouse a desire for them. This is to reveal the four kinds of matters of opening, showing, awakening, and entering, causing people to admire the fruit and practice the cause. Second, it reveals the four Bodhisattva practices, as it says below, 'Playing with supernatural powers in the Dharma of Bodhisattvas, purifying Buddha lands, and accomplishing sentient beings,' causing people to cultivate superior practices. Third, it reveals the four peaceful practices, which are mentioned in the 'Peaceful Practices' chapter: first, right bodily conduct; second, right verbal conduct; third, the self-benefiting practice of mind being free from all evils; and fourth, the other-benefiting practice of mind cultivating all good, all for the purpose of propagating the Dharma and benefiting sentient beings, and learning these is to eliminate wrong views. Fourth, it reveals the four kinds of superior powers of the Tathāgata (Thus Come One), as the 'Emerging from the Earth' chapter says: 'The Tathāgata now wishes to reveal and proclaim the power of the wisdom of all Buddhas, the power of the unhindered supernatural powers of all Buddhas, the power of the lion-like vigor of all Buddhas, and the power of the majestic might of all Buddhas,' causing people to know that the Dharma spoken is superior. Fifth, it reveals the four kinds of 'all' of the Tathāgata, as the 'Supernatural Powers' chapter says: 'All the Dharmas possessed by the Tathāgata, all the unhindered powers of the Tathāgata, all the secret treasures of the Tathāgata, and all the profound matters of the Tathāgata,' these four kinds of 'all' cause people to know that the teaching that can explain is superior. Sixth, it reveals the accomplishment of four Dharmas, enabling one to hear this Sutra in the Dharma-ending age, as the 'Universal Worthy' chapter says: first, being protected and念 by all Buddhas; second, planting the roots of numerous merits; third, entering the assembly of those who are rightly established; and fourth, arousing the mind to save all sentient beings, causing people to know that the superior Dharma is difficult to hear, and one must cultivate superior practices in order to hear it. Fifth, it is to clarify the five profoundnesses, which have seven aspects: First, it reveals the profoundness of wisdom, as the commentary explains: Wisdom has five profoundnesses: first, the profoundness of meaning; second, the profoundness of substance; third, the profoundness of inner realization; fourth, the profoundness of reliance; and fifth, the profoundness of unsurpassedness, causing people to generate a desire to realize it. Second, it reveals that the teaching has five kinds of difficulties, as the commentary quotes the Sutra: 'Its wisdom gate is difficult to see, difficult to perceive, difficult to know, difficult to understand, and difficult to enter,' causing people to generate a desire to seek and want to hear it. Third, it is to reveal the five defilements, as it says below, 'The so-called defilement of the kalpa (eon),' etc., causing people to generate a sense of aversion and reveal the great compassion of the Buddha. Fourth, it reveals that the five inferior ones are not spoken to about the One Vehicle, as the 'Expedient Means' chapter says.
〉云：鈍根樂小法貪著于生死，于諸無量佛不行深妙道，眾苦所惱亂，為是說涅槃，令舍劣人故。五顯五德為說一乘，下云有佛子心凈柔軟亦利根無量諸佛所而行深妙道，令學勝人故。六明五乘令知根性，一雨所潤而各生長，論云：為一向求大乘者增上慢云無別乘，令知種種乘異故，說雨喻令識根機隨宜化故。七顯五緣方說一實，〈化城品〉云：自知涅槃時到，眾又清凈信解堅固，了達空法深入禪定，令知法難聞要根熟故。
六為顯六，有六：一示現六動，令眾警悟故。二現六趣，令眾厭怖故，下文云，盡見彼土六趣眾生。三現行六度，勸令修學，如下頌說。四明與六記，論云：一未聞令聞、二說、三依何義、四令住、五依法、六遮，配文可知。顯正逗機，令取捨故。五顯莊嚴六根，勸令持讀，如〈法師功德品〉廣說，應知令持經故。六明六種授記，令知當果地起決定學心故，謂別記、同記、後記、無怨惡記、通行記、具因記，廣如論辨。
七為顯七，有四：一顯世尊具七成就，有種種言辭，令生問求，一種種成就、二語言成就、三相、四堪、五無量種、六覺體、七隨順眾生修行說成就，配經可知，令知勝人具德辨故。二顯七種眾生起七種慢，令知過失故。三為治此說七譬喻令斷障染，如論具辨。四題持
【現代漢語翻譯】 現代漢語譯本：問：對於那些根器遲鈍、喜愛小乘佛法、貪戀生死輪迴的眾生，他們無法在無量諸佛處修習深奧微妙的佛道，並且被各種痛苦所困擾，佛陀為他們宣說涅槃，是爲了讓他們捨棄低劣的追求。而對於那些具有五種顯現和五種功德的眾生，佛陀為他們宣說一乘佛法。經文下文說：『有佛子心性清凈柔軟，並且根器敏利，他們在無量諸佛處修習深奧微妙的佛道』，這是爲了引導那些追求卓越的眾生。六是說明五乘佛法，使眾生了解各自的根性，就像同一次降雨，卻使各種植物各自生長。論中說：『爲了糾正那些一味追求大乘，心懷增上慢，認為沒有其他乘法的眾生，讓他們瞭解各種乘法的不同，所以用降雨的比喻，使他們認識到自己的根機，從而隨順他們的根機進行教化。』七是說明具備五種因緣，才能宣說一實相的佛法。《化城品》中說：『佛陀自己知道涅槃的時機已經到來，而且大眾清凈，信仰和理解都非常堅定，已經通達空性之法，深入禪定』，這是爲了讓他們知道佛法難聞，需要根機成熟才能領悟。
六是爲了闡明六種含義，包括六個方面：一是示現六種震動，使眾生警覺醒悟。二是示現六道輪迴，使眾生厭離怖畏，下文說：『完全看見彼國土中的六道眾生。』三是示現修行六度（paramita，波羅蜜），勸導眾生修學，如下面的偈頌所說。四是說明給予六種授記，論中說：『一是未曾聽聞的令其聽聞，二是宣說，三是依據何種意義，四是令其安住，五是依法，六是遮止』，結合經文可以理解。顯明正法，契合根機，使眾生能夠正確取捨。五是闡明莊嚴六根（indriya，根），勸導眾生受持讀誦，如《法師功德品》中詳細闡述，應該瞭解這是爲了使眾生受持經典。六是說明六種授記，使眾生了解未來的果地，從而生起堅定的學習之心，即別記、同記、後記、無怨惡記、通行記、具因記，詳細的論述可以參考相關論著。
七是爲了闡明七種含義，包括四個方面：一是闡明世尊具備七種成就，因此具有種種言辭，使眾生生起疑問和求法之心，即種種成就、語言成就、相成就、堪成就、無量種成就、覺體成就、隨順眾生修行說成就，結合經文可以理解，使眾生了解殊勝之人具備功德和善辯的能力。二是闡明七種眾生生起七種慢心，使眾生了解自己的過失。三是爲了對治這些慢心，宣說七種譬喻，使眾生斷除障礙和染污，詳細的論述可以參考相關論著。四是題持
【English Translation】 English version: Question: For those beings with dull faculties, who delight in the small vehicle (Hinayana), and are attached to birth and death (samsara), who cannot practice the profound and subtle path in the presence of countless Buddhas, and are troubled by various sufferings, the Buddha preaches Nirvana to lead them to abandon inferior pursuits. For those beings who possess the five manifestations and five virtues, the Buddha preaches the One Vehicle (Ekayana). The text below says: 'There are Buddha-sons whose minds are pure and gentle, and whose faculties are sharp. They practice the profound and subtle path in the presence of countless Buddhas,' this is to guide those beings who seek excellence. Six is to explain the Five Vehicles, enabling beings to understand their respective faculties, just as the same rain nourishes various plants to grow differently. The treatise says: 'To correct those who single-mindedly pursue the Great Vehicle (Mahayana), harbor arrogance, and think there are no other vehicles, to let them know the differences between various vehicles, so the metaphor of rain is used to make them recognize their own faculties, thereby teaching them according to their faculties.' Seven is to explain that only when five conditions are met can the One Reality (Eka-lakshana) be preached. The 'Transformation City' chapter says: 'The Buddha himself knows that the time for Nirvana has arrived, and the assembly is pure, their faith and understanding are firm, they have penetrated the Dharma of emptiness (sunyata), and have deeply entered into meditation (dhyana),' this is to let them know that the Dharma is difficult to hear, and requires mature faculties to comprehend.
Six is to elucidate six meanings, including six aspects: First, to show six kinds of quaking, to awaken beings. Second, to show the six realms (gati), to make beings disgusted and fearful, the text below says: 'Completely see the beings of the six realms in that land.' Third, to show the practice of the six perfections (paramita), to encourage beings to cultivate and learn, as the verses below say. Fourth, to explain giving six predictions, the treatise says: 'First, to let those who have not heard hear, second, to preach, third, according to what meaning, fourth, to let them abide, fifth, according to the Dharma, sixth, to prohibit,' which can be understood in conjunction with the text. To reveal the correct Dharma, fitting the faculties, enabling beings to correctly accept and reject. Fifth, to explain adorning the six faculties (indriya), to encourage beings to uphold and recite, as elaborated in the 'Merits of the Dharma Master' chapter, it should be understood that this is to enable beings to uphold the sutra. Sixth, to explain the six kinds of predictions, to enable beings to understand the future fruit-ground, thereby giving rise to a firm mind of learning, namely, separate prediction, common prediction, later prediction, prediction without resentment, general prediction, prediction with complete causes, detailed discussions can be found in relevant treatises.
Seven is to elucidate seven meanings, including four aspects: First, to explain that the World-Honored One possesses seven accomplishments, therefore having various words, causing beings to generate questions and seek the Dharma, namely, various accomplishments, language accomplishment, form accomplishment, competence accomplishment, immeasurable kind accomplishment, enlightenment body accomplishment, accomplishment of speaking in accordance with beings' practice, which can be understood in conjunction with the text, enabling beings to understand that superior beings possess merit and eloquence. Second, to explain that seven kinds of beings generate seven kinds of arrogance, enabling beings to understand their faults. Third, to counteract these arrogances, to preach seven metaphors, enabling beings to cut off obstacles and defilements, detailed discussions can be found in relevant treatises. Fourth, the title holds
經具七德，令行法故。〈法師品〉則為如來衣之所覆，又為他方現在諸佛言所護念，有大信力及志願力諸善根力，與如來共宿，如來手摩，令知持經成勝人行顯經妙故。
八為顯八，有四：一為愿教具八甚深，論云：一讀誦、二修行、三果行、四增長功德心、五快妙事、六無上甚深、七入甚深、八不共聲聞辟支佛所作住持甚深，配文可知，令知差別勝小教故。二為令離八邪然，下文云薄德少福人等，又云不求大勢佛等，又云我本著邪見等，令知邪正故。三令修八正，下文云：世尊知我心拔邪說涅槃，令知勝用得出世樂故。四令離八難，〈提婆品〉云不生地獄等，令知勝利得世善果故。
九顯九部經，為趣大說，令舍權故，故下文云我此九部法隨順眾生說，入大乘為本，以故說是經，令知方便半滿教故。
十為顯十，有五：一顯文殊得宿命智成就十事如現在前，如論具辨並配文顯，顯師資勝故。二顯教法有十勝妙，下文云演說正法初善中善等，令生忻習。三顯大乘有十無上，令知經勝等，如文具辨並及配文。四顯十義故說一乘，如《攝大乘論》及《莊嚴論》，令知大乘有四秘密故。五顯此經有十殊勝：一舉事明難勝，略舉六行顯此為難，如〈見寶塔品〉說。二喻類難思勝，略舉十喻明於此經，如〈藥
王菩薩品〉云，譬如一切川流江河諸水之中，海為第一等。三證聽二眾勝，明證則多寶塔涌欲開化佛皆來，此為證明勝。龍宮地下上諸支提，普賢妙音傍歸寶塔，又聲聞菩薩具德者云趨，四眾龍天居尊者霧集，為聽眾勝。四能除八難勝，《成實論》說四輪能摧八難，於此經中小聞生信即能總除，如〈提婆達多品〉說。五生天值佛勝，如〈普賢品〉說。六得住凈土勝，暫聞一品即往凈方，如〈藥王品〉說。七不退菩提勝，一聞生信不退菩提，如〈分別功德品〉說。八為世福田勝，持經四句堪受人天勝妙供養，一劫贊佛福雖無邊，一讚持經福更過彼，如〈法師品〉說。九獲福難思勝，持讀此經功德無限，如〈藥王品〉及〈分別功德品〉說。十速得成佛勝，如〈提婆〉及〈不輕品〉說。具如行儀所說。略舉大綱，明此十門，恐繁故止。
前來五十二緣，此經因起，頌曰：初四三各七，五七六有六，七八四九一，十有五應知。
吉藏法師略陳十義：一說菩薩道，二受梵王請，三顯三世佛權實二智，四說三凈，五說三攝法門，六說三種法門，七為斷疑，八說中道，九增唸佛三昧，十為三世眾生如實分別罪福二門。今略敘彼一為說菩薩道故說此經。
問：
始自華嚴之會，終竟法華前，集諸大乘經，已說
【現代漢語翻譯】 現代漢語譯本： 〈王菩薩品〉中說，譬如一切川流、江河、諸水之中，海最為第一等。這有三重殊勝可以證明：聽眾殊勝、證明殊勝。證明殊勝是指多寶塔涌出，釋迦牟尼佛和多寶如來皆來證明。聽眾殊勝是指龍宮、地下、天上各個地方，普賢（Samantabhadra）菩薩、妙音（Gadgadasvara）菩薩等都來到寶塔旁，聲聞（Śrāvaka）、菩薩等具足功德者如雲般聚集，四眾弟子、龍天護法等尊貴者如霧般聚集，都是爲了聽聞此經。四能除八難殊勝，《成實論》說四輪能摧毀八難，而在此經中，哪怕只是稍微聽聞並生起信心，就能全部消除，如〈提婆達多品〉所說。五生天值佛殊勝，如〈普賢品〉所說。六得住凈土殊勝，哪怕只是暫時聽聞一品，就能往生凈土，如〈藥王品〉所說。七不退菩提殊勝，只要一聽聞並生起信心，就不會退轉菩提，如〈分別功德品〉所說。八為世福田殊勝，僅僅是受持此經中的四句偈，就堪能接受人天殊勝美妙的供養，即使用一劫的時間來讚歎佛的功德，福德雖然無邊，但讚歎受持此經的福德更加超過前者，如〈法師品〉所說。九獲福難思殊勝，受持讀誦此經的功德無限，如〈藥王品〉及〈分別功德品〉所說。十速得成佛殊勝，如〈提婆達多品〉及〈常不輕菩薩品〉所說。這些都詳細地記載在行儀之中。這裡只是簡略地列舉出這些綱要，闡明這十種殊勝之處，因為內容繁多，所以就此停止。
前面提到的五十二種因緣，是此經產生的緣起，總結如下：最初四個，然後三個，各自七個，五個七個，六個有六個，七個八個，四個九個，十個有五個，應該知道。
吉藏法師簡略地陳述了十種意義：一是宣說菩薩道，二是接受梵王（Brahmā）的請求，三是顯現三世諸佛的權智和實智，四是宣說三凈，五是宣說三攝法門，六是宣說三種法門，七是爲了斷除疑惑，八是宣說中道，九是增長唸佛三昧，十是爲了三世眾生如實地分別罪福二門。現在簡略地敘述其中之一，即爲了宣說菩薩道而宣說此經。
問：
從《華嚴經》的法會開始，到《法華經》之前結束，收集了諸部大乘經典，已經宣說了
【English Translation】 English version: The 『King Bodhisattva Chapter』 says, 『For example, among all the rivers and streams, the ocean is the foremost.』 There are three kinds of superiority to prove this: the superiority of the audience and the superiority of the proof. The superiority of the proof is that the Treasure Pagoda emerges, and Śākyamuni Buddha and Prabhūtaratna (多寶如來) both come to testify. The superiority of the audience is that from the Dragon Palace, underground, and in the heavens, Samantabhadra (普賢) Bodhisattva, Gadgadasvara (妙音) Bodhisattva, and others come to the Treasure Pagoda. Śrāvakas (聲聞), Bodhisattvas, and others who possess virtues gather like clouds, and the fourfold assembly, Nāgas (龍天), and other honored ones gather like mist, all to hear this sutra. The fourth is the superiority of being able to eliminate the eight difficulties. The Tattvasiddhi Śāstra says that the four wheels can destroy the eight difficulties, but in this sutra, even a slight hearing and the arising of faith can completely eliminate them, as stated in the 『Devadatta Chapter.』 The fifth is the superiority of being born in the heavens and encountering the Buddha, as stated in the 『Samantabhadra Chapter.』 The sixth is the superiority of attaining residence in the Pure Land, as even a temporary hearing of one chapter leads to rebirth in the Pure Land, as stated in the 『Medicine King Chapter.』 The seventh is the superiority of non-retrogression from Bodhi, as hearing and generating faith leads to non-retrogression from Bodhi, as stated in the 『Chapter on Distinguishing Merits.』 The eighth is the superiority of being a field of merit for the world, as holding even four lines of this sutra is worthy of receiving the supreme and wonderful offerings of humans and devas. Even though the merit of praising the Buddha for a kalpa is boundless, the merit of praising the upholding of this sutra surpasses it, as stated in the 『Teacher of the Dharma Chapter.』 The ninth is the superiority of obtaining inconceivable blessings, as the merit of holding, reading, and reciting this sutra is limitless, as stated in the 『Medicine King Chapter』 and the 『Chapter on Distinguishing Merits.』 The tenth is the superiority of quickly attaining Buddhahood, as stated in the 『Devadatta Chapter』 and the 『Never Disparaging Bodhisattva Chapter.』 These are all recorded in detail in the conduct manuals. Here, only a brief outline is given, clarifying these ten superiorities, and because the content is extensive, it stops here.
The aforementioned fifty-two conditions are the causes for the arising of this sutra, summarized as follows: the first four, then three, each with seven, five with seven, six with six, seven with eight, four with nine, and ten with five, should be known.
Master Jizang briefly states ten meanings: first, to expound the Bodhisattva path; second, to accept the request of Brahmā (梵王); third, to reveal the provisional and real wisdom of the Buddhas of the three times; fourth, to expound the three purities; fifth, to expound the three methods of gathering; sixth, to expound the three kinds of Dharma; seventh, to dispel doubts; eighth, to expound the Middle Way; ninth, to increase the Samādhi of Buddha-Recollection; and tenth, to truly distinguish the doors of merit and demerit for sentient beings of the three times. Now, one of these is briefly narrated, that is, to expound this sutra for the sake of expounding the Bodhisattva path.
Question:
Starting from the assembly of the Avataṃsaka Sūtra and ending before the Lotus Sūtra, collecting the various Mahāyāna scriptures, it has already been expounded
菩薩行，今何因緣故復更說耶？
答：
有二菩薩，一直往、二迂迴，今為回小入大菩薩，故說是經。
問：
何以得知，華嚴等為直往，今為回小入大者說？
答：
〈涌出品〉云：是諸眾生始見我身，即寂滅道場見盧舍那；聞我所說，謂華嚴教，除先修習學小乘者，則知前未為如是人等，我亦令得聞是經、入佛慧，故知今為回小之人。
問：
何故先為直往，后為回小？
答：
修行久近別故。
二為受梵王等請，故說此經。
問：
昔般若等教已明受請，與今何異？
答：
請有二時，酬亦兩種。初請一說根本法輪故，今受請與昔為異，如〈方便品〉及《智度論》初卷說之。
三者欲明三世諸佛權實二智相資成，故說於此經，非實無以顯權、非權無以顯實，實有起權之功、權有資實之用故。下文云：於一佛乘分別說三，即從實起權。我設是方便令得入佛慧，則以權通實。稟教之徒或執權亡實，昔執三乘人不能悟入一乘之道；或執實亡權者，聞法華一乘謂無三乘，說破可知。
四欲說三凈法門故，眾生本性未曾垢凈，于眾生顛倒故成垢凈，垢重不可頓拔故。佛菩薩漸漸出之以開三凈：一以五戒十善凈
【現代漢語翻譯】 現代漢語譯本： 問：菩薩的修行，現在是什麼因緣再次宣說呢？ 答： 有兩類菩薩，一類是直接趨向成佛的，一類是迂迴漸進的。現在是爲了那些回小向大的菩薩，所以宣說這部經。 問： 憑什麼知道，《華嚴經》等是為直接趨向成佛的菩薩說的，而現在這部經是為回小向大的菩薩說的呢？ 答： 《涌出品》中說：『這些眾生最初見到我的身相，就在寂滅道場見到盧舍那佛（Vairocana）；聽到我所說的法，認為是《華嚴經》的教義。』除了先前修習小乘的人，他們知道以前的教法不是為他們這樣的人說的，我也讓他們能夠聽聞這部經，進入佛的智慧。所以知道現在這部經是為回小向大的人說的。 問： 為什麼先為直接趨向成佛的菩薩說法，后為回小向大的菩薩說法呢？ 答： 因為修行的時間長短不同。 二是爲了應梵王（Brahma）等天王的請求，所以宣說這部經。 問： 過去《般若經》等經典已經闡明了接受請求說法的事，與現在有什麼不同呢？ 答： 接受請求有兩種時機，酬謝也有兩種方式。最初的請求是爲了宣說根本法輪（Dharmacakra），所以現在接受請求與過去不同，如《方便品》及《智度論》第一卷所說。 三是爲了闡明三世諸佛的權智（upaya-jnana，方便智慧）和實智（vastu-jnana，真實智慧）互相資助成就，所以宣說這部經。沒有真實，就無法顯現方便；沒有方便，也無法顯現真實。真實具有發起方便的作用，方便具有輔助真實的作用。下文說：『於一佛乘（Ekayana，唯一佛陀乘）分別說三』，就是從真實發起方便。『我設立這些方便，讓他們得以進入佛的智慧』，就是用方便通達真實。接受教法的徒眾，有的執著方便而遺忘真實，就像過去執著三乘（Triyana）的人不能領悟進入一乘（Ekayana）的道路；有的執著真實而遺忘方便，聽到《法華經》的一乘就認為沒有三乘，加以破斥就可以知道了。 四是想要宣說三凈法門（three pure Dharmas）的緣故，眾生的本性未曾有垢染和清凈，由於眾生的顛倒妄想才形成垢染和清凈，垢染深重不能立刻拔除。所以佛菩薩漸漸地引導眾生，開顯三凈：一是通過五戒（five precepts）、十善（ten wholesome actions）來凈化
【English Translation】 English version: Question: Bodhisattva practice, what causes and conditions are there now that it is spoken of again? Answer: There are two types of Bodhisattvas: one goes directly [to Buddhahood], and the other takes a circuitous route. Now, this sutra is spoken for those Bodhisattvas who turn from the small to the great. Question: How do we know that the Avatamsaka Sutra (Flower Garland Sutra) and others are for those who go directly, while this sutra is spoken for those who turn from the small to the great? Answer: In the Emerging from the Earth chapter, it says: 'These beings, when they first see my body, see Vairocana (the Illuminator) in the place of enlightenment; when they hear what I say, they think it is the teachings of the Avatamsaka Sutra.' Except for those who have previously cultivated and studied the Small Vehicle (Hinayana), they know that the previous teachings were not for people like them. I also enable them to hear this sutra and enter the Buddha's wisdom. Therefore, we know that this sutra is for those who turn from the small. Question: Why first speak for those who go directly, and then for those who turn from the small? Answer: Because of the difference in the length of their practice. Secondly, it is to respond to the request of Brahma (the King of Heaven) and others that this sutra is spoken. Question: In the past, the Prajna Sutras (Perfection of Wisdom Sutras) and other teachings have already clarified the acceptance of requests. How is this different from now? Answer: There are two times for requests, and two kinds of responses. The initial request was to expound the fundamental Dharma wheel (Dharmacakra), so the acceptance of the request now is different from the past, as explained in the Expedient Means chapter and the first volume of the Mahaprajnaparamita Sastra (Great Treatise on the Perfection of Wisdom). Thirdly, it is to clarify that the expedient wisdom (upaya-jnana) and real wisdom (vastu-jnana) of the Buddhas of the three times mutually assist each other to achieve enlightenment, so this sutra is spoken. Without the real, there is no way to manifest the expedient; without the expedient, there is no way to manifest the real. The real has the function of initiating the expedient, and the expedient has the use of assisting the real. The following text says: 'In the One Buddha Vehicle (Ekayana), [the Buddha] distinguishes and speaks of three,' which is to initiate the expedient from the real. 'I establish these expedient means to enable them to enter the Buddha's wisdom,' which is to use the expedient to penetrate the real. Those who receive the teachings, some cling to the expedient and forget the real, just as those who clung to the Three Vehicles (Triyana) in the past could not awaken and enter the path of the One Vehicle (Ekayana); others cling to the real and forget the expedient, hearing of the One Vehicle of the Lotus Sutra and thinking that there are no Three Vehicles, which can be understood by refuting them. Fourthly, it is because [the Buddha] wants to speak of the three pure Dharmas. The fundamental nature of sentient beings has never been defiled or pure. It is because of the inverted thinking of sentient beings that defilement and purity are formed. Because defilement is heavy and cannot be eradicated immediately, the Buddhas and Bodhisattvas gradually guide sentient beings to reveal the three purities: first, to purify through the five precepts and ten wholesome actions.
三途，二說二乘以凈三界，后明一乘以凈三乘。以三途為重苦，三界為中苦，變易生死為下苦，故說三凈。
五為說三攝法門總談聖教，有此三門：一攝邪歸正門，二攝異歸同門，三攝因歸果門。攝邪歸正門者，釋迦未出凡有二邪：一在家外道起愛眾生，二出家外道起見眾生，並乖正道，故稱為邪。〈方便品〉以諸欲因緣墜墮三惡道，即起愛之流入邪見稠林諸見外道，如來出世攝彼二邪歸五乘之正，此二之中有無聞非法，以人天成就。三乘性者，三法攝故，攝彼二邪歸乎五正。二攝異歸同者，若懸悟一道者，不須更說為鈍根流，雖舍二邪更五乘異，攝前五異同歸一乘。三攝因歸異者，離攝五歸一但是因行，欲令修因證極果故，說稱如來真應兩身為攝因歸果門。
六慾說三種法門：一根本法輪，二枝末法輪，三攝末歸本法輪。佛初成道為諸菩薩說《華嚴》等根本法輪。薄福鈍根不堪聞故，說二乘教為枝末法輪，四十餘年說三陶練，今此法華方會歸一，即攝末歸本。
問：
何處有文？
答：
〈信解品〉云：遙見長者踞師子床羅列寶物，即指《華嚴》為根本教。喚子不得，遣二人，脫寶服、執糞器、著弊衣、宿草菴、假稱子，為枝末教。為會親族集付家財，攝末歸本。
七
【現代漢語翻譯】 現代漢語譯本： 三途（Three Evil Paths），二說指二乘以凈三界（Three Realms），后明一乘以凈三乘（Three Vehicles）。以三途為最重的苦難，三界為中等的苦難，變易生死為下等的苦難，所以說三凈。 五為說明三種攝法門，總括聖教，有這三種門徑：一是攝邪歸正門，二是攝異歸同門，三是攝因歸果門。攝邪歸正門是指，釋迦牟尼佛未出世時，凡夫有兩種邪見：一是在家外道執著于愛慾眾生，二是出家外道執著于見解眾生，都違背了正道，所以稱為邪見。《方便品》中說，因為各種慾望的因緣而墜入三惡道，就是執著于愛慾而流入邪見，如同陷入稠密的邪見外道之中。如來出世，攝受這兩種邪見，歸於五乘（Five Vehicles）的正道。這兩種邪見中，有未聞佛法的人，通過人天乘的修行而成就。具有三乘根性的人，通過三種法門的攝受，攝受這兩種邪見，歸於五正。二是攝異歸同，如果懸悟一道的人，不需要再多說，因為他們是鈍根的流類。雖然捨棄了兩種邪見，但五乘仍然是不同的，將前面的五種不同攝受歸於一乘。三是攝因歸果，離開攝五歸一，都只是因地的修行，爲了讓修行者修因證得極果，所以說如來的真身和應身，是爲了攝因歸果門。 六是想說明三種法輪（Dharma Wheels）：一是根本法輪，二是枝末法輪，三是攝末歸本法輪。佛陀最初成道時，為諸菩薩宣說《華嚴經》等根本法輪。福薄鈍根的人無法聽聞，所以宣說二乘教法作為枝末法輪。四十多年來宣說三乘教法，進行陶冶鍛鍊，如今用《法華經》將一切會歸於一乘，這就是攝末歸本。 問： 哪裡有經文依據？ 答： 《信解品》中說：遙見長者坐在獅子座上，陳列著各種寶物，就是指《華嚴經》為根本教。長者呼喚兒子，兒子不應答，於是派遣兩個人，脫下寶貴的衣服，拿著糞箕，穿著破舊的衣服，住在草菴里，假裝是兒子，這是枝末教。爲了召集親族，將家財全部交付，這就是攝末歸本。 七
【English Translation】 English version: The Three Evil Paths, the two 'two' refer to the Two Vehicles multiplied by the pure Three Realms, and later clarifies the One Vehicle multiplied by the pure Three Vehicles. The Three Evil Paths are considered the heaviest suffering, the Three Realms are medium suffering, and variable birth and death are lower suffering, hence the mention of the Three Purities. Five is to explain the three methods of gathering teachings, generally discussing the sacred teachings, which have these three approaches: first, the method of gathering the heretical to return to the correct; second, the method of gathering the different to return to the same; and third, the method of gathering the cause to return to the effect. The method of gathering the heretical to return to the correct refers to, before Shakyamuni Buddha appeared in the world, ordinary beings had two heretical views: first, lay heretics attached to loving beings; second, monastic heretics attached to views of beings, both deviating from the correct path, hence called heretical. The 'Expedient Means' chapter says that due to the causes and conditions of various desires, one falls into the Three Evil Paths, which is attachment to love flowing into heretical views, like falling into dense forests of heretical views. When the Tathagata appears in the world, he gathers these two heretical views, returning them to the correctness of the Five Vehicles. Among these two heretical views, there are those who have not heard the Dharma, who achieve through the human and heavenly vehicles. Those with the nature of the Three Vehicles, through the gathering of the three Dharma methods, gather these two heretical views, returning them to the five correct paths. Second, gathering the different to return to the same, if one suddenly realizes the One Vehicle, there is no need to say more, because they are of the dull-rooted stream. Although they have abandoned the two heretical views, the Five Vehicles are still different, gathering the previous five differences to return to the One Vehicle. Third, gathering the cause to return to the effect, leaving the gathering of the five to return to the one are all just causal practices. In order to enable practitioners to cultivate the cause and realize the ultimate effect, it is said that the Tathagata's True Body and Response Body are for the method of gathering the cause to return to the effect. Six is to explain the three kinds of Dharma Wheels: first, the Fundamental Dharma Wheel; second, the Branch and End Dharma Wheel; and third, the Gathering the Ends to Return to the Root Dharma Wheel. When the Buddha first attained enlightenment, he spoke the Fundamental Dharma Wheel such as the 'Avatamsaka Sutra' for the Bodhisattvas. Those with thin blessings and dull roots could not hear it, so he spoke the Two Vehicle teachings as the Branch and End Dharma Wheel. For more than forty years, he spoke the Three Vehicle teachings, refining and training, and now this 'Lotus Sutra' gathers everything to return to the One Vehicle, which is Gathering the Ends to Return to the Root. Question: Where is the textual basis? Answer: The 'Belief and Understanding' chapter says: 'From afar, he saw the elder sitting on a lion throne, displaying various treasures,' which refers to the 'Avatamsaka Sutra' as the Fundamental Teaching. The elder called his son, but the son did not respond, so he sent two people, taking off their precious clothes, holding dung baskets, wearing tattered clothes, and living in a thatched hut, pretending to be his sons, which is the Branch and End Teaching. In order to gather the relatives and hand over all the family property, this is Gathering the Ends to Return to the Root. Seven
為除聲聞菩薩疑故說於此經，如新疏辨，雖少有別，略不明也。
八為欲說中道法故，故說此經。
問：
何以得知？
答：
二週說法，初皆放眉間白毫，上不以頂，下不以足，放眉間者，表二週說，皆中道也。初周明一道清凈，即一乘也。第二週明一法身清凈，真實身也。
問：
何故明中道？
答：
昔說五乘，為顯教五，稟教之徒聞昔五乘作五異解墮在諸邊，稟人天教者在生死邊，求二乘者墮涅槃邊，學大乘者著大乘邊，今破此諸邊令心無著。
九為增唸佛三昧，故說此經。自昔未明真實身、方便身故，凡夫二乘、始行菩薩未識佛，故不解禮念，但有所得心禮念，即禮念有所得心，何曾禮念于佛？故佛非彼師，彼非佛子。今開身方便、身真實，方解禮念。
問：
昔云何不解禮念？
答：
昔執雖多，不出三種：一者不識本一跡多，二不識本無生滅應有生死，三不識釋迦久證法身非迦耶始得，為此三病，故示三種教門。一明釋迦凈土諸佛應身不二，故知應身不二、跡身不一。二者開塔同坐，顯多寶滅而不滅，則知釋迦雖生不生，不生不滅名為法身，方便唱滅，稱為跡用，故王宮生而不起，雙林滅而不失，跡雖生滅宛
【現代漢語翻譯】 現代漢語譯本： 爲了消除聲聞（Śrāvakā，聽聞佛陀教誨而證悟的弟子）和菩薩（Bodhisattva，立志成佛的修行者）的疑惑，所以宣說這部經，如同新的疏解所辨析的那樣，雖然略有不同，但大致意思是一樣的，這裡就不詳細說明了。 第八個原因是，爲了宣說中道（Madhyamaka，不落兩邊的真理）之法，所以宣說這部經。 問： 如何得知？ 答： 在二週說法中，一開始都從眉間白毫（ūrṇā-kośa，佛陀眉間放光的象徵）放光，上不照到頭頂，下不照到腳底。從眉間放光，表明二週所說的，都是中道。初周說明一道清凈，就是一乘（Ekayana，唯一的成佛之道）。第二週說明一法身（Dharmakāya，佛陀的法性之身）清凈，是真實身。 問： 為什麼要說明中道？ 答： 過去宣說五乘（Pañca-yāna，五種不同的修行道路），是爲了顯現教化的五種對象。接受教化的徒眾聽聞過去的五乘，產生五種不同的理解，墮入各種邊見。接受人天教化的人，執著于生死輪迴的邊見；追求二乘（Śrāvakayāna and Pratyekabuddhayāna，聲聞乘和緣覺乘）的人，墮入涅槃（Nirvana，寂滅）的邊見；學習大乘（Mahāyāna，普度眾生的菩薩乘）的人，執著于大乘的邊見。現在破除這些邊見，使心無所執著。 第九個原因是，爲了增進唸佛三昧（Buddhanusmṛti-samādhi，憶念佛陀的禪定），所以宣說這部經。因為過去沒有闡明真實身和方便身（Upāya-kāya，佛陀為教化眾生而示現的身）的道理，所以凡夫、二乘以及剛開始修行的菩薩不認識佛，因此不理解如何正確地禮拜和憶念佛陀，只是以有所得的心去禮拜和憶念，這樣禮拜和憶念的是有所得的心，又怎麼能說是禮拜和憶念佛陀呢？所以佛不是他們的老師，他們也不是佛的弟子。現在開顯方便身和真實身，才能正確地理解如何禮拜和憶念佛陀。 問： 過去為什麼不理解如何正確地禮拜和憶念佛陀？ 答： 過去執著雖然很多，但不超出三種：一是不能認識到根本是一，而示現的跡像是多；二是不認識到本來沒有生滅，而應化示現有生死；三是不認識到釋迦（Śākyamuni，釋迦牟尼佛）很久以前就證得了法身，而不是在迦耶（Gayā，佛陀成道之地）才開始證得。因為這三種病，所以示現三種教門。一是說明釋迦凈土（Śākyamuni's Pure Land）和諸佛應身（Nirmāṇakāya，佛陀為度化眾生而示現的化身）沒有差別，因此知道應身沒有差別，跡身（佛陀示現的形跡之身）不唯一。二是開塔同坐（在寶塔中與多寶如來並坐），顯示多寶（Prabhūtaratna，過去佛）滅而不滅，那麼就知道釋迦雖然示現出生，但實際上沒有出生，不生不滅稱為法身，方便示現滅度，稱為跡用。所以王宮出生而不起，雙林（Śāla Grove，佛陀涅槃之地）滅度而不失，跡象雖然有生滅，但宛然如在。
【English Translation】 English version: This sūtra is expounded to dispel the doubts of Śrāvakās (disciples who attain enlightenment by hearing the Buddha's teachings) and Bodhisattvas (beings who aspire to Buddhahood), as clarified in the new commentary. Although there are slight differences, the general meaning is the same, so I will not elaborate here. The eighth reason is that this sūtra is expounded to teach the Dharma of the Middle Way (Madhyamaka, the truth that avoids extremes). Question: How can we know this? Answer: In the two rounds of teachings, at the beginning, light is emitted from the ūrṇā-kośa (the white hair between the Buddha's eyebrows, symbolizing light), not reaching the top of the head or the bottom of the feet. The emission of light from the ūrṇā-kośa indicates that both rounds of teachings are about the Middle Way. The first round explains the purity of the One Vehicle (Ekayana, the sole path to Buddhahood). The second round explains the purity of the One Dharmakāya (the body of the Buddha's Dharma nature), which is the true body. Question: Why is the Middle Way explained? Answer: In the past, the Five Vehicles (Pañca-yāna, five different paths of practice) were taught to reveal the five types of beings to be taught. Those who received the teachings heard of the Five Vehicles and developed five different understandings, falling into various extremes. Those who received the teachings of humans and devas were attached to the extreme of birth and death; those who sought the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna, the Hearer Vehicle and the Solitary Buddha Vehicle) fell into the extreme of Nirvana (cessation); those who studied the Mahāyāna (the Bodhisattva Vehicle of universal salvation) were attached to the extreme of the Mahāyāna. Now, these extremes are broken to free the mind from attachment. The ninth reason is that this sūtra is expounded to enhance the Buddhanusmṛti-samādhi (the samādhi of mindfulness of the Buddha). Because the true body and the Upāya-kāya (the body manifested by the Buddha to teach beings) were not clearly explained in the past, ordinary people, those of the Two Vehicles, and Bodhisattvas who have just begun their practice do not recognize the Buddha, and therefore do not understand how to properly venerate and remember the Buddha. They venerate and remember with a mind of attainment, but how can this be said to be venerating and remembering the Buddha? Therefore, the Buddha is not their teacher, and they are not the Buddha's disciples. Now, by revealing the Upāya-kāya and the true body, one can correctly understand how to venerate and remember the Buddha. Question: Why did they not understand how to properly venerate and remember the Buddha in the past? Answer: Although there were many attachments in the past, they do not exceed three: first, they could not recognize that the root is one, but the manifestations are many; second, they could not recognize that there is originally no birth and death, but the manifestations appear to have birth and death; third, they could not recognize that Śākyamuni (Śākyamuni Buddha) attained the Dharmakāya long ago, and did not begin to attain it in Gayā (the place where the Buddha attained enlightenment). Because of these three illnesses, three teachings are shown. First, it is explained that Śākyamuni's Pure Land and the Nirmāṇakāya (the body manifested by the Buddha to liberate beings) of all Buddhas are not different, so it is known that the Nirmāṇakāya is not different, and the manifested body (the body of the Buddha's manifested traces) is not unique. Second, sitting together in the stupa (sitting with Prabhūtaratna Buddha in the treasure tower) shows that Prabhūtaratna (the past Buddha) is extinguished but not extinguished, so it is known that Śākyamuni, although appearing to be born, is actually not born. Not being born and not being extinguished is called the Dharmakāya. The expedient manifestation of extinction is called the manifested function. Therefore, born in the royal palace but not arising, extinguished in the Śāla Grove (the place where the Buddha entered Nirvana) but not lost, the traces, although having birth and death, are still vividly present.
然，而法身未曾起謝。三者過去久成未來不滅，稱為法身。然燈授記，伽耶成道因為方便。
問：
釋迦識法身，法身有久近不？
答：
法身無久近，以法身無久近，則悟亦無久近。所以然者，悟本於法身，法身既無久近，則知悟之亦無久近；既知久遠悟而無久，當知今近悟亦無近。
何故但明此三？答：
初則法身不二、跡身不一，未知不二之身為生滅、為無生滅故。次明法身無生滅、應身有生滅，雖知生滅法應有異，未知釋迦為始證、法身為久證故。次明其久近，一切諸佛皆具前二，釋迦具三。
問：
既明唸佛，如何爲念？
答：
《大品經》云：以無憶故，此顯除分別，不見佛為所念、生為能念，如真理體而為禮念，如〈安樂品〉及〈壽量品〉明。
十欲為未來十方眾生如實分別損益、罪福二種業報者，如行儀說，十義親疏邪正思之。
經得名門，疏中雲依順體義處中，因出世報者，依《宗輪疏》云各有四種，謂教、理、行、果，略有三。且教有三者：一無義言，如四吠陀論，婆羅門誦之，音聲清雅甚自可重，但尋其義都無理趣，如彼論云，我已飲甘露成就不復死等。二邪妄言，如九十五種外道，亦說因果，但明邪僻，故名邪
【現代漢語翻譯】 現代漢語譯本： 然而，法身（Dharmakaya，佛的法性之身）從未經歷生滅。第三點是，過去已經成就，未來也不會消滅，這被稱為法身。燃燈佛（Dipamkara Buddha）授記，釋迦牟尼佛（Sakyamuni Buddha）在伽耶（Gaya）成道，都是爲了方便教化。
問： 釋迦牟尼佛證悟了法身，法身有時間上的久遠和新近之分嗎？
答： 法身沒有時間上的久遠和新近之分。因為法身沒有久遠和新近，所以證悟也沒有久遠和新近。原因是，證悟的根本在於法身，法身既然沒有久遠和新近，那麼就知道證悟也沒有久遠和新近；既然知道久遠的證悟沒有久遠，就應當知道現在的證悟也沒有新近。
為什麼只說明這三點？答： 最初說明法身不二（非二元對立）、跡身（Nirmanakaya，佛的應化之身）不一（不是同一個），是因為不知道不二之身是生滅還是無生滅。其次說明法身無生滅、應身有生滅，雖然知道生滅法和應身有所不同，但不知道釋迦牟尼佛是開始證悟，法身是久遠證悟。再次說明其久近，一切諸佛都具備前兩點，釋迦牟尼佛具備全部三點。
問： 既然說明唸佛，那麼如何才是唸佛？
答： 《大品經》（Mahaprajnaparamita Sutra）說：『因為沒有憶念的緣故』，這顯示了去除分別，不見佛是所念的對象，眾生是能唸的主體，如真理的本體那樣進行禮念，如《安樂品》（Sukhavativyuha Sutra）和《壽量品》（Tathagata-jiva-pramana Sutra）所闡明的那樣。
十欲（ten desires）是為未來十方眾生如實地分別損益、罪福兩種業報，如修行儀軌所說，從十個方面親疏邪正地思考。
經書得名的方法，疏中說依照順應本體意義的處中之道，因為出世的果報，依照《宗輪疏》（Samayabhedoparacanacakra）所說，各有四種，即教、理、行、果，簡略來說有三種。且教有三種：一是無意義的言論，如四吠陀論（Four Vedas），婆羅門（Brahmin）誦讀它，聲音清雅非常值得尊重，但探尋其中的意義卻毫無道理，如那些論典所說，『我已經飲用了甘露，成就了不再死亡』等等。二是邪妄的言論，如九十五種外道（Ninety-five heretical schools），也說因果，但闡明的是邪僻的道理，所以稱為邪。
【English Translation】 English version: However, the Dharmakaya (the Dharma body of the Buddha) has never experienced arising and ceasing. The third point is that what has been accomplished in the past will not perish in the future, and this is called the Dharmakaya. Dipamkara Buddha's prediction and Sakyamuni Buddha's attainment of enlightenment in Gaya were all for the sake of expedient teaching.
Question: Sakyamuni Buddha realized the Dharmakaya. Does the Dharmakaya have a distinction of being long-standing or recent in terms of time?
Answer: The Dharmakaya has no distinction of being long-standing or recent. Because the Dharmakaya has no long-standing or recent, so enlightenment also has no long-standing or recent. The reason is that the root of enlightenment lies in the Dharmakaya. Since the Dharmakaya has no long-standing or recent, then it is known that enlightenment also has no long-standing or recent; since it is known that long-standing enlightenment has no long-standing, it should be known that present enlightenment also has no recent.
Why only explain these three points? Answer: Initially, it is explained that the Dharmakaya is non-dual (not dualistic) and the Nirmanakaya (the manifested body of the Buddha) is not one (not the same), because it is not known whether the non-dual body is subject to arising and ceasing or is free from arising and ceasing. Secondly, it is explained that the Dharmakaya is free from arising and ceasing, while the Nirmanakaya is subject to arising and ceasing. Although it is known that the Dharma of arising and ceasing is different from the Nirmanakaya, it is not known that Sakyamuni Buddha is the initial realization, while the Dharmakaya is the long-standing realization. Again, it explains its long-standing and recent. All Buddhas possess the first two points, while Sakyamuni Buddha possesses all three points.
Question: Since it is explained to be mindful of the Buddha, then how is one mindful of the Buddha?
Answer: The Mahaprajnaparamita Sutra says: 'Because there is no recollection,' this shows the removal of discrimination, not seeing the Buddha as the object of mindfulness and sentient beings as the subject of mindfulness, performing reverence like the essence of truth, as explained in the Sukhavativyuha Sutra and the Tathagata-jiva-pramana Sutra.
The ten desires are for the future sentient beings in the ten directions to truly distinguish the benefits and harms, the karmic retributions of merit and demerit, as the practice rituals say, think about it from the ten aspects of closeness and distance, right and wrong.
The method of naming scriptures, the commentary says to follow the middle way that accords with the meaning of the essence, because of the fruits of transcending the world, according to the Samayabhedoparacanacakra, each has four types, namely teaching, principle, practice, and fruit, briefly speaking there are three. Moreover, the teaching has three types: first, meaningless words, such as the Four Vedas, which the Brahmins recite, the sound is clear and elegant and very respectable, but exploring its meaning has no reason, such as those treatises say, 'I have drunk the nectar and achieved no longer dying' and so on. Second, false and deluded words, such as the Ninety-five heretical schools, also speak of cause and effect, but explain perverse principles, so it is called heresy.
妄。三如法言者，如佛所說因果道理，說苦集是世間因果，滅道為出世因果，道理相稱不乖僻故，名如法言。理有三者：一增益義，如諸外道，于無我法橫計我法等。二損減義，如諸邪見及斷見等。三順體義，如佛教法，有則說有、無則說無，離斷常見，故名順體。行有三者：一順世因，如在於俗事君忠事父孝等；二邪僻因者，謂妄計諸邪戒禁等；三處中因者，如佛法門離苦樂邊離邪求等。果有三者：一諂詐果，如曲從命以取榮祿等；二虛妄果者，如諸外道妄計無想以為涅槃等；三世出果者，如佛教法能令眾生出于生死證得涅槃等。由依教、理、行、果有邪正，故立如是名，令舍邪歸正。
又為得四清凈故明四總名：一教清凈，二義清凈，三方便清凈，四所得清凈。如次立彼，教即初中后善等，理即離彼增益損減等行、離苦樂等，果非世間眾苦所依識惑所染，故名清凈。又為依詮悟理、依理起行、由行得果，若無能詮，無由悟理；若不悟理，有邪分別，故造諸惡行。有邪分別，故造諸惡行，故感諸苦果。今依教正能顯正理，既證正理能起正行，由正行故能得勝果，故依於四以立其名。又由教故生於聞慧，依理生思，依行生修，因此得果故。《攝大乘》云：聞等熏習無，果生非道理。又有二類：一依人、法，二依
【現代漢語翻譯】 現代漢語譯本：妄。三種如法之言：如佛所說因果道理，說苦集是世間因果，滅道為出世間因果，道理相符不違背，故名為如法之言。理有三種：一為增益義，如諸外道，于無我之法橫加計度為我法等。二為損減義，如諸邪見及斷見等。三為順體義，如佛教之法，有則說有，無則說無，遠離斷見常見，故名為順體。行有三種：一為順世因，如在世俗中事奉君主忠誠，事奉父親孝順等；二為邪僻因，指妄自計度的各種邪戒禁等；三為處中因，如佛法法門遠離苦樂兩邊，遠離邪求等。果有三種：一為諂詐果，如曲意順從以求取榮華利祿等；二為虛妄果，如諸外道妄自計度無想以為是涅槃（Nirvana）等；三為世出果，如佛教之法能令眾生脫離生死，證得涅槃（Nirvana）等。由於依據教、理、行、果有邪正之分，故立如此之名，使人捨棄邪惡歸於正道。
又爲了得到四種清凈，所以闡明四種總名：一為教清凈，二為義清凈，三為方便清凈，四為所得清凈。依次建立這些名稱，教即是初善、中善、后善等，理即是遠離增益、損減等，行即是遠離苦樂等，果不是世間眾多痛苦所依，也不是被識惑所染污，所以名為清凈。又因為依靠教義領悟道理，依靠道理生起修行，由修行而得到結果，如果沒有能詮釋的教義，就沒有辦法領悟道理；如果不領悟道理，就會有邪惡的分別，因此造作各種惡行。因為有邪惡的分別，所以造作各種惡行，因此感得各種苦果。現在依靠教義能夠正確地顯明正理，既然證得了正理就能生起正行，由於正行就能得到殊勝的果報，所以依據這四者來建立名稱。又由於教義的緣故產生聞慧，依靠道理產生思慧，依靠修行產生修慧，因此得到果報。《攝大乘論》（Śrāvakayāna）中說：如果聞等熏習不存在，果報的產生是不合道理的。又有兩種類別：一是依人、法，二是依...
【English Translation】 English version: Delusion. There are three kinds of 'Dharma-like words': like the causal principles spoken by the Buddha, saying that suffering and accumulation are the causes and effects of the world, and cessation and the path are the causes and effects of transcending the world. The principles are consistent and not perverse, so they are called 'Dharma-like words'. There are three kinds of principles: first, the meaning of augmentation, such as the non-Buddhist paths that arbitrarily calculate 'I' and 'mine' in the Dharma of non-self. Second, the meaning of diminution, such as various wrong views and annihilation views. Third, the meaning of conformity to the essence, such as the Buddhist Dharma, saying 'is' when there is, and 'is not' when there is not, being apart from annihilation and eternalism, so it is called 'conformity to the essence'. There are three kinds of conduct: first, the cause of conforming to the world, such as serving the ruler with loyalty and serving the father with filial piety in secular life; second, the cause of evil deviation, referring to the various evil precepts and prohibitions that are arbitrarily calculated; third, the cause of being in the middle, such as the Buddhist Dharma gate being away from the extremes of suffering and pleasure, and away from evil seeking. There are three kinds of results: first, the result of flattery and deceit, such as obediently following orders to obtain glory and wealth; second, the result of falsehood, such as the non-Buddhists arbitrarily calculating non-thought as Nirvana; third, the result of worldly transcendence, such as the Buddhist Dharma being able to lead sentient beings out of birth and death and attain Nirvana. Because there are right and wrong based on teaching, principle, conduct, and result, such names are established to make people abandon evil and return to righteousness.
Furthermore, in order to obtain the four purities, the four general names are clarified: first, purity of teaching; second, purity of meaning; third, purity of means; fourth, purity of attainment. These names are established in order. Teaching refers to the initial goodness, intermediate goodness, and final goodness, etc. Principle refers to being away from augmentation, diminution, etc. Conduct refers to being away from suffering and pleasure, etc. Result is not based on the many sufferings of the world, nor is it defiled by consciousness and delusion, so it is called purity. Furthermore, because one relies on teaching to understand the principle, relies on the principle to generate practice, and obtains the result through practice, if there is no teaching that can explain, there is no way to understand the principle; if one does not understand the principle, there will be evil discriminations, thus creating various evil deeds. Because there are evil discriminations, various evil deeds are created, thus experiencing various suffering results. Now, relying on teaching can correctly reveal the right principle, and since the right principle has been proven, right practice can arise, and due to right practice, a superior result can be obtained, so the names are established based on these four. Furthermore, due to teaching, wisdom from hearing arises; relying on principle, wisdom from thinking arises; relying on practice, wisdom from cultivation arises; therefore, the result is obtained. The Śrāvakayāna says: If the habituation of hearing, etc., does not exist, the arising of the result is unreasonable. There are also two categories: first, based on person and Dharma; second, based on...
法、喻。或單或雙，綺互不定。何故如此？依人名者，令知修六和敬故；依法名者，令知了義不了義墨法文法等故；依法喻者，為鈍根故、廣略明故。從處從事皆法中收，法名寬故。準于上義，法教立名雖有眾多不出於此，且如《攝論》談其名者總有十種，頌云：法、補特伽羅、法、義、略、廣、性、不凈、凈，究竟，名所行差別。初法名者，謂色受等。補特伽羅者，謂天授等，世間名；隨信行等，聖教名。后法名者，謂契經等。義名者，謂此所詮殺害於父母等。略名者，謂一切法無我等。廣名者，謂色無我等。性名者，謂阿等諸字，是詞句因故。不凈名者，謂諸異生，為諸煩惱垢所染故。凈名者，謂諸賢聖，垢永斷故。究竟名者，謂總所緣，即般若波羅蜜多及十地等，以總略義為所緣故。此有五對：一法人對，二教義對，三略廣對，此三如次；四染凈對，第八九名；五分別非分別對，亦得名因果對，第七第十字為余因，故分別名第十，為顯究竟理故名無分別。于中第二八九從人名，所餘從法名，然今辨教即是第三契經等名。《瑜伽》八十一，名有十二，頌曰：假、實、同、異、類、隨德、及假說、同、非同、所了顯、不顯、廣、略一。假立名者，于內假立我有情等，于外假立瓶盆等名。實事名者，謂于眼等色等諸根
【現代漢語翻譯】 現代漢語譯本 法、喻，或單用或雙用，交錯使用，沒有定規。為什麼這樣呢？依據人名來命名，是爲了讓人知道要修習六和敬（六種和合恭敬）；依據法名來命名，是爲了讓人知道了義（究竟的意義）和不了義（非究竟的意義）、墨法（文字記載的法）和文法（語言文字的規則）等等；依據法喻來命名，是爲了根器遲鈍的人，可以明白廣略的含義。從處所、從事務，都歸於法名之中，因為法名的範圍寬廣。按照上面的意義，佛法教義的命名雖然有很多種，但都離不開這些。比如《攝大乘論》談到命名，總共有十種，頌文說：『法、補特伽羅（人）、法、義、略、廣、性、不凈、凈，究竟，名所行差別。』最初的法名，是指色、受等等。補特伽羅（人），是指天授（Devadatta）等等，這是世俗間的名稱；隨信行等等，是聖教中的名稱。後面的法名，是指契經（Sutra）等等。義名，是指契經所詮釋的殺害父母等等。略名，是指一切法無我等等。廣名，是指色無我等等。性名，是指阿（a）等等的字，因為是詞句的原因。不凈名，是指各種異生（凡夫），因為被各種煩惱垢所染污。凈名，是指各種賢聖，因為垢染永遠斷除。究竟名，是指總的所緣境，也就是般若波羅蜜多（Prajnaparamita）以及十地等等，以總略的意義作為所緣境。這裡有五對：一、法和人相對；二、教和義相對；三、略和廣相對，這三對依次對應；四、染和凈相對，對應第八和第九個名稱；五、分別和非分別相對，也可以說是因和果相對，第七和第十個字是其餘的原因，所以分別名為第十，爲了顯示究竟的道理，所以名為無分別。其中第二、第八、第九是從人名來命名的，其餘的都是從法名來命名的，然而現在辨別教法，就是第三個契經等等的名稱。《瑜伽師地論》第八十一卷，名稱有十二種，頌文說：『假、實、同、異、類、隨德、及假說、同、非同、所了顯、不顯、廣、略一。』假立名，在內假立我有情等等，在外假立瓶、盆等等的名稱。實事名，是指眼等等的色等等的諸根。
【English Translation】 English version Dharma (law), metaphor, either single or double, are used interchangeably and without fixed rules. Why is this so? Naming based on persons is to make people aware of cultivating the Six Harmonies (six kinds of harmonious respect); naming based on Dharma is to make people aware of definitive (ultimate meaning) and non-definitive (non-ultimate meaning), written Dharma and literal Dharma, etc.; naming based on Dharma and metaphor is for those with dull faculties, so they can understand the meaning of brevity and detail. Places and activities are all included in the Dharma name because the scope of the Dharma name is broad. According to the above meaning, although there are many kinds of names in Buddhist teachings, they are all inseparable from these. For example, the Compendium of Mahayana discusses naming, and there are ten kinds in total. The verse says: 'Dharma, Pudgala (person), Dharma, Meaning, Brief, Extensive, Nature, Impure, Pure, Ultimate, differences in the object of the name.' The initial Dharma name refers to form, feeling, etc. Pudgala (person) refers to Devadatta, etc., which are secular names; those who follow faith, etc., are names in the sacred teachings. The latter Dharma name refers to Sutras, etc. The meaning name refers to what the Sutras explain, such as killing parents, etc. The brief name refers to all dharmas are without self, etc. The extensive name refers to form is without self, etc. The nature name refers to the letters such as 'a', etc., because they are the cause of words and sentences. The impure name refers to various ordinary beings because they are defiled by various afflictions. The pure name refers to various sages because defilements are permanently cut off. The ultimate name refers to the overall object, which is Prajnaparamita (Perfection of Wisdom) and the Ten Bhumis (Ten Grounds), etc., with the overall and brief meaning as the object. There are five pairs here: first, Dharma and person are relative; second, teaching and meaning are relative; third, brief and extensive are relative, these three pairs correspond in order; fourth, defilement and purity are relative, corresponding to the eighth and ninth names; fifth, discrimination and non-discrimination are relative, which can also be said to be cause and effect relative, the seventh and tenth letters are the reasons for the rest, so discrimination is named tenth, in order to show the ultimate truth, so it is named non-discrimination. Among them, the second, eighth, and ninth are named from the person's name, and the rest are named from the Dharma name. However, now distinguishing the teachings is the third name of Sutras, etc. Yogacarabhumi-sastra Volume 81, there are twelve names, the verse says: 'Provisional, Real, Same, Different, Category, According to Virtue, and Provisional Saying, Same, Not Same, What is Understood Manifest, Not Manifest, Extensive, Brief, One.' The provisional name, internally provisionally establishes sentient beings, etc., and externally provisionally establishes names such as bottles, pots, etc. The real name refers to the roots such as eyes, etc., and colors, etc.
義中立眼等名。同類相應名者，謂有情色受大種等名。異類相應名，謂佛授德友等名。隨德名者，謂質礙名色、領納名受等。假說名者，謂呼貧名富等。同所了名者，謂共所解，與此相違是非同了。顯名者，謂義易了。不顯名者，謂義難了，如達難弭荼咒等。略名者，謂一字名。廣名者，謂多字名。此中六對：一隨詮假實對；二同類異類對；三稱體虛設對；四共非共了對；五詮義難易對，亦云詮事題密對；六能詮略廣對。雖十二名，不出人法，文顯可知。若辨教名，隨其所應，義準可通。
通論諸教立名不同，總開六例：一依六釋通別，二教理行果通別，三人法通別，四法喻通別，五三寶通別，六贊毀通別。或合為二，所謂人法。於前六中據其通別復有多類，如依六釋；或唯有一，或通二三四五六等；或無唯一必滯二釋，如《涅槃經》體，既通能詮所詮，即有持業及依主釋；或通三釋，如《成唯識論》、《大乘阿毗達摩雜集論》等。有通依主、持業、有財，如《正法念經》等即通持業、依主、鄰近，余可準知。或可無有具六釋者，若依教理行果四名通別，通即有十五，別即有四。二二各有六，三三合有四，四四合有一，《遺教》、《無量義》、《大忍辱》、《涅槃經》，如次教理行果四單名也。二二合者，如《
【現代漢語翻譯】 現代漢語譯本 義中立眼等名：指意義中性的名稱，如『眼』等。 同類相應名：指與同類事物相應的名稱，如有『受』（vedanā，感受）與『大種』（mahābhūta，四大元素）等相應的名稱。 異類相應名：指與不同類事物相應的名稱，如『佛授』（Buddha-datta，佛陀所賜）與『德友』（Guṇa-mitra，具功德的朋友）等名稱。 隨德名：指根據事物功德而起的名稱，如『質礙』（rūpa，色）名為『色』，『領納』（vedanā，感受）名為『受』等。 假說名：指虛假安立的名稱，如稱呼貧窮的人為『富』等。 同所了名：指共同理解的名稱，與此相反的是『非同了』（不同理解）。 顯名：指意義容易理解的名稱。 不顯名：指意義難以理解的名稱，如『達難弭荼咒』（Dhāraṇī-vidyā-mantra，陀羅尼明咒）等。 略名：指單字名稱。 廣名：指多字名稱。 這裡有六對名稱：一是隨詮假實對（根據所詮釋的是真實還是虛假而分）；二是同類異類對；三是稱體虛設對（根據是否符合事物自性而分，是真實描述還是虛假設定）；四是共非共了對（共同理解與非共同理解）；五是詮義難易對，也稱為詮事題密對（解釋意義的難易程度，或詮釋事物的主題是否隱秘）；六是能詮略廣對（能詮釋的名稱是簡略還是廣博）。 雖然有十二種名稱，但都離不開人法（眾生與法），文義顯明，容易理解。如果辨別教法名稱，可以根據情況，義理上可以類推。 通論各種教派建立名稱的不同，總共有六種情況：一是依據六釋（六種釋名方式）來區分通名和別名；二是教、理、行、果（教義、道理、修行、結果）的通名和別名；三是人、法的通名和別名；四是法、喻（比喻）的通名和別名；五是三寶（佛、法、僧）的通名和別名；六是贊、毀（讚揚、譭謗）的通名和別名。 或者可以合併爲兩種，即人法。在前面的六種情況中，根據其通名和別名，又有很多種類，如依據六釋；或者只有一種解釋，或者貫通二、三、四、五、六種解釋等；或者沒有唯一一種解釋，必定滯留在兩種解釋上，如《涅槃經》（Nirvāṇa Sūtra）的『體』，既貫通能詮（能表達的）和所詮（所表達的），就有持業釋（主謂關係）和依主釋（所屬關係）；或者貫通三種解釋，如《成唯識論》（Vijñaptimātratāsiddhi Śāstra）、《大乘阿毗達摩雜集論》（Abhidharma-samuccaya）等。有貫通依主釋、持業釋、有財釋（所有格關係），如《正法念經》（Saddharma-smṛtyupasthāna Sūtra）等，即貫通持業釋、依主釋、鄰近釋（近取關係），其餘可以類推得知。或者可能沒有具備六種解釋的情況。若依據教、理、行、果四種名稱來區分通名和別名，通名就有十五種，別名就有四種。二二結合各有六種，三三結合有四種，四四結合有一種，《遺教》（Last Teaching），《無量義》（Immeasurable Meanings），《大忍辱》（Great Patience），《涅槃經》（Nirvāṇa Sūtra），依次是教、理、行、果四種單獨的名稱。二二結合的，如《...
【English Translation】 English version Names that are neutral in meaning, such as 'eye'. Names that correspond to similar categories, such as 'feeling' (vedanā) corresponding to 'the great elements' (mahābhūta). Names that correspond to dissimilar categories, such as 'Buddha-datta' (given by the Buddha) and 'Guṇa-mitra' (friend of virtue). Names based on qualities, such as 'rūpa' (form) being named 'color' and 'vedanā' (feeling) being named 'feeling'. Names that are conventionally established, such as calling a poor person 'rich'. Names that are understood in common, the opposite of which is 'not understood in common'. Names that are clear, meaning their meaning is easily understood. Names that are unclear, meaning their meaning is difficult to understand, such as 'Dhāraṇī-vidyā-mantra' (mantras of knowledge and spells). Brief names, meaning single-character names. Extensive names, meaning multi-character names. Here are six pairs of names: first, the pair of names based on whether what is explained is real or conventional; second, the pair of names based on similar or dissimilar categories; third, the pair of names based on whether they describe the essence of a thing or are conventionally established; fourth, the pair of names based on common or uncommon understanding; fifth, the pair of names based on the ease or difficulty of explaining the meaning, also called the pair of names based on whether the topic is obvious or secret; sixth, the pair of names based on whether the expression is brief or extensive. Although there are twelve types of names, they do not go beyond persons and dharmas (beings and phenomena), and the meaning is clear and understandable. If distinguishing the names of teachings, one can apply the principles accordingly. Generally speaking, the establishment of names differs among various schools, with six general cases: first, distinguishing general and specific names based on the six explanations (ṣaṭ-sandhi); second, distinguishing general and specific names based on doctrine, reason, practice, and result (teaching, principle, practice, fruit); third, distinguishing general and specific names based on persons and dharmas; fourth, distinguishing general and specific names based on dharma and metaphor; fifth, distinguishing general and specific names based on the Three Jewels (Buddha, Dharma, Sangha); sixth, distinguishing general and specific names based on praise and criticism. Or they can be combined into two categories, namely persons and dharmas. Among the preceding six cases, there are many types based on their general and specific names, such as based on the six explanations; there may be only one explanation, or it may encompass two, three, four, five, or six explanations; or there may not be only one explanation, necessarily remaining in two explanations, such as the 'essence' of the 'Nirvāṇa Sūtra', which encompasses both the expressing (the means of expression) and the expressed (what is expressed), thus having both a karmadhāraya compound (appositional compound) and a tatpuruṣa compound (dependent determinative compound); or it may encompass three explanations, such as the 'Vijñaptimātratāsiddhi Śāstra' and the 'Abhidharma-samuccaya'. There are those that encompass tatpuruṣa, karmadhāraya, and possessive compounds, such as the 'Saddharma-smṛtyupasthāna Sūtra', which encompasses karmadhāraya, tatpuruṣa, and appositional compounds, and the rest can be inferred accordingly. Or there may not be cases that possess all six explanations. If distinguishing general and specific names based on the four names of doctrine, reason, practice, and result, there are fifteen general names and four specific names. Two combined each have six, three combined have four, and four combined have one, 'Last Teaching', 'Immeasurable Meanings', 'Great Patience', 'Nirvāṇa Sūtra', are respectively the four single names of doctrine, reason, practice, and result. Two combined, such as the...
解深密經》等教理合，《大方廣菩薩十地經》教行合，《稱讚佛功德經》等教果合，如《信力入印經》理行合，《如來入一切佛境界經》理果合，《如來求佛本業經》行果合，余可準知。法人單合，皆易可知。人喻名如《菩薩瓔珞本業》，人法喻合如《勝鬘師子吼一乘大方便經》。三寶單合者，《阿閦佛經》、《四分戒經》、《說無垢稱經》，三寶如次。《如來功德莊嚴經》佛法合名。《佛大僧大經》佛僧合名。《菩薩戒經》法僧合名。《阿難問佛吉兇經》三寶合名。已上總是立名不同，廣如《唯識論鈔》敘，恐繁且略。
然學之者，應先敘通名，后敘此經。此經名中分之為二：初依疏辨，後述異名。述異名中初解妙法，后辨喻。初解妙法者，南嶽思禪師云有十妙：一境妙，二智，三行，四位，五三法，六感應，七神通，八說法，九眷屬，十功德利益妙。境即十如，智即能緣本后二智，智所導為行，行所歷名位，位所依為三法，依法以應物機為感應，隨能感而為現通名神通，應感者而演教為說法，因隨佛化聞法能悟為眷屬，以法授生為利機隨入為益名功德利益妙。何以得知有斯十妙？準下文知，〈方便品〉言唯佛與佛乃能究盡諸法實相等，即境妙。我所得智慧等，即智妙。具足行諸道等，即行妙。乘是寶乘因位
【現代漢語翻譯】 現代漢語譯本：《解深密經》等屬於教理結合，《大方廣菩薩十地經》屬於教行結合，《稱讚佛功德經》等屬於教果結合。例如，《信力入印經》是理行結合，《如來入一切佛境界經》是理果結合，《如來求佛本業經》是行果結合，其餘可以依此類推。法人單合，都容易理解。人喻結合的例子如《菩薩瓔珞本業經》，人法喻結合的例子如《勝鬘師子吼一乘大方便經》。三寶單合的例子：《阿閦佛經》（Akshobhya Buddha Sutra，不動佛經）、《四分戒經》（Vinaya in Four Parts，四分律）、《說無垢稱經》（Vimalakirti Sutra，維摩詰經），分別對應佛、法、僧三寶。《如來功德莊嚴經》是佛法結合的名稱。《佛大僧大經》是佛僧結合的名稱。《菩薩戒經》是法僧結合的名稱。《阿難問佛吉兇經》是三寶結合的名稱。以上都是立名方式的不同，詳細內容可以參考《唯識論鈔》，因為內容繁多所以省略。
然而學習的人，應該先敘述通名，再敘述此經的名稱。此經的名稱可以分為兩部分：首先依據疏文辨析，然後敘述異名。敘述異名中，首先解釋妙法，然後辨別比喻。首先解釋妙法，南嶽思禪師說有十妙：一、境妙，二、智妙，三、行妙，四、位妙，五、三法妙，六、感應妙，七、神通妙，八、說法妙，九、眷屬妙，十、功德利益妙。境妙指的是十如（Ten Suchnesses），智妙指的是能緣的根本智和后得智，智妙所引導的是行妙，行妙所經歷的叫做位妙，位妙所依據的是三法妙，依法來應和眾生的根機叫做感應妙，隨著能感應的而顯現神通叫做神通妙，爲了應和能感應的人而演說教法叫做說法妙，因為隨順佛的教化、聽聞佛法而能夠領悟的叫做眷屬妙，用法來教導眾生叫做利機，隨著根機而進入叫做益名功德利益妙。怎麼知道有這十妙呢？根據下文可知，〈方便品〉中說只有佛與佛才能究竟通達諸法實相等，這就是境妙。『我所得智慧』等，這就是智妙。『具足行諸道』等，這就是行妙。『乘是寶乘』是因位
【English Translation】 English version: The Samdhinirmocana Sutra (解深密經, Explanation of the Profound Secrets Sutra) and others are a combination of doctrine and principle; the Dasabhumika Sutra (大方廣菩薩十地經, Sutra of the Ten Stages) is a combination of doctrine and practice; the Buddhanusmrti Sutra (稱讚佛功德經, Sutra on the Recollection of the Buddha) and others are a combination of doctrine and fruition. For example, the Shraddha-baladhana-avatara-mudra Sutra (信力入印經, Sutra on Entering the Seal of Faith) is a combination of principle and practice; the Tathagatagarbha Sutra (如來入一切佛境界經, Sutra on the Tathagata Entering All Buddha Realms) is a combination of principle and fruition; the Tathagata-arhat-samyaksambuddha-purva-yoga Sutra (如來求佛本業經, Sutra on the Original Vows of the Tathagata in Seeking Buddhahood) is a combination of practice and fruition. The rest can be inferred by analogy. The single combination of Dharma and person is easy to understand. The combination of person and metaphor is exemplified by the Bodhisattva-bhumi-sutra (菩薩瓔珞本業經, Bodhisattva Garland Sutra), and the combination of person, Dharma, and metaphor is exemplified by the Srimālādevi-simhanāda-sutra (勝鬘師子吼一乘大方便經, Queen Srimala's Lion's Roar Sutra). Examples of single combinations of the Three Jewels: Akshobhya Buddha Sutra (阿閦佛經, Akshobhya Buddha Sutra), Dharmaguptaka Vinaya (四分戒經, Vinaya in Four Parts), Vimalakirti Sutra (說無垢稱經, Vimalakirti Sutra), corresponding to the Buddha, Dharma, and Sangha respectively. The Tathāgataguṇālaṃkāra Sutra (如來功德莊嚴經, Sutra on the Adornments of the Tathagata's Merits) is a name combining Buddha and Dharma. The Buddha-mahatma-Sangha-mahatma Sutra (佛大僧大經, Buddha is Great, Sangha is Great Sutra) is a name combining Buddha and Sangha. The Bodhisattva Precepts Sutra (菩薩戒經, Bodhisattva Precepts Sutra) is a name combining Dharma and Sangha. The Ananda Asks About Auspicious and Inauspicious Sutra (阿難問佛吉兇經, Ananda Asks About Auspicious and Inauspicious Sutra) is a name combining the Three Jewels. The above are all different ways of establishing names, which are explained extensively in the Vijnaptimatrata-siddhi-sastra (唯識論鈔, Commentary on the Treatise on Consciousness-Only), but are omitted here for the sake of brevity.
However, those who study it should first explain the common name and then explain the name of this sutra. The name of this sutra can be divided into two parts: first, analyze according to the commentary; second, describe the different names. In describing the different names, first explain the wonderful Dharma, and then distinguish the metaphors. First, explaining the wonderful Dharma, Zen Master Nanyue Si said there are ten wonders: 1. Wonder of realm, 2. Wonder of wisdom, 3. Wonder of practice, 4. Wonder of position, 5. Wonder of the Three Dharmas, 6. Wonder of response, 7. Wonder of supernatural powers, 8. Wonder of teaching, 9. Wonder of retinue, 10. Wonder of meritorious benefits. The wonder of realm refers to the Ten Suchnesses (十如), the wonder of wisdom refers to the wisdom that can cognize the fundamental and subsequent wisdoms, the wonder of practice is guided by the wonder of wisdom, what is experienced by the wonder of practice is called the wonder of position, what the wonder of position relies on is the wonder of the Three Dharmas, using the Dharma to respond to the faculties of beings is called the wonder of response, manifesting supernatural powers according to what can be responded to is called the wonder of supernatural powers, expounding the teachings for those who can be responded to is called the wonder of teaching, because of following the Buddha's teachings and hearing the Dharma, one is able to understand, which is called the wonder of retinue, using the Dharma to teach beings is called the benefit of faculties, entering according to the faculties is called the benefit of meritorious benefits. How do we know there are these ten wonders? According to the following text, the Upaya Chapter (方便品) says that only Buddhas can ultimately understand the true reality of all dharmas, which is the wonder of realm. 'The wisdom I have attained' etc., which is the wonder of wisdom. 'Fully practicing all paths' etc., which is the wonder of practice. 'Riding this precious vehicle' is the causal position.
直至道場果位，即位妙。佛自住大乘如其所得法定慧力莊嚴等，即三法妙。我以佛眼觀，皆是五子，驚入火宅，見父居床等，為應感妙。今佛世尊入於三昧雨華動地放光遠耀等，為神通妙。所可說法初中后善言辭柔軟，其所說法皆悉到於一切智地，但說無上道等，為說法妙。教化諸菩薩無聲聞弟子，為眷屬妙。聲聞聞法得記佛前，末世隨聞所得福利，皆為利益妙。生起次第，準義說之。上解妙法。次解喻者，華有眾多，何故獨舉蓮華為喻？答：吉藏法師云，略有三義：一者離喻，二合喻，三者通喻。言離喻者，一明此華不有而已，有則華實俱合；此經不說而已，說則因果雙舉，故以蓮華喻于因果，故論云示現因果相等。二者由華開而實現，由言發而理顯，故以蓮華喻于教理，故下云其義深遠其語巧妙等。三者華未開而實未現，華開則實方現，未開方便門則真實相未顯，開方便門則真實相方顯，華開喻方便門開，實現譬真實相顯也，故下云開方便門顯真實相。二合喻者，略有十義：一華從種生，喻一乘必有種起，故下云佛種從緣起等。二者此華從微至著，喻佛乘漸漸增長，故云漸漸積功德等。三者此華增長滿足出濁泥水，喻佛位國出離生死，故下云如來已離三界火宅，寂然閑居安處林野等。四者此華雖出泥水而不捨泥水
【現代漢語翻譯】 現代漢語譯本 直至證得道場果位，這就是位妙（指佛的果位殊勝）。佛陀安住于大乘境界，具備其所證得的法、定、慧力等莊嚴，這就是三法妙（指佛所證得的法、定、慧三種功德殊勝）。我以佛眼觀察，眾生皆如五子，驚恐地進入火宅，見到父親安坐在床上等等，這是應感妙（指佛應眾生根機而示現的妙用）。如今佛世尊入於三昧，天雨妙華，大地震動，放出光明照耀遠方等等，這是神通妙（指佛的神通變化不可思議）。佛所說的法，初善、中善、后善，言辭柔和，所說的法都能夠引導眾生到達一切智地，只是宣說無上道等等，這是說法妙（指佛說法的方式和內容殊勝）。教化諸菩薩，沒有聲聞弟子，這是眷屬妙（指佛的眷屬都是大乘菩薩）。聲聞聽聞佛法，在佛前得到授記，末世眾生隨喜聽聞佛法所得的福利，都是利益妙（指聽聞佛法所獲得的利益殊勝）。生起次第，可以按照這個意義來理解。 上面解釋了妙法。接下來解釋譬喻，蓮華有眾多含義，為什麼唯獨用蓮華來作比喻呢？回答：吉藏法師說，大概有三種含義：一是離喻，二是合喻，三是通喻。所謂離喻，一是說明此華不具有華和實同時存在的情況，通常是有了華，果實就同時存在；此經不說因和果同時顯現的情況，如果說，就是因和果同時舉出，所以用蓮華來比喻因果，所以《論》中說示現因果相等。二是由於華開而果實顯現，由於言語表達而道理顯明，所以用蓮華來比喻教理，所以下文說『其義深遠，其語巧妙』等等。三是華未開時，果實未顯現，華開時，果實才顯現，未開方便門時，真實相未顯現，開方便門時，真實相才顯現，華開比喻方便門開，果實顯現比喻真實相顯現，所以下文說『開方便門，顯真實相』。 二是合喻，大概有十種含義：一是華從種子生，比喻一乘佛法必定有種子生起，所以下文說『佛種從緣起』等等。二是此華從微小到逐漸壯大，比喻佛乘漸漸增長，所以說『漸漸積功德』等等。三是此華增長圓滿，從污濁的泥水中生長出來，比喻佛的果位和國土出離生死輪迴，所以下文說『如來已離三界火宅，寂然閑居安處林野』等等。四是此華雖然生長在泥水中，卻不捨棄泥水。
【English Translation】 English version Until the attainment of the Bodhi-mandala (place of enlightenment) and the fruition of Buddhahood, this is the 'Wonder of Position' (referring to the supreme and wondrous nature of the Buddha's state). The Buddha abides in the Mahayana (Great Vehicle) realm, adorned with the Dharma (teachings), Samadhi (meditative concentration), and Prajna (wisdom) powers that He has attained; this is the 'Wonder of the Three Dharmas' (referring to the wondrous nature of the Buddha's Dharma, Samadhi, and Prajna). I, with my Buddha-eye, observe all beings as being like the five sons, frightened and entering the burning house, seeing their father sitting on the bed, etc.; this is the 'Wonder of Responsive Manifestation' (referring to the Buddha's wondrous ability to manifest in response to beings' needs). Now, the World-Honored One (Buddha) enters into Samadhi, rains down wondrous flowers, causes the earth to shake, emits light that shines afar, etc.; this is the 'Wonder of Supernormal Powers' (referring to the inconceivable nature of the Buddha's supernormal powers). The Dharma that the Buddha speaks is good in the beginning, good in the middle, and good in the end, with gentle and soft words; the Dharma that He speaks can guide all beings to the realm of Omniscience (all-knowing wisdom), only proclaiming the Unsurpassed Path, etc.; this is the 'Wonder of Dharma-Speaking' (referring to the wondrous nature of the Buddha's way of teaching and the content of His teachings). Teaching and transforming all Bodhisattvas (enlightenment beings), without any Shravaka (voice-hearer) disciples, this is the 'Wonder of Retinue' (referring to the fact that the Buddha's retinue consists of Mahayana Bodhisattvas). Shravakas who hear the Dharma receive predictions of their future Buddhahood before the Buddha, and sentient beings in the degenerate age who rejoice in hearing the Dharma receive benefits; all of these are the 'Wonder of Benefits' (referring to the wondrous benefits of hearing the Dharma). The arising sequence can be understood according to this meaning. The above explains the 'Wonder of the Dharma'. Next, we explain the metaphor. The lotus flower has many meanings, so why is the lotus flower used as a metaphor? Answer: Master Jizang (a famous Buddhist scholar) said that there are roughly three meanings: first, separate metaphor; second, combined metaphor; and third, general metaphor. The so-called separate metaphor is to explain that the flower does not have the simultaneous existence of the flower and the fruit; usually, when there is a flower, the fruit exists simultaneously. This sutra does not speak of the simultaneous manifestation of cause and effect; if it does, it is the simultaneous mention of cause and effect. Therefore, the lotus flower is used to metaphorize cause and effect, so the Treatise says, 'Showing the equality of cause and effect.' Second, because the fruit appears when the flower blooms, and the truth becomes clear when the words are expressed, the lotus flower is used to metaphorize the teachings and the principles, so the following text says, 'Its meaning is profound, and its words are skillful,' etc. Third, when the flower has not yet bloomed, the fruit has not yet appeared; when the flower blooms, the fruit appears. When the expedient means have not yet been opened, the true aspect has not yet appeared; when the expedient means are opened, the true aspect appears. The blooming of the flower is a metaphor for the opening of the expedient means, and the appearance of the fruit is a metaphor for the manifestation of the true aspect, so the following text says, 'Opening the expedient means and revealing the true aspect.' The second is the combined metaphor, which has roughly ten meanings: first, the flower grows from a seed, which is a metaphor that the One Vehicle (Buddha Vehicle) must have a seed to arise, so the following text says, 'The Buddha-seed arises from conditions,' etc. Second, this flower grows from small to gradually large, which is a metaphor that the Buddha Vehicle gradually increases, so it says, 'Gradually accumulating merit,' etc. Third, this flower grows to perfection and grows out of the muddy water, which is a metaphor that the Buddha's state and land are free from the cycle of birth and death, so the following text says, 'The Tathagata (Buddha) has already left the burning house of the Three Realms, quietly dwelling in the forest,' etc. Fourth, although this flower grows in the muddy water, it does not abandon the muddy water.
，喻佛雖出四流之外，而不捨三界之中，故下云在門外立聞有人言驚入火宅方宜救濟。五者此華妙潔第一，喻于佛乘五乘第一，故下云是乘微妙清凈第一，于諸世間為無有上等。六者此華凡聖嘆愛，佛乘亦爾，世出世間稱歎愛敬，故下云佛所悅可一切眾生所應稱讚供養禮拜。七者此華臺葉具足，喻于佛乘萬德皆圓，故下云無量億千諸力解脫禪定智慧及佛余法。八者此華佛菩薩坐，此經亦爾，為佛菩薩而住其中，故下云佛自住大乘，如其所得法，定慧力莊嚴，以此度眾生。九者此華開合有時，喻此一乘隱顯有時，昔隱今顯，故下云所以未曾說，說時未至故，今正是其時，決定說大乘。十者此華劫初成時梵王坐上為眾生父，是經亦爾，故下云如大梵王一切世間之父，此經亦爾，為一切世間之父，為一切賢聖等父，余處復說智度菩薩母以方便為父等。三通喻者，《大集經》云：慈悲為根莖，智慧為華葉，三昧為須臺，解脫為敷實，菩薩為蜂王，涅槃為甘露，是故我頂禮《妙法蓮華經》。復有釋云：所言妙者，妙名不可思議也。法者，十如權實之稱。蓮華者，喻權實法也。良以妙法難解，從近喻遠也。
次意乃多，略擬前後合成六喻：一為蓮故華，喻為實故權，故下云知第一寂滅，以方便力故，雖示種種道，其實為佛乘
【現代漢語翻譯】 現代漢語譯本：比喻佛陀雖然超脫於四種生命形態之外（四流：指欲流、有流、見流、無明流），但不捨棄三界（三界：欲界、色界、無色界）之中的眾生，所以下文說在門外聽到有人說，驚慌地進入火宅（火宅：比喻充滿煩惱和痛苦的世間）才適宜救濟。第五，這種蓮花美妙潔凈第一，比喻佛乘（佛乘：成佛的教法）在五乘（五乘：人乘、天乘、聲聞乘、緣覺乘、菩薩乘）中第一，所以下文說『是乘微妙清凈第一，于諸世間為無有上』。第六，這種蓮花凡人和聖人都讚歎喜愛，佛乘也是這樣，世間和出世間都稱讚愛敬，所以下文說『佛所悅可，一切眾生所應稱讚供養禮拜』。第七，這種蓮花的花臺和葉子都具足，比喻佛乘萬德圓滿，所以下文說『無量億千諸力、解脫、禪定、智慧及佛余法』。第八，這種蓮花是佛和菩薩所坐的，這部經也是這樣，為佛和菩薩而安住其中，所以下文說『佛自住大乘，如其所得法，定慧力莊嚴，以此度眾生』。第九，這種蓮花開放和閉合有一定的時候，比喻這一佛乘隱沒和顯現也有一定的時候，過去隱沒現在顯現，所以下文說『所以未曾說，說時未至故，今正是其時，決定說大乘』。第十，這種蓮花在劫初形成時，梵王（梵王：色界天的天王）坐在上面作為眾生的父親，這部經也是這樣，所以下文說『如大梵王一切世間之父』，這部經也是這樣，為一切世間的父親，為一切賢聖等的父親，其他地方又說智度（智度：般若智慧）是菩薩的母親，以方便為父親等。三種共通的比喻，《大集經》說：慈悲為根莖，智慧為花葉，三昧（三昧：禪定）為須臺，解脫為敷實，菩薩為蜂王，涅槃（涅槃：寂滅，解脫）為甘露，所以我頂禮《妙法蓮華經》。還有一種解釋說：所說的『妙』，是指不可思議。『法』，是指十如（十如是：如是相、如是性、如是體、如是力、如是作、如是因、如是緣、如是果、如是報、如是本末究竟等）權實（權巧方便和真實智慧）的稱謂。『蓮華』，比喻權實之法。因為妙法難以理解，所以從近處比喻遠處。 其次的意義還有很多，略微模擬前後文合成六種比喻：第一，因為蓮花的原故才開花，比喻爲了真實的原故才權巧方便，所以下文說『知第一寂滅，以方便力故，雖示種種道，其實為佛乘』。
【English Translation】 English version: It is a metaphor that although the Buddha transcends the four streams (four streams: the stream of desire, the stream of existence, the stream of views, and the stream of ignorance), he does not abandon sentient beings within the Three Realms (Three Realms: the Desire Realm, the Form Realm, and the Formless Realm). Therefore, it is said later that upon hearing someone outside the door, one should be alarmed and enter the burning house (burning house: a metaphor for the world full of煩惱 and suffering) to provide relief. Fifth, this lotus is wonderfully pure and foremost, symbolizing that the Buddhayana (Buddhayana: the teachings for attaining Buddhahood) is foremost among the Five Vehicles (Five Vehicles: the Human Vehicle, the Heavenly Vehicle, the Sravaka Vehicle, the Pratyekabuddha Vehicle, and the Bodhisattva Vehicle). Therefore, it is said later, 'This vehicle is subtle, pure, and foremost, unsurpassed in all the worlds.' Sixth, this lotus is praised and loved by both ordinary beings and sages, and so is the Buddhayana, which is praised, loved, and revered by both worldly and otherworldly beings. Therefore, it is said later, 'It is pleasing to the Buddha, and all sentient beings should praise, make offerings, and pay homage to it.' Seventh, this lotus has both the lotus base and leaves complete, symbolizing that the Buddhayana has all virtues perfected. Therefore, it is said later, 'Immeasurable hundreds of millions of powers, liberation, samadhi (samadhi: meditation), wisdom, and other Buddha-dharmas.' Eighth, this lotus is where Buddhas and Bodhisattvas sit, and so is this sutra, which is where Buddhas and Bodhisattvas abide. Therefore, it is said later, 'The Buddha dwells in the Mahayana, adorned with the Dharma he has attained, with the power of samadhi and wisdom, and uses this to liberate sentient beings.' Ninth, this lotus opens and closes at certain times, symbolizing that this One Vehicle is sometimes hidden and sometimes revealed. It was hidden in the past but is now revealed. Therefore, it is said later, 'The reason why it was not spoken before is that the time had not yet come. Now is the right time to definitively speak of the Mahayana.' Tenth, this lotus, when it first formed at the beginning of the kalpa, Brahma (Brahma: the king of the Form Realm heavens) sat on it as the father of sentient beings, and so is this sutra. Therefore, it is said later, 'Like Brahma, the father of all the worlds,' this sutra is also the father of all the worlds, the father of all sages, etc. Elsewhere, it is said that Prajna (Prajna: wisdom) is the mother of Bodhisattvas, and skillful means are the father, etc. The three common metaphors, the Mahasamnipata Sutra says: Compassion is the root and stem, wisdom is the flower and leaves, samadhi (samadhi: meditation) is the stamen, liberation is the fruit, the Bodhisattva is the bee king, and Nirvana (Nirvana: extinction, liberation) is the nectar. Therefore, I bow to the 妙法蓮華經 (Saddharma Puṇḍarīka Sūtra). Another explanation says: The so-called '妙' (myo) refers to the inconceivable. '法' (dharma) refers to the names of the Ten Suchnesses (Ten Suchnesses: suchness of appearance, suchness of nature, suchness of entity, suchness of power, suchness of function, suchness of cause, suchness of condition, suchness of effect, suchness of retribution, and suchness of ultimate equality) and skillful means and true wisdom. '蓮華' (renge) (lotus) is a metaphor for the Dharma of skillful means and true wisdom. Because the wonderful Dharma is difficult to understand, it is compared from near to far. Secondly, there are many more meanings. Briefly simulating the preceding and following texts, six metaphors are combined: First, flowers bloom because of the lotus, symbolizing that skillful means are used for the sake of the truth. Therefore, it is said later, 'Knowing the first extinction, because of the power of skillful means, although showing various paths, in reality, it is the Buddhayana.'
等。二華敷喻開權，蓮現喻顯實，下文開方便門顯真實相等。三華落喻廢權，蓮成喻立實，下文正直舍方便，但說無上道。四又蓮喻本，華喻于跡，從本垂跡，跡依于本，下文云劫濁亂時，乃至云是故諸佛如來以方便力於一佛乘分別說三等。五者華敷喻開跡，蓮現喻顯本，下云汝等諦聽，如來說秘密神通之力，乃至我成佛來複過是數等。六華落喻廢跡，蓮成喻立本，下文云諸佛如來法皆如是，為度眾生皆實不虛等。是以先標妙法，次喻蓮華，蕩化城之執教，廢草菴之滯情，開方便之權門，示真實之妙理，會萬善之小行，歸廣大之一乘，上中下根皆與授記。又發眾聖之權行，顯本地之幽微，故增道損四生、作鄰大覺，一期化道事理現俱圓，蓮華之喻意在斯也。
品有無中雲五失三不易者，彌天釋道安云：譯胡為秦有五失本、三不易也。一者梵言盡倒(有云書倒，更勘)，而使從秦，一失本也。二者梵經尚質，秦人好文，傳可眾心非文不合，二失本也。三者梵文委悉，至於嘆詠丁寧反覆或四不嫌其煩，而今裁斥，三失本也。四者梵有義說只似亂辭，尋說向語亦無以異，或一千或五百刊而不存，四失本也。五者事已合成，將更傍及反勝前辭，已乃后說而悉除此，五失本也。然智逕三達之心覆面所演，聖必因時，時俗有
【現代漢語翻譯】 現代漢語譯本：等等。二，華敷（花開）比喻開啟權宜之法，蓮現（蓮蓬顯現）比喻彰顯真實之法，下文闡述開啟方便之門，彰顯真實相等。三，華落（花落）比喻廢除權宜之法，蓮成（蓮蓬成熟）比喻確立真實之法，下文闡述正直捨棄方便，只說無上道。四，又以蓮比喻根本，以華比喻示現的軌跡，從根本垂示軌跡，軌跡依存於根本，下文說劫濁亂世之時，乃至說『是故諸佛如來以方便力於一佛乘分別說三』等等。五，華敷（花開）比喻開啟示現的軌跡，蓮現（蓮蓬顯現）比喻彰顯根本，下文說『汝等諦聽，如來說秘密神通之力』，乃至『我成佛來複過是數』等等。六，華落（花落）比喻廢除示現的軌跡，蓮成（蓮蓬成熟）比喻確立根本，下文說『諸佛如來法皆如是，為度眾生皆實不虛』等等。因此，先標明妙法，再比喻蓮華，破除對化城的執著教義，廢除草菴的滯留之情，開啟方便的權宜之門，揭示真實的妙理，彙集萬善的小行，歸向廣大的唯一佛乘，使上中下根器的人都得到授記。又啓發眾聖的權宜之行，彰顯本地的幽深微妙，所以增益道業，損減四生，作為鄰近大覺悟的因緣，一期化導的事理顯現都圓滿，蓮華的比喻意義就在於此。 品有無中雲五失三不易者，彌天釋道安云：翻譯胡語（梵語）為秦語（漢語）有五種失誤，三種不易。一者，梵言（梵語）全部倒裝，而使之順從秦語（漢語），這是一失誤。二者，梵經崇尚質樸，秦人（中國人）喜好文采，要使大眾接受，非文采華麗不可，這是二失誤。三者，梵文詳細周密，至於嘆詠丁寧，反覆說明，即使四次也不嫌其煩，而現在卻加以刪減，這是三失誤。四者，梵語中有義理的解說，聽起來好像雜亂無章，尋找其所指向的語句，也沒有什麼不同，或者一千句，或者五百句，刪去而不保留，這是四失誤。五者，事情已經合成，將要旁及其他，反而勝過前面的言辭，已經說完的卻放在後面說，而全部刪去這些，這是五失誤。然而，智者通達三達（宿命通、天眼通、漏盡通）的心，所覆蓋的面貌所演說，聖人必定順應時勢，時俗有
【English Translation】 English version: Et cetera. Second, the 'hua fu' (flower blooming) is a metaphor for opening the expedient means, and the 'lian xian' (lotus seedpod appearing) is a metaphor for revealing the true Dharma. The following text elaborates on opening the gate of expedient means and revealing the equality of reality. Third, the 'hua luo' (flower falling) is a metaphor for abolishing the expedient means, and the 'lian cheng' (lotus seedpod maturing) is a metaphor for establishing the true Dharma. The following text elaborates on honestly abandoning expedient means and only speaking of the unsurpassed path. Fourth, the lotus is a metaphor for the root, and the flower is a metaphor for the manifested traces. From the root, traces are manifested, and the traces rely on the root. The following text says, 'In the turbulent times of the kalpa, up to 'Therefore, the Buddhas and Tathagatas use expedient power to separately speak of the three within the One Buddha Vehicle,' and so on. Fifth, the 'hua fu' (flower blooming) is a metaphor for opening the manifested traces, and the 'lian xian' (lotus seedpod appearing) is a metaphor for revealing the root. The following text says, 'Listen attentively, all of you, the Tathagata speaks of the power of secret spiritual penetrations,' up to 'Since I attained Buddhahood, even more time has passed than that,' and so on. Sixth, the 'hua luo' (flower falling) is a metaphor for abolishing the manifested traces, and the 'lian cheng' (lotus seedpod maturing) is a metaphor for establishing the root. The following text says, 'The Dharma of all Buddhas and Tathagatas is thus, all is true and not false for the sake of saving sentient beings,' and so on. Therefore, first, the wonderful Dharma is proclaimed, then the lotus flower is used as a metaphor to dispel attachment to the teachings of the illusory city and to abolish the stagnant emotions of the thatched hut, to open the expedient gate of skillful means, to reveal the wonderful principle of reality, to gather the small practices of myriad good deeds, and to return to the vast One Vehicle, so that people of superior, middle, and inferior capacities all receive predictions of enlightenment. Furthermore, it inspires the expedient practices of all the sages and reveals the profound subtleties of the original ground, thus increasing the path and diminishing the four births, serving as a condition for approaching great enlightenment. The principles and phenomena of the entire period of transformative guidance are all perfectly manifested. The meaning of the lotus flower metaphor lies in this. Regarding the 'five losses and three difficulties' mentioned in the chapter on existence and non-existence, Master Dao'an of Mitian explained: Translating Hu language (Sanskrit) into Qin language (Chinese) involves five losses and three difficulties. First, Sanskrit syntax is completely inverted, and it must be made to conform to Chinese syntax; this is the first loss. Second, Sanskrit scriptures value simplicity, while the people of Qin (Chinese) prefer literary elegance; to be accepted by the masses, it must be ornate, which is the second loss. Third, Sanskrit texts are detailed and thorough, with repeated exclamations and exhortations, not hesitating to repeat even four times, but now they are abridged; this is the third loss. Fourth, in Sanskrit, explanations of meaning may sound disordered, and searching for the sentences they refer to reveals no difference; whether it's a thousand sentences or five hundred, they are deleted and not retained; this is the fourth loss. Fifth, after a matter has been synthesized, it may touch upon other things, even surpassing the previous words, and what has already been said is placed later, and all of these are deleted; this is the fifth loss. However, the wise one's mind penetrates the three insights (past lives, heavenly eye, extinction of outflows), and the face that is covered speaks. The sage must adapt to the times, and the customs of the time are
異，而刪雅古以適於今，一不易也。愚智天隔，聖人叵階，乃欲以千代之上微言，傳使合百王之下末俗，二不易也。阿難出經去佛未遠，尊者大迦葉令五百六通迭察迭書，今離千年而近意量截，彼阿羅漢乃兢兢若此，此生死人而平平若是，豈將不知法者之猛乎？斯三不易也。涉茲五失、逕三不易，譯梵為秦，詎可不慎乎？
明經品得名中有二：初釋品名不同，后明得名。名不同者，《正法華經》云光瑞品、方便品、應時品、信樂品、藥草品、授聲聞決品、往古品、授五百弟子決品、授阿難羅云決品、藥王如來品、七寶塔品(提婆達多品入寶塔品內)、勸悅品、安行品、他地涌出品、如來現壽品、行福事品、勸明品、嘆法師品、常被輕慢品、如來神足行品、藥王菩薩品、妙吼菩薩品、光世音普門品、總持品、凈復凈王品、樂普賢品(末云佛說此品時，如恒河沙億百千菩薩眾，皆悉總持即盡之也)、屬累品。釋品廢立中，〈屬累〉若在〈藥王品〉前，乃有八違。有為十證〈屬累〉令在〈藥王品〉前，令還妙故證，但云化佛使還本土，多寶佛塔未遣還故。二不言佛贊證，〈藥王品〉中但云塔贊。三妙音開敬證，涌出遍禮分身，妙音但禮二佛。四穢土非凈證，化佛未去，此猶令凈，妙音來日何為被呵。五問佛來不證，云
【現代漢語翻譯】 現代漢語譯本：改變佛經，刪除古雅的詞句來適應現代，這是第一件不容易的事。愚笨和聰明有如天壤之別，聖人的境界難以企及，卻想用一千多年前精微的語言，來傳達給百王之後道德淪喪的世俗之人，這是第二件不容易的事。阿難整理佛經，距離佛陀涅槃時間不遠，德高望重的大迦葉尊者命令五百位具有六神通的阿羅漢輪流審查記錄，現在距離佛陀時代已經過去千年，卻隨意用自己的想法來刪改，當時的阿羅漢們尚且如此謹慎，現在的凡夫俗子卻如此輕率，難道是不明白破壞佛法的危害嗎？這是第三件不容易的事。經歷了這五種缺失，又遇到這三種不容易，將梵文翻譯成漢語，怎麼可以不謹慎呢？
《明經品》得名中有兩個方面：首先解釋品名的不同，然後說明得名的原因。品名不同在於，《正法華經》的品名為：光瑞品、方便品、應時品、信樂品、藥草品、授聲聞決品、往古品、授五百弟子決品、授阿難羅云決品、藥王如來品、七寶塔品（《提婆達多品》併入《寶塔品》內）、勸悅品、安行品、他地涌出品、如來現壽品、行福事品、勸明品、嘆法師品、常被輕慢品、如來神足行品、藥王菩薩品、妙吼菩薩品、光世音普門品、總持品、凈復凈王品、樂普賢品（最後說佛說此品時，如恒河沙數億百千菩薩眾，都獲得總持，立即證悟）、屬累品。解釋品廢立中，如果〈屬累品〉在〈藥王品〉之前，就有八處不合邏輯。有十個證據表明〈屬累品〉應該在〈藥王品〉之前，爲了使其恢復精妙之處。第一個證據是，只說化佛使者返回本土，多寶佛塔還沒有遣返。第二個證據是不說佛贊同證明，〈藥王品〉中只說塔贊同。第三個證據是妙音菩薩開啟敬意，從地下涌出遍禮分身佛，而妙音菩薩只禮拜兩尊佛。第四個證據是穢土並非凈土，化佛沒有離去，這裡還算清凈，妙音菩薩來的時候為什麼要被呵斥。第五個證據是問佛來不來證明。
【English Translation】 English version: To alter the Buddhist scriptures, removing elegant and ancient words to suit the present, is the first difficult thing. Foolishness and wisdom are as different as heaven and earth, and the realm of sages is unattainable. Yet, one wants to use the subtle language of more than a thousand years ago to convey it to the degenerate people of the later generations of hundreds of kings. This is the second difficult thing. Ānanda (Buddha's attendant) compiled the scriptures not long after the Buddha's Nirvana, and the venerable Mahākāśyapa (one of the principal disciples of Buddha) ordered five hundred Arhats (one who has attained enlightenment) with six supernormal powers to review and record them in turn. Now, a thousand years have passed since the time of the Buddha, yet people arbitrarily alter the scriptures according to their own ideas. The Arhats at that time were so cautious, but the ordinary people of today are so careless. Do they not understand the harm of destroying the Dharma (teachings of Buddha)? This is the third difficult thing. Having experienced these five losses and encountering these three difficulties, how can one not be cautious when translating Sanskrit into Chinese?
There are two aspects to the naming of the 'Discernment of Scriptures' chapter: first, to explain the differences in chapter names, and then to explain the reasons for the naming. The differences in chapter names are that the chapters in the Saddharma-puṇḍarīka Sūtra are named: Light Auspiciousness, Expedient Means, Appropriate Time, Faith and Joy, Herbs, Bestowal of Prophecy to Śrāvakas (one who attains enlightenment by hearing the teachings), Past Events, Bestowal of Prophecy to Five Hundred Disciples, Bestowal of Prophecy to Ānanda (Buddha's attendant) and Rāhula (Buddha's son), King of Medicine Tathāgata (Buddha), Seven Treasure Tower (the Devadatta chapter is incorporated into the Treasure Tower chapter), Encouragement to Hold, Peaceful Practices, Emergence from the Earth, Appearance of the Lifespan of the Tathāgata (Buddha), Practices of Fortunate Deeds, Encouragement to Reveal, Praise of the Dharma Masters, Constantly Despised, Supernatural Powers of the Tathāgata (Buddha), Medicine King Bodhisattva (one who seeks enlightenment), Wonderful Sound Bodhisattva (one who seeks enlightenment), Universal Gate of Avalokiteśvara (Bodhisattva of compassion), Dhāraṇī (mantra), Pure King, Happiness of Universal Virtue (at the end it says that when the Buddha spoke this chapter, as many Bodhisattvas (one who seeks enlightenment) as the sands of the Ganges River all attained Dhāraṇī (mantra) and immediately realized enlightenment), Entrustment. In explaining the abandonment and establishment of chapters, if the chapter on 'Entrustment' is placed before the chapter on 'Medicine King', there would be eight inconsistencies. There are ten pieces of evidence to show that the chapter on 'Entrustment' should be placed before the chapter on 'Medicine King', in order to restore its subtlety. The first piece of evidence is that it only says that the manifested Buddha (incarnation of Buddha) was sent back to his native land, and the Treasure Tower of Prabhūtaratna (Buddha) has not yet been sent back. The second piece of evidence is that it does not say that the Buddha approved the proof, but only that the tower approved it in the 'Medicine King' chapter. The third piece of evidence is that the Bodhisattva (one who seeks enlightenment) Wonderful Sound initiated reverence, emerging from the earth and prostrating to the manifested Buddhas (incarnation of Buddha), while the Bodhisattva (one who seeks enlightenment) Wonderful Sound only prostrated to two Buddhas. The fourth piece of evidence is that the defiled land is not a pure land. The manifested Buddha (incarnation of Buddha) has not left, and this is still considered pure. Why would the Bodhisattva (one who seeks enlightenment) Wonderful Sound be reprimanded when he comes? The fifth piece of evidence is asking whether the Buddha comes or not as proof.
多寶如來來聽法不？既不見多寶，明塔已閉。六慾見多寶證，若未閉塔，二佛同坐，自應觀見，何須請見？七請見唯聞證，既唯聞聲，不言見佛，明知已閉。八敬塔非佛證，二佛同坐，應禮二尊，何故但言禮多寶塔？九二分不齊證，化佛若是未還，何以不齊奉施？十無別分身證，若〈藥王品〉下猶有化佛，何無文證？以此十證〈屬累〉不令在後，應廣如彼說。敬尋斯說，理奧文通。然義有千途，今者翻歸舊轍，上德既以十證《屬累》令有于先，若爾有十不可，是故〈屬累〉還令經末。一令還如故證不可，非言如故，但令塔閉不遣還國，《正法華》云：多寶世尊七寶講堂佛之塔廟還復，故處跡不可言。經本有別唯一佛說，又不同小，見聞異故。二不言佛贊證不可，〈藥王菩薩本事品〉云：多寶如來在七寶塔中，贊言善哉善哉，雖開寶塔佛無在中，今言多寶在寶塔中贊言善哉，不言塔贊，云非佛贊證不可言。三妙音關敬證不可，以下方涌出遍禮分身、妙音不禮，即證已去；亦應文殊不禮，分身已去。〈提婆達多品〉亦云：至二世尊所脩敬已畢往智積所，不言遍禮，豈化佛去？故為不可。四穢土非凈證不可，若以妙音被誡土還穢者，亦應化佛使往靈山出應非凈，若云雖云諸山據本相說、談土實凈，妙音見穢類亦如是。若云雖
【現代漢語翻譯】 現代漢語譯本： 多寶如來（Prabhutaratna，過去佛名）還會來聽法嗎？既然沒有見到多寶如來，說明寶塔已經關閉了。如果六道眾生能見到多寶如來顯現，證明寶塔沒有關閉，那麼兩尊佛應該同時顯現，自然就能看見，何必請求顯現呢？ 七、請求顯現只能聽到聲音證明：既然只能聽到聲音，沒有說見到佛，明顯知道寶塔已經關閉了。 八、尊敬寶塔不是尊敬佛的證明：如果兩尊佛同時顯現，應該禮敬兩尊佛，為什麼只說禮敬多寶如來塔？ 九、兩份供養不一致的證明：化佛（Nirmanakaya Buddha，應化身佛）如果是沒有返回，為什麼供養不一致？ 十、沒有特別分身的證明：如果《藥王品》之後還有化佛，為什麼沒有文字證明？ 根據這十個證明，《屬累品》（囑託品）不應該放在後面，應該像前面那樣廣泛地說明。恭敬地探尋這種說法，道理深奧，文字通順。然而意義有千百條途徑，現在迴歸到舊的軌跡，上德既然用這十個證明說明《屬累品》應該放在前面，如果這樣就有十個不可行，所以《屬累品》還是應該放在經文的末尾。 一、讓它恢復原樣證明不可行：不是說恢復原樣，只是讓寶塔關閉，不讓多寶如來返回他的國土。《正法華經》說：多寶世尊的七寶講堂佛之塔廟恢復到原來的地方，所以不能說恢復原樣。經書原本有區別，只有一尊佛說法，又與小乘不同，見聞不同。 二、不說佛讚歎證明不可行：《藥王菩薩本事品》說：多寶如來在七寶塔中，讚歎說『善哉善哉』，雖然打開寶塔，佛不在其中，現在說多寶如來在寶塔中讚歎說『善哉』，沒有說塔讚歎，所以說不是佛讚歎的證明是不可行的。 三、妙音菩薩（Gadgadasvara，菩薩名）關閉尊敬證明不可行：以下方涌出的諸佛普遍禮敬分身佛，妙音菩薩不禮敬，就證明已經離開了；也應該文殊菩薩（Manjusri，菩薩名）不禮敬，分身佛已經離開了。《提婆達多品》也說：到兩尊世尊那裡脩敬完畢后前往智積菩薩（Prajnakuta，菩薩名）那裡，沒有說普遍禮敬，難道化佛離開了？所以說不可行。 四、穢土不是凈土證明不可行：如果因為妙音菩薩被告誡返回穢土，那麼也應該化佛派遣前往靈鷲山（Gridhrakuta，山名）顯現不應該是凈土，如果說雖然說諸山根據本來的相貌來說，談論的土地實際上是凈土，妙音菩薩看見的穢土也像這樣。如果說雖然
【English Translation】 English version: Will Prabhutaratna Tathagata (Prabhutaratna, name of a past Buddha) come to listen to the Dharma? Since Prabhutaratna is not seen, it indicates that the treasure tower is already closed. If the beings of the six realms could see Prabhutaratna's manifestation, proving that the treasure tower is not closed, then the two Buddhas should appear simultaneously, and naturally they could be seen, so why request to see them? Seven, the request to see only hearing the sound proves: Since only the sound can be heard, and it is not said that the Buddha is seen, it is clear that the treasure tower is already closed. Eight, respecting the treasure tower is not proof of respecting the Buddha: If the two Buddhas appear simultaneously, both Buddhas should be revered, why only say to revere the Prabhutaratna Tathagata's tower? Nine, the proof of inconsistent offerings: If the Nirmanakaya Buddha (Nirmanakaya Buddha, manifested body Buddha) has not returned, why are the offerings inconsistent? Ten, the proof of no special emanations: If there are still manifested Buddhas after the 'Bhaisajyaraja' chapter, why is there no textual proof? Based on these ten proofs, the 'Entrustment' chapter should not be placed at the end, it should be explained extensively as before. Respectfully exploring this statement, the reasoning is profound, and the text is coherent. However, the meaning has hundreds of paths, now returning to the old track, since the superior virtue uses these ten proofs to indicate that the 'Entrustment' chapter should be placed at the beginning, if so, there are ten impossibilities, so the 'Entrustment' chapter should still be placed at the end of the scripture. One, letting it return to its original state proves impossible: It is not saying to restore it to its original state, but just to let the treasure tower be closed and not let Prabhutaratna Tathagata return to his country. The 'Saddharma Pundarika Sutra' says: Prabhutaratna's seven-jeweled lecture hall, the Buddha's tower and temple, return to their original place, so it cannot be said to restore it to its original state. The original scriptures have differences, only one Buddha speaks the Dharma, and it is also different from the Hinayana, the seeing and hearing are different. Two, not saying the Buddha praises proves impossible: The 'Bhaisajyaraja Bodhisattva' chapter says: Prabhutaratna Tathagata, in the seven-jeweled tower, praised and said 'Excellent, excellent', although the treasure tower is opened, the Buddha is not in it, now it is said that Prabhutaratna Tathagata, in the treasure tower, praised and said 'Excellent', it is not said that the tower praised, so saying that it is not the Buddha's praise is impossible. Three, Gadgadasvara Bodhisattva (Gadgadasvara, name of a Bodhisattva) closing respect proves impossible: The Buddhas emerging from below universally pay homage to the manifested Buddhas, Gadgadasvara Bodhisattva does not pay homage, which proves that he has already left; also, Manjusri Bodhisattva (Manjusri, name of a Bodhisattva) should not pay homage, the manifested Buddha has already left. The 'Devadatta' chapter also says: After completing the reverence at the two World Honored Ones, he went to Prajnakuta Bodhisattva (Prajnakuta, name of a Bodhisattva), without saying universal homage, could it be that the manifested Buddha left? So it is said to be impossible. Four, the impure land is not pure land proves impossible: If because Gadgadasvara Bodhisattva was warned to return to the impure land, then also the manifested Buddha sent to Vulture Peak (Gridhrakuta, name of a mountain) appearing should not be a pure land, if it is said that although it is said that the mountains are based on their original appearance, the land discussed is actually a pure land, the impure land seen by Gadgadasvara Bodhisattva is also like this. If it is said that although
變凈土靈山尚存故不為例者，靈山非穢變凈猶存，既土石山如何得在？故言在者據初時說。如文殊從海涌出，猶言詣耆阇崛山，時會並以升空詣山欲何所為？故雖詣空寶塔，據本尚言詣山處地遣使持華詣山，故知據本非凈，土內可有耆山。下文云：時我及眾僧，俱出靈鷲山，亦據本處說。若云經云唯留此會眾，亦留人山者，不爾，眾令聞法本為可留，山不聞經留之何益？故云穢土非凈證不可。五問佛來不證不可，何者？文殊請見妙音，釋迦如來云多寶如來可為汝等而現其事，時多寶佛告妙音言，善男子來，文殊師利慾得相見。來承佛召，如何假問？問者為傳佛言，故經云凈華智佛問訊世尊。又問多寶如來來聽法不？非妙音自問，故為不可。六慾見多寶證不可，若云二佛同坐即令俱見，何須請佛？我今欲見多寶佛者，菩薩下人、如來上果，加被令見可得睹尊，若未加被即不得見，希望佛加故請欲見。且妙音將至，文殊尚請佛加，妙音既現，處因得見，要須佛力，故雖同坐請已方見，非是請見即證塔閉，故為不可。七請見唯聞證不可，若以請見，經但稱云贊、不說見身，即明不見多寶；亦文殊請見妙音，經不讚妙音來至、文殊得見，文殊亦應真不睹妙音。若已請見，來即得見，何須說者？妙音請見當即見，何要文中說得見
？故為不可。八敬塔非佛證不可，何者？若以妙音敬塔不云敬佛，即證塔閉，亦應普賢來日不言敬塔，塔亦應無，不得言塔比時已去，文無遣塔之處，雖不敬塔不妨塔有，不言敬佛何妨見佛。又如塔開之後一切總在虛空，文殊海會云詣靈山，豈可不知佛在寶塔？以本山故言詣山，以本在塔故云敬塔，非不詣空及親禮佛。又如俗云謹書足下，未必安於腳膝下，但是敬辭，此亦應爾。又準《正法華》，觀音奉瓔，一分奉釋迦牟尼，一分奉多寶如來，不言奉塔，明塔未閉妙音得見；今言唯閉，故為不可。九二分不齊證不可，若以多寶但為二分，不奉化佛，明無化佛，亦應龍女但奉釋迦，多寶亦應以去。又文殊不禮多寶，多寶不無；觀音不奉分身，何得即云以去？禮敬齊故，故為不可。十無別分身證不可，設下經文不說化佛，何廢措在，如〈藥王品〉下不言聲聞，聲聞豈即非有？若以〈普賢品〉中說有，即證現有聲聞，唯《正法華》等〈屬累〉既在經末，明知化佛亦有，文義須說可即說之，文義不須何為強說？故不可。
分判本文中，一說〈方便品〉下八品為正宗，一說乃至〈不輕菩薩品〉為正宗。雖有二釋，意取初釋。何以故？下文言，今此經中唯說一乘，又云開方便門，即是顯昔權；顯真實相，即是今說實。又〈方
【現代漢語翻譯】 現代漢語譯本：
不能這樣認為。八敬塔（對塔的八種尊敬）並非只有佛陀才能證明其合理性，這是為什麼呢？如果因為妙音菩薩敬塔時沒有說敬佛，就證明塔已經關閉，那麼普賢菩薩將來也不應該說敬塔，那麼塔也應該不存在了。不能說塔在那個時候已經消失了，因為經文中沒有遣散塔的意思。即使不敬塔，也不妨礙塔的存在；不提敬佛，又怎麼妨礙見到佛呢？又比如塔打開之後，一切都在虛空中，文殊菩薩的海會（盛會）說前往靈山，難道他們不知道佛在寶塔中嗎？因為本來的山就在那裡，所以說前往靈山；因為佛本來就在塔中，所以說敬塔，並非不前往虛空以及親自禮拜佛陀。又比如世俗說『謹書足下』，未必真的是把信放在腳下，只是敬辭，這裡也應該這樣理解。又根據《正法華經》，觀音菩薩奉獻瓔珞，一份奉獻給釋迦牟尼佛，一份奉獻給多寶如來，沒有說奉獻給塔，說明塔未關閉時妙音菩薩能夠見到（多寶如來）；現在說只有塔關閉了才能見到，所以不能這樣認為。二分不齊（兩份不相等）也不能證明（塔已關閉），如果認為多寶如來只是二分之一，不奉獻給化佛，就說明沒有化佛，那麼龍女只奉獻給釋迦牟尼佛，多寶如來也應該已經離開了。又文殊菩薩不禮拜多寶如來，多寶如來仍然存在；觀音菩薩不奉獻給分身佛，怎麼能說（多寶如來）已經離開了呢？因為禮敬是平等的，所以不能這樣認為。沒有特別的分身佛也不能證明（塔已關閉），假設下文經文沒有說化佛，怎麼能廢棄化佛的存在呢？比如〈藥王品〉下沒有說聲聞，難道聲聞就不存在了嗎？如果因為〈普賢品〉中說有，就證明現在有聲聞，只有《正法華經》等〈屬累品〉在經文末尾，明確知道化佛也是存在的，經文意義需要說就可以說，經文意義不需要為什麼強行說呢？所以不能這樣認為。
在分判本文中，一種說法是〈方便品〉以下的八品為正宗，一種說法是乃至〈不輕菩薩品〉為正宗。雖然有兩種解釋，但我傾向於第一種解釋。為什麼呢？下文說，『今此經中唯說一乘』，又說『開方便門』，就是顯示過去的權宜之法；『顯真實相』，就是現在所說的真實。
【English Translation】 English version:
That cannot be the case. The eight respects to the Stupa (eight kinds of reverence towards the Stupa) are not something that only the Buddha can prove to be reasonable. Why is that? If, because Bodhisattva Myo-on (Wonderful Sound) did not say 'reverence to the Buddha' when revering the Stupa, it proves that the Stupa is closed, then Bodhisattva Samantabhadra (Universal Virtue) should also not say 'reverence to the Stupa' in the future, and then the Stupa should not exist either. One cannot say that the Stupa had already disappeared at that time, because there is no intention in the scriptures to dismiss the Stupa. Even if one does not revere the Stupa, it does not hinder the existence of the Stupa; not mentioning reverence to the Buddha, how does it hinder seeing the Buddha? Furthermore, after the Stupa is opened, everything is in the void. Manjusri's (Wondrous Auspiciousness) assembly said they were going to Mount Grdhrakuta (Vulture Peak), how could they not know that the Buddha is in the Treasure Stupa? Because the original mountain is there, they said they were going to Mount Grdhrakuta; because the Buddha is originally in the Stupa, they said they were revering the Stupa, it is not that they are not going to the void and personally paying homage to the Buddha. Moreover, for example, in common parlance, one says 'Respectfully written at your feet,' it does not necessarily mean that the letter is placed at the feet, it is just a respectful expression, and it should be understood in the same way here. Furthermore, according to the Saddharma Pundarika Sutra (Lotus Sutra), Avalokitesvara (Perceiver of the World's Sounds) offers a necklace, one part offered to Sakyamuni Buddha (Sage of the Sakya Clan), and one part offered to Prabhutaratna Tathagata (Abundant Treasures Thus Come One), without mentioning offering it to the Stupa, indicating that Bodhisattva Myo-on was able to see (Prabhutaratna Tathagata) when the Stupa was not closed; now saying that one can only see when the Stupa is closed, therefore it cannot be the case. The unequal division (two unequal parts) also cannot prove (that the Stupa is closed). If one thinks that Prabhutaratna Tathagata is only half, and not offered to the manifested Buddhas, it would mean that there are no manifested Buddhas, then the Dragon Girl only offering to Sakyamuni Buddha would mean that Prabhutaratna Tathagata should have already left. Furthermore, Manjusri does not bow to Prabhutaratna Tathagata, but Prabhutaratna Tathagata still exists; Avalokitesvara does not offer to the manifested bodies, how can one say that (Prabhutaratna Tathagata) has already left? Because the reverence is equal, therefore it cannot be the case. The absence of a special manifested body also cannot prove (that the Stupa is closed). Suppose the lower scriptures do not mention the manifested Buddhas, how can one abandon the existence of the manifested Buddhas? For example, the chapter of Bhaisajyaraja (Medicine King) does not mention Sravakas (Sound Hearers), does that mean that Sravakas do not exist? If it is because the chapter of Samantabhadra mentions them, it proves that Sravakas exist now. Only the Saddharma Pundarika Sutra, etc., have the Anuparidana (Entrustment) chapter at the end of the scripture, clearly knowing that the manifested Buddhas also exist. If the meaning of the scripture needs to be said, then it can be said, if the meaning of the scripture does not need to be said, why force it to be said? Therefore, it cannot be the case.
In dividing and judging this text, one view is that the eight chapters from the Upayakausalya (Expedient Means) chapter onwards are the main teaching, and another view is that it is up to the Sadaparibhuta (Never Disparaging) chapter that is the main teaching. Although there are two interpretations, I prefer the first interpretation. Why is that? The following text says, 'In this sutra, only the One Vehicle is taught,' and also says 'opening the gate of expedient means,' which is to reveal the expedient methods of the past; 'revealing the true aspect,' which is the truth that is now being spoken.
便品〉既是根本正明權實，所說之乘譬喻化城，重說前義，三根獲說已下即讚歎勸行。說法既周，即智積請去，為明流通顯經力勢，化廣速成，非是會權顯於一實。又論釋告鹙子所由，為諸聲聞所作事故，欲令聲聞回趣大故。又《攝大乘》說為引攝一類及任持所餘，說二乘無，令舍不趣，豈說報法不令起化，成應佛已不起化故，應不令修佛恩德故，故知不為舍于化身唯說法報故。又復三佛俱是菩提無上故，故第一說善。餘明〈方便品〉下乃至〈不輕品〉為經正宗，云〈方便品〉下十九品明經體，后八品明流通，序明興教之由，體明即坐之益者，若以得記為益，即說〈方便〉已下八品為正宗；若以得證皆名為益，應遵法師善乃至普賢，何故但至不輕？準此即有太寬狹失。余準前判，得失可知。
有釋七成就中，序成就有二：一顯法門中勝，二自在功德成就。云以法門中最勝，故配序成就文，自在功德，故配餘六種。此釋正違論，論文自分七成就已云：又序成就者，即各別牒解釋，以其二義別屬城山，何得自在屬下六成，不得云論言顯此法勝舉屬經文，功德成就既不結配明屬餘六，以法勝言雙顯前二，以能詮教及所詮功德俱名法故，法名寬故。
解如是我聞，皆云阿難親從佛聞者，
問：
如佛
【現代漢語翻譯】 現代漢語譯本 〈便品〉（Upāya-kauśalya-parivarta，方便之品）既是根本正明權實（upāya-satya，方便之真實）之理，其中所說的乘（yāna，交通工具）譬喻化城（nirmita-nagara，幻化之城），是重申前面的意義。『三根獲說已下』即是讚歎勸進行持。說法既然圓滿，智積（Jñāna-sañcaya）菩薩請辭離去，是爲了闡明流通此經的威力，使其廣泛傳播並迅速成就，並非是爲了會歸權巧而顯現唯一真實。此外，論釋中告知舍利弗（Śāriputra）的緣由，是爲了諸位聲聞（Śrāvaka，聞法者）的緣故，想要讓聲聞回心轉意趨向大乘。又《攝大乘論》（Mahāyānasaṃgraha）中說，是爲了引導攝受一類眾生，以及任持其餘眾生，說二乘（Śrāvakayāna，聲聞乘和Pratyekabuddhayāna，緣覺乘）之法不存在，讓他們捨棄而不趣向，難道是說應身佛（nirmāṇa-kāya，變化之身）的報法（vipāka-dharma，果報之法）不令其發起教化嗎？如果成就應身佛后就不再發起教化，那麼就不應該讓眾生修習佛的恩德，所以可知不是爲了捨棄化身而只說法報身（saṃbhoga-kāya，報身）。而且三佛（trikāya，法身、報身、應身）都是菩提（bodhi，覺悟）無上的境界，所以首先說『善』。其餘部分闡明從〈方便品〉以下乃至〈常不輕菩薩品〉（Sadāparibhūta-bodhisattva-parivarta，常不輕菩薩品）是經的正宗。有人說〈方便品〉以下的十九品闡明經體，後面的八品闡明流通，序品闡明興教的緣由，經體闡明即坐的利益。如果以得記（vyākaraṇa，授記）為利益，那麼就說〈方便品〉以下的八品為正宗；如果以得證（adhigama，證悟）都稱為利益，那麼應該遵從法師善行乃至普賢菩薩（Samantabhadra），為何只到常不輕菩薩？按照這個標準，就會有太寬或太窄的缺失。其餘部分按照前面的判斷，得失就可以知道了。 有人解釋七成就（saptāṅga，七支）中，序成就（nidāna-lakṣaṇa，序分成就）有兩種：一是顯法門中最殊勝，二是自在功德成就。說因為法門最殊勝，所以配合序成就文，自在功德，所以配合其餘六種。這種解釋正好違背了論的說法。論中自分別七成就后說：『又序成就者，即各別地解釋』，因為這兩種意義分別屬於城和山，怎麼能把自在功德歸屬於下面的六成就呢？不能說論中說顯此法殊勝就歸屬於經文，功德成就既然沒有明確地配合說明歸屬於其餘六種，因為法殊勝的說法同時顯現了前面兩種，因為能詮釋的教法和所詮釋的功德都稱為法，因為法的含義寬泛。 解釋『如是我聞』（evaṃ mayā śrutam，我如是聽聞），都說是阿難（Ānanda）親自從佛陀（Buddha）那裡聽聞的。 問： 如佛（Tathāgata，如來）
【English Translation】 English version The 『Upāya-kauśalya-parivarta』 (Skillful Means Chapter) is the fundamental and correct clarification of the expedient and the real. The vehicle (yāna) mentioned therein, likened to a phantom city (nirmita-nagara), reiterates the preceding meaning. 『From the three roots obtaining the teaching onwards』 is praise and encouragement for practice. Since the teaching has been completed, Jñāna-sañcaya Bodhisattva requests to depart, in order to clarify the power of circulating this sutra, enabling its wide dissemination and rapid accomplishment, not to converge the expedient to reveal the one reality. Furthermore, the commentary explains the reason for informing Śāriputra, which is for the sake of all Śrāvakas, desiring to turn the Śrāvakas' minds towards the Mahāyāna. Moreover, the Mahāyānasaṃgraha (Compendium on the Mahāyāna) states that it is to guide and gather one type of being, and to sustain the rest, saying that the two vehicles (Śrāvakayāna and Pratyekabuddhayāna) do not exist, causing them to abandon and not pursue them. Does this mean that the reward-body (vipāka-dharma) of the transformation body (nirmāṇa-kāya) does not initiate teaching? If, after accomplishing the transformation body, it no longer initiates teaching, then beings should not cultivate the Buddha's grace. Therefore, it is known that it is not to abandon the transformation body and only teach the reward body (saṃbhoga-kāya). Moreover, the three bodies (trikāya) of the Buddha are all the supreme state of bodhi, hence the initial statement of 『good』. The remaining part clarifies that from the 『Skillful Means Chapter』 down to the 『Sadāparibhūta-bodhisattva-parivarta』 (Never Disparaging Bodhisattva Chapter) is the main section of the sutra. Some say that the nineteen chapters from the 『Skillful Means Chapter』 onwards clarify the substance of the sutra, the following eight chapters clarify the circulation, the introductory chapter clarifies the reason for initiating the teaching, and the substance of the sutra clarifies the benefit of being seated. If obtaining prediction (vyākaraṇa) is considered the benefit, then the eight chapters from the 『Skillful Means Chapter』 onwards are the main section; if obtaining realization (adhigama) is all called benefit, then one should follow the good deeds of the Dharma Master up to Samantabhadra Bodhisattva, why only up to the Never Disparaging Bodhisattva? According to this standard, there would be the fault of being too broad or too narrow. The remaining part, according to the previous judgment, the gains and losses can be known. Some explain that among the seven accomplishments (saptāṅga), the introductory accomplishment (nidāna-lakṣaṇa) has two aspects: first, to show that the Dharma-door is the most supreme; second, the accomplishment of unhindered merit. They say that because the Dharma-door is the most supreme, it corresponds to the introductory accomplishment text; unhindered merit, therefore, corresponds to the remaining six. This explanation directly contradicts the statement of the treatise. The treatise, after distinguishing the seven accomplishments, says: 『Moreover, the introductory accomplishment is explained separately』, because these two meanings separately belong to the city and the mountain, how can unhindered merit be attributed to the following six accomplishments? One cannot say that the treatise says that showing the supremacy of this Dharma belongs to the sutra text, and the accomplishment of merit is not clearly matched to the remaining six, because the statement of the supremacy of the Dharma simultaneously reveals the preceding two, because both the teaching that can explain and the merit that is explained are called Dharma, because the meaning of Dharma is broad. The explanation of 『evaṃ mayā śrutam』 (Thus have I heard) all say that Ānanda personally heard it from the Buddha. Question: Like the Tathāgata
成道二十年後阿難方始出家，云何諸經皆言我聞？
答：
佛重為說。何以得知？《菩薩處胎經》具廣分別，佛曆問所說，不聞之者阿難言不聞，佛敕聽為說，阿難得佛覺三昧，悉能受持故也。
問：
若爾，何故《智度論》云：阿難將升高座說經之時，向佛涅槃方而說偈言，佛初轉法輪，爾時我不見，如是展轉聞，昔于波羅奈，為五比丘眾，轉四諦法輪？
答：
《智度論》文隨他餘部故作是說。又釋，佛初在彼為五人說，后更重為阿難再說，云展轉聞。
問：
若爾，《入大乘論》云：阿難持法不盡明，二十年前皆悉不持。又引《中阿含》說：釋提桓因語郁多羅言，尊者！我得他心，觀閻浮提一切眾生，無有盡能受持佛法，唯除尊者，余不能了。以是因緣當知阿難非悉能持。又《首楞嚴經》中佛為凈日藏天子說：阿難所持小不足言，不受持者，乃有無量。乃至廣云復滿十方微塵世界，皆如阿難不能盡持，亦復如是。
答：
據佛未加未重為說故作說。又解，《首楞嚴經》據佛所悟未說之法，云不能總持，如言未說如林中葉等。又若此處所說之法阿難能持，于餘十方諸凈土說，阿難不持。
問：若阿難陀非大菩薩余不能持說，既是菩薩，化作
【現代漢語翻譯】 現代漢語譯本
問：佛陀成道二十年後阿難（Ānanda，佛陀的十大弟子之一，以記憶力超群著稱）才出家，為什麼所有的經典都說是『我聞』（意為『我聽佛陀親口所說』）呢？ 答： 佛陀後來又為阿難重新講述了一遍。怎麼知道的呢？《菩薩處胎經》（Bódhìsàttva-garbhāvakrānti-sūtra）中有詳細的分別說明，佛陀歷歷詢問所說的內容，阿難沒有聽過的就說沒有聽過，佛陀就命令（其他弟子）為他說，阿難因此得到了佛陀的覺三昧（Buddha-bodhi-samādhi），全部都能夠接受和憶持，所以（經典中說是『我聞』）。 問： 如果這樣，為什麼《智度論》（Mahāprajñāpāramitopadeśa-śāstra）中說：阿難將要升到高座上宣說經典的時候，面向佛陀涅槃（nirvāṇa）的方向而說偈語說，『佛陀最初轉法輪（dharma-cakra），那時我沒有見到，像這樣輾轉聽聞，過去在波羅奈（Varanasi），為五比丘眾（pañcavargika），轉四諦法輪（catuḥ-satya-dharma-cakra）』？ 答： 《智度論》的文句是隨順其他部派的說法，所以這樣說。另一種解釋是，佛陀最初在那裡為五人宣說，後來又重新為阿難再說了一遍，所以說是輾轉聽聞。 問： 如果這樣，《入大乘論》中說：阿難持法不完全明白，二十年前全部都沒有憶持。又引用《中阿含經》（Madhyamāgama）說：釋提桓因（Śakra-devānām-indra，忉利天之主）對郁多羅（Uttara）說，『尊者！我得到他心通，觀察閻浮提（Jambudvīpa，我們所居住的這個世界）的一切眾生，沒有誰能夠完全接受和憶持佛法，只有尊者您，其他人不能理解。』因為這個緣故，應當知道阿難並非全部都能憶持。又《首楞嚴經》（Śūraṅgama Sūtra）中佛陀為凈日藏天子（Śuddha-sūrya-garbha-devaputra）說：『阿難所憶持的（佛法）很少，不值得一提，沒有憶持的，乃有無量。』乃至廣泛地說，即使充滿十方微塵世界，都像阿難一樣不能完全憶持，也是這樣。 答： 這是根據佛陀沒有加持、沒有重新為他說的緣故這樣說。另一種解釋是，《首楞嚴經》是根據佛陀所證悟但還沒有宣說的法，說（阿難）不能全部憶持，就像說沒有宣說的法就像林中的樹葉一樣。又如果此處所說的法阿難能夠憶持，在其他十方諸凈土所說的法，阿難不能憶持。 問：如果阿難陀（Ānanda）不是大菩薩（mahābodhisattva），其他人不能憶持宣說，既然是菩薩，化作
【English Translation】 English version
Question: Ānanda (one of the ten major disciples of the Buddha, known for his exceptional memory) only became a monk twenty years after the Buddha's enlightenment. Why do all the sutras say 'Thus have I heard' (meaning 'I heard it directly from the Buddha')? Answer: The Buddha later recounted it again for Ānanda. How do we know this? The Bódhìsàttva-garbhāvakrānti-sūtra (Sutra on the Descent of the Bodhisattva into the Womb) explains this in detail. The Buddha asked about the content he had spoken, and Ānanda said he had not heard what he had not heard. The Buddha then ordered (other disciples) to explain it to him. Ānanda thus attained the Buddha-bodhi-samādhi (Samadhi of the Buddha's Enlightenment) and was able to fully receive and retain it. Therefore, (the sutras say 'Thus have I heard'). Question: If that's the case, why does the Mahāprajñāpāramitopadeśa-śāstra (Great Treatise on the Perfection of Wisdom) say: When Ānanda was about to ascend the high seat to expound the sutras, he faced the direction of the Buddha's nirvāṇa (extinguishment) and recited a verse saying, 'The Buddha first turned the dharma-cakra (wheel of dharma), at that time I did not see it. Thus, I heard it through transmission. In the past, in Varanasi, for the pañcavargika (group of five monks), he turned the catuḥ-satya-dharma-cakra (wheel of the Four Noble Truths)'? Answer: The text of the Mahāprajñāpāramitopadeśa-śāstra follows the teachings of other schools, so it says this. Another explanation is that the Buddha first spoke to the five people there, and later spoke to Ānanda again, so it is said that he heard it through transmission. Question: If that's the case, the Entry into the Mahayana Treatise says: Ānanda's understanding of the Dharma is not complete, and he did not retain anything from the twenty years prior. It also quotes the Madhyamāgama (Middle Length Discourses) saying: Śakra-devānām-indra (Lord of the Trayastrimsa Heaven) said to Uttara, 'Venerable one! I have attained the power of knowing the minds of others. I observe all beings in Jambudvīpa (the world we inhabit), and no one is able to fully receive and retain the Buddha's Dharma except for you, venerable one. Others cannot understand it.' For this reason, it should be known that Ānanda is not able to retain everything. Furthermore, in the Śūraṅgama Sūtra (Heroic Progress Sutra), the Buddha said to Śuddha-sūrya-garbha-devaputra (Pure Sun Womb Heavenly Son): 'What Ānanda has retained (of the Dharma) is little and not worth mentioning. What he has not retained is immeasurable.' Even if the ten directions were filled with worlds as numerous as dust motes, and all were like Ānanda, unable to fully retain it, it would still be the same. Answer: This is said because the Buddha had not blessed him or recounted it for him again. Another explanation is that the Śūraṅgama Sūtra speaks of the Dharma that the Buddha had realized but not yet spoken, saying that (Ānanda) could not fully retain it, just as it is said that the Dharma not yet spoken is like the leaves in a forest. Furthermore, if Ānanda is able to retain the Dharma spoken here, he is not able to retain the Dharma spoken in the other pure lands of the ten directions. Question: If Ānanda is not a mahābodhisattva (great bodhisattva), others cannot retain and expound it. Since he is a bodhisattva, transforming into
聲聞何不能持？
答：
在因位故，據顯相身在此界故，于余處說云不能持，在此界中若實無能，云何《阿含》云唯除尊者余不能了？郁多羅者亦聲聞故。又違《處胎》云悉能持，不爾相違，故作此通，諸文無過。
言諸漏已盡釋名者，《俱舍》云稽留有情久住生死，或令流轉于生死中，從有頂天至無間獄，由彼相續於六瘡門，泄過無窮故名為漏。世親菩薩述經部云：若善釋者，于諸境界流注相續泄過不絕，故名為漏。若準《大乘雜集》第六云：令心連注流散不絕，故名為漏。此復云何？依外門流注，故立欲漏；依內門流注，故立有漏；依彼二所依門流注，故無明漏。令心連注流散不絕是漏義。解云：于境泄過立以漏名，但得小乘之糟粕，失大乘之淳粹。出漏體中，有云《瑜伽》六十四無明漏，唯取惡見所依無明為無明漏，故彼論云，略由五相立助解脫欲無明漏：一有想論門生起無明，二無想論門生起無明，三非有想非無想論門生起無明，四由斷見論門生起無明，五由現法涅槃論門生起無明。以此文證，唯取分別。又但取見所依無明者不爾，此且依欲界三求門說不有唯言不爾，上略無明非漏故，如疏釋大乘盡理故。《瑜伽》八十九云：諸欲界系一切煩惱，唯除無明說名欲漏，諸色無色二界所繫，一
{ "translations": [ "現代漢語譯本：", "問：聲聞（Śrāvaka，聽聞佛陀教誨而證悟的修行者）為什麼不能受持（佛法）？", "", "答：", "", "因為他們處於因位（尚未成佛的階段），並且根據顯現的身相，他們在此界（指我們所處的這個世界）中。所以在其他地方說他們『不能受持』。如果在這個世界中確實沒有能力受持，那麼《阿含經》（Āgama，早期佛教經典）中怎麼會說『唯有尊者（指佛陀或大阿羅漢）才能了知，其餘人不能了知』呢？郁多羅（Uttara，人名）也是聲聞啊。而且，這還違反了《處胎經》（關於胎兒在母胎中的經典）中說的『悉能受持』。如果不這樣解釋，就會出現矛盾。所以這樣解釋是爲了融會貫通，這樣各種經文之間就沒有衝突了。", "", "說到『諸漏已盡』的解釋，《俱舍論》（Abhidharmakośa，一部重要的佛教論著）中說，『稽留有情（眾生）長久住在生死輪迴中，或者令其在生死中流轉，從有頂天（色界最高的禪定境界）到無間地獄（最苦的地獄），都是因為這些煩惱相續不斷地從六根（眼、耳、鼻、舌、身、意）之門泄出，無窮無盡，所以稱為漏（煩惱）』。世親菩薩（Vasubandhu，一位著名的佛教論師）根據經部（Sautrāntika，一個佛教部派）的觀點說：『如果善於解釋，就會明白，在各種境界中，煩惱像水流一樣連續不斷地泄出，永不停止，所以稱為漏。』如果按照《大乘雜集論》（Mahāyānasaṃgraha，一部重要的唯識宗論著）第六卷的說法：『令心持續不斷地流散，無法停止，所以稱為漏。』這又是什麼意思呢？根據外門（六根對外境）的流注，設立欲漏（kāma-āsava，對欲界的貪慾）；根據內門（內心）的流注，設立有漏（bhava-āsava，對色界和無色界的貪慾）；根據這二者所依賴的門（指無明），設立無明漏（avidyā-āsava，對真理的無知）。令心持續不斷地流散，無法停止，這就是漏的含義。』解釋說：『在境界中泄出煩惱，就稱為漏。』這種解釋只得到了小乘（Hinayana，早期佛教）的糟粕，失去了大乘（Mahayana，後期佛教）的純粹。關於漏的本體，《瑜伽師地論》（Yogācārabhūmi-śāstra，一部重要的瑜伽行派論著）第六十四卷說，無明漏只是取惡見（錯誤的見解）所依的無明作為無明漏。所以該論說，『簡略地說，通過五種方式建立有助於解脫的欲漏和無明漏：一、通過有想論門（認為存在永恒不變的『我』）生起無明；二、通過無想論門（認為斷滅后什麼都沒有）生起無明；三、通過非有想非無想論門（認為既非存在也非不存在）生起無明；四、通過斷見論門（認為人死後一切都斷滅）生起無明；五、通過現法涅槃論門（認為今生就能達到涅槃）生起無明。』根據這段經文可以證明，無明漏只是取分別心。又說只取見解所依的無明，這是不對的。這只是根據欲界的三求門（對欲樂的追求）來說的，不能說只有這些。上面簡略地說無明不是漏，是因為疏釋大乘的究竟真理的緣故。《瑜伽師地論》第八十九卷說：『欲界所繫的一切煩惱，除了無明之外，都稱為欲漏；色界和無色界所繫的一切煩惱，一", "", "", "english_translations": [ "English version:", "Question: Why can't the Śrāvakas (those who attain enlightenment by hearing the Buddha's teachings) uphold (the Dharma)?", "", "Answer:", "", "Because they are in the stage of cause (not yet Buddhas), and according to their manifested form, they are in this realm (referring to the world we live in). Therefore, it is said elsewhere that they 'cannot uphold'. If there is indeed no ability to uphold in this world, how could the Āgama (early Buddhist scriptures) say, 'Only the Venerable One (referring to the Buddha or a great Arhat) can understand, and others cannot'? Uttara (a personal name) is also a Śrāvaka. Moreover, this contradicts the 'Embryo Sutra' (a scripture about the fetus in the womb) which says 'all can uphold'. If it is not explained in this way, there will be contradictions. So this explanation is to reconcile the different views, so that there is no conflict between the various scriptures.", "", "Regarding the explanation of 'all outflows have been exhausted', the Abhidharmakośa (an important Buddhist treatise) says, 'Detaining sentient beings to dwell in the cycle of birth and death for a long time, or causing them to transmigrate in birth and death, from the highest heaven (the highest meditative state of the form realm) to the Avīci hell (the most painful hell), is all because these afflictions continuously flow out from the six sense organs (eyes, ears, nose, tongue, body, mind), endlessly, so they are called outflows (afflictions)'. Vasubandhu Bodhisattva (a famous Buddhist philosopher), according to the view of the Sautrāntika (a Buddhist school), says: 'If one is good at explaining, one will understand that in various realms, afflictions flow out continuously like water, never stopping, so they are called outflows.' If according to the Mahāyānasaṃgraha (an important Yogācāra treatise), volume six, it says: 'Causing the mind to continuously flow out and scatter, unable to stop, so they are called outflows.' What does this mean? According to the outflow from the external doors (the six senses to external objects), the outflow of desire (kāma-āsava, greed for the desire realm) is established; according to the outflow from the internal doors (the mind), the outflow of existence (bhava-āsava, greed for the form and formless realms) is established; according to the doors on which these two rely (referring to ignorance), the outflow of ignorance (avidyā-āsava, ignorance of the truth) is established. Causing the mind to continuously flow out and scatter, unable to stop, this is the meaning of outflow.' The explanation says: 'The outflow of afflictions in the realm is called outflow.' This explanation only obtains the dregs of the Hinayana (early Buddhism) and loses the purity of the Mahayana (later Buddhism). Regarding the substance of outflow, the Yogācārabhūmi-śāstra (an important Yogācāra treatise), volume sixty-four, says that the outflow of ignorance only takes the ignorance based on wrong views as the outflow of ignorance. Therefore, the treatise says, 'Briefly speaking, the outflow of desire and the outflow of ignorance that help liberation are established through five ways: 1. Ignorance arises through the theory of having thought (believing in an eternal and unchanging 'self'); 2. Ignorance arises through the theory of no thought (believing that nothing exists after annihilation); 3. Ignorance arises through the theory of neither having thought nor no thought (believing that it is neither existence nor non-existence); 4. Ignorance arises through the theory of annihilation (believing that everything is annihilated after death); 5. Ignorance arises through the theory of present-life Nirvana (believing that Nirvana can be attained in this life).' According to this passage, it can be proven that the outflow of ignorance only takes discrimination. Furthermore, it is incorrect to say that it only takes the ignorance based on views. This is only based on the three doors of seeking in the desire realm (the pursuit of sensual pleasures), and it cannot be said that there are only these. The above briefly says that ignorance is not an outflow because it explains the ultimate truth of Mahayana. The Yogācārabhūmi-śāstra, volume eighty-nine, says: 'All afflictions belonging to the desire realm, except for ignorance, are called the outflow of desire; all afflictions belonging to the form and formless realms, one" ] }
切煩惱唯除無明說名有漏。于彼三界所有無智，總攝為一立無明漏。若一切有《俱舍》頌云：欲煩惱並纏，除癡名欲漏，有漏上二界唯煩惱，除癡無記同內門定地，故合一。無明諸有本故，別為一漏。然纏中除惛沈、掉舉，《婆沙》云：彼界纏小不自在故。準《品類足論》及經部宗，即加此二。然準二宗，三界煩惱三漏攝盡。經中復云無復煩惱者，二釋如疏，非前三漏攝，或不盡更言無復余。有釋言，前之三漏攝取不盡故，更言無復煩惱，深為大妄。
盡諸有結者，有言，非是九結。相應宗云：九唯欲界現纏，故應取五上下分結。今謂不爾，準八十九云：依九種事能和合故，建立九結：一依在家品可愛有情非有情數一切境界貪愛纏事；二即依可惡一切境界瞋恚纏事；三依自有情數憍慢纏事；若四、五、六依惡說法諸出家品三種邪僻勝解纏事，謂依聽聞不正法故，依不如理邪思惟故，依非方便所攝修故，如是差別即為三三種；七依于善說法律無勝解纏事；八依出家品智貧窮事；九依在家品財貧窮事，如次起九。后二據因，以出家品慳吝法故，當知貧窮智；在家品慳財故當貧窮財。此據多分欲界所生，不說唯言。準《雜集》第六云愛結者，謂三界貪愛結所繫故，慢結者即七慢，無明結者三界無智等，大同有部《中邊
【現代漢語翻譯】 現代漢語譯本： 斷除煩惱，只有去除無明才能稱為『有漏』（āsrava，煩惱的泄漏）。對於三界（trayo dhātava，欲界、色界、無色界）中所有的無智，總括為一，立為『無明漏』（avidyāsrava，無明的泄漏）。如果一切『有』（bhava，存在），《俱舍論》（Abhidharmakośa，論書名）的頌文說：『欲界的煩惱連同纏縛（paryavasthāna，煩惱的潛在形式），去除愚癡（moha，癡）稱為欲漏（kāmāsrava，慾望的泄漏），有漏的上二界（色界和無色界）只有煩惱，去除愚癡，因為無記（avyākṛta，非善非惡）與內門（禪定）的定地相同，所以合為一。』無明是諸有的根本，所以單獨作為一漏。然而在纏縛中，去除惛沈（styāna，昏沉）和掉舉（auddhatya，掉舉），《婆沙論》（Vibhāṣā，論書名）說：『彼界的纏縛微小，不自在的緣故。』依照《品類足論》（Prakaraṇapāda，論書名）和經部宗（Sautrāntika，佛教部派），就加上這二者。然而依照二宗，三界的煩惱都被三漏攝盡。經中又說『不再有煩惱』，有兩種解釋如疏文所說，不是前面的三漏所能涵蓋的，或者是不完全，所以再說不再有其餘的。有解釋說，前面的三漏攝取不完全，所以再說不再有煩惱，這種說法非常荒謬。
『斷盡諸有結』（sarvasamyojanaprahāṇa，斷除所有結縛），有人說，這不是九結（navasamyojana，九種結縛）。相應宗（瑜伽行宗，Yogācāra）說：『九結只是欲界現行的纏縛，所以應該取五下分結（pañca oravāra-bhāgīya-saṃyojanāni，五種導致投生欲界的結縛）和五上分結（pañca uddhambhāgīya-saṃyojanāni，五種導致投生色界和無色界的結縛）。』我現在認為不是這樣，依照八十九（指某種分類方式）說：『依靠九種事情能夠和合的緣故，建立九結：一是依靠在家品可愛有情和非有情的一切境界貪愛纏縛的事情；二是依靠可憎的一切境界瞋恚纏縛的事情；三是依靠自有情憍慢纏縛的事情；如果四、五、六是依靠惡說法諸出家品三種邪僻勝解纏縛的事情，就是依靠聽聞不正法，依靠不如理邪思惟，依靠非方便所攝的修行，像這樣的差別就是三種的三種；七是依靠對於善說法律沒有勝解纏縛的事情；八是依靠出家品智慧貧窮的事情；九是依靠在家品財富貧窮的事情，依次生起九結。』后兩種是根據原因，因為出家品慳吝法，應當知道智慧貧窮；在家品慳吝財，所以應當貧窮財。這是根據多分欲界所生，不是隻說欲界。依照《雜集論》（Abhidharmasamuccaya，論書名）第六卷說，愛結（prīti-saṃyojana，愛結）是指三界貪愛結所繫縛的緣故，慢結（māna-saṃyojana，慢結）就是七慢（sapta māna，七種慢），無明結（avidyā-saṃyojana，無明結）是三界無智等，大體上與有部（Sarvāstivāda，佛教部派）的《中邊分別論》（Madhyāntavibhāga，論書名）相同。
【English Translation】 English version: 'Cutting off afflictions, only the removal of ignorance is called 'with outflows' (āsrava). Regarding all the non-wisdom in the three realms (trayo dhātava, the desire realm, the form realm, and the formless realm), it is collectively established as 'the outflow of ignorance' (avidyāsrava). If all 'existence' (bhava), the verse in the 'Abhidharmakośa' (a treatise) says: 'The afflictions along with the entanglements (paryavasthāna, latent forms of afflictions) of the desire realm, except for delusion (moha), are called the outflow of desire (kāmāsrava). The upper two realms (form and formless realms) of 'with outflows' only have afflictions, except for delusion, because the indeterminate (avyākṛta) is the same as the meditative grounds of the inner gate (dhyāna), so they are combined into one.' Ignorance is the root of all existences, so it is separately considered as one outflow. However, among the entanglements, drowsiness (styāna) and restlessness (auddhatya) are removed. The 'Vibhāṣā' (a treatise) says: 'The entanglements of those realms are small and not self-governed.' According to the 'Prakaraṇapāda' (a treatise) and the Sautrāntika school (a Buddhist school), these two are added. However, according to the two schools, the afflictions of the three realms are all encompassed by the three outflows. The sutra also says 'no more afflictions,' there are two explanations as stated in the commentary, which are not covered by the previous three outflows, or they are not complete, so it is said again that there are no more remaining. Some explain that the previous three outflows do not completely encompass, so it is said again that there are no more afflictions, which is a very absurd statement.
'Exhausting all bonds' (sarvasamyojanaprahāṇa), some say that these are not the nine bonds (navasamyojana). The Yogācāra school says: 'The nine bonds are only the manifest entanglements of the desire realm, so the five lower bonds (pañca oravāra-bhāgīya-saṃyojanāni, the five bonds that lead to rebirth in the desire realm) and the five higher bonds (pañca uddhambhāgīya-saṃyojanāni, the five bonds that lead to rebirth in the form and formless realms) should be taken.' I now think this is not the case. According to eighty-nine (referring to a certain classification method), it says: 'Because relying on nine things can harmonize, nine bonds are established: first, relying on the affairs of attachment to all desirable sentient and non-sentient realms of the householder class; second, relying on the affairs of aversion to all hateful realms; third, relying on the affairs of arrogance towards one's own sentient beings; if four, five, and six are relying on the affairs of three kinds of perverse understanding of the evil-speaking monastic class, that is, relying on hearing incorrect Dharma, relying on irrational wrong thinking, relying on cultivation not encompassed by expedient means, such differences are three kinds of three kinds; seventh, relying on the affairs of not having superior understanding of the well-spoken law; eighth, relying on the affairs of poverty of wisdom of the monastic class; ninth, relying on the affairs of poverty of wealth of the householder class, the nine bonds arise in order.' The latter two are based on the cause, because the monastic class is stingy with the Dharma, it should be known that they are poor in wisdom; the householder class is stingy with wealth, so they should be poor in wealth. This is based on the majority of those born in the desire realm, not only speaking of the desire realm. According to the sixth volume of the 'Abhidharmasamuccaya' (a treatise), the bond of love (prīti-saṃyojana) refers to being bound by the bond of love in the three realms, the bond of pride (māna-saṃyojana) is the seven prides (sapta māna), the bond of ignorance (avidyā-saṃyojana) is the non-wisdom of the three realms, etc., which is largely the same as the 'Madhyāntavibhāga' (a treatise) of the Sarvāstivāda school (a Buddhist school).
論》第一文，亦通說，不言唯欲故。又八十四云：於五種事能和合，故說為結。第五趣向事能生五趣，于諸趣中能和合故，名趣向事。既言諸趣，不簡上二界，明許通三界。三見二取各合為結者，且《俱舍》云：物取等故，即彼三見有十八物，二取亦然，故名物等。三等所取、一等能取，等故名取等，所取能取有差別故。何緣纏中取嫉、慳二？答：不善性自在起故。八纏可爾，十纏中忿、覆亦具二義，應言數現行故。又二能為貧賤因故，遍顯勸懺隨煩惱故，惱亂出家在家部故。故準疏解，文為盡理。若取五上下分結者，準八十四云：望色無色，欲界名為下分，望其修道，見道為下分，由約此二下分差別，準此即應五下分結準分別。或無俱生愛不成有結，闕潤生故，違余文故。此既約多分，九結亦應爾，略舉二三，余文異解多有乖失，準此可知。
列阿修羅眾中，有人引《阿含經》云，光音天入海，精流海內遂成一卵，逕八千歲生女修羅，身如須彌，千頭小一，水觸女身生毗摩質多，其形四倍大母，九頭八腳千手小一，納香山乾闥婆女生舍脂者，此是經中談外道義，不爾，欲天尚無精穢，豈光音天而有精流？
有釋說法時至成就中，言大乘經通名，無量義已下別名，然其別名不唯解無量義，亦通一切諸大乘
【現代漢語翻譯】 現代漢語譯本： 《論》第一文，也普遍認為，沒有明確說只有慾望的原因。另外，《八十四》中說：『對於五種事物能夠和合，所以說為結。』第五種趣向事物能夠產生五趣（地獄、餓鬼、畜生、人、天），在各種趣中能夠和合，所以名為趣向事物。既然說了各種趣，不排除上二界（色界和無色界），明確允許通於三界（欲界、色界、無色界）。三見（有身見、邊見、邪見）二取（見取、戒禁取）各自合為結的原因，暫且引用《俱舍論》：『因為物取等同的緣故』，即那三種見有十八種物，兩種取也是這樣，所以名為物等。三種等同所取、一種等同能取，因為等同所以名為取等，所取和能取有差別的原因。什麼緣故在纏中取嫉妒、慳吝這兩種？回答：因為不善的性質自在生起。八纏可以這樣說，十纏中忿怒、覆藏也具備兩種含義，應該說是數量上經常出現的原因。又因為這兩種能成為貧賤的原因，普遍顯示勸人懺悔隨煩惱的原因，惱亂出家和在家僧團的原因。所以按照疏解，文義才算窮盡道理。如果取五下分結（有身見、戒禁取、疑、貪慾、嗔恚）的原因，按照《八十四》中說：『相對於色界和無色界，欲界名為下分，相對於修道，見道為下分』，由於依據這兩種下分的差別，按照這樣就應該是五下分結按照分別。或者沒有俱生愛就不能成就『有結』，缺少潤生的原因，違背其他經文的原因。這裡既然是按照多分，九結也應該這樣，略舉兩三種，其他經文不同的解釋有很多乖誤，按照這樣就可以知道。
列舉阿修羅眾中，有人引用《阿含經》說，光音天（二禪天）進入大海，精液流入海內就形成一個卵，經過八千歲生出女阿修羅，身體像須彌山（Mount Sumeru），一千個頭稍微小一點，水接觸女身生出毗摩質多（Vemacitrin），他的形狀比母親大四倍，九個頭八隻腳一千隻手稍微小一點，娶香山乾闥婆（Gandharva）的女兒舍脂（Saci）為妻，這是經中談論外道的義理，不然的話，欲天（六慾天）尚且沒有精液污穢，難道光音天會有精液流入？
有人解釋說法時至成就中，說大乘經（Mahayana Sutra）是通名，無量義（Amitartha Sutra）以下是別名，然而它的別名不只是解釋無量義，也通用於一切諸大乘。
【English Translation】 English version: The first text of the 『Treatise』 also generally agrees, without explicitly stating the reason is solely desire. Furthermore, it says in 『Eighty-Four』: 『Because it can harmonize with five things, it is said to be a fetter.』 The fifth, the object of inclination, can generate the five destinies (hell, hungry ghosts, animals, humans, and gods), and because it can harmonize within the various destinies, it is called the object of inclination. Since it speaks of various destinies, it does not exclude the upper two realms (the Form Realm and the Formless Realm), explicitly allowing it to extend to the three realms (Desire Realm, Form Realm, and Formless Realm). As for why the three views (belief in a self, clinging to extremes, and wrong views) and two attachments (attachment to views and attachment to precepts) each combine to form a fetter, let』s temporarily cite the 『Abhidharmakośabhāṣya』: 『Because the objects of grasping are equal,』 that is, those three views have eighteen objects, and the two attachments are also like this, so they are called equal in objects. The three are equal in what is grasped, and one is equal in what can grasp, because they are equal, they are called equal in grasping, because there is a difference between what is grasped and what can grasp. What is the reason for taking jealousy and stinginess from the entanglements? The answer is: because the nature of unwholesomeness arises freely. The eight entanglements can be explained this way, and among the ten entanglements, anger and concealment also possess two meanings, it should be said because they frequently manifest in number. Also, because these two can be the cause of poverty and lowliness, universally showing the reason for encouraging repentance of the accompanying afflictions, and troubling the monastic and lay communities. Therefore, according to the commentary, the meaning of the text is exhaustive.
If taking the five lower fetters (belief in a self, attachment to precepts, doubt, sensual desire, and hatred) as the reason, according to 『Eighty-Four』: 『Relative to the Form Realm and the Formless Realm, the Desire Realm is called the lower part, relative to the path of cultivation, the path of seeing is the lower part,』 due to relying on the difference between these two lower parts, according to this, it should be that the five lower fetters are according to the distinctions. Or, without innate love, the 『fetter of existence』 cannot be achieved, lacking the cause of nourishing life, violating other texts. Since this is according to the majority, the nine fetters should also be like this, briefly mentioning two or three, other texts have many conflicting interpretations, according to this, it can be known.
Listing among the Asura assembly, someone cited the 『Agama Sutra』 saying that the gods of the Abhasvara Heaven (the Heaven of Radiance) entered the sea, and their essence flowed into the sea, forming an egg, after eight thousand years, a female Asura was born, her body like Mount Sumeru, with a thousand heads, each slightly smaller, water touched the female body and Vemacitrin was born, his form was four times larger than his mother, with nine heads, eight legs, and a thousand hands, each slightly smaller, he took Saci, the daughter of the Gandharva of Fragrant Mountain, as his wife, this is the meaning of discussing external paths in the sutra, otherwise, even the gods of the Desire Realm (the Six Desire Heavens) do not have impure essence, how could the gods of the Abhasvara Heaven have essence flowing out?
Someone explaining the time of speaking Dharma reaching accomplishment, said that Mahayana Sutra is a general name, and Amitartha Sutra and below are specific names, however, its specific name is not only explaining Amitartha, but also applies to all Mahayana.
經者，其義未可。且解總別，理即可然，以大乘經一切大乘經通名，此即極成無量已下別名。然亦通一切大乘，此即未可。論解時成舉說無量義，若通一切何名時成？或說余經未說此《法華》故，以此故知，十七名者但解一無量義。又復論云：此修多羅有十七名，若通一切何須說此？又自解云：此時所說一部教義但得三名，如《華嚴》等但名方廣。又云：餘十四名所詮之義，《無量義經》中不具故，《無量義》不得餘名，但得三名爾，何得云十七名通一切大乘經？又復論云：此大乘修多羅有十七名，若《無量義》名不具足，何得云此有十七名？
見六趣中有說閻羅王，準《華嚴經》則別立趣。《華嚴經》云：令諸眾生離閻羅王趣枷栙等苦。又言令諸眾生離地獄、畜生、餓鬼及閻羅王四惡趣苦。以此文證，故別立趣。若準《伽論》第二，劫初成滿已，有一有情起增上雜染業，生那落迦中作靜息王。既言生彼，故知彼攝。今謂不爾，若許彼趣攝，應受彼趣苦；若受彼趣苦，何能治罰彼趣有情？故《二十唯識》云：何緣不許獄率等類是實有情，不應理故；且彼不應那落迦攝，不受如彼所受苦故，乃至應自不能忍受鐵地炎熱猛焰恒燒燃苦，云何于彼能逼害他等？以此故知非彼趣攝。然《華嚴》云及閻羅王四惡趣苦者，以
【現代漢語翻譯】 現代漢語譯本：
關於『經』的含義，尚未完全明確。如果從總體和個別的角度來理解，道理上或許可以成立。以『大乘經』作為所有大乘經典的通稱，這是完全成立的。而『無量義』等則是具體的名稱。然而，如果說『大乘經』也通用於所有大乘經典，這就不一定成立了。論典在解釋時，特別提到了宣說『無量義』的時機，如果通用於所有經典，為何要強調時機呢？或許是因為其他的經典沒有宣說這部《法華經》的緣故，由此可知，十七個名稱只是用來解釋『無量義』的。而且，論典中說：『這部修多羅有十七個名稱』，如果通用於所有經典，為何要特別說明這部經呢？論典自己也解釋說：『此時所說的一部教義只能得到三個名稱，比如《華嚴經》等只能稱為方廣。』又說：『其餘十四個名稱所詮釋的意義，《無量義經》中並不完全具備，因此，《無量義經》不能得到其餘的名稱，只能得到三個名稱而已。』怎麼能說十七個名稱通用於所有大乘經典呢？而且，論典中說：『這部大乘修多羅有十七個名稱』，如果《無量義經》的名稱不完備，怎麼能說這部經有十七個名稱呢？
在六道輪迴中，有提到閻羅王，如果按照《華嚴經》的說法，則應該單獨設立一個『趣』（Gati，道）。《華嚴經》說：『使眾生脫離閻羅王道的枷鎖等痛苦。』又說：『使眾生脫離地獄、畜生、餓鬼以及閻羅王這四種惡道的痛苦。』根據這些經文的證據，所以應該單獨設立一個『趣』。如果按照《伽論》第二卷的說法，在劫初形成圓滿之後，有一個有情因為強烈的雜染業而生在那落迦（Naraka，地獄）中，作為靜息王。既然說是生在那裡，就知道他屬於那個道。現在我們認為不是這樣，如果允許他屬於那個道，就應該承受那個道的痛苦；如果承受那個道的痛苦，怎麼能夠懲罰那個道的有情呢？所以《二十唯識》說：『為何不允許獄卒等是真實的有情，這是不合理的；而且他們不應該屬於那落迦道，因為他們不受像那落迦眾生所受的痛苦，』甚至『他們自己都不能忍受鐵地的炎熱猛焰持續燃燒的痛苦，怎麼能夠在那裡逼迫傷害他人呢？』因此可知他們不屬於那個道。然而，《華嚴經》說以及閻羅王四惡趣苦，是因為
【English Translation】 English version:
The meaning of 'Sutra' is not yet fully understood. If we understand it from the perspective of generality and specificity, it may be reasonable. Taking 'Mahayana Sutra' as the general name for all Mahayana scriptures is completely valid. While 'Immeasurable Meanings' (Wuliangyi) and others are specific names. However, it is not necessarily valid to say that 'Mahayana Sutra' also applies to all Mahayana scriptures. When explaining, the treatise specifically mentions the occasion for expounding 'Immeasurable Meanings', if it applies to all scriptures, why emphasize the occasion? Perhaps it is because other scriptures have not expounded this Lotus Sutra, hence it is known that the seventeen names are only used to explain 'Immeasurable Meanings'. Moreover, the treatise says: 'This Sutra has seventeen names', if it applies to all scriptures, why specifically mention this scripture? The treatise itself also explains: 'The teachings expounded in this scripture at this time can only obtain three names, such as the Avatamsaka Sutra which can only be called Fang Guang (Vaipulya, extensive).' It also says: 'The meanings explained by the remaining fourteen names are not fully possessed in the Immeasurable Meanings Sutra, therefore, the Immeasurable Meanings Sutra cannot obtain the remaining names, but can only obtain three names.' How can it be said that the seventeen names apply to all Mahayana scriptures? Moreover, the treatise says: 'This Mahayana Sutra has seventeen names', if the names of the Immeasurable Meanings Sutra are incomplete, how can it be said that this scripture has seventeen names?
In the six realms of reincarnation, Yama (Yanluo Wang, King Yama) is mentioned, if according to the Avatamsaka Sutra, then a separate 'Gati' (Qu, realm) should be established. The Avatamsaka Sutra says: 'To liberate sentient beings from the suffering of shackles and so on in the realm of Yama.' It also says: 'To liberate sentient beings from the suffering of the four evil realms of hell, animals, hungry ghosts, and Yama.' Based on the evidence of these scriptures, a separate 'Gati' should be established. If according to the second volume of the Abhidharmakosa, after the formation of the kalpa (Jie, eon) is complete, there is a sentient being who, due to strong defiled karma, is born in Naraka (Naluojia, hell) as the King of Quiescence. Since it is said to be born there, it is known that he belongs to that realm. Now we think it is not so, if it is allowed that he belongs to that realm, he should endure the suffering of that realm; if he endures the suffering of that realm, how can he punish the sentient beings of that realm? Therefore, the Twenty Verses on Consciousness-Only says: 'Why not allow the prison guards and the like to be real sentient beings, this is unreasonable; and they should not belong to the Naraka realm, because they do not suffer the suffering suffered by the beings of Naraka,' even 'they themselves cannot bear the continuous burning suffering of the hot flames of the iron ground, how can they oppress and harm others there?' Therefore, it can be known that they do not belong to that realm. However, the Avatamsaka Sutra says and the suffering of the four evil realms of Yama, because
王臣別開為一趣，據實鬼趣如修羅趣于天別開，《瑜伽論》云：生那落迦中作靜息王者，判彼趣故。又應云生那落迦作靜息王所判有情，不爾，便違《二十唯識》及余經論是鬼趣故。
問：
大義內成就中，論釋有八，如文具列，然未知開權顯實，對中論云示二種密境界，為頓悟人為漸悟者？
答：
準義雖通，然意約漸悟。何以故？本為聲聞所作事故，欲令聞知難信法故。若據頓悟示密境界，即是令取清凈義竟，何須復說？故對聲聞令舍昔權，示聲聞密境界令取今實，示菩薩密境界。上雖總示令欣，未別令修理智，令修證二果故，有得智觀理對文。
問：
有云為說二種密境界者，謂吹大法螺、擊大法鼓，其義如何？
答：
彼說非理。非理者何？論云大法鼓二句示現。若取法螺，即大法鼓一句示現，何得云二？若云取大法鼓並彼法螺云二句示現者，不斷大法鼓，復明何義？若云彼論所牒經與此別，若爾論文自釋別經，何須引釋此《法華經》？況復大乘無別部，釋一佛說無有二經，只應從論八，云何得自意量度？有釋：阿含八種甚深亦通釋智慧。義雖可爾，然釋論文八種甚深通釋二者，違于論說，如文可知。
問：
論云已生驚怖者令斷驚怖，為利
【現代漢語翻譯】 現代漢語譯本 國王大臣等別立為一類，實際上鬼道和阿修羅道一樣，與天道有所區別。《瑜伽師地論》中說：『生在那落迦（Naraka，地獄）中作為靜息王者，是因為判決了他們的去處。』又應該說生在那落迦（Naraka，地獄）中作為靜息王所判決的有情，否則，就違背了《二十唯識》以及其他經論，因為鬼道是存在的。
問：
在大義內成就中，論釋有八種，如經文所列，然而不知道開權顯實，對照《中論》所說的『示二種密境界』，是為頓悟的人還是為漸悟的人而說？
答：
從道理上來說雖然都說得通，但本意是針對漸悟的人。為什麼呢？因為原本是為聲聞（Śrāvaka，聽聞佛法而悟道者）所作的事情，想要讓他們聽聞並瞭解難以置信的佛法。如果說是為頓悟的人展示秘密境界，那就是讓他們直接領悟清凈的意義就可以了，何必再多說呢？所以，針對聲聞（Śrāvaka，聽聞佛法而悟道者）讓他們捨棄過去的權宜之法，展示聲聞（Śrāvaka，聽聞佛法而悟道者）的秘密境界，讓他們接受現在的真實之法，也展示菩薩（Bodhisattva，立志成佛的修行者）的秘密境界。上面雖然總的來說是讓他們欣喜，但沒有分別地讓他們修行理智，讓他們修證二果，所以，有得智觀理來對應經文。
問：
有人說，『為說二種密境界』，是指吹大法螺、擊大法鼓，這個說法是什麼意思？
答：
那種說法不合理。為什麼不合理呢？論中說大法鼓兩句是示現。如果取法螺，那麼大法鼓一句就足以示現，怎麼能說是兩種呢？如果說取大法鼓並用法螺說是兩句示現，不斷大法鼓，又說明什麼意義呢？如果說那個論所引用的經文與這部經文不同，如果是這樣，那麼論文自己解釋別的經文就可以了，何必引用來解釋這部《法華經》呢？況且大乘佛法沒有不同的部分，解釋一尊佛所說的話，不應該有兩部不同的經文，只應該按照論中的八種說法，怎麼能自己隨意揣測呢？有人解釋說：阿含經中的八種甚深也可以用來解釋智慧。道理上雖然可以這樣說，但是用論文中的八種甚深來解釋兩種說法，就違背了論中的說法，如經文所說的那樣。
問：
論中說，『已經產生驚怖的人，讓他們斷除驚怖』，是爲了利益
【English Translation】 English version Kings, ministers, etc., are separately established as one realm. In reality, the realm of ghosts, like the realm of Asuras (demi-gods), is distinct from the realm of Devas (gods). The Yogacarabhumi-sastra states: 'Those born in Naraka (hell) as kings of quiescence are so because they have been judged to that destination.' It should also be said that sentient beings judged by the kings of quiescence born in Naraka (hell) exist. Otherwise, it would contradict the Twenty Verses and other sutras and treatises, as the realm of ghosts exists.
Question:
Within the 'Great Meaning of Accomplishment,' the treatise explains eight aspects, as listed in the text. However, it is not known whether the 'opening of the provisional and revealing of the real,' in comparison to the Madhyamaka-karika which speaks of 'revealing two kinds of secret realms,' is intended for those who attain enlightenment suddenly or gradually?
Answer:
Although the meaning is generally applicable, the intention is directed towards gradual enlightenment. Why? Because it was originally intended for the sake of the Sravakas (listeners who attain enlightenment by hearing the Dharma), desiring to make them hear and understand the Dharma that is difficult to believe. If it were to reveal secret realms to those who attain enlightenment suddenly, that would be to have them directly comprehend the meaning of purity, so why would there be a need to say more? Therefore, in addressing the Sravakas (listeners who attain enlightenment by hearing the Dharma), it is to have them abandon the provisional teachings of the past, revealing the secret realms of the Sravakas (listeners who attain enlightenment by hearing the Dharma), so that they may accept the real teachings of the present, and also revealing the secret realms of the Bodhisattvas (beings who aspire to Buddhahood). Although the above generally shows them to be delighted, it does not separately have them cultivate rational wisdom, having them cultivate and realize the two fruits. Therefore, there is the attainment of wisdom to contemplate the principle in relation to the text.
Question:
Some say that 'speaking of two kinds of secret realms' refers to blowing the great Dharma conch and striking the great Dharma drum. What is the meaning of this?
Answer:
That explanation is unreasonable. Why is it unreasonable? The treatise states that the two phrases of the great Dharma drum are a manifestation. If one takes the Dharma conch, then one phrase of the great Dharma drum is sufficient as a manifestation, so how can it be said to be two? If one says that taking the great Dharma drum together with the Dharma conch is a manifestation of two phrases, without ceasing the great Dharma drum, what meaning is being explained? If one says that the sutra quoted by that treatise is different from this sutra, then in that case, the treatise itself should explain the other sutra, so why quote it to explain this Lotus Sutra? Moreover, the Mahayana (Great Vehicle) does not have different parts; in explaining the words of one Buddha, there should not be two different sutras. One should only follow the eight aspects in the treatise; how can one arbitrarily speculate? Some explain that the eight kinds of profound depths in the Agamas can also be used to explain wisdom. Although the reasoning may be acceptable, using the eight kinds of profound depths in the treatise to explain two aspects contradicts the treatise's own statements, as can be known from the text.
Question:
The treatise states, 'For those who have already generated fear, to have them cut off fear,' is for the benefit of
益二種人故。下文復云四悔驚怖者，謂大德舍利弗等我不應證如是小乘法自止，即此悔心名為驚怖。應即先驚怖，云何釋云不說無驚說即有驚？
答：
以有論云，謂若為說，謂大德舍利弗等我不應證等，故云說即有驚。又如疑心既有新舊，此悔亦爾，為欲斷改悔因更悔起。又先悔修小，今者為說，方悔不早修大，故釋無妨。今更一釋，或可疏本有誤，應云二：一說即有驚，二不說即無驚，以舍利弗云聞說未聞斷疑悔故。此釋有過，不順經論故。
又問：
驚怖有五，如怪驚怖恐更有謗，密令退席；損及顛倒何不退席？
答：
聞之不謗故可在座，增上起謗故令退席。
問：
損驚怖者，聞而不謗故不令退，何故論云謂有聞聲取以為實謗無大乘？
答：
謂聞聲執實謗無大乘者，據昔凡夫創聞小教執為究竟，謂無大乘。未曾聞說大乘，起謗此損減謗，遂依修小將為究竟，我究竟取如是涅槃。今聞大乘既信不謗，但揣無分不能進修，既聞唯一，便謂無有聲聞得滅，返道疑生故名為損。故下文云：若我弟子實得阿羅漢辟支佛，不信是經無有是處。
問：
既不為說，定性二乘為在座不？
答：
辟支佛果此會定無，經但說有求緣
覺故；定性聲聞雖不生，為有亦無妨，令成不愚法故。又設聞雖信，既不迴心又損驚怖，無亦何爽。
問：
難云二子趣于牛羊鹿稱出宅，太子趣于牛應當亦出宅？
答：二乘或苦盡，羊鹿稱出宅，初劫或猶行，不得稱出宅。
問：
地前菩薩或苦在不得稱出宅，初地已上或苦在亦應非出宅？
答：
分別二障初地斷，得離分段稱出宅。
問：若爾，初地受變易，得離分段名出宅，變易八地受，前七未離非出宅？
答：
前七有能離分段，雖非變易稱出宅。
若爾，三果有能離分段，初三果人稱出宅？
答：
初地菩薩力有能、悲心不受稱出宅，前三果人離不定，非是故留，非出宅。
若爾，前三未能迴向大，不受變易非出宅，出宅迴心受變易，能離分段稱出宅。
答：
據迴心者，既受變易得名出宅。
若爾，初三果人豈得名為出三界苦、具足三明及六神通等？下第二云：若心決定具足三明及六神通，有得緣覺不退菩薩。長行又云：見諸眾生以佛教門出三界苦。
答：
此等諸文據決定說，有學回心及受變易俱不定，故不障名出。若不如是應不索車，若未索車如何與記？若云在宅亦得索車
【現代漢語翻譯】 現代漢語譯本：因為覺悟的緣故；即使是定性的聲聞（Dingaixing shengwen，已證得阿羅漢果位的聲聞乘修行者），雖然不再輪迴，但說他們存在也沒有妨礙，爲了讓他們成就不會愚昧佛法的緣故。又假設聽聞佛法的人雖然相信，既然不回心轉意又減損驚慌恐懼，那麼說他們不存在又有什麼妨礙呢？
問：
有人反駁說，譬如二子爲了牛羊鹿而離開家，太子爲了牛也應當離開家？
答：二乘（Ercheng，聲聞乘和緣覺乘）或許已經苦盡，爲了羊鹿而離開家，初劫或許還在進行，不能稱為離開家。
問：
十地前的菩薩或許還在受苦，不能稱為離開家，初地（Chudi，菩薩修行階位的第一個階段）以上的菩薩或許還在受苦，也應該不能稱為離開家？
答：
分別斷除二障（Erzhang，煩惱障和所知障），初地菩薩得以脫離分段生死，可以稱為離開家。
問：如果這樣，初地菩薩承受變易生死，得以脫離分段生死，可以稱為離開家，變易生死要到八地（Badi，菩薩修行的第八個階段）才承受，那麼前七地（Qian qidi，菩薩修行的前七個階段）沒有脫離變易生死，就不能稱為離開家？
答：
前七地菩薩有能力脫離分段生死，雖然沒有脫離變易生死，也可以稱為離開家。
如果這樣，三果阿羅漢有能力脫離分段生死，那麼初果、二果、三果阿羅漢都可以稱為離開家？
答：
初地菩薩因為有能力和悲心，所以不受變易生死，可以稱為離開家，前三果阿羅漢脫離生死是不確定的，不是因為想要留下，所以不能稱為離開家。
如果這樣，前三果阿羅漢未能迴向大乘，不受變易生死，就不能稱為離開家，離開家的人回心轉意，承受變易生死，能夠脫離分段生死，就可以稱為離開家。
答：
根據回心轉意的人來說，既然承受變易生死，就可以稱為離開家。
如果這樣，初果、二果、三果阿羅漢怎麼能稱為脫離三界之苦、具足三明和六神通等？下文第二段說：如果心意決定，具足三明和六神通，有人會成為緣覺，不會退轉成菩薩。長行中又說：看見眾生以佛教法門脫離三界之苦。
答：
這些經文都是根據心意決定的人來說的，有學位的修行者回心轉意和承受變易生死都是不確定的，所以不妨礙他們被稱為離開家。如果不是這樣，就不應該索要車子，如果還沒有索要車子，怎麼能給予授記？如果說在家裡也可以索要車子。
【English Translation】 English version: Because of awakening; even though the fixed-nature Sravakas (Dingaixing shengwen, Sravaka practitioners who have attained the state of Arhat) are no longer reborn, it doesn't matter to say they exist, for the sake of enabling them to achieve non-ignorance of the Dharma. Furthermore, supposing those who hear the Dharma believe, since they do not turn their minds and diminish their fear and terror, what harm is there in saying they do not exist?
Question:
Someone objects, saying that just as the two sons left home for the sake of sheep, deer, and carts, should the prince also leave home for the sake of the ox cart?
Answer: The Two Vehicles (Ercheng, Sravakayana and Pratyekabuddhayana) may have exhausted suffering, leaving home for the sake of sheep and deer carts, but the initial kalpa may still be in progress, so they cannot be said to have left home.
Question:
Bodhisattvas before the ten Bhumis (ten stages of Bodhisattva practice) may still be suffering and cannot be said to have left home, while Bodhisattvas above the first Bhumi (Chudi, the first stage of Bodhisattva practice) may still be suffering and should also not be said to have left home?
Answer:
By separately cutting off the two obscurations (Erzhang, afflictive obscurations and cognitive obscurations), Bodhisattvas of the first Bhumi are able to escape the suffering of segmented existence and can be said to have left home.
Question: If that's the case, Bodhisattvas of the first Bhumi undergo the suffering of subtle existence, and are able to escape the suffering of segmented existence, and can be said to have left home, but subtle existence is only undergone at the eighth Bhumi (Badi, the eighth stage of Bodhisattva practice), so the first seven Bhumis (Qian qidi, the first seven stages of Bodhisattva practice) have not escaped subtle existence and cannot be said to have left home?
Answer:
Bodhisattvas of the first seven Bhumis have the ability to escape the suffering of segmented existence, and although they have not escaped subtle existence, they can still be said to have left home.
If that's the case, the Arhats of the third fruit have the ability to escape the suffering of segmented existence, so can the Arhats of the first, second, and third fruits be said to have left home?
Answer:
Bodhisattvas of the first Bhumi, because of their ability and compassion, do not undergo subtle existence and can be said to have left home, but the escape from suffering of the first three fruits is uncertain, and it is not because they want to remain, so they cannot be said to have left home.
If that's the case, the Arhats of the first three fruits have not turned their minds towards the Mahayana, and do not undergo subtle existence, so they cannot be said to have left home, but those who leave home turn their minds, undergo subtle existence, and are able to escape the suffering of segmented existence, so they can be said to have left home.
Answer:
According to those who turn their minds, since they undergo subtle existence, they can be said to have left home.
If that's the case, how can the Arhats of the first, second, and third fruits be said to have escaped the suffering of the three realms, and to have possessed the three kinds of knowledge and the six supernatural powers, etc.? The second section below says: 'If the mind is determined and possesses the three kinds of knowledge and the six supernatural powers, some will become Pratyekabuddhas and will not regress from being Bodhisattvas.' The prose section also says: 'Seeing all sentient beings leaving the suffering of the three realms through the Buddhist Dharma.'
Answer:
These sutra passages are all based on those whose minds are determined, and the turning of minds and undergoing subtle existence of those with learning are uncertain, so it does not prevent them from being called having left home. If it were not so, they should not ask for a cart, and if they have not asked for a cart, how can they be given a prediction? If it is said that they can ask for a cart while still at home.
行記，得車即應有學乘車出宅，若爾即便有學勝無學，宅內得車故。若云有學未名得車，說無學故者，云何無學得記即名索車與車，有學得記不名索車與車？若云或苦在故不得名索車與車，七地已前亦爾，思之。
問：
釋遮中準論云，無二乘者無二乘涅槃，為但無涅槃，為行果等亦復非有？
答：
有云，能詮之智證所證理，既無二涅槃，明亦無二智；二智既無，故亦無二行；行因教起，亦無別教，故說一雨等。如實義者則不如是，但無二理，一真如故、唯大涅槃故、上下諸文但云法身無差別故。又云何體法若唯一乘體故。一乘體者，謂諸佛如來平等法身，聲聞辟支佛非彼平等法身之體，以因果行觀不同故。既云以因果行觀不同，明智行等別；又前云彼三乘法但有名字章句說，非有實義，以彼實義不可說故。又理無為體一，無別智行等為差別，實一方便別故。
問：
既雲實得阿羅漢不信此法，無有是處，何得有損驚怖？
答：
今言實得，據迴心者，故第二云，我等今者真是佛子，又云真阿羅漢，明苦未回非真佛子、非真羅漢；不定既爾，定性亦然，故名自謂非真二聖。若爾得名增上慢，得世間定謂得無漏名增上慢，但得小解脫未得全解脫。又未得法身而自謂
【現代漢語翻譯】 現代漢語譯本：行記中說，如果一個有學位的人一獲得車輛，就應該學會駕駛車輛離開住所，如果這樣，那麼有學位的人就勝過沒有學位的人，因為他在住所內就獲得了車輛。如果說有學位的人還沒有真正獲得車輛，所以才說沒有學位的人，那麼為什麼沒有學位的人一獲得授記就立即要求車輛並得到車輛，而有學位的人獲得授記卻不立即要求車輛並得到車輛呢？如果說因為有痛苦的束縛所以不能立即要求車輛並得到車輛，那麼七地菩薩之前也是如此，請仔細思考。
問：
《釋遮中準論》中說，如果沒有二乘（聲聞乘和緣覺乘），就沒有二乘的涅槃。是僅僅沒有涅槃，還是修行和果位等也都沒有呢？
答：
有人說，能詮釋的智慧所證悟的真理，既然沒有二乘的涅槃，那麼也說明沒有二乘的智慧；二乘的智慧既然沒有，那麼也就沒有二乘的修行；修行的因由教法而起，也就沒有不同的教法，所以說只有一雨普潤。但如實義並非如此，只是沒有二乘的真理，因為只有一個真如，只有大涅槃，上下經文都說只有法身沒有差別。又怎麼能說體法若只有一個乘的體性呢？一個乘的體性，是指諸佛如來平等的法身，聲聞和辟支佛不是那種平等的法身的體性，因為他們的因、果、行、觀不同。既然說因為他們的因、果、行、觀不同，就說明智慧和修行等有差別；而且前面說那三乘的法只有名字章句的說法，沒有實際的意義，因為他們的實際意義不可說。而且真理的無為體性是唯一的，沒有不同的智慧和修行等作為差別，實際上只有一個方便，只是有所區別。
問：
既然說確實證得阿羅漢果位的人不相信這種法門，這是不可能的，怎麼會有損害和驚恐呢？
答：
現在說確實證得，是就回心向大乘的人而言，所以第二句說，『我們現在才是真正的佛子』，又說『真正的阿羅漢』，說明沒有迴心向大乘的阿羅漢不是真正的佛子，也不是真正的阿羅漢；不定性的阿羅漢既然如此，定性的阿羅漢也是這樣，所以稱為自以為是的非真二聖。如果這樣，就叫做增上慢，得到世間禪定就以為得到無漏禪定，也叫做增上慢，只是得到小的解脫，沒有得到完全的解脫。又沒有得到法身卻自以為得到。
【English Translation】 English version: The travelogue states that if a learned person obtains a vehicle, they should learn to drive it out of their residence. If so, then the learned surpass the unlearned because they obtain the vehicle within their residence. If it is said that the learned have not yet truly obtained the vehicle, hence the mention of the unlearned, then why is it that when the unlearned receive prediction, they immediately request and receive a vehicle, while the learned, upon receiving prediction, do not immediately request and receive a vehicle? If it is said that it is because of the bondage of suffering that they cannot immediately request and receive a vehicle, then the same applies to those before the seventh ground (of a Bodhisattva). Consider this carefully.
Question:
The Shishi Zhongzhun Lun states that without the two vehicles (Śrāvakayāna and Pratyekabuddhayāna), there is no Nirvana of the two vehicles. Is it merely that there is no Nirvana, or are the practices and fruits also non-existent?
Answer:
Some say that the wisdom that expresses the truth that is realized, since there is no Nirvana of the two vehicles, it is clear that there is also no wisdom of the two vehicles; since there is no wisdom of the two vehicles, then there are also no practices of the two vehicles; the cause of practice arises from teachings, so there are no separate teachings, hence the saying of one rain nourishing all. But the true meaning is not like this, there is only no truth of the two vehicles, because there is only one Tathata (suchness), only the Great Nirvana, and the texts above and below all say that there is no difference in the Dharmakaya (Dharma body). Also, how can it be said that the substance of the Dharma is only the nature of one vehicle? The nature of one vehicle refers to the equal Dharmakaya of all Buddhas and Tathagatas, while Śrāvakas and Pratyekabuddhas are not the substance of that equal Dharmakaya, because their causes, fruits, practices, and views are different. Since it is said that their causes, fruits, practices, and views are different, it is clear that wisdom, practice, etc., are different; and previously it was said that the Dharma of those three vehicles only has names and phrases, not actual meaning, because their actual meaning cannot be spoken. Moreover, the unconditioned nature of truth is one, without different wisdom, practice, etc., as distinctions, in reality, there is only one expedient, but with differences.
Question:
Since it is said that it is impossible for someone who has truly attained Arhatship not to believe in this Dharma, how can there be harm and fear?
Answer:
Now, saying 'truly attained' refers to those who have turned their minds towards the Mahayana, hence the second sentence says, 'We are now truly sons of the Buddha', and also says 'true Arhats', indicating that Arhats who have not turned their minds towards the Mahayana are not true sons of the Buddha, nor true Arhats; since those of uncertain nature are like this, so are those of fixed nature, hence they are called self-proclaimed non-true two saints. If so, it is called Adhimana (conceit), obtaining worldly Samadhi and thinking one has obtained unconditioned Samadhi is also called Adhimana, only obtaining small liberation and not obtaining complete liberation. Also, not having obtained the Dharmakaya but thinking one has obtained it.
言與如來等同坐解脫床等，雖無煩惱是所知障，雖不障彼而得名慢。若不如是，初時未信、後方能信，各無有是處；增上慢亦爾，除佛滅度后在畢化得故。雖作是釋，不如前解。前損驚怖，設不迴心，聞亦不謗，順此文故。
問：
何經云我知此眾生未曾修善本，此經本對退菩提人，前云今此會中如我等比百千萬億世世已曾從佛受化。第二捲雲：我曾於二萬億佛所為無上道故常教化汝等故。
答：
為二解，一云且據非退，創據小者云未修善；一云設曾修大，非增上品未成定位云未修善根，非全不修。
問：
為據今生？通說多世？
答：
通說多世，說世所化，豈得云我遇說，設余佛化亦云為我，不唯今生，聞即得聖證於小果，極疾三生，如鹙子等經六十劫，豈唯今生創教於小。
若爾，何故第二捲雲初聞佛法遇便信受？
答：
言初聞亦通語耳，未必定今。
若爾，何故云，我本著邪見為諸梵志師，世尊知我心拔邪說涅槃？
答：
且據今生，不唯今聞即得悟小。又釋，此據化者，實即不爾。
我以佛眼觀，佛有五眼云佛眼觀。此之五眼，略以五門分別：一出體，二釋名，三得人，四廢立，五相攝。
第一
出體者，且肉天眼諸宗說異，廣如余辨，繁不具述。但依大乘自宗所說，有以眼識種子名眼，故《二十唯識》云：識從自種生，似境相而轉，為成內外處，佛說彼為十。有以色種名為眼根，《觀所緣緣論》云：識上色功能名五根，應理功能與境色無始互為緣。有說能感眼根業種名為眼根，《成唯識》云：有避如前所說過難，明附彼執，復轉救言：識中業種名五色根。上之三說皆不正義。《對法》、《五蘊》、《瑜伽》等說：肉眼體性以四大種所造凈色而為眼根，于中三說：一云種子，一云現行，一云通二，此說為正。故《五蘊論》云：眼根云何？謂四大所造、眼識所依，以色為境故通種現。天眼根體以定所起四大所造凈色為性，是通果故。故無著菩薩《般若論》云：謂色攝故，色攝復二：謂法果、修果。法果即肉，修果即天。法是總名，即能感業；肉是此果。雖知總稱，肉獨得名，如說色處；修謂是定，因修所起名為修果。愚法二眼俱慧為性，緣真緣俗二境別故。故無著菩薩《般若論》云：第一義諦攝、世諦攝。又第一義智力故，世智不顛倒轉故，是一慧約取境用分，佛眼即前四眼為性，《智度論》云：譬如四河流至於海，總名天地故。前四眼在佛身中即名佛眼。若準無著菩薩《般若論》說，然佛后智名為佛眼，論云
【現代漢語翻譯】 現代漢語譯本 關於出體者（超出肉身感知能力者）的肉天眼（肉眼和天眼）的各種宗派說法存在差異，詳細內容見其他辨析，此處不一一贅述。但依據大乘自宗的說法，有一種觀點認為眼識的種子被稱為眼，所以《二十唯識論》說：『識從自種生，似境相而轉，為成內外處，佛說彼為十。』（意識從其自身的種子產生，呈現出類似外境的形態而運轉，爲了成就內六處和外六處，佛陀說這就是十識。） 有一種觀點認為色蘊的種子被稱為眼根，《觀所緣緣論》說：『識上色功能名五根，應理功能與境色無始互為緣。』（在意識上的色法功能被稱為五根，這種應理的功能與作為外境的色法，從無始以來就互相為緣。） 有一種觀點認為能夠感生眼根的業力種子被稱為眼根，《成唯識論》說：『有避如前所說過難，明附彼執，復轉救言：識中業種名五色根。』（有人爲了避免像前面所說的那種過失，表面上贊同那種執著，又轉而辯解說：意識中的業力種子被稱為五色根。） 以上三種說法都不是正確的。《對法論》、《五蘊論》、《瑜伽師地論》等都說：肉眼的體性是由四大種所造的清凈色法，這就是眼根。在這些論述中，又有三種說法：一種認為是種子，一種認為是現行，一種認為是通於種子和現行，這種說法是正確的。所以《五蘊論》說：『眼根云何？謂四大所造、眼識所依，以色為境故通種現。』（什麼是眼根？就是由四大種所造，是眼識所依止的，以色法為境界，所以通於種子和現行。） 天眼根的體性是由禪定所生起的四大種所造的清凈色法，這是神通果報的緣故。所以無著（Asanga）菩薩的《般若論》說：『謂色攝故，色攝復二：謂法果、修果。法果即肉，修果即天。法是總名，即能感業；肉是此果。雖知總稱，肉獨得名，如說色處；修謂是定，因修所起名為修果。』（因為天眼屬於色法所攝，色法所攝又分為兩種：法果和修果。法果就是肉眼，修果就是天眼。法是總的名稱，就是能感果的業力；肉眼是這種業力的果報。雖然知道總的名稱，但只有肉眼單獨得到這個名稱，就像說色處一樣；修是指禪定，因為修禪定所生起的就叫做修果。） 愚法二眼（慧眼和法眼）都是以智慧為體性，因為所緣的真諦和俗諦兩種境界不同。所以無著（Asanga）菩薩的《般若論》說：『第一義諦攝、世諦攝。又第一義智力故，世智不顛倒轉故，是一慧約取境用分。』（被第一義諦所攝，被世俗諦所攝。又因為第一義智的力量，世俗的智慧不會顛倒運轉，這是一種智慧根據所取的境界和作用來劃分的。） 佛眼就是前面四種眼的體性，《智度論》說：『譬如四河流至於海，總名天地故。』（譬如四條河流流到大海，總稱為天地。）前面四種眼在佛的身中就叫做佛眼。如果按照無著（Asanga）菩薩《般若論》的說法，那麼佛的后得智就叫做佛眼，論中說：
【English Translation】 English version Regarding those who can project out of body, the various schools have different views on the physical eye (肉眼) and the divine eye (天眼), which are extensively discussed elsewhere and will not be detailed here. However, according to the Mahayana's own school, some consider the seed of eye consciousness to be the eye. Therefore, the 'Twenty Verses on Consciousness-Only' (二十唯識) states: 'Consciousness arises from its own seed, transforms into the likeness of an object, to form the internal and external sense bases, the Buddha calls them ten.' Some consider the seed of the form aggregate to be the eye root. The 'Treatise on the Object as Condition' (觀所緣緣論) states: 'The function of form on consciousness is called the five roots, the function of reason and the form of the object are mutually conditioned from beginningless time.' Some consider the karmic seed that can generate the eye root to be the eye root. The 'Treatise on Establishing Consciousness-Only' (成唯識論) states: 'Some avoid the previously mentioned difficulties, seemingly adhering to that view, and then argue in defense: the karmic seed in consciousness is called the five sense roots.' The above three views are not correct. The 'Compendium of Topics' (對法), 'Compendium of Aggregates' (五蘊), 'Yoga Treatise' (瑜伽師地論), and others state: the nature of the physical eye is the pure form created by the four great elements, which is the eye root. Among these statements, there are three views: one considers it to be the seed, one considers it to be the present manifestation, and one considers it to be both the seed and the present manifestation. This last view is correct. Therefore, the 'Compendium of Aggregates' (五蘊論) states: 'What is the eye root? It is created by the four great elements, it is the basis of eye consciousness, and it takes form as its object, thus it encompasses both the seed and the present manifestation.' The nature of the divine eye root is the pure form created by the four great elements arising from samadhi (定), because it is the result of supernatural powers. Therefore, Asanga (無著) Bodhisattva's 'Prajna Treatise' (般若論) states: 'Because it is included in form, and form is divided into two: the fruit of Dharma and the fruit of cultivation. The fruit of Dharma is the physical eye, and the fruit of cultivation is the divine eye. Dharma is a general term, which is the karma that can generate the result; the physical eye is the result of this karma. Although the general term is known, only the physical eye alone gets this name, like saying the form sense base; cultivation refers to samadhi, and what arises from cultivation is called the fruit of cultivation.' The two eyes of the ignorant and the Dharma eye (慧眼) are both of the nature of wisdom, because the two objects they perceive, the ultimate truth and the conventional truth, are different. Therefore, Asanga (無著) Bodhisattva's 'Prajna Treatise' (般若論) states: 'Included in the ultimate truth, included in the conventional truth. Also, because of the power of the wisdom of the ultimate truth, the worldly wisdom does not turn upside down, it is one wisdom divided according to the object taken and its function.' The Buddha eye is the nature of the previous four eyes. The 'Great Perfection of Wisdom Treatise' (智度論) states: 'It is like the four rivers flowing into the sea, collectively called heaven and earth.' The previous four eyes in the Buddha's body are called the Buddha eye. If according to Asanga (無著) Bodhisattva's 'Prajna Treatise' (般若論), then the Buddha's subsequent wisdom is called the Buddha eye. The treatise states:
一切種一切應智攝。又云一切應智中一切種無功用智說名佛眼，《智度》說中據總出體，《般若論》中各別出體。又《般若論》中，前四據因，佛眼約果，不爾，佛果豈有業感異熟眼根？又佛后智豈由本智方不倒轉，任運起故。或同智論，總名佛眼，以智強故總名為智。若爾，何故云一切種應智中一切種無功用智？準此即是偏取后智名為佛眼。故前解勝。
二釋名者，一總、二別。總名眼者，梵語云般遮斫芻，般遮此云五，斫芻者此言行盡，謂如戒行種種諸物悉能見盡，故云行盡。傍從於此翻名為眼，非是正翻，梵語名眼，眼照矚義。五者是數，帶數釋也。釋別名者，肉謂業異熟色，肉即是眼，持業為名。自在光潔神用名天，天名雖通欲色無色，意說色天，天之眼故依士為目，或即定果光潔名天，天即眼，持業釋也。此釋有濫，又與《智度論》說有相違，彼雲天有天眼故非即眼，照了名慧，慧即是眼，亦持業釋。法即是境，緣法之眼名為法眼，雖慧等緣通名為法，余各各別緣，此能通緣。又緣教法此獨名法眼。佛名如常，佛之眼名佛眼，依主釋也。
三得人者，欲色二界有情之內，若其天眼，欲界六天，及以三洲除北拘盧，得四靜慮根本定者，能起天眼，以許得通故。二乘有慧眼，照生空理故。雖亦得法
【現代漢語翻譯】 現代漢語譯本：一切種一切應智（Sarvākāra-sarvajnata-jñāna，指佛陀對一切事物和一切方面的智慧）所包含。又說，一切應智中，一切種無功用智（Anābhoga-jñāna，指不需努力就能自然生起的智慧）被稱為佛眼。《智度論》中的說法是從總體上說明其本體，《般若論》中則是分別說明其本體。又在《般若論》中，前四種眼（肉眼、天眼、慧眼、法眼）是就因而言，佛眼是就果而言。否則，佛果怎麼會有由業力感生的異熟眼根呢？而且佛陀的后得智（Pṛṣṭhalabdha-jñāna，指證悟后獲得的智慧）怎麼會因為本智（Mūla-jñāna，指根本智慧）才不會顛倒，而是任運而起呢？或者可以像《智論》一樣，總稱為佛眼，因為智慧強大所以總稱為智。如果這樣，為什麼說一切種應智中一切種無功用智呢？按照這個說法，就是偏取后得智稱為佛眼。所以前面的解釋更好。
二、解釋名稱：分為總釋和別釋。總名眼，梵語是般遮斫芻（Pañca-cakṣus），般遮（Pañca）是五的意思，斫芻（cakṣus）是行盡的意思，意思是說像戒行種種事物都能完全看盡，所以叫行盡。傍從於此翻譯為眼，不是正譯，梵語名眼，眼有照矚的意思。五是數字，是帶數釋。解釋別名：肉是指業異熟色（Karma-vipāka-rūpa，指由業力成熟而產生的色法），肉就是眼，這是持業釋。自在光潔的神用名為天，天這個名稱雖然可以通用於欲界、色界、無色界，但這裡指的是色界天，是天的眼，所以是依士釋，或者說定果光潔名為天，天就是眼，這是持業釋。這種解釋有混淆之處，而且與《智度論》的說法有矛盾，《智度論》說天有天眼，所以不是即眼。照了名為慧，慧就是眼，也是持業釋。法就是境，緣法的眼名為法眼，雖然慧等眼也能通緣，稱為法，但其他的眼各有各的分別所緣，只有法眼能通緣。又緣教法，只有這個才叫法眼。佛名如常，佛的眼名為佛眼，這是依主釋。
三、獲得者：在欲界、色界有情之內，如果是天眼，欲界六天，以及三洲（指東勝神洲、南贍部洲、西牛賀洲）除了北俱盧洲（Uttarakuru），得到四靜慮根本定的人，能生起天眼，因為允許獲得神通。二乘（聲聞乘和緣覺乘）有慧眼，能照見生空之理。雖然也得到法眼。
【English Translation】 English version: It is encompassed by the Sarvākāra-sarvajnata-jñāna (the wisdom of the Buddha regarding all things and all aspects). Furthermore, it is said that within all Sarvajnata-jñāna, the Anābhoga-jñāna (effortless wisdom) is called the Buddha-eye. The explanation in the Mahāprajñāpāramitopadeśa (智度論) describes its essence in general terms, while the Prajñāpāramitā-śāstra (般若論) describes its essence in specific terms. Also, in the Prajñāpāramitā-śāstra, the first four eyes (flesh eye, heavenly eye, wisdom eye, Dharma eye) are discussed in terms of cause, while the Buddha-eye is discussed in terms of result. Otherwise, how could the Buddha-fruit have a Vipāka (karmic result) eye-faculty produced by karma? Moreover, how could the Buddha's subsequent wisdom (Pṛṣṭhalabdha-jñāna) not be inverted only because of the fundamental wisdom (Mūla-jñāna), but arise spontaneously? Or, like the Treatise on Wisdom (智論), it can be generally called the Buddha-eye, because the wisdom is strong, so it is generally called wisdom. If so, why is it said that within all Sarvākāra-sarvajnata-jñāna is all Anābhoga-jñāna? According to this statement, it is biased to take the subsequent wisdom as the Buddha-eye. Therefore, the previous explanation is better.
Second, explaining the names: there are general and specific explanations. The general name 'eye,' in Sanskrit is Pañca-cakṣus (般遮斫芻). Pañca (般遮) means 'five,' and cakṣus (斫芻) means 'exhausting conduct,' meaning that it can completely see through all kinds of things like precepts and conduct, so it is called 'exhausting conduct.' The translation 'eye' is derived from this, but it is not a direct translation. The Sanskrit name for eye, 'eye,' means 'illuminating and watching.' 'Five' is a number, so it is an explanation with a number. Explaining the specific names: 'flesh' refers to Karma-vipāka-rūpa (業異熟色, the form produced by the maturation of karma), 'flesh' is 'eye,' which is a possessive compound. The divine function of being free, radiant, and pure is called 'heavenly' (天). Although the name 'heavenly' can be applied to the Desire Realm, Form Realm, and Formless Realm, it refers to the Form Realm heavens. It is the eye of the heavens, so it is a dependent possessive. Or, the radiant purity of the result of Samadhi (定) is called 'heavenly,' 'heavenly' is 'eye,' which is a possessive compound. This explanation is ambiguous and contradicts the explanation in the Mahāprajñāpāramitopadeśa, which says that the heavens have heavenly eyes, so it is not the same as the eye. 'Illuminating understanding' is called 'wisdom,' 'wisdom' is 'eye,' which is also a possessive compound. 'Dharma' is the object, the eye that cognizes Dharma is called the Dharma eye. Although wisdom and other eyes can generally cognize and are called Dharma, the other eyes each cognize separately, only the Dharma eye can cognize generally. Also, only the eye that cognizes the Dharma teachings is called the Dharma eye. The name 'Buddha' is as usual, the eye of the Buddha is called the Buddha-eye, which is a dependent possessive.
Third, those who attain it: within sentient beings in the Desire Realm and Form Realm, if it is the heavenly eye, the six heavens of the Desire Realm, and the three continents (Jambudvipa, Purvavideha, Aparagodaniya) except for Uttarakuru (北俱盧洲), those who have attained the fundamental Samadhi of the four Dhyanas (靜慮) can generate the heavenly eye, because it is permitted to attain supernatural powers. The Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) have the wisdom eye, which illuminates the principle of the emptiness of inherent existence. Although they also attain the Dharma eye.
眼，以小劣故不說彼成。菩薩有法眼，以有種智故，能緣一切故。佛有佛眼，相顯可知。又成後後必得前前，勝得兼劣、劣不成后，故成前前不必定能成於後後故。《智度論》云：天有天眼，二乘有慧眼，菩薩有法眼。
問：
若佛有法眼，即得名佛眼，菩薩有法眼，應名菩薩眼？
答：
佛眼唯佛有，從佛以立名；法不唯菩薩，從境名法眼，餘者準知。
問：
法不唯菩薩，不名菩薩眼，天眼不唯天，何得名天眼？又天眼不唯天，而得名天眼，肉眼不唯人，應得名人眼？
答：
肉通余趣報，不名唯人眼，天唯屬彼法，是故名天眼。
問：
法通於佛有，不名菩薩眼，天通諸眾成，何獨唯天眼？
答：
佛等亦天號，通故名天眼，人雖起彼天，屬天名天眼。又名字假立，何假苦求，設作多通終還有難，且各據義以立其名。
四廢立者，何故唯立五眼不增減耶？
答：一切諸法略有二種：一色法，二非色法。色法之中有其二種：一顯現近色，二隱覆遠色。知顯近色故立肉眼，知隱遠色故立天眼。或色根中定散果別，散業果眼立為內眼，定所起眼立為天眼，勝劣不同故分二種。故無著論云：謂法果、修果此為五眼。粗境界故是
【現代漢語翻譯】 現代漢語譯本： 就『眼』而言，因為其能力較弱，所以不能說它成就了佛眼。菩薩具有法眼（Dharma-cakṣus），因為他們具有根本的智慧，能夠覺知一切事物。佛具有佛眼（Buddha-cakṣus），其特徵顯而易見。 此外，成就後者必然獲得前者，殊勝的可以兼具低劣的，但低劣的不能成就殊勝的，所以成就前者不一定能成就後者。《智度論》中說：天人有天眼（Divya-cakṣus），二乘（Śrāvaka-pratyekabuddha）有慧眼（Prajñā-cakṣus），菩薩有法眼。 問： 如果佛具有法眼，就可以稱為佛眼，那麼菩薩具有法眼，是否應該稱為菩薩眼？ 答： 佛眼只有佛才有，因此以佛來命名；法眼不只是菩薩才有，而是從所觀照的境界來命名為法眼，其餘的可以類推得知。 問： 法眼不只是菩薩才有，所以不稱為菩薩眼，天眼不只是天人有，為什麼可以稱為天眼？又，天眼不只是天人有，而可以稱為天眼，肉眼（Māṃsa-cakṣus）不只是人有，是否應該稱為人眼？ 答： 肉眼通於其他道的眾生，是果報，所以不稱為唯有人眼，天眼唯獨屬於天人的果報，因此稱為天眼。 問： 法眼通於佛也有，卻不稱為菩薩眼，天眼通於各種眾生，為什麼獨獨稱為天眼？ 答： 佛等也具有『天』的稱號，因為普遍通用所以稱為天眼，人雖然可以修起類似天眼的能力，但本質上仍屬於天人的範疇，所以稱為天眼。而且名字只是假立的，何必如此苦苦追究，即使勉強解釋成多種共通的情況，最終還是會有難以解釋的地方，姑且各自根據其意義來建立名稱。 關於四種廢立，為什麼只建立五眼（Pañca-cakṣus），不多也不少呢？ 答：一切諸法略而言之有兩種：一是色法（Rūpa），二是非色法（Arūpa）。在色法之中又有兩種：一是顯現的近色，二是隱蔽的遠色。爲了知曉顯現的近色，所以設立肉眼；爲了知曉隱蔽的遠色，所以設立天眼。或者從色根中的定散果報差別來說，散業的果報之眼立為內眼，由禪定所生起的眼立為天眼，因為殊勝和低劣不同，所以分為兩種。所以無著論中說：所謂的法果、修果，就是這五眼。因為是粗糙的境界。
【English Translation】 English version: Regarding the 'eye', because of its inferior capacity, it cannot be said to have achieved Buddha-cakṣus (佛眼, Buddha-eye). Bodhisattvas have Dharma-cakṣus (法眼, Dharma-eye), because they possess the seed wisdom (種智), and are able to perceive all things. Buddhas have Buddha-cakṣus, the characteristics of which are clearly known. Furthermore, achieving the latter necessarily entails achieving the former; the superior can encompass the inferior, but the inferior cannot achieve the superior. Therefore, achieving the former does not necessarily mean achieving the latter. The Mahāprajñāpāramitāśāstra (智度論) states: Devas have Divya-cakṣus (天眼, Divine-eye), Śrāvakas and Pratyekabuddhas (二乘) have Prajñā-cakṣus (慧眼, Wisdom-eye), and Bodhisattvas have Dharma-cakṣus. Question: If Buddhas have Dharma-cakṣus, then it can be called Buddha-cakṣus. If Bodhisattvas have Dharma-cakṣus, should it be called Bodhisattva-cakṣus? Answer: Buddha-cakṣus is unique to Buddhas, hence the name is derived from Buddha; Dharma-cakṣus is not unique to Bodhisattvas, but is named Dharma-cakṣus based on the object of perception. The rest can be understood by analogy. Question: Dharma-cakṣus is not unique to Bodhisattvas, so it is not called Bodhisattva-cakṣus. Divya-cakṣus is not unique to Devas, so why is it called Divya-cakṣus? Also, Divya-cakṣus is not unique to Devas, yet it is called Divya-cakṣus. Māṃsa-cakṣus (肉眼, Flesh-eye) is not unique to humans, should it be called human-eye? Answer: Māṃsa-cakṣus is common to beings in other realms as a result of karma, so it is not called exclusively human-eye. Divya-cakṣus exclusively belongs to the realm of Devas, therefore it is called Divya-cakṣus. Question: Dharma-cakṣus is also possessed by Buddhas, yet it is not called Bodhisattva-cakṣus. Divya-cakṣus is attained by various beings, why is it exclusively called Divya-cakṣus? Answer: Buddhas and others also have the title 'Deva', because it is universally applicable, it is called Divya-cakṣus. Although humans can cultivate abilities similar to Divya-cakṣus, it essentially still belongs to the realm of Devas, therefore it is called Divya-cakṣus. Moreover, names are merely provisional designations, why pursue it so painstakingly? Even if you force an explanation of multiple commonalities, there will still be difficult points to explain. Let each be named according to its meaning. Regarding the four abolishments and establishments, why are only the Pañca-cakṣus (五眼, Five-eyes) established, neither more nor less? Answer: All dharmas can be broadly classified into two types: Rūpa (色法, form) and Arūpa (非色法, formless). Among Rūpa, there are two types: manifest near form and hidden distant form. To know the manifest near form, Māṃsa-cakṣus is established; to know the hidden distant form, Divya-cakṣus is established. Or, from the perspective of the difference between fixed and scattered karmic results within the sense organ of form, the eye resulting from scattered karma is established as the inner eye, and the eye arising from samādhi (禪定) is established as Divya-cakṣus. Because the superior and inferior are different, they are divided into two types. Therefore, the * Yogācārabhūmi-śāstra* (無著論) states: The so-called result of Dharma and the result of cultivation are these five eyes. Because it is a coarse realm.
初色攝，非色法中有理事境，爲了理境立其慧眼，爲了事境立其法眼。又雖一智，本后智殊故立為二，故無著論第一義諦攝、世諦攝。又以果對因總立佛眼，故《智論》之前之四眼，若至佛果總名佛眼。或據得人分五種，思準可悉。
廢立雖爾，云何次第？
答：
以其劣勝引生次第，於色之中肉眼最劣，唯見顯露；天眼次勝，通見隱顯，故次肉說。于非色中由了真諦俗智不例，又了俗由證真故、說為后故，慧先法后，前因後果故次佛眼。故無著論云：此為五眼，粗境界故是初色。據第一義智力故，世智不顛倒轉，是故第一義攝在先。
五相攝者，準《瑜伽論》說眼有三，《華嚴經》中眼有十，列名相攝，皆如疏辨。若《瑜伽》第三立一至十一與此相攝，恐繁不述，欲廣之者可尋彼文。
問：
經云菩薩聞是法疑網皆已除，千二百羅漢悉亦當作佛者，菩薩二疑中今除何者？
答：
二俱除。他知自得作佛，亦不疑他不得作佛。
何以得知？
答：
唯論釋喻第三為破一向求大乘執無二乘，故說兩喻。
問：
菩薩除知得作佛，何無授記？
答：
聲聞久來學小，雖信自得作佛，恐未決定，令得決定之心，故與記別。菩
【現代漢語翻譯】 現代漢語譯本： 初色所攝，並非色法中存在理事二境，而是爲了理境設立慧眼，爲了事境設立法眼。又雖然只有一種智慧，但根本智和后得智不同，所以分為兩種，因此《無著論》中包含第一義諦和世俗諦。又以果對因，總稱為佛眼，所以《智論》之前的四眼，到了佛果時，總稱為佛眼。或者根據獲得者分為五種，可以推測得知。 雖然有廢立，但次第如何安排？ 答： 根據其低劣和殊勝的引生次第，在色法中肉眼最差，只能看到顯露的事物；天眼稍微殊勝，能同時看到隱蔽和顯露的事物，所以肉眼之後說天眼。在非色法中，由於了知真諦和世俗智的方式不同，而且了知世俗是因為證悟真諦的緣故，並且是后說的緣故，所以慧眼在前，法眼在後，前因後果，所以接下來是佛眼。所以《無著論》說：這是五眼，因為粗糙的境界是最初的色法。根據第一義智的力量，世俗智不會顛倒，所以第一義包含在前面。 五相攝，根據《瑜伽論》所說，眼有三種，《華嚴經》中眼有十種，列出名稱互相包含，都如疏中辨析。如果《瑜伽論》第三部分建立的一到十一與此互相包含，恐怕過於繁瑣不敘述，想要詳細瞭解的人可以查閱原文。 問： 經中說菩薩聽到這個法，疑網都已消除，一千二百羅漢也全部都會成佛，菩薩的兩種疑惑中現在消除了哪一種？ 答： 兩種都消除了。他們知道自己能夠成佛，也不懷疑其他人不能成佛。 為什麼能知道？ 答： 《唯識論釋》的譬喻第三是爲了破除一味追求大乘而執著沒有二乘的觀點，所以說了兩種譬喻。 問： 菩薩消除了知道自己能夠成佛的疑惑，為什麼沒有授記？ 答： 聲聞（Shravaka）長期以來學習小乘（Hinayana），雖然相信自己能夠成佛，恐怕還沒有完全確定，爲了讓他們獲得確定的信心，所以給予授記。菩薩（Bodhisattva）
【English Translation】 English version: That which is encompassed by initial form (初色 she), it is not that within the realm of form (色法 sefa) there exist the two realms of principle and phenomena (理事二境 lishi erjing). Rather, for the realm of principle, the Wisdom Eye (慧眼 huiyan) is established; for the realm of phenomena, the Dharma Eye (法眼 fayan) is established. Furthermore, although it is one wisdom, the original wisdom and subsequent wisdom are different, hence they are divided into two. Therefore, the Treatise on Non-Attachment (無著論 Wuzhuo Lun) encompasses the Ultimate Truth (第一義諦 diyi yidi) and the Conventional Truth (世諦 shidi). Moreover, taking the result in contrast to the cause, it is collectively called the Buddha Eye (佛眼 Foyan). Therefore, the four eyes before the Great Wisdom Treatise (智論 Zhilun) are collectively called the Buddha Eye when one reaches Buddhahood. Alternatively, based on the person who attains it, there are five types, which can be inferred and understood. Although there are abolitions and establishments, what is the order? Answer: Based on the order of arising from inferior to superior, among forms, the Flesh Eye (肉眼 rouyan) is the most inferior, only seeing what is manifest; the Heavenly Eye (天眼 tianyan) is slightly superior, seeing both hidden and manifest, hence it is spoken of after the Flesh Eye. Among non-forms, because the ways of understanding the ultimate truth and conventional wisdom are different, and because understanding the conventional is due to realizing the truth, and because it is spoken of later, the Wisdom Eye comes before the Dharma Eye, cause before effect, hence next is the Buddha Eye. Therefore, the Treatise on Non-Attachment says: These are the five eyes, because the coarse realm is the initial form. Based on the power of the wisdom of the ultimate truth, worldly wisdom is not inverted, therefore the ultimate truth is included first. The five aspects of inclusion, according to the Yoga Treatise (瑜伽論 Yujia Lun), say that there are three eyes, and in the Flower Garland Sutra (華嚴經 Huayan Jing) there are ten eyes. Listing the names and including them, all are as analyzed in the commentary. If the one to eleven established in the third part of the Yoga Treatise are included here, it is feared to be too cumbersome to describe; those who wish to know more can consult the original text. Question: The sutra says that when Bodhisattvas (菩薩 Pusa) hear this Dharma (法 Fa), their nets of doubt are all removed, and the one thousand two hundred Arhats (羅漢 Luohan) will all become Buddhas (佛 Fo). Among the two doubts of the Bodhisattvas, which one is now removed? Answer: Both are removed. They know that they can become Buddhas, and they do not doubt that others cannot become Buddhas. How can this be known? Answer: The third analogy in the Commentary on the Treatise on Consciousness-Only is to refute the view of exclusively seeking the Mahayana (大乘 Dacheng) and clinging to the absence of the Two Vehicles (二乘 ercheng), hence two analogies are given. Question: The Bodhisattvas have removed the doubt of knowing that they can become Buddhas, why is there no prediction (授記 shouji) given? Answer: Shravakas (聲聞 shengwen) have long studied the Hinayana (小乘 Xiaocheng), although they believe that they can become Buddhas, it is feared that they are not completely certain. In order to give them a firm confidence, a prediction is given. Bodhisattvas
薩先不學小，但恐彼退，聞說一乘知無別小，即住大決定，故不假記。又亦與記別。
前云無一不成佛，即總與記，何不別記？
答：
以略故、宜聞異故。
問：
既云千二百羅漢悉亦當作佛，為自知當作佛，為不知耶？若自知者，千二百人應同鹙子一時與記，何故說化城已方生解心始與授記？
答：
有二解。一云知得，但未趣向，以樂少故，聞說化城方解舍小，始與授記。二云未知，但是佛說彼當作佛，聞第三週方始領悟。
問：
何故菩薩聞即疑除知得作佛，千二百人自未能知，但是佛說？
答：
利鈍異故。鹙子利根一聞尚解，菩薩更勝故即疑除，千二百鈍根故未能解。
問：
準〈分別功德品〉云，若聞〈壽量〉一品功德于無一菩提退者，無有是處。舍利弗等過去曾聞《妙法華經》，如大通會等，何故並退？
答：
二解。一云究竟退者，終無是處，設退還發故。二云據利勝者，或據領悟者，說九凈者，《顯揚》第三云：一尸羅凈，善住尸羅，乃至於小羅中見大怖畏受學學處。二心凈，依戒凈故住四靜慮。三見凈，依心凈故得漏盡智現觀諸諦。四度疑凈，依見凈故於佛法僧無惑無疑。五道非道智見凈，依
【現代漢語翻譯】 現代漢語譯本： 如果菩薩一開始不學習小乘佛法，但又擔心他們會退轉，當他們聽聞到一乘佛法，明白沒有大小乘的區別時，就會安住于大乘的堅定信念中，所以不需要特別的授記。但實際上，也還是會給予他們授記。
前面說『沒有一個不能成佛』，這實際上是總體的授記，為什麼不分別授記呢？
回答：
因為（佛陀的）簡略說法，以及（眾生）適合聽聞不同的教法。
提問：
既然說一千二百羅漢都將成佛，他們是自己知道將成佛，還是不知道呢？如果他們自己知道，那麼這一千二百人應該像舍利弗（Sariputra）一樣，同時被授記，為什麼在說了化城（phantom city）之後，他們才生起理解之心，然後才被授記呢？
回答：
有兩種解釋。一種說法是他們知道自己能成佛，但還沒有趣向大乘，因為他們樂於小乘的安樂，聽說了化城的故事後，才理解並捨棄小乘，然後才被授記。另一種說法是他們並不知道，只是佛陀說他們將成佛，他們在第三週說法時才開始領悟。
提問：
為什麼菩薩聽了之後就能消除疑惑，知道自己能成佛，而一千二百人自己卻不能知道，只是聽佛陀說才知道呢？
回答：
因為根器的利鈍不同。舍利弗（Sariputra）是利根，一聽就能理解，菩薩比他更勝一籌，所以立即消除疑惑，而一千二百人是鈍根，所以不能理解。
提問：
按照《分別功德品》所說，如果聽聞《壽量品》的功德，就不會有人在菩提道上退轉，這是不可能的。舍利弗（Sariputra）等人過去曾經聽聞《妙法蓮華經》，比如在大通智勝佛（Mahābhijñā-jñānābhibhū）的法會上，為什麼還會退轉呢？
回答：
有兩種解釋。一種說法是究竟退轉的人，最終不會有這種情況，即使退轉也會再次發起菩提心。另一種說法是根據根器銳利的人，或者根據領悟的人來說的。說到九種清凈，《顯揚聖教論》（Śrāvakabhūmi）第三卷說：一是戒律清凈，善於安住于戒律，乃至在微小的罪過中也看到大的恐怖，從而受持學習戒律。二是心清凈，依靠戒律清凈而安住於四禪定。三是見清凈，依靠心清凈而獲得漏盡智，現觀諸諦。四是度疑清凈，依靠見清凈而對於佛法僧沒有疑惑。五是道非道智見清凈，依靠
【English Translation】 English version: If Bodhisattvas initially do not study the Small Vehicle (Hinayana), but fear they might regress, upon hearing the One Vehicle (Ekayana) and realizing there is no distinction between Small and Great Vehicles, they will abide in the firm conviction of the Great Vehicle, thus not requiring specific prediction (vyākaraṇa). However, in reality, prediction is still given to them.
Earlier it was said 'none will fail to attain Buddhahood,' which is a general prediction. Why not give individual predictions?
Answer:
Because of (the Buddha's) concise speech and because (beings) are suited to hear different teachings.
Question:
Since it is said that the one thousand two hundred Arhats will all become Buddhas, do they know themselves that they will become Buddhas, or do they not know? If they know themselves, then these one thousand two hundred people should be predicted at the same time as Sariputra (Sariputra), why is it that only after speaking of the phantom city (phantom city) did they develop understanding and then receive prediction?
Answer:
There are two explanations. One explanation is that they knew they could become Buddhas, but had not yet turned towards the Great Vehicle, because they delighted in the ease of the Small Vehicle. After hearing the story of the phantom city, they understood and abandoned the Small Vehicle, and then received prediction. Another explanation is that they did not know, but the Buddha said they would become Buddhas, and they only began to realize it during the third turning of the Dharma wheel.
Question:
Why is it that Bodhisattvas, upon hearing, can dispel doubts and know they will become Buddhas, while the one thousand two hundred people cannot know themselves, but only know it after hearing the Buddha say so?
Answer:
Because of the difference in the sharpness of their faculties. Sariputra (Sariputra) is of sharp faculties, and can understand upon hearing once. Bodhisattvas are even superior to him, so they immediately dispel doubts, while the one thousand two hundred people are of dull faculties, so they cannot understand.
Question:
According to the 'Distinguishing Merits' chapter, if one hears the merits of the 'Lifespan' chapter, there is no possibility of anyone regressing from Bodhi. Sariputra (Sariputra) and others have heard the Lotus Sutra in the past, such as at the assembly of Mahābhijñā-jñānābhibhū (Mahābhijñā-jñānābhibhū) Buddha, why did they regress?
Answer:
There are two explanations. One explanation is that there is ultimately no such thing as someone who ultimately regresses; even if they regress, they will generate the Bodhi mind again. Another explanation is based on those with sharp faculties, or based on those who have realized. Speaking of the nine kinds of purity, the third volume of the Śrāvakabhūmi (Śrāvakabhūmi) says: First is purity of morality (Śīla), dwelling well in morality, even seeing great fear in small transgressions, thereby upholding and learning the precepts. Second is purity of mind, relying on the purity of morality, dwelling in the four dhyanas. Third is purity of view, relying on the purity of mind, attaining the wisdom of the exhaustion of outflows, directly perceiving the truths. Fourth is purity of overcoming doubt, relying on the purity of view, having no doubt about the Buddha, Dharma, and Sangha. Fifth is purity of knowledge and vision of the path and non-path, relying on
度疑凈故得妙智見，知佛所說道能出離、外道所說不能盡苦。六行智見凈，依道非道智見凈亦得凈妙智見智，出離道有上中下，謂苦遲通行所攝等。七行斷智見凈者，依行智見凈得妙智，謂我應斷下中之行及為發起上妙聖行。八無餘寂滅凈，依行斷智見凈證得無餘，諸漏永盡。九國土凈，謂諸佛共有無上功德器，示現能不可思議國土莊嚴，極凈佛思，極凈菩薩思，及思眷屬。
問：
火宅譬喻舍利弗請，為千二百人即皆無學，何故論釋云爲有學具足煩惱性眾生？
答：
有二解。一云談本說權本為凡夫，今以喻顯故言為具足煩惱性，即談昔意故不相違。二云準聲聞請，正為無學、傍備有學，據傍云凡夫，無學文顯，論略不釋。不爾、此經宗明一乘，如何〈藥草品〉云令知乘異，說種種乘故，約內有學聲聞令趣于大，文顯可知，故具不引。
問：
羊鹿車體正取何法？
答：
準疏家釋，取二乘無學解脫道後世間定心，虛指此為種智之車引子令出，此世間心，實不能了一切法，故出門不得。可須臾修，義言索車。故論云第一人者與世間種種善根三昧功德令其遊戲，后令入大涅槃故。
若爾，云何下合喻云乘是三乘以無漏根力覺道禪定等而自娛樂？
答：
【現代漢語翻譯】 現代漢語譯本： 度過疑惑，清凈的緣故，才能獲得微妙的智慧見解，知道佛所說的道能夠使人出離，而外道所說的不能使人徹底解脫痛苦。六行智見清凈，依靠正道與非道的智慧見解清凈，也能獲得清凈微妙的智慧見解，出離之道有上、中、下之分，指的是被痛苦、遲緩的通行所包含等等。七行斷智見清凈，依靠行智見清凈獲得微妙智慧，即我應當斷除下等、中等的行為，以及爲了發起上等微妙的聖行。八無餘寂滅清凈，依靠行斷智見清凈證得無餘涅槃，各種煩惱永遠斷盡。九國土清凈，指的是諸佛共有的無上功德之器，示現不可思議的國土莊嚴，極其清凈的佛的思念，極其清凈的菩薩的思念，以及思念眷屬。 問： 在火宅的比喻中，舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）的請求，是爲了千二百人，這些人應該都已經證得無學果位（arhat，不再需要學習），為什麼《法華經論》的解釋卻說是爲了有學（śaikṣa，還在學習階段）且具足煩惱性的眾生？ 答： 有兩種解釋。一種說法是，從根本上說，是爲了方便引導凡夫，現在用比喻來顯明，所以說是爲了具足煩惱性的眾生，這是沿用過去的說法，所以不矛盾。另一種說法是，根據舍利弗（Śāriputra）的請求，主要是爲了無學之人，同時也兼顧有學之人，根據兼顧的說法，說是爲了凡夫。無學的說法在經文中很明顯，論中省略了沒有解釋。如果不是這樣，這部經的主旨是闡明一乘（ekayāna，唯一的成佛之道），為什麼《藥草喻品》中說要讓人知道乘的區別，說種種乘呢？這是針對內在的有學聲聞（śrāvaka，聽聞佛法而修行的弟子），讓他們趨向于大乘（mahāyāna，普度眾生之道），經文的含義很明顯，所以這裡沒有全部引用。 問： 羊車、鹿車、牛車（象徵不同的修行方法）的本體，究竟是指什麼法？ 答： 按照疏家的解釋，指的是二乘（śrāvakayāna and pratyekabuddhayāna，聲聞乘和緣覺乘）無學解脫道（arhat）后的世間定心，虛假地指這個為種智（sarvajñāna，一切種智，佛的智慧）之車，引導他們出來，這個世間心，實際上不能完全瞭解一切法，所以出門不得。『可須臾修』，意思是索取（大乘之）車。所以《法華經論》說，第一等人給予世間種種善根、三昧（samādhi，禪定）功德，讓他們在其中游戲，然後讓他們進入大涅槃（mahāparinirvāṇa，徹底的涅槃）。 如果這樣，為什麼下面的合喻中說，乘坐的是三乘（triyāna，三種乘，即聲聞乘、緣覺乘和菩薩乘），以無漏根、力、覺、道、禪定等而自娛樂？ 答：
【English Translation】 English version: Because of overcoming doubt and achieving purity, one obtains wonderful wisdom and insight, knowing that the path taught by the Buddha leads to liberation, while the teachings of non-Buddhists cannot completely relieve suffering. With the purity of the wisdom and insight of the six practices, relying on the purity of the wisdom and insight of the right path and the wrong path, one can also obtain pure and wonderful wisdom and insight. The path to liberation has superior, intermediate, and inferior levels, referring to those encompassed by suffering and slow progress, and so on. The purity of the wisdom and insight of the seven practices of cutting off refers to obtaining wonderful wisdom by relying on the purity of the wisdom and insight of practice, meaning that I should cut off inferior and intermediate actions, and in order to initiate superior and wonderful holy actions. The eighth, the purity of complete extinction without remainder, is attained by relying on the purity of the wisdom and insight of cutting off practices, realizing complete nirvana without remainder, with all defilements permanently extinguished. The ninth, the purity of the Buddha-land, refers to the unsurpassed vessel of merit shared by all Buddhas, manifesting inconceivable adornments of the Buddha-land, extremely pure thoughts of the Buddha, extremely pure thoughts of the Bodhisattvas, and thoughts of their retinue. Question: In the parable of the burning house, Śāriputra's (one of the Buddha's ten principal disciples, known for his wisdom) request was for twelve hundred people, who should have already attained the state of Arhat (one who has completed their training and is free from rebirth). Why does the commentary say it was for those who are still learning (Śaikṣa) and possess afflictive emotions? Answer: There are two explanations. One explanation is that fundamentally, it was to conveniently guide ordinary people. Now, it is clarified through a metaphor, so it is said to be for beings with afflictive emotions. This follows the original intention, so there is no contradiction. Another explanation is that according to Śāriputra's request, it was mainly for those who have attained Arhatship, while also considering those who are still learning. According to the latter, it is said to be for ordinary people. The statement about Arhats is clear in the sutra, but the commentary omits it. If not, the main theme of this sutra is to elucidate the One Vehicle (Ekayāna, the single path to Buddhahood), so why does the 'Herbs Parable' say to let people know the differences between vehicles, speaking of various vehicles? This is aimed at the Śrāvakas (disciples who hear and practice the teachings) who are still learning internally, to lead them towards the Mahāyāna (the Great Vehicle, the path of universal salvation). The meaning of the sutra is clear, so it is not fully quoted here. Question: What exactly is the essence of the goat cart, deer cart, and ox cart (symbolizing different paths of practice)? Answer: According to the commentators, it refers to the worldly samādhi (meditative concentration) after the Arhat's (liberated one) path of liberation in the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna, the Hearer Vehicle and the Solitary Realizer Vehicle). It falsely points to this as the cart of Sarvajñāna (all-knowing wisdom, the wisdom of the Buddha), guiding them out. This worldly mind cannot fully understand all dharmas, so they cannot leave the house. 'Can be cultivated for a short while' means to ask for the (Mahāyāna) cart. Therefore, the commentary says that the first type of people are given various worldly roots of goodness, samādhi (meditative absorption), and merits to enjoy, and then they are led into Mahāparinirvāṇa (complete nirvana). If so, why does the following analogy say that they ride the Three Vehicles (Triyāna, the three vehicles: Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), enjoying themselves with the undefiled roots, powers, awakenings, paths, dhyana (meditation), and so on? Answer:
彼是此乘莊嚴具故。又無漏身中所有諸法亦名無漏。
若爾，牛車亦應如是。
答：
彼究竟故，是實德故；此虛指故，非究竟故。
若爾，有漏豈名出宅？
答：
出分段故名為出宅。又釋即指無學果位所得無漏生智為羊鹿車，下言自在無系無所依求無漏根等故。
若爾，如何出門索車？以得知故。
答：
以指此智假為種智，此不能了一切法故，當更修故，義云索車。
若爾，如何名為世間？
答：
緣俗俗事故，以劣智故，名為世間。若爾對車說城應取真理，云何論云涅槃城者諸禪三昧城，涅槃既取禪三昧城，菩提何故取後世間智？又復二乘無漏后得，不能起通了知諸法，何名令戲？故前說善。
問：
門外索車為三乘人，並悉索車為唯二乘？
答：
有二解。一云通三乘索，文無簡故，舊德說故，說諸子故。二云唯二乘索非菩薩，何以故？宅喻分段，得出分段名為出宅。二乘出宅得無學果，菩薩出宅在於初地，二乘無學未得種智，當能修學名為索車。初地已上得種智車故不須索。若以修學即名索車，十地皆修故恒常索。若爾，即應菩薩無不上車，何得說言者乘車遊戲。又論云爲令入不退地示與
【現代漢語翻譯】 現代漢語譯本 因為那些是此乘（指大乘）的莊嚴之具。而且無漏身中所有諸法，也稱為無漏。
如果這樣，牛車也應該如此（被認為是莊嚴之具）。
答：
因為彼（指大乘）是究竟的，是真實的功德；而此（指牛車）只是虛假的指稱，不是究竟的。
如果這樣，有漏（指有煩惱的）怎麼能稱為出宅（指脫離輪迴）？
答：
因為出離了分段生死，所以稱為出宅。又解釋說，這裡指的是無學果位（阿羅漢果）所得到的無漏生智，如同羊車、鹿車。下文說自在、無系、無所依求無漏根等等。
如果這樣，為什麼出門后還要尋找車？因為已經得到了（無漏生智）。
答：
因為用此智（無漏生智）假名為種智（佛的智慧），此智不能完全瞭解一切法，所以應當繼續修行，因此說尋找車。
如果這樣，為什麼稱為世間？
答：
因為緣於世俗的事物，因為是低劣的智慧，所以稱為世間。如果這樣，對著車說城，應該取真理（指涅槃），為什麼論中說涅槃城是諸禪三昧城？涅槃既然取禪三昧城，菩提（指覺悟）為什麼取後世間智？而且二乘（聲聞乘和緣覺乘）的無漏后得智，不能生起神通了知諸法，怎麼能稱為令戲（指遊戲神通）？所以前面的說法是正確的。
問：
出門尋找車是爲了三乘人（聲聞乘、緣覺乘、菩薩乘），還是全部尋找車只是爲了二乘？
答：
有兩種解釋。一種說法是通於三乘尋找車，因為經文中沒有簡別，舊德是這樣說的，說是爲了諸子（指一切眾生）。另一種說法是隻有二乘尋找車，不是菩薩。為什麼呢？宅比喻分段生死，得出離分段生死稱為出宅。二乘出宅得到無學果，菩薩出宅在於初地（菩薩的第一個階位）。二乘無學還沒有得到種智，應當能夠修學，所以稱為尋找車。初地以上已經得到種智車，所以不需要尋找。如果以修學就稱為尋找車，那麼十地都在修，所以恒常尋找。如果這樣，那麼菩薩應該沒有不乘車的，怎麼能說有人乘車遊戲。而且論中說爲了令入不退地，示與（顯示與...）
【English Translation】 English version Because those are the adornments of this vehicle (referring to the Mahayana). Moreover, all dharmas within the undefiled body are also called undefiled.
If that's the case, then the ox cart should also be the same (considered an adornment).
Answer:
Because that (referring to the Mahayana) is ultimate, it is a real virtue; while this (referring to the ox cart) is merely a false designation, not ultimate.
If that's the case, how can the defiled (referring to those with afflictions) be called 'leaving the house' (referring to escaping samsara)?
Answer:
Because of leaving the segmented existence, it is called 'leaving the house'. Furthermore, the explanation refers to the undefiled wisdom attained in the state of no-more-learning (Arhatship), like the deer cart and goat cart. The following text speaks of being free, unattached, without reliance, seeking undefiled roots, and so on.
If that's the case, why search for a vehicle after leaving the house? Because one has already attained (undefiled wisdom).
Answer:
Because this wisdom (undefiled wisdom) is falsely designated as the Buddha-wisdom (Buddha's wisdom), this wisdom cannot fully understand all dharmas, so one should continue to cultivate, hence the saying 'searching for a vehicle'.
If that's the case, why is it called the world?
Answer:
Because it is based on worldly matters, and because it is inferior wisdom, it is called the world. If that's the case, speaking of the city in relation to the vehicle should refer to the truth (referring to Nirvana). Why does the treatise say that the city of Nirvana is the city of various dhyanas and samadhis? Since Nirvana takes the city of dhyanas and samadhis, why does Bodhi (referring to enlightenment) take the subsequent worldly wisdom? Moreover, the undefiled subsequent wisdom of the Two Vehicles (Sravakayana and Pratyekabuddhayana) cannot generate supernatural powers to fully know all dharmas, how can it be called 'causing play' (referring to playing with supernatural powers)? Therefore, the previous statement is correct.
Question:
Is searching for a vehicle outside the door for the Three Vehicles (Sravakayana, Pratyekabuddhayana, and Bodhisattvayana), or is searching for a vehicle only for the Two Vehicles?
Answer:
There are two explanations. One explanation is that it is common to the Three Vehicles to search for a vehicle, because there is no distinction in the text, the old virtues said so, saying it is for all the children (referring to all sentient beings). The other explanation is that only the Two Vehicles search for a vehicle, not the Bodhisattvas. Why? The house is a metaphor for segmented existence, and leaving the segmented existence is called 'leaving the house'. The Two Vehicles attain the fruit of no-more-learning upon leaving the house, while the Bodhisattvas are at the first ground (the first stage of a Bodhisattva) upon leaving the house. The Two Vehicles have not yet attained the Buddha-wisdom in the state of no-more-learning, and should be able to cultivate and learn, hence the saying 'searching for a vehicle'. Those above the first ground have already attained the Buddha-wisdom vehicle, so there is no need to search. If cultivation and learning are called 'searching for a vehicle', then all ten grounds are cultivating, so they are constantly searching. If that's the case, then no Bodhisattva should not be riding the vehicle, how can it be said that someone is riding the vehicle and playing? Moreover, the treatise says that in order to lead them into the irreversible ground, show them (show them...)
無量智業，初地已上即得智業，雖知修學，經不云索，說遊戲故；二乘出宅未得種智，未至初地可能修學，義名索車。又論云，其第一人與世間種種善根三昧功德令其遊戲，后令入大涅槃城，以與人天世善，未得其真可須言索；菩薩不指羊鹿，初地已上得真，所以菩薩不索。或有說云，初機虛指故車須索。或云，宅內聞三門外見一，不知誰知一，是故須索等。皆非實說。
問：
既菩薩不索車，得名出宅坐不？
答：
稱出宅坐，但約二乘學究竟故，離障盡故，心止息故，建立果故；菩薩之人學未究竟故，未離障盡故，不建立果故，心不息故，不得說云露地而坐。若雖分別名露地坐，前三果人亦應如是。若謂有學亦名出坐，云何下合喻中雲以佛教門出三界苦怖畏險道得涅槃樂。又釋菩薩亦得稱坐，雖不止息及以不制果，然以智安處亦得名坐，能伏惑故，出分段故，名出三界露地無妨；若爾三果亦應如是，許亦無失，取捨任意。
問：
三車門外出此車體有多不同，古解即是涅槃，今說即取后得正智。取涅槃而為車體，經論明文。經合云欲速出三界自求涅槃，如彼諸子為求羊車出於火宅。論云后入涅槃，故取后智而為三車，復何文據？
答：
亦經論明文。羊鹿說為
【現代漢語翻譯】 現代漢語譯本： 無量智業（指菩薩所擁有的無量智慧和事業），初地（菩薩修行階位的第一個階段）以上的菩薩就已經獲得了這種智業。雖然他們也知道需要修學，但經典中並沒有說他們需要『索車』（索取車輛，比喻尋求教法），因為這只是爲了方便說法，如同遊戲一般。而聲聞和緣覺二乘（佛教中的兩種修行者）離開了火宅（比喻充滿煩惱的世間）后，還沒有獲得一切種智（佛陀所擁有的智慧），在未達到初地之前，他們可能需要修學，因此可以稱為『索車』。此外，論中說，佛以種種善根、三昧功德引導第一等人（指二乘），讓他們在其中游戲，最終引導他們進入大涅槃城（比喻證得涅槃）。因為他們所獲得的人天世間善法，並非真正的解脫，所以可以說需要『索』。菩薩所乘的不是羊車、鹿車，初地以上的菩薩已經獲得了真正的解脫，所以菩薩不需要『索』。或者有人說，初學者的根基尚淺，所指引的車輛只是虛指，所以需要『索車』。或者說，在宅內聽聞三乘教法，在門外只見到一佛乘，不知道誰才能真正瞭解一佛乘，所以需要『索』等等。這些都不是真實的說法。
問： 既然菩薩不需要索車，那麼可以說他們已經『出宅坐』（離開火宅安坐于露地）了嗎？
答： 可以稱作『出宅坐』，但這只是針對二乘的修學達到究竟，已經遠離了障礙，煩惱已經斷盡，心已經止息，並且已經建立了果位而言的。菩薩的修學還沒有達到究竟，還沒有完全遠離障礙，沒有斷盡煩惱，沒有建立果位，心也沒有止息，所以不能說他們已經『露地而坐』。如果僅僅是分別假名為『露地坐』，那麼前三果人（聲聞乘的三個果位）也應該可以這樣說。如果認為有學（還在學習的修行者）也可以稱為『出坐』，那麼如何解釋在下方的比喻中說，佛以佛教的法門，使眾生脫離三界的痛苦、怖畏和險道，從而獲得涅槃的快樂呢？另外，也可以解釋說菩薩也可以稱為『坐』，雖然他們的心沒有止息，也沒有證得果位，但是因為他們以智慧安住，能夠降伏煩惱，已經脫離了分段生死（輪迴的一種形式），所以說他們已經脫離三界，安坐于露地也沒有妨礙。如果這樣說，那麼三果人也應該可以這樣說，允許這樣說也沒有什麼過失，取捨在於個人。
問： 三車從門外出來，這車體有很多不同，古人的解釋認為是涅槃，現在說認為是后得正智（佛陀證悟后所獲得的智慧）。以涅槃作為車體，有經典和論著的明確說明。經典中說，爲了迅速脫離三界，應當自己尋求涅槃，就像那些孩子們爲了得到羊車而跑出火宅一樣。論中說，最終進入涅槃。那麼，以後得智作為三車，又有什麼經典依據呢？
答： 也有經典和論著的明確說明。羊車、鹿車被說成是...
【English Translation】 English version: With immeasurable wisdom and skillful means (Wuliang Zhiye), Bodhisattvas from the first Bhumi (the first stage of a Bodhisattva's path) onward already possess such wisdom and means. Although they know the need for cultivation and learning, the sutras do not mention 'seeking a vehicle' (suo che, metaphor for seeking teachings), as it is spoken of as a skillful means, like a game. The Sravakas and Pratyekabuddhas (two types of Hinayana practitioners) who have left the burning house (metaphor for the world filled with suffering) have not yet attained the Sarvajna (all-knowing wisdom of a Buddha). Before reaching the first Bhumi, they may need to cultivate and learn, thus it can be called 'seeking a vehicle'. Furthermore, the treatise states that the Buddha guides the foremost individuals (referring to the two vehicles) with various roots of goodness, Samadhi, and merits, allowing them to play within them, and eventually leading them into the great Nirvana city (metaphor for attaining Nirvana). Because what they obtain are worldly benefits of humans and devas, not true liberation, it can be said that they need to 'seek'. Bodhisattvas do not ride sheep or deer carts; those above the first Bhumi have attained true liberation, so Bodhisattvas do not 'seek'. Or some say that the vehicles pointed to for beginners are merely symbolic, so the vehicle needs to be 'sought'. Or it is said that within the house, one hears of the three vehicles, but outside the gate, one sees only the One Buddha Vehicle; not knowing who truly understands the One Vehicle, hence the need to 'seek', etc. These are not factual statements.
Question: Since Bodhisattvas do not seek a vehicle, can it be said that they have 'left the house and are seated' (chu zhai zuo, left the burning house and are seated in the open)?
Answer: It can be called 'leaving the house and being seated', but this is only in reference to the complete learning of the two vehicles, because they have departed from obstacles, their afflictions are exhausted, their minds are stilled, and they have established the fruit. Bodhisattvas' learning is not yet complete, they have not yet completely departed from obstacles, their afflictions are not exhausted, they have not established the fruit, and their minds are not stilled, so it cannot be said that they are 'seated in the open'. If it is merely nominally called 'seated in the open', then the first three fruits (three stages of Arhatship) should also be able to be called that. If it is thought that those still learning (those with learning) can also be called 'leaving and being seated', then how can the analogy below be explained, which says that the Buddha uses the Buddhist Dharma to liberate beings from the suffering, fear, and dangerous paths of the three realms, thereby attaining the bliss of Nirvana? Furthermore, it can also be explained that Bodhisattvas can also be called 'seated', although their minds are not stilled and they have not attained the fruit, but because they abide in wisdom, are able to subdue afflictions, and have departed from segmented existence (a form of reincarnation), it is not a hindrance to say that they have left the three realms and are seated in the open. If this is the case, then the three fruits should also be able to be called that; allowing this is not a fault, the choice is up to the individual.
Question: The three vehicles that come out from the gate are very different in their bodies. The ancient interpretation is that they are Nirvana, but now it is said that they are the wisdom attained after enlightenment (hou de zheng zhi). Taking Nirvana as the body of the vehicle has clear statements in the sutras and treatises. The sutra says that in order to quickly escape the three realms, one should seek Nirvana oneself, just as those children ran out of the burning house to get the sheep cart. The treatise says that one eventually enters Nirvana. So, what scriptural basis is there for taking the wisdom attained after enlightenment as the three vehicles?
Answer: There are also clear statements in the sutras and treatises. The sheep cart and deer cart are said to be...
后智，論云第一人者，以此世間種種善根三昧功德方便令戲，后令入涅槃故。既云種種善根三昧功德，明非涅槃。合牛車云求一切智、佛智、自然智、無師智，如來知見愍念安樂等，明非涅槃。
問：
俱有城文，如何取正？
答：
取智為正。
若爾，前文如何會釋？
答：
涅槃相故名為涅槃。又求羊鹿為涅槃故，不以涅槃合於羊鹿。
若爾，他亦釋云，知見性故，三昧性故，名知見等，理實涅槃。此復何爽？
答曰：
違多文故。合鹿車云，樂獨善寂深知諸法因緣；合牛車云，愍念安樂度脫天人，又云我以無漏根力等而自娛樂，又云我有如是七寶大車其數無量，應當等心各各與之，不宜差別。若是涅槃，豈云無數各與之？若云真如雖一，然說七種或十如等，據能證說云有無量及各各等，此即何過者？不然，說智為車，理為寶所，此有何違？總說為理，若唯取理即闕菩提，今者取智，智斷具足說。復前第一云究竟令得一切種智，又論令入不退地，亦與無量智業故。又經云：如其所得法定慧力莊嚴，又云佛種從緣起，又云乘此寶乘直至道場，又云乘是寶車游於四方，又說根力等諸功德法故。又云，我今為汝造作此車，故理喻寶所，先有非作，有為修
【現代漢語翻譯】 現代漢語譯本： 后得智，經論中說第一種人，是因為他用世間各種善根、三昧（Samadhi，定）功德和方便法門來遊戲人間，最終引導眾生進入涅槃（Nirvana，寂滅）。既然說是種種善根、三昧功德，就說明不是涅槃。將牛車比喻為求得一切智（Sarvajna，遍知一切的智慧）、佛智（Buddha-jnana，佛的智慧）、自然智（Svabhavika-jnana，不假學習而得的智慧）、無師智（Anasrava-jnana，無師自通的智慧），以及如來的知見、憐憫、安樂等等，說明這些也不是涅槃。
問： 《俱舍論》中的文字，應該如何選取才是正確的？
答： 選取智慧為正確。
問： 如果這樣，前面的文字又該如何解釋？
答： 因為具有涅槃的體相，所以稱之為涅槃。又如爲了涅槃而尋求羊或鹿，但不能因此就把涅槃與羊或鹿混為一談。
問： 如果其他人解釋說，因為是知見的體性，三昧的體性，所以稱為知見等等，實際上是涅槃。這種說法又有什麼不對呢？
答： 因為這與很多經文相違背。羊車中說，樂於獨處，善良寂靜，深刻了解諸法因緣；牛車中說，憐憫安樂，度脫天人，又說我以無漏的根力等而自我娛樂，又說我有如此七寶大車，數量無量，應當平等地給予他們，不應該有所差別。如果是涅槃，怎麼會說無數並各自分給呢？如果說真如（Tathata，事物的真實如是之體性）雖然只有一個，但卻說七種或十如等等，根據能證悟的智慧來說，有無量和各各不同等等，這又有什麼過錯呢？不是這樣的，說智慧是車，道理是寶藏所在，這有什麼違背呢？總的來說是道理，如果只取道理就缺少了菩提（Bodhi，覺悟），現在選取智慧，智慧和斷惑都具備。前面第一義中說最終使眾生獲得一切種智（Sarvakarajnata，對一切事物、一切道理的智慧），經論中說使眾生進入不退轉地（Avaivartika-bhumi，永不退轉的境界），也因為給予了無量的智慧事業。經中又說：如其所得的法、定、慧力莊嚴，又說佛種從因緣而生起，又說乘坐此寶乘直至道場（Bodhimanda，證悟之地），又說乘坐這寶車游於四方，又說根力等各種功德法。又說，我現在為你們造作此車，所以道理比喻為寶藏所在，寶藏本來就有，不是造作的，有為法是修證的。
【English Translation】 English version: The wisdom acquired after initial enlightenment, the scriptures say that the foremost person uses various wholesome roots, Samadhi (concentration), meritorious virtues, and skillful means in this world to playfully engage with beings, ultimately leading them into Nirvana (liberation). Since it speaks of various wholesome roots, Samadhi, and meritorious virtues, it is clear that it is not Nirvana. The ox-cart is likened to seeking Sarvajna (all-knowing wisdom), Buddha-jnana (Buddha's wisdom), Svabhavika-jnana (self-originated wisdom), Anasrava-jnana (wisdom without outflows), as well as the Tathagata's (Thus Come One's) knowledge and vision, compassion, joy, and so on, indicating that these are not Nirvana.
Question: How should we correctly interpret the text in the Abhidharmakosa?
Answer: We should take wisdom as the correct interpretation.
Question: If that's the case, how should we explain the previous text?
Answer: Because it possesses the characteristics of Nirvana, it is called Nirvana. Similarly, seeking sheep or deer is for the sake of Nirvana, but we cannot equate Nirvana with sheep or deer.
Question: If others explain it as being of the nature of knowledge and vision, of the nature of Samadhi, therefore it is called knowledge and vision, etc., and is actually Nirvana, what is wrong with this explanation?
Answer: Because it contradicts many scriptures. The goat-cart speaks of delighting in solitude, goodness, tranquility, and deeply understanding the causes and conditions of all dharmas (phenomena); the ox-cart speaks of compassionately bringing joy and liberating gods and humans, and also says that I entertain myself with undefiled roots and powers, and also says that I have such seven-jeweled great carts, countless in number, and should give them equally to each, without discrimination. If it were Nirvana, how could it be said that they are countless and given to each individually? If it is said that although Tathata (suchness) is one, it is described as seven kinds or ten suchnesses, etc., according to the wisdom that can realize it, there are countless and different kinds, etc., what is wrong with this? It is not like that. Saying that wisdom is the cart and principle is the location of the treasure, what contradiction is there in this? Generally speaking, it is principle, but if only principle is taken, Bodhi (enlightenment) is lacking. Now, wisdom is taken, and both wisdom and the cutting off of afflictions are complete. The first meaning above says that ultimately all beings will attain Sarvakarajnata (wisdom of all aspects), and the scriptures say that beings will enter the stage of non-retrogression (Avaivartika-bhumi), also because of giving countless wisdom activities. The sutra also says: 'As the Dharma, Samadhi, and wisdom power they have attained adorn them,' and also says 'The Buddha-nature arises from conditions,' and also says 'Riding this jeweled vehicle straight to the Bodhimanda (place of enlightenment),' and also says 'Riding this jeweled cart, travel in all directions,' and also speaks of the roots, powers, and other meritorious qualities. It also says, 'I am now making this cart for you,' so principle is likened to the location of the treasure, the treasure is originally there, not made, conditioned dharmas are cultivated.
生說造作等，不可說言化城。雖理亦說造作，彼但造名，無實體故。牛車同彼，子應舍之，若取實理不說造作，廣有多證，繁不具引，故以寶取喻理，車喻智勝。
問：
窮子譬喻對治一向增上慢，我乘與如來乘等無差別，若言我乘與如來乘無差別，即是與如來相好，乃是《攝論》說聲聞作佛令得同佛，自體意樂之義。何須對治？
答：
有二解。一云許自小乘與如來等，說如窮子以對治之，我與佛等，亦應當得此之意樂，即非對治。一云定性之人修不作佛故，但令得同體意樂；不定之人當應作佛，許與佛等，障不迴心故說。對治所望有別，故不相違。
問：
四大聲聞說喻領解，即為無學，論何故云為有學說？
答：
喻昔在因迷執為等，今悟喻昔云爲有學。又自既解，說喻曉余云爲有學，斯亦何失？不爾，四人豈自對治？
問：
授記聲聞為總不定，亦有餘耶？
答：
準論中解，通為不定及變化者，故論云二種聲聞如來與記，謂應化聲聞，退已還發菩提心者。
問：
誰為不定？誰變化？
答：
論不定判，準經文中，滿慈一人說為變化，余多不定，皆說曾發大菩提心故。
問：
若許實聲
【現代漢語翻譯】 現代漢語譯本：關於『生』（產生）、『說』（言說）、『造作』（人為製造）等，不能說『化城』（幻化之城）是造作的。雖然從道理上也可以說它是造作的，但那只是造了一個名字，沒有實體。『牛車』（牛拉的車）與此類似，你應該捨棄它。如果從真實的道理上來說，不說造作，那麼有很多證據可以證明，這裡就不一一列舉了。所以用『寶』（珍寶）來比喻真理，用『車』（車輛）來比喻智慧的殊勝。
問：
『窮子譬喻』（窮子與父親相認的故事）是爲了對治一向增上慢的人，『我乘』（聲聞乘）與『如來乘』（佛乘）是平等沒有差別的。如果說『我乘』與『如來乘』沒有差別，那就是與如來的相好一樣，也就是《攝論》所說的聲聞成佛，使得他們與佛相同，是自體意樂的意義。為什麼還需要對治呢？
答：
有兩種解釋。一種說法是，允許小乘自認為與如來平等，就像『窮子』（窮困的兒子）一樣來對治他們，讓他們認為『我』（聲聞）與佛平等，也應當得到這種意樂，這樣就不是對治了。另一種說法是，對於定性的人，因為他們修習不作佛，所以只是讓他們得到相同的意樂；對於不定性的人，他們應當成佛，允許他們與佛平等，爲了防止他們不回心轉意，所以這樣說。對治所期望的目標不同，所以不矛盾。
問：
四大聲聞通過比喻領悟理解，就已經證得無學果位，為什麼《論》中說為有學而說呢？
答： 用比喻來說明過去在因地時迷惑執著，現在領悟了比喻，所以說為有學。而且自己既然理解了，用比喻來開導別人，說為有學，這又有什麼錯呢？不然的話，這四個人難道是自己對治自己嗎？
問：
被授記的聲聞是總體的沒有決定，還是還有剩餘的呢？
答： 根據《論》中的解釋，包括沒有決定的人和變化的人。所以《論》中說，如來給兩種聲聞授記，一種是應化聲聞，一種是退轉后又發菩提心的人。
問：
誰是沒有決定的？誰是變化的？
答： 《論》中判定沒有決定的人，根據經文中的說法，滿慈（Purṇa Maitrāyaṇīputra）一個人說是變化的人，其餘的大多是沒有決定的，都說是曾經發過大菩提心的人。
問：
如果允許真實的聲聞...
【English Translation】 English version: Regarding 『birth』 (generation), 『speech』 (utterance), 『fabrication』 (artificial creation), etc., it cannot be said that 『Transformation City』 (illusory city) is fabricated. Although it can be said to be fabricated in principle, it is only creating a name without substance. The 『ox cart』 (ox-drawn cart) is similar to this, and you should abandon it. If, from the perspective of true principle, fabrication is not mentioned, there are many proofs to support this, which will not be listed exhaustively here. Therefore, 『treasure』 (precious gem) is used to symbolize truth, and 『cart』 (vehicle) is used to symbolize the superiority of wisdom.
Question:
The 『Parable of the Prodigal Son』 (story of the prodigal son recognizing his father) is to counteract those who are always arrogant. 『My Vehicle』 (Śrāvakayāna) and 『Tathāgata Vehicle』 (Buddhayāna) are equal and without difference. If it is said that 『My Vehicle』 and 『Tathāgata Vehicle』 are without difference, then it is the same as the marks and characteristics of the Tathāgata, which is what the Compendium of Abhidharma says about Śrāvakas becoming Buddhas, making them the same as Buddhas, which is the meaning of intrinsic intention. Why is there a need for counteraction?
Answer:
There are two explanations. One explanation is that allowing the Śrāvakayāna to consider itself equal to the Tathāgata is like using the 『prodigal son』 (impoverished son) to counteract them, making them think that 『I』 (Śrāvaka) am equal to the Buddha, and should also attain this intention, which is not counteraction. Another explanation is that for those who are fixed in their nature, because they cultivate not to become Buddhas, they are only allowed to attain the same intention; for those who are not fixed in their nature, they should become Buddhas, and they are allowed to be equal to the Buddha, in order to prevent them from not turning their minds. The desired goals of counteraction are different, so there is no contradiction.
Question:
The four great Śrāvakas understood through metaphors, and have already attained the state of no more learning (Arhatship), so why does the Treatise say that it is spoken for those with learning (Śaikṣa)?
Answer: Using the metaphor to explain the past delusion and attachment in the causal stage, now understanding the metaphor, it is said to be for those with learning. Moreover, since one has understood, using the metaphor to enlighten others, saying it is for those with learning, what is wrong with that? Otherwise, are these four people counteracting themselves?
Question:
Are the Śrāvakas who are given predictions generally undetermined, or are there any remaining?
Answer: According to the explanation in the Treatise, it includes those who are undetermined and those who are transformed. Therefore, the Treatise says that the Tathāgata gives predictions to two kinds of Śrāvakas, one is the Śrāvaka who is transformed, and the other is the one who has regressed and then aroused the Bodhi mind.
Question:
Who is undetermined? Who is transformed?
Answer: The Treatise judges those who are undetermined. According to the scriptures, only Pūrṇa Maitrāyaṇīputra is said to be transformed, and most of the others are undetermined, all of whom are said to have aroused the great Bodhi mind.
Question:
If real Śrāvakas are allowed...
聞有迴心作佛，云何《維摩經》云我等聲聞猶如敗種無所複用，《入大乘論》及《菩提資糧論》並不許此。《法華經》中有實聲聞，悉變化故。猶如種未必不生故，此意無惑。更不受生，云何修行得三祇劫？
答：
彼皆據贊大乘勝，可彼小乘不令求趣，不定之人終歸大故，令有大性速趣大故。不爾，經論豈可相違？準此諸文，法華會時，四種聲聞初俱在會，三止之後，增上退席，不說真聖亦退席故，聞經令成不愚法故。論釋記中不為授記不障在座，或可無定性，論云有損驚怖故，不為記故，根未熟故，故不在座，取捨任意。
問：
化城以何為體？
答：
如疏釋。又助釋云：無學後心世間三昧說為化城，如二車體，以根本智不作解故，后得智作涅槃想解將為究竟，經化作故。論云第四人者，方便令入涅槃城故；涅槃城者，諸禪三昧城故。
若爾，云何能息諸苦？
答：
離障礙故，出三界故，如二車故。彼既得云出宅，此何不能息苦？
若爾，二車如何不得？所說化城即言得入？
答：
不能了知一切法故，非種智故，故不得車。何以故？以未離智障故，如何得化城？以三界苦息故，得於解脫故，惑障已離故。
若爾，如何名
為涅槃？
答：
假名涅槃故。第二云但離虛妄名為解脫，其實未得一切解脫。又云，爾時心自謂得至於涅槃，如增上慢自謂得果，其實不得，此亦如是。
若爾，無學豈不得有餘耶？
答：
如彼無漏智隱而不彰，但說世間智，名之為車；此亦如是；雖有有餘非究竟故，隱而不彰，令取大故，所以論云令入涅槃城故；涅槃城者，諸禪三昧城故。若即指有餘；云何名諸禪三昧城？故又《勝鬘經》云：得四智及涅槃者，去涅槃界近，明非實涅槃，云去近故。若是涅槃，即云已得，云何名近？《成唯識論》第十卷云：不說無學有涅槃者，彼有兩釋：一云或約不定姓，得無學已即迴向大，不說彼得，正與此同。若定性人，羊鹿二車即彼生智，所說化城即二涅槃，彼究竟故，非暫息故，不趣大故，不同不定。
問：
如求三車將為勢力，說火宅喻令其生厭不令更求，別說三車而為對治，既有定人，實無涅槃而有增上慢，以有世間三昧三摩跋提，實無涅槃而生涅槃想，對治此說化城譬喻。應知既有學執世間三昧以為涅槃，實非涅槃，名增上慢。今即為說世間三昧名為化城，應如火宅令厭不取，如何得云第四人者，方便令入涅槃城故。若是取世間三昧名為涅槃，豈不增彼執耶？又不知
【現代漢語翻譯】 現代漢語譯本： 問：什麼是涅槃（Nirvana）？
答：
是假名安立的涅槃。第二種說法是，僅僅是脫離虛妄才叫做解脫，實際上並沒有得到一切解脫。還有一種說法是，那時心自認為已經到達涅槃，就像增上慢（Adhimana）的人自認為已經證果，實際上並沒有得到，這裡也是如此。
問：如果這樣，無學（Arhat）難道沒有有餘涅槃（Saupadisesa-nirvana）嗎？
答：
就像那無漏智（Anasrava-jnana）隱藏而不彰顯，只說世間的智慧，稱之為車；這裡也是如此；雖然有有餘涅槃，但不是究竟的，所以隱藏而不彰顯，爲了讓他們追求更大的目標，所以論中說爲了讓他們進入涅槃城；涅槃城，就是諸禪三昧（Dhyana-samadhi）之城。如果直接指有餘涅槃，怎麼能叫做諸禪三昧之城？所以《勝鬘經》（Srimala Sutra）說：得到四智（Four Wisdoms）及涅槃的人，是接近涅槃界，說明不是真正的涅槃，說是接近而已。如果是涅槃，就應該說已經得到，怎麼能說是接近？《成唯識論》（Vijnaptimatrata-siddhi-sastra）第十卷說：不說無學有涅槃，那裡有兩種解釋：一種說法是或者針對不定性的人，得到無學之後就回向大乘，不說他們得到涅槃，這和這裡的情況相同。如果是定性的人，羊車和鹿車就是他們所生的智慧，所說的化城（Nirmita-nagara）就是二種涅槃，他們是究竟的，不是暫時的休息，不趣向大乘，和不定性的人不同。
問：
如果說爲了追求三車（Three Vehicles）而作為一種權宜之計，用火宅（Burning House）的比喻讓他們產生厭離心而不去追求，另外說三車是爲了對治，既然有定性的人，實際上沒有涅槃卻有增上慢，因為有世間的三昧三摩跋提（Samadhi），實際上沒有涅槃卻產生涅槃的想法，爲了對治這種情況才說化城的譬喻。應該知道既然有學人執著世間的三昧以為是涅槃，實際上不是涅槃，叫做增上慢。現在就為他們說世間的三昧叫做化城，應該像火宅一樣讓他們厭離而不去取，怎麼能說第四種人，是爲了方便讓他們進入涅槃城呢？如果說取世間的三昧叫做涅槃，豈不是增長了他們的執著呢？又不知道
【English Translation】 English version: Question: What is Nirvana (Nirvana)?
Answer:
It is Nirvana established by a provisional name. Secondly, it is said that only being free from falsehood is called liberation, but in reality, one has not attained complete liberation. It is also said that at that time, the mind thinks it has reached Nirvana, just like someone with Adhimana (Adhimana) thinks they have attained the fruit, but in reality, they have not. It is the same here.
Question: If so, doesn't an Arhat (Arhat) have Saupadisesa-nirvana (Saupadisesa-nirvana)?
Answer:
Just like that Anasrava-jnana (Anasrava-jnana) is hidden and not manifested, only worldly wisdom is spoken of, and it is called a vehicle; it is the same here; although there is Saupadisesa-nirvana, it is not ultimate, so it is hidden and not manifested, in order to make them pursue a greater goal, so the treatise says to let them enter the city of Nirvana; the city of Nirvana is the city of Dhyana-samadhi (Dhyana-samadhi). If it directly refers to Saupadisesa-nirvana, how can it be called the city of Dhyana-samadhi? Therefore, the Srimala Sutra (Srimala Sutra) says: Those who attain the Four Wisdoms (Four Wisdoms) and Nirvana are close to the realm of Nirvana, indicating that it is not true Nirvana, saying that it is only close. If it is Nirvana, it should be said that it has already been attained, how can it be said to be close? The Vijnaptimatrata-siddhi-sastra (Vijnaptimatrata-siddhi-sastra), Volume 10, says: It is not said that an Arhat has Nirvana, there are two explanations there: one explanation is that it is for those of uncertain nature, after attaining Arhatship, they turn towards the Mahayana, and it is not said that they have attained Nirvana, which is the same as here. If it is a person of definite nature, the sheep cart and the deer cart are the wisdom they generate, and the Nirmita-nagara (Nirmita-nagara) that is spoken of is the two types of Nirvana, they are ultimate, not temporary rest, and do not tend towards the Mahayana, which is different from those of uncertain nature.
Question:
If it is said that pursuing the Three Vehicles (Three Vehicles) is a means of expediency, using the parable of the Burning House (Burning House) to make them generate aversion and not pursue it, and separately saying that the Three Vehicles are for counteracting, since there are people of definite nature, in reality there is no Nirvana but there is Adhimana, because there is worldly Samadhi, in reality there is no Nirvana but the thought of Nirvana arises, the parable of the Nirmita-nagara is spoken of to counteract this situation. It should be known that since there are learners who cling to worldly Samadhi as Nirvana, but in reality it is not Nirvana, it is called Adhimana. Now, to tell them that worldly Samadhi is called Nirmita-nagara, it should be like the Burning House, making them averse and not taking it, how can it be said that the fourth type of person is to facilitate their entry into the city of Nirvana? If it is said that taking worldly Samadhi is called Nirvana, wouldn't it increase their clinging? Also, not knowing
化求入彼城，既說為化，如何勤求後方向大？
答：
正為無學談其昔事，權令得息，求欲暫息，為趣空所令趣向大，今更余義對治有學，不定之人堪能向大，有定之者，執彼無學所得涅槃，將為究竟，作意欣趣。今佛為說彼非實滅，猶如化城，所以昔日說為涅槃者，是我方便令退，且入假涅槃城使得息疲，過此城后，令入大涅槃城珍寶處故，令有學知舍此求大，故為對治說作化城。而為對治，非是即今第四人者說作化城更便求入，應如文釋，與理不違。愚見若斯，更悕妙釋。
問：
十無上正為何說？
答：
正為聲聞不定性者，故論云示現種子無上故說雨譬喻，汝等所行是菩薩道者，謂發菩提心退已還發，前所修行善根不滅，同彼后得果故。意說二乘身中有菩薩種子，但能還修皆得作佛，已發心者令堅固故，未發心者令聞無上亦發心故。既云退已還發心，前所修行善根不滅，同后得果故，明為不定。
若爾，何故十種無上不皆在正宗？
答：
非獨為顯一乘之理，並贊勸持，故通二分，略敘大綱，余不繁述。
問：
此十無上有何次第？
答：
以義準之，令勸發心須馮因力，說其曾種大因，令順修行，當得佛果，故說種子無
【現代漢語翻譯】 現代漢語譯本 問： 既然說化城是爲了讓人進入，為何還要勤奮追求更大的目標？ 答： 正是爲了那些無學（arhat，阿羅漢）之人講述過去的事情，權且讓他們得到休息。讓他們求取的心暫時停息，爲了引導他們趨向空性，從而趨向更大的目標。現在用另外的意義來對治有學（正在學習的人），針對那些不確定的人，他們能夠趨向更大的目標。而那些已經確定的人，執著于無學之人所得到的涅槃（nirvana，寂滅），認為那就是最終的歸宿，並以此為目標欣然前往。現在佛陀為他們說那並非真正的寂滅，就像化城一樣。所以過去說那是涅槃，是我的方便之法，讓他們退卻，暫且進入虛假的涅槃城，讓他們得以休息疲憊。過了這座城之後，讓他們進入大涅槃城，那裡有珍寶。爲了讓有學之人知道捨棄小的，追求大的，所以才用化城來作為對治之法。而這種對治，並非是針對現在第四類人（指四果阿羅漢）說化城，讓他們更方便地進入，應該按照經文的解釋，與道理不相違背。我的理解就是這樣，希望能有更精妙的解釋。 問： 為何要說十種無上正法？ 答： 正是爲了聲聞（sravaka，聽聞佛法者）中不確定根性的人。所以《瑜伽師地論》中說，爲了顯示種子無上，所以用雨來比喻。你們所行的是菩薩道，指的是發菩提心（bodhicitta，覺悟之心）後退轉又重新發起，之前所修行的善根不會消滅，如同後來得到果實一樣。意思是說，二乘（聲聞乘和緣覺乘）之身中也有菩薩的種子，只要能夠回頭修行，都能成佛。對於已經發心的人，讓他們更加堅定；對於未發心的人，讓他們聽聞無上之法也能發起菩提心。既然說退轉后又重新發心，之前所修行的善根不會消滅，如同後來得到果實一樣，說明是針對不確定根性的人。 如果這樣，為何十種無上不都在正宗分中？ 答： 不僅僅是爲了彰顯一乘（ekayana，唯一佛乘）的道理，也是爲了讚歎和勸勉受持，所以貫通前後兩部分，只是簡略地敘述了大綱，其餘的就不詳細闡述了。 問： 這十種無上有什麼次第？ 答： 按照意義來推斷，爲了勸勉發起菩提心，需要憑藉因的力量，所以說他們曾經種下大的因，讓他們順應修行，將來能夠得到佛果，所以說種子無上。
【English Translation】 English version Question: Since the illusory city is said to be for entering, why diligently seek a greater direction afterward? Answer: It is precisely to speak of past events to those who are 'no-more-learning' (arhats), temporarily allowing them to rest. To let their seeking mind temporarily cease, to guide them towards emptiness, thereby guiding them towards a greater goal. Now, with another meaning, we counteract those who are 'still-learning' (those still on the path), addressing those who are uncertain, who are capable of moving towards a greater goal. As for those who are certain, they cling to the nirvana attained by those who are 'no-more-learning', considering it the ultimate destination, and joyfully heading towards it. Now, the Buddha tells them that it is not true extinction, like an illusory city. Therefore, saying it was nirvana in the past was my expedient means, to make them retreat, temporarily entering the false nirvana city, allowing them to rest from their weariness. After passing this city, let them enter the great nirvana city, a place of treasures. To let those who are 'still-learning' know to abandon the small and seek the great, therefore, the illusory city is used as a counteracting method. And this counteraction is not for the fourth type of person (referring to the fourth fruit arhats) to say that the illusory city makes it easier to enter; it should be interpreted according to the text, not contradicting the principle. This is my understanding; I hope for a more profound explanation. Question: Why speak of the ten supreme truths? Answer: It is precisely for those of uncertain nature among the sravakas (listeners of the Dharma). Therefore, the Yogacarabhumi-sastra says, to show the supreme seed, the rain is used as a metaphor. What you are practicing is the Bodhisattva path, referring to those who generate the bodhicitta (mind of enlightenment), retreat, and then generate it again; the good roots cultivated before will not be destroyed, just like obtaining the fruit later. It means that there are Bodhisattva seeds in the bodies of the two vehicles (sravakayana and pratyekabuddhayana), as long as they can turn back and cultivate, they can all become Buddhas. For those who have already generated the mind, let them be more firm; for those who have not generated the mind, let them hear the supreme Dharma and also generate the mind. Since it is said that after retreating, they generate the mind again, and the good roots cultivated before will not be destroyed, just like obtaining the fruit later, it shows that it is for those of uncertain nature. If so, why are the ten supreme truths not all in the main section? Answer: It is not only to reveal the principle of the one vehicle (ekayana), but also to praise and encourage upholding it, so it runs through both parts, only briefly describing the outline, and the rest is not elaborated in detail. Question: What is the order of these ten supreme truths? Answer: Judging by the meaning, to encourage the generation of bodhicitta, it is necessary to rely on the power of the cause, so it is said that they once planted great causes, allowing them to follow the practice, and in the future, they will be able to obtain the fruit of Buddhahood, so it is said that the seed is supreme.
上，即為明說汝等所行是善菩薩道，明昔發心善根不滅。今聞佛法，還同爲因，后得果故。既有勝因，須長時修無上之因，方能得果，故說大通智勝如來垂得菩提猶經十劫，顯果勝上修無上因。次說修行無上，修行無上者要行大行，云何中間授之於小？但為昔日曾發大心，中間是大不能頓發，權施方便令息苦已，後進于大，故說增長功德力無上。何知昔日曾發大心？說系珠譬令其領解，故次說令解無上。既知昔日久修大因，但為怖大，所以中退；今能憶念解悟修行，如諸菩薩當得凈土，故次說清凈國土。無上解悟既增上，堪聞解脫教，故次說說無上。聞無上教積劫行因皆成勝人，故次說教化眾生。無上勝因既積，當得勝果，不同二乘，故次說成大菩提無上得果。雖復證滅而能現身利生，法報身雖常存，化身應物不定，雖滅不滅、雖生不生，故次說涅槃無上。所說既勝獲益無邊，起信供養聞法持贊，得無邊福，現於神力，舉他勝行及人法為證，復由久行因能化能受，聖者遠至格白聞經，如來摩頂，慇勤三嘆，明斯勝事，欲使通流，故次流故次說勝妙力無上。諸宗解釋，異說無窮，經論出沒多門，于中知見無量，略因講次，聊述少分，多未欲呈于廣聞，但為備時須爾。
法華玄贊義決(終)
【現代漢語翻譯】 現代漢語譯本：上面所說的，就是明白地告訴你們所行的是善良的菩薩道，表明過去發下的善心善根沒有消失。如今聽聞佛法，仍然可以作為成佛的因，將來可以得到果報。既然有殊勝的因，就必須長時間地修習無上的因，才能得到果報，所以說大通智勝如來將要證得菩提時還經歷了十劫，彰顯了果報的殊勝，需要修習無上的因。接下來講修行無上，修行無上就要行大行，怎麼能在中間授予小乘的教法呢？只是因為過去曾經發過大心，中間因為畏懼廣大而不能立刻發起，權且施以方便法門讓他們休息一下，之後再進入大乘，所以說增長功德力無上。怎麼知道過去曾經發過大心呢？用系珠的比喻讓他們領悟理解，所以接下來講令解無上。既然知道過去長期修習大乘的因，只是因為害怕廣大，所以中途退卻；如今能夠憶念理解修行，像諸位菩薩一樣應當得到清凈的國土，所以接下來講清凈國土。無上的理解領悟既然增長，堪能聽聞解脫的教法，所以接下來講說法無上。聽聞無上的教法，積累劫數所行的因都成為殊勝的因，所以接下來講教化眾生。無上的殊勝因既然積累，應當得到殊勝的果報，不同於二乘，所以接下來講成就大菩提無上得果。即使已經證入寂滅，仍然能夠顯現身形利益眾生，法身和報身雖然常存，化身應物而變化不定，雖然寂滅卻不寂滅，雖然生卻不生，所以接下來講涅槃無上。所說的教法既然殊勝，獲得的利益無邊，發起信心供養、聽聞佛法、受持讚歎，得到無邊的福報，顯現神通力量，舉出他人的殊勝行為以及人法作為證明，又因為長期修行因才能教化才能接受，聖者從遠方趕來恭敬地聽聞佛經，如來摩頂，慇勤地三次讚歎，表明這種殊勝的事情，想要使之流通，所以接下來講流通，所以接下來講勝妙力無上。各種宗派的解釋，不同的說法無窮無盡，經論的出現和消失有很多門徑，其中所包含的知見無量無邊，我只是根據講習的次序，姑且陳述少部分，大多不打算在廣聞面前呈現，只是爲了備用而已。 法華玄贊義決（終）
【English Translation】 English version: The above is to clearly tell you that what you are practicing is the path of the good Bodhisattva, indicating that the good roots of your past aspirations have not disappeared. Now, hearing the Buddha's teachings can still serve as a cause for attaining Buddhahood, and you will receive the fruit in the future. Since you have a superior cause, you must cultivate the unsurpassed cause for a long time in order to attain the fruit. Therefore, it is said that the Tathagata Mahābhijñājñānābhibhū (Great Universal Wisdom Excellence Buddha) still went through ten kalpas when he was about to attain Bodhi, highlighting the superiority of the fruit, which requires cultivating the unsurpassed cause. Next, it speaks of unsurpassed cultivation. To cultivate the unsurpassed, one must practice great practices. How can one impart the teachings of the Small Vehicle in the middle? It is only because in the past they had made great aspirations, but in the middle they were unable to initiate them immediately due to fear of the vastness. They were temporarily given expedient methods to let them rest, and then they entered the Great Vehicle. Therefore, it is said that increasing the power of merit is unsurpassed. How do we know that they had made great aspirations in the past? The analogy of the tied pearl is used to make them understand, so next it speaks of unsurpassed understanding. Since we know that they had cultivated the great cause for a long time in the past, but retreated midway because they were afraid of the vastness, now they can remember, understand, and cultivate, and like the Bodhisattvas, they should obtain pure lands, so next it speaks of pure lands. Since unsurpassed understanding and comprehension have increased, they are capable of hearing the teachings of liberation, so next it speaks of unsurpassed teaching. Hearing the unsurpassed teachings, the causes practiced for kalpas all become superior causes, so next it speaks of teaching sentient beings. Since unsurpassed superior causes have been accumulated, one should obtain superior fruits, unlike the Two Vehicles, so next it speaks of attaining great Bodhi, unsurpassed attainment of fruit. Even though one has entered Nirvana, one can still manifest bodies to benefit sentient beings. Although the Dharma body and Reward body always exist, the manifested body changes according to circumstances. Although it is extinguished, it is not extinguished; although it is born, it is not born, so next it speaks of unsurpassed Nirvana. Since the teachings spoken are superior, the benefits obtained are boundless. Arousing faith, making offerings, hearing the Dharma, upholding and praising, obtaining boundless blessings, manifesting supernatural powers, citing the superior actions of others and the Dharma as proof, and also because of long-term cultivation of the cause, one can teach and receive. Sages come from afar to respectfully hear the sutras, the Tathagata strokes their heads, and earnestly praises them three times, indicating this superior matter, wanting to make it circulate, so next it speaks of circulation, so next it speaks of unsurpassed superior and wonderful power. The explanations of various schools have endless different sayings. The appearance and disappearance of sutras and treatises have many paths, and the knowledge contained therein is boundless. I am only based on the order of lectures, and I will briefly state a small part, most of which I do not intend to present in front of the widely learned, but only for backup purposes. The End of the Meaning Resolution of the Profound Commentary on the Lotus Sutra