T34n1726_觀音玄義

大正藏第 34 冊 No. 1726 觀音玄義

No. 1726 [cf. Nos. 262(25), 1727]

觀音玄義捲上

隋天臺智者大師說　門人灌頂記

夫法界圓融像無所像。真如清凈化無所化。雖像無所像無所而不像。化無所化無所而不化。故無在無不在化應九道之身。處有不永寂入不二之旨。是以三業致請蒙脫苦涯。四弘為誓使沾上樂。故娑婆世界受無畏之名。寶藏佛所稟觀音之目。已成種覺號正法明。次當補處。稱為普光功德。其本跡若此寧可測知。方便隨緣趣舉一名耳。今言觀世音者。西土正音名阿耶婆婁吉低輸。此言觀世音。能所圓融有無兼暢。照窮正性察其本末故稱觀也。世音者是所觀之境也。萬像流動隔別不同。類音殊唱俱蒙離苦。菩薩弘慈一時普救。皆令解脫故曰觀世音。此即境智雙舉能所合標。經者由義。文理表發織成行者之心。故曰經。普門者普是遍義門曰能通。用一實相開十普門。無所障閡故稱普門。品者類也義類相從故名為品也。大部既有五章明義。今品例為此釋。五意者。一釋名。二出體。三明宗。四辯用。五教相。釋名為二。一通釋。二別釋。通者人法合明。別者人法各辯。何故爾。緣有利鈍說有廣略。今就通釋為四。一列名

【現代漢語翻譯】現代漢語譯本

大正藏第34冊 No. 1726 觀音玄義

No. 1726 [cf. Nos. 262(25), 1727]

觀音玄義捲上

隋朝天臺智者大師說　門人灌頂記

法界圓融，其形象無所不在又無所不在。真如清凈，其化身無所不在又無所不在。雖然形象無所固定，卻又無所不呈現；雖然化身沒有定處，卻又無所不化現。因此，菩薩無處不在，又無所不在，化現於九道眾生之身，處於有為之世卻不永遠沉寂，進入不二法門的宗旨。所以，以身口意三業至誠祈請，就能蒙受救脫苦難的彼岸；以四弘誓願為誓，使眾生都能沾染上乘之樂。因此，娑婆世界承受『無畏』之名，觀世音菩薩在寶藏佛處稟受『觀音』之名。早已成就覺悟，名號為『正法明』（佛名），接下來應當補處成佛，稱為『普光功德』（未來佛名）。其根本與示現的軌跡如此，哪裡可以輕易測知？只是爲了方便隨順因緣，才舉出一個名號罷了。現在所說的『觀世音』，在西土（印度）的正音里名為『阿耶婆婁吉低輸』（Avalokiteśvara），這裡翻譯為『觀世音』。能觀的智慧與所觀的境界圓融無礙，有和無兼備而暢通。照見窮盡事物的真實本性，觀察其本源與末端，所以稱為『觀』。『世音』是所觀的境界。萬象流動，隔絕差異而各不相同，各類音聲殊異而唱和，都蒙受觀音菩薩的慈悲救助而脫離苦難。菩薩弘揚慈悲，一時普遍救度，都令眾生得到解脫，所以叫做『觀世音』。這便是境與智雙舉，能觀與所觀合在一起標明。『經』是由義理而來，文句條理表達並織成修行者的心念，所以叫做『經』。『普門』，『普』是普遍的意思，『門』是能夠通達的意思。用一實相開啟十種普遍的法門，沒有任何阻礙，所以稱為『普門』。『品』是類別，義理類別相隨，所以叫做『品』。大部經文已經有五章來闡明義理，現在這一品也按照這個例子來解釋。這五種意思是指：一、解釋名義；二、闡述體性；三、闡明宗旨；四、辨析作用；五、判別教相。解釋名義分為兩種：一是通釋，二是別釋。通釋是將人與法合在一起說明，別釋是將人與法各自辨別。為什麼要這樣呢？因為眾生的根器有利鈍，所以說法有廣略。現在就通釋分為四點：一、列出名目。

【English Translation】 English version

Tripitaka Volume 34 No. 1726 Commentary on Avalokiteśvara

No. 1726 [cf. Nos. 262(25), 1727]

Commentary on Avalokiteśvara, Volume 1

Spoken by Great Master Zhiyi of the Tiantai School in the Sui Dynasty, recorded by his disciple Guanding

The Dharmadhatu (法界) is perfectly fused, its form is both nowhere and everywhere. True Thusness (真如) is pure, its transformation is both nowhere and everywhere. Although its form is not fixed, it manifests everywhere; although its transformation has no fixed place, it transforms everywhere. Therefore, the Bodhisattva is both nowhere and everywhere, transforming into the bodies of beings in the nine realms, dwelling in the world of conditioned existence without eternal silence, entering the essence of non-duality. Thus, sincere supplication through body, speech, and mind can be rescued from the shore of suffering; the Four Great Vows (四弘誓願) are taken as vows, enabling all beings to be imbued with supreme bliss. Therefore, the Saha World (娑婆世界) bears the name 'Fearlessness', and Avalokiteśvara received the name 'Avalokiteśvara' from Buddha Ratnagarbha (寶藏佛). Having already attained enlightenment, the name is 'Right Dharma Brightness' (正法明) (name of a Buddha), and next in line to become a Buddha, known as 'Universal Light Merit' (普光功德) (name of a future Buddha). Its origin and manifested traces are such, how can they be easily fathomed? It is only for the sake of convenience and following conditions that a name is mentioned. The 'Avalokiteśvara' now spoken of, in the correct pronunciation of the Western Lands (India) is called 'Avalokiteśvara' (阿耶婆婁吉低輸). Here it is translated as 'Contemplator of the World's Sounds'. The wisdom that contemplates and the realm that is contemplated are perfectly fused and unobstructed, both existence and non-existence are combined and flow freely. Illuminating and exhausting the true nature of things, observing their origin and end, therefore it is called 'Contemplation'. 'World's Sounds' are the realm to be contemplated. The myriad phenomena flow, separated and different from each other, various sounds are different and harmonious, all are blessed by Avalokiteśvara's compassionate aid and escape suffering. The Bodhisattva promotes compassion, universally saving beings at all times, enabling all beings to attain liberation, therefore it is called 'Avalokiteśvara'. This is the dual raising of realm and wisdom, the contemplator and the contemplated are combined and indicated. 'Sutra' comes from meaning, the sentences and logic express and weave the practitioner's mind, therefore it is called 'Sutra'. 'Universal Gate', 'Universal' means pervasive, 'Gate' means able to penetrate. Using the One Reality to open the ten universal gates, without any obstruction, therefore it is called 'Universal Gate'. 'Chapter' is category, categories of meaning follow each other, therefore it is called 'Chapter'. The great scripture already has five chapters to explain the meaning, and this chapter will also be explained according to this example. These five meanings refer to: 1. Explaining the name; 2. Expounding the substance; 3. Clarifying the purpose; 4. Discriminating the function; 5. Judging the teaching. Explaining the name is divided into two types: one is the general explanation, and the other is the specific explanation. The general explanation combines the person and the Dharma to explain, and the specific explanation distinguishes the person and the Dharma separately. Why is this so? Because beings have sharp and dull faculties, so the teachings have broad and concise forms. Now, the general explanation is divided into four points: 1. Listing the names.

。二次第。三解釋。四料簡。一列名者十義以為通釋。所以者何。至理清凈無名無相非法非人。過諸數量非一二三。但妙理虛通無名相中假名相說。故立無名之名假稱人法。雖非數量亦論數量。故大論云。般若是一法佛說種種名。隨諸眾生類為之立異字。今處中說。略用十義以釋通意也。十義者。一人法。二慈悲。三福慧。四真應。五藥珠。六冥顯。七權實。八本跡。九緣了。十智斷。第二次第者。此有兩意。一約觀明次第。二約教明次第。約觀則總初中後心因圓果滿。約教則該括漸頓小大諸經。約觀以人法為初者。欲明觀行必有其人人必秉法。譬如人受一期果報攬陰成人。雖具無量德行必先標名字。故以人法居初。意亦例此。人法居九義之初可爾。何意乘以人法為次耶。此須據經。經云。以是因緣名觀世音。即前辯人。后云方便之力普門示現。即卻論於法人能秉法。故言人法也。二次慈悲者。良由觀音之人觀于實相普門之法。達于非人非法實相之理。一切眾生亦復如是。故華嚴云。心佛及眾生是三無差別。此理圓足無有缺減。云何眾生理具情迷顛倒苦惱。既觀是已即起慈悲誓拔苦與樂。是故明慈悲也。

複次若就言說為便。初慈后悲。亦是就菩薩本懷欲大慈與樂。既不得樂次大悲拔苦。故初慈后悲。若從用次

第者。初以大悲拔苦。後方以大慈與樂。又就行者先脫苦后蒙樂。故先悲后慈。今從前義次第也。三福慧者初則人法相成此據其信。次則慈悲與拔者此明其愿。欲滿此愿必須修行。修行不出福慧慧即般若福即五度。互相資導以行順愿事理圓足。若智慧增明則大悲誓滿拔苦義成。若福德深厚則大慈誓滿與樂義成。故福慧居三也。

複次言說為便。先福后慧。若化他本意先欲實慧利益。如其不堪方示福德。又資故先福導故先慧。四真應者。若智慧轉明則契於法性。法性即實相名。為法身。法身既顯能從真起應。真顯應起只由福慧開發。故次第四也。又若就方便化物。先用應後用真。今從前義為次第也。五明藥珠二身者。先明真應。直語證得未涉利人。今明兩身俱能益物。真身破取相諭如藥。應身對萬機類于珠。就兩字明次第者。與慈悲相似也。六明冥顯者。前明二身道理即能顯益。今辯被緣得冥益或得顯益。故次二身後明也。七明權實者。前緣得益何意不同。良由權巧無方赴機允當。不失其宜二智之力。故以此為次也。先權后實者。此就淺深為次也。若依文者先以實益次以權度。此隨物為次。若就佛本意。先只為一大事因緣。先顯實益。眾生未堪後用權度。八明本跡者。雖復益物權實之巧。而巧有優降必是上中下智

【現代漢語翻譯】現代漢語譯本第三，最初以大悲心拔除眾生的痛苦，然後才以大慈心給予眾生安樂。又因為修行者先脫離苦難，然後才獲得安樂，所以先說大悲后說大慈。現在是從前面的意義來安排順序。三福慧，最初是人與法相互成就，這是根據他們的信心。其次是大慈與拔苦，這說明他們的願望。想要滿足這個願望，必須修行。修行不外乎福與慧，慧就是般若（Prajna，智慧），福就是五度（Five Perfections，佈施、持戒、忍辱、精進、禪定）。互相資助引導，以修行來順應願望，使事理圓滿充足。如果智慧增長明亮，那麼大悲的誓願就能圓滿，拔除痛苦的意義就能成就。如果福德深厚，那麼大慈的誓願就能圓滿，給予安樂的意義就能成就。所以福慧排在第三位。

再次說明，爲了方便言說，先說福后說慧。如果教化他人的本意是先要給予真實的智慧利益，如果對方不能接受，才顯示福德。又是資助的緣故先說福，引導的緣故先說慧。四真應，如果智慧更加明亮，那麼就能契合法性。法性就是實相（Reality），名為法身（Dharmakaya，法身）。法身顯現后，就能從真起應。真顯現應化起作用，只因爲福慧開發。所以排在第四位。又如果就方便教化眾生來說，先用應後用真。現在是從前面的意義來安排順序。五明藥珠二身，先說明真應，直接說證得，還沒有涉及到利益他人。現在說明兩身都能利益眾生。真身破除取相，比喻為藥。應身應對萬機，類似於寶珠。就這兩個字來說明順序，與慈悲相似。六明冥顯，前面說明二身的道理，就是能夠顯現利益。現在辨別被教化者得到冥益或者得到顯益。所以排在二身之後說明。七明權實，前面說得到利益，為什麼不同？是因為權巧沒有固定方式，適應機緣恰當，不失去適宜，這是二智的力量。所以用這個作為順序。先權后實，這是就淺深來說順序。如果按照文義，先用實益，然後用權度。這是隨順眾生來說順序。如果就佛的本意，最初只是爲了一大事因緣，先顯示實益。眾生不能接受，然後用權度。八明本跡，雖然利益眾生有權實之巧，而巧有優劣高下，必定是上中下智。

【English Translation】 English version Third, initially, with great compassion (Mahakaruna) to remove suffering, and then with great loving-kindness (Mahamaitri) to give happiness. Also, because practitioners first escape suffering and then receive happiness, great compassion is mentioned before great loving-kindness. Now, the order is based on the former meaning. The three blessings and wisdoms (Fuhui): initially, people and Dharma (law) mutually accomplish each other, which is based on their faith. Next, great loving-kindness and removing suffering, which explains their vows. To fulfill this vow, one must practice. Practice is nothing more than blessings and wisdom. Wisdom is Prajna (wisdom), and blessings are the Five Perfections (Dana, Sila, Ksanti, Virya, Dhyana). They mutually support and guide each other, using practice to accord with the vows, making both principle and practice complete and sufficient. If wisdom increases and becomes brighter, then the vow of great compassion can be fulfilled, and the meaning of removing suffering can be achieved. If merit and virtue are profound, then the vow of great loving-kindness can be fulfilled, and the meaning of giving happiness can be achieved. Therefore, blessings and wisdom are ranked third.

Furthermore, for the sake of convenient speech, blessings are mentioned before wisdom. If the original intention of transforming others is to first give real wisdom benefits, if the other person cannot accept it, then show merit and virtue. Also, because of support, blessings are mentioned first, and because of guidance, wisdom is mentioned first. The four truths and responses (Zhenying): if wisdom becomes brighter, then it can accord with Dharma-nature (Dharmata). Dharma-nature is Reality (Tathata), named Dharmakaya (Dharmakaya). Once the Dharmakaya manifests, it can arise from truth and respond. The manifestation of truth and the arising of response are only due to the development of blessings and wisdom. Therefore, it is ranked fourth. Also, if it is about expediently transforming beings, first use response and then use truth. Now, the order is based on the former meaning. The five bright medicine and pearl two bodies: first explain the true response, directly speaking of attainment without involving benefiting others. Now explain that both bodies can benefit beings. The true body breaks the taking of appearances, likened to medicine. The response body responds to all opportunities, similar to a pearl. To explain the order with these two words, it is similar to compassion and loving-kindness. The six bright hidden and manifest: the previous explanation of the principle of the two bodies is the ability to manifest benefits. Now distinguish whether the one being transformed obtains hidden benefits or manifest benefits. Therefore, it is explained after the two bodies. The seven bright expedient and real: why are the benefits obtained previously different? Because the skillful means have no fixed form, adapting to opportunities appropriately, without losing suitability, this is the power of the two wisdoms. Therefore, this is used as the order. First expedient and then real, this is the order in terms of shallow and deep. If according to the text, first use real benefits, then use expedient measures. This is the order according to beings. If according to the Buddha's original intention, initially it was only for one great matter and condition, first showing real benefits. Beings cannot accept it, then use expedient measures. The eight bright origin and traces: although there are skillful means of expedient and real in benefiting beings, and the skill has superior and inferior, it must be the wisdom of upper, middle, and lower.

本跡之殊。權實略而且橫。今欲細判高下以明次位。若其本高所作權實之跡則妙。是故次總略之後辯其細妙之能也。非本無以垂跡故先明本。非跡無以顯本應先跡也。九明瞭因緣因者。上來行人發心修行從因克果。化他利物深淺不同。從人法至真應是自行次第。藥珠至本跡是化他次第。此乃順論未是卻討根本。今原其性德種子。若觀智之人悲心誓願。智慧莊嚴顯出真身。皆是了因為種子。若是普門之法慈心誓願。福德莊嚴顯出應身者。皆是緣因為種子。故次第九也。十明智斷者。前明緣了是卻討因源。今明智斷是順論究竟。始則起自了因終則菩提大智。始則起自緣因終則涅槃斷德。若入涅槃眾行休息。故居第十也。二約諸教明次第者。又為通別。通義可解。別今當說。如華嚴頓教教名大方廣佛華嚴。依題初明人法。此人秉法必具慈悲。菩薩修因居然福慧。既入地位必證真應。既能利物則辯藥珠。物得其益有冥有顯。而未得別論權實本跡緣了智斷者。通義則有別意則無。何故爾。佛一期化物明於頓漸。頓教雖說漸教未彰。故不明四意也。所以不明者。彼經明小隔于大如聾如啞。覆於此權未顯其實。故云久默斯要不務速說。故言無權實也。言無本跡者。彼經未發王宮生身之跡。寂滅道場法身之跡。未彈指謦欬發久遠所得生

法二身之本。故言無本跡。言無緣了智斷者。不明小乘根性及有心之者。本自有常住之因。當克智斷菩提本果。故言無也。次約三藏教。但明人法慈悲福慧三義。無真應等七種。何故爾。二乘教中但明灰身滅智。那得從真起應。既無真應將何益物。私難。通論備十別語但三。此三若約真諦則隨通義乃具十意。何止但三。若言是別。別應約中道。既得有中道人法三種。何意無七。私答。通論十意此約三乘。別語三科的據菩薩。三藏菩薩得有慈悲福慧伏惑之義。既伏而不斷故無真應七法。師云。齊教止三。若約方等教對小明大。得有中道大乘人法至冥顯兩益等六意。然猶帶方。便調熟眾生。故不得說權實等四意。若明般若教。雖未會小乘之人。已會小法皆是摩訶衍。但明人法等六意。亦帶方便未明權實等也。若約法華教則會小乘之人。汝實我子我實汝父。汝等所行是菩薩道。開權顯實發本顯跡。了義決定不相疑難。故知法華得明中道人法至本跡八意。前諸教所不明法華方說。故云未曾向人說如此事。今所說者即是今當爲汝說最實事也。三世諸佛調熟眾生。大事因緣究竟圓滿備在法華。故二萬燈明但說法華息化入滅。迦葉如來亦復如是。若約涅槃。即有二種所謂利鈍。如身子之流皆於法華悟入。八義具足不待涅槃。若鈍根弟

【現代漢語翻譯】現代漢語譯本：法二身（Dharmakaya，佛的法身和報身）的根本。所以說沒有本跡（本源和示現的軌跡）。說沒有緣了智斷（通過因緣覺悟的智慧和斷除煩惱）的人，是不明白小乘根性和有執著心的人。他們本來就有常住的佛性之因，應當證得智慧和斷除煩惱，達到菩提（覺悟）的根本果位。所以說沒有。其次，按照三藏教（聲聞藏、菩薩藏、辟支佛藏），只說明人、法、慈悲福慧這三種意義，沒有真應等七種。為什麼呢？二乘教（聲聞乘和緣覺乘）中只說明灰身滅智（捨棄色身，滅除智慧），哪裡能從真（真如）起應（應化身）呢？既然沒有真應，拿什麼利益眾生呢？私下疑問：通論（普遍的理論）具備十種意義，別語（特殊的說法）只有三種。這三種如果按照真諦（真實不虛的道理）來說，就隨順通義而具備十種意義，何止只有三種？如果說是別語，別語應該按照中道（不落兩邊的道理）。既然能夠有中道、人、法這三種，為什麼沒有七種意義呢？私下回答：通論的十種意義是按照三乘（聲聞乘、緣覺乘、菩薩乘）來說的，別語的三科（人、法、中道）是專門針對菩薩說的。三藏教的菩薩能夠有慈悲福慧、降伏煩惱的意義。既然是降伏而不是斷除，所以沒有真應七法。老師說：齊教（權教）只說三種。如果按照方等教（方廣平等之教）對照小乘顯示大乘，能夠有中道、大乘人法，乃至冥益（暗中利益）和顯益（明顯利益）這六種意義。然而仍然帶有方便，以便調伏成熟眾生。所以不能說權實（權巧和真實）等四種意義。如果說明般若教（般若智慧之教），雖然沒有會合小乘之人，已經會合小法（小乘之法）都是摩訶衍（大乘）。只說明人法等六種意義，也帶有方便，沒有說明權實等意義。如果按照法華教（《法華經》的教義），就會合小乘之人。『你們其實是我的孩子，我其實是你們的父親。你們所行的是菩薩道。』開權顯實（開啟權巧，顯示真實），發本顯跡（揭示本源，顯現事蹟），了義決定，不再懷疑。所以知道法華教能夠說明中道、人法，乃至本跡這八種意義。前面各種教義所不說明的，法華教才說。所以說『未曾向人說如此事』。現在所說的就是『現在應當為你們說最真實的事情』。三世諸佛調伏成熟眾生，大事因緣（佛陀出世的重大因緣）究竟圓滿，都具備在法華教中。所以二萬燈明佛（過去世的佛）只說法華經，停止教化而入滅。迦葉如來（過去七佛之一）也是這樣。如果按照涅槃教（《涅槃經》的教義），就有兩種情況，所謂利根和鈍根。像舍利弗（佛陀的十大弟子之一）這樣的人，都在法華會上覺悟證入，八種意義具足，不需要等到涅槃教。如果是鈍根弟子

【English Translation】 English version: The basis of the two Dharmakayas (Dharmakaya, the body of the Dharma, and Sambhogakaya, the body of bliss, of the Buddha). Therefore, it is said that there is no origin or trace (original source and traces of manifestation). Those who say there is no 'enlightenment through conditions and severance of afflictions' (wisdom enlightened through conditions and cutting off afflictions) do not understand the nature of the Hinayana and those with attachments. They inherently possess the cause of the permanent Buddha-nature and should attain wisdom and sever afflictions to reach the fundamental fruit of Bodhi (enlightenment). Therefore, it is said that there is none. Secondly, according to the Tripitaka teachings (Sutra Pitaka, Vinaya Pitaka, Abhidhamma Pitaka), only the three meanings of person, Dharma, compassion, blessings, and wisdom are explained, without the seven kinds of true response, etc. Why? In the teachings of the Two Vehicles (Sravaka Vehicle and Pratyekabuddha Vehicle), only the 'destruction of the body and extinction of wisdom' (abandoning the physical body and extinguishing wisdom) is explained. How can one arise from the True (Tathata, Suchness) to respond (Nirmanakaya, Transformation Body)? Since there is no true response, what can be used to benefit sentient beings? Private question: The general theory possesses ten meanings, while the special language only has three. If these three are based on the true meaning (the true and unfalse principle), they follow the general meaning and possess ten meanings, not just three. If it is said to be special language, the special language should be based on the Middle Way (the principle of not falling into two extremes). Since there can be the three of the Middle Way, person, and Dharma, why are there not seven meanings? Private answer: The ten meanings of the general theory are based on the Three Vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle), and the three categories of special language (person, Dharma, Middle Way) are specifically for Bodhisattvas. Bodhisattvas in the Tripitaka teachings can have the meanings of compassion, blessings, wisdom, and subduing afflictions. Since they are subdued but not severed, there are no seven Dharmas of true response. The teacher said: The provisional teachings only speak of three. If, according to the Vaipulya teachings (teachings of vast equality), the Great Vehicle is shown in contrast to the Hinayana, there can be the six meanings of the Middle Way, the Great Vehicle person and Dharma, and even hidden benefits and manifest benefits. However, it still carries expedients in order to tame and mature sentient beings. Therefore, the four meanings of provisional and real (expedient and true) cannot be spoken of. If the Prajna teachings (teachings of Prajna wisdom) are explained, although the people of the Hinayana have not been united, the small Dharmas (teachings of the Hinayana) have already been united and are all Mahayana. Only the six meanings of person, Dharma, etc., are explained, also carrying expedients, without explaining the meanings of provisional and real, etc. If according to the Lotus Sutra teachings (teachings of the Lotus Sutra), the people of the Hinayana will be united. 'You are truly my children, and I am truly your father. What you practice is the Bodhisattva path.' Opening the provisional and revealing the real (opening the expedient and revealing the true), revealing the origin and manifesting the traces (revealing the original source and manifesting the traces of events), the meaning is clear and definite, and there is no more doubt. Therefore, it is known that the Lotus Sutra teachings can explain the eight meanings of the Middle Way, person, Dharma, and even the origin and traces. What the previous teachings did not explain, the Lotus Sutra teachings explain. Therefore, it is said, 'I have never spoken of such a thing to anyone.' What is being said now is 'Now I should tell you the most real thing.' The Buddhas of the three worlds tame and mature sentient beings, and the great cause and condition (the great cause and condition of the Buddha's appearance in the world) is ultimately fulfilled, all of which are contained in the Lotus Sutra teachings. Therefore, the two million Dipankara Buddhas (Buddhas of the past) only spoke of the Lotus Sutra, stopped teaching, and entered Nirvana. The Kashyapa Buddha (one of the seven Buddhas of the past) was also like this. If according to the Nirvana teachings (teachings of the Nirvana Sutra), there are two situations, namely sharp faculties and dull faculties. People like Shariputra (one of the ten great disciples of the Buddha) all awakened and entered at the Lotus assembly, and the eight meanings are complete, without waiting for the Nirvana teachings. If it is a disciple with dull faculties

子於法華未悟者。更為此人卻討源由。廣說緣了明三佛性。若論性德了因種子。修德即成般若。究竟即成智德菩提。性德緣因種子。修德成解脫斷德涅槃。若性德非緣非了即是正因。若修德成就。則是不縱不橫三點法身。故知涅槃所明。卻說八法之始終成智斷。十義具足。此歷五味論十法次第。約四教則可解。故知十法收束觀教結撮始終。商略大意。何觀而不攝何教而不收。意氣宏遠義味深邃。前後有次第粗細不相違。以釋生起意也。

問。法華前教同有六意云何為異。

答。華嚴六意。于利人成醍醐于鈍人成乳。三藏中三意。于利人密去于鈍人成酪。方等六意。于利人成醍醐于鈍人成生酥。般若六意。約利人成醍醐于鈍人成熟酥。若法華八意。于鈍人成醍醐。第三解釋者。人即假名所成之人也。法即五陰能成之法。此之人法通於凡聖。若色受想行識是凡鄙法。攬此法能成生死之人。戒定慧解脫解脫知見。是出世法。攬此成出世聖人。故大論云。眾生無上者佛是。法無上者涅槃是。雖通凡聖不無差別。上中下惡即成三途之人法。上中下善即成三善道之人法。故有六趣階差。若更細論百千萬品。聖人人法亦復不同。若三藏有門。觀眾生我人如龜毛兔角畢竟不可得。但有五陰之法。此即人空法不空。觀此法無

【現代漢語翻譯】現代漢語譯本：如果有人對《法華經》尚未領悟，那麼就應該為此人追溯根源，廣泛地解說因緣，從而明白三佛性（三種佛性：正因佛性、了因佛性、緣因佛性）。如果從本具的佛性（性德）來說，了因是成佛的種子，通過修行（修德）就能成就般若智慧，最終就能成就智德菩提（智慧功德和覺悟）。本具佛性的緣因是成佛的種子，通過修行就能成就解脫，斷除煩惱就能達到涅槃。如果本具佛性既非緣因也非了因，那就是正因佛性。如果修行功德成就，那就是不縱不橫的三點法身（指法身的圓滿）。所以要知道涅槃所闡明的，實際上是闡述八法（八正道）的始終，成就智慧和斷德，具備十種意義。這是按照五味（乳、酪、生酥、熟酥、醍醐）來論述十法（十如是）的次第。如果按照四教（藏、通、別、圓）來解釋也是可以的。所以要知道十法收攝了觀教（觀行之教），總結了始終，商量了大意。有什麼樣的觀行不能被它收攝？什麼樣的教義不能被它包含？意氣宏大深遠，義理意味深邃，前後有次第，粗細不相違背，這是用來解釋生起之意的。

問：法華經之前的教義也有六種意義，那麼它們有什麼不同呢？

答：華嚴經的六種意義，對於根器銳利的人來說，能成為醍醐（比喻最高的佛法），對於根器遲鈍的人來說，只能成為乳（比喻最初級的佛法）。三藏教中的三種意義，對於根器銳利的人來說是秘密地去除煩惱，對於根器遲鈍的人來說只能成為酪。方等經的六種意義，對於根器銳利的人來說能成為醍醐，對於根器遲鈍的人來說只能成為生酥。般若經的六種意義，對於根器銳利的人來說能成為醍醐，對於根器遲鈍的人來說只能成為熟酥。如果法華經有八種意義，對於根器遲鈍的人來說也能成為醍醐。第三種解釋是，人是指由假名所構成的人，法是指五陰（色、受、想、行、識）所能構成的法。這人與法貫通凡夫和聖人。如果色受想行識是凡夫鄙陋的法，執取這些法就能構成生死輪迴的凡夫。戒定慧解脫解脫知見是出世間的法，執取這些法就能構成出世間的聖人。所以《大智度論》說，眾生中最高的是佛，法中最高的是涅槃。雖然貫通凡夫和聖人，但並非沒有差別。上中下惡就構成了三惡道的人法，上中下善就構成了三善道的人法。所以有六道輪迴的階梯差別。如果更細緻地論述，就會有百千萬品，聖人的人法也各不相同。如果三藏教是有門，觀察眾生我人如同龜毛兔角一樣畢竟不可得，只有五陰之法。這就是人空法不空，觀察這些法沒有

English version: If someone has not yet understood the Lotus Sutra, then one should trace the origin for this person, extensively explain the causes and conditions, and thereby clarify the Three Buddha-natures (Tri-buddha-nature: the nature of the direct cause, the nature of the conditional cause, and the nature of the supporting cause). If speaking from the inherent Buddha-nature (inherent virtue), the conditional cause is the seed for becoming a Buddha. Through cultivation (acquired virtue), one can achieve prajna wisdom, and ultimately achieve the wisdom-virtue Bodhi (wisdom merit and enlightenment). The supporting cause of the inherent Buddha-nature is the seed for becoming a Buddha. Through cultivation, one can achieve liberation, and by cutting off afflictions, one can attain Nirvana. If the inherent Buddha-nature is neither a supporting cause nor a conditional cause, then it is the direct cause Buddha-nature. If the merit of cultivation is achieved, then it is the non-vertical, non-horizontal three-point Dharmakaya (referring to the perfection of the Dharmakaya). Therefore, know that what Nirvana clarifies is actually explaining the beginning and end of the Eightfold Path (Eight Noble Paths), achieving wisdom and severance, possessing ten meanings. This is discussing the order of the Ten Dharmas (Ten Suchnesses) according to the Five Flavors (milk, curd, raw butter, ripe butter, ghee). It can also be explained according to the Four Teachings (Tripitaka, Common, Distinct, Perfect). Therefore, know that the Ten Dharmas encompass the teachings of contemplation, summarizing the beginning and end, and deliberating on the main idea. What kind of contemplation cannot be encompassed by it? What kind of teachings cannot be contained by it? The intention is vast and far-reaching, the meaning is profound, the order is sequential, and the coarse and fine do not contradict each other. This is used to explain the meaning of arising.

Question: The teachings before the Lotus Sutra also have six meanings. What is the difference?

Answer: The six meanings of the Avatamsaka Sutra can become ghee (a metaphor for the highest Dharma) for those with sharp faculties, and only milk (a metaphor for the most basic Dharma) for those with dull faculties. The three meanings in the Tripitaka teaching are secretly removing afflictions for those with sharp faculties, and only becoming curd for those with dull faculties. The six meanings of the Vaipulya Sutras can become ghee for those with sharp faculties, and only raw butter for those with dull faculties. The six meanings of the Prajna Sutras can become ghee for those with sharp faculties, and only ripe butter for those with dull faculties. If the Lotus Sutra has eight meanings, it can become ghee even for those with dull faculties. The third explanation is that 'person' refers to a person formed by a temporary name, and 'dharma' refers to the dharma that can be formed by the five skandhas (form, feeling, perception, volition, consciousness). This person and dharma connect ordinary beings and sages. If form, feeling, perception, volition, and consciousness are the base dharmas of ordinary beings, grasping these dharmas can form ordinary beings who are subject to the cycle of birth and death. Precepts, concentration, wisdom, liberation, and the knowledge and vision of liberation are the dharmas of transcending the world. Grasping these can form sages who transcend the world. Therefore, the Mahaprajnaparamita Sutra says that the highest among sentient beings is the Buddha, and the highest among dharmas is Nirvana. Although it connects ordinary beings and sages, it is not without difference. The upper, middle, and lower evils form the person and dharma of the three evil realms, and the upper, middle, and lower goods form the person and dharma of the three good realms. Therefore, there are steps and differences in the six realms of reincarnation. If discussed in more detail, there will be hundreds of thousands of categories, and the person and dharma of sages will also be different. If the Tripitaka teaching is the 'gate of existence', observing sentient beings as 'I' and 'person' is ultimately unattainable like the horns of a tortoise or the fur of a rabbit, there are only the dharmas of the five skandhas. This is the emptiness of person but not the emptiness of dharma, observing these dharmas without

【English Translation】 Modern Chinese Translation: If someone has not yet understood the Lotus Sutra, then one should trace the origin for this person, extensively explain the causes and conditions, and thereby clarify the Three Buddha-natures (Tri-buddha-nature: the nature of the direct cause, the nature of the conditional cause, and the nature of the supporting cause). If speaking from the inherent Buddha-nature (inherent virtue), the conditional cause is the seed for becoming a Buddha. Through cultivation (acquired virtue), one can achieve prajna wisdom, and ultimately achieve the wisdom-virtue Bodhi (wisdom merit and enlightenment). The supporting cause of the inherent Buddha-nature is the seed for becoming a Buddha. Through cultivation, one can achieve liberation, and by cutting off afflictions, one can attain Nirvana. If the inherent Buddha-nature is neither a supporting cause nor a conditional cause, then it is the direct cause Buddha-nature. If the merit of cultivation is achieved, then it is the non-vertical, non-horizontal three-point Dharmakaya (referring to the perfection of the Dharmakaya). Therefore, know that what Nirvana clarifies is actually explaining the beginning and end of the Eightfold Path (Eight Noble Paths), achieving wisdom and severance, possessing ten meanings. This is discussing the order of the Ten Dharmas (Ten Suchnesses) according to the Five Flavors (milk, curd, raw butter, ripe butter, ghee). It can also be explained according to the Four Teachings (Tripitaka, Common, Distinct, Perfect). Therefore, know that the Ten Dharmas encompass the teachings of contemplation, summarizing the beginning and end, and deliberating on the main idea. What kind of contemplation cannot be encompassed by it? What kind of teachings cannot be contained by it? The intention is vast and far-reaching, the meaning is profound, the order is sequential, and the coarse and fine do not contradict each other. This is used to explain the meaning of arising.

Question: The teachings before the Lotus Sutra also have six meanings. What is the difference?

Answer: The six meanings of the Avatamsaka Sutra can become ghee (a metaphor for the highest Dharma) for those with sharp faculties, and only milk (a metaphor for the most basic Dharma) for those with dull faculties. The three meanings in the Tripitaka teaching are secretly removing afflictions for those with sharp faculties, and only becoming curd for those with dull faculties. The six meanings of the Vaipulya Sutras can become ghee for those with sharp faculties, and only raw butter for those with dull faculties. The six meanings of the Prajna Sutras can become ghee for those with sharp faculties, and only ripe butter for those with dull faculties. If the Lotus Sutra has eight meanings, it can become ghee even for those with dull faculties. The third explanation is that 'person' refers to a person formed by a temporary name, and 'dharma' refers to the dharma that can be formed by the five skandhas (form, feeling, perception, volition, consciousness). This person and dharma connect ordinary beings and sages. If form, feeling, perception, volition, and consciousness are the base dharmas of ordinary beings, grasping these dharmas can form ordinary beings who are subject to the cycle of birth and death. Precepts, concentration, wisdom, liberation, and the knowledge and vision of liberation are the dharmas of transcending the world. Grasping these can form sages who transcend the world. Therefore, the Mahaprajnaparamita Sutra says that the highest among sentient beings is the Buddha, and the highest among dharmas is Nirvana. Although it connects ordinary beings and sages, it is not without difference. The upper, middle, and lower evils form the person and dharma of the three evil realms, and the upper, middle, and lower goods form the person and dharma of the three good realms. Therefore, there are steps and differences in the six realms of reincarnation. If discussed in more detail, there will be hundreds of thousands of categories, and the person and dharma of sages will also be different. If the Tripitaka teaching is the 'gate of existence', observing sentient beings as 'I' and 'person' is ultimately unattainable like the horns of a tortoise or the fur of a rabbit, there are only the dharmas of the five skandhas. This is the emptiness of person but not the emptiness of dharma, observing these dharmas without

常生滅不住。發生暖頂等位。即是攬方便之法成似道賢人。若發真成聖生方便有餘土。攬法性色識等成彼土行人。若空門明有實法之體。攬此實法得有假名之人。觀三假浮虛會入空平。暖頂即攬方便法成似道賢人。若發真成無學生方便土。攬法性五陰成彼土行人。余兩門人法例此可知。摩訶衍中明人法者。亦不言人空法不空。亦不言體有假用。但觀假名陰入等性本自空。故大品云。色性如我性我性如色性。始從初心終於後心。常觀人法俱空。故大論云。菩薩常觀涅槃行道。以觀人空即是了因種子者。論云。眾生無上者佛是。佛者即覺。覺是智慧。始覺人空終覺法空。故知觀人空是了因種也。觀法空是緣因種者。大論云。法無上者涅槃是。以生死陰斷涅槃陰興。大經云。因滅是色獲得常色。乃至識亦如是。大品云。菩薩行般若時得無等等色無等等受想行識。當知涅槃是無上法也。攬此法成無上之眾生。號之為佛。故知觀法空是緣因種也。以觀人法空即識三種佛性。故大經云。眾生佛性不即六法不離六法。不即者。此明正因佛性非陰非我。非陰故非法。非我故非人。非人故非了。非陰故非緣。故言不即六法也。不離六法者。不離眾生空而有了因不。離陰空而有緣因。故言不離六法也。佛從初發心觀人法空。修三佛性。歷六

【現代漢語翻譯】現代漢語譯本常生滅不住：指現象界的萬法，生滅變化不停留。發生暖、頂等位：指修行過程中，修行者在證悟道路上經歷的漸進階段，如暖位和頂位。即是攬方便之法成似道賢人：意思是說，通過運用各種方便法門，可以成就類似於聖賢的人。若發真成聖生方便有餘土：如果能夠真正覺悟成聖，就會往生到方便有餘土（a realm of expedient means）。攬法性色識等成彼土行人：意思是說，攝取法性、色、識等，就能成為那個佛土的修行者。若空門明有實法之體：如果空門闡明存在實法的本體。攬此實法得有假名之人：意思是說，攝取這個實法，就能得到具有假名的人。觀三假浮虛會入空平：觀察三種虛假的現象，最終會歸於空性。暖頂即攬方便法成似道賢人：暖位和頂位的修行者，通過運用方便法門，可以成就類似於聖賢的人。若發真成無學生方便土：如果能夠真正覺悟，成就無學果位，就能往生到方便土（a realm of expedient means）。攬法性五陰成彼土行人：意思是說，攝取法性和五陰，就能成為那個佛土的修行者。余兩門人法例此可知：其餘兩種修行途徑的人和法，可以依此類推得知。摩訶衍中明人法者：大乘佛法中闡明人與法的道理。亦不言人空法不空：並不說人是空性的而法不是空性的。亦不言體有假用：也不說本體是實有的而作用是虛假的。但觀假名陰入等性本自空：只是觀察假名、五陰、十二入等的自性本來就是空性的。故大品云：色性如我性，我性如色性：所以《大品般若經》中說，色的自性如同我的自性，我的自性如同色的自性。始從初心終於後心：從最初的發心到最終的證悟。常觀人法俱空：始終觀察人與法都是空性的。故大論云：菩薩常觀涅槃行道：所以《大智度論》中說，菩薩經常以觀察涅槃的方式來修行。以觀人空即是了因種子者：因為觀察人空就是了因的種子。論云：眾生無上者佛是，佛者即覺，覺是智慧：論中說，眾生中最殊勝的是佛，佛就是覺悟，覺悟就是智慧。始覺人空終覺法空：最初覺悟人空，最終覺悟法空。故知觀人空是了因種也：所以知道觀察人空是了因的種子。觀法空是緣因種者：觀察法空是緣因的種子。大論云：法無上者涅槃是：大論中說，法中最殊勝的是涅槃。以生死陰斷涅槃陰興：因為生死之陰斷滅，涅槃之陰興起。大經云：因滅是色獲得常色，乃至識亦如是：《大般涅槃經》中說，因為滅除了生滅之色，所以獲得常住之色，乃至識也是如此。大品云：菩薩行般若時得無等等色無等等受想行識：《大品般若經》中說，菩薩在修習般若時，獲得無與倫比的色、受、想、行、識。當知涅槃是無上法也：應當知道涅槃是無上的法。攬此法成無上之眾生，號之為佛：攝取這個法，成就無上的眾生，就稱為佛。故知觀法空是緣因種也：所以知道觀察法空是緣因的種子。以觀人法空即識三種佛性：因為觀察人法空，就能認識三種佛性。故大經云：眾生佛性不即六法不離六法：《大般涅槃經》中說，眾生的佛性不即是六法，也不離六法。不即者：此明正因佛性非陰非我：所謂不即，是指正因佛性不是五陰，也不是我。非陰故非法，非我故非人：不是五陰，所以不是法；不是我，所以不是人。非人故非了，非陰故非緣：不是人，所以不是了因；不是五陰，所以不是緣因。故言不即六法也：所以說不即是六法。不離六法者：不離眾生空而有了因不。離陰空而有緣因。故言不離六法也：所謂不離六法，是指不離眾生的空性而有了因，不離五陰的空性而有緣因，所以說不離六法。佛從初發心觀人法空：佛從最初發心就觀察人法空。修三佛性：修習三種佛性。歷六：經歷六個階段。

【English Translation】 English version Constantly arising and ceasing, not abiding: This refers to the phenomena of the world, which are constantly arising, ceasing, and not remaining still. Occurring in the stages of warmth and summit: This refers to the progressive stages experienced by practitioners on the path to enlightenment, such as the stages of warmth (warmth stage) and summit (peak stage). That is, embracing expedient methods to become virtuous people resembling the path: It means that by utilizing various expedient methods (upaya), one can become like a sage. If one awakens to truth and becomes a saint, one is born in the Land of Expedient Means with Remainder: If one can truly awaken and become a saint, one will be reborn in the Land of Expedient Means with Remainder (a realm of expedient means). Embracing Dharma-nature, form, consciousness, etc., to become practitioners in that land: It means that by embracing Dharma-nature (dharmata), form (rupa), consciousness (vijnana), etc., one can become a practitioner in that Buddha-land. If the emptiness gate clarifies the substance of real Dharma: If the emptiness gate clarifies that there is a substance of real Dharma. Embracing this real Dharma, one obtains a person with a provisional name: It means that by embracing this real Dharma, one can obtain a person with a provisional name. Observing the three provisional and illusory phenomena, one enters emptiness and equanimity: Observing the three provisional phenomena, one ultimately returns to emptiness. The warmth and summit stages are embracing expedient methods to become virtuous people resembling the path: Practitioners in the warmth and summit stages, by utilizing expedient methods, can become like a sage. If one awakens to truth and becomes a non-learner, one is born in the Land of Expedient Means: If one can truly awaken and achieve the state of no-more-learning (arhat), one will be reborn in the Land of Expedient Means (a realm of expedient means). Embracing Dharma-nature and the five skandhas to become practitioners in that land: It means that by embracing Dharma-nature and the five skandhas (skandha), one can become a practitioner in that Buddha-land. The people and Dharma of the other two paths can be understood by analogy: The people and Dharma of the other two paths of practice can be understood by analogy. In the Mahayana, those who clarify people and Dharma: Also do not say that people are empty but Dharma is not empty: It does not say that people are empty in nature while Dharma is not. Also do not say that the substance is real but the function is provisional: It does not say that the substance is real while the function is provisional. But only observe that provisional names, skandhas, entrances, etc., are inherently empty: Only observe that provisional names, the five skandhas, the twelve entrances (ayatana), etc., are inherently empty. Therefore, the Great Perfection says: 'The nature of form is like my nature, my nature is like the nature of form': Therefore, the Mahaprajnaparamita Sutra says, 'The nature of form is like my nature, my nature is like the nature of form.' From the initial mind to the final mind: Always observe that both people and Dharma are empty: Always observe that both people and Dharma are empty. Therefore, the Great Treatise says: 'Bodhisattvas constantly observe Nirvana as the path': Therefore, the Mahaprajnaparamita-sastra says, 'Bodhisattvas constantly observe Nirvana as the path.' Because observing the emptiness of people is the seed of the direct cause: The Treatise says: 'The most supreme of beings is the Buddha, the Buddha is awakening, awakening is wisdom': The Treatise says, 'The most supreme of beings is the Buddha, the Buddha is awakening, awakening is wisdom.' Initially awakening to the emptiness of people, ultimately awakening to the emptiness of Dharma: Initially awakening to the emptiness of people, ultimately awakening to the emptiness of Dharma. Therefore, know that observing the emptiness of people is the seed of the direct cause: Therefore, know that observing the emptiness of people is the seed of the direct cause. Observing the emptiness of Dharma is the seed of the conditional cause: The Great Treatise says: 'The most supreme of Dharma is Nirvana': The Great Treatise says, 'The most supreme of Dharma is Nirvana.' Because the skandhas of birth and death are cut off, and the skandhas of Nirvana arise: Because the skandhas of birth and death are cut off, and the skandhas of Nirvana arise. The Great Sutra says: 'Because the cause of extinction is form, one obtains constant form, and so on for consciousness': The Mahaparinirvana Sutra says, 'Because the cause of extinction is form, one obtains constant form, and so on for consciousness.' The Great Perfection says: 'When Bodhisattvas practice Prajna, they obtain incomparable form, incomparable sensation, perception, volition, and consciousness': The Mahaprajnaparamita Sutra says, 'When Bodhisattvas practice Prajna, they obtain incomparable form, incomparable sensation, perception, volition, and consciousness.' You should know that Nirvana is the supreme Dharma: You should know that Nirvana is the supreme Dharma. Embracing this Dharma, one becomes the supreme being, called the Buddha: Embracing this Dharma, one becomes the supreme being, called the Buddha. Therefore, know that observing the emptiness of Dharma is the seed of the conditional cause: Therefore, know that observing the emptiness of Dharma is the seed of the conditional cause. Because observing the emptiness of people and Dharma, one recognizes the three Buddha-natures: Because observing the emptiness of people and Dharma, one recognizes the three Buddha-natures. Therefore, the Great Sutra says: 'The Buddha-nature of sentient beings is neither identical to the six dharmas nor separate from the six dharmas': The Mahaparinirvana Sutra says, 'The Buddha-nature of sentient beings is neither identical to the six dharmas nor separate from the six dharmas.' Not identical: This clarifies that the direct cause Buddha-nature is neither skandhas nor self: 'Not identical' means that the direct cause Buddha-nature is neither the five skandhas nor the self. Not skandhas, therefore not Dharma; not self, therefore not people: Not the five skandhas, therefore not Dharma; not the self, therefore not people. Not people, therefore not the direct cause; not skandhas, therefore not the conditional cause: Not people, therefore not the direct cause; not the five skandhas, therefore not the conditional cause. Therefore, it is said not identical to the six dharmas: Therefore, it is said not identical to the six dharmas. Not separate from the six dharmas: Not separate from the emptiness of sentient beings, there is the direct cause. Not separate from the emptiness of the skandhas, there is the conditional cause. Therefore, it is said not separate from the six dharmas: 'Not separate from the six dharmas' means that not separate from the emptiness of sentient beings, there is the direct cause; not separate from the emptiness of the skandhas, there is the conditional cause. Therefore, it is said not separate from the six dharmas. The Buddha, from the initial aspiration, observes the emptiness of people and Dharma: The Buddha, from the initial aspiration, observes the emptiness of people and Dharma. Cultivates the three Buddha-natures: Cultivates the three Buddha-natures. Experiences six: Experiences six stages.

即位成六即人法。今觀世音未是究竟之人法。即是分證之人法。前一番問答是分釋無上之人稱觀世音。后一番問答分釋攬無上之法故稱普門。當知人法因緣故。故名觀世音普門也。二釋慈悲者。悲名愍傷慈名愛念。愍故拔苦念故與樂。菩薩若但起慈悲心不牢固。故鬚髮弘誓加持使堅。譬如工匠造物節廨雖復相應若無膠漆則有零落。誓願如膠亦復如是。悲心愍傷。拔於世間苦集因果興兩誓願。所謂眾生無邊誓願度。煩惱無量誓願斷。此兩誓願從大悲心起。以慈愛故。欲與道滅出世因果之樂興兩誓願。所謂法門無邊誓願知。無上佛道誓願成。此兩誓願從大慈心起。但前明人法凡聖不同。今辯慈悲大小亦異。若三藏行人觀分段生老病死八苦即起誓願。眾生無邊誓願度。若觀分段顛倒結業而起誓願。煩惱無量誓願斷。欲令眾生觀此因果無常生滅唸唸流動。修于道品即起誓願。法門無量誓願知。若觀真諦無為之理即起誓願。無上佛道誓願成。如此慈悲緣有作四諦所起也。

複次通教觀老死八苦如幻如化。眾生顛倒謂為真實即起誓願。貪恚癡等如幻如化。眾生顛倒為之受惱即起誓願。觀即色是空即識是空。即貪癡等是空。非色滅空色性自空。空亦不可得。而眾生不能即色是空即起誓願。又觀涅槃若有一法過涅槃者我亦說如幻

化。而眾生謂有佛道。可求即起誓願。是約無生四諦起慈悲誓願也。別教觀假名之法森羅萬象。應須分別導利眾生。那得沈空取證。觀此苦果非止一種即起誓願。無量之苦由無量集。集既無量治亦無量。滅亦無量。如此誓願。緣界內外苦集因果無量四諦而起誓願也。圓教觀法界圓融。本非違非順非明非闇無明闇故則違。違之則有苦集因果。智慧明故則順。順之則有道滅因果。緣此違順因果而起慈悲。譬如磁石不作心想任運吸鐵。今此慈悲不作眾生及以法想。任運拔苦與樂。故名無緣慈悲也。菩薩從初發心修無緣慈悲歷六即位。今此觀音是分證慈悲。若前一番問答明無緣大悲拔苦。一心稱名即得解脫。后一番問答從無緣大慈普門與樂。皆令得度。故知以大慈大悲因緣故名觀世音普門也。三釋福慧者。亦名定慧。定名靜愛慧名觀策。大論云。定愛慧策。寂照之智無幽不朗。如明鏡高堂。福德禪定純厚資發。如明燈凈油。亦稱為目足備得入清涼池。池即涅槃。涅槃稱為二種莊嚴莊嚴法身。釋此定慧自有多種。三藏以無常觀理為慧。以事中諸禪定為福。以定資慧發真無漏天然之理。名為法身。若通教但以體法異於析法爾。若別教以緣修智慧與諸禪定。助開中道法身也。圓教以實相觀為慧。實相寂定為福。共顯非定非慧之理。名

【現代漢語翻譯】現代漢語譯本：化。而眾生認為有佛道，可以追求，於是發起誓願。這是依據無生四諦發起慈悲誓願。別教觀假名之法，森羅萬象，應當分別引導利益眾生，怎能沉溺於空性而求證自身解脫？觀察這苦果不止一種，便發起誓願。無量的痛苦源於無量的集（苦因），集既然無量，對治的方法也無量，滅（苦滅）也無量。如此誓願，緣于界內外的苦集因果，無量的四諦而發起誓願。圓教觀法界圓融，本來就非違背也非順從，非明也非暗。因為無明昏暗的緣故，所以違背，違背就會有苦集因果；因為智慧明亮的緣故，所以順從，順從就會有道滅因果。緣于這違背和順從的因果而發起慈悲。譬如磁石不作任何心想，自然而然地吸引鐵。如今這慈悲不作眾生以及法的想法，自然而然地拔除痛苦給予快樂，所以稱為無緣慈悲。菩薩從最初發心修無緣慈悲，經歷六即位。如今這位觀音（Avalokiteśvara）是分證慈悲。如果前一番問答闡明無緣大悲拔除痛苦，一心稱念名號就能得到解脫；后一番問答是從無緣大慈普門給予快樂，使一切眾生都能得到度化。所以知道因為大慈大悲的因緣，所以名為觀世音（Avalokiteśvara）普門。三、解釋福慧，也叫定慧。定名為靜愛，慧名為觀策。《大智度論》說，定是愛，慧是策。寂靜光照的智慧沒有幽暗不照亮，如同明鏡高堂。福德禪定純厚，資助啓發，如同明燈凈油。也可以稱為具備了眼睛和足，得以進入清涼池。池就是涅槃（Nirvana），涅槃稱為二種莊嚴莊嚴法身。解釋這定慧，自有多種。三藏教以無常觀理為慧，以事中的各種禪定為福，以定資助慧，啓發真實無漏天然之理，名為法身。如果通教只是以體法異於析法罷了。如果別教以緣修智慧與各種禪定，幫助開啟中道法身。圓教以實相觀為慧，實相寂定為福，共同顯現非定非慧的道理，名為法身。

【English Translation】 English version: Transformation. Sentient beings believe there is a Buddha-path that can be sought, and thus they make vows. This is making vows of compassion based on the Four Noble Truths of non-origination. The Distinct Teaching (別教) observes the myriad phenomena of provisional names (假名), and one should separately guide and benefit sentient beings. How can one sink into emptiness and seek self-liberation? Observing that this suffering fruit is not just one kind, one then makes vows. Limitless suffering arises from limitless accumulation (of causes), and since accumulation is limitless, the remedies are also limitless, and cessation (of suffering) is also limitless. Such vows are made based on the limitless Four Noble Truths of suffering, accumulation, cause and effect within and beyond the realms. The Perfect Teaching (圓教) observes the perfect fusion of the Dharma Realm, which is originally neither contrary nor compliant, neither bright nor dark. Because of the darkness of ignorance, there is contrariness, and with contrariness, there are the causes and effects of suffering and accumulation. Because of the brightness of wisdom, there is compliance, and with compliance, there are the causes and effects of the path and cessation. Compassion arises from these causes and effects of contrariness and compliance. For example, a magnet does not make any mental effort but naturally attracts iron. Now, this compassion does not create thoughts of sentient beings or of dharmas, but naturally removes suffering and gives joy, hence it is called unconditioned compassion. Bodhisattvas, from their initial aspiration, cultivate unconditioned compassion through the Six Identities. Now, this Avalokiteśvara (觀音) is the partial realization of compassion. If the previous question and answer clarified that unconditioned great compassion removes suffering, and single-mindedly reciting the name leads to liberation, then the latter question and answer is from unconditioned great compassion universally giving joy, enabling all to be delivered. Therefore, it is known that because of the causes and conditions of great compassion, he is named Avalokiteśvara (觀世音) Universal Gate. Third, explaining blessings and wisdom, also called concentration and wisdom. Concentration is called still love, and wisdom is called observation and encouragement. The Mahaprajnaparamita Sastra (大智度論) says, 'Concentration is love, wisdom is encouragement.' The wisdom of stillness and illumination leaves no darkness unilluminated, like a bright mirror in a high hall. The blessings of meditation are pure and profound, aiding and inspiring, like a bright lamp with pure oil. It can also be called having both eyes and feet, enabling one to enter the cool pond. The pond is Nirvana (涅槃), and Nirvana is called the two kinds of adornment adorning the Dharmakaya (法身). Explaining this concentration and wisdom, there are many kinds. The Tripitaka Teaching (三藏教) takes the contemplation of impermanence as wisdom, the various meditations in practice as blessings, and uses concentration to aid wisdom, revealing the true, unconditioned, natural principle, called the Dharmakaya. If the Common Teaching (通教) only takes the embodiment of Dharma as different from the analysis of Dharma. If the Distinct Teaching (別教) uses the wisdom cultivated through conditions and the various meditations to help open the Middle Way Dharmakaya. The Perfect Teaching (圓教) takes the contemplation of reality as wisdom, and the stillness of reality as blessings, together revealing the principle of neither concentration nor wisdom, called Dharmakaya (法身).

實相法身。今圓教菩薩。從初發心修此不二定慧歷於六即。觀音所以用智光照苦者。苦是顛倒迷惑所致。智慧是破惑之法。故智慧能拔苦。華嚴云。又放光明名智慧。又放光明名無惱。思益亦然。請觀音云。普放凈光明滅除癡闇瞑。故知前問答應機拔苦。是從慧莊嚴以得名。后問答住首楞嚴普現色身。不起滅定現此威儀。安禪千偈贊諸法王。故知普門示現從福德受名。良以福。慧因緣故名觀世音普門也。四釋真應者。真名不偽不動。應名稱適根緣。集藏名身。若契實相不偽不動之理。即能稱機而應。譬如攬映象對即形。此之真應不得相離。苦外道作意修通雖能變化。譬如瓦石光影不現。豈可以此為應。尚未破四住顯偏真理。那忽有中道真應。若二乘變化修通所得此亦非應。譬如圖畫作意乃成了不相似。大乘不爾。得實相真譬得明鏡。不須作意法界色像即對即應。如鏡寫像與真不殊。是時乃名真寂身應。菩薩從初發心歷於六即。今經。前問答明於真寂而不動法界大益。觀音從真身得名。后問答明隨機廣利出沒多端。普門是從應身得名。良以真應因緣故。名觀世音普門也。五釋藥樹王身如意珠王身者。藥王療治苦患。出柰女經。珠是如意之寶。廣歷諸教明治病得寶。今約圓教明者。如華嚴云。有上藥樹其根深入枝葉四布。

【現代漢語翻譯】現代漢語譯本實相法身（Dharmakāya，真如法性之身）。現在圓教（Perfect Teaching）的菩薩，從最初發心修行這不二的定慧（Samādhi and Prajñā，禪定與智慧），經歷六即（Six Identities，六個階段）。觀世音菩薩用智慧之光照亮苦難的原因是，苦難是由顛倒迷惑所致。智慧是破除迷惑的方法，所以智慧能夠拔除痛苦。《華嚴經》（Avataṃsaka Sūtra）說：『又放光明名智慧，又放光明名無惱。』《思益經》（Vimalakīrti Nirdeśa Sūtra）也是如此。請觀世音菩薩：『普放凈光明，滅除癡闇瞑。』由此可知，前面的問答是應機拔苦，是從慧莊嚴（wisdom adornment）而得名。後面的問答是安住首楞嚴三昧（Śūraṅgama Samādhi），普遍示現色身，不起滅盡定（Cessation Samādhi）而現此威儀，安禪千偈贊諸法王（Dharma Kings）。由此可知，普門示現是從福德（merit）受名。正是因為福慧因緣的緣故，所以名為觀世音普門。四、解釋真應（True and Responsive）身：真，名為不虛偽、不動搖。應，名稱是適應根機因緣。集藏名為身。如果契合實相不虛偽不動搖的道理，就能應機而應。譬如照鏡子，鏡子能反映出影像。這真應是不可分離的。苦外道（Tirthikas，非佛教修行者）作意修通，雖然能夠變化，譬如瓦石，光影不顯現，怎麼能以此為應？尚未破除四住地煩惱（Four Abodes of Defilements），顯現偏真之理，哪裡會有中道真應？如果二乘（Śrāvakas and Pratyekabuddhas，聲聞和緣覺）變化修通所得，這也並非是應。譬如畫圖，作意乃成了不相似。大乘（Mahāyāna）不是這樣。得到實相真如，譬如得到明鏡，不須作意，法界色像即對即應。如鏡子寫照影像，與真不殊。這時才名為真寂身應。菩薩從最初發心經歷六即。今經，前面的問答闡明真寂而不動搖的法界大益，觀世音菩薩是從真身得名。後面的問答闡明隨機廣利，出沒多端，普門是從應身得名。正是因為真應因緣的緣故，所以名為觀世音普門。五、解釋藥樹王身（Medicine Tree King Body）、如意珠王身（Cintāmaṇi Jewel King Body）：藥王療治苦患，出自《柰女經》（Nairātmyāvadāna Sūtra）。珠是如意之寶，廣泛經歷諸教，明治病得寶。現在用圓教來闡明，如《華嚴經》說：『有上藥樹，其根深入，枝葉四布。』

【English Translation】 English version The Dharmakāya (True Body of Reality). Now, the Bodhisattvas of the Perfect Teaching, from their initial aspiration, cultivate this non-dual Samādhi and Prajñā (meditative concentration and wisdom), progressing through the Six Identities. The reason why Avalokiteśvara (Guanyin) uses the light of wisdom to illuminate suffering is that suffering is caused by inverted delusion. Wisdom is the method to break through delusion, so wisdom can eradicate suffering. The Avataṃsaka Sūtra (Flower Garland Sutra) says: 'Again, emitting light is called wisdom; again, emitting light is called no affliction.' The Vimalakīrti Nirdeśa Sūtra (Discourse on Emancipation) is also like this. Please, Avalokiteśvara: 'Universally emit pure light, extinguishing the darkness of ignorance.' From this, we know that the previous questions and answers are responding to the opportunity to eradicate suffering, and the name is derived from the adornment of wisdom. The later questions and answers are abiding in the Śūraṅgama Samādhi (Heroic March Samadhi), universally manifesting the physical body, without arising from the Cessation Samādhi, manifesting this dignified demeanor, peacefully chanting thousands of verses praising all the Dharma Kings. From this, we know that the universal manifestation of the Universal Gate (Samantamukha) derives its name from merit. It is precisely because of the causes and conditions of merit and wisdom that it is called Avalokiteśvara Universal Gate. Fourth, explaining the True and Responsive Body: 'True' means not false, not moving. 'Responsive' means adapting to the roots and conditions of beings. The collection and storage is called the body. If it accords with the principle of true reality, which is not false and unmoving, then it can respond according to the opportunity. For example, looking at a mirror, the mirror reflects the image. This true response cannot be separated. The Tirthikas (non-Buddhist practitioners) intentionally cultivate supernatural powers, although they can transform, it is like tiles and stones, where light and shadow do not appear. How can this be considered a response? They have not yet broken through the Four Abodes of Defilements, revealing the principle of partial truth, so how can there be a Middle Way true response? If the transformations and supernatural powers obtained by the Two Vehicles (Śrāvakas and Pratyekabuddhas) are also not a response. For example, drawing a picture, intentionally creating something dissimilar. Mahāyāna is not like this. Obtaining the true reality is like obtaining a bright mirror, without needing intention, the forms and images of the Dharma Realm immediately correspond and respond. Like a mirror reflecting an image, it is no different from the truth. At this time, it is called the True Tranquil Body Response. Bodhisattvas, from their initial aspiration, progress through the Six Identities. In this sutra, the previous questions and answers clarify the great benefit of the Dharma Realm that is true and tranquil and unmoving. Avalokiteśvara derives his name from the True Body. The later questions and answers clarify the widespread benefit according to the opportunity, with numerous appearances and disappearances. The Universal Gate derives its name from the Responsive Body. It is precisely because of the causes and conditions of the True and Responsive that it is called Avalokiteśvara Universal Gate. Fifth, explaining the Medicine Tree King Body and the Cintāmaṇi Jewel King Body: The Medicine King heals suffering and affliction, as described in the Nairātmyāvadāna Sūtra. The jewel is a wish-fulfilling treasure, widely experienced in various teachings, clarifying the healing of illness and obtaining treasure. Now, using the Perfect Teaching to clarify, as the Avataṃsaka Sūtra says: 'There is a supreme medicine tree, its roots deeply planted, its branches and leaves spreading in all directions.'

根莖枝葉皆能愈病。聞香觸身無不得益。菩薩亦如是。大悲熏身形聲利物名大藥王。身又如如意。珠能雨大千珍寶隨意而不窮不。盡菩薩大慈熏身與眾生。樂名如意珠王。身此亦約六即判位。就前問答遍救幽厄苦難。此從藥王身以得名。從后問答稱適所求。雨實相雨得涅槃樂。此從如意珠王身以得名。故知二身因緣名觀世音普門也。六釋冥顯兩益者。冥是冥密顯是彰露。大聖恒以二益利安一切。而眾生及以下地日用不知。譬如日月照世。盲雖不見實荷深恩。故藥草喻云。而諸草木不覺不知只同是一地。下品不知上品冥顯兩益。如文殊不知妙音神力所作。以不知故名為冥益。此亦約六即判位。若就前問答。不見形聲密荷深祐。名為冥益。聖人之益雖不可知。聖欲使知蜫蟲能知。如后問答親睹色身得聞說法。視聽彰灼法利顯然。故知觀音從冥益得名。普門從顯益得名。以冥顯因緣故名觀世音普門也。七釋權實者。權是暫用實非暫用。略言權實則有三種。一自行論權實。自觀中道為實二觀為權。二就化他論權實。他根性不同。或說權為實說實為權。不可定判。但約他意以明權實也。三自行化他合明權實者。若自觀三諦有權有實。皆名為實。化他隨緣亦有權有實。皆名為權。用此三義歷四教。復就自行權實明六即判位。尋此品

【現代漢語翻譯】現代漢語譯本根、莖、枝、葉都能治病。聞到香味、接觸身體沒有不得益處的。菩薩也像這樣，大悲心薰染身心，以形像和聲音利益眾生，名為大藥王（能治眾生煩惱病的大菩薩）。菩薩的身又像如意珠（能滿足眾生願望的寶珠），能降下大千世界的珍寶，隨心所欲而不會窮盡。菩薩的大慈悲薰染身心，給予眾生快樂，名為如意珠王（能滿足眾生一切願望的菩薩）。這也可以用六即位（理即、名字即、觀行即、相似即、分證即、究竟即）來判別位次。就前面的問答來說，普遍救助幽冥中的災厄苦難，這是從藥王身而得名。從後面的問答來說，能滿足眾生所求，降下實相之雨，得到涅槃的快樂，這是從如意珠王身而得名。所以知道藥王身和如意珠王身這二身的因緣，名為觀世音普門。六、解釋冥益和顯益兩種利益。冥是暗中，顯是彰顯。大聖（指觀世音菩薩）經常用這兩種利益來安樂一切眾生，而眾生以及下地菩薩每天都在受用，卻不知道。譬如太陽和月亮照耀世界，盲人雖然看不見，實際上也承受著很深的恩惠。所以藥草的譬喻說：『而各種草木不覺不知，只同在一塊土地上。』下品位的人不知道上品位的人所給予的冥益和顯益，就像文殊菩薩不知道妙音菩薩的神力所為。因為不知道，所以稱為冥益。這也可以用六即位來判別位次。如果就前面的問答來說，不見菩薩的形像和聲音，卻暗中承受著菩薩深深的護佑，名為冥益。聖人的利益雖然不可知，但聖人想要讓蜫蟲也能知道。如後面的問答，親眼見到菩薩的色身，得聞菩薩說法，視聽清楚明白，法益明顯，所以知道觀音從冥益得名，普門從顯益得名。因為冥益和顯益的因緣，所以名為觀世音普門。七、解釋權巧和真實。權是暫時使用，實不是暫時使用。簡略地說，權和實有三種：一、就自身修行來說，觀中道為實，二觀為權。二、就教化他人來說，因為他人的根性不同，或者說權為實，或者說實為權，不可定判，但根據他人的意願來闡明權和實。三、自身修行和教化他人合起來說明權和實，如果自身觀三諦（空諦、假諦、中諦）有權有實，都名為實；教化他人隨順因緣也有權有實，都名為權。用這三種意義來歷釋四教（藏教、通教、別教、圓教），再就自身修行的權實來闡明六即位。尋繹此品（指《觀世音菩薩普門品》）。

【English Translation】 English version Roots, stems, branches, and leaves can all cure diseases. Smelling the fragrance and touching the body will undoubtedly bring benefits. Bodhisattvas are also like this. Great compassion permeates their bodies, and they benefit beings through forms and sounds, hence the name Great Medicine King (a Bodhisattva who can cure the afflictions of beings). The body of a Bodhisattva is also like a Mani jewel (a gem that fulfills wishes), capable of raining down treasures from the great thousand worlds, fulfilling desires without end. The great compassion of a Bodhisattva permeates their body, giving joy to beings, hence the name King of Mani Jewels (a Bodhisattva who can fulfill all wishes of beings). This can also be judged by the Six Identities (Identity in Principle, Identity in Name, Identity in Practice, Identity in Resemblance, Identity in Partial Realization, Identity in Ultimate Realization). Regarding the previous questions and answers, universally rescuing the calamities and sufferings in the dark realms, this is named after the Medicine King Body. From the later questions and answers, it can fulfill the requests of beings, raining down the rain of true reality, and attaining the joy of Nirvana, this is named after the King of Mani Jewels Body. Therefore, it is known that the causes and conditions of these two bodies, the Medicine King Body and the King of Mani Jewels Body, are named Avalokiteśvara（觀世音） Universal Gate（普門） . Sixth, explain the two kinds of benefits, hidden and manifest. Hidden is secret, manifest is evident. The Great Sage (referring to Avalokiteśvara Bodhisattva) constantly uses these two benefits to bring peace and happiness to all beings, but beings and those in the lower stages use them daily without knowing it. For example, the sun and moon illuminate the world, and although the blind cannot see, they actually receive deep grace. Therefore, the analogy of medicinal herbs says: 'But all the grasses and trees do not realize or know, they are only on the same land.' Those in the lower ranks do not know the hidden and manifest benefits given by those in the higher ranks, just as Mañjuśrī（文殊） Bodhisattva did not know the miraculous power of Wonderful Sound（妙音） Bodhisattva. Because they do not know, it is called hidden benefit. This can also be judged by the Six Identities. If we consider the previous questions and answers, without seeing the form and sound of the Bodhisattva, one secretly receives the deep protection of the Bodhisattva, which is called hidden benefit. Although the benefits of the sage are unknowable, the sage wants even insects to know. As in the later questions and answers, one personally sees the physical body of the Bodhisattva and hears the Bodhisattva preach the Dharma, seeing and hearing clearly and distinctly, and the benefits of the Dharma are evident. Therefore, it is known that Avalokiteśvara（觀音） is named after hidden benefit, and Universal Gate（普門） is named after manifest benefit. Because of the causes and conditions of hidden and manifest benefits, it is named Avalokiteśvara（觀世音） Universal Gate（普門） . Seventh, explain expedient and real. Expedient is temporary use, real is not temporary use. Briefly speaking, there are three kinds of expedient and real: First, regarding self-cultivation, contemplating the Middle Way is real, and the two contemplations are expedient. Second, regarding teaching others, because the faculties of others are different, one may say that the expedient is real, or say that the real is expedient, which cannot be definitively judged, but one should clarify the expedient and real according to the wishes of others. Third, self-cultivation and teaching others are combined to explain expedient and real. If one contemplates the Three Truths (Truth of Emptiness, Truth of Provisional Existence, Truth of the Middle Way) in oneself, there are expedient and real, all of which are called real; teaching others according to conditions also has expedient and real, all of which are called expedient. Use these three meanings to explain the Four Teachings (Tripitaka Teaching, Common Teaching, Distinct Teaching, Perfect Teaching), and then explain the Six Identities based on the expedient and real of self-cultivation. Examine this chapter (referring to the 'Universal Gate Chapter of Avalokiteśvara Bodhisattva').

意是明自行化他論權實前。問答從自行化他之實智益物后。問答從自行化他之權以益物。故知權實因緣故。名觀世音普門也。八釋本跡者。本名實得跡名應現。若通途作本跡者。世智凡夫本意難測。乃至別教本跡。若圓教無始發心。初破無明所得法身者名之為本。垂形百億高下不定稱之為跡。若一往判真應。多用上地為真為本。下地為應為跡。地地傳作此判。真本唯據于高應跡唯指于下。此義不可。今細明本跡則與真應異。本是實得。始坐道場及初住所得法身即是其本。跡為上地之佛及作上地菩薩悉名為跡。不可以上。地高故稱之為本。始得初住目之為跡。何以故。實不得上地上地非本。實得下地下地非跡。故壽量云。隨自意隨他意。是本跡意也。就本跡明六即。就前問答不可說示。但冥祐前人。從本地得名。后問答殊形異狀應現度脫。從跡地得名。故知本跡因緣故。名觀世音普門也。九釋了因緣因者。了是顯發緣是資助。資助於了顯發法身。了者即是般若觀智。亦名慧行正道智慧莊嚴。緣者即是解脫。行行助道福德莊嚴。大論云一人能耘一人能種。種喻于緣耘喻于了。通論教教皆具緣了義。今正明圓教二種莊嚴之因。佛具二種莊嚴之果。原此因果根本即是性德緣了也。此之性德本自有之非適今也。大經云。一切諸法

【現代漢語翻譯】現代漢語譯本『意是明自行化他論權實前』。問答從自行化他之實智（真實的智慧）益物后。問答從自行化他之權（方便）以益物。故知權實因緣故，名觀世音（Avalokiteśvara，觀照世間聲音的菩薩）普門也。八釋本跡者。本名實得，跡名應現。若通途作本跡者，世智凡夫本意難測。乃至別教本跡。若圓教無始發心，初破無明所得法身（Dharmakāya，佛的法性身）者名之為本。垂形百億高下不定稱之為跡。若一往判真應，多用上地為真為本，下地為應為跡。地地傳作此判。真本唯據于高，應跡唯指于下。此義不可。今細明本跡則與真應異。本是實得。始坐道場及初住所得法身即是其本。跡為上地之佛及作上地菩薩悉名為跡。不可以上地高故稱之為本。始得初住目之為跡。何以故？實不得上地上地非本。實得下地下地非跡。故壽量云：『隨自意隨他意』，是本跡意也。就本跡明六即。就前問答不可說示。但冥祐前人，從本地得名。后問答殊形異狀應現度脫，從跡地得名。故知本跡因緣故，名觀世音普門也。九釋了因緣因者。了是顯發，緣是資助。資助於了顯發法身。了者即是般若（Prajñā，智慧）觀智，亦名慧行正道智慧莊嚴。緣者即是解脫，行行助道福德莊嚴。《大論》云：『一人能耘，一人能種』。種喻于緣，耘喻于了。通論教教皆具緣了義。今正明圓教二種莊嚴之因。佛具二種莊嚴之果。原此因果根本即是性德緣了也。此之性德本自有之非適今也。《大經》云：『一切諸法』

【English Translation】 English version 'The meaning is to clarify the priority of self-practice and the transformation of others in discussing the provisional and the real.' The questions and answers follow the benefit of beings through the real wisdom (true wisdom) of self-practice and the transformation of others. The questions and answers follow the benefit of beings through the expedient (skillful means) of self-practice and the transformation of others. Therefore, knowing the cause and condition of the provisional and the real, it is named Avalokiteśvara (the Bodhisattva who contemplates the sounds of the world) Universal Gate. Eight explanations of the origin and manifestation: the origin is named 'actual attainment,' and the manifestation is named 'responsive appearance.' If the origin and manifestation are treated in a general way, the original intention of worldly wisdom and ordinary people is difficult to fathom, even regarding the origin and manifestation of the distinct teachings. If, in the perfect teaching, the initial aspiration is without beginning, the Dharmakāya (the Dharma body of the Buddha) attained by initially breaking through ignorance is named the origin. The manifestation of hundreds of billions of forms, high and low, is called the manifestation. If one judges truth and response in a straightforward manner, the higher grounds are often taken as truth and origin, and the lower grounds as response and manifestation. This judgment is transmitted from ground to ground. The true origin is based solely on the high, and the responsive manifestation is pointed solely to the low. This meaning is unacceptable. Now, clarifying the origin and manifestation in detail differs from truth and response. The origin is actual attainment. The Dharmakāya attained at the beginning of sitting in the Bodhimaṇḍa and the initial dwelling is the origin. The manifestation is all Buddhas of the higher grounds and Bodhisattvas acting in the higher grounds. One cannot call it the origin because the higher ground is high. The initial attainment of the initial dwelling is designated as the manifestation. Why? Because the actual attainment does not occur on the higher grounds; the higher grounds are not the origin. The actual attainment occurs on the lower grounds; the lower grounds are not the manifestation. Therefore, the Chapter on the Duration of Life says, 'According to one's own intention, according to others' intentions,' this is the meaning of origin and manifestation. Explaining the six identities based on origin and manifestation, it cannot be explained or shown based on the previous questions and answers. However, the former person is secretly blessed and obtains the name from the local ground. The later questions and answers, with different shapes and appearances, respond and liberate, obtaining the name from the manifested ground. Therefore, knowing the cause and condition of origin and manifestation, it is named Avalokiteśvara Universal Gate. Nine explanations of the causal conditions: 'cause' means manifestation, and 'condition' means assistance. Assistance leads to the manifestation of the Dharmakāya. 'Manifestation' is Prajñā (wisdom) contemplation, also named the path of wisdom practice, the adornment of wisdom. 'Condition' is liberation, the practice of assisting the path, the adornment of merit and virtue. The Great Treatise says, 'One person can plow, and one person can sow.' Sowing is likened to condition, and plowing is likened to manifestation. Generally speaking, all teachings possess the meaning of causal conditions. Now, we are clarifying the cause of the two kinds of adornments in the perfect teaching. The Buddha possesses the result of the two kinds of adornments. The origin of this cause and effect is the causal conditions of inherent virtue. This inherent virtue is originally present and not just now. The Great Sutra says, 'All dharmas.'

本性自空。亦用菩薩修習空故見諸法空。即了因種子本自有之。又云。一切眾生皆有初地味禪。思益云。一切眾生即滅盡定。此即緣因種子本自有之。以此二種方便修習漸漸增長。起于毫末得成修得合抱大樹。摩訶般若首楞嚴定。此一科不論六即。但就根本性德義爾。前問答從了種受名。后問答從緣種受名。故知了因緣因。故名觀世音普門也。十釋智斷者。通途意。智即有為功德滿。亦名圓凈涅槃言有為功德者。即是因時智慧。有照用修成之義故稱有為。因雖無常而果是常。將因來名果故言有為功德滿也。斷即無為功德滿。亦名解脫。亦名方便凈涅槃。言無為者。若小乘但取煩惱滅無為斷。但離虛妄名為解脫。其實未得一切解脫。此乃無體之斷德也。大乘是有體之斷。不取滅無為斷。但取隨所調伏眾生之處。惡不能染。縱任自在無有累縛。名為斷德。指此名無為功德。故凈名云。不斷癡愛起諸明脫。又云。于諸見不動而修三十七品。愛見為侍。亦名如來種。乃至五無間皆生解脫。無所染礙名為一切解脫。即是斷德無為也。寂而常照即智德也。小乘灰身滅智。既其無身將何入生死。而論調伏無礙無染。滅智何所照寂如此智斷圓極故法身顯著。即是三種佛性義圓也。法身滿足即是非因非果正因滿。故云隱名如來藏顯名法身

【現代漢語翻譯】現代漢語譯本本性本來就是空寂的。也正是因為菩薩修習空性的緣故，才能證見諸法皆空。這說明了因種子本來就存在於本性之中。經中又說，一切眾生都具有初禪的滋味。如《思益經》所說，一切眾生當下就在滅盡定中。這說明緣因種子本來就存在於本性之中。憑藉這兩種方便，通過修習逐漸增長，從細微之處開始，最終長成合抱的大樹。《摩訶般若首楞嚴定》（Mahaprajna Shurangama Samadhi），這一科不討論六即（六個階段的即），只是就根本的性德而言。前面的問答是從了因種子受名，後面的問答是從緣因種子受名。所以知道，了因和緣因，因此名為觀世音普門。十釋智斷，從通途的意義上講，智就是有為功德圓滿，也叫做圓凈涅槃。所說的有為功德，就是指因地時的智慧，具有照用修成的意義，所以稱為有為。因雖然是無常的，但果卻是常住的，將因稱為果，所以說有為功德圓滿。斷就是無為功德圓滿，也叫做解脫，也叫做方便凈涅槃。所說的無為，如果小乘只是取煩惱滅盡的無為斷，只是離開虛妄，名為解脫，其實並沒有得到一切解脫。這只是無體的斷德。大乘是有體的斷，不取滅無為斷，只是取隨所調伏眾生之處，惡不能染，縱任自在，沒有累贅束縛，名為斷德。指這個名為無為功德。所以《凈名經》（Vimalakirti Sutra）說，『不斷癡愛，起諸明脫』。又說，『于諸見不動，而修三十七品』。愛見作為侍者，也叫做如來種，乃至五無間地獄都能生起解脫，沒有染著障礙，名為一切解脫，這就是斷德的無為。寂靜而常照，就是智德。小乘灰身滅智，既然沒有身體，又怎麼能入生死，而談論調伏無礙無染？滅了智慧，又用什麼來照寂？如此智斷圓滿到極點，所以法身顯著，這就是三種佛性的意義圓滿。法身滿足，就是非因非果的正因圓滿。所以說，隱沒時名為如來藏（Tathagatagarbha），顯現時名為法身（Dharmakaya）。

【English Translation】 English version The inherent nature is originally empty. It is also because Bodhisattvas cultivate emptiness that they see all dharmas as empty. This explains that the seed of direct cause (了因, liao yin) inherently exists within the nature. Furthermore, it is said that all sentient beings possess the taste of the first dhyana (初地味禪, chu di wei chan). The Si Yi Sutra (思益經) says that all sentient beings are immediately in the extinction samadhi (滅盡定, mie jin ding). This explains that the seed of conditioning cause (緣因, yuan yin) inherently exists within the nature. By means of these two kinds of expedients, through cultivation, they gradually increase, starting from the slightest beginning, and eventually grow into a large tree that can be embraced. The Mahaprajna Shurangama Samadhi (摩訶般若首楞嚴定) does not discuss the six identities (六即, liu ji), but only speaks of the fundamental virtuous nature. The previous questions and answers are named from the seed of direct cause, and the later questions and answers are named from the seed of conditioning cause. Therefore, knowing the direct cause and the conditioning cause, hence the name Avalokiteshvara's (觀世音, Guan Shi Yin) Universal Gate. The ten explanations of wisdom and severance, generally speaking, wisdom is the fulfillment of conditioned merit, also called perfect pure Nirvana. The so-called conditioned merit refers to the wisdom at the time of cause, which has the meaning of illuminating and using to cultivate, so it is called conditioned. Although the cause is impermanent, the result is permanent. The cause is called the result, so it is said that conditioned merit is fulfilled. Severance is the fulfillment of unconditioned merit, also called liberation, also called expedient pure Nirvana. The so-called unconditioned, if the Hinayana (小乘) only takes the extinction of afflictions as unconditioned severance, only leaving falsehood is called liberation, but in fact, all liberation has not been obtained. This is only the severance virtue without substance. The Mahayana (大乘) is the severance with substance, not taking the extinction of unconditioned severance, but only taking the place where sentient beings are subdued, evil cannot be stained, and it is free and unconstrained without burdens, called severance virtue. Referring to this is called unconditioned merit. Therefore, the Vimalakirti Sutra (凈名經) says, 'Without severing ignorance and love, arising all bright liberation.' It also says, 'Without moving in all views, cultivating the thirty-seven factors of enlightenment (三十七品, san shi qi pin).' Love and views serve as attendants, also called the Tathagata seed (如來種, Ru Lai Zhong), and even in the five uninterrupted hells (五無間, wu wu jian), liberation can arise, without defilement or obstruction, called all liberation, which is the unconditioned of severance virtue. Tranquil and constantly illuminating is the virtue of wisdom. The Hinayana reduces the body to ashes and extinguishes wisdom. Since there is no body, how can one enter birth and death, and talk about subduing without obstruction or defilement? With wisdom extinguished, what is used to illuminate tranquility? Such wisdom and severance are perfectly complete, so the Dharmakaya (法身, Fa Shen) is manifested, which is the complete meaning of the three Buddha-natures. The Dharmakaya is fulfilled, which is the complete direct cause of neither cause nor result. Therefore, it is said that when hidden, it is called the Tathagatagarbha, and when manifested, it is called the Dharmakaya.

。雖非是因而名為正因。雖非是果而名為法身。大經云。非因非果名佛性者。即是此正因佛性也。又云。是因非果名為佛性者。此據性德緣了皆名為因也。又云。是果非因名佛性者。此據修德緣了皆滿。了轉名般若緣轉名解脫。亦名菩提果。亦名大涅槃果。果皆稱為果也。佛性通於因果不縱不橫。性德時三因不縱不橫果滿時名三德。故普賢觀云。大乘因者諸法實相。大乘果者亦諸法實相。智德既滿湛然常照。隨機即應一時解脫。斷德處處調伏。皆令得度。前問答從智德分滿受名。后問答從斷德分滿受名。故知以智斷因緣名觀世音普門也。

問。此十義名字出余經。那得用釋此品。

答。大乘義通眾經共用。若不許此者。佛性出涅槃。五住二死出勝鬘。諸師那得浪用通眾經耶。此品在文雖無十名。總將二問答帖十義意。宛然可解。今已如前。今更別點句句來證十義者。如文云。以何因緣名觀世音。又云。以是因緣名觀世音。即是據人名也。後文云普門示現即是明法也。有如是等大威神力多所饒益即慈也。愍諸四眾即悲也。欲知智在說。十九說法即智慧也。一時禮拜得無量無邊福德之利。即福德也。自在之業。即法身也。何故爾。法身於一切得自在。智慧契此故名為業。壽量云。慧光照無量久修業所得。威神

【現代漢語翻譯】現代漢語譯本：雖然它不是作為『因』而被稱為『正因』（Zhengyin，真正的因），雖然它不是作為『果』而被稱為『法身』（Fashen，Dharmakaya，佛的法性之身）。《大般涅槃經》說：『非因非果名為佛性』，指的就是這正因佛性。經中又說：『是因非果名為佛性』，這是根據性德（Xingde，本有的功德）而言，緣因和了因都可稱為『因』。經中又說：『是果非因名佛性』，這是根據修德（Xiude，修習而得的功德）而言，緣因和了因都圓滿，了因轉為般若（Prajna，智慧），緣因轉為解脫（vimoksha，從束縛中解脫），也稱為菩提果（Bodhi，覺悟之果），也稱為大涅槃果（Mahaparinirvana，大解脫之果），這些『果』都可以稱為『果』。佛性貫通因和果，不縱向也不橫向。性德存在時，三因不縱向也不橫向，果報圓滿時，稱為三德（Triguna）。所以《普賢觀經》說：『大乘的因是諸法實相（Dharmadhatu，一切法的真實相狀），大乘的果也是諸法實相。』智德圓滿時，光明湛然，恒常照耀，隨眾生的根機而應現，一時之間使眾生解脫。斷德（Duande，斷除煩惱的功德）處處調伏眾生，使他們都能得度。前面的問答是從智德圓滿的角度來接受名稱，後面的問答是從斷德圓滿的角度來接受名稱。所以知道以智斷因緣來命名觀世音（Avalokiteshvara）的普門（Samantamukha，普遍之門）。問：這十義的名字出自其他經典，怎麼能用來解釋這一品？答：大乘的義理貫通各部經典，可以共同使用。如果不允許這樣，那麼佛性出自《涅槃經》，五住二死出自《勝鬘經》，各位法師怎麼能隨意引用，貫通各部經典呢？這一品在文字上雖然沒有這十個名字，但總的來說，用兩個問答來貼合這十義的意義，完全可以理解。現在已經像前面那樣解釋了。現在再分別點出每一句來證明這十義：比如經文說：『以何因緣名觀世音？』又說：『以是因緣名觀世音。』這就是根據人的名稱來解釋。後面的經文說『普門示現』，這就是說明法。『有如是等大威神力多所饒益』，這就是慈。『愍諸四眾』，這就是悲。『欲知智在說，十九說法』，這就是智慧。『一時禮拜得無量無邊福德之利』，這就是福德。『自在之業』，這就是法身。為什麼這樣說呢？法身對於一切都能自在。智慧與此相契合，所以稱為業。《壽量經》說：『慧光照無量，久修業所得。』威神（power）

【English Translation】 English version: Although it is not called 'Zhengyin' (True Cause) because of being a 'cause', it is not called 'Fashen' (Dharmakaya, the Dharma-nature body of the Buddha) because of being a 'result'. The Mahaparinirvana Sutra says: 'Neither cause nor result is called Buddha-nature', which refers to this Zhengyin Buddha-nature. The sutra also says: 'Cause but not result is called Buddha-nature', this is based on Xingde (inherent merit), both the causal cause and the enabling cause can be called 'cause'. The sutra also says: 'Result but not cause is called Buddha-nature', this is based on Xiude (merit acquired through practice), when both the causal cause and the enabling cause are fulfilled, the enabling cause transforms into Prajna (wisdom), and the causal cause transforms into Vimoksha (liberation from bondage), also called the Bodhi fruit (fruit of enlightenment), also called the Mahaparinirvana fruit (fruit of great liberation), these 'fruits' can all be called 'fruits'. Buddha-nature permeates cause and effect, neither vertically nor horizontally. When Xingde exists, the three causes are neither vertical nor horizontal, and when the fruition is complete, it is called the three virtues (Triguna). Therefore, the Universal Worthy Contemplation Sutra says: 'The cause of Mahayana is the Dharmadhatu (the true aspect of all dharmas), and the result of Mahayana is also the Dharmadhatu.' When the virtue of wisdom is complete, the light is clear and constantly illuminates, responding to the faculties of sentient beings, liberating them all at once. The virtue of severance (Duande, the merit of severing afflictions) subdues sentient beings everywhere, enabling them all to be saved. The previous question and answer accept the name from the perspective of the fulfillment of the virtue of wisdom, and the subsequent question and answer accept the name from the perspective of the fulfillment of the virtue of severance. Therefore, it is known that Avalokiteshvara's (Guanshiyin) Samantamukha (Universal Gate) is named by the causal conditions of wisdom and severance. Question: These ten meanings' names come from other sutras, how can they be used to explain this chapter? Answer: The meaning of Mahayana is common to all sutras and can be used together. If this is not allowed, then Buddha-nature comes from the Nirvana Sutra, and the five dwellings and two deaths come from the Shrimala Sutra, how can the Dharma masters arbitrarily quote and connect all the sutras? Although this chapter does not have these ten names in the text, in general, the two questions and answers fit the meaning of these ten meanings, which can be fully understood. Now it has been explained as before. Now, let's point out each sentence separately to prove these ten meanings: For example, the sutra says: 'For what reason is he named Avalokiteshvara?' And it says: 'For this reason, he is named Avalokiteshvara.' This is explained according to the name of the person. The following sutra says 'Universally manifests', which explains the Dharma. 'Having such great divine power, he greatly benefits', this is compassion. 'Pities all the four assemblies', this is sorrow. 'Wanting to know wisdom is in speaking, nineteen ways of speaking', this is wisdom. 'At one time, bowing brings immeasurable and boundless benefits', this is merit. 'The activity of freedom', this is Dharmakaya. Why is this so? The Dharmakaya is free in everything. Wisdom is in accordance with this, so it is called activity. The Lifespan Sutra says: 'The light of wisdom illuminates immeasurably, obtained through long cultivation of activity.' Divine power

之力巍巍如是。如是滿足之名。即是真身也。普門示現神通力。即應身也。游諸國土度脫眾生。即藥樹王身也。于怖畏急難之中能施無畏。即如意珠王身也。福不唐捐即冥益也。三十三身即顯益也。現佛身即實智也。現余身即權智也。觀音身即本余身即跡也。又大威神力是本方便力是跡。聞是觀世音。菩薩名者若有聞是品者。即證了因。功德不少即緣因。不肯受常舍行故。及即時觀其音聲。觀即智。皆得解脫種種調伏眾生。八萬四千發心等。是利益即斷也。第四料簡者。

問。人對觀音法對普門者。方等有。普門法王子標於人名。此義云何同。

答。此應作四句分別。人非法法非人。人即法法即人。若約華嚴次第意地。前生死行人未是實相之法。此法亦非彼人。若作不次第意者。人即實相實相即人。人法不二也。若三藏有門明無假人但實法此法非人。若空門攬實法成假人。人法兩異。若其不離人論法不離法論人。此乃是二諦意非中道之人法也。若方等對小明大論人法者。明小同三藏明大同華嚴。般若涅槃等例爾。今方等中明普門者。即大乘意。今明普門是法。何得有法無人。彼明普門是人。何得但人無法。此則人法互舉。彼經標人此處標法爾。例如小乘明身子智慧第一。余弟子各就余法門論第一。本以智

【現代漢語翻譯】現代漢語譯本之力巍巍如是。如是滿足之名，即是真身也。普門示現神通力，即應身也。游諸國土度脫眾生，即藥樹王身也。于怖畏急難之中能施無畏，即如意珠王身也。福不唐捐即冥益也。三十三身即顯益也。現佛身即實智也。現余身即權智也。觀音身即本，余身即跡也。又大威神力是本，方便力是跡。聞是觀世音（菩薩名號）。菩薩名者若有聞是品者，即證了因。功德不少即緣因。不肯受常舍行故，及即時觀其音聲。觀即智，皆得解脫種種調伏眾生。八萬四千發心等，是利益即斷也。第四料簡者。問：人對觀音（菩薩名號），法對普門者，方等有。普門法王子標於人名，此義云何同？答：此應作四句分別。人非法，法非人。人即法，法即人。若約華嚴（經名）次第意地，前生死行人未是實相之法，此法亦非彼人。若作不次第意者，人即實相，實相即人，人法不二也。若三藏有門明無假人但實法，此法非人。若空門攬實法成假人，人法兩異。若其不離人論法，不離法論人，此乃是二諦意非中道之人法也。若方等對小明大論人法者，明小同三藏，明大同華嚴（經名）。般若（智慧），涅槃（寂滅）等例爾。今方等中明普門者，即大乘意。今明普門是法，何得有法無人？彼明普門是人，何得但人無法？此則人法互舉。彼經標人，此處標法爾。例如小乘明身子（舍利弗，佛陀十大弟子之一）智慧第一，余弟子各就余法門論第一。本以智

【English Translation】 English version The power is majestic thus. The name of such fulfillment is the true body. Universally manifesting supernatural powers is the manifested body. Traveling through various lands to deliver sentient beings is the body of the medicine tree king. Being able to bestow fearlessness amidst fear and distress is the body of the wish-fulfilling jewel king. Blessings are not in vain, which is unseen benefit. The thirty-three bodies are visible benefit. Manifesting the Buddha body is true wisdom. Manifesting other bodies is expedient wisdom. The Avalokiteśvara (Bodhisattva's name) body is the origin, and other bodies are traces. Furthermore, great divine power is the origin, and expedient power is the trace. Hearing the name of Avalokiteśvara (Bodhisattva's name). If those who hear this chapter, they will realize the cause of enlightenment. Not a small amount of merit is the contributing cause. Because they are unwilling to accept permanence and abandon practice, and immediately contemplate their voices. Contemplation is wisdom, and all are liberated, variously subduing sentient beings. Eighty-four thousand aspirations, etc., are benefits that are cut off. The fourth distinction: Question: If 'person' is paired with Avalokiteśvara (Bodhisattva's name) and 'dharma' is paired with Universal Gate, as in the Vaipulya Sutras, and the Universal Gate Dharma Prince is labeled with a person's name, how is this meaning the same? Answer: This should be distinguished with four sentences. Person is not dharma, dharma is not person. Person is dharma, dharma is person. If according to the sequential meaning of the Avatamsaka (Sutra's name), the practitioner in the cycle of birth and death is not the dharma of true reality, and this dharma is also not that person. If it is taken as a non-sequential meaning, person is true reality, and true reality is person, person and dharma are not two. If the 'existence' gate of the Tripitaka clarifies that there is no false person but only real dharma, this dharma is not person. If the 'emptiness' gate gathers real dharma to form a false person, person and dharma are two different things. If one discusses dharma without separating from person, and discusses person without separating from dharma, this is the meaning of the two truths, not the person-dharma of the Middle Way. If the Vaipulya Sutras discuss person and dharma by clarifying the small and discussing the great, clarifying the small is the same as the Tripitaka, and clarifying the great is the same as the Avatamsaka (Sutra's name). The Prajna (wisdom), Nirvana (extinction), etc., are similar examples. Now, clarifying the Universal Gate in the Vaipulya Sutras is the meaning of the Mahayana. Now, clarifying that the Universal Gate is dharma, how can there be dharma without person? They clarify that the Universal Gate is person, how can there be only person without dharma? This is a mutual reference to person and dharma. That sutra labels person, and this place labels dharma. For example, the Hinayana clarifies that Shariputra (one of the Buddha's ten great disciples) is the foremost in wisdom, and the other disciples each discuss the foremost in their respective dharma gates. Originally, with wisdom

慧斷惑發真無漏。餘人無慧那得入道。既得道果果知有慧。但各舉其初門別稱第一。譬如刀刃斷物必藉于背方有利用。諸數如刀背慧數如刀刃。今普門義亦爾。但以因緣之法當普門之名。何得無了因之人耶。若並從觀音標名者。此則通漫。欲使世諦不亂互舉別名。如身具六根但稱為凈眼凈意。豈得無餘根耶。料簡慈悲者。

問。若大悲拔苦苦除即是得樂。大慈與樂樂至即是拔苦。何意兩分。

答。通論如此別則不然。譬如拔罪于獄。未施五塵身雖免痛根情未娛。此但拔苦未名與樂。又如施五塵于獄。耳眼雖悅不名拔苦。為從別義各顯一邊。故別說爾。

問。此中何意不論喜舍。

答。四無量心名雖有四但是三義。大經云。憂畢叉。畢叉名舍。舍者兩舍也。即是非慈非悲不二之意。不二而二即是慈悲。喜者。從樂生喜初欲與樂。眾生苦重不能得樂則無所可喜。若拔苦竟即能得樂。還遂本懷故樂後加喜。苦后無此故不開喜。如阿輸加王七日應死。雖有五欲之樂憂苦切心。又如一身少許痛惱能奪一身之樂。故知苦重不得樂也。

問。禪支明喜在前樂支在後。復云何。

答。禪支就從粗入細。此中慶彼得樂故喜心在後也。

複次外道修四無量自證禪定。作想虛運彼無實益。不能令

【現代漢語翻譯】現代漢語譯本：慧能斷除迷惑，從而生髮真實無漏的智慧。沒有智慧的人怎麼能進入佛道呢？既然證得了道果，自然知道智慧的作用。但各自舉出最初入門的別稱作為第一。譬如刀刃要能斷物，必須依靠刀背才能發揮作用。諸數就像刀背，慧數就像刀刃。現在普門之義也是如此，只是用因緣之法來代表普門之名。怎麼會沒有通過了悟因緣而得解脫的人呢？如果都用觀音（Avalokiteśvara）來標明，那就太籠統了。爲了使世俗的諦理不混亂，所以互相舉出不同的名稱。就像身體具有六根，但只稱為凈眼、凈意，難道就沒有其餘的根了嗎？下面來分析慈悲的含義。問：如果大悲能拔除痛苦，痛苦消除就是得到了快樂。大慈給予快樂，快樂到來就是拔除了痛苦。為什麼要把兩者分開呢？答：總的來說是這樣，但具體情況並非如此。譬如從監獄中解救罪犯，即使免除了肉體的痛苦，但沒有給予五欲的享受，根和情仍然沒有得到娛樂。這只是拔除了痛苦，還不能說是給予了快樂。又如在監獄中給予五欲的享受，即使耳眼感到愉悅，也不能說是拔除了痛苦。因為是從不同的角度各自顯現一邊，所以分別說明。問：這裡為什麼不討論喜和舍呢？答：四無量心雖然有四個名稱，但實際上只有三個含義。《大經》中說：『憂畢叉。畢叉名舍。』舍就是兩舍，即是非慈非悲的不二之意。不二而二就是慈悲。喜，是從快樂中產生喜悅，最初想要給予快樂。但眾生痛苦深重，不能得到快樂，也就沒有什麼可喜的。如果拔除了痛苦，就能得到快樂，從而滿足了最初的願望，所以快樂之後才會有喜。痛苦之後沒有這種情況，所以不展開說喜。如阿輸加王（King Ashoka）七日後將要死去，即使有五欲的快樂，憂愁痛苦也佔據了他的內心。又如一個人身上稍微有點疼痛，就能奪走全身的快樂。所以說痛苦深重就無法得到快樂。問：禪支中明明是喜在前，樂支在後，這又該怎麼解釋呢？答：禪支是從粗到細的次第。這裡是慶賀他人得到快樂，所以喜心在後。再次，外道修習四無量心，只是自己證得禪定，作意想像，他們沒有實際的利益，不能使眾生真正受益。

【English Translation】 English version: Wisdom severs delusion and gives rise to true, undefiled wisdom. How can those without wisdom enter the Path? Having attained the fruit of the Path, one naturally knows the function of wisdom. However, let each mention the initial entry point by its specific name as primary. For example, a knife's blade must rely on its back to be useful in cutting. The various numbers are like the back of the knife, while the wisdom number is like the blade. The meaning of Universal Gate (Pumen) is also similar; it simply uses the law of conditions (hetu-pratyaya) to represent the name of Universal Gate. How could there be no one who attains liberation through understanding conditions? If everything is labeled with Avalokiteśvara's name, it would be too general. To prevent confusion in worldly truth, different names are mentioned separately. Just as the body has six roots, but is only referred to as pure eye and pure mind, does that mean there are no other roots? Now, let's analyze the meaning of loving-kindness (慈, maitrī) and compassion (悲, karuṇā). Question: If great compassion removes suffering, and the removal of suffering is the attainment of happiness, and great loving-kindness gives happiness, and the arrival of happiness is the removal of suffering, why are the two separated? Answer: Generally speaking, that is the case, but specifically it is not so. For example, rescuing a prisoner from jail, even if the physical pain is relieved, if the five desires are not provided, the roots and emotions are not entertained. This is only removing suffering and cannot be called giving happiness. Also, providing the five desires in prison, even if the ears and eyes are pleased, cannot be called removing suffering. Because each manifests one side from different perspectives, they are explained separately. Question: Why are joy (喜, muditā) and equanimity (舍, upekṣā) not discussed here? Answer: Although the Four Immeasurables (四無量心, catasro 'pramāṇāḥ) have four names, they actually have only three meanings. The Mahāyāna Mahāparinirvāṇa Sūtra says: 'Upekṣā. Upekṣā means abandonment.' Abandonment is the abandonment of both, meaning neither loving-kindness nor compassion, the non-dual intention. Non-dual yet dual is loving-kindness and compassion. Joy arises from happiness, initially wanting to give happiness. But sentient beings' suffering is deep, and they cannot attain happiness, so there is nothing to be joyful about. If suffering is removed, they can attain happiness, thus fulfilling the initial wish, so joy is added after happiness. There is no such situation after suffering, so joy is not elaborated on. For example, King Ashoka was to die in seven days, even with the pleasure of the five desires, worry and suffering occupied his mind. Also, a slight pain in one's body can take away the pleasure of the whole body. Therefore, it is said that deep suffering makes it impossible to attain happiness. Question: In the dhyāna factors, joy is clearly before bliss, how is this explained? Answer: The dhyāna factors proceed from coarse to fine. Here, it is celebrating others' attainment of happiness, so the mind of joy is later. Furthermore, non-Buddhists cultivate the Four Immeasurables, only attaining dhyāna for themselves, mentally imagining, they have no real benefit, and cannot truly benefit sentient beings.

他拔苦得樂。雖自獲定虛妄世法。報盡還墮不免於苦。自他俱無利益。若二乘修四無量但自拔苦於他無益自拔分段未免變易。灰身滅智非究竟樂。今菩薩不爾。非凡夫行非賢聖行。非凡夫者不同自受禪樂。非賢聖者不同自拔于苦。不同自受樂故即與他樂。不同自拔苦故即拔他苦。亦是即拔苦是即與樂。即與樂亦即是拔苦。但分別說之誓願相對。前明拔苦后明與樂爾。料簡福慧者。

問。觀音對智稱之而拔苦。普門對福見之而得樂何也。

答。智是光明正治闇惑。惑是生死苦惱。若治闇惑之苦。豈不用智解之光。故稱智慧人名即拔苦也。法是法門門名能通。通至涅槃安樂之處。初習此法是得樂因。后證此法是得樂果。故對此普門明其與樂也。

問。福慧相須本不相離。若定而無慧者此定名癡定。譬如盲兒騎瞎馬必墮坑落塹而無疑也。若慧而無定者此慧名狂慧。譬如風中然燈搖飏。搖飏照物不了。故知福慧相資二輪平等堪能運載也。若爾。何意以智慧拔苦福德與樂耶。

自有福德是智慧智慧是福德。自有福德非智慧智慧非福德。大小乘皆備四句。如六度菩薩修般若。分閻浮提為七分。此是世智不能斷惑。此猶屬福德攝。即名此福是智故。此智是福不斷惑故。若聲聞人智慧能斷若名智慧非福德。如

【現代漢語翻譯】現代漢語譯本他脫離痛苦獲得快樂。即使自己獲得禪定等虛妄的世間法，報應結束后仍然會墮落，無法避免痛苦。對自己和他人都沒有利益。如果二乘（聲聞乘和緣覺乘）修行四無量心，也只是讓自己脫離痛苦，對他人沒有益處，而且只是脫離了分段生死，無法避免變易生死。灰身滅智並非究竟的快樂。但菩薩不是這樣。他們的行為既不是凡夫的行為，也不是賢聖的行為。說不是凡夫的行為，是因為他們不像凡夫那樣只享受禪定的快樂；說不是賢聖的行為，是因為他們不像賢聖那樣只讓自己脫離痛苦。因為不只自己享受快樂，所以也給予他人快樂；因為不只自己脫離痛苦，所以也幫助他人脫離痛苦。也可以說，幫助他人脫離痛苦就是給予他人快樂，給予他人快樂也就是幫助他人脫離痛苦。只是分別說明，誓願是相對的。前面說明脫離痛苦，後面說明給予快樂。下面分析福德和智慧：問：觀音菩薩針對具有智慧的人而幫助他們脫離痛苦，普門品針對具有福德的人而使他們得到快樂，這是為什麼呢？答：智慧是光明，能夠正確地對治黑暗和迷惑。迷惑就是生死的苦惱。如果要對治黑暗和迷惑的痛苦，怎麼能不用智慧的光芒來化解呢？所以稱具有智慧的人為『即拔苦』。法是法門，門的意思是能夠通達。通達至涅槃（Nirvana，寂滅）安樂的境界。最初學習這種法門是得到快樂的原因，後來證得這種法門是得到快樂的結果。所以針對普門品說明給予快樂。問：福德和智慧相互依存，本來就不可分離。如果只有禪定而沒有智慧，這種禪定就叫做癡定。譬如盲人騎著瞎馬，一定會掉進坑裡或掉進深溝，這是毫無疑問的。如果只有智慧而沒有禪定，這種智慧就叫做狂慧。譬如風中的燈火，搖曳不定，搖曳不定地照亮物體，看不清楚。所以知道福德和智慧相互資助，就像兩個輪子一樣平等，才能運載。如果是這樣，為什麼用智慧來脫離痛苦，用福德來給予快樂呢？答：有的是福德就是智慧，有的是智慧就是福德；有的是福德不是智慧，有的是智慧不是福德。大乘和小乘都具備這四句話。例如六度（Six Perfections）菩薩修行般若（Prajna，智慧），把閻浮提（Jambudvipa，世界）分為七分，這是世俗的智慧，不能斷除迷惑。這仍然屬於福德所包含的。就說這種福德是智慧，這種智慧是福德，因為不能斷除迷惑。如果聲聞人（Śrāvaka，小乘修行者）的智慧能夠斷除迷惑，就叫做智慧不是福德。例如...

【English Translation】 English version He escapes suffering and attains happiness. Even if he gains mundane dharmas like Dhyana (禪定, meditation) which are illusory, he will still fall back after the karmic retribution ends, unable to avoid suffering. There is no benefit for himself or others. If the Two Vehicles (聲聞乘 and 緣覺乘, Śrāvakayāna and Pratyekabuddhayāna) cultivate the Four Immeasurables, they only liberate themselves from suffering, without benefiting others, and they only escape from the suffering of segmented existence (分段生死), unable to avoid the suffering of transformational existence (變易生死). The annihilation of the body and extinction of wisdom is not ultimate happiness. But Bodhisattvas are not like this. Their actions are neither those of ordinary people nor those of sages. Saying that they are not the actions of ordinary people means that they do not only enjoy the happiness of Dhyana like ordinary people; saying that they are not the actions of sages means that they do not only liberate themselves from suffering like sages. Because they do not only enjoy happiness themselves, they also give happiness to others; because they do not only escape suffering themselves, they also help others escape suffering. It can also be said that helping others escape suffering is giving happiness to others, and giving happiness to others is also helping others escape suffering. It is just explained separately, and the vows are relative. The former explains escaping suffering, and the latter explains giving happiness. Below is an analysis of merit and wisdom: Question: Why does Avalokiteśvara (觀音, Guanyin) help those with wisdom to escape suffering, and the Universal Gate Chapter (普門品, Pǔmén pǐn) enable those with merit to attain happiness? Answer: Wisdom is light, which can correctly counteract darkness and delusion. Delusion is the suffering of birth and death. If you want to counteract the suffering of darkness and delusion, how can you not use the light of wisdom to resolve it? Therefore, calling a person with wisdom 'immediately escaping suffering'. Dharma (法, Dharma) is the Dharma gate, and the meaning of gate is that it can lead to. It leads to the realm of Nirvana (涅槃, Nirvana) of peace and happiness. Initially learning this Dharma gate is the cause of attaining happiness, and later realizing this Dharma gate is the result of attaining happiness. Therefore, the Universal Gate Chapter explains giving happiness. Question: Merit and wisdom are interdependent and inherently inseparable. If there is only Dhyana without wisdom, this Dhyana is called foolish Dhyana. It is like a blind man riding a blind horse, who will definitely fall into a pit or ditch, without a doubt. If there is only wisdom without Dhyana, this wisdom is called wild wisdom. It is like a lamp in the wind, swaying and unsteady, illuminating objects unclearly. Therefore, it is known that merit and wisdom assist each other, like two wheels that are equal, so that they can carry. If this is the case, why use wisdom to escape suffering and merit to give happiness? Answer: Some merit is wisdom, and some wisdom is merit; some merit is not wisdom, and some wisdom is not merit. Both the Mahayana and Hinayana possess these four sentences. For example, a Bodhisattva (菩薩, Bodhisattva) practicing the Six Perfections (六度, Six Perfections) cultivates Prajna (般若, wisdom), dividing Jambudvipa (閻浮提, the world) into seven parts, which is worldly wisdom and cannot cut off delusion. This still belongs to what merit encompasses. It is said that this merit is wisdom, and this wisdom is merit, because it cannot cut off delusion. If the wisdom of a Śrāvaka (聲聞人, a practitioner of the Hinayana) can cut off delusion, it is called wisdom that is not merit. For example...

餓羅漢也。若福德非世智亦非出世智者。如白象也。若大乘四句者。別教地前三十心行行名福德慧行名智慧。此慧不能破無明。此慧還屬福德攝。不破無明故。此福是智慧方便治取相故。若地前皆名福德。地上皆名智慧。此智慧非福德福德非智慧。方等般若帶小明大。若帶小福慧如前四句。明大福慧如向四句。今此普門名福慧者。福即是慧。慧即是福。福慧不二。故大論云。如是尊妙人則能見般若。此慧那得無定。得首楞嚴定何曾無慧。論云健相三昧能破強敵。大經云。佛性者。有五種名。亦名般若亦名師子吼。亦名首楞嚴亦名金剛佛性等即是定慧具足之名也。非禪不慧。非慧不禪。禪慧不二。不二而二。分門別說作定慧二解。故釋論解般若明十八空。解禪定明百八三昧。此是二說二即不二。料簡真應者。亦有四句之殊。非真非應。應而非真。真而非應。亦真亦應。若非真非應。此就理可解。又就凡夫。不見理故非真無用故非應。此亦可解應而非真者。外道亦得五通同他施化。通論亦得是應而不得名真。真而非應者。二乘人入真斷結。灰身滅智不能起應。此亦是通論其真爾。亦真亦應者。此則別顯中道為真。即真而論用為應真應不二。不二而二者故言真應爾。今依文互舉一往言其真應。前番問答明真身常益。后番問答

【現代漢語翻譯】現代漢語譯本這是餓羅漢（Arahan，斷盡煩惱，不受後有，應受人天供養的聖者）。如果福德既非世俗的智慧，也非出世間的智慧，那就如同白象一般（徒具形骸）。如果（討論）大乘的四句（四種判斷）式，別教（菩薩）于登地前的三十心（菩薩修行過程中的三十種心）的行持，行善名為福德，修行智慧名為智慧。這種智慧不能破除無明（Avidyā，對事物真相的迷惑）。這種智慧仍然屬於福德所攝，因為不能破除無明。這種福德是智慧方便，因為執取了相。如果登地前都名為福德，登地后都名為智慧，那麼這種智慧不是福德，福德不是智慧。《方等經》、《般若經》帶有小乘的智慧而彰顯大乘的智慧。如果帶有小乘的福慧，就如前面的四句式所說。彰顯大乘的福慧，就如後面的四句式所說。現在這《普門品》所說的福慧，福就是慧，慧就是福，福慧不二。所以《大智度論》說：『像這樣尊貴微妙的人，才能見到般若（Prajñā，智慧）。』這種智慧怎麼會沒有定力（Samādhi，精神專注）呢？得到首楞嚴定（Śūraṅgama Samādhi，一種甚深的禪定）怎麼會沒有智慧呢？《大智度論》說，健相三昧（一種禪定）能破除強大的敵人。《大般涅槃經》說，佛性（Buddha-dhātu，成佛的可能性）有五種名稱，也叫般若，也叫師子吼（象徵佛陀教法的威猛），也叫首楞嚴，也叫金剛佛性（堅不可摧的佛性）等，這些都是定慧具足的名稱。不是禪定就沒有智慧，不是智慧就沒有禪定，禪定和智慧是不二的。不二而二，分開來說就成了定和慧兩種解釋。所以《釋論》解釋般若時，說明十八空（十八種空的理論），解釋禪定時，說明百八三昧（一百零八種禪定）。這是二說，二即是不二。簡別真身和應身，也有四句的差別：非真非應，應而非真，真而非應，亦真亦應。如果非真非應，這可以從理上解釋，也可以就凡夫（普通人）不見真理，所以非真，沒有作用，所以非應來解釋。應而非真，外道（佛教以外的修行者）也能得到五神通（五種超自然能力），如同他方世界的化身。從普遍的意義上說，也可以說是應，但不能稱為真。真而非應，二乘人（聲聞乘和緣覺乘的修行者）入于真諦而斷除煩惱，灰身滅智，不能起應化。這也可以說是通論的真。亦真亦應，這則特別顯示中道（不偏不倚的道路）為真，即真而論用則為應，真應不二，不二而二，所以說是真應。現在依據經文互相舉例，姑且說其真應。前面一番問答說明真身常益，後面一番問答

【English Translation】 English version This is an Arahan (one who has eradicated all defilements, is not subject to future existence, and is worthy of offerings from humans and gods). If merit (Puṇya) is neither worldly wisdom nor supramundane wisdom, it is like a white elephant (merely having the appearance). If (discussing) the fourfold judgment of Mahāyāna, the practice of the thirty minds (thirty types of minds in the Bodhisattva's practice) before reaching the Bhumi (stage of enlightenment) in the Separate Teaching (distinct teaching of Bodhisattvas), doing good is called merit, and cultivating wisdom is called wisdom. This wisdom cannot break through ignorance (Avidyā, delusion about the true nature of things). This wisdom still belongs to the category of merit because it cannot break through ignorance. This merit is a skillful means of wisdom because it clings to appearances. If everything before reaching the Bhumi is called merit, and everything after reaching the Bhumi is called wisdom, then this wisdom is not merit, and merit is not wisdom. The Vaipulya Sūtras and Prajñā Sūtras carry the wisdom of the Lesser Vehicle to reveal the wisdom of the Greater Vehicle. If it carries the merit and wisdom of the Lesser Vehicle, it is as the previous fourfold judgment stated. Revealing the merit and wisdom of the Greater Vehicle is as the following fourfold judgment stated. Now, the merit and wisdom mentioned in this 『Universal Gate』 (chapter of the Lotus Sutra) mean that merit is wisdom, and wisdom is merit, merit and wisdom are non-dual. Therefore, the Mahāprajñāpāramitāśāstra says: 『Only such a noble and wonderful person can see Prajñā (wisdom).』 How can this wisdom be without Samādhi (concentration)? How can one who attains the Śūraṅgama Samādhi (a profound state of meditation) be without wisdom? The Mahāprajñāpāramitāśāstra says that the Samādhi of the Strong Appearance can destroy powerful enemies. The Mahāparinirvāṇa Sūtra says that the Buddha-dhātu (Buddha-nature, the potential for Buddhahood) has five names, also called Prajñā, also called Lion's Roar (symbolizing the power of the Buddha's teachings), also called Śūraṅgama, also called Vajra Buddha-nature (indestructible Buddha-nature), etc., these are all names for the completeness of Samādhi and wisdom. Without Samādhi, there is no wisdom; without wisdom, there is no Samādhi; Samādhi and wisdom are non-dual. Non-dual yet dual, separating them into two explanations creates the two interpretations of Samādhi and wisdom. Therefore, the Śāstra explains Prajñā by clarifying the eighteen emptinesses (theories of eighteen types of emptiness), and explains Samādhi by clarifying the one hundred and eight Samādhis (one hundred and eight types of meditation). This is a dual explanation, and the dual is non-dual. Distinguishing between the true body (Dharmakāya) and the manifested body (Nirmāṇakāya) also has fourfold differences: neither true nor manifested, manifested but not true, true but not manifested, both true and manifested. If it is neither true nor manifested, this can be explained from the perspective of principle, or it can be explained from the perspective of ordinary people (common individuals) who do not see the truth, so it is not true, and it has no function, so it is not manifested. Manifested but not true, non-Buddhist practitioners (those who practice outside of Buddhism) can also attain the five supernormal powers (five supernatural abilities), like emanations from other worlds. Generally speaking, it can also be said to be manifested, but it cannot be called true. True but not manifested, practitioners of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) enter the truth and cut off afflictions, extinguishing their bodies and annihilating their wisdom, unable to arise in manifestation. This can also be said to be the truth in a general sense. Both true and manifested, this particularly reveals the Middle Way (the path of non-extremes) as true, and using the true is manifestation, the true and manifested are non-dual, non-dual yet dual, so it is said to be true and manifested. Now, according to the text, examples are given mutually, tentatively speaking of their true and manifested aspects. The previous question and answer clarified the constant benefit of the true body, and the following question and answer

明應身間益。常間不得相離二鳥俱游。二往為論真身亦恒亦不恒。應身亦間亦不間。若小乘明義。例如善吉石窟觀空見佛法身。蓮華尼則不見。此豈非小乘中真身恒益不恒益義。丈六之應亦有見不見。此豈非應身有間有不間義。大乘法身亦爾。于理為恒益於情為不恒益。應身亦爾。此緣滅彼緣興無有斷絕是不間義。同質異見是其間義。而今分別。一往前問答屬恒益。后問答屬不恒益也。料簡藥珠二身者。藥有差病拔苦之功。亦有全身增命致寶之用。故經云。若全身命便為已得玩好之具也。如意珠王非但雨寶亦能除病。大施太子入海得珠還治父母眼。大品云。若人眼痛珠著身上病即除愈故知通具二義。若別據一邊。約除患以譬藥證樂以況珠爾。料簡冥顯兩益。凡有三十六句。料簡權實二智者。前問答實智照真而眾生得脫。權智照假而眾生得度。度為度權亦度于實。脫為脫真亦脫于假。答此亦具四句。或因真智解脫于權。七難消除二求愿滿是也。或因真智解脫于實。三毒皆離是也。或因權智得度于實。三十三身得度是也。或因權智得度于權。于怖畏急難之中得無畏是也。或二俱度脫。或二俱不度不脫。今依文判互出一邊。前文脫權後文度實。料簡本跡者。通論本跡俱能拔苦與樂。故壽量云。聞佛壽無量得清凈無漏無量之果

【現代漢語翻譯】現代漢語譯本應化身之間的利益。常身（Dharmakaya）和應身（Nirmanakaya）不會互相分離，二者共同運作。先前的問題討論了真身（Dharmakaya）是恒常的還是不恒常的，之後的問題討論了應身是間斷的還是不間斷的。如果按照小乘的理解，例如善吉（Subhuti）在石窟中觀空，見到了佛的法身（Dharmakaya），而蓮華尼（Utpalavarna）則無法見到。這難道不是小乘中真身恒常利益和不恒常利益的體現嗎？丈六金身的應化身也有人能見到，有人見不到。這難道不是應身有時顯現，有時不顯現的體現嗎？大乘的法身也是如此。從理上來說是恒常利益，從情上來說是不恒常利益。應身也是如此，此緣滅彼緣興，沒有斷絕，這是不間斷的意義。同一種本質，不同的顯現，這是間斷的意義。現在進行分別，先前的問答屬於恒常利益，後面的問答屬於不恒常利益。分析藥和如意珠這兩種譬喻所代表的二身（法身和應身）：藥有去除疾病、拔除痛苦的功效，也有保全生命、增加壽命、帶來珍寶的作用。所以經中說：『如果保全了生命，就得到了玩賞的器具。』如意珠王（Cintamanicakra）不僅能降下寶物，也能去除疾病。大施太子（Mahadatta）入海得到寶珠，回來醫治父母的眼睛。《大品般若經》（Mahaprajnaparamita Sutra）中說：『如果有人眼睛疼痛，將寶珠放在身上，病痛就會立即痊癒。』由此可知，寶珠通具兩種作用。如果分別來看，可以把去除患病比作藥，把帶來快樂比作珠。分析冥益和顯益這兩種利益，總共有三十六句。分析權智和實智這兩種智慧：先前的問答中，實智（Jnana）照見真理，眾生因此解脫；權智（Upaya-jnana）照見假象，眾生因此得度。『度』既是度化權法，也是度化實法；『脫』既是脫離真理的束縛，也是脫離假象的束縛。回答這個問題也可以用四句式：或者因為真智而解脫權法，例如七難消除，二求愿滿；或者因為真智而解脫實法，例如脫離貪嗔癡三毒；或者因為權智而得度實法，例如三十三種應化身得度；或者因為權智而得度權法，例如在怖畏和危難之中得到無畏。或者二者都得到度脫，或者二者都無法得到度脫。現在根據經文來判斷，互相偏重一邊，前文側重於脫離權法，後文側重於度化實法。分析本和跡：總的來說，本（本佛）和跡（跡佛）都能拔除痛苦，帶來快樂。所以《如來壽量品》（Tathagata-jiva-pramana）中說：『聽聞佛的壽命無量，能得到清凈無漏的無量功德。』

【English Translation】 English version The benefits between the manifested bodies (Nirmanakaya). The Dharma body (Dharmakaya) and the manifested body (Nirmanakaya) are inseparable, operating together. The previous questions discussed whether the true body (Dharmakaya) is constant or impermanent, and the subsequent questions discussed whether the manifested body is intermittent or continuous. If understood according to the Hinayana, for example, Subhuti (善吉) contemplates emptiness in a cave and sees the Dharma body (法身) of the Buddha, while Utpalavarna (蓮華尼) cannot see it. Isn't this a manifestation of the constant and impermanent benefits of the true body in Hinayana? The manifested body of the sixteen-foot golden body is also seen by some and not seen by others. Isn't this a manifestation of the manifested body sometimes appearing and sometimes not appearing? The Dharma body of Mahayana is also like this. From the perspective of principle, it is a constant benefit; from the perspective of emotion, it is an impermanent benefit. The manifested body is also like this. When one condition ceases, another arises without interruption, which is the meaning of continuity. The same essence, different manifestations, is the meaning of intermittence. Now, let's differentiate. The previous questions and answers pertain to constant benefits, while the subsequent questions and answers pertain to impermanent benefits. Analyzing the two bodies (Dharmakaya and Nirmanakaya) represented by the metaphors of medicine and the Cintamanicakra (如意珠王): Medicine has the effect of removing diseases and alleviating suffering, as well as preserving life, increasing lifespan, and bringing treasures. Therefore, the sutra says: 'If life is preserved, one obtains objects for enjoyment.' The Cintamanicakra not only rains down treasures but also removes diseases. Prince Mahadatta (大施太子) obtained a jewel from the sea and used it to cure his parents' eyes. The Mahaprajnaparamita Sutra (大品般若經) says: 'If someone has sore eyes, placing the jewel on their body will immediately cure the ailment.' From this, it is known that the jewel possesses both functions. If viewed separately, removing illness can be likened to medicine, and bringing happiness can be likened to the jewel. Analyzing the two types of benefits, hidden and manifest, there are a total of thirty-six phrases. Analyzing the two types of wisdom, expedient wisdom (Upaya-jnana) and true wisdom (Jnana): In the previous questions and answers, true wisdom illuminates the truth, and sentient beings are thus liberated; expedient wisdom illuminates illusions, and sentient beings are thus delivered. 'Delivery' is both the delivery of expedient teachings and the delivery of true teachings; 'liberation' is both the liberation from the bondage of truth and the liberation from the bondage of illusions. Answering this question can also use the four-phrase format: either liberation from expedient teachings through true wisdom, such as the elimination of the seven disasters and the fulfillment of the two requests; or liberation from true teachings through true wisdom, such as liberation from the three poisons of greed, anger, and ignorance; or deliverance of true teachings through expedient wisdom, such as the deliverance of the thirty-three manifested bodies; or deliverance of expedient teachings through expedient wisdom, such as obtaining fearlessness in the midst of fear and danger. Or both are delivered and liberated, or neither is delivered nor liberated. Now, according to the sutra text, we judge by mutually emphasizing one side. The previous text emphasizes liberation from expedient teachings, while the subsequent text emphasizes the deliverance of true teachings. Analyzing the original (本) and the trace (跡): Generally speaking, both the original Buddha and the trace Buddha can remove suffering and bring happiness. Therefore, the Tathagata-jiva-pramana (如來壽量品) says: 'Hearing of the Buddha's immeasurable lifespan, one can obtain the pure, unconditioned, immeasurable merits.'

報。即是從本得樂。請觀音云。或遊戲地獄大悲代受苦。此是從跡拔苦。眾生不達本源后流轉苦惱。若識本理即于苦而得解脫也。眾生若不見跡中施化。不能三業種福則無功德之因。焉致樂果。非本無以垂跡非跡無以顯本。前問答是明跡本。后問答是明本跡。

問。本跡與真應云何異。

答。真應就一世橫辯。如諸經所明。本跡就三世豎論。如壽量所說。料簡緣了者。

問。緣了既有性德善亦有性德惡否。

答。具。

問。闡提與佛斷何等善惡。

答。闡提斷修善盡但性善在。佛斷修惡盡但性惡在。

問。性德善惡何不可斷。

答。性之善惡但是善惡之法門。性不可改歷三世無誰能毀。復不可斷壞。譬如魔雖燒經何能令性善法門盡。縱令佛燒惡譜亦不能令惡法門盡。如秦焚典坑儒。豈能令善惡斷盡耶。

問。闡提不斷性善還能令修善起。佛不斷性惡還令修惡起耶。

答。闡提既不達性善。以不達故還為善所染。修善得起廣治諸惡。佛雖不斷性惡而能達于惡。以達惡故於惡自在。故不為惡所染修惡不得起。故佛永無復惡。以自在故廣用諸惡法門化度眾生。終日用之終日不染。不染故不起。那得以闡提為例耶。若闡提能達此善惡。則不復名為一闡提也。若

【現代漢語翻譯】現代漢語譯本：報。就是從根本上獲得快樂。請觀音菩薩說，或者在遊戲地獄中以大悲心代替眾生受苦。這是從示現的跡象中拔除痛苦。眾生不明白本源，所以在後來的生命中流轉于苦惱之中。如果認識到根本的道理，就能從痛苦中得到解脫。眾生如果看不到在跡象中的施化，不能以身、口、意三業種下福田，就沒有功德的因，又怎麼能得到快樂的果報呢？沒有根本，就無法垂示跡象；沒有跡象，就無法彰顯根本。前面的問答是說明跡和本的關係，後面的問答是說明本和跡的關係。

問：本跡和真應有什麼不同？

答：真應是從一世的角度橫向辨析，就像諸經所闡明的那樣。本跡是從過去、現在、未來三世的角度縱向論述，就像《壽量品》所說的那樣。下面簡要分析緣和了的含義。

問：既然緣和了具有性德，那麼善也有性德，惡也有性德嗎？

答：都有。

問：一闡提（icchantika，斷善根的人）和佛斷除了什麼樣的善惡？

答：一闡提斷除了修習的善，但本性中的善還在。佛斷除了修習的惡，但本性中的惡還在。

問：為什麼本性中的善惡無法斷除？

答：本性中的善惡只是善惡的法門，本性是不可改變的，經歷三世也沒有誰能夠毀壞，也不可以斷除破壞。譬如魔雖然焚燒經書，又怎麼能讓本性中的善法門消失殆盡呢？縱然佛焚燒惡的譜錄，也不能讓惡的法門消失殆盡。就像秦始皇焚書坑儒，難道能讓善惡斷絕嗎？

問：一闡提不斷除本性中的善，還能讓修習的善生起嗎？佛不斷除本性中的惡，還會讓修習的惡生起嗎？

答：一闡提既然不明白本性中的善，因為不明白的緣故，反而被善所污染，修習的善得以生起，廣泛地治理各種惡。佛雖然不斷除本性中的惡，卻能夠通達惡，因為通達惡的緣故，對於惡能夠自在，所以不被惡所污染，修習的惡不能生起。所以佛永遠沒有再作惡的可能性。因為自在的緣故，廣泛地運用各種惡法門來化度眾生，整天都在運用，卻整天都不會被污染。不被污染，所以惡行不會生起。怎麼能拿一闡提來做例子呢？如果一闡提能夠通達這善惡的道理，就不再被稱為一闡提了。如果 English version: Reporting. This means obtaining happiness from the root. Please ask Avalokiteshvara (Guanyin, Bodhisattva of Compassion) to explain how he substitutes suffering for beings with great compassion in the play of hell. This is to remove suffering from the manifested traces. Sentient beings do not understand the source and therefore transmigrate in suffering. If one recognizes the fundamental principle, one can be liberated from suffering. If sentient beings do not see the transformative actions in the traces, and cannot cultivate fields of merit with their three karmas (body, speech, and mind), then there will be no cause for meritorious deeds, and how can they attain the fruit of happiness? Without the root, there is no way to manifest traces; without traces, there is no way to reveal the root. The previous questions and answers clarified the relationship between traces and the root, while the following questions and answers clarify the relationship between the root and traces.

Question: How do the root and traces differ from the true and responsive (truth and response)?

Answer: The true and responsive are discussed horizontally in terms of one lifetime, as explained in various sutras. The root and traces are discussed vertically in terms of the three lifetimes (past, present, and future), as described in the 'Lifespan' chapter (of the Lotus Sutra). Let's briefly analyze the meanings of condition (緣, hetu) and understanding (了, pratyaya).

Question: Since condition and understanding have inherent virtue, does good also have inherent virtue, and does evil also have inherent virtue?

Answer: Both exist.

Question: What kind of good and evil do an icchantika (闡提, one who has severed their roots of good) and a Buddha sever?

Answer: An icchantika severs all cultivated good, but their inherent good remains. A Buddha severs all cultivated evil, but their inherent evil remains.

Question: Why can't inherent good and evil be severed?

Answer: Inherent good and evil are merely the gateways to good and evil dharmas. The inherent nature is unchangeable, and throughout the three lifetimes, no one can destroy it, nor can it be severed or broken. For example, even if a demon burns scriptures, how can he completely eliminate the gateway to inherent good dharmas? Even if a Buddha burns the record of evil, he cannot completely eliminate the gateway to evil dharmas. Just like the Qin Dynasty's burning of books and burying of scholars, could that have eradicated good and evil?

Question: If an icchantika does not sever inherent good, can they still cause cultivated good to arise? If a Buddha does not sever inherent evil, will they still cause cultivated evil to arise?

Answer: Since an icchantika does not understand inherent good, because of this lack of understanding, they are instead tainted by good, and cultivated good can arise, extensively governing various evils. Although a Buddha does not sever inherent evil, they are able to understand evil. Because they understand evil, they are free from evil, so they are not tainted by evil, and cultivated evil cannot arise. Therefore, a Buddha will never commit evil again. Because of their freedom, they extensively use various evil dharmas to transform and liberate sentient beings, using them all day long without being tainted by them. Because they are not tainted, evil does not arise. How can you use an icchantika as an example? If an icchantika could understand this principle of good and evil, they would no longer be called an icchantika. If

【English Translation】 Reporting. This means obtaining happiness from the root. Please ask Avalokiteshvara (Guanyin, Bodhisattva of Compassion) to explain how he substitutes suffering for beings with great compassion in the play of hell. This is to remove suffering from the manifested traces. Sentient beings do not understand the source and therefore transmigrate in suffering. If one recognizes the fundamental principle, one can be liberated from suffering. If sentient beings do not see the transformative actions in the traces, and cannot cultivate fields of merit with their three karmas (body, speech, and mind), then there will be no cause for meritorious deeds, and how can they attain the fruit of happiness? Without the root, there is no way to manifest traces; without traces, there is no way to reveal the root. The previous questions and answers clarified the relationship between traces and the root, while the following questions and answers clarify the relationship between the root and traces. Question: How do the root and traces differ from the true and responsive (truth and response)? Answer: The true and responsive are discussed horizontally in terms of one lifetime, as explained in various sutras. The root and traces are discussed vertically in terms of the three lifetimes (past, present, and future), as described in the 'Lifespan' chapter (of the Lotus Sutra). Let's briefly analyze the meanings of condition (緣, hetu) and understanding (了, pratyaya). Question: Since condition and understanding have inherent virtue, does good also have inherent virtue, and does evil also have inherent virtue? Answer: Both exist. Question: What kind of good and evil do an icchantika (闡提, one who has severed their roots of good) and a Buddha sever? Answer: An icchantika severs all cultivated good, but their inherent good remains. A Buddha severs all cultivated evil, but their inherent evil remains. Question: Why can't inherent good and evil be severed? Answer: Inherent good and evil are merely the gateways to good and evil dharmas. The inherent nature is unchangeable, and throughout the three lifetimes, no one can destroy it, nor can it be severed or broken. For example, even if a demon burns scriptures, how can he completely eliminate the gateway to inherent good dharmas? Even if a Buddha burns the record of evil, he cannot completely eliminate the gateway to evil dharmas. Just like the Qin Dynasty's burning of books and burying of scholars, could that have eradicated good and evil? Question: If an icchantika does not sever inherent good, can they still cause cultivated good to arise? If a Buddha does not sever inherent evil, will they still cause cultivated evil to arise? Answer: Since an icchantika does not understand inherent good, because of this lack of understanding, they are instead tainted by good, and cultivated good can arise, extensively governing various evils. Although a Buddha does not sever inherent evil, they are able to understand evil. Because they understand evil, they are free from evil, so they are not tainted by evil, and cultivated evil cannot arise. Therefore, a Buddha will never commit evil again. Because of their freedom, they extensively use various evil dharmas to transform and liberate sentient beings, using them all day long without being tainted by them. Because they are not tainted, evil does not arise. How can you use an icchantika as an example? If an icchantika could understand this principle of good and evil, they would no longer be called an icchantika. If

依他人明闡提斷善盡為阿梨耶識所熏更能起善。梨耶即是無記無明。善惡依持為一切種子。闡提不斷無明無記故還生善。佛斷無記無明盡無所可熏故惡不復還生。若欲以惡化物。但作神通變現度眾生爾。問若佛地斷惡盡作神通以惡化物者。此作意方能起惡。如人畫諸色像非是任運。如明鏡不動色像自形。可是不可思議理能應惡。若作意者與外道何異。今明闡提不斷性德之善遇緣善發。佛亦不斷性惡機緣所激慈力所熏。入阿鼻同一切惡事化眾生。以有性惡故名不斷。無復修惡名不常。若修性俱盡則是斷不得為不斷不常。闡提亦爾。性善不斷還生善根。如來性惡不斷還能起惡。雖起于惡而是解心無染。通達惡際即是實際。能以五逆相而得解脫。亦不縛不脫行於非道通達佛道。闡提染而不達與此為異也。料簡智斷者。此是一法異名不得相離。如人一體。何故從智拔苦從斷與樂。然而慧解之心稱智。無縛礙身稱斷。譬如人被縛。運力屬智肅然附外屬斷運力屬心。故名智慧莊嚴。附斷體散屬色身名福德莊嚴。今經文言說不得一時。故互舉智斷若深得此十義意者。解一千從。廣釋觀世音普門義則不可盡也。第二別釋名者。為二。先明觀世音。次明普門。以何因緣名觀世音。通釋如前。別者則以境智因緣故名觀世音。云何境智。境智

【現代漢語翻譯】現代漢語譯本依他人明，闡提（icchantika，斷善根者）斷善盡，為阿梨耶識（ālayavijñāna，藏識）所熏，更能起善。阿梨耶識即是無記無明（avyākṛtāvidyā，不善不惡的無明）。善惡依持，為一切種子。闡提不斷無明無記，故還生善。佛斷無記無明盡，無所可熏，故惡不復還生。若欲以惡化物，但作神通變現度眾生爾。問：若佛地斷惡盡，作神通以惡化物者，此作意方能起惡，如人畫諸色像，非是任運。如明鏡不動，色像自形。可是不可思議理能應惡。若作意者，與外道何異？今明闡提不斷性德之善，遇緣善發。佛亦不斷性惡，機緣所激，慈力所熏，入阿鼻（Avīci，無間地獄）同一切惡事化眾生。以有性惡故名不斷。無復修惡名不常。若修性俱盡，則是斷，不得為不斷不常。闡提亦爾。性善不斷，還生善根。如來性惡不斷，還能起惡。雖起于惡，而是解心無染。通達惡際，即是實際。能以五逆相而得解脫。亦不縛不脫，行於非道，通達佛道。闡提染而不達，與此為異也。料簡智斷者，此是一法異名，不得相離。如人一體。何故從智拔苦，從斷與樂？然而慧解之心稱智。無縛礙身稱斷。譬如人被縛。運力屬智，肅然附外屬斷，運力屬心。故名智慧莊嚴。附斷體散屬色身名福德莊嚴。今經文言說不得一時。故互舉智斷。若深得此十義意者，解一千從。廣釋觀世音（Avalokiteśvara，觀自在）普門義則不可盡也。第二別釋名者，為二。先明觀世音。次明普門。以何因緣名觀世音。通釋如前。別者則以境智因緣故名觀世音。云何境智？境智

【English Translation】 English version According to others' explanations, even an icchantika (one who has severed their roots of goodness) whose goodness has been exhausted and influenced by the Ālayavijñāna (storehouse consciousness) can still generate goodness. The Ālayavijñāna is none other than avyākṛtāvidyā (unspecified ignorance). Good and evil depend on it, as it contains all seeds. Because the icchantika does not sever unspecified ignorance, they can still generate goodness. When a Buddha severs all unspecified ignorance, there is nothing left to be influenced, so evil cannot arise again. If one wishes to transform beings through evil, they can only do so through supernatural transformations. Question: If a Buddha, having severed all evil in the state of Buddhahood, uses supernatural powers to transform beings through evil, then this intentional action can give rise to evil, like a person painting various images, which is not spontaneous. It is like a clear mirror that reflects images without moving. It is an inconceivable principle that can respond to evil. If it is intentional, how is it different from external paths? Now, it is clear that the inherent goodness of an icchantika, when encountering conditions, gives rise to goodness. Similarly, a Buddha does not sever inherent evil, but when stimulated by circumstances and influenced by the power of compassion, they enter Avīci (the hell of incessant suffering) and transform beings through all kinds of evil deeds. Because of the existence of inherent evil, it is called 'unsevered.' The absence of further cultivation of evil is called 'not constant.' If both cultivation and inherent nature are exhausted, then it is severed, and it cannot be considered 'unsevered' and 'not constant.' The icchantika is the same. Inherent goodness is unsevered, so they can still generate roots of goodness. The inherent evil of a Tathāgata (如來，one who has thus gone) is unsevered, so they can still give rise to evil. Although evil arises, their mind of liberation is unblemished. Penetrating the boundary of evil is the same as penetrating reality. They can attain liberation even through the appearance of the five rebellious acts. They are neither bound nor liberated, walking on non-paths, yet penetrating the Buddha path. The icchantika is defiled and does not understand, which is different from this. To analyze wisdom and severance: these are different names for the same thing, inseparable. Like a person's body. Why is suffering extracted from wisdom, and joy given from severance? However, the mind of wisdom and understanding is called wisdom. The body without bondage is called severance. It is like a person being bound. Exerting strength belongs to wisdom, respectfully attaching to the outside belongs to severance, and exerting strength belongs to the mind. Therefore, it is called the adornment of wisdom. Attaching to the severed body and dispersing belongs to the physical body, which is called the adornment of merit and virtue. The scriptures cannot express everything at once. Therefore, wisdom and severance are mentioned interchangeably. If one deeply understands these ten meanings, one can understand a thousand others. To extensively explain the meaning of Avalokiteśvara (the one who perceives the sounds of the world) and the Universal Gate is inexhaustible. The second separate explanation of the name is in two parts. First, explain Avalokiteśvara. Second, explain the Universal Gate. For what reason is it called Avalokiteśvara? The general explanation is as before. The specific explanation is that it is called Avalokiteśvara because of the conditions of the object and wisdom. What are the object and wisdom? Object and wisdom

有二。一思議境智。二不思議境智。思議境智又二。一約理外。二約理內。理外為四。一天然境智。只問此境為當由境故境由智故境。此智為當由智故智由境故智。若由境故境此境是境。境即自生境。若智由智故智亦是自生智。自生名性自爾。非佛天人所作。照與不照恒是境智。故名天然境智。二明相待者。若境不自境因智故境。智不自智因境故智此即他生義。何故爾。境自生境既稱為自。以境望智。智即是他。今境從智生豈非他境。智亦如是故名相待。次明因。緣境智者。若境不由智故境亦不由境故境。智境因緣故境。智亦如是。此即境智因緣共生義。共生有二過墮自他性中。次絕待明境智者。非境非智而說境智。此即離境離智無因緣而辯境智者。此是無因緣絕待。從因緣尚不可得。何況無因緣。一往謂絕理而窮之不成絕待。並是理外行心妄想推計。故中論云。諸法不自生。亦不從他生。不共不無因。是故說無生。那得如前四種。計執是實余妄語。性實之執見愛生著九十八使。苦集浩然流轉不息。云何執此而生苦集。隨執一種境智謂以為是。隨順讚歎心則愛著而生歡喜。即是貪使。若人違逆責毀心則忿怒而生瞋恚即是瞋使。貪恚既起豈非癡使。我解此境智他所不解以其所執矜傲於人豈非慢使。既執此為是。今雖無疑

后當大疑豈非疑使。我知解此法。法中計我豈非身見。六十二見隨墮一邊豈非邊見。如此妄執不當道理豈非邪見。執此是實計為涅槃豈非見取果盜。謂此為道依之進行豈非戒取因盜。十使宛然皆從所執境智上起。將此歷三界四諦則有八十八使。就思惟歷三界則有九十八使。此則集諦結業顛倒浩然。方招苦果生死不絕。于其境智不識苦集。何處有道滅。既不識四諦則破世間出世間因果。無世出世法故無法寶。不識出世果無佛寶。不識出世因無僧寶賢聖之義。一切俱失。若作如此執自生境智者。只是結構生死。增長結業過患甚多。若非理外境智更將何等為理外耶。故大論云。凡夫三種語。見慢名字。聖人但一種語。名字。今凡夫見慢取著謬用佛語。介爾取著乖理成諍。雖傍經論引證文字。如蟲蝕木偶得成字。尋其內心實不能解是字非字。口言境智不解境智。以不解故如服甘露。則以境智起見傷命早夭。故為龍樹所破。今不取此為境智以釋觀世音。自生境智既爾餘三句亦然。二明思議理內境智者。亦作上四門。名字雖同觀智淳熟不生執見。畢故不造新成方便道。發生暖頂乃至十六心眼智明覺。豁然得悟。破諸見惑與理相應。譬如盲人金錍抉膜灼然不謬。此之真觀名之為智。所照之理名之為境。以發無漏故稱理內境智。雖見此

理終是作意入真。故名思議境智也。今明觀世音亦不從此境智因緣得名也。

次明不思議境智者。若自他共無因等四句俱非境智者。今諸經論所明或從自生他生共生無因等。若不爾者。云何辯境智耶。

答。經中所明。皆是四悉檀赴緣假名字說。無四性執。若人樂聞自生境智。即說境是自境智是自智。以赴其欣欲之心。或時宜聞自境自智聞必生善。或時對治說自生境智。說必破惑。有時說此令即悟道。若無四悉檀益。諸佛如來不空說法。雖作四說無四種執。無執故無見愛。眾生聞者如快馬見鞭影。即破惑入道故名為智。此智所照名之為境。如是通達則識苦集道滅。三寶四諦宛然具足。若以智照境入空取證。成真諦理內思議境智。如前說。若不以果為證。知此境智但有名字名為境智。是字不在內外中間。是字不住亦不不住。是字無所有故。雖作四句明境智實不分別四句境智。雖作四句聞境智實不得四句境智。雖體達四句境智實不作四句思量境智。言語道斷心行處滅。不可四句思惟圖度。故名不思議境智。金光明雲。不思議智照不思議智境此具如大本玄義境智妙中廣說。龍樹先破一異時方然後釋如是我聞等義。今類此先破理外境智。后明不思議四悉檀。悉檀義如大本玄義。夫依名字為便。應先明觀智次辯世境

【現代漢語翻譯】現代漢語譯本：理上的終極是作意而入真如。所以叫做思議境智（可以通過思維理解的境界和智慧）。現在說明觀世音菩薩，也不是從此思議境智的因緣而得名的。

其次說明不思議境智（不可通過思維理解的境界和智慧）。如果說自生、他生、共生、無因等四句都不能成立境智，那麼現在各經論所說明的，或者說從自生、他生、共生、無因等產生。如果不是這樣，又如何分辨境智呢？

回答：經中所說明的，都是用四悉檀（四種普應根機的說法）來適應因緣，假借名字來說明，沒有四性（自性、他性、共性、無性）的執著。如果有人喜歡聽聞自生境智，就說境是自境，智是自智，來滿足他欣求慾望的心。或者有時適合聽聞自境自智，聽聞必定產生善。或者有時用對治法來說自生境智，說必定能破除迷惑。有時說這個能使人立即悟道。如果沒有四悉檀的利益，諸佛如來就不會空說。雖然作四種說法，卻沒有四種執著。沒有執著，所以沒有見愛（錯誤的見解和貪愛）。眾生聽聞的人，就像快馬見到鞭子的影子，立即破除迷惑而入道，所以叫做智。此智所照的叫做境。這樣通達，就能認識苦集道滅（四聖諦）。三寶（佛、法、僧）、四諦（苦、集、滅、道）完全具足。如果用智照境，入空而取證，就成了真諦理（真實不虛的道理），是內思議境智，如前面所說。如果不以果為證，知道這境智只是名字，叫做境智。這個字不在內外中間，這個字不住也不不不住，這個字沒有所有。所以，雖然作四句來說明境智，實際上不分別四句境智。雖然作四句來聽聞境智，實際上得不到四句境智。雖然體達四句境智，實際上不作四句思量境智。言語的道路斷絕，心識的行處滅盡，不可以四句來思維圖度。所以叫做不思議境智。《金光明經》說：『不思議智照不思議智境』。這些都像《大本玄義》境智妙中廣說。龍樹菩薩先破一異時方，然後解釋如是我聞等義。現在類似這樣，先破理外境智，后說明不思議四悉檀。悉檀的意義像《大本玄義》所說。依據名字是爲了方便，應該先說明觀智，其次分辨世間境。

【English Translation】 English version: The ultimate in principle is to enter Suchness through intentional effort. Therefore, it is called the 'Contemplated Realm and Wisdom' (境智, jingzhi - realms and wisdom that can be understood through contemplation). Now, it is clarified that Avalokiteśvara (觀世音, Guanshiyin) is not named based on the causal conditions of this 'Contemplated Realm and Wisdom'.

Next, the 'Inconceivable Realm and Wisdom' (不思議境智, busiyi jingzhi - realms and wisdom that cannot be understood through contemplation) is explained. If the four statements—self-origination, other-origination, co-origination, and no-cause origination—are all not valid for establishing realms and wisdom, then what about the explanations in various sutras and treatises that speak of origination from self, other, both, or no cause? If not, how can realms and wisdom be distinguished?

Answer: The explanations in the sutras are all provisional names spoken according to the four Siddhanthas (四悉檀, sisidantuo - four kinds of approaches to teaching) to suit the circumstances, without attachment to the four natures (四性, sixing - self-nature, other-nature, both-nature, and no-nature). If someone enjoys hearing about self-originated realm and wisdom, then it is said that the realm is self-originated and the wisdom is self-originated, to satisfy their desire. Sometimes it is appropriate to hear about self-originated realm and self-originated wisdom, and hearing it will surely generate goodness. Sometimes, self-originated realm and wisdom are spoken of as a countermeasure, and speaking of it will surely break through delusion. Sometimes, speaking of this will lead to immediate enlightenment. If there were no benefit from the four Siddhanthas, the Tathagatas (如來, Rulai - 'Thus Come One', an epithet of the Buddha) would not speak emptily. Although four kinds of statements are made, there is no attachment to the four natures. Because there is no attachment, there is no wrong view or craving. Those who hear it are like a swift horse seeing the shadow of a whip, immediately breaking through delusion and entering the path, therefore it is called wisdom. What this wisdom illuminates is called the realm. Understanding in this way, one can recognize suffering, accumulation, path, and cessation (苦集道滅, ku ji dao mie - the Four Noble Truths). The Three Jewels (三寶, Sanbao - Buddha, Dharma, Sangha) and the Four Noble Truths are completely present. If one uses wisdom to illuminate the realm, enters emptiness, and seeks proof, then it becomes the truth of the ultimate reality, the inner 'Contemplated Realm and Wisdom', as described earlier. If one does not take the result as proof, knowing that these realms and wisdom are merely names, called realms and wisdom. This word is not inside, outside, or in between; this word neither abides nor does not abide; this word is without anything. Therefore, although four statements are made to clarify realms and wisdom, in reality, the four statements of realms and wisdom are not distinguished. Although four statements are made to hear about realms and wisdom, in reality, one does not obtain the four statements of realms and wisdom. Although one embodies and understands the four statements of realms and wisdom, in reality, one does not contemplate realms and wisdom through the four statements. The path of language is cut off, the place of mental activity is extinguished, and it cannot be conceived or measured by the four statements. Therefore, it is called the 'Inconceivable Realm and Wisdom'. The Golden Light Sutra (金光明經, Jin Guangming Jing) says: 'Inconceivable wisdom illuminates the inconceivable realm of wisdom.' These are fully explained in the profound meaning of realms and wisdom in the Great Treatise (大本玄義, Da Ben Xuanyi). Nāgārjuna (龍樹, Longshu) first refutes oneness, difference, time, and direction, and then explains the meaning of 'Thus I have heard' (如是我聞, Rushi wo wen). Now, similarly, first refute the realm and wisdom outside of principle, and then explain the inconceivable four Siddhanthas. The meaning of Siddhantha is as explained in the Great Treatise. Relying on names is for convenience, one should first explain contemplative wisdom, and then distinguish the worldly realm.

之音。若解義為便。前明世境。次辯觀智。如先有境可得論觀。若未有境何所可觀。譬如境鼓後方映擊。今從義便。先明世音。后論觀智也。世者為三。一五陰世間。二眾生世間。三國土世間。既有實法即有假人。假實正成即有依報故名三種世間也。世是隔別即十法界之世亦是十種五陰。十種假名。十種依報。隔別不同故名為世也。間是間差。三十種世間差別不相謬亂。故名為間。各各有因各各有果。故名為法。各各有界畔分齊。故名為界。今就一法界復有十法。所謂如是相性究竟等。十界即有百法。十界相互則有千法。如是等法皆是因緣生法。六道是惑因緣法四聖是解因緣法。大經云。無漏亦有因緣。因滅無明即是三菩提燈。是諸因緣法即是三諦。因緣所生法我說即是空。亦名為假名亦名中道義。故明十種法界三十種世間。即是所觀之境也。此境復為二。所謂自他。他者謂眾生佛。自者即心而具。如華嚴云。心如工畫師造種種五陰。一切世間中莫不由心造。

問。自他那得各具十法界。

答。觀身實相觀佛亦然。華嚴云。心然佛亦然。心佛及眾生是三無差別。豈不各各具三諦境耶。音者即十法界口業之機也。界既不同音亦有異。問眾生各有三業何意但觀音。然通論皆得。常念恭敬得離三毒即是觀世音。

【現代漢語翻譯】現代漢語譯本：之音。如果爲了方便理解意義，可以先說明世間境界，再辨析觀智。如同先有鼓才能談論敲擊。如果沒有鼓，又觀什麼呢？好比先有鼓，然後才有敲擊的迴響。現在爲了方便理解意義，先說明世間音聲，再論述觀智。世間分為三種：一是五陰世間，二是眾生世間，三是國土世間。既然有真實存在的法，就有假名安立的人。假名和實法共同成立，就有依報（所依止的果報），所以稱為三種世間。『世』是隔絕、差別之意，即十法界的『世』，也是十種五陰、十種假名、十種依報，彼此隔絕不同，所以稱為『世』。『間』是間隙、差別之意，三十種世間差別而不相混淆，所以稱為『間』。各自有因，各自有果，所以稱為『法』。各自有界限、範圍，所以稱為『界』。現在就一個法界來說，又有十法，即如是、相、性、究竟等。十法界就有百法。十法界相互作用，就有千法。這些法都是因緣生法。六道是迷惑的因緣法，四聖是解脫的因緣法。《大般涅槃經》說，無漏法也有因緣，滅除無明就是三菩提燈。這些因緣法就是三諦。因緣所生法，我說就是空，也稱為假名，也稱為中道義。所以說明十種法界、三十種世間，就是所觀的境界。這個境界又分為兩種，即自體和他體。他體指眾生和佛，自體指自心所具有的。如《華嚴經》說：『心如工畫師，造種種五陰，一切世間中，莫不由心造。』問：自體和他體怎麼能各自具有十法界？答：觀察自身實相，觀察佛也是這樣。《華嚴經》說：『心如是，佛亦如是。心、佛及眾生，是三無差別。』難道不是各自具有三諦境界嗎？『音』是指十法界眾生的口業之機。法界不同，音聲也有差異。問：眾生各有三業，為什麼只觀音聲？答：通論來說都可以。常常唸誦恭敬，就能脫離三毒，這就是觀世音（Avalokitesvara）。

【English Translation】 English version: The sound thereof. If understanding the meaning is convenient, first explain the world realm, then discuss the wisdom of observation. It's like having a drum first before discussing striking it. If there is no drum, what is there to observe? It's like the drum existing first, then the echo of the strike. Now, for the sake of convenience in understanding the meaning, first explain the sounds of the world, then discuss the wisdom of observation. The world is divided into three: first, the Five Skandhas (five aggregates) world; second, the sentient beings world; third, the land world. Since there are real dharmas, there are also nominally established beings. When nominality and reality are jointly established, there is dependent retribution (the resultant reward upon which one relies), hence the name 'three worlds'. 'World' means separation and difference, that is, the 'world' of the Ten Dharma Realms, which are also the ten kinds of Five Skandhas, ten kinds of nominalities, and ten kinds of dependent retributions, separated and different from each other, hence the name 'world'. 'Interval' means gap and difference, the thirty kinds of worlds are different and not confused, hence the name 'interval'. Each has its own cause, each has its own effect, hence the name 'dharma'. Each has its own boundaries and limits, hence the name 'realm'. Now, considering one Dharma Realm, there are ten dharmas, namely, suchness (如是, Rushi), appearance (相, Xiang), nature (性, Xing), ultimate (究竟, Jiujing), and so on. The Ten Dharma Realms have a hundred dharmas. The interaction of the Ten Dharma Realms results in a thousand dharmas. These dharmas are all dharmas arising from conditions. The Six Paths are the conditioned dharmas of delusion, the Four Noble Ones are the conditioned dharmas of liberation. The Mahaparinirvana Sutra says that unconditioned dharmas also have conditions; extinguishing ignorance is the lamp of the Three Bodhisattvas. These conditioned dharmas are the Three Truths. The dharma produced by conditions, I say, is emptiness, also called provisional name, also called the Middle Way. Therefore, explaining the ten kinds of Dharma Realms and the thirty kinds of worlds is the realm to be observed. This realm is further divided into two: self and other. 'Other' refers to sentient beings and Buddhas; 'self' refers to what the mind inherently possesses. As the Avatamsaka Sutra says: 'The mind is like a skilled painter, creating all kinds of Five Skandhas; in all the worlds, there is nothing not made by the mind.' Question: How can self and other each possess the Ten Dharma Realms? Answer: Observing the true nature of one's own body is the same as observing the Buddha. The Avatamsaka Sutra says: 'The mind is thus, the Buddha is thus. The mind, the Buddha, and sentient beings are three without difference.' Do they not each possess the realm of the Three Truths? 'Sound' refers to the mechanism of the mouth karma of sentient beings in the Ten Dharma Realms. Since the realms are different, the sounds are also different. Question: Sentient beings each have three karmas, why only observe sound? Answer: Generally speaking, all are possible. Constantly reciting with reverence can liberate one from the three poisons, this is Avalokitesvara (觀世音).

禮拜供養所求愿滿即是觀世身。而今但言觀世音者。舊釋此義為六。一趣立者。諸名不可累出舉一趣以標名。若稱為觀世身者。已復還問此言。何意不名觀世音此則非問。二隨俗者。釋迦所說以音聲為佛事。故言觀世音。若游諸國土隨彼所宜。三互舉者。能觀所觀。所觀即眾生色心也。今從能觀故但言觀。能聞所聞。能聞是聖人耳識。所聞是眾生音聲。今取所聞之音聲。舉所聞得能聞。舉能觀得所觀。從此為名故言觀世音。舊問。能所既爾何不取。所觀之色心能聞之耳識。以標名稱為聞色心菩薩耶。舊答云。菩薩一觀於色心此是應廣。眾生之一音此是機狹。若從難者則機有兩字應但一字。便是應狹機廣故不如所難。今更作難。此語應從義理那得逐字。菩薩以能觀色心。何意不能觀音聲。眾生何意但以聲感色心不能感耶。若其俱感俱應此逐字為。觀則感應齊等若為判其廣狹。今不作此明互舉凡聖感應皆通三業。而聖人與意凡夫與聲。故言觀世音爾。四義攝者。如發聲必先假意氣觸唇口其音能出。口業若成則攝得身意。若觀于口業亦攝得身意。觀余不爾故言義攝。五隱顯者。身雖禮拜意雖存想。未知歸趣何等故名隱。若口音宣暢事義則彰故名顯。舉顯沒隱故言觀世音。六難易者。臨危在厄。意則十念難成身則拜跪遲鈍。口

【現代漢語翻譯】現代漢語譯本禮拜供養，所求如願，這便是觀世身（Avalokiteśvara-kāya，觀世音的身體）。而今只說觀世音（Avalokiteśvara），舊時的解釋有六種：一、趣立者：各種名稱不可全部列出，選取一個方面來標明名稱。如果稱為『觀世身』，又會反過來問，為何不稱為『觀世音』？這就不是提問了。二、隨俗者：釋迦牟尼（Śākyamuni）所說，以音聲作為佛事，所以說『觀世音』。如果遊歷各國，要隨順當地的習俗。三、互舉者：能觀和所觀，所觀就是眾生的色（rūpa，物質）和心（citta，精神）。現在從能觀的角度，所以只說『觀』。能聞和所聞，能聞是聖人的耳識（śrotra-vijñāna，聽覺意識），所聞是眾生的音聲。現在選取所聞的音聲，舉出所聞就能得到能聞，舉出能觀就能得到所觀。因此以此為名，所以說『觀世音』。舊時有人問：能觀和所觀既然如此，為何不選取所觀的色心和能聞的耳識來標明名稱，稱為『聞色心菩薩』呢？舊時的回答是：菩薩觀察色心是普遍的，這是應機說法範圍廣。眾生髮出的聲音是針對特定情況的，這是應機說法範圍窄。如果從難的角度來說，『機』字應該有兩個字，現在只有一個字，就是應機說法範圍窄而所應之機範圍廣，所以不如之前的提問。現在我再提出疑問：這種說法應該從義理上解釋，怎麼能逐字解釋呢？菩薩能夠觀察色心，為何不能觀察音聲？眾生為何只能通過聲音來感知色心，而不能直接感知呢？如果都能感知，都能應答，那麼這種逐字解釋就成了，觀察和感知應答是同等的，如何判斷其範圍的廣狹呢？現在我不這樣認為，我認為凡聖之間的感知應答都貫通身口意三業。聖人用心意，凡夫用聲音，所以說『觀世音』。四、義攝者：如發出聲音，必須先借助意氣觸動唇口，聲音才能發出。口業如果成就，就包含了身意。如果觀察口業，也包含了身意。觀察其他則不是這樣，所以說『義攝』。五、隱顯者：身體雖然禮拜，意念雖然存想，但不知道歸向何處，所以稱為『隱』。如果口中聲音宣暢，事理就顯現出來，所以稱為『顯』。舉出顯而隱藏隱，所以說『觀世音』。六、難易者：面臨危難，意念十念（唸佛十次）難以成就，身體拜跪則遲緩，口業

【English Translation】 English version Worship and offerings fulfill all wishes, that is Avalokiteśvara-kāya (the body of Avalokiteśvara). But now we only say Avalokiteśvara, the old interpretation has six aspects: 1. Establishing by Focus: Various names cannot all be listed; one aspect is chosen to designate the name. If it were called 'Avalokiteśvara-kāya,' it would be asked in return, why not call it 'Avalokiteśvara'? This would not be a question. 2. Following Custom: Śākyamuni (釋迦牟尼) said that using sound as a Buddha-activity, therefore it is said 'Avalokiteśvara'. If traveling to various countries, one should follow the local customs. 3. Mutual Mention: The observer and the observed; the observed are the rūpa (form/matter) and citta (mind) of sentient beings. Now, from the perspective of the observer, we only say 'Avalokita' (observing). The hearer and the heard; the hearer is the ear-consciousness (śrotra-vijñāna) of the sage, and the heard is the sound of sentient beings. Now, selecting the heard sound, mentioning the heard obtains the hearer, mentioning the observer obtains the observed. Therefore, using this as the name, it is said 'Avalokiteśvara'. In the past, someone asked: Since the observer and the observed are like this, why not select the observed rūpa and citta and the hearing ear-consciousness to designate the name, calling it 'Hearing-rūpa-citta Bodhisattva'? The old answer was: The Bodhisattva's observation of rūpa and citta is universal; this is teaching according to the capacity of the audience and has a broad scope. The sound emitted by sentient beings is for specific situations; this is teaching according to the capacity of the audience and has a narrow scope. If speaking from a difficult perspective, the word 'capacity' should have two characters, but now there is only one character, which means the scope of teaching according to capacity is narrow while the capacity being addressed is broad, so it is not as difficult as the previous question. Now I raise another question: This statement should be explained from the perspective of meaning and principle; how can it be explained word by word? The Bodhisattva can observe rūpa and citta; why can't he observe sound? Why can sentient beings only perceive rūpa and citta through sound, and not directly perceive them? If they can all perceive and respond, then this word-by-word explanation is valid; observation and perception are equal, so how to judge the breadth of their scope? Now I do not think so; I think the perception and response between ordinary beings and sages all penetrate the three karmas of body, speech, and mind. Sages use the mind, ordinary beings use sound, so it is said 'Avalokiteśvara'. 4. Meaning Inclusion: For example, to produce a sound, one must first use intention and breath to touch the lips and mouth, and then the sound can be produced. If the karma of speech is accomplished, it includes the body and mind. If one observes the karma of speech, it also includes the body and mind. Observing other things is not like this, so it is said 'Meaning Inclusion'. 5. Hidden and Manifest: Although the body prostrates in worship, and the mind contemplates, one does not know where to turn, so it is called 'Hidden'. If the sound from the mouth is clear and fluent, the matter and principle are revealed, so it is called 'Manifest'. Mentioning the manifest while hiding the hidden, so it is said 'Avalokiteśvara'. 6. Difficult and Easy: Facing danger, it is difficult to achieve ten recitations (ten recitations of the Buddha's name), and the body's prostration is slow, the karma of speech

唱為急故成機。從易受名也。又第六為有緣。觀音昔為凡夫居茲忍界見苦發誓。今生西方多還此土。既有誓緣急須稱名。今明。若如前六義皆遍有所舉。若依釋論其義即圓。何以故。出入息是身行覺觀是口行受為心行。心覺觀故尚具三業。何況發音成聲而不備三業耶。但舉一觀即備三應。但舉一音即備三機。而凡情謂聲強智利逐物標名。圓義往推悉皆具足。

觀音玄義捲上大正藏第 34 冊 No. 1726 觀音玄義

觀音玄義卷下

隋天臺智者大師說　門人灌頂記

第二明觀者。又為二。一結束世音之境。二明能觀之智。結境即為六。一結十法界是因緣境。二四諦境。三三諦境。四二諦境。五一實諦境。六無諦境。此具出大本玄義。二明觀智者。傍境明智作五番明觀智。就因緣則四番因緣論觀。四諦亦有四番論觀。三諦有兩番論觀。二諦有七番論觀。一實諦則一番論觀。無諦則無觀。如此等義具在大本。今約三諦明觀。若通論十法界皆是因緣所生法。此因緣即空即假即中。即空是真諦即假是俗諦即中是中道第一義諦。若別論六道界是因緣生法。二乘界是空菩薩界是假佛界是中。論境即有二意。今對境明觀亦為二意。一次第三觀。二一心三觀。次第者。如瓔珞云。從假入空名二諦

【現代漢語翻譯】現代漢語譯本：唱唸之所以緊急，是因為這樣容易成就機緣。從容易接受名號的角度來說也是如此。另外，第六種是「有緣」。觀音（Avalokiteśvara，菩薩名，意為觀世音）過去還是凡夫時，居住在這堪忍世界，見到眾生苦難而發誓救度。現在雖然在西方極樂世界，但經常回到這個世界。既然有誓願的因緣，就應該趕緊稱念觀音的名號。現在說明，如果像前面六種解釋那樣，每一種都普遍有所涉及。如果依照《釋論》的解釋，其意義就圓滿了。為什麼這樣說呢？因為出入息是身行，覺觀是口行，受是心行。心中有覺觀，尚且具備身口意三業，更何況發出聲音，形成語言，而不具備三業呢？所以，只要舉出一個觀，就具備了三種應機；只要舉出一個音，就具備了三種根機。而凡夫的情感認為聲音洪亮、智慧敏銳的人才能逐物標名。從圓滿的意義來推斷，一切都具備了。

《觀音玄義》捲上大正藏第 34 冊 No. 1726 《觀音玄義》

《觀音玄義》卷下

隋朝天臺智者大師說門人灌頂記錄

第二，闡明能觀的智慧。又分為兩個方面：一是總結世音的境界，二是闡明能觀的智慧。總結境界分為六個方面：一是總結十法界是因緣境界，二是四諦（catuḥ-satya，佛教基本教義，苦、集、滅、道）境界，三是三諦（tri-satya，空、假、中）境界，四是二諦（dvi-satya，真諦、俗諦）境界，五是一實諦境界，六是無諦境界。這些都詳細出自《大本玄義》。二是闡明能觀的智慧，傍依境界來闡明智慧，分為五個方面來闡明觀智。就因緣來說，有四個方面來論述觀。四諦也有四個方面來論述觀。三諦有兩個方面來論述觀。二諦有七個方面來論述觀。一實諦則有一個方面來論述觀。無諦則沒有觀。這些意義都詳細記載在《大本》中。現在根據三諦來闡明觀。如果通論，十法界都是因緣所生的法。這個因緣就是空、就是假、就是中。即空是真諦（paramārtha-satya，勝義諦），即假是俗諦（saṃvṛti-satya，世俗諦），即中是中道第一義諦。如果分別論述，六道界是因緣生法，二乘界是空，菩薩界是假，佛界是中。論述境界有兩種意義。現在針對境界來闡明觀，也有兩種意義：一是次第三觀，二是一心三觀。次第觀，如《瓔珞經》所說：『從假入空名為二諦』

【English Translation】 English version: Chanting is urgent because it easily creates opportunities. It is also named 'easy to receive' for this reason. Furthermore, the sixth is 'having affinity'. Avalokiteśvara (觀音, Bodhisattva whose name means 'Observing the Sounds of the World') in the past, as an ordinary person, lived in this Sahā world, saw the suffering of beings and made vows to save them. Now, although in the Western Pure Land, he often returns to this world. Since there is the cause of the vow, one should quickly chant the name of Avalokiteśvara. Now explaining, if like the previous six explanations, each one universally involves something. If according to the Śāstra (釋論) explanation, its meaning is complete. Why is this so? Because in-and-out breathing is body action, perception and observation are mouth action, and reception is mind action. If the mind has perception and observation, it already possesses the three karmas of body, mouth, and mind, let alone emitting sound and forming language without possessing the three karmas? Therefore, just by raising one observation, one possesses the three responses; just by raising one sound, one possesses the three capacities. But ordinary emotions think that those with loud voices and sharp intelligence can pursue things and label names. From the complete meaning, everything is fully possessed.

Guanyin Xuanyi (觀音玄義) Scroll 1 Taisho Tripitaka Volume 34 No. 1726 Guanyin Xuanyi

Guanyin Xuanyi Scroll 2

Said by Great Master Zhiyi of the Tiantai School of the Sui Dynasty, recorded by his disciple Guanding

Secondly, clarifying the wisdom of observation. It is further divided into two aspects: one is to summarize the realm of Avalokiteśvara, and the other is to clarify the wisdom of observation. Summarizing the realm is divided into six aspects: one is to summarize the Ten Dharma Realms as the realm of cause and condition, two is the realm of the Four Noble Truths (catuḥ-satya, the basic teachings of Buddhism: suffering, accumulation, cessation, and path), three is the realm of the Three Truths (tri-satya, emptiness, provisional existence, and the Middle Way), four is the realm of the Two Truths (dvi-satya, the ultimate truth and the conventional truth), five is the realm of the One Real Truth, and six is the realm of No Truth. These are all detailed in the Great Treatise on Profound Meaning. The second is to clarify the wisdom of observation, relying on the realm to clarify wisdom, divided into five aspects to clarify the wisdom of observation. Regarding cause and condition, there are four aspects to discuss observation. The Four Noble Truths also have four aspects to discuss observation. The Three Truths have two aspects to discuss observation. The Two Truths have seven aspects to discuss observation. The One Real Truth has one aspect to discuss observation. No Truth has no observation. These meanings are all detailed in the Great Treatise. Now, based on the Three Truths to clarify observation. If generally speaking, the Ten Dharma Realms are all dharmas born from causes and conditions. This cause and condition is emptiness, is provisional existence, is the Middle Way. Emptiness is the Ultimate Truth (paramārtha-satya), provisional existence is the Conventional Truth (saṃvṛti-satya), and the Middle Way is the First Principle Truth. If discussed separately, the Six Realms are dharmas born from causes and conditions, the realm of the Two Vehicles is emptiness, the realm of Bodhisattvas is provisional existence, and the realm of Buddhas is the Middle Way. Discussing the realm has two meanings. Now, in response to the realm to clarify observation, there are also two meanings: one is the sequential three observations, and the other is the one-mind three observations. Sequential observation, as the Yingluo Sutra says: 'Entering emptiness from provisional existence is called the Two Truths.'

觀。從空入假名平等觀。二觀為方便得入中道第一義諦觀。此之三觀即是大品所明三智。一一切智。知一切內法內名一切能知能解。一切外法外名能知能解。但不能用以一切道起一切種。故名一切智。二道種智。能知一切道種差別則分別假名無謬。故名道種智。三一切種智。能於一種智知一切道知一切種。一相寂滅相種種行類能知能解。名一切種智。通而為論觀智是其異名。別而往目因時名觀果時名智。此三觀智即是大經四種十二因緣觀。下中上上上。涅槃通取析法明於四觀。大品瓔珞直就摩訶衍但明三觀三智。今若開二經合涅槃者。應開衍法從假入空觀生滅一切智也。若合涅槃就二經。合下中二觀同是一切智也。若將三經若開若合對五眼者。天眼肉眼照粗細事皆是世智。悉為諸觀境本。若三觀三智從此即入體法一切智。若四觀四智此即入析法一切智故肉眼天眼為本。若入一切智對慧眼。道種智對法眼。一切種智對佛眼。中論偈因緣所生法一句為觀智之本。三句對三智。若將三觀智對四教。即須開之如前。若將涅槃四觀對四教。下智是生滅一切智對三藏教也。中智是體法一切智對通教也。上智即道種智對別教。上上智即一切種智對圓教。所以應明三觀。那忽對四教者何。若無教即無觀。稟教修觀得成於智。所以明教也

。教必有主。有主即佛也。或可一佛說四教。或可示四相明四佛。四教既有四主即應有四補處。即是四種菩薩輔佛弘此四教也。

若言諸法寂滅相不可以言宣。大經云。生生不可說乃至不生不生亦不可說。一教尚不可說云何有四。

答。理論實爾皆不可說。赴緣利物有因緣故亦可得說。非但生生可說乃至不生不生亦可說。以佛教門出生死苦。三藏教者。如釋論引迦旃延子明菩薩義。釋迦初為陶師值昔釋迦佛發願。從是已來始發菩薩心。即是行人所求菩提即名為法。深厭苦集欣求滅道。即起慈悲心誓度一切。行六度行。行愿相扶拔苦與樂。所以者何。慳名為集墮餓鬼名苦。行檀名道慳息名滅。菩薩自伏慳貪悲心熏物。眾生稱名即能脫苦。自行檀施慈心熏物。物應可度即能示現令得安樂。當知為滿弘誓而修檀行也。乃至愚癡名集生天名苦。修慧名道癡伏名滅。修慧度時自破苦集為成悲心以熏眾生。眾生稱名即得解脫。自證道滅以成慈心以熏眾生。眾生有感應機得度。故知行填于愿。行此六度各論時節。尸毗代鴿是檀滿。須摩提不妄語是尸滿。歌利王割截不動是忍滿。大施抒海是精進滿。尚阇梨坐禪是定滿。劬儐大臣分地是般若滿。如此修行至初僧祇劫。不知作佛不作佛。第二僧祇心知作佛口不言作佛。第三僧

【現代漢語翻譯】現代漢語譯本：教義必定有其主導者。有所主導，即是佛。或許一位佛可以宣說四種教義，或者可以示現四種法相來闡明四位佛。既然四種教義各有其主導者，那麼就應該有四位補處菩薩（指彌勒菩薩等將在未來成佛的菩薩）。他們是四種菩薩，輔助佛陀弘揚這四種教義。

如果說諸法（一切事物和現象）的寂滅相（不生不滅的真實狀態）不可以用言語表達，《大般涅槃經》中說：『生生不可說，乃至不生不生亦不可說。』一種教義尚且不可說，怎麼會有四種教義呢？

回答：從理論上來說，確實都不可說。但是爲了順應因緣來利益眾生，因為有因緣的緣故，也可以說。不僅僅是『生生』可說，乃至『不生不生』也可以說。因為佛教的法門能夠使眾生脫離生死之苦。關於三藏教（佛教經、律、論三部分）的內容，如《大智度論》引用迦旃延子（佛陀弟子）解釋菩薩的含義。釋迦牟尼佛最初做陶師時，遇到過去的釋迦佛，併發愿。從那時起，才開始發菩薩心。也就是說，修行人所追求的菩提（覺悟）就叫做『法』。深深厭惡苦集（苦的根源），欣求滅道（滅苦的方法）。於是生起慈悲心，發誓要度一切眾生。修行六度（佈施、持戒、忍辱、精進、禪定、智慧）。修行和願力相互扶持，拔除眾生的痛苦，給予眾生快樂。為什麼這麼說呢？因為慳吝（吝嗇）名為『集』，會墮入餓鬼道，名為『苦』。行佈施名為『道』，慳吝止息名為『滅』。菩薩自己降伏慳貪，用悲心薰陶眾生，眾生稱念菩薩的名號，就能脫離痛苦。自己修行佈施，用慈心薰陶眾生，眾生有可以被度化的機緣，菩薩就能示現，使眾生得到安樂。應當知道，這是爲了圓滿弘揚誓願而修行佈施。乃至愚癡名為『集』，會生到天道，名為『苦』。修習智慧名為『道』，愚癡被降伏名為『滅』。修習智慧度時，自己破除苦集，爲了成就悲心來薰陶眾生。眾生稱念菩薩的名號，就能得到解脫。自己證得道滅，爲了成就慈心來薰陶眾生。眾生有感應的機緣，就能被度化。所以知道修行能夠填滿誓願。修行這六度，各自有其圓滿的時節。尸毗王（古代國王，為菩薩化身）以身代鴿，是佈施圓滿。須摩提（古代國王的女兒）不妄語，是持戒圓滿。歌利王（古代暴君）割截身體而不動搖，是忍辱圓滿。大施抒海（菩薩以大布施汲取海水）是精進圓滿。尚阇梨（古代仙人）坐禪，是禪定圓滿。劬儐大臣（古代大臣）分地，是般若（智慧）圓滿。如此修行，到第一個阿僧祇劫（極長的時間單位），不知道自己能不能成佛。第二個阿僧祇劫，心裡知道自己能成佛，口裡不說自己能成佛。第三個阿僧

【English Translation】 English version: Teachings must have a master. Having a master means it is the Buddha. Perhaps one Buddha can expound the four teachings, or perhaps manifest the four forms to illuminate the four Buddhas. Since the four teachings each have their own master, there should be four Bodhisattvas who will succeed the Buddhas (referring to Bodhisattvas like Maitreya who will become Buddhas in the future). They are the four types of Bodhisattvas who assist the Buddhas in propagating these four teachings.

If it is said that the quiescent and extinct nature of all dharmas (all things and phenomena) cannot be expressed in words, the Mahaparinirvana Sutra says: 'Birth after birth cannot be spoken of, and even non-birth after non-birth cannot be spoken of.' If even one teaching cannot be spoken of, how can there be four teachings?

Answer: In theory, it is indeed all unspeakable. However, to benefit beings by adapting to conditions, it can be spoken of because of the existence of causes and conditions. Not only can 'birth after birth' be spoken of, but even 'non-birth after non-birth' can be spoken of. This is because the Buddhist teachings can liberate beings from the suffering of birth and death. Regarding the content of the Tripitaka (the three divisions of Buddhist scriptures: Sutra, Vinaya, and Shastra), as the Mahaprajnaparamita Shastra quotes Katyayaniputra (a disciple of the Buddha) explaining the meaning of Bodhisattva. When Shakyamuni Buddha was initially a potter, he encountered the past Shakyamuni Buddha and made a vow. From that time on, he began to generate the Bodhi mind (mind of enlightenment). That is to say, the Bodhi (enlightenment) sought by practitioners is called 'Dharma'. Deeply厭惡苦集(disgusted with the accumulation of suffering),欣求滅道(and joyfully seeking the path to cessation). Thus, he generates the mind of loving-kindness and compassion, vowing to liberate all beings. He practices the six paramitas (generosity, morality, patience, diligence, concentration, and wisdom). Practice and vows support each other, removing the suffering of beings and giving them happiness. Why is this so? Because stinginess is called 'accumulation', which leads to falling into the realm of hungry ghosts, which is called 'suffering'. Practicing generosity is called 'the path', and the cessation of stinginess is called 'cessation'. The Bodhisattva subdues stinginess himself, using compassion to influence beings. When beings recite the Bodhisattva's name, they can be liberated from suffering. He practices generosity himself, using loving-kindness to influence beings. When beings have the opportunity to be liberated, the Bodhisattva can manifest, enabling beings to attain peace and happiness. It should be known that this is to cultivate generosity in order to fulfill and propagate the vows. Even ignorance is called 'accumulation', which leads to being born in the heavens, which is called 'suffering'. Cultivating wisdom is called 'the path', and the subduing of ignorance is called 'cessation'. When cultivating the paramita of wisdom, he himself destroys the accumulation of suffering, in order to accomplish the mind of compassion to influence beings. When beings recite the Bodhisattva's name, they can attain liberation. He himself attains the cessation of the path, in order to accomplish the mind of loving-kindness to influence beings. When beings have the opportunity to respond, they can be liberated. Therefore, it is known that practice can fulfill vows. Practicing these six paramitas, each has its own time for fulfillment. King Shibi (an ancient king, an incarnation of a Bodhisattva) sacrificing himself for a dove is the fulfillment of generosity. Sumati (the daughter of an ancient king) not lying is the fulfillment of morality. King Kali (an ancient tyrant) cutting off his body without moving is the fulfillment of patience. Great Giving drawing water from the sea (a Bodhisattva drawing water from the sea with great generosity) is the fulfillment of diligence. Rishi Shangjali (an ancient immortal) sitting in meditation is the fulfillment of concentration. Minister Ju Pin (an ancient minister) dividing the land is the fulfillment of Prajna (wisdom). Cultivating in this way, until the first asamkhya-kalpa (an extremely long unit of time), he does not know whether he can become a Buddha or not. In the second asamkhya-kalpa, he knows in his heart that he can become a Buddha, but does not say it out loud. In the third asamkhya-

祇心知口言。過三僧祇已又百劫種相。百福凡用三千二百福修成。三十二大人相現時方稱菩薩摩訶薩。但伏惑不斷。如無脂肥羊。取世智為般若即此意也。用此菩薩行對聲聞行位者。初僧祇可對總別念處。二僧祇可對暖法。三僧祇可對頂法。百劫種相可對忍法。坐道場時可對世第一。三十四心斷結成佛。即對十六心發真乃至九解脫無學也。爾時坐道場上三十四心斷惑。正習俱盡名為三藏佛。所以釋迦精進弟子純熟。以精進故九劫前超八相成佛。此即是三藏教主所說教門。此中補處位在百劫。種相伏惑住最後身。六度行成誓願將滿。慈悲熏于眾生拔苦與樂。若就此辯者。但是因緣生法世智明觀。即是三藏教觀世音義也。

問。依三藏說釋迦彌勒同時發心。一超九劫。何意二佛俱成賢劫中佛耶。

答。釋迦值弗沙促百劫。彌勒值諸佛何必不促為九十一劫耶。

若爾則無百劫義。

答。任此法門則有百劫。以精進力傳超。通教者。如大品明。三乘之人同以第一義諦無言說道。斷煩惱入涅槃。共緣一理用觀斷惑通也。亦名共般若教。此事與三藏異。釋論破云。豈以不凈心修菩薩行。如毒器盛食。食則殺人。檀有上中下。謂舍財身命也。勇士烈女亦能捨身。何得中舍名檀滿。中檀但名施非波羅蜜。不見

【現代漢語翻譯】現代漢語譯本：僅用心領會，用口表達。經過三個阿僧祇劫后，又經歷一百劫來種植佛的相好，以三百二十種福德修成。當三十二大丈夫相顯現時，才能被稱為菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）。但只是降伏煩惱，沒有斷除。就像沒有油脂的肥羊一樣。把世俗的智慧當作般若（prajñā，智慧），就是這個意思。用這種菩薩的修行來對應聲聞（śrāvaka，聽聞佛法者）的修行位次，第一個阿僧祇劫可以對應總相念處和別相念處，第二個阿僧祇劫可以對應暖法，第三個阿僧祇劫可以對應頂法，一百劫種植佛的相好可以對應忍法，坐在菩提道場時可以對應世第一法。三十四個心念斷除結縛而成佛，就對應十六個心念發起真智，乃至九種解脫的無學果位。那時，坐在菩提道場上，用三十四個心念斷除迷惑，正使和習氣都斷盡，稱為三藏佛。所以釋迦牟尼佛的精進弟子非常純熟，因為精進的緣故，在九劫之前就超越了八相成道。這就是三藏教主所說的教法。這裡補處菩薩的位次在一百劫，種植佛的相好，降伏煩惱，住在最後身，六度（pāramitā，佈施、持戒、忍辱、精進、禪定、智慧）行圓滿，誓願將要滿足，慈悲薰染眾生，拔除痛苦，給予快樂。如果就此辯論，這只是因緣生法，用世俗智慧來明瞭觀照，這就是三藏教觀世音（Avalokiteśvara）的意義。

問：依據三藏的說法，釋迦牟尼佛和彌勒佛（Maitreya）同時發心，釋迦牟尼佛超越了九劫。為什麼兩位佛都成為賢劫中的佛呢？

答：釋迦牟尼佛遇到弗沙佛（Phussa Buddha）縮短了一百劫，彌勒佛遇到諸佛，為什麼不能縮短為九十一劫呢？

如果這樣，就沒有一百劫的意義了。

答：按照這個法門，就有百劫的說法。憑藉精進的力量來超越。通教認為，如《大品般若經》所說，三乘（聲聞乘、緣覺乘、菩薩乘）之人共同以第一義諦無言說道，斷除煩惱，進入涅槃，共同緣於一個真理，用觀來斷除迷惑，是共通的。也稱為共般若教。這件事與三藏不同。《釋論》駁斥說：『難道可以用不凈的心來修菩薩行嗎？就像用有毒的器皿盛放食物，吃了就會殺人。』佈施有上、中、下三種，指的是捨棄財物、身體和生命。勇士和烈女也能捨棄身體，為什麼中等的捨棄才能稱為佈施圓滿呢？中等的佈施只能稱為施捨，不是波羅蜜（pāramitā，到彼岸），沒有見到（佈施的真諦）。 English version: Only know with the mind and express with the mouth. After passing through three asamkhya kalpas (asaṃkhya-kalpa, countless eons), and then cultivating the marks and characteristics of a Buddha for a hundred kalpas, accomplishing it with three thousand two hundred blessings. Only when the thirty-two major marks of a great man appear can one be called a Bodhisattva-Mahasattva (bodhisattva-mahāsattva, great bodhisattva). However, it is only subduing afflictions, not cutting them off. It's like a fat sheep without fat. Taking worldly wisdom as prajna (prajñā, wisdom) is the meaning of this. Using this Bodhisattva practice to compare with the practice positions of the Sravakas (śrāvaka, hearers of the Dharma), the first asamkhya kalpa can be compared to the general and specific mindfulness, the second asamkhya kalpa can be compared to the stage of warmth, the third asamkhya kalpa can be compared to the stage of summit, the hundred kalpas of cultivating marks and characteristics can be compared to the stage of forbearance, and sitting in the Bodhi-mandala can be compared to the highest worldly dharma. Cutting off the bonds with thirty-four thoughts to become a Buddha corresponds to generating true wisdom with sixteen thoughts, up to the non-learning stage of the nine liberations. At that time, sitting on the Bodhi-mandala, cutting off delusions with thirty-four thoughts, with both the root and habitual tendencies completely extinguished, is called a Tripitaka Buddha. Therefore, Shakyamuni Buddha's diligent disciples are very mature. Because of diligence, he surpassed eight aspects and attained Buddhahood nine kalpas earlier. This is the teaching spoken by the master of the Tripitaka teachings. Here, the position of the Bodhisattva destined to Buddhahood in the next life is in a hundred kalpas, cultivating the marks and characteristics of a Buddha, subduing afflictions, dwelling in the last body, perfecting the six paramitas (pāramitā, giving, morality, patience, diligence, meditation, wisdom), and vows are about to be fulfilled, compassion permeates sentient beings, removing suffering and giving joy. If one argues based on this, it is only conditioned arising dharmas, using worldly wisdom to clearly observe, which is the meaning of Avalokitesvara (Avalokiteśvara) in the Tripitaka teachings.

Question: According to the Tripitaka, Shakyamuni Buddha and Maitreya (Maitreya) generated the aspiration for enlightenment at the same time, and Shakyamuni Buddha surpassed nine kalpas. Why did both Buddhas become Buddhas in the Bhadrakalpa?

Answer: Shakyamuni Buddha met Phussa Buddha (Phussa Buddha) and shortened a hundred kalpas. Maitreya Buddha met many Buddhas, so why couldn't it be shortened to ninety-one kalpas?

If that's the case, then there is no meaning to a hundred kalpas.

Answer: According to this Dharma gate, there is the saying of a hundred kalpas. Surpassing through the power of diligence. The common teaching believes that, as explained in the Mahaprajnaparamita Sutra, people of the three vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle) commonly use the unspoken words of the ultimate truth to cut off afflictions and enter Nirvana, commonly relying on one truth, using contemplation to cut off delusions, which is common. It is also called the common prajna teaching. This matter is different from the Tripitaka. The Shastra refutes: 'How can one cultivate Bodhisattva practices with an impure mind? It's like using a poisonous vessel to hold food, eating it will kill people.' Giving has three types: superior, middle, and inferior, referring to giving up wealth, body, and life. Brave warriors and virtuous women can also give up their bodies, so why is the middle level of giving called the perfection of giving? Middle-level giving is only called giving, not paramita (pāramitā, perfection), not seeing (the true essence of giving).

【English Translation】 English version: Only know with the mind and express with the mouth. After passing through three asamkhya kalpas (asaṃkhya-kalpa, countless eons), and then cultivating the marks and characteristics of a Buddha for a hundred kalpas, accomplishing it with three thousand two hundred blessings. Only when the thirty-two major marks of a great man appear can one be called a Bodhisattva-Mahasattva (bodhisattva-mahāsattva, great bodhisattva). However, it is only subduing afflictions, not cutting them off. It's like a fat sheep without fat. Taking worldly wisdom as prajna (prajñā, wisdom) is the meaning of this. Using this Bodhisattva practice to compare with the practice positions of the Sravakas (śrāvaka, hearers of the Dharma), the first asamkhya kalpa can be compared to the general and specific mindfulness, the second asamkhya kalpa can be compared to the stage of warmth, the third asamkhya kalpa can be compared to the stage of summit, the hundred kalpas of cultivating marks and characteristics can be compared to the stage of forbearance, and sitting in the Bodhi-mandala can be compared to the highest worldly dharma. Cutting off the bonds with thirty-four thoughts to become a Buddha corresponds to generating true wisdom with sixteen thoughts, up to the non-learning stage of the nine liberations. At that time, sitting on the Bodhi-mandala, cutting off delusions with thirty-four thoughts, with both the root and habitual tendencies completely extinguished, is called a Tripitaka Buddha. Therefore, Shakyamuni Buddha's diligent disciples are very mature. Because of diligence, he surpassed eight aspects and attained Buddhahood nine kalpas earlier. This is the teaching spoken by the master of the Tripitaka teachings. Here, the position of the Bodhisattva destined to Buddhahood in the next life is in a hundred kalpas, cultivating the marks and characteristics of a Buddha, subduing afflictions, dwelling in the last body, perfecting the six paramitas (pāramitā, giving, morality, patience, diligence, meditation, wisdom), and vows are about to be fulfilled, compassion permeates sentient beings, removing suffering and giving joy. If one argues based on this, it is only conditioned arising dharmas, using worldly wisdom to clearly observe, which is the meaning of Avalokitesvara (Avalokiteśvara) in the Tripitaka teachings.

Question: According to the Tripitaka, Shakyamuni Buddha and Maitreya (Maitreya) generated the aspiration for enlightenment at the same time, and Shakyamuni Buddha surpassed nine kalpas. Why did both Buddhas become Buddhas in the Bhadrakalpa?

Answer: Shakyamuni Buddha met Phussa Buddha (Phussa Buddha) and shortened a hundred kalpas. Maitreya Buddha met many Buddhas, so why couldn't it be shortened to ninety-one kalpas?

If that's the case, then there is no meaning to a hundred kalpas.

Answer: According to this Dharma gate, there is the saying of a hundred kalpas. Surpassing through the power of diligence. The common teaching believes that, as explained in the Mahaprajnaparamita Sutra, people of the three vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle) commonly use the unspoken words of the ultimate truth to cut off afflictions and enter Nirvana, commonly relying on one truth, using contemplation to cut off delusions, which is common. It is also called the common prajna teaching. This matter is different from the Tripitaka. The Shastra refutes: 'How can one cultivate Bodhisattva practices with an impure mind? It's like using a poisonous vessel to hold food, eating it will kill people.' Giving has three types: superior, middle, and inferior, referring to giving up wealth, body, and life. Brave warriors and virtuous women can also give up their bodies, so why is the middle level of giving called the perfection of giving? Middle-level giving is only called giving, not paramita (pāramitā, perfection), not seeing (the true essence of giving).

能所財物三事皆空非慳非施。此是真檀波羅蜜。乃至非愚非智無著空慧。名真般若不取世智。論云若不信空一切皆違失。當知汝所修皆不與理相應。若信諸法空一切有所作。良以空故能成一切諸法。故知若得空慧能具一切法也。又復菩薩無量劫修行。何但三阿僧祇。如是等種種破三藏失。以顯摩訶衍中通教意也。大品云。菩薩發心與薩婆若相應。此即觀真斷結與理相應也。發心已來即觀真斷結便稱菩薩。即是假人也。又觀真即是法也。常與慈悲俱起。自斷苦集修道滅。亦以慈悲誓願斷一切眾生苦集與其道滅。體達諸法如幻如化不生不滅。三事俱亡以行檀。乃至一切法無所著名般若。以此諸行填愿。即能破四住惑見第一義。則有三乘共十地。所謂干慧乃至佛地。若將此十地來對聲聞者。干慧地對總別念處。性地對四善根位。八人地對八忍。見地對初果。薄地對二果。離欲地對三果。已辦地對四果。支佛地自對支佛位。菩薩地自是出假方便。道觀雙流斷正侵習佛地盡。故論云。是人煩惱盡習不盡。以誓扶習還生三界。利益眾生凈佛國土。豈同三藏菩薩伏惑行六度行耶。此菩薩修行斷惑余殘未盡。譬若微煙。慈悲五道示現度物。眾生若稱名若感見。即能拔苦與樂解脫得度也。此是通教體假入空觀。亦名一切智。即是通教觀世

【現代漢語翻譯】現代漢語譯本能施捨的財物、受施捨的人以及施捨的行為三者皆為空性，這樣才是真正的檀波羅蜜（Dānapāramitā，佈施波羅蜜）。乃至沒有愚癡，也沒有智慧，對一切都不執著，以空性的智慧看待事物，這才是真正的般若（Prajñā，智慧），不取世俗的智慧。《大智度論》中說，如果不相信空性，一切都會違背真理。應當知道你所修行的都不與真理相應。如果相信諸法是空性的，那麼一切作為才是有意義的。正因為是空性，才能成就一切諸法。所以要知道，如果證得了空性的智慧，就能具備一切法。此外，菩薩經歷無量劫的修行，又何止三個阿僧祇劫？像這樣種種破斥三藏（Tripiṭaka，經、律、論）的說法，是爲了彰顯摩訶衍（Mahāyāna，大乘）中通教的意旨。《大品般若經》中說，菩薩發菩提心與薩婆若（Sarvajña，一切智）相應，這就是觀照真如，斷除煩惱，與真理相應。從發菩提心開始，就觀照真如，斷除煩惱，這樣才能稱為菩薩，也就是假名菩薩。而且觀照真如就是法。菩薩常常與慈悲心一同生起，自己斷除苦、集、滅、道四諦，也以慈悲誓願斷除一切眾生的苦、集，並給予他們道、滅。體悟諸法如夢如幻，不生不滅，施捨者、受施者和所施之物三者皆空，以此來行佈施。乃至一切法都不執著，以空性的智慧行般若。用這些修行來填滿誓願，就能破除四住惑，見到第一義諦，從而有三乘共十地，也就是所謂的干慧地乃至佛地。如果將這十地來對應聲聞乘，干慧地對應總別念處，性地對應四善根位，八人地對應八忍，見地對應初果，薄地對應二果，離欲地對應三果，已辦地對應四果，支佛地對應支佛位，菩薩地本身就是出假方便，道觀雙流，斷除正使和習氣，最終到達佛地。所以《大智度論》中說，這種人煩惱斷盡，但習氣未盡，以誓願扶持習氣，還生三界，利益眾生，清凈佛國土。這哪裡是三藏菩薩伏惑行六度所能比的？這種菩薩修行斷惑，還有殘餘未盡，譬如微煙。以慈悲在五道中示現，度化眾生。眾生如果稱念菩薩的名號，或者感應到菩薩的示現，就能拔除痛苦，給予快樂，解脫得度。這是通教的體假入空觀，也名一切智，也就是通教的觀世。

【English Translation】 English version The three aspects of giving – the giver, the recipient, and the gift itself – are all empty, which is the true Dānapāramitā (Perfection of Giving). Furthermore, being without ignorance and without wisdom, being unattached to everything, and viewing things with the wisdom of emptiness, this is the true Prajñā (Wisdom), not taking worldly wisdom. The Mahāprajñāpāramitāśāstra says that if one does not believe in emptiness, everything will be contrary to the truth. You should know that what you cultivate is not in accordance with the truth. If one believes that all dharmas are empty, then all actions are meaningful. Precisely because of emptiness, all dharmas can be accomplished. Therefore, know that if one attains the wisdom of emptiness, one can possess all dharmas. Moreover, a Bodhisattva cultivates for countless kalpas, not just three asaṃkhyeya kalpas. Such various refutations of the Tripiṭaka (Three Baskets: Sutra, Vinaya, Abhidharma) are to reveal the meaning of the Common Teaching within the Mahāyāna (Great Vehicle). The Mahāprajñāpāramitāsūtra says that the Bodhisattva's aspiration for enlightenment is in accordance with Sarvajña (All-Knowing), which is to contemplate the truth and sever afflictions, being in accordance with the truth. From the moment of aspiring for enlightenment, one contemplates the truth and severs afflictions, and thus is called a Bodhisattva, which is a provisional name. Moreover, contemplating the truth is the Dharma. Bodhisattvas constantly arise with compassion, severing their own suffering, accumulation, cessation, and path (the Four Noble Truths), and also vow with compassion to sever the suffering and accumulation of all sentient beings, and to give them the path and cessation. Realizing that all dharmas are like illusions, neither arising nor ceasing, the giver, recipient, and gift are all empty, and thus one practices giving. Furthermore, being unattached to all dharmas, one practices Prajñā with the wisdom of emptiness. By filling vows with these practices, one can break through the four abodes of delusion and see the first principle, thus there are the ten grounds common to the three vehicles, namely the Dry Wisdom Ground up to the Buddha Ground. If we compare these ten grounds to the Śrāvaka vehicle, the Dry Wisdom Ground corresponds to the General and Specific Mindfulness, the Nature Ground corresponds to the Four Roots of Goodness, the Eighth Person Ground corresponds to the Eight Acceptances, the Seeing Ground corresponds to the First Fruit, the Thin Ground corresponds to the Second Fruit, the Detachment Ground corresponds to the Third Fruit, the Accomplished Ground corresponds to the Fourth Fruit, the Pratyekabuddha Ground corresponds to the Pratyekabuddha position, and the Bodhisattva Ground itself is the expedient of emerging from emptiness. The flow of the path and insight is dual, severing both correct views and habitual tendencies, ultimately reaching the Buddha Ground. Therefore, the Mahāprajñāpāramitāśāstra says that such a person has exhausted afflictions but not habitual tendencies, and supports these tendencies with vows to be reborn in the three realms, benefiting sentient beings and purifying the Buddha lands. How can this be compared to the Bodhisattvas of the Tripiṭaka who subdue afflictions and practice the Six Perfections? This Bodhisattva cultivates and severs afflictions, with remnants still remaining, like faint smoke. With compassion, they manifest in the five paths, liberating beings. If sentient beings recite the Bodhisattva's name or perceive their manifestation, they can be freed from suffering, given happiness, and attain liberation. This is the Common Teaching's contemplation of entering emptiness through the provisional, also called All-Knowing, which is the Common Teaching's Guanshi.

音義也。別教者別異通也。別明不共般若故言別也。比教雖明中道。為鈍根人方便說中。次第顯理廣明歷劫修行。故大品云。有菩薩從初發心遊戲神通凈佛國土。次第修習恒沙法門助顯中理。前卻四住次破塵沙后破無明。十信通伏諸惑而正伏四住。十住亦是通伏諸惑。而正斷四住成一切智。十行出假斷無知。成道種智兼伏界外塵沙。十回向斷界外塵沙。成道種智正修中道伏無明。十地斷無明見佛性。成一切種智。譬如燒金塵垢先去然後镕金。次第斷結亦復如是。此菩薩發心秉法慈悲修行。自斷無明成就真應。大誓慈悲熏於法界。眾生機感即拔苦與樂。此是從空出假觀道種智。別教觀世音義也。圓教者。此正顯中道遮於二邊。非空非假非內非外觀十法界眾生。如鏡中像水中月。不在內不在外。不可謂有不可謂無。畢竟非實而三諦之理宛然具足。無前無後在一心中。即一而論三。即三而論一。觀智既爾諦理亦然。一諦即三諦。三諦即一諦。大品云。有菩薩從初發心即坐道場轉法輪度眾生。即于初心具觀三諦一切佛法。無緣慈悲於一心中具修萬行諸波羅蜜。入十信鐵輪已能長別苦輪海。四住惑盡六根清凈名似解。進入十住銅輪初心即破無明。開發實相三智現前。得如來一身無量身湛然應一切。即是開佛知見示悟入等。文云。

【現代漢語翻譯】現代漢語譯本音義也。（這是關於聲音和意義的解釋。）別教者別異通也。（別教是區別于通教的。）別明不共般若故言別也。（因為別教特別闡明了不共般若，所以稱為『別』。）比教雖明中道。（相比之下，通教雖然也闡明中道，）為鈍根人方便說中。（但那是爲了根器遲鈍的人而方便解說，）次第顯理廣明歷劫修行。（按部就班地顯現道理，廣泛闡明經歷多個劫數的修行。）故大品云。（所以《大品般若經》說，）有菩薩從初發心遊戲神通凈佛國土。（有的菩薩從最初發心就開始運用神通，清凈佛國國土，）次第修習恒沙法門助顯中理。（按部就班地修習如恒河沙數般的法門，輔助顯現中道之理。）前卻四住次破塵沙后破無明。（先斷除四住煩惱，然後逐漸破除塵沙惑，最後破除無明。）十信通伏諸惑而正伏四住。（十信位的菩薩普遍降伏各種迷惑，但主要降伏四住煩惱。）十住亦是通伏諸惑。（十住位的菩薩也普遍降伏各種迷惑，）而正斷四住成一切智。（但主要斷除四住煩惱，成就一切智。）十行出假斷無知。（十行位的菩薩出離假觀，斷除無知，）成道種智兼伏界外塵沙。（成就道種智，同時降伏界外的塵沙惑。）十回向斷界外塵沙。（十回向位的菩薩斷除界外的塵沙惑，）成道種智正修中道伏無明。（成就道種智，正式修習中道，降伏無明。）十地斷無明見佛性。（十地位的菩薩斷除無明，見到佛性，）成一切種智。（成就一切種智。）譬如燒金塵垢先去然後镕金。（譬如冶煉黃金，先去除塵垢，然後熔化黃金。）次第斷結亦復如是。（按部就班地斷除煩惱也是如此。）此菩薩發心秉法慈悲修行。（這位菩薩發心，秉持佛法，以慈悲心修行，）自斷無明成就真應。（自己斷除無明，成就真身和應身。）大誓慈悲熏於法界。（以廣大的誓願和慈悲薰染整個法界，）眾生機感即拔苦與樂。（眾生有感應，就拔除他們的痛苦，給予他們快樂。）此是從空出假觀道種智。（這是從空出假觀，證得道種智。）別教觀世音義也。（這是別教中觀世音菩薩的意義。）圓教者。（圓教是，）此正顯中道遮於二邊。（直接闡明中道，遮止空和有兩邊。）非空非假非內非外觀十法界眾生。（既不是空，也不是假，既不是在內，也不是在外，看待十法界的眾生，）如鏡中像水中月。（就像鏡子中的影像，水中的月亮，）不在內不在外。（不在內，也不在外，）不可謂有不可謂無。（不能說是存在，也不能說是沒有，）畢竟非實而三諦之理宛然具足。（畢竟不是真實的，但三諦的道理卻完全具備。）無前無後在一心中。（沒有先後，都在一個心中，）即一而論三。（即一而論三，）即三而論一。（即三而論一，）觀智既爾諦理亦然。（觀智如此，諦理也是如此。）一諦即三諦。（一諦就是三諦，）三諦即一諦。（三諦就是一諦。）大品云。（《大品般若經》說，）有菩薩從初發心即坐道場轉法輪度眾生。（有的菩薩從最初發心就坐在道場，轉動法輪，度化眾生，）即于初心具觀三諦一切佛法。（在最初發心時就具備了觀照三諦和一切佛法的智慧。）無緣慈悲於一心中具修萬行諸波羅蜜。（以無緣大慈、同體大悲之心，在一個心中具足修習萬行和各種波羅蜜。）入十信鐵輪已能長別苦輪海。（進入十信位的鐵輪，就能永遠告別苦海。）四住惑盡六根清凈名似解。（四住煩惱斷盡，六根清凈，名為相似解脫。）進入十住銅輪初心即破無明。（進入十住位的銅輪，在最初發心時就破除無明，）開發實相三智現前。（開發實相，三種智慧顯現於前，）得如來一身無量身湛然應一切。（得到如來的一身和無量身，清澈地應化一切。）即是開佛知見示悟入等。（這就是開佛知見，示、悟、入等等。）文云。（經文說。）

【English Translation】 English version Explanation of sounds and meanings. 'Distinct teaching' means distinct from the common teaching. It is called 'distinct' because it specifically elucidates the uncommon Prajna (wisdom). Although the common teaching also elucidates the Middle Way, it does so as a convenient explanation for those of dull faculties, gradually revealing the principle and extensively explaining the cultivation through many kalpas (eons). Therefore, the Mahaprajnaparamita Sutra says: 'There are Bodhisattvas who, from their initial aspiration, play with supernatural powers, purify Buddha lands, and gradually cultivate countless Dharma doors to assist in revealing the Middle Way principle, first eliminating the Four Abodes (of affliction), then gradually breaking through the dust-like illusions, and finally breaking through ignorance.' The Ten Faiths universally subdue all illusions but primarily subdue the Four Abodes. The Ten Dwellings also universally subdue all illusions but primarily sever the Four Abodes, achieving All-Wisdom. The Ten Practices transcend the provisional and sever ignorance, achieving Knowledge of the Path and simultaneously subduing the dust-like illusions beyond the realms. The Ten Dedications sever the dust-like illusions beyond the realms, achieving Knowledge of the Path, properly cultivating the Middle Way, and subduing ignorance. The Ten Grounds sever ignorance and see the Buddha-nature, achieving All-Knowing Wisdom. It is like refining gold, where impurities are removed first, and then the gold is melted. The gradual severing of afflictions is also like this. This Bodhisattva aspires, upholds the Dharma, cultivates with compassion, personally severs ignorance, and achieves the True Body and Response Body. The great vows and compassion permeate the Dharma Realm. When sentient beings have the opportunity to connect, they are immediately relieved of suffering and given joy. This is the Knowledge of the Path from Emptiness to Provisionality. This is the meaning of Avalokiteshvara (Guanyin) in the Distinct Teaching. The Perfect Teaching is that which directly reveals the Middle Way, obscuring the two extremes. It is neither emptiness nor provisionality, neither internal nor external, viewing sentient beings in the Ten Dharma Realms as images in a mirror or the moon in water, neither inside nor outside, neither can it be said to exist nor can it be said not to exist. Ultimately, it is not real, yet the principle of the Three Truths is fully present. Without before or after, it is in one mind, where one is discussed in terms of three, and three are discussed in terms of one. As the wisdom of observation is, so is the principle of truth. One truth is the three truths, and the three truths are one truth. The Mahaprajnaparamita Sutra says: 'There are Bodhisattvas who, from their initial aspiration, immediately sit in the Bodhimanda (place of enlightenment), turn the Dharma wheel, and liberate sentient beings, immediately possessing the wisdom to observe the Three Truths and all Buddha-Dharmas from the initial aspiration.' With unconditioned compassion, they fully cultivate the myriad practices and all Paramitas (perfections) in one mind. Entering the Iron Wheel of the Ten Faiths, they can forever depart from the sea of suffering. When the afflictions of the Four Abodes are exhausted and the six senses are purified, it is called 'similar liberation.' Entering the Bronze Wheel of the Ten Dwellings, ignorance is immediately broken through from the initial aspiration, the Real Aspect is developed, and the Three Wisdoms manifest before them, attaining the Tathagata's (Thus Come One) one body and countless bodies, serenely responding to all. This is opening the Buddha's knowledge and vision, showing, awakening, entering, and so on. The text says.

正直舍方便但說無上道。又云。今當爲汝說最實事。即是圓教一實之諦三觀在一心中也。大品云。若聞阿字門則解一切義。大經云。發心畢竟二不別如是二心前心難。是故敬禮初發心。即是義也。此中知見但稱為佛知佛見。即是一切種智知佛眼見。佛眼見佛智知。非不照了余法。從勝受名。譬如眾流入海失本名字。大論云。十智入如實智無複本名。但稱如實智。眼亦如是。五眼具足成菩提。而今但稱為佛眼。大經云。學大乘者雖有肉眼名為佛眼。若例此語學小乘者。雖有慧眼名為肉眼也。若能如是解者名圓教人法。約無作四諦起無緣慈悲。修不二定慧成真應二身。真遍法界藥珠普應一切。橫豎逗機冥顯兩益。以無缺寶藏金剛般若。拔根本究竟解脫。以首楞嚴法界健相與三點涅槃大自在樂。是名中道第一義諦觀一切種智。是名圓教觀世音義也。

問。此觀。觀眾生非空非有。云何行慈悲。

答。如凈名中說。

問。若觀十法界非空非假者。即是破一切因果耶。

答。若不明中道則不識非權非實。亦無權無實則無四番因果。若明中道則權實雙照。得有三種權四諦苦集因果三種道滅因果。乃至一實無作四諦世出世因果。宛然具足在一念心中。所以者何。以實相慧覺了諸法非空非有。故名為佛寶。所

【現代漢語翻譯】現代漢語譯本：正直地捨棄方便之法，只說無上的佛道。經中又說：『現在應當為你們說最真實的事情。』這指的就是圓教一實之諦，三觀存在於一個心中。』《大品般若經》中說：『如果聽聞『阿』字門，就能理解一切義理。』《大般涅槃經》中說：『發菩提心和最終證得菩提，這兩者沒有差別，像這樣的兩種心，最初的發心最為難得。』因此，應當敬禮最初發菩提心的人。』這就是其中的含義。這裡所說的知見，只稱為佛知佛見，指的就是一切種智（sarva-jñāna，對一切事物和現象的全面認知）的智慧和佛眼的見地。佛眼所見，佛智所知，並非不能照見其他法，而是從殊勝的角度來命名。譬如各種河流流入大海，就失去了原本的名字。《大智度論》中說：『十智（daśa-bala-jñāna，佛的十種智慧力量）進入如實智（tathatā-jñāna，對事物真實本性的認知）后，就沒有原本的名字了，只稱為如實智。』眼也是這樣，五眼（pañca-cakṣu，肉眼、天眼、慧眼、法眼、佛眼）具足才能成就菩提，而現在只稱為佛眼。《大般涅槃經》中說：『學習大乘佛法的人，即使有肉眼，也名為佛眼。』如果以此類比，學習小乘佛法的人，即使有慧眼，也名為肉眼。』如果能夠這樣理解，就稱為圓教之人，依法約無作四諦（anutpāda-satya-catuṣṭaya，不生不滅的四聖諦）生起無緣慈悲（nirālambana-maitrī-karuṇā，無條件的慈愛和悲憫），修不二定慧（advaya-samādhi-prajñā，非二元的禪定和智慧）成就真身和應身（satya-kāya and nirmāṇa-kāya，佛的真身和應化身）。真身遍佈法界，如藥珠一般普遍應現一切，橫向和縱向都能隨機施教，明處和暗處都能利益眾生。以無缺的寶藏和金剛般若（vajra-prajñā，金剛般的智慧），拔除根本，究竟解脫。以首楞嚴（śūraṅgama-samādhi，一種強大的禪定）的法界健相和三點涅槃（tri-bindu-nirvāṇa，涅槃的三種特質：法身、般若、解脫）的大自在樂。這就是中道第一義諦（madhyamaka-paramārtha-satya，超越二元對立的真理）的觀，一切種智的智慧。這就是圓教觀世音（Avalokiteśvara，觀世音菩薩）的意義。問：這種觀法，觀察眾生非空非有，如何行慈悲？答：如《維摩詰經》（Vimalakīrti-nirdesa-sūtra）中所說。問：如果觀十法界（daśa-dhātu，地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩、佛）非空非假，那就是破除一切因果嗎？答：如果不明白中道，就不認識非權非實。沒有權法和實法，也就沒有四番因果。如果明白中道，就能權實雙照，就能有三種權四諦（upāya-satya-catuṣṭaya，方便的四聖諦）的苦集因果和三種道滅因果，乃至一實無作四諦的世間和出世間因果，完全具足在一念心中。為什麼呢？因為以實相慧（tathatā-prajñā，對事物真實本性的智慧）覺了諸法非空非有，所以名為佛寶。

【English Translation】 English version: Righteously abandoning expedient means, only speak of the unsurpassed Buddha-way. It also says: 'Now I shall speak to you of the most real matter.' This refers to the one reality of the perfect teaching, the three contemplations existing in one mind.' The Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra says: 'If one hears the 'A' letter-gate, then one understands all meanings.' The Mahāparinirvāṇa Sūtra says: 'The initial aspiration and the ultimate attainment are not different; such two minds, the initial mind is the most difficult.' Therefore, one should respectfully bow to the one who initially aspires to enlightenment.' This is the meaning. The knowledge and vision here are only called Buddha-knowledge and Buddha-vision, which refers to the wisdom of sarva-jñāna (all-knowingness) and the seeing of the Buddha-eye. What the Buddha-eye sees and the Buddha-wisdom knows is not that they cannot illuminate other dharmas, but rather that they are named from the perspective of superiority. For example, when various rivers flow into the sea, they lose their original names. The Mahāprajñāpāramitopadeśa says: 'When the ten wisdoms enter the Suchness-wisdom, they no longer have their original names, but are only called Suchness-wisdom.' The eye is also like this; the five eyes (pañca-cakṣu) being complete is what achieves Bodhi, but now it is only called the Buddha-eye. The Mahāparinirvāṇa Sūtra says: 'Those who study the Mahāyāna, even though they have the physical eye, it is called the Buddha-eye.' If we use this as an analogy, those who study the Hīnayāna, even though they have the wisdom-eye, it is called the physical eye.' If one can understand in this way, then one is called a person of the perfect teaching, who, according to the Dharma, arises from the uncreated Four Noble Truths (anutpāda-satya-catuṣṭaya), generating unconditioned loving-kindness and compassion (nirālambana-maitrī-karuṇā), cultivating non-dual samādhi and prajñā (advaya-samādhi-prajñā) to achieve the True Body and the Response Body (satya-kāya and nirmāṇa-kāya). The True Body pervades the Dharma-realm, like a wish-fulfilling jewel universally responding to everything, horizontally and vertically adapting to opportunities, benefiting beings both openly and subtly. With the flawless treasure and vajra-prajñā (vajra-prajñā), uprooting the fundamental afflictions and ultimately attaining liberation. With the Śūraṅgama Samādhi (śūraṅgama-samādhi)'s Dharma-realm strength and the great ease and joy of the three-bindu-nirvāṇa (tri-bindu-nirvāṇa). This is the contemplation of the Middle Way's ultimate truth (madhyamaka-paramārtha-satya), the wisdom of sarva-jñāna. This is the meaning of the perfect teaching's Avalokiteśvara (Avalokiteśvara). Question: This contemplation, observing beings as neither empty nor existent, how does one practice loving-kindness and compassion? Answer: As it is said in the Vimalakīrti-nirdesa-sūtra. Question: If one contemplates the ten Dharma-realms (daśa-dhātu) as neither empty nor provisional, is that destroying all cause and effect? Answer: If one does not understand the Middle Way, then one does not recognize what is neither provisional nor real. Without provisional and real, there are no fourfold causes and effects. If one understands the Middle Way, then one can illuminate both the provisional and the real, and there will be three kinds of provisional Four Noble Truths (upāya-satya-catuṣṭaya) with the causes and effects of suffering and accumulation, and three kinds of the causes and effects of the path and cessation, and even the one real uncreated Four Noble Truths with the worldly and trans-worldly causes and effects, completely present in one thought-moment. Why? Because with the wisdom of Suchness (tathatā-prajñā), one realizes that all dharmas are neither empty nor existent, therefore it is called the Buddha-jewel.

覺法性之理三諦具足。即是法寶。如此覺慧與理事和名僧寶。事和即有前三教賢聖僧。與理和即有圓教四十二賢聖僧。故大經月光增損而舉兩喻。前十五日約光論增。后十五日約光論減。而其月性實不偏圓。前後往望不無盈昃。月性圓者喻于實相。光明增減以喻智斷。智光增者即諸法不生而般若生。斷光減者即是諸法不滅而煩惱滅。大經亦稱無明為明。故知用譬邪光滅也。如是增減日日有之。如是智斷地地皆具。若十五日體圓光足。則月不更圓光不更盛。此喻中道理極菩提智滿。故云不生不生名大涅槃。若三十日體盡光減究竟無餘。此喻無明已遣邪倒永除無惑可斷。故云不滅不滅名大涅槃。初三日月即喻三十心智斷。次十日月喻十地智斷。十四日月喻等覺智斷。十五日月喻妙覺智斷。仁王天王等般若以十四日譬十四般若。即此意也。如此明僧寶智斷皆約中道一實相法。一切因果無所破失也。若不明中道非空非假但計斷常等。即是破生滅四諦世出世因果。破三藏三寶。若但說無常生滅者。即破無生四諦通教三寶。若但說體法不生不滅真諦者。即破無量四諦別教三寶。若但說次第顯非空非假者。此亦破圓教無作四諦一體三寶。傳傳相望前所破失者多。后所破失者少。可以意得。

問。若圓修實相一法三諦一心三觀具

足諸法。亦應一教四。詮稱于圓教即足。何用四教如前分耶。

答。上開章云。次第三觀一心三觀。明教亦二。若一教圓詮一切諸法者赴利根人。若四教差別逗鈍根人。若不假漸次分別圓頓何由可解。用別顯圓故先明四教也。雖說種種道其實為一乘。又于如來余深法中示教利喜。余法即三方便引導弄引開空法道。若入佛慧方便無用。故云唯此一事實餘二則非真。故知但一圓頓之教一切種智中道正觀。唯此為實觀世音。余皆方便說也。

複次若有所說若權若實悉是方便。非權非實言語道斷心行處滅不可說示。不生不生妙悟契理方名為真。此亦無實可實。次明觀心者。夫心源本凈無為無數非一非二。無色無相非偏非圓。雖復覺知亦無覺知。若念未念四運檢心畢竟叵得。豈可次第不次第偏圓觀耶。猶如虛空等無有異。此之心性畢竟無心。有因緣時亦得明心。既有論心即有方便正觀之義。譬如虛空亦有陰陽兩時。心亦如是。雖無偏圓亦論漸頓。若作次第觀心者即是方便漸次意也。若觀心具有性德三諦性德三觀及一切法。無前無後無有次第一念具足。十法界法千種性相因緣生法。即空即假即中。千種三諦無量無邊法一心悉具足。此即不次第觀也。華嚴云。一切世間中無不從心造。心如工畫師造種種五陰。若觀心空從

【現代漢語翻譯】現代漢語譯本：如果一種教法就能夠完備地詮釋一切諸法，也應該用一教四釋的方法。如果圓教的詮釋已經足夠完備，為什麼還要像前面那樣區分四教呢？

回答：前面開章時說，次第三觀和一心三觀，在教義上也有兩種。如果一種教法能夠圓滿地詮釋一切諸法，那是爲了適應利根之人。如果用四教的差別來引導，那是爲了適應鈍根之人。如果不憑藉漸次的分別，圓頓之教又怎麼能夠理解呢？因為要用差別來彰顯圓滿，所以先說明四教。雖然說了種種道，其實是爲了一個佛乘。又在如來其他的甚深教法中，通過開示教導使人受益和歡喜。其他的教法就是三種方便，引導人們進入空法之道。如果進入了佛的智慧，方便就沒有用了。所以說『唯有這一個才是真實的，其餘兩個都不是真實的』。因此可知，只有圓頓之教，一切種智的中道正觀，才是真實的觀世音，其餘都是方便之說。

再次說明，如果有所說，無論是權是實，都是方便。非權非實，言語無法表達，心行之處也無法到達，不可說示。不生不滅，妙悟契合真理，才能稱為真。但這也沒有什麼真實可得。接下來闡明觀心。心源本來清凈，無為無數，非一非二，無色無相，非偏非圓。即使有覺知，也如同沒有覺知。如果念頭生起或未生起，四處尋找也無法找到心。怎麼能說次第、不次第、偏圓的觀法呢？它猶如虛空一樣，沒有什麼不同。這心性畢竟是無心的。在因緣成熟時，也能明白心。既然有論心，就有方便正觀的意義。譬如虛空也有陰陽兩時，心也是這樣。雖然沒有偏圓，也討論漸頓。如果作次第觀心，那就是方便漸次的意思。如果觀心具有性德三諦、性德三觀以及一切法，沒有前後，沒有次第，一念具足十法界法，千種性相因緣生法，即空即假即中，千種三諦無量無邊法，一心全部具足，這就是不次第觀。華嚴經說：『一切世間中，沒有不是從心造。心如工畫師，造種種五陰。』如果觀心空，從

【English Translation】 English version: If one teaching is sufficient to fully explain all dharmas, then the 'one teaching with four interpretations' method should be used. If the round teaching's (圓教) explanation is already complete, why differentiate the four teachings as before?

Answer: The opening chapter states that the sequential three contemplations (次第三觀) and the one-mind three contemplations (一心三觀) also have two aspects in doctrine. If one teaching can perfectly explain all dharmas, it is for those with sharp faculties. If the differences of the four teachings are used to guide, it is for those with dull faculties. If not relying on gradual distinctions, how can the round and sudden teaching (圓頓) be understood? Because using the distinct to reveal the perfect, the four teachings are explained first. Although various paths are spoken of, they are actually for one Buddha vehicle (一乘). Furthermore, in the Tathagata's (如來) other profound teachings, teaching and guiding bring benefit and joy. The other teachings are the three expedient means (三方便), guiding people into the path of emptiness (空法). If one enters the Buddha's wisdom, expedient means are useless. Therefore, it is said, 'Only this one is real, the other two are not true.' Thus, it is known that only the round and sudden teaching, the all-knowing wisdom's (一切種智) middle way correct contemplation (中道正觀), is the true Avalokiteshvara (觀世音), the rest are expedient teachings.

Furthermore, if anything is said, whether provisional (權) or real (實), it is all expedient. Neither provisional nor real, language cannot express, and the realm of mental activity cannot reach, it cannot be spoken or shown. Neither arising nor ceasing, wonderful enlightenment that accords with the truth is called true. But there is nothing real to be attained. Next, explaining the contemplation of the mind. The source of the mind is originally pure, non-active, countless, neither one nor two, without color or form, neither biased nor round. Even if there is awareness, it is like no awareness. If thoughts arise or have not arisen, searching in all directions, the mind cannot be found. How can one speak of sequential, non-sequential, biased, or round contemplations? It is like empty space, with no difference. This mind-nature is ultimately without mind. When conditions are ripe, one can also understand the mind. Since there is discussion of the mind, there is the meaning of expedient correct contemplation. For example, empty space also has yin and yang times, the mind is also like this. Although there is no bias or roundness, gradual and sudden are discussed. If one practices sequential contemplation of the mind, it is the meaning of expedient gradualness. If one contemplates that the mind possesses the inherent virtues of the three truths (性德三諦), the inherent virtues of the three contemplations (性德三觀), and all dharmas, without before or after, without sequence, one thought is complete with the ten dharma realms (十法界), the thousand kinds of natures and characteristics, the conditions for arising dharmas, being empty, being provisional, and being the middle way. The thousand kinds of three truths, the immeasurable and boundless dharmas, are all complete in one mind. This is non-sequential contemplation. The Avatamsaka Sutra (華嚴經) says: 'In all the worlds, there is nothing that is not made from the mind. The mind is like a skilled painter, creating all kinds of five aggregates (五陰).' If one contemplates the emptiness of the mind, from

心所造一切皆空。若觀心有從心所生一切皆有。心若定有不可令空。心若定空不可令有。以不定空空則非空。以不定有有則非有。非空非有雙遮二邊。名為中道。若觀心非空非有。則一切從心生法亦非空非有。如是等一切諸法在一心中。若能如是觀心。名上上觀得諸佛菩提。凈名云。觀身實相觀佛亦然。觀身相既等於佛觀心相亦等於佛。華嚴云。心佛及眾生是三無差別。當知觀此心源與如來等。若作余觀觀心皆是方便。名為邪觀。若作如此圓觀。名為真實正觀。即開佛知見坐如來座。如此慈悲即是入如來室。安忍此法即是著如來衣。修此觀慧即是如來莊嚴。其人行住坐臥皆應起塔。生如來想如此觀心名觀佛心也。第二明普門。即為二。一通途明門二歷十義解釋。通六意者。一略列門名。二示門相。三明權實。四明普不普。五約四隨。六明觀心。列門名者。通從世間。如人門戶通至貴賤居室。凡鄙以十惡五逆為門。通至三途。清升以五戒十善四禪四定等為門。通至人天。外道以斷常為門。通至惑苦。愛以四倒為門。見以四句為門。善惡雖殊束而為言。俱是有漏世間之門。通至生死爾。若就佛法論門亦復眾多。三藏四門通有餘無餘涅槃。通教四門近通化城遠通常住。別教四門漸通常住。圓教四門頓通常住。此則四四十六教

門。又有十六觀門。合三十二門。能通之義分別其相在大本玄中。二示門相者。三藏四門所謂阿毗曇是有門。成實是空門。昆勒亦空亦有門。車匿非空非有門。一一廣明行法判賢聖位。由門通理。通教四門者。謂如幻之有。如幻之空。亦空亦有。非空非有。一一作行相判賢聖位。由門通理。別教四門。觀佛性如闇室瓶盆即有門。觀佛性如空迦毗羅城空即無門。觀佛性如石中金福人得寶罪人見石。是亦有亦無門。觀佛性離二邊即中道。非有非無門。一一作行相判位由門通理。圓教四門名不異別。但一門即三門。三門即一門。不一不四無歷別之殊。圓融不四之四。一一判不思議行位之相由門通理。此義皆在大本。次論諸門權實。三藏通教教觀。十六門能通所通皆是權。別教教觀能通是權所通是實。圓教教觀八門能通所通皆是實。具論在彼玄義。次明普不普者。若凡夫外道見愛等門尚不能通出三界。何況普耶。三藏通教雖通化城亦復非普。別教漸通亦非普義。唯圓教教觀實相法門能遍十法界。千性相三諦一時圓通。圓通中道雙照二諦。獨稱為普門也。

複次如凈名中說入不二門者。生死涅槃為二。不依生死不依涅槃。名為不二。亦復非一。何以故。既除於二若覆在一。一對不一還覆成二。豈名不二耶。今不在二故言不

一不二。亦名不有不無。不有是破假。不無是破空。不有是破二。不無是破一。若爾者。應存中道中道亦空。大經云。明與無明其性不二。不二之性即是中道。中道既空於二邊此空亦空。故名空空空。名不可得空。是為入不二法門。即是圓教就空門辯普門之意也。三十一菩薩各說不二門。文殊說無說為不二門。凈名杜口為不二門。細尋彼文皆有四門義。肇師注云。諸菩薩歷言法相即有門。文殊言于無言此即空門。思益云。一切法正一切法邪。亦是普門意。游心法界如虛空。是亦空亦有門。凈名默然即非空非有門。大品四十二字門先阿后茶中有四十字。皆具諸字功德。此亦是不二普門。上方便品云。其智慧門難解難入。譬喻云。唯有一門而復狹小。眾經明實理門者。悉普門意也。四隨觀心等悉在大本。二別釋普門者。至理非數赴緣利物。或作一二之名。或至無量。廣略宜然且存中適十義一慈悲普。二弘誓普。三修行普。四斷惑普。五入法門普。六神通普。七方便普。八說法普。九供養諸佛普。十成就眾生普。上過途普門已約法竟。此十普門皆約修行福德莊嚴。前五章是自行。次三章是化他。后二章結前兩意。自行中前四是修因后一是明果。修因又二。初二是愿。后二是行。總生起者。菩薩見一切苦惱眾生起大慈悲。此心

【現代漢語翻譯】現代漢語譯本一不二（既不是一也不是二）。也叫做不有不無（既不是有也不是無）。『不有』是爲了破除虛假的存在，『不無』是爲了破除頑空的執著。『不有』是爲了破除二元對立，『不無』是爲了破除單一的執著。如果這樣說，應該保持中道，但中道本身也是空性的。《大般涅槃經》說：『明與無明，其性不二。』這不二的本性就是中道。中道既然超越了二邊，那麼這個空性本身也是空性的，所以叫做空空空。『名不可得空』，這就是進入不二法門。也就是圓教通過空門來闡釋普門的意義。三十一位菩薩各自闡述不二法門，文殊菩薩說『無說』為不二法門，維摩詰（凈名）菩薩的沉默為不二法門。仔細探尋這些經文，都包含四門（有門、空門、亦有亦空門、非有非空門）的含義。僧肇法師註解說，諸位菩薩歷數法相，這就是有門。文殊菩薩說于無言，這就是空門。《思益經》說，『一切法正，一切法邪』，也是普門的含義。『游心法界如虛空』，這就是亦有亦空門。維摩詰菩薩的默然，就是非空非有門。《大品般若經》的四十二字門，從『阿』到『茶』，其中有四十個字，都具備各種字的功德，這也是不二普門。《法華經·方便品》說，『其智慧門，難解難入』，譬喻說，『唯有一門，而復狹小』。眾多經典闡明實理之門，都是普門的含義。四隨觀心等都在《大般涅槃經》中。其次，分別解釋普門，至高的真理不是數量可以限定的，爲了應機施教利益眾生，或者說成一或二，甚至說到無量，或廣或略，應該適中。十種意義：一、慈悲普，二、弘誓普，三、修行普，四、斷惑普，五、入法門普，六、神通普，七、方便普，八、說法普，九、供養諸佛普，十、成就眾生普。上面所說的『過途普門』已經從法理上闡述完畢，這十種普門都是從修行福德莊嚴方面來說的。前五章是自行（自己修行），后三章是化他（教化他人），后兩章總結前兩部分的意思。在自行中，前四種是修因，后一種是明果。修因又分為兩種，最初兩種是愿，後面兩種是行。總的來說，菩薩見到一切受苦受難的眾生，生起大慈悲心。

【English Translation】 English version 'Neither One nor Two'. Also called 'Neither Being nor Non-Being'. 'Neither Being' is to break false existence. 'Neither Non-Being' is to break attachment to emptiness. 'Neither Being' is to break duality. 'Neither Non-Being' is to break oneness. If so, one should maintain the Middle Way, but the Middle Way itself is also empty. The Mahāparinirvāṇa Sūtra says: 'Brightness and ignorance, their nature is not two.' This non-dual nature is the Middle Way. Since the Middle Way transcends both sides, this emptiness itself is also empty, hence it is called 'Emptiness of Emptiness'. 'Emptiness of the Unattainable Name', this is entering the Dharma Gate of Non-Duality. This is the meaning of the Perfect Teaching explaining the Universal Gate through the Gate of Emptiness. Thirty-one Bodhisattvas each expounded the Dharma Gate of Non-Duality. Mañjuśrī (文殊) Bodhisattva said 'No-Speaking' is the Dharma Gate of Non-Duality. Vimalakīrti (凈名) Bodhisattva's silence is the Dharma Gate of Non-Duality. Carefully examining these texts, they all contain the meaning of the Four Gates (Gate of Being, Gate of Emptiness, Gate of Both Being and Emptiness, Gate of Neither Being nor Emptiness). The Venerable Sengzhao (僧肇) commented that the Bodhisattvas enumerate the characteristics of dharmas, this is the Gate of Being. Mañjuśrī speaks of no-speaking, this is the Gate of Emptiness. The Si Yi Sutra says, 'All dharmas are right, all dharmas are wrong', this is also the meaning of the Universal Gate. 'Wandering in the Dharma Realm like empty space', this is the Gate of Both Being and Emptiness. Vimalakīrti Bodhisattva's silence is the Gate of Neither Being nor Emptiness. The Forty-Two Syllable Gate of the Mahāprajñāpāramitā Sūtra, from 'A' to 'Cha', contains forty syllables, all possessing the merits of various syllables, this is also the Non-Dual Universal Gate. The Upāyakauśalya-parivarta (方便品) of the Lotus Sutra says, 'Its gate of wisdom is difficult to understand and difficult to enter', the metaphor says, 'There is only one gate, and it is very narrow'. The numerous sutras that explain the gate of true principle are all the meaning of the Universal Gate. The Four Contemplations, etc., are all in the Mahāparinirvāṇa Sūtra. Secondly, explaining the Universal Gate separately, the supreme truth cannot be limited by numbers. In order to teach according to the capacity of beings and benefit them, it is spoken of as one or two, or even as immeasurable. It should be moderate in both breadth and brevity. Ten meanings: 1. Universal Compassion, 2. Universal Great Vows, 3. Universal Practice, 4. Universal Severance of Afflictions, 5. Universal Entry into the Dharma Gate, 6. Universal Supernormal Powers, 7. Universal Expedient Means, 8. Universal Dharma Teaching, 9. Universal Offering to All Buddhas, 10. Universal Accomplishment of Sentient Beings. The 'Universal Gate of Passing Through' mentioned above has already been explained from the perspective of Dharma. These ten Universal Gates are all from the perspective of cultivating meritorious virtues and adornments. The first five chapters are self-cultivation, the next three chapters are benefiting others, and the last two chapters summarize the meaning of the previous two parts. In self-cultivation, the first four are cultivating the cause, and the last one is clarifying the result. Cultivating the cause is further divided into two types, the first two are vows, and the last two are practices. In general, when a Bodhisattva sees all suffering sentient beings, they generate great compassion.

雖不即是菩提心能發生菩提心。譬如地水雖非種子能令芽生。今因大悲起菩提心亦復如是。次誓願者。若但慈悲喜多退墮。魚子庵羅華菩薩初發心三事。因時多及其成就少。以不定故。須起誓願要期制持此心。即菩提堅固。次明修行者。若但發願於他未益。如無財物勢力權謀不能拔難。菩薩亦爾。須福德財神通力智慧謀。乃可化道。大經云。先以定動后以慧拔。修行填願意在此也。次斷惑者。成論人無礙道伏解脫道斷。若然者。修行是伏道為因。斷惑是解脫道為果。若毗曇明無礙道一念即斷。那得容與七覺而有伏惑之義。以方便道伏無礙道斷解脫道證。引釋論云。無礙道中行名菩薩。解脫道中行名佛。此約究竟為語。佛證三菩提。名解脫道也。若然者。修行是方便道。斷惑是無礙道。入法門是解脫道。取此自行次第也。次神通者。若欲化他示三密。神通是示色身。方便示意同情。說法是示口隨其類音。此是化他次第也。供養諸佛結自行。非但華香四事是供養。隨順修行是法供養。于供養中最。大經云。汝隨我語即供養佛。稟教而行是結自行也。成就眾生是結化他。菩薩四威儀中尚不忘眾生。何況入諸法門凈佛國土。皆為饒益一切眾生。故一句結化他也。次解釋者。始從人天乃至上地皆有慈悲。此語乃通不出眾生法緣無

【現代漢語翻譯】現代漢語譯本雖然（大悲心）不直接就是菩提心，但它能引發菩提心。譬如土地和水雖然不是種子，卻能使芽生長。現在因為大悲心而生起菩提心，也是如此。其次是誓願。如果只有慈悲喜捨，大多會退墮。如同魚子、庵羅華（āmra，芒果花）、菩薩初發心這三件事，在因地時很多，但最終成就的卻很少，因為它們是不確定的。所以必須發起誓願，用要期來約束和保持這顆心，這樣菩提心才能堅固。其次是修行。如果只是發願，而對他人沒有利益，就像沒有財物、勢力和權謀，就不能幫助他人擺脫困境一樣，菩薩也是如此。必須要有福德、財富、神通力和智慧謀略，才能教化眾生。《大般涅槃經》說：『先用定力來搖動（煩惱），然後用智慧來拔除。』修行填補願望就在於此。其次是斷惑。成實論認為，無礙道伏惑，解脫道斷惑。如果是這樣，那麼修行是伏惑之道作為因，斷惑是解脫道作為果。如果毗曇宗認為，無礙道一念就能斷惑，那怎麼能容許七覺支（saptabodhyanga）的漸修，而有伏惑的意義呢？應該說用方便道來伏惑，用無礙道來斷惑，用解脫道來證果。引用《釋論》說：『在無礙道中行走的稱為菩薩，在解脫道中行走的稱為佛。』這是就究竟的意義來說的。佛證得三菩提（trayo bodhih），稱為解脫道。如果是這樣，那麼修行是方便道，斷惑是無礙道，入法門是解脫道。這是採取這種自行次第。其次是神通。如果想要教化他人，就要示現身、語、意三密（tri-vidha-guhya）。神通是示現色身，方便是示現意同情，說法是示現口隨其類音。這是教化他人的次第。供養諸佛是總結自行。不僅僅是花香等四事供養，隨順修行才是法供養，在所有供養中最為殊勝。《大般涅槃經》說：『你隨順我的教導，就是供養佛。』稟受教誨而行，是總結自行。成就眾生是總結化他。菩薩在四威儀（catvāri iryāpathāni）中尚且不忘記眾生，何況是進入諸法門、清凈佛國土，都是爲了饒益一切眾生。所以用一句話來總結化他。其次是解釋。從人天（manusya-deva）乃至上地都有慈悲，這句話很普遍，沒有超出眾生法緣的範圍。

【English Translation】 English version Although (great compassion) is not directly Bodhicitta (awakening mind), it can generate Bodhicitta. For example, although earth and water are not seeds, they can cause sprouts to grow. Now, the arising of Bodhicitta due to great compassion is also like this. Next is the vow. If there is only loving-kindness, compassion, joy, and equanimity, there will be much backsliding. Like the three things: fish eggs, Amra flowers (āmra, mango flower), and the initial aspiration of a Bodhisattva, there are many at the stage of cause, but few ultimately achieve fruition because they are uncertain. Therefore, it is necessary to make a vow, using a set time to restrain and maintain this mind, so that the Bodhicitta can be firm. Next is practice. If one only makes vows without benefiting others, just as without wealth, power, and strategies, one cannot help others escape difficulties, so too is it with a Bodhisattva. One must have merit, wealth, supernatural powers, and wisdom strategies to be able to teach and transform beings. The Mahāparinirvāṇa Sūtra says: 'First use the power of concentration to shake (afflictions), then use wisdom to uproot them.' The fulfillment of vows through practice lies in this. Next is cutting off delusions. The Tattvasiddhi School believes that the Path of Non-Obstruction subdues delusions, and the Path of Liberation cuts off delusions. If this is the case, then practice is the path of subduing delusions as the cause, and cutting off delusions is the Path of Liberation as the result. If the Abhidharma School believes that the Path of Non-Obstruction can cut off delusions in a single thought, then how can it accommodate the gradual cultivation of the seven factors of enlightenment (saptabodhyanga), and have the meaning of subduing delusions? It should be said that one subdues delusions with the Path of Expedient Means, cuts off delusions with the Path of Non-Obstruction, and realizes the result with the Path of Liberation. Quoting the Mahāprajñāpāramitopadeśa says: 'One who walks in the Path of Non-Obstruction is called a Bodhisattva, and one who walks in the Path of Liberation is called a Buddha.' This is speaking in terms of the ultimate meaning. A Buddha attains the three Bodhis (trayo bodhih), which is called the Path of Liberation. If this is the case, then practice is the Path of Expedient Means, cutting off delusions is the Path of Non-Obstruction, and entering the Dharma gate is the Path of Liberation. This is adopting this sequence of self-cultivation. Next is supernatural power. If one wants to teach and transform others, one must demonstrate the three secrets of body, speech, and mind (tri-vidha-guhya). Supernatural power is the demonstration of the physical body, expedient means is the demonstration of empathy, and teaching the Dharma is the demonstration of speech following the sounds of their kind. This is the sequence of teaching and transforming others. Making offerings to all Buddhas is summarizing self-cultivation. It is not just the four offerings of flowers, incense, etc., but following and practicing is the Dharma offering, which is the most excellent of all offerings. The Mahāparinirvāṇa Sūtra says: 'If you follow my teachings, you are making offerings to the Buddha.' Receiving teachings and acting accordingly is summarizing self-cultivation. Accomplishing sentient beings is summarizing the transformation of others. A Bodhisattva does not forget sentient beings even in the four postures (catvāri iryāpathāni), let alone entering all Dharma gates and purifying Buddha lands, all for the benefit of all sentient beings. Therefore, one sentence summarizes the transformation of others. Next is explanation. From humans and gods (manusya-deva) to the higher realms, all have loving-kindness and compassion. This statement is very common and does not go beyond the scope of sentient beings' Dharma affinity.

緣。若緣眾生眾生差別假名不同。因果苦樂有異。尚不得入於法緣之慈。何得稱普耶。若法緣無人無我無眾生。從假以入空尚不得諸假名。何況是普。若無緣慈者。不緣二十五有假名。不緣二乘涅槃之法。不緣此二邊。雖無所緣。而能雙照空假。約此起慈名無緣慈。心通三諦稱之為普也。別釋者。若修眾生緣慈者。觀一法界眾生假名。可不名普。今觀十法界眾生假名。一一界各有十種性相本末究竟等。十法界互動即有百法界千種性相。冥伏在心雖不現前宛然具足。譬如人面備休否相。庸人不知相師善識。今眾生性相一心具足。亦復如是。凡人多顛倒少不顛倒理具情迷。聖人知覺即識如彼相師。知此千種性相皆是因緣生法。若是惡因緣生法。即有苦性相乃至苦本末。既未解脫。觀此苦而起大悲。若觀善因緣生法。即有樂性相乃至樂本末。觀此而起大慈。具解如大本。今約初后兩界中間可解。地獄界如是性者。性名不改。如竹中有火性。若其無者。不應從竹求火從地求水從扇求風。心有地獄界性亦復如是。地獄相者。攬而可別名之為相。善觀心者即識地獄之相。如善相師別相無謬。故名相也。體者以心為體。心覺苦樂故以當體。譬如釵鐺環釧之殊。終以銀為體質。六道之色乃異只是約心。故心為體也。乃至運御名力。緣山

【現代漢語翻譯】現代漢語譯本緣。如果緣于眾生，眾生的差別只是假名不同，因果苦樂也有差異，尚且不能進入法緣之慈（以法為緣的慈悲），又怎麼能稱為『普』呢？如果法緣是無人、無我、無眾生的，從假入空，尚且不能得到諸多的假名，又何況是『普』呢？如果無緣慈（不執著任何對象的慈悲）是不緣於二十五有（三界中的二十五種存在狀態）的假名，不緣於二乘（聲聞、緣覺）涅槃之法，不緣於此二邊，雖然沒有所緣，卻能同時照見空和假，依此而生起的慈悲才稱為無緣慈，心通達空、假、中三諦，才能稱之為『普』啊。分別解釋：如果修習眾生緣慈（以眾生為對象的慈悲），只觀察一法界（六道輪迴中的一道）的眾生假名，可以不稱為『普』。現在觀察十法界（地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩、佛）的眾生假名，每一界各有十種性相（性、相、體、力、作、因、緣、果、報、本末究竟等），十法界互動作用，就有百法界千種性相，隱藏在心中，雖然不顯現，卻宛然具備。譬如人的面相具備美醜，庸人不知道，相師卻能識別。現在眾生的性相一心具足，也是如此。凡人多顛倒，少不顛倒，理上具備，情上迷惑。聖人知覺，就能識別，如同相師。知道這千種性相都是因緣生法。如果是惡因緣生法，就有苦的性相乃至苦的本末，既然沒有解脫，觀察此苦而生起大悲。如果觀察善因緣生法，就有樂的性相乃至樂的本末，觀察此而生起大慈。詳細的解釋如《大本》（指相關經論）。現在從最初和最後兩界（地獄界和佛界）的中間可以理解。地獄界如果是這樣的『性』，『性』的名字不會改變。如同竹子中有火性，如果沒有，就不應該從竹子中求火，從地裡求水，從扇子中求風。心中有地獄界性也是如此。地獄的『相』，可以把握而區分，稱之為『相』。善於觀心的人就能識別地獄的相，如同善於看相的相師，辨別相貌沒有錯誤，所以稱為『相』。『體』以心為體，心覺知苦樂，所以以心為體。譬如釵、鐺、環、釧的形狀不同，最終以銀為本體。六道之色雖然不同，只是依心而顯現，所以心為體。乃至運御名為力，緣山...

【English Translation】 English version Condition. If conditioned by sentient beings, the differences among sentient beings are merely different provisional names, and the causes, effects, suffering, and joy are also different. One cannot even enter the compassion of Dharma-conditioned compassion (Dharma-nimitta-karuna), how can it be called 'universal'? If Dharma-conditioned compassion is without self, without others, and without sentient beings, entering emptiness from provisionality, one cannot even obtain the many provisional names, how much more so 'universal'? If unconditioned compassion (Anālambana-karuna) does not condition the provisional names of the twenty-five existences (twenty-five realms of existence in the three realms), does not condition the Dharma of Nirvana of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), and does not condition these two extremes, although there is nothing conditioned, it can simultaneously illuminate emptiness and provisionality. Based on this, the compassion that arises is called unconditioned compassion. The mind penetrates the Three Truths (emptiness, provisionality, and the Middle Way), and this is what is called 'universal'. Separate explanation: If one cultivates sentient being-conditioned compassion (Sattvalambana-karuna), only observing the provisional names of sentient beings in one Dharma-realm (one of the six realms of reincarnation), it cannot be called 'universal'. Now, observing the provisional names of sentient beings in the Ten Dharma-realms (hell-beings, hungry ghosts, animals, asuras, humans, devas, śrāvakas, pratyekabuddhas, bodhisattvas, and Buddhas), each realm has ten aspects of nature (nature, appearance, substance, power, function, cause, condition, effect, retribution, and ultimate beginning and end), the interaction of the Ten Dharma-realms results in a hundred Dharma-realms with a thousand aspects of nature, hidden in the mind, although not manifest, they are completely present. For example, a person's face has both beautiful and ugly features, ordinary people do not know, but a physiognomist can recognize them. Now, the nature of sentient beings is fully present in one mind, and it is the same. Ordinary people are mostly deluded, and few are not deluded, they possess it in principle but are confused in emotion. Sages are aware and can recognize it, just like a physiognomist. Knowing that these thousand aspects of nature are all phenomena arising from causes and conditions. If it is a phenomenon arising from evil causes and conditions, then there is the nature of suffering, even the beginning and end of suffering. Since one has not been liberated, observing this suffering gives rise to great compassion. If one observes a phenomenon arising from good causes and conditions, then there is the nature of joy, even the beginning and end of joy. Observing this gives rise to great loving-kindness. Detailed explanations are in the Great Treatise (Mahāyāna scriptures). Now, it can be understood from the middle of the first and last two realms (the hell realm and the Buddha realm). If the hell realm is such a 'nature', the name of 'nature' will not change. Just as bamboo has the nature of fire, if it did not, one should not seek fire from bamboo, seek water from the ground, or seek wind from a fan. The mind has the nature of the hell realm, and it is the same. The 'appearance' of hell, can be grasped and distinguished, and is called 'appearance'. Those who are good at observing the mind can recognize the appearance of hell, just like a skilled physiognomist, distinguishing appearances without error, so it is called 'appearance'. 'Substance' takes the mind as its substance, the mind is aware of suffering and joy, so it takes the mind as its substance. For example, the shapes of hairpins, earrings, bracelets, and armlets are different, but ultimately silver is their substance. The colors of the six realms are different, but they only manifest according to the mind, so the mind is the substance. Even the operation is called power, bordering the mountain...

入火皆是其力也。作者為動曰作。已能有力即有所作。或作善作惡也。因者業是因也。緣者假藉為緣也。如愛潤業因緣合也。果者習果也。如地獄人前世多淫。生地獄中還約多淫見可愛境。即往親附名習果也。報者報果也。昔有淫罪今墮地獄受燒炙之苦。名報果也。本者性德法也。末者修得法也。究竟等者攬修得即等有性德。攬性德即具有修得。初后相在故言等也。地獄界十相性既如此。餘九亦然。

問。當界有十性相可然。云何互動相有。余界互動已難可信。云何地獄有佛性相本末耶。

答。大經云。夫有心者皆當得三菩提。如仙豫殺婆羅門即有三念。又婆藪地獄人好高剛柔等義。雖在地獄佛性之理究竟不失。故知地獄界即有佛性。佛相者即是性德之相也。凈名經云。一切眾生即菩提相。聖人鑒之冷然可別也。體者即是地獄界心實相理也。力者法性十力變通大用也。作者從無住本立一切法。如師子筋師子乳也。因者正因也。緣者性德緣了也。果即般若菩提大果也。報即大涅槃果果也。本即性德。末即修得。等者修得相貌在性德中。性德中亦具修得相貌。故言究竟等也。大經云。雪山之中有妙藥王亦有毒草。地獄一界尚具佛果性相十法。何況余界耶。地獄互有九界。余界互有亦如是。菩薩深觀十法界眾生

【現代漢語翻譯】現代漢語譯本：『入火皆是其力也』，這裡的『作者』指的是能動的作用，稱為『作』。已經能夠產生力量，就有所作為。或者行善，或者作惡。『因』指的是業，是產生結果的原因。『緣』指的是憑藉的條件，比如愛和滋潤就是業的因緣和合。『果』指的是習性所結的果實，比如地獄中的人在前世大多放縱淫慾，所以生在地獄中仍然會看到許多可愛的境界，於是就前去親近依附，這就叫做『習果』。『報』指的是報應的果實，過去有淫慾的罪過，現在墮入地獄遭受燒灼的痛苦，這就叫做『報果』。『本』指的是本具的性德之法。『末』指的是修證而得的法。『究竟等』指的是，把握修證所得就等同於具有性德，把握性德就具有修證所得。初始和最終相互存在，所以說是『等』。地獄界的十種性相既然是這樣，其餘九界也是如此。

問：當下的地獄界具有十種性相，這是可以理解的。但是，各個界之間相互具有其他界的性相，這讓人難以相信。為什麼地獄中會有佛的性相、本末呢？

答：《大般涅槃經》中說：『凡是有心識的眾生，都應當證得三菩提（Sāṃbodhi，正等正覺）。』比如仙豫（Śyenaka）殺害婆羅門（Brāhmaṇa）時，心中就具有三種念頭。又比如婆藪（Vasubandhu）地獄中的人，愛好高尚、剛強、溫柔等意義。即使身在地獄，佛性的道理最終也不會喪失。所以說地獄界就具有佛性。佛相，就是本具的性德之相。《維摩詰經》中說：『一切眾生就是菩提之相。』聖人觀察這些，清清楚楚，可以分辨。『體』指的是地獄界心真實相的道理。『力』指的是法性十力（Daśabala）變通的廣大作用。『作者』是從無住的根本上建立一切法，就像獅子的筋和獅子的乳汁一樣。『因』指的是正因。『緣』指的是性德的緣和了因。『果』就是般若（Prajñā，智慧）菩提的大果。『報』就是大涅槃的果果。『本』指的是性德，『末』指的是修得。『等』指的是修得的相貌存在於性德之中，性德中也具有修得的相貌，所以說是『究竟等』。《大般涅槃經》中說：『雪山之中既有妙藥之王，也有毒草。』地獄一界尚且具有佛果的性相十法，更何況其餘各界呢？地獄相互具有其他九界，其餘各界相互具有也同樣如此。菩薩深刻地觀察十法界的眾生。

【English Translation】 English version: 'Entering the fire is all its power.' Here, 'author' refers to the active function, called 'action'. Having the power to act means there is something to be done, either good or evil. 'Cause' refers to karma, which is the cause of results. 'Condition' refers to the auxiliary conditions, such as love and moisture being the combination of karma's causes and conditions. 'Effect' refers to the fruit of habitual tendencies. For example, people in hell mostly indulged in lust in their previous lives, so when they are born in hell, they still see many desirable environments, and then go to approach and cling to them, which is called 'habitual effect'. 'Retribution' refers to the fruit of retribution. Having committed the sin of lust in the past, now falling into hell to suffer the pain of burning, this is called 'retribution effect'. 'Origin' refers to the inherent Dharma of the nature of virtue. 'End' refers to the Dharma attained through cultivation. 'Ultimate equality' means that grasping what is attained through cultivation is equivalent to having inherent virtue, and grasping inherent virtue means having what is attained through cultivation. The beginning and the end exist in each other, so it is said to be 'equal'. Since the ten aspects of the hell realm are like this, the other nine realms are also like this.

Question: It is understandable that the current hell realm has ten aspects of nature. However, it is hard to believe that each realm has the aspects of other realms. Why does hell have the Buddha's nature, origin, and end?

Answer: The Mahāparinirvāṇa Sūtra says: 'All sentient beings with minds should attain Sāṃbodhi (complete and perfect enlightenment).' For example, when Śyenaka killed the Brāhmaṇa, he had three thoughts in his mind. Also, people in Vasubandhu hell love meanings such as nobility, strength, and gentleness. Even if they are in hell, the principle of Buddha-nature will ultimately not be lost. Therefore, it is said that the hell realm has Buddha-nature. The Buddha's appearance is the appearance of inherent virtue. The Vimalakīrti Sūtra says: 'All sentient beings are the appearance of Bodhi.' Sages observe these clearly and can distinguish them. 'Substance' refers to the principle of the true aspect of the hell realm's mind. 'Power' refers to the vast function of the ten powers (Daśabala) of Dharma-nature. 'Author' establishes all Dharmas from the root of non-abiding, just like the lion's sinew and the lion's milk. 'Cause' refers to the direct cause. 'Condition' refers to the conditions of inherent virtue. 'Effect' is the great fruit of Prajñā (wisdom) and Bodhi. 'Retribution' is the fruit of great Nirvana. 'Origin' refers to inherent virtue, and 'end' refers to what is attained through cultivation. 'Equality' means that the appearance of what is attained through cultivation exists in inherent virtue, and inherent virtue also has the appearance of what is attained through cultivation, so it is said to be 'ultimate equality'. The Mahāparinirvāṇa Sūtra says: 'In the snowy mountains, there are both the king of wonderful medicines and poisonous herbs.' The hell realm still has the ten Dharmas of the nature and appearance of the Buddha-fruit, let alone the other realms? Hell mutually has the other nine realms, and the other realms mutually have them as well. Bodhisattvas deeply observe the sentient beings of the ten Dharma realms.

。千種性相具在一心。遠討根源照其性德之惡性德之善。尚自冷然。何況不照修得善惡耶。如見雪山藥王毒草。以觀性德惡毒惻愴憐愍。起大悲心欲拔其苦。以觀性德善樂愛念歡喜。起大慈心欲與其樂。此十法界收一切眾生罄無不盡。緣此眾生假名修慈。豈非眾生慈普耶。

問。地獄界重苦未拔。云何言與樂耶。

答。眾生入地獄時多起三念。菩薩承機即與樂因。故言與樂也。又菩薩能大悲代受苦。令其休息。余界苦輕與樂義可解。二法緣慈者。觀十法界性相一切善惡悉皆虛空。十法界假名假名皆空。十法界色受想行識行識皆空。十法界處所處所皆空。無我無我所皆不可得。如幻如化無有真實。常寂滅相終歸於空。眾生云何強計為實。良以眾生不覺不知為苦為惱。不得無為寂滅之樂。拔其此苦而起大悲。欲與其此樂故起大慈。凈名云。能為眾生說如此法。即真實慈也。若緣一法界法起慈者可不名普。今緣十法界法豈非普耶。是名法緣慈普也。三無緣慈者。若緣十法界性相等差別假名。此假則非假。十法界如幻如化空則非空。非假故不緣十法界性相。非空故不緣十法界之真。既遮此二邊無住無著。名為中道。亦無中可緣畢竟清凈。如是觀時雖不緣于空假。任運雙照二邊。起無緣慈悲拔二死之苦。與中道之樂

【現代漢語翻譯】現代漢語譯本：千種性相都具備在同一顆心中。深遠地探究根源，照見其性德中的惡和性德中的善，尚且保持冷靜淡然。更何況是不去照見通過修行而獲得的善惡呢？就像看見雪山中的藥王和毒草，以觀察性德中的惡毒而生起惻隱憐憫之心，發起大悲心想要拔除他們的痛苦；以觀察性德中的善良快樂而生起愛念歡喜之心，發起大慈心想要給予他們快樂。這十法界囊括了一切眾生，沒有遺漏。憑藉這些眾生之名而修習慈悲，難道不是對眾生的普遍慈悲嗎？

問：地獄界的深重苦難尚未拔除，怎麼說給予快樂呢？

答：眾生進入地獄時，大多會生起三種念頭。菩薩抓住機會，就給予他們快樂的因緣，所以說給予快樂。而且菩薩能夠以大悲心代替眾生承受痛苦，讓他們得到休息。其他各界的痛苦較輕，給予快樂的意義可以理解。二、法緣慈悲：觀察十法界的性相，一切善惡都如同虛空。十法界的假名都是空，十法界的色、受、想、行、識都是空，十法界的處所都是空，無我、無我所都是不可得的。如同幻象、如同變化，沒有真實。常寂滅相，最終歸於空。眾生為什麼還要勉強認為它是真實的呢？正是因為眾生不覺悟、不知道，所以才感到痛苦煩惱，無法得到無為寂滅的快樂。拔除他們的這種痛苦，從而生起大悲心；想要給予他們這種快樂，所以生起大慈心。《維摩經》說：『能夠為眾生宣說如此佛法，就是真實的慈悲。』如果只緣於一個法界之法而生起慈悲，就不能稱為普遍。現在緣於十法界之法，難道不是普遍嗎？這叫做緣於法的普遍慈悲。

三、無緣慈悲：如果緣於十法界的性相等差別假名，那麼這個假就不再是假；十法界如同幻象、如同變化，空就不再是空。因為不是假，所以不緣於十法界的性相；因為不是空，所以不緣於十法界的真如。既然遮止了這兩種邊見，沒有執著，沒有依附，就叫做中道。也沒有中道可以緣，畢竟是清凈的。這樣觀察時，雖然不緣于空和假，卻自然而然地同時照見兩邊，生起無緣的慈悲，拔除分段生死和變易生死的痛苦，給予中道的快樂。

【English Translation】 English version: The thousand kinds of natures and characteristics are all contained within a single mind. Deeply investigating the source, illuminating the evil of its nature-virtue and the good of its nature-virtue, it still remains calm and indifferent. How much more so if one does not illuminate the good and evil acquired through cultivation? It is like seeing the Medicine King and poisonous herbs on the Snow Mountain (Himalayas), observing the evil poison in their nature-virtue and giving rise to compassion and pity, generating great compassion to remove their suffering; observing the goodness and joy in their nature-virtue and giving rise to love and joy, generating great loving-kindness to give them happiness. These Ten Dharma Realms encompass all sentient beings without exception. Relying on the name of these sentient beings to cultivate loving-kindness, is this not universal loving-kindness towards sentient beings?

Question: The heavy suffering of the hell realm has not yet been removed, how can you say that you give happiness?

Answer: When sentient beings enter hell, they mostly give rise to three thoughts. Bodhisattvas seize the opportunity and give them the causes for happiness, therefore it is said that they give happiness. Moreover, Bodhisattvas can use great compassion to bear suffering on behalf of sentient beings, allowing them to rest. The suffering in other realms is lighter, so the meaning of giving happiness can be understood. Second, Dharma-Conditioned Loving-Kindness: Observing the natures and characteristics of the Ten Dharma Realms, all good and evil are like empty space. The provisional names of the Ten Dharma Realms are all empty, the form, feeling, perception, volition, and consciousness of the Ten Dharma Realms are all empty, the locations of the Ten Dharma Realms are all empty, no self and no possessions are attainable. Like illusions, like transformations, there is no reality. The constant quiescence and extinction ultimately return to emptiness. Why do sentient beings insist on considering it real? It is precisely because sentient beings are not aware and do not know, so they feel pain and suffering, and cannot obtain the joy of non-action and quiescence. Removing this suffering, thereby giving rise to great compassion; wanting to give them this joy, therefore giving rise to great loving-kindness. The Vimalakirti Sutra says: 'Being able to explain such Dharma to sentient beings is true loving-kindness.' If one only generates loving-kindness based on the Dharma of one Dharma Realm, it cannot be called universal. Now, generating it based on the Dharma of the Ten Dharma Realms, is it not universal? This is called Dharma-Conditioned Universal Loving-Kindness.

Third, Unconditioned Loving-Kindness: If one clings to the provisional names of the natures and characteristics of the Ten Dharma Realms, then this provisional is no longer provisional; the Ten Dharma Realms are like illusions, like transformations, and emptiness is no longer empty. Because it is not provisional, one does not cling to the natures and characteristics of the Ten Dharma Realms; because it is not empty, one does not cling to the Suchness of the Ten Dharma Realms. Since both extremes are rejected, without attachment or clinging, it is called the Middle Way. There is also no Middle Way to cling to, ultimately it is pure. When observing in this way, although one does not cling to emptiness or provisionality, one naturally illuminates both sides simultaneously, generating unconditioned compassion and loving-kindness, removing the suffering of the suffering of the cycle of birth and death and the suffering of subtle change, and giving the joy of the Middle Way.

。如磁石吸鐵。無有教者自然相應。無緣慈悲吸三諦機更無差忒。不須作念故言無緣慈悲也。行者始於凡地修此慈悲。即得入於五品弟子。觀行無緣慈悲。進入十信位相似無緣慈悲入於十住。方是分證無緣慈悲。乃至等覺鄰極慈悲熏眾生。不動如明鏡。無念如磁石任運吸鐵。故名無緣慈悲。三諦具足名之為普。通至中道故稱為門也。二弘誓普者。弘名為廣。誓名為制。愿名要求。是故制御其心廣求勝法。故名弘誓也。弘誓本成慈悲。慈悲既緣苦樂弘誓亦約四諦。若見苦諦逼迫楚毒辛酸。緣此起誓故言未度令度也。若見集諦顛倒流轉迷惑繫縛。生死浩然而無涯畔。甚可哀傷約此起誓故言未解令解也。清凈之道眾生不識。行此道者能出生死至安樂地。欲示眾生立於此道。故言未安令安。滅煩惱處名為涅槃。子果縛斷獲二涅槃。約此起誓故云未得涅槃令得涅槃。生死因難識苦果易知。故先果后因。涅槃理妙須方便善。故先因後果。大經云。不解鉆搖漿猶難得況復生酥醍醐。如此四意但一往。只迷心起業業即感果。欲識果源知果因集。制心息業則生死輪壞。煩惱調伏名之為道。修行不懈苦忍明發。子果俱斷證盡無生。名之為滅。雖有四別終是一念。更非異法。四諦既爾弘誓亦然。次明普不普者。若凡夫既厭下攀上。約此立誓是

【現代漢語翻譯】現代漢語譯本：就像磁石吸引鐵一樣，不需要任何教導，自然而然地相應。無緣慈悲（無需特定條件的慈悲）吸引具有三諦（空、假、中）根基的眾生，不會有任何差錯。因為不需要任何作意，所以稱為無緣慈悲。修行者最初在凡夫地修習這種慈悲，就能進入五品弟子位。觀行無緣慈悲，進入十信位，相似於無緣慈悲，進入十住位，才是分證無緣慈悲。乃至等覺菩薩鄰近於最高的慈悲，用慈悲薰陶眾生，不動如明鏡，無念如磁石，自然地吸引鐵。所以名為無緣慈悲。三諦圓滿具備，稱之為普（普遍）。通達中道，所以稱為門（法門）。二、弘誓普（普遍的弘大誓願）：弘名為廣（廣大），誓名為制（約束），愿名要求（祈求）。因此，約束自己的心，廣泛地尋求殊勝的佛法，所以名為弘誓。弘誓的根本是慈悲，慈悲既然緣于苦樂，弘誓也依於四諦（苦、集、滅、道）。如果見到苦諦（苦的事實）的逼迫、楚毒（痛苦）、辛酸，緣於此而起誓願，所以說『未度令度』（尚未解脫的令其解脫）。如果見到集諦（苦的原因）的顛倒、流轉、迷惑、繫縛，生死輪迴浩瀚無邊，非常可悲，緣於此而起誓願，所以說『未解令解』（尚未理解的令其理解）。清凈的道路眾生不認識，修行此道的人能夠脫離生死，到達安樂之地，想要指示眾生安住於此道，所以說『未安令安』（尚未安穩的令其安穩）。滅除煩惱的地方名為涅槃（寂滅），斷除子果（因和果）的束縛，獲得二種涅槃（有餘涅槃和無餘涅槃），緣於此而起誓願，所以說『未得涅槃令得涅槃』（尚未獲得涅槃的令其獲得涅槃）。生死的原因難以認識，苦果容易知道，所以先說果后說因。涅槃的道理微妙，需要方便善巧，所以先說因后說果。《大經》說：『不解鉆搖，漿猶難得，況復生酥醍醐？』這四種意思只是一種概括，只是因為迷惑於心而產生業，業就會感召果報。想要認識果報的根源，就要知道果報的因是集諦。約束自己的心，停止造業，那麼生死輪迴就會壞滅。調伏煩惱，稱之為道。修行不懈怠，忍受痛苦，光明煥發，子果都斷除，證得盡智無生智，稱之為滅。雖然有四種差別，最終都是一念。更不是不同的法。四諦既然如此，弘誓也是如此。其次說明普不普（普遍與不普遍）：如果凡夫既厭惡下劣，又攀求上勝，依此而立誓願，是...

【English Translation】 English version: Like a magnet attracting iron, there is no need for teaching; they naturally correspond. Unconditioned compassion (compassion without specific conditions) attracts beings with the foundation of the Three Truths (emptiness, provisional existence, and the Middle Way), without any error. Because there is no need for any intentional thought, it is called unconditioned compassion. A practitioner initially cultivates this compassion in the realm of ordinary beings and can then enter the position of the Five Grades of Disciples. Contemplating and practicing unconditioned compassion, one enters the Ten Faiths, similar to unconditioned compassion, and enters the Ten Dwellings, which is the partial realization of unconditioned compassion. Even the Bodhisattva of Near-Perfect Enlightenment, close to the highest compassion, uses compassion to influence sentient beings, remaining unmoved like a clear mirror, and without thought, like a magnet, naturally attracting iron. Therefore, it is called unconditioned compassion. The complete possession of the Three Truths is called universality (普). Penetrating the Middle Way is why it is called a gate (門, dharma gate). Second, the Universal Great Vow (弘誓普): 弘 (hong) means vast, 誓 (shi) means restraint, and 願 (yuan) means request. Therefore, restraining one's mind and widely seeking the supreme Dharma is why it is called a Great Vow. The foundation of the Great Vow is compassion. Since compassion is based on suffering and happiness, the Great Vow is also based on the Four Noble Truths (苦, 集, 滅, 道 - suffering, accumulation, cessation, path). If one sees the oppression, pain, and bitterness of the Truth of Suffering (苦諦), one makes a vow based on this, so it is said, 'To liberate those who have not yet been liberated (未度令度).' If one sees the delusion, transmigration, confusion, and bondage of the Truth of Accumulation (集諦), the cycle of birth and death is vast and boundless, which is very pitiful. Based on this, one makes a vow, so it is said, 'To enlighten those who have not yet been enlightened (未解令解).' Sentient beings do not recognize the pure path. Those who practice this path can escape birth and death and reach the land of bliss. Wanting to show sentient beings how to abide in this path, it is said, 'To pacify those who have not yet been pacified (未安令安).' The place of extinguishing afflictions is called Nirvana (涅槃, extinction). Cutting off the bonds of cause and effect (子果), one obtains the two Nirvanas (Nirvana with remainder and Nirvana without remainder). Based on this, one makes a vow, so it is said, 'To enable those who have not yet attained Nirvana to attain Nirvana (未得涅槃令得涅槃).' The cause of birth and death is difficult to recognize, but the result of suffering is easy to know, so the result is mentioned first, and then the cause. The principle of Nirvana is subtle and requires skillful means, so the cause is mentioned first, and then the result. The Mahayana Sutra says, 'If you do not understand drilling and churning, it is difficult to obtain whey, let alone clarified butter or ghee?' These four meanings are just a summary. It is only because of delusion in the mind that karma arises, and karma will bring about retribution. If you want to know the source of retribution, you must know that the cause of retribution is the Truth of Accumulation. Restraining one's mind and stopping the creation of karma will destroy the cycle of birth and death. Subduing afflictions is called the Path. Practicing diligently, enduring suffering, and radiating light, both cause and effect are cut off, and one attains the wisdom of exhaustion and the wisdom of non-arising, which is called Cessation. Although there are four distinctions, in the end, it is all one thought. It is not a different Dharma. Just as with the Four Noble Truths, so it is with the Great Vow. Next, explaining universality and non-universality (普不普): If an ordinary person both dislikes the inferior and clings to the superior, making a vow based on this is...

不名普。二乘見三界火宅畏此修道。此乃見分段四諦亦不名普。若別教先約分段次約變易此亦非普。若圓教菩薩於一心中照一切苦集滅道。遍知凡夫見愛即有作之集。二乘著空即無作之集。故凈名云。法名無染。若染於法。是名染法。非求法也。又云。結習未盡華則著身。即是變易之惑全未除也。大經云。汝諸比丘於此大乘未為正法除諸結使。即無作集也。乃至順道法愛生亦是無作集也。是名遍知集。遍知苦者。以有集故即能招苦報。有作之集招分段苦。無作之集招變易苦。即知苦諦也。遍知對治苦集之道滅。從五戒十善不動不出。二乘四諦十二因緣。通至有餘無餘涅槃。通教亦爾。別教歷別通至常住。不能於一道有無量道。不名普道。圓教中道即是實相。普賢觀云。大乘因者諸法實相。修如此道名為圓因稱為普道。故所得涅槃即是究竟常住。一切煩惱永無遺余。譬如劫火無復遺燼。故名普滅。所觀四諦既周。緣諦起誓何得不遍。故稱弘誓普也。私用觀十法界性德修得善惡。而起弘誓論普不普。自是一節大義。與四諦語異故逭用之亦應善也。三明修行普。先明次第修行。次明不次第修行。具在大本行妙中。四明斷惑普者。若從假入空止斷四住惑。華猶著身。未為正法除諸結使。但離虛妄非一切解脫。若從空入假止除塵

【現代漢語翻譯】現代漢語譯本不名為『普』（普遍）。二乘（聲聞乘和緣覺乘）見到三界（欲界、色界、無色界）如火宅般充滿苦難，因此畏懼而修道。這種只見到分段生死的四諦（苦、集、滅、道）也不名為『普』。如果別教（藏教以外的三個教派：通教、別教、圓教）先針對分段生死，其次針對變易生死，這也並非『普』。如果圓教菩薩在一念心中照見一切苦集滅道，普遍了知凡夫的見愛（錯誤的見解和貪愛）即是有作為的『集』（苦因），二乘執著于空，即是無作為的『集』。所以《維摩詰經》說：『法的名稱是無染污，如果染著於法，就名為染法，這不是求法。』又說：『結使習氣未盡，花則著身』，這就是變易生死的迷惑完全沒有去除。《大般涅槃經》說：『你們這些比丘，對於這大乘佛法，未能以正法去除各種結使』，這就是無作之集。乃至順道法愛（對修行方法的貪愛）產生，也是無作之集。這名為普遍了知『集』。普遍了知『苦』，因為有『集』的緣故，就能招感苦報。有作為的『集』招感分段生死之苦，無作為的『集』招感變易生死之苦，這就是了知苦諦。普遍了知對治苦集之道和滅。從五戒十善，不動不退，二乘的四諦十二因緣，通向有餘涅槃和無餘涅槃，通教也是這樣。別教經歷各個階段，通向常住涅槃，不能於一道具有無量道，不名為『普道』。圓教的中道就是實相。《普賢觀經》說：『大乘的因是諸法實相』，修習這樣的道名為圓因，稱為『普道』。所以得到的涅槃就是究竟常住，一切煩惱永遠沒有遺余，譬如劫火過後，不再有殘餘的灰燼，所以名為『普滅』。所觀的四諦既然周遍，緣於四諦而起的誓願怎麼能不普遍呢？所以稱為弘誓『普』。私自用觀十法界（地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩、佛）的性德，修得善惡，而發起弘誓，討論是否普遍，這自是一節大義，與四諦的說法不同，所以避免使用，也應該善用。三是說明修行『普』。先說明次第修行，其次說明不次第修行，具在大本《行妙品》中。四是說明斷惑『普』。如果從假入空，只是斷除四住惑（見惑、思惑、無明惑、塵沙惑），花仍然著身，未能以正法去除各種結使，只是離開了虛妄，並非一切解脫。如果從空入假，只是去除塵沙惑。

【English Translation】 English version It is not named 'Pu' (universal). The Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) see the Three Realms (Desire Realm, Form Realm, Formless Realm) as a burning house full of suffering, and therefore fear and cultivate the path. This seeing of the Four Noble Truths (suffering, accumulation, cessation, path) of segmented existence is also not named 'Pu'. If the Separate Teaching (the three teachings other than the Tripitaka Teaching: Common Teaching, Separate Teaching, Perfect Teaching) first addresses segmented existence and then variable existence, this is also not 'Pu'. If the Perfect Teaching Bodhisattva illuminates all suffering, accumulation, cessation, and path in one mind, universally knowing that the afflictions of ordinary people are the 'accumulation' (cause of suffering) of intentional action, and the Two Vehicles are attached to emptiness, which is the 'accumulation' of unintentional action. Therefore, the Vimalakirti Sutra says: 'The name of Dharma is non-attachment. If one is attached to the Dharma, it is called attachment to the Dharma, and this is not seeking the Dharma.' It also says: 'If the residual habits of defilements are not exhausted, the flower will cling to the body,' which means that the delusion of variable existence has not been completely removed. The Mahaparinirvana Sutra says: 'You monks, regarding this Mahayana Dharma, you have not used the correct Dharma to remove all defilements,' which is the accumulation of unintentional action. Even the arising of love for the Dharma that accords with the path is also the accumulation of unintentional action. This is called universally knowing 'accumulation'. Universally knowing 'suffering', because there is 'accumulation', one can attract suffering retribution. The 'accumulation' of intentional action attracts the suffering of segmented existence, and the 'accumulation' of unintentional action attracts the suffering of variable existence, which is knowing the Truth of Suffering. Universally knowing the path and cessation that counteract suffering and accumulation. From the Five Precepts and Ten Virtues, without moving or retreating, the Four Noble Truths and Twelve Links of Dependent Origination of the Two Vehicles lead to Nirvana with remainder and Nirvana without remainder, and so does the Common Teaching. The Separate Teaching goes through various stages to reach permanent Nirvana, but it cannot have countless paths in one path, so it is not called 'Universal Path'. The Middle Way of the Perfect Teaching is the Reality. The Universal Worthy Contemplation Sutra says: 'The cause of the Mahayana is the Reality of all Dharmas,' cultivating such a path is called the Perfect Cause and is called the 'Universal Path'. Therefore, the Nirvana attained is ultimate and permanent, and all afflictions are forever without remainder, just like after a cosmic fire, there are no remaining ashes, so it is called 'Universal Cessation'. Since the Four Noble Truths contemplated are all-encompassing, how can the vows arising from the Four Noble Truths not be universal? Therefore, it is called the Great Vow 'Universal'. Privately using the inherent virtues of the Ten Dharma Realms (hell-beings, hungry ghosts, animals, asuras, humans, devas, śrāvakas, pratyekabuddhas, bodhisattvas, buddhas) to cultivate good and evil, and making great vows, discussing whether it is universal or not, this is a major point in itself, which is different from the saying of the Four Noble Truths, so avoid using it, and it should also be used well. Third is explaining the 'universality' of practice. First explain gradual practice, and then explain non-gradual practice, which is fully described in the Great Treatise 'Chapter on Wonderful Practice'. Fourth is explaining the 'universality' of cutting off delusions. If one enters emptiness from the provisional, one only cuts off the Four Abodes of Afflictions (afflictions of views, afflictions of thought, afflictions of ignorance, afflictions like dust and sand), the flower still clings to the body, and one has not used the correct Dharma to remove all defilements, one has only left falsehood, and it is not complete liberation. If one enters the provisional from emptiness, one only removes the afflictions like dust and sand.

沙。不依根本而斷亦不名普。若空假不二正觀中道。根本既傾枝條自去。如覆大地草木悉碎。故名斷惑普也。五入法門普者。二乘若入一法門不能入二。何況眾多。若修歷別之行階差淺深。我唯知此一法門余不能知者。此亦非普。若入王三昧一切悉入其中。譬如王來必有營從。營從復有營從。王三昧亦如是。入此三昧一切三昧悉入其中。所謂三諦三昧。三諦三昧復有無量法門而為眷屬。亦皆悉入王三昧中。故名入法門普。六神通普者。若大羅漢天眼見大千。支佛見百佛土。菩薩見恒沙佛土。皆是限量之通故不名普。何以故。緣境既狹發通亦小。今圓教菩薩緣十法界境發通。遍見十法界而無限極。三乘尚不知其名。何況見其境界。眼見既爾余例可知。神通妙中當廣說。七方便普者。進行方便是道前方便。起用方便是道後方便。今正明道後方便也。若二乘及小菩薩所行方便入一法門。若欲化他齊其所得起用化物。道前道后俱非是普。圓教菩薩二諦為方便。收得一切方便。入中道已雙照二諦。二諦神變遍十法界。而於法身無所損減。道前道后皆名為普。八說法普者。二乘小菩薩說法不能一時遍答眾聲。又殊方異俗不能令其俱解。大經云。拘絺羅于聲聞中四無礙辯為最第一。非謂菩薩也。今圓教人一音演法。隨類得解。以一妙

音遍滿十方界。如修羅琴隨人意出聲。故名說法。說法妙中廣說。九供養諸佛普者。就此為二。一事二理。華嚴云。不為供養一佛一國土微塵佛。乃至為供養不可說不可說佛。能不起滅定現諸威儀。安禪合掌贊諸法王。以身命財一切供具。周至十方。譬如雲雨供養諸佛也。理解者。圓智正觀之心名為覺。覺即是佛義。萬行功德熏修此智此智名一切。修功德資供此智。即是供養一切智。凈名云。以一食施一切。故云供養諸佛普。十成就眾生普者。譬螢火燈燭星月為益蓋微。日光照世。一切卉木叢林遍令生長華果成就。外道如螢火二乘如燈燭。通教如星別教如月。成就義約。今圓教聖人慈慧饒潤。冥顯兩益而無限量。華嚴云。菩薩不為一眾生一國土一方眾生髮菩提心。乃為不可說不可說佛剎微塵國土眾生髮心。成立利益一時等潤。譬如大雨一切四方俱下。故名成就眾生普。普門之義何量何邊豈可窮盡。如凈名之儔不能受持。今此觀世音普門即對三號。觀即是覺。覺名為佛。世音是境。境即是如。普門即正遍知。此之三義不可窮盡。若見其意則自在說也。私就普門品搜十普之義。證成此者。若如觀音愍諸四眾受其瓔珞者。諸是不一之名。愍是悲傷之義。此即慈悲普。有慈悲任運有弘誓普義也。以種種形游諸國土度脫眾生。即

【現代漢語翻譯】現代漢語譯本：聲音遍滿十方世界。如同阿修羅的琴，能隨著人的心意發出聲音。所以叫做說法。說法微妙而又廣博。九種供養普遍供養諸佛。就此分為事和理兩個方面。《華嚴經》說：『不為供養一佛一國土微塵數的佛，乃至為供養不可說不可說的佛，能不起滅盡定，顯現各種威儀，安然禪定，合掌讚歎諸法之王，以身命財一切供具，周遍十方。』譬如雲和雨供養諸佛。從理上理解，圓滿智慧和正確的觀照之心名為覺悟（覺，即是佛的含義）。萬種修行功德熏習此智慧，此智慧名為一切。修功德資助供養此智慧，就是供養一切智慧。』《維摩經》說：『以一食施捨一切。』所以說供養諸佛普遍。十種成就眾生普遍，譬如螢火蟲的燈光、蠟燭、星星和月亮，所能利益的範圍很小。太陽光照耀世界，一切草木叢林普遍得到生長，開花結果得以成就。外道如同螢火蟲，二乘如同燈燭，通教如同星星，別教如同月亮。成就的意義在於約束。現在圓教的聖人慈悲智慧充沛潤澤，明裡暗裡都能利益眾生而沒有偏頗。《華嚴經》說：『菩薩不為一眾生、一國土、一方眾生髮菩提心，乃為不可說不可說佛剎微塵數國土的眾生髮心，成立利益，一時平等潤澤。』譬如大雨向四面八方同時降下，所以叫做成就眾生普遍。普門的意義何等廣大，何等無邊，哪裡可以窮盡？如同維摩詰之流都不能完全受持。現在這觀世音（Avalokiteśvara）的普門（Samantamukha）就是針對三號（佛的三種稱號，即如來、應供、正遍知）而言。觀就是覺悟，覺悟名為佛。世音是境界，境界就是如。普門就是正遍知。這三種意義不可窮盡。如果領會其中的意思，就能自在地說法。我私下從《普門品》中搜集十種普遍的意義，來證明這一點。比如觀音（Avalokiteśvara）憐憫四眾，接受他們的瓔珞，諸是不一之名，愍是悲傷之義，這就是慈悲普。有了慈悲，自然有弘誓普的意義。以種種化身遊歷諸國土，度脫眾生，即是

【English Translation】 English version: The sound pervades all ten directions. Like the Asura's (a type of deity) lute, it produces sound according to people's intentions. Therefore, it is called 'preaching the Dharma' (Dharma: the teachings of the Buddha). Preaching the Dharma is subtle and extensive. The nine offerings are universally offered to all Buddhas. This can be divided into two aspects: phenomenal and noumenal. The Avatamsaka Sutra says: 'Not for offering to one Buddha or a number of Buddhas equal to the dust particles in one Buddha-land, but even for offering to unspeakable, unspeakable Buddhas, one can remain undisturbed in the Samadhi of Cessation, manifesting all kinds of dignified conduct, peacefully meditating, joining palms, and praising all the Dharma Kings (Dharma Kings: Buddhas), using body, life, wealth, and all offerings, reaching all ten directions.' It is like clouds and rain offering to all Buddhas. From a noumenal understanding, the heart of perfect wisdom and correct contemplation is called 'awakening' (awakening is the meaning of Buddha). Ten thousand practices and merits cultivate this wisdom; this wisdom is called 'everything'. Cultivating merits to support and offer to this wisdom is offering to all wisdom.' The Vimalakirti Sutra says: 'Offering one meal to all.' Therefore, it is said that offering to all Buddhas is universal. The ten kinds of accomplishing beings are universal. For example, the light of fireflies, candles, stars, and the moon provides very little benefit. The sunlight illuminates the world, allowing all plants and forests to grow, blossom, and bear fruit. Heretics are like fireflies, the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) are like candles, the Common Teaching is like stars, and the Distinct Teaching is like the moon. The meaning of accomplishment lies in restraint. Now, the saints of the Perfect Teaching are full of compassion and wisdom, benefiting beings both openly and secretly without bias. The Avatamsaka Sutra says: 'Bodhisattvas do not generate the Bodhi mind (Bodhi mind: the aspiration for enlightenment) for one being, one land, or beings in one direction, but generate the mind for beings in unspeakable, unspeakable Buddha-lands equal to the dust particles in countless lands, establishing benefits, equally nourishing at the same time.' It is like a great rain falling simultaneously in all four directions, so it is called 'accomplishing beings universally'. How vast and boundless is the meaning of the Universal Gate (Samantamukha), how can it be exhausted? Even those like Vimalakirti (a famous Buddhist layman) cannot fully uphold it. Now, this Universal Gate of Avalokiteśvara (Avalokiteśvara: the Bodhisattva of Compassion) is directed towards the Three Titles (Three Titles: Tathagata, Arhat, Samyaksambuddha). Contemplation is awakening, and awakening is called Buddha. World Sound is the realm, and the realm is Suchness. The Universal Gate is Right and Universal Knowledge. These three meanings are inexhaustible. If one understands the meaning, one can freely preach the Dharma. I privately collect ten universal meanings from the Universal Gate Chapter to prove this. For example, when Avalokiteśvara pities the four assemblies and accepts their necklaces, 'various' is the name of non-oneness, and 'pity' is the meaning of sorrow, which is universal compassion. With compassion, there is naturally the meaning of universal great vows. Traveling to various lands in various forms to liberate beings is

是凈佛國土。豈非修行普。自既無縛能解他縛。自既無毒令他離毒。一時稱名皆得解脫。皆是偏悉之言豈非斷惑普。普門示現即是入法門普。方便之力即是方便普。神通力者即神通普。而為說法即說法普。多所饒益即成就眾生普。分作二分奉二如來即供養諸佛普。如是義意悉在經文。故引以為證也。第二釋體者。以靈智合法身為體。若余經明三身者。則單以法身為體。此品但有二身義。故用理智合為體也。只此智即實相理。何以故。若無靈智實相隱。名如來藏。今知權實相與理不二。如左右之名爾。若明實相體義。廣出大本玄義。第三明宗者。以感應為宗。十界之機扣寂照之知。致有前後感應之益。益文雖廣直將感應往收。如牽綱目動。所以用感應為宗。余經或用因果為宗。今品不爾者。因果語通從凡乃至上地。各有因果。能感所感既皆有因果。但經文意似不至此。機家雖有因果但以感為名。聖雖無因果但以應為名。則扶文義便也。感應義有六。一列名。二釋相。三釋同異。四明相對。五明普不普。六辯觀心。具在大本。

問。若言機者。是微善之將生。惡微將生亦是機不。

答。然。

問。機為是善為不善。若已是善何須感聖。若未是善那得言善之將生。

答。性善冥伏如蓮華在泥。聖人

【現代漢語翻譯】現代漢語譯本：是凈化佛國（Buddha-kshetra）的修行，難道不是普遍的修行嗎？自己既然沒有束縛，才能解開他人的束縛；自己既然沒有毒害，才能使他人遠離毒害。一時稱念觀世音菩薩的名號，都能得到解脫，這都是普遍而詳盡的說法，難道不是斷除疑惑的普遍方法嗎？以普門示現，就是進入佛法的普遍法門；以方便之力，就是普遍的方便；以神通力，就是神通的普遍展現；而為眾生說法，就是說法的普遍性；多多地饒益眾生，就是成就眾生的普遍性；將功德分成兩份奉獻給兩尊如來（Tathagata），就是供養諸佛的普遍行為。這些意義都包含在經文之中，所以引用作為證明。第二是解釋本體，以靈智與法身（Dharmakaya）相結合作為本體。如果其他經典闡明三身（Trikaya），則只以法身為本體。此品經文只有二身之義，所以用理智結合作為本體。這靈智就是實相之理。為什麼這樣說呢？如果沒有靈智，實相就會隱藏，名為如來藏（Tathagatagarbha）。現在知道權實之相與理是不二的，就像左右的名稱一樣。如果要闡明實相的本體意義，詳細內容見於《大本玄義》。第三是闡明宗旨，以感應作為宗旨。十法界（Dasa-dhatu）眾生的根機叩擊寂照之知，從而產生前後的感應之益。利益的說法雖然廣泛，但直接用感應來概括，就像牽動綱繩，網目都會隨之動起來一樣。所以用感應作為宗旨。其他經典或者用因果作為宗旨，但此品經文不是這樣，因為因果的說法貫通從凡夫乃至上位菩薩，各有因果。能感和所感既然都有因果，但經文的意義似乎不在此處。眾生的根機雖然有因果，但以感為名；聖人雖然沒有因果，但以應為名，這樣扶助經文的意義就方便了。感應的意義有六種：一是列舉名稱，二是解釋相狀，三是解釋同異，四是闡明相對，五是闡明普遍與不普遍，六是辨析觀心。詳細內容見於《大本》。問：如果說根機，是微小的善念將要產生，那麼惡念將要產生也是根機嗎？答：是的。問：根機是善還是不善？如果已經是善，為什麼需要感應聖人？如果還不是善，怎麼能說是善念將要產生呢？答：性本善，但被深深地隱藏，就像蓮花在泥土之中。聖人

【English Translation】 English version: This is the practice of purifying the Buddha-land (Buddha-kshetra), isn't it a universal practice? Since one is free from bondage, one can liberate others from bondage; since one is free from poison, one can lead others away from poison. If one recites the name of Avalokiteshvara (Guanshiyin) Bodhisattva at once, one can attain liberation. These are all universal and detailed statements, isn't it a universal method for cutting off doubts? To manifest universally is to enter the universal Dharma-door of the Dharma; to use the power of skillful means is universal skillful means; to use supernatural power is a universal manifestation of supernatural power; to preach the Dharma for sentient beings is the universality of preaching the Dharma; to greatly benefit sentient beings is the universality of accomplishing sentient beings; to divide the merit into two portions and offer them to the two Tathagatas is the universal act of offering to all Buddhas. These meanings are all contained in the scriptures, so they are cited as proof. The second is to explain the substance, taking the combination of spiritual wisdom and the Dharmakaya (Dharma-body) as the substance. If other scriptures explain the Trikaya (Three Bodies), then only the Dharmakaya is taken as the substance. This chapter only has the meaning of two bodies, so the combination of reason and wisdom is used as the substance. This wisdom is the principle of true reality. Why is that? If there is no spiritual wisdom, true reality will be hidden, and it is called the Tathagatagarbha (Buddha-nature). Now we know that the aspects of provisional and true reality are not different from the principle, just like the names of left and right. If you want to explain the meaning of the substance of true reality, detailed content can be found in the 'Profound Meaning of the Great Book'. The third is to explain the purpose, taking response as the purpose. The faculties of sentient beings in the Ten Dharma Realms (Dasa-dhatu) knock on the knowledge of stillness and illumination, thereby producing the benefits of prior and subsequent responses. Although the statement of benefits is broad, it is directly summarized by response, just like pulling the rope of a net, and the meshes will move accordingly. Therefore, response is used as the purpose. Other scriptures may use cause and effect as the purpose, but this chapter is not like that, because the statement of cause and effect runs through from ordinary people to the upper-level Bodhisattvas, each with cause and effect. Since both the one who can sense and the one who is sensed have cause and effect, the meaning of the scripture does not seem to be here. Although sentient beings' faculties have cause and effect, they are named by sensation; although sages have no cause and effect, they are named by response, which is convenient for supporting the meaning of the scripture. There are six meanings of response: first, listing the names; second, explaining the characteristics; third, explaining the similarities and differences; fourth, explaining the relativity; fifth, explaining the universality and non-universality; and sixth, distinguishing the contemplation of the mind. Detailed content can be found in the 'Great Book'. Question: If we say 'faculty' refers to the slight good thought that is about to arise, then is the slight evil thought that is about to arise also a 'faculty'? Answer: Yes. Question: Is the 'faculty' good or not good? If it is already good, why is it necessary to sense the sage? If it is not yet good, how can it be said that a good thought is about to arise? Answer: The nature is inherently good, but it is deeply hidden, like a lotus flower in the mud. The sage

若應如日照則出。

又問。若言機是關者。為善關不善關。若已是善何須關聖而成善。若非是善復何得關聖而成非善。凡聖條然何曾相關。

答。善關於大慈惡關於大悲。故言相關。

問。若言宜釋機者。此乃是應家觀機用與之言。那釋感義。

答。圓蓋圓底互得相宜。

問。為用法身應為用應身應。應身無常此則無應。法身若應此則非法身。

答。法既言身何不言應。應身既稱應何意不應。故俱應。

又問。感應為一為異。若一感即是應凡便是聖。若異則不相關。

答。不一不異而論感應。

問。感應為虛為實。若是實者凡夫是實。實則何可化。若言是虛虛何所化。

答。云云。以他。

問。聖人是所感凡夫是能感。聖人是能應凡夫是所應。所感非是感所應非是應。云何言感應道交。

答。所感實無感從感名所感。言聖人是所感。所應實無應。從應名所應。言凡夫是所應。還是感所為應能。應能為感所。亦是應所為感能。感能為應所。既無感應之實。亦無感應之異。不異而異者。聖沒所感目為能應。凡沒所應目為能感。故言感應道交。私難此語。若實無感應之異。今聖沒能感凡沒能應。何不聖沒能應凡沒能感。若如此則無凡聖之殊。若

【現代漢語翻譯】現代漢語譯本問：如果應該像太陽照耀一樣出現，那該如何理解？

又問：如果說『機』是關鍵，那麼是善的關鍵還是不善的關鍵？如果已經是善，為何需要通過『關聖』（Guansheng，指通過某種方式）才能成為善？如果不是善，又怎麼能通過『關聖』成為非善？凡人和聖人截然不同，怎麼會有關係呢？

答：善在於大慈，惡在於大悲。所以說有關聯。

問：如果說應該解釋『機』，這只是應家觀察時機並加以利用的說法，如何解釋『感』的意義？

答：圓蓋和圓底互相配合，才能相得益彰。

問：是用法身來應，還是用應身來應？應身是無常的，這樣就無法應。如果法身來應，那就不是法身了。

答：既然稱為法身，為何不能說應？應身既然稱為應，為何不能應？所以都可以應。

又問：感應是一還是異？如果是一，那麼感就是應，凡人就是聖人。如果是異，那麼就不相關聯。

答：不一不異，才能論述感應。

問：感應是虛還是實？如果是實，那麼凡夫是實，是實的又怎麼可以被轉化？如果說是虛，虛的又可以轉化什麼？

答：云云（省略）。以他（指其他方式）。

問：聖人是所感，凡夫是能感；聖人是能應，凡夫是所應。所感不是感，所應不是應，怎麼能說感應道交呢？

答：所感實際上沒有感，只是因為有感才稱之為所感。說聖人是所感，所應實際上沒有應，只是因為有應才稱之為所應。說凡夫是所應。還是感促成了應，能應促成了所感。也可以說是應促成了能感，感促成了所應。既然沒有感應的實質，也沒有感應的差異。不異而異在於，聖人沒有了所感，就被認為是能應；凡人沒有了所應，就被認為是能感。所以說感應道交。我私下質疑這種說法，如果實際上沒有感應的差異，那麼現在聖人沒有了能感，凡人沒有了能應，為什麼不是聖人沒有了能應，凡人沒有了能感？如果這樣，就沒有凡人和聖人的區別了。如果……

【English Translation】 English version Question: If it should appear like the sun shining, how should it be understood?

Question: If it is said that 'mechanism' (ji) is the key, is it the key to good or the key to non-good? If it is already good, why is it necessary to become good through 'Guansheng' (關聖, referring to a certain method)? If it is not good, how can it become non-good through 'Guansheng'? Ordinary people and sages are completely different, how can they be related?

Answer: Good is related to great compassion (da ci), and evil is related to great sorrow (da bei). Therefore, it is said that they are related.

Question: If it is said that the 'mechanism' should be explained, this is just the saying of the 'ying' (應, response) school, observing the timing and using it. How to explain the meaning of 'gan' (感, feeling/influence)?

Answer: A round lid and a round bottom complement each other perfectly.

Question: Is it using the Dharmakaya (法身, Dharma body) to respond, or using the Nirmanakaya (應身, manifestation body) to respond? The Nirmanakaya is impermanent, so there is no response. If the Dharmakaya responds, then it is not the Dharmakaya.

Answer: Since it is called Dharmakaya, why can't it be said to respond? Since Nirmanakaya is called response, why can't it respond? Therefore, both can respond.

Question: Is the feeling and response (gan ying) one or different? If it is one, then feeling is response, and ordinary people are sages. If it is different, then they are not related.

Answer: Feeling and response are discussed as neither one nor different.

Question: Is feeling and response empty or real? If it is real, then ordinary people are real. If it is real, how can it be transformed? If it is said to be empty, what can the empty transform?

Answer: So on and so forth (omitted). By other (referring to other methods).

Question: Sages are what is felt, and ordinary people are what can feel; sages are what can respond, and ordinary people are what is responded to. What is felt is not feeling, and what is responded to is not responding, how can it be said that the path of feeling and response intersect?

Answer: What is felt actually has no feeling, it is only called what is felt because there is feeling. It is said that sages are what is felt, what is responded to actually has no response, it is only called what is responded to because there is response. It is said that ordinary people are what is responded to. Is it feeling that causes response, or the ability to respond that causes what is felt? It can also be said that it is response that causes the ability to feel, or feeling that causes what is responded to. Since there is no substance of feeling and response, there is also no difference in feeling and response. The difference in non-difference lies in the fact that when the sage no longer has what is felt, they are considered to be able to respond; when the ordinary person no longer has what is responded to, they are considered to be able to feel. Therefore, it is said that the path of feeling and response intersect. I privately question this statement, if there is actually no difference in feeling and response, then now that the sage no longer has the ability to feel, and the ordinary person no longer has the ability to respond, why isn't it that the sage no longer has the ability to respond, and the ordinary person no longer has the ability to feel? If so, there would be no distinction between ordinary people and sages. If...

不如此感應便異何言不異。又感能無感能之實。而名感能者何不名應能。若應所無實何不名感所。若爾則無凡聖感應。若不爾則是異云何不異。又難。若以感能為應所感所為應能。此是自生義。若能應只是所應能感只是所感。還是自生義。若應能生應所感能生感所。能感生所感所感生能感。能應生所應所應生能應。皆是從他生。豈非他性義。若共生則二過。若離二墮無因過。

問。若爾則無感應。

答。聖人以平等無住法不住感。以四悉檀隨機應爾。

問。妄執之善能感不。

答。妄執是惡亦得感。

問。妄執既非一應亦為二。

答。應本無二為緣何所不作。

問。凡名凡僻。善則招樂惡則感苦。聖名為正。正則非善非惡非苦非樂。善惡之僻何能感非善非惡之正耶。

答。正聖慈悲拔其善惡之僻。令入非善非惡之正。故有感應。

第四慈悲利物為用者。二智不當用耶。

答。二智語通今別附文。以盛明隱顯之益。故以此當用爾。他釋。法身冥益為常。應身暫出還沒為無常。今明。法身常寂而恒照此理宜然。應身處處利益未嘗休廢亦是常義。若言有應不應以為無常者。法身亦有益無益故知俱是常無常俱有冥顯。如日月共照一虧一盈。如來恒以常無常二法

【現代漢語翻譯】現代漢語譯本如果不是這樣感應，那麼『異』和『不異』有什麼區別？如果『感能』沒有『感能』的實質，為什麼不稱之為『應能』？如果『應所』沒有實質，為什麼不稱之為『感所』？如果這樣，就沒有凡聖之間的感應了。如果不是這樣，那麼『異』和『不異』又有什麼區別呢？又問，如果以『感能』為『應所』，『感所』為『應能』，這就是自生論。如果『能應』只是『所應』，『能感』只是『所感』，還是自生論。如果『應能』生『應所』，『感能』生『感所』，『能感』生『所感』，『所感』生『能感』，『能應』生『所應』，『所應』生『能應』，這些都是從他而生，豈不是他性論？如果是共生，則犯了兩種過失。如果是離二，則墮入無因論的過失。

問：如果這樣，就沒有感應了嗎？

答：聖人以平等無住之法，不住于感，以四悉檀（Siddhartha，四種成就）隨機應化。

問：妄執的善能產生感應嗎？

答：妄執是惡，也能產生感應。

問：妄執既然不是一，那麼應也應該是二。

答：應本來沒有二，爲了因緣，什麼不能做？

問：凡夫名為凡僻，行善則招樂，作惡則感苦。聖人名為正，正則非善非惡，非苦非樂。善惡的偏頗怎麼能感應非善非惡的正呢？

答：正聖以慈悲拔除其善惡的偏頗，令其進入非善非惡的正，所以有感應。

第四，慈悲利物作為作用，二智（兩種智慧）不應該用嗎？

答：二智的說法是通用的，現在特別附文，以盛明隱顯的利益，所以用這個。其他解釋說，法身（Dharmakaya，佛的法身）冥益為常，應身（Nirmanakaya，佛的應化身）暫時出現又隱沒為無常。現在說明，法身常寂而恒常照耀，這個道理是應該這樣的。應身處處利益眾生，未曾停止廢棄，也是常義。如果說有應有不應，認為是無常，那麼法身也有利益和沒有利益的時候，所以知道都是常無常都有冥顯。如同日月共同照耀，一個虧損一個盈滿。如來恒常以常無常二法。

【English Translation】 English version If it's not like this, what's the difference between 'different' and 'not different' in terms of response? Furthermore, if 'the ability to sense' (感能, ganneng) doesn't have the substance of 'the ability to sense,' why isn't it called 'the ability to respond' (應能, yingneng)? If 'that which is responded to' (應所, yingsuo) has no substance, why isn't it called 'that which is sensed' (感所, gansuo)? If that's the case, there would be no interaction between ordinary beings and sages. If it's not the case, then what's the difference between 'different' and 'not different'? Furthermore, if 'the ability to sense' is taken as 'that which is responded to,' and 'that which is sensed' is taken as 'the ability to respond,' this is the meaning of self-generation. If 'the ability to respond' is merely 'that which is responded to,' and 'the ability to sense' is merely 'that which is sensed,' it's still the meaning of self-generation. If 'the ability to respond' generates 'that which is responded to,' and 'the ability to sense' generates 'that which is sensed,' 'the ability to sense' generates 'that which is sensed,' and 'that which is sensed' generates 'the ability to sense,' 'the ability to respond' generates 'that which is responded to,' and 'that which is responded to' generates 'the ability to respond,' all of these are generated from others, wouldn't that be the meaning of otherness? If it's co-generation, then there are two faults. If it's separated from the two, then it falls into the fault of causelessness.

Question: If that's the case, then there's no interaction?

Answer: Sages, with the Dharma (法, Dharma) of equality and non-abiding, do not abide in sensing, and respond accordingly with the four Siddhanthas (四悉檀, Si Xi Tan, four kinds of attainments).

Question: Can the good of delusional attachment produce a response?

Answer: Delusional attachment is evil, and it can also produce a response.

Question: Since delusional attachment is not one, then the response should also be two.

Answer: Response is originally not two; for the sake of conditions, what cannot be done?

Question: Ordinary beings are called ordinary and biased; doing good brings joy, and doing evil brings suffering. Sages are called upright; uprightness is neither good nor evil, neither suffering nor joy. How can the bias of good and evil respond to the uprightness of neither good nor evil?

Answer: Upright sages use compassion to remove the bias of good and evil, causing them to enter the uprightness of neither good nor evil; therefore, there is a response.

Fourth, using compassion to benefit beings as a function, shouldn't the two wisdoms (二智, er zhi, two kinds of wisdom) be used?

Answer: The saying of the two wisdoms is common, now especially appended to the text, to enhance the benefit of revealing and concealing, therefore this is used. Other explanations say that the Dharmakaya's (法身, Dharmakaya, the body of the Dharma) hidden benefit is constant, and the Nirmanakaya's (應身, Nirmanakaya, the body of transformation) temporary appearance and disappearance is impermanent. Now it is explained that the Dharmakaya is always still and constantly illuminates; this principle should be so. The Nirmanakaya benefits beings everywhere, never ceasing or abandoning; this is also the meaning of constancy. If it is said that there is response and no response, considering it impermanent, then the Dharmakaya also has times of benefit and no benefit, so it is known that both constancy and impermanence have both hidden and revealed aspects. Like the sun and moon shining together, one waning and one waxing. The Tathagata (如來, Tathagata) constantly uses the two Dharmas of constancy and impermanence.

熏修眾生。故言二鳥雙游。而呼為常無常爾。譬如種植或假外日風雨內有土氣暖潤。而萬物得增冥顯兩益亦復如是。此中應用王三昧十番破二十五有。以辯慈悲益物之用。具在大本玄中。

問。觀音利物廣大如此。為已成佛。猶是菩薩。

答。本地難知而經有兩說。如觀音受記經明。觀音勢至得如幻三昧。周旋往返十方化物。昔于金光師子游戲如來國王名威德。化生二子。左名寶意即是觀音。右名寶尚即是勢至。往問佛何供養勝。佛言。當發菩提心。從如來初發菩提心。次阿彌陀佛后當成正覺。觀音名普光功德山王。勢至名善住功德寶王。又如來藏經亦云。觀音文殊皆未成佛。若觀音三昧經云。先已成佛號正法明如來。釋迦為彼佛作苦行弟子。二文相乖此言云何。乃是四悉檀化物。不可求其實也。第五明教相者。夫觀音經部黨甚多。或請觀世音。觀音受記觀音三昧。觀音懺悔。大悲雄猛觀世音等不同。今所傳者即是一千五百三十言法華之一品。而別傳者。乃是曇摩羅讖法師亦號伊波勒菩薩。游化蔥嶺來至河西。河西王沮渠蒙遜歸命正法。兼有疾患以告法師。師云。觀世音與此土有緣。乃令誦唸患苦即除。因是別傅一品流通部外也。此品是法華流通分。既通於開權顯實之教。令冥顯兩益被于將來。以十法界

【現代漢語翻譯】現代漢語譯本：熏修眾生，所以說二鳥雙雙飛翔，卻稱之為常與無常。譬如種植，需要藉助外在的陽光、風雨，內在有土壤的滋養，萬物才能生長，明裡暗裡都能得到益處，也是同樣的道理。這裡應該運用王三昧的十番破二十五有（三昧指正定，二十五有指三界中的二十五種存在狀態），來闡釋慈悲利益眾生的作用，詳細內容在大本玄中。

問：觀音菩薩利益眾生如此廣大，是已經成佛了，還是仍然是菩薩？

答：觀音菩薩的本地（指其真實的根源或境界）難以知曉，但經典中有兩種說法。如《觀音受記經》中說，觀音菩薩、大勢至菩薩得到如幻三昧（指一種如夢如幻的禪定），周旋往返於十方世界教化眾生。過去在金光獅子游戲如來（Jingguang Shizi Youxi Rulai）時，國王名叫威德（Weide），化生了兩個兒子，左邊的名叫寶意（Baoyi），就是觀音菩薩，右邊的名叫寶尚（Baoshang），就是大勢至菩薩。他們曾問佛陀，用什麼供養最為殊勝。佛陀說，應當發起菩提心。從如來開始發起菩提心，其次是阿彌陀佛（Amituofo），之後將成正覺。觀音菩薩名為普光功德山王（Puguang Gongdeshan Wang），大勢至菩薩名為善住功德寶王（Shanzhu Gongdebao Wang）。又如《如來藏經》也說，觀音菩薩、文殊菩薩都還未成佛。如果《觀音三昧經》說，觀音菩薩早已成佛，號為正法明如來（Zhengfaming Rulai），釋迦牟尼佛（Shijiamouni Fo）是他的苦行弟子。兩種說法相互矛盾，這該如何解釋呢？這是佛陀用四悉檀（Sidan，指四種普應根機的說法方式）來教化眾生，不可執著於它的真實意義。第五是明教相，觀音菩薩相關的經典非常多，或者叫《請觀世音》（Qing Guanshiyin），《觀音受記》（Guanyin Shouji），《觀音三昧》（Guanyin Sanmei），《觀音懺悔》（Guanyin Chanhui），《大悲雄猛觀世音》（Dabei Xiongmeng Guanshiyin）等，各不相同。現在所傳的，就是一千五百三十字的《法華經》中的一品。而單獨傳出的，是曇摩羅讖（Tamo Luozhen）法師，也號伊波勒（Yibole）菩薩，游化蔥嶺來到河西。河西王沮渠蒙遜（Juqu Mengxun）歸命正法，並告知法師自己身患疾病。法師說，觀世音菩薩與此土有緣，於是讓他誦唸，疾病立刻消除。因此單獨傳出這一品，在《法華經》之外流通。這一品是《法華經》的流通分，既通於開權顯實之教（開權顯實指佛爲了適應眾生的根器，先用方便法門引導，最終揭示真實的佛法），使冥顯兩方面的利益都能施及未來。以十法界（指地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩、佛這十種境界）

【English Translation】 English version: He cultivates and transforms sentient beings. Therefore, it is said that the two birds fly together, yet they are called 'constant' and 'impermanent.' It is like planting, which requires external sunlight, wind, and rain, and internal nourishment from the soil. Only then can all things grow, receiving both visible and invisible benefits. The same principle applies here. In this context, one should apply the ten aspects of the King Samadhi (Wang Sanmei, referring to a state of perfect concentration) to break through the twenty-five existences (Ershiwu You, referring to the twenty-five realms of existence within the Three Realms) in order to elucidate the function of compassion in benefiting beings. The details are in the Great Treatise.

Question: Guanyin Bodhisattva's benefit to sentient beings is so vast. Has he already become a Buddha, or is he still a Bodhisattva?

Answer: Guanyin Bodhisattva's original ground (referring to his true origin or state) is difficult to know, but there are two accounts in the scriptures. As stated in the 'Guanyin Receiving Prediction Sutra,' Guanyin Bodhisattva and Mahasthamaprapta Bodhisattva have attained the Illusion-like Samadhi (Ruhuan Sanmei, referring to a dreamlike concentration), traveling back and forth in the ten directions to teach and transform sentient beings. In the past, during the time of the Golden Light Lion Game Tathagata (Jingguang Shizi Youxi Rulai), the king named Weide (Weide) had two sons born through transformation. The one on the left was named Baoyi (Baoyi), who is Guanyin Bodhisattva, and the one on the right was named Baoshang (Baoshang), who is Mahasthamaprapta Bodhisattva. They once asked the Buddha what offering was most supreme. The Buddha said, 'You should generate the Bodhi mind.' From the Tathagata's initial generation of the Bodhi mind, followed by Amitabha Buddha (Amituofo), he will then attain perfect enlightenment. Guanyin Bodhisattva is named Universal Light Merit Mountain King (Puguang Gongdeshan Wang), and Mahasthamaprapta Bodhisattva is named Good Abiding Merit Treasure King (Shanzhu Gongdebao Wang). Furthermore, the 'Tathagatagarbha Sutra' also states that both Guanyin Bodhisattva and Manjushri Bodhisattva have not yet become Buddhas. However, if the 'Guanyin Samadhi Sutra' states that Guanyin Bodhisattva has already become a Buddha, named Right Dharma Bright Tathagata (Zhengfaming Rulai), and Shakyamuni Buddha (Shijiamouni Fo) was his ascetic disciple. These two accounts contradict each other. How should this be explained? This is the Buddha using the Four Siddhantas (Sidan, referring to the four ways of teaching according to the capacities of beings) to teach and transform sentient beings; one should not cling to its literal meaning. Fifth is clarifying the teachings. There are many sutras related to Guanyin Bodhisattva, such as 'Inviting Guanshiyin' (Qing Guanshiyin), 'Guanyin Receiving Prediction' (Guanyin Shouji), 'Guanyin Samadhi' (Guanyin Sanmei), 'Guanyin Repentance' (Guanyin Chanhui), 'Great Compassionate and Fierce Guanshiyin' (Dabei Xiongmeng Guanshiyin), etc., which are all different. What is currently transmitted is the one chapter from the 'Lotus Sutra' consisting of one thousand five hundred and thirty words. The separately transmitted one is from Dharma Master Dharmaraksa (Tamo Luozhen), also known as Bodhisattva Ibale (Yibole), who traveled and transformed through the Pamir Mountains to Hexi. King Juqu Mengxun (Juqu Mengxun) of Hexi took refuge in the Right Dharma and informed the Dharma Master that he was suffering from illness. The Dharma Master said that Guanshiyin Bodhisattva has affinities with this land, so he had him recite, and the illness was immediately cured. Therefore, this chapter was separately transmitted and circulated outside of the 'Lotus Sutra.' This chapter is the transmission section of the 'Lotus Sutra,' which connects to both the provisional and the real teachings (Kaiquan Xianshi, referring to the Buddha first using expedient methods to guide beings, and ultimately revealing the true Dharma), allowing both visible and invisible benefits to be bestowed upon the future. With the Ten Dharma Realms (referring to the ten realms of existence: hell-beings, hungry ghosts, animals, asuras, humans, devas, sravakas, pratyekabuddhas, bodhisattvas, and Buddhas)

身圓應一切。使得解脫。圓人秉于圓法流通此圓教故。即是流通圓教相也。五味為論即是流通醍醐味也。

問。文云。方便之力種種不同。說亦應異。何得是圓教相。

答。就能說之人為圓。弘圓教遍逗法界之機。機雖不同不可令能秉法人隨機而遍。例如佛於一乘分別說三。豈可令佛便是聲聞緣覺耶。又付囑云。若人深信解者為說此經。若不信者于余深法中示教利喜。既奉佛旨圓逗萬機。種種不同只是流通圓教。又問。能說人圓于教亦圓。行人機異此人稟何教耶。若稟偏教與鹿苑人同若稟圓教機亦應。一答昔鹿苑佛未發本顯跡。不會三歸一。人法未圓。所稟方便不得稱圓。今經已開顯權實。雖是種種身本跡不思議一。雖說種種法為開圓道。于義無咎。

問。上文云正直舍方便。此中那言以方便。

答。上正顯實故言其舍。此中論用故言示現。體用不思議一也。

觀音玄義卷下

【現代漢語翻譯】現代漢語譯本身形圓滿，應化一切，使眾生得以解脫。圓滿之人秉持圓滿之法，流通這圓滿的教義，這就是流通圓教的相狀。用五味來比喻，就是流通醍醐之味。

問：經文中說，『方便之力種種不同，說法也應該不同』，怎麼能說是圓教的相狀呢？

答：就說法之人來說，他是圓滿的，弘揚圓教，普遍地適應法界眾生的根機。雖然根機不同，但不能讓秉持佛法的人隨著根機而有所偏頗，要普遍適應。例如，佛以一乘佛法，分別說三乘，難道能說佛就是聲聞、緣覺嗎？而且，在付囑品中說，如果有人深信理解這部經，就為他說這部經；如果不相信的人，就在其他的甚深佛法中開示教導，令其歡喜。既然奉佛的旨意，圓滿地適應各種根機，種種不同，只是在流通圓教。又問：能說法的人圓滿，教義也圓滿，修行人的根機不同，這個人稟受的是什麼教義呢？如果稟受的是偏教，就和鹿苑的人一樣；如果稟受的是圓教，根機也應該圓滿。回答：以前在鹿苑，佛沒有開顯根本，沒有顯現事蹟，不會三歸一，人法沒有圓滿，所稟受的方便法門不能稱為圓滿。現在的經已經開顯權實，雖然有種種身，但本跡不可思議地是一體；雖然說種種法，是爲了開顯圓滿的道路，在義理上沒有過失。

問：上文說『正直舍方便』，這裡為什麼說用方便呢？

答：上面是正面顯現真實，所以說捨棄方便；這裡是論述作用，所以說是示現。體和用不可思議地是一體。

《觀音玄義》卷下

【English Translation】 English version The body is perfectly round, responding to all, enabling liberation. A perfect person upholds the perfect Dharma, circulating this perfect teaching; this is the aspect of circulating the perfect teaching. Using the five flavors as an analogy, it is circulating the flavor of ghee (the finest of the five flavors).

Question: The text says, 'The power of expedient means is varied, and the teachings should also be different.' How can this be the aspect of the perfect teaching?

Answer: In terms of the person who speaks the Dharma, he is perfect, propagating the perfect teaching, universally adapting to the faculties of beings in the Dharma realm. Although the faculties are different, the Dharma-holder should not be biased according to the faculties, but should universally adapt. For example, the Buddha, with the One Vehicle, separately teaches the Three Vehicles. Can it be said that the Buddha is a Śrāvaka (voice-hearer) or Pratyekabuddha (solitary Buddha)? Moreover, in the Entrustment Chapter, it says, 'If someone deeply believes and understands this sutra, teach this sutra to them; if they do not believe, then in other profound Dharmas, instruct, teach, benefit, and delight them.' Since one follows the Buddha's will, perfectly adapting to all kinds of faculties, the various differences are simply circulating the perfect teaching. Furthermore, it is asked: The person who speaks is perfect, and the teaching is also perfect. The faculties of the practitioner are different; what teaching does this person receive? If they receive the provisional teaching, they are the same as the people in the Deer Park (Sārnāth); if they receive the perfect teaching, their faculties should also be perfect. Answer: In the past, in the Deer Park, the Buddha had not yet revealed the root and manifested the traces, and did not understand the Three Returning to One. The person and the Dharma were not perfect, and the expedient means received could not be called perfect. Now, this sutra has revealed the provisional and the real. Although there are various bodies, the root and traces are inconceivably one. Although various Dharmas are taught, it is to reveal the perfect path; there is no fault in the meaning.

Question: The previous text says, 'Uprightly abandoning expedient means.' Why does this say to use expedient means?

Answer: The above is directly revealing the real, so it says to abandon. This is discussing the function, so it says to manifest. The substance and function are inconceivably one.

Commentary on the Profound Meaning of Avalokiteśvara (Guanyin Xuanyi), Scroll 2