T34n1729_觀音義疏記
大正藏第 34 冊 No. 1729 觀音義疏記
No. 1729 [cf. Nos. 262(25), 1728]
觀音義疏記卷第一
宋四明沙門知禮述
釋疏二。初釋題目二。初正釋題。義者。宜也。謂解釋經文使合宜也。又義理也。斯蓋智者入法華三昧。于觀行位中見第一義理。以此義理解今經文。疏者。通意之辭。又音疏。即疏通疏條之義也。二說記人二。釋疏文二。初預分章段二。初敘二家三段。此品既是讖師為北涼沮渠蒙遜。別傳於世。故涼陳已來講者甚眾。於是分節經文三段有異。二今師下示天臺多種二。初泛明多種分文。二若作下正依二段節目。二就前下正釋經文二。初前問答二。初分科。二一爾下隨釋二。初問四初時節二。初釋字義二即是下明悉檀二。初別釋相四。初世界。東方西方隨機樂欲。二或可下為人。或有根性聞於前品已得世界。故云喜竟。今聞此品即生宿善。三或可下對治。疑破解事屬於對治。疑破悟理屬第一義。今從解事當第三悉。四或可下第一義。二土者。謂凈光莊嚴土八萬四千隨妙音者。此土華德及四萬二千天子。因彼菩薩來往得道。今八萬發心悟在觀音。二諸佛下總明悉。如來如鼓四機如桴擊之有聲聲不孤發。今乃四機扣佛之時
【現代漢語翻譯】 現代漢語譯本 大正藏第 34 冊 No. 1729 觀音義疏記
No. 1729 [cf. Nos. 262(25), 1728]
觀音義疏記卷第一
宋四明沙門知禮述
解釋疏文分為兩部分。首先解釋題目，分為兩部分。首先是正式解釋題目。「義」的意思是適宜。指的是解釋經文使其適宜。另外，也是義理。這是因為智者在入《法華經》三昧時，在觀行位中見到第一義理。用這個義理來解釋現在的經文。「疏」是通達意義的詞語。也讀作「疏」，就是疏通條理的意思。其次是說明著述者。 解釋疏文分為兩部分。首先預先劃分章節段落，分為兩部分。首先敘述兩家的三種分段方式。因為這一品是讖師為北涼沮渠蒙遜（Juqu Mengxun）特別傳世的，所以涼和陳兩家已經有很多講解者。因此，對經文的分節有三種不同的方式。 其次，今師（天臺智者大師）以下，展示天臺宗的多種分段方式，分為兩部分。首先泛泛地說明多種分文方式。其次，『若作』以下，正式依據兩種分段的節目。 其次，『就前』以下，正式解釋經文，分為兩部分。首先是前面的問答，分為兩部分。首先是分科。其次，『一爾』以下，隨著解釋，分為兩部分。首先是提問，分為四個方面。首先是時節，分為兩部分。首先解釋字義。其次，『二即是』以下，說明悉檀（Siddhanta，佛教術語，意為究竟的理論或教義），分為兩部分。首先分別解釋四種悉檀。 首先是世界悉檀（Lokasiddhanta）。東方和西方根據眾生的根機和喜好而施教。其次，『或可』以下，是為人悉檀（Puggalasiddhanta）。或許有人聽了前面的品已經獲得了世界悉檀的利益，所以說『喜竟』。現在聽了這一品，就生起了宿世的善根。再次，『或可』以下，是對治悉檀（Pratipakshasiddhanta）。破除疑惑和解決問題屬於對治悉檀。破除疑惑而領悟真理屬於第一義悉檀。現在從解決問題的角度來說，屬於第三悉檀。 最後，『或可』以下，是第一義悉檀（Paramarthasiddhanta）。其次是佛土，指的是凈光莊嚴土（Abhavyuha），有八萬四千位隨從妙音菩薩（Gadgadasvara）的天人。這個佛土的華德（Puṣpadeva）以及四萬二千位天子，因為妙音菩薩的來往而得道。現在有八萬人發心，領悟到觀音菩薩的教義。 其次，『諸佛』以下，總的說明悉檀。如來（Tathagata）就像鼓，四機（指眾生的四種根機）就像鼓槌，敲擊鼓就會發出聲音，聲音不會無緣無故地產生。現在是四機叩擊佛的時候。
【English Translation】 English version Taisho Tripitaka Volume 34, No. 1729 Commentary on the Meaning of Avalokiteśvara
No. 1729 [cf. Nos. 262(25), 1728]
Commentary on the Meaning of Avalokiteśvara, Volume 1
Composed by Shramana Zhili of Siming in the Song Dynasty
The explanation of the commentary is divided into two parts. The first part explains the title, divided into two sections. The first is the formal explanation of the title. 'Meaning' (義) means appropriate. It refers to explaining the scriptures to make them appropriate. Also, it is the meaning of the doctrine. This is because the wise one, when entering the Samadhi of the Lotus Sutra, saw the ultimate meaning in the stage of contemplation. Using this meaning to explain the current scripture. 'Commentary' (疏) is a term for conveying meaning. It is also pronounced 'shu', which means to elucidate and clarify the principles. The second is to explain the author. The explanation of the commentary is divided into two parts. The first part pre-divides the chapters and sections, divided into two parts. The first part narrates the three divisions of the two schools. Because this chapter was specially transmitted to the world by the diviner for Juqu Mengxun of Northern Liang, there have been many commentators from Liang and Chen. Therefore, there are three different ways of dividing the scripture. Secondly, from 'Now the teacher' (referring to Zhiyi, the Tiantai master) onwards, it shows the various divisions of the Tiantai school, divided into two parts. The first part generally explains the various ways of dividing the text. Secondly, from 'If one makes' onwards, it formally relies on the two divisions of the program. Thirdly, from 'Following the previous' onwards, it formally explains the scripture, divided into two parts. The first is the previous questions and answers, divided into two parts. The first is the division of categories. Secondly, from 'One then' onwards, following the explanation, divided into two parts. The first is the question, divided into four aspects. The first is the time and season, divided into two parts. The first explains the meaning of the words. Secondly, from 'Two is' onwards, it explains the Siddhantha (Siddhanta, a Buddhist term meaning ultimate theory or doctrine), divided into two parts. The first separately explains the four Siddhanthas. The first is the Lokasiddhanta (Worldly Truth). The East and West teach according to the faculties and desires of sentient beings. Secondly, from 'Perhaps' onwards, it is the Puggalasiddhanta (Truth According to Individuals). Perhaps some have already obtained the benefits of Lokasiddhanta from listening to the previous chapter, so it is said 'joy ends'. Now, upon hearing this chapter, they give rise to good roots from past lives. Again, from 'Perhaps' onwards, it is the Pratipakshasiddhanta (Truth of Antidotes). Dispelling doubts and resolving problems belong to Pratipakshasiddhanta. Dispelling doubts and realizing the truth belong to Paramarthasiddhanta. Now, from the perspective of solving problems, it belongs to the third Siddhantha. Finally, from 'Perhaps' onwards, it is the Paramarthasiddhanta (Ultimate Truth). Secondly, the Buddha-land refers to the Abhavyuha (Pure Light Adorned Land), with 84,000 celestial beings following the Bodhisattva Gadgadasvara (Wonderful Sound). The Puṣpadeva (Flower Virtue) of this Buddha-land and 42,000 celestial beings attained the Way because of the coming and going of Bodhisattva Gadgadasvara. Now, 80,000 people generate the aspiration to understand the teachings of Avalokiteśvara. Secondly, from 'All Buddhas' onwards, it generally explains the Siddhantha. The Tathagata (Thus Come One) is like a drum, the four faculties (referring to the four faculties of sentient beings) are like drumsticks, striking the drum will produce sound, and the sound will not arise without a cause. Now is the time when the four faculties are knocking on the Buddha.
也。二標人二。初釋別名三。初中道對小。此菩薩名由證中立。中必不偏。今偏從無盡者為對小乘。是滅盡法特彰中道。性無盡故。小乘盡智者。謂我見苦已斷集已。證滅已修道已。如是念時無漏智慧見明覺也。無生智者。謂我見苦已不復更見。斷集已不復更斷。盡證已不復更證。修道已不復更修。如是念時無漏智慧見明覺也。二又云下三諦明圓二。初總示。二大品下別示三。初圓空無盡。揀析示體故。云即色是空。應知體空通衍三教。通則但體生死即空。此偏空也。別圓能體涅槃亦空。此中空也。離邊屬別即邊屬圓。今在圓也。圓中名空此空無盡。二又大下圓假無盡二。初引經示相三。初大集約八十明假二。初本土所修。此是妙假具於三觀。不滅故假。不生故空不出故中。蓋不流出二邊故也。此觀觀佛具觀三身。至分證位名為見佛。一切佛法無不現前。且舉六度耳。二身子下依法立字二。初身子問。二菩薩答。具彰願行。願行無盡名於此立。因緣果報即依苦集立誓。因緣集也。果報苦也。為一切等依滅立誓。以一切智及五分等佛果法故。眾生性下依道立誓。以順法性教化眾生知道法故。皆云發心。知是立誓。又檀下依誓立行萬行皆為檀等攝也。稱波羅蜜行到果也。若愿若行皆無作故方得無盡。凡八下結上願行。皆即
【現代漢語翻譯】 現代漢語譯本 也。二標人二。初釋別名三。初中道對小。此菩薩名由證中立。中必不偏。今偏從無盡者為對小乘。是滅盡法特彰中道。性無盡故。小乘盡智者。謂我見苦已斷集已。證滅已修道已。如是念時無漏智慧見明覺也。無生智者。謂我見苦已不復更見。斷集已不復更斷。盡證已不復更證。修道已不復更修。如是念時無漏智慧見明覺也。 二又云下三諦明圓二。初總示。二大品下別示三。初圓空無盡。揀析示體故。云『即色是空』。應知體空通衍三教。通則但體生死即空。此偏空也。別圓能體涅槃亦空。此中空也。離邊屬別即邊屬圓。今在圓也。圓中名空此空無盡。 二又大下圓假無盡二。初引經示相三。初大集約八十明假二。初本土所修。此是妙假具於三觀。不滅故假。不生故空不出故中。蓋不流出二邊故也。此觀觀佛具觀三身。至分證位名為見佛。一切佛法無不現前。且舉六度耳。二身子下依法立字二。初身子問。二菩薩答。具彰願行。願行無盡名於此立。因緣果報即依苦集立誓。因緣集也。果報苦也。為一切等依滅立誓。以一切智及五分等佛果法故。眾生性下依道立誓。以順法性教化眾生知道法故。皆云發心。知是立誓。又檀下依誓立行萬行皆為檀等攝也。稱波羅蜜行到果也。若愿若行皆無作故方得無盡。凡八下結上願行。皆即 這段經文也分為兩部分。第一部分解釋了菩薩名稱的含義，特別是從證悟中道（Madhyamaka）的角度，強調了其『無盡』的特性，以此來區別于小乘（Hinayana）的『滅盡』法。小乘的『盡智』指的是通過斷除苦、集，證得滅，修習道而獲得的無漏智慧。『無生智』指的是不再經歷苦、集、滅、道的循環時所獲得的無漏智慧。 第二部分闡述了三諦（空、假、中）的圓融。首先總體展示，然後分別展示圓空無盡，指出『即色是空』的道理，說明體性本空貫通三教。其中，通教只體悟生死即空，是為偏空；別教和圓教則體悟涅槃亦空，是為中空。遠離邊見屬於別教，即邊屬於圓教，現在所說的是圓教。圓教中的空被稱為空無盡。 接著闡述圓假無盡，引用經典來展示其相狀。首先，《大集經》用八十種方法來說明假。最初是本土所修，這是妙假，具足空、假、中三觀。不滅所以為假，不生所以為空，不超出所以為中，這是因為不流出二邊。這種觀能觀佛，具足觀佛的三身，達到分證位時就稱為見佛，一切佛法無不現前，這裡只舉了六度（Paramita）為例。然後，身子（Sariputra）依法設立文字，先是身子提問，然後菩薩回答，詳細闡述了願和行。愿和行沒有窮盡，因此以此立名。因緣果報是依據苦和集立誓，因緣是集，果報是苦。爲了利益一切眾生，依據滅立誓，因為有一切智和五分法身等佛果法。眾生性是依據道立誓，爲了順應法性教化眾生知道法。都說發心，就是立誓。又，佈施等是依據誓言而立的行動，萬行都被佈施等所攝。稱為波羅蜜（Paramita）是說修行到達了果位。如果愿和行都是無作的，才能達到無盡。總而言之，以上所說的愿和行都是即...
【English Translation】 English version This passage is divided into two parts. The first part explains the meaning of the Bodhisattva's name, especially from the perspective of realizing the Middle Way (Madhyamaka), emphasizing its 'inexhaustible' characteristic, in order to distinguish it from the 'extinction' Dharma of the Hinayana. The 'exhausted wisdom' of the Hinayana refers to the non-outflow wisdom obtained by cutting off suffering and accumulation, realizing extinction, and practicing the path. 'Non-birth wisdom' refers to the non-outflow wisdom obtained when no longer experiencing the cycle of suffering, accumulation, extinction, and the path. The second part elaborates on the perfect integration of the Three Truths (Emptiness, Provisional Existence, and the Middle Way). First, it presents a general overview, and then separately demonstrates the inexhaustible nature of perfect emptiness, pointing out the principle that 'form is emptiness,' explaining that the emptiness of nature permeates the Three Teachings. Among them, the Common Teaching only embodies that birth and death are emptiness, which is biased emptiness; the Separate Teaching and the Perfect Teaching embody that Nirvana is also emptiness, which is the emptiness of the Middle Way. Being away from biased views belongs to the Separate Teaching, while being immediate belongs to the Perfect Teaching, what is being said now is the Perfect Teaching. Emptiness in the Perfect Teaching is called inexhaustible emptiness. Next, it elaborates on the inexhaustible nature of perfect provisional existence, citing scriptures to demonstrate its appearance. First, the Mahasamgraha Sutra uses eighty methods to explain provisional existence. Initially, it is the local cultivation, which is wonderful provisional existence, complete with the three contemplations of emptiness, provisional existence, and the middle way. It is provisional because it does not extinguish, it is empty because it does not arise, and it is the middle way because it does not go beyond, this is because it does not flow out of the two extremes. This contemplation can contemplate the Buddha, complete with the three bodies of the Buddha, and when reaching the stage of partial realization, it is called seeing the Buddha, and all the Buddha's Dharmas are present, here only the Six Paramitas are mentioned as examples. Then, Sariputra establishes words according to the Dharma, first Sariputra asks, and then the Bodhisattva answers, elaborating on vows and practices. Vows and practices are inexhaustible, therefore the name is established based on this. Cause and effect are based on vows established on suffering and accumulation, cause is accumulation, and effect is suffering. For the benefit of all beings, vows are established based on extinction, because there are all-knowing wisdom and the fivefold Dharma body and other Buddha fruit Dharmas. The nature of beings is based on vows established on the path, in order to comply with the nature of the Dharma and teach beings to know the Dharma. All say to generate the mind, which is to make a vow. Also, giving, etc., are actions established based on vows, and all actions are encompassed by giving, etc. Calling it Paramita means that practice has reached the fruition. If vows and actions are all non-action, then one can achieve inexhaustibility. In short, the vows and actions mentioned above are all...
法界。是故皆含一切佛法。二又凈下凈名就二諦明假。有為是俗可盡之法。無為是真不可盡法。小乘智淺。盡于有為住于無為。故歸灰斷。圓人觀俗即是妙有。故行萬行。觀真能達不空之真。是故不住三無為坑。是故二諦皆是常住不思議假。故名無盡。三華嚴約十藏明假。新經二十十無盡藏品云。菩薩有十種藏。三世諸佛皆說。所謂信藏戒藏慚藏愧藏聞藏施藏慧藏念藏持藏辯藏。乃至云。此十種無盡藏有十種無盡。令諸菩薩究竟菩提。何等為十。饒益一切眾生故。以本願善迴向故。一切劫無斷絕故。盡虛空界悉開悟心無限故。迴向有為而不著故。一念境界一切法無盡故。大願心無變異故。善攝取諸陀羅尼故。一切諸佛所護念故。了一切法皆如幻故。是為十種無盡法。能令一切世間所作皆得究竟無盡大藏。二如此下結經明假。三又如下圓中無盡二。初引經示相四。初勝鬘約佛法明中。以一切法皆佛法故。法無不中。中故常住。常住故無盡。二大品約法界明中。法界體是大總相故諸法皆趣。如提綱領毛目悉歸。造境皆中何法非總。今特言意蓋為釋經。意為法界理必雙非。名無盡者。名偏意圓故例真常實無邊倒。今釋無盡上下皆然。三凈名示即邊是中。空有當體皆是圓中。中性不改。豈可有盡此之無盡蕩二邊情。是故能空盡
【現代漢語翻譯】 現代漢語譯本 法界（Dharmadhatu）。因此，一切都包含一切佛法（Buddha-dharma）。 其次，維摩詰經（Vimalakirti Sutra）從二諦（Two Truths）的角度闡明了假（provisional existence）。有為法（conditioned phenomena）是世俗諦（conventional truth），是可以窮盡的法。無為法（unconditioned phenomena）是真諦（ultimate truth），是不可窮盡的法。小乘（Hinayana）的智慧淺薄，窮盡于有為法，而執著于無為法，因此歸於灰身滅智。圓教（Perfect Teaching）的人觀察世俗諦即是妙有（wonderful existence），因此修行萬行。觀察真諦能夠通達不空的真如（Tathata）。因此不住於三無為坑（three unconditioned realms）。因此，二諦都是常住（eternal）不思議（inconceivable）的假，所以名為無盡。 第三，華嚴經（Avatamsaka Sutra）根據十藏（ten inexhaustible treasuries）闡明假。新譯華嚴經二十無盡藏品中說，菩薩有十種藏，三世諸佛都宣說。即是信藏（treasure of faith），戒藏（treasure of precepts），慚藏（treasure of shame），愧藏（treasure of remorse），聞藏（treasure of learning），施藏（treasure of giving），慧藏（treasure of wisdom），念藏（treasure of mindfulness），持藏（treasure of retention），辯藏（treasure of eloquence）。乃至說，這十種無盡藏有十種無盡，令諸菩薩究竟菩提（Bodhi）。什麼是十種無盡？饒益一切眾生，以本願善巧迴向，一切劫無有斷絕，盡虛空界悉皆開悟，心無限量，迴向有為而不執著，一念境界一切法無盡，大願心無有變異，善巧攝取諸陀羅尼（Dharani），一切諸佛所護念，了一切法皆如幻。這就是十種無盡法，能夠令一切世間所作皆得究竟無盡大藏。 其次，總結經典闡明假。 再次，圓融中道的無盡有二。首先，引用經典顯示其相。首先，勝鬘經（Srimala Sutra）根據佛法闡明中道（Middle Way）。因為一切法皆是佛法，所以法無不中。中道所以常住，常住所以無盡。 其次，大品般若經（Mahaprajnaparamita Sutra）根據法界闡明中道。法界的體性是大總相，所以諸法都歸趣於它。如同提起綱領，毛髮和眼睛都歸於它。所造的境界都是中道，什麼法不是總相呢？現在特別說『意』，大概是爲了解釋經典。『意』為法界的理必然是雙非（neither being nor non-being）。名為無盡，名偏而意圓，所以類似於真常實無邊倒（true, constant, real, without boundary, without invertedness）。現在解釋無盡，上下都是這樣。 第三，維摩詰經顯示即邊是中。空有（emptiness and existence）當體都是圓融中道。中道的體性不會改變，怎麼會有窮盡呢？這種無盡盪滌了二邊之情。因此能夠空盡（emptiness to the extreme）。
【English Translation】 English version Dharmadhatu (The realm of reality). Therefore, all contain all Buddha-dharma (The teachings of the Buddha). Secondly, the Vimalakirti Sutra clarifies provisional existence (假) from the perspective of the Two Truths (二諦). Conditioned phenomena (有為法) are conventional truth (俗諦), which are exhaustible. Unconditioned phenomena (無為法) are ultimate truth (真諦), which are inexhaustible. The wisdom of Hinayana (小乘) is shallow, exhausting conditioned phenomena while clinging to unconditioned phenomena, thus returning to extinguishing body and mind. Those of the Perfect Teaching (圓教) observe conventional truth as wonderful existence (妙有), thus practicing myriad deeds. Observing ultimate truth enables one to realize the non-empty Tathata (真如). Therefore, they do not dwell in the three unconditioned realms (三無為坑). Therefore, the Two Truths are both eternal (常住), inconceivable (不思議) provisional existences, hence named inexhaustible. Thirdly, the Avatamsaka Sutra (華嚴經) clarifies provisional existence based on the ten inexhaustible treasuries (十藏). The newly translated Avatamsaka Sutra's chapter on the twenty inexhaustible treasuries states that Bodhisattvas have ten treasuries, which all Buddhas of the three times proclaim. These are the treasure of faith (信藏), the treasure of precepts (戒藏), the treasure of shame (慚藏), the treasure of remorse (愧藏), the treasure of learning (聞藏), the treasure of giving (施藏), the treasure of wisdom (慧藏), the treasure of mindfulness (念藏), the treasure of retention (持藏), and the treasure of eloquence (辯藏). It further states that these ten inexhaustible treasuries have ten kinds of inexhaustibility, enabling Bodhisattvas to ultimately attain Bodhi (菩提). What are the ten kinds of inexhaustibility? Benefiting all sentient beings, skillfully dedicating merit with original vows, without cessation in all kalpas, fully enlightening throughout the entire realm of empty space, with limitless minds, dedicating conditioned phenomena without attachment, inexhaustible in all dharmas within a single thought, with unchanging great vows, skillfully gathering all Dharanis (陀羅尼), protected and念 by all Buddhas, realizing that all dharmas are like illusions. These are the ten kinds of inexhaustible dharmas, which can enable all worldly actions to attain the ultimate inexhaustible great treasury. Secondly, summarizing the sutras clarifies provisional existence. Again, the inexhaustibility of the perfect and harmonious Middle Way (圓融中道) has two aspects. Firstly, citing the sutras reveals its characteristics. Firstly, the Srimala Sutra (勝鬘經) clarifies the Middle Way based on Buddha-dharma. Because all dharmas are Buddha-dharma, therefore no dharma is not the Middle Way. The Middle Way is therefore eternal, and eternity is therefore inexhaustible. Secondly, the Mahaprajnaparamita Sutra (大品般若經) clarifies the Middle Way based on the Dharmadhatu. The essence of the Dharmadhatu is the great totality, so all dharmas converge towards it. Like lifting the main rope of a net, all hairs and eyes are gathered. All created realms are the Middle Way; what dharma is not the totality? Now, the term 'intention' is specifically mentioned, probably to explain the sutra. 'Intention' means that the principle of the Dharmadhatu must be neither being nor non-being (雙非). Named inexhaustible, the name is partial but the intention is complete, so it is similar to true, constant, real, without boundary, without invertedness (真常實無邊倒). Now explaining inexhaustibility, it is the same above and below. Thirdly, the Vimalakirti Sutra shows that the periphery is the center. Emptiness and existence (空有) are both the perfect and harmonious Middle Way in their very essence. The nature of the Middle Way does not change; how can there be exhaustion? This inexhaustibility washes away the emotions of the two extremes. Therefore, it can empty to the extreme (空盡).
與不盡。故知下結成圓中是真無盡。四大品明諸法皆中。修惡全體是性惡故。十二因緣及以五陰。一一如空常住周遍。非當宗義此文莫銷。二如此下結經明中。三通達下從德立名二。初正立名。能達之意從所達法。得無盡名。學者須了。意即三諦無別所達。能達亦無。若其不然非無盡意。二亦名下例諸法。心智五陰及一切法既即三諦故。皆得立無盡之名。二菩薩下釋通名三。初對梵翻名。二約華釋義二。初釋眾生二。初通明因果。能生實法所生假人。始自凡人訖尊極人。莫不從於眾法而生。二別明菩薩。從於無盡眾行而生。故曰眾生二發心下釋餘字。又約上求下化而釋。前以眾行生己假人。今以道法成他眾生。三廣釋如別。三敬儀二。初分經。二起者下隨釋三。初釋起二。初事釋。禮即曲禮。彼云請業則起請益則起。鄭氏注云。尊師重道也。起若今摳衣前請也。業謂篇卷也。益謂受說不了。欲師更明說之。今無盡意欲請觀音利他之業。欲益己心菩薩之行故。從座而起。二觀釋三。初約空論起。文有二意。初明空觀不著諸法。次明空觀自不著空。故名為起。二又菩下約假論起。即不起滅定現諸威儀也。三又中下約中論起。中道遮照皆絕待對。故起不起無非中實。即遮之照。名不起之起。此起自能起發中實。亦能令他起發
中實。二偏袒下釋袒二。初事釋二。初約西土。二此方下約此方。言須賈謝張儀者。合云張祿字之誤也。元是范睢魏人也。初仕魏與中大夫須賈使于齊。齊以睢為賢。私賞金璧及牛酒。須賈嫉而怒之。使還讒睢于魏相魏齊云。范睢以魏密事告齊。魏齊大怒。拉脅折齒遭簀卷棄之廁中。睢不死求守圊者出之。睢既得免。易姓名曰張祿隨秦使王稽。入秦見昭王。昭王悅之拜為客卿。稍遷左丞相。后須賈為秦使。睢乃微服而出杖于路。賈見而大驚。問睢曰。復說于秦乎。睢曰。逃亡之人免死而已。何敢說秦乎。又問睢曰。秦相張君子知之乎。睢曰。主人公亦得接近。賈曰。今欲因子請謁張君。於是同詣下車。守門者驚起正色。賈疑之。睢入而不出。賈問門人知是秦相失色。戰懼脫冠肉袒請入謝罪。睢乃數而恕之。及賈使還睢曰。為我報魏君。令斬魏齊。不然我將圖魏矣。魏齊后乃自縊。魏王斬首送秦。二觀解。以事表理既成法門。可以修觀故名觀解。三釋合掌二。初釋合掌二。初事釋。二觀解二。初表權實。昔分今合順部表觀。百界一念權實䐇然。二又五下表事理。迷殊悟合。法性五陰凡聖豈殊。但聖出纏眾生在染。染中性陰起生死陰以為能感。故使聖人出纏實陰起于權陰而為能應感。若復性應則歸真。故以兩掌表今方合。
【現代漢語翻譯】 現代漢語譯本 中實（指掌心合攏）。二、偏袒下釋袒二（解釋袒露右肩）。初、事釋二（首先從事件上解釋）。初、約西土（從西域的例子說起）。二、此方下約此方（接下來講本地的例子）。言須賈謝張儀者（說須賈向張儀道歉這件事），合云張祿字之誤也（實際上是張祿字上的錯誤）。元是范睢魏人也（原本是魏國人范睢）。初仕魏與中大夫須賈使于齊（起初在魏國做官，跟隨中大夫須賈出使齊國）。齊以睢為賢（齊國認為范睢賢能），私賞金璧及牛酒（私下賞賜金銀珠寶和牛酒）。須賈嫉而怒之（須賈嫉妒而惱怒），使還讒睢于魏相魏齊云（回國後向魏國宰相魏齊誣陷范睢說），范睢以魏密事告齊（范睢把魏國的機密告訴了齊國）。魏齊大怒（魏齊大怒），拉脅折齒遭簀卷棄之廁中（拉扯他的脅骨，打掉他的牙齒，用竹蓆捲起來扔到廁所里）。睢不死求守圊者出之（范睢沒死，請求看守廁所的人把他放了出來）。睢既得免（范睢既然得以脫身），易姓名曰張祿隨秦使王稽（就改名張祿，跟隨秦國使者王稽）。入秦見昭王（進入秦國拜見昭王）。昭王悅之拜為客卿（昭王很高興，任命他為客卿），稍遷左丞相（逐漸升為左丞相）。后須賈為秦使（後來須賈作為秦國使者），睢乃微服而出杖于路（范睢就穿著便服，拄著枴杖走在路上）。賈見而大驚（須賈看見他，非常吃驚）。問睢曰（問范睢說），復說于秦乎（你又在秦國遊說了嗎）？睢曰（范睢說），逃亡之人免死而已（我只是一個逃亡的人，免於一死罷了），何敢說秦乎（怎麼敢在秦國遊說呢）？又問睢曰（又問范睢說），秦相張君子知之乎（你認識秦國的宰相張君嗎）？睢曰（范睢說），主人公亦得接近（主人家我也能接近）。賈曰（須賈說），今欲因子請謁張君（現在想通過你拜見張君）。於是同詣下車（於是和他一同前往，下了車）。守門者驚起正色（守門的人驚慌地站起來，神色嚴肅）。賈疑之（須賈感到疑惑）。睢入而不出（范睢進去後沒有出來）。賈問門人知是秦相失色（須賈問門人，知道他是秦國宰相，嚇得臉色都變了）。戰懼脫冠肉袒請入謝罪（戰戰兢兢地脫下帽子，袒露上身，請求進去謝罪）。睢乃數而恕之（范睢責備了他，但還是原諒了他）。及賈使還睢曰（等到須賈出使回國，范睢說），為我報魏君（替我告訴魏王），令斬魏齊（讓他殺了魏齊），不然我將圖魏矣（不然我就要攻打魏國了）。魏齊后乃自縊（魏齊後來就自殺了）。魏王斬首送秦（魏王砍下他的頭送給秦國）。 二、觀解（從觀想的角度解釋）。以事表理既成法門（用事蹟來表達道理，已經成為一種修行方法），可以修觀故名觀解（可以用來修習觀想，所以叫做觀解）。三、釋合掌二（解釋合掌的含義）。初、釋合掌二（首先解釋合掌）。初、事釋（從事件上解釋）。二、觀解二（從觀想的角度解釋）。初、表權實（表示權智和實智）。昔分今合順部表觀（過去的分離，現在的合攏，順應佛經的觀點）。百界一念權實䐇然（百界和一念，權智和實智，都清清楚楚）。二、又五下表事理（又用五指來表示事和理）。迷殊悟合（迷惑時有差別，覺悟時就合一）。法性五陰凡聖豈殊（法性、五陰、凡人和聖人有什麼區別呢）？但聖出纏眾生在染（只是聖人脫離了纏縛，眾生還在染污之中）。染中性陰起生死陰以為能感（在染污中，自性陰生起生死陰，作為能感的原因）。故使聖人出纏實陰起于權陰而為能應感（所以聖人脫離纏縛，實陰生起于權陰，作為能應感的原因）。若復性應則歸真（如果恢復自性相應的狀態，就能迴歸真如）。故以兩掌表今方合（所以用兩掌來表示現在才真正合一）。
【English Translation】 English version The 'true' aspect (referring to the palms being joined together). Secondly, 'explaining the bared shoulder' - explaining the act of baring the right shoulder in two parts. First, explaining from the perspective of events, in two parts. First, concerning events in the Western Regions. Second, 'here' - concerning events in this land. The statement 'Xu Jia apologized to Zhang Yi' is actually a mistake in the character for Zhang Lu. Originally, Fan Sui was a person from Wei. Initially, he served Wei and was sent to Qi with the Grand Master Xu Jia. Qi considered Sui to be virtuous and privately rewarded him with gold, jade, cattle, and wine. Xu Jia was jealous and angry, and upon returning, he slandered Sui to the Wei Chancellor, Wei Qi, saying, 'Fan Sui has revealed Wei's secrets to Qi.' Wei Qi was furious, pulled his ribs, broke his teeth, wrapped him in a mat, and threw him into the toilet. Sui did not die and begged the toilet keeper to release him. Once Sui was free, he changed his name to Zhang Lu and followed the Qin envoy Wang Ji. He entered Qin and met King Zhao. King Zhao was pleased with him and appointed him as a guest minister, gradually promoting him to Left Chancellor. Later, Xu Jia became an envoy to Qin. Sui then went out in disguise, leaning on a cane on the road. Jia saw him and was greatly surprised. He asked Sui, 'Are you again lobbying in Qin?' Sui said, 'I am merely a fugitive who has escaped death. How dare I lobby in Qin?' Jia then asked, 'Does the Qin Chancellor, Lord Zhang, know you?' Sui said, 'I can also approach the master of the house.' Jia said, 'I now wish to ask you to introduce me to Lord Zhang.' So they went together and got out of the carriage. The gatekeeper was startled and stood up with a stern expression. Jia was suspicious. Sui entered but did not come out. Jia asked the gatekeeper and learned that he was the Qin Chancellor, and his face turned pale. Trembling with fear, he took off his hat, bared his upper body, and begged to enter and apologize. Sui then rebuked him but forgave him. When Jia was about to return as an envoy, Sui said, 'Report to the ruler of Wei for me, and order him to kill Wei Qi. Otherwise, I will attack Wei.' Wei Qi later committed suicide. The King of Wei cut off his head and sent it to Qin. Secondly, 'contemplation and explanation' - explaining from the perspective of contemplation. Using events to express principles has become a Dharma method, and it can be used to cultivate contemplation, hence the name 'contemplation and explanation.' Thirdly, 'explaining the joined palms' - explaining the meaning of joining the palms. First, explaining the joined palms in two parts. First, explaining from the perspective of events. Second, explaining from the perspective of contemplation, in two parts. First, representing provisional and real wisdom. The separation of the past and the union of the present accord with the view of the sutras. The hundred realms and a single thought, provisional and real wisdom, are all clear. Secondly, using the five fingers to represent phenomena and principle. Delusion leads to differences, while enlightenment leads to unity. What difference is there between Dharma-nature, the five skandhas, ordinary beings, and sages? It is only that sages have escaped entanglement, while sentient beings are still in defilement. In defilement, the nature-skandha gives rise to the birth-and-death skandha as the cause of sensation. Therefore, sages escape entanglement, and the real-skandha arises from the provisional-skandha as the cause of response. If one returns to the state of nature-response, one returns to the truth. Therefore, the two palms represent the present moment of true union.
欲令行人即觀事陰。合於性陰。二釋向佛。文唯觀解而有二意。初直明向佛。次兼合掌明向義。四正發問二。初分文立意三。初帶總分節。二大經下問答功德。三釋論下簡示今問。二世尊下依文釋義三。初釋稱歎。二觀世下釋所問。三何因下釋正問二。初問能成因緣二。初別取境智。境是機感智即聖應。感應名局因緣則通。二若就下互通凡聖。因親緣疏互論因發。互論緣助。二名觀下問所成名號。因緣是實法。名號是假人。攬實成假也。二佛答二。初分科。二數者下隨釋三。初總答二。初貼文二。初明機四。初標人數二。初舉多數三。初牒經略示。經文所舉百千萬億。非謂十界共有此數。蓋指一業有如許人。二如一下同受一苦。以苦驗人知同一業。若不然者。那得同受一品苦邪。三將此下以例諸趣。二所以下明多意。凡地發心尚能遍攝。果中濟物豈有所遺。境眾等者。機薪若多應火必盛。二遭苦二。初成上義顯無量二。初以別業該同受。上言百千是同業者。共受一苦。今言諸苦。即是有諸百千萬億。二用此下以此意歷十界。界界有諸百千萬億。華嚴明數極至不可說不可說。二今言下對別答彰遍該二。初明總答。文略意廣。上明諸苦實遍十界。苦由惑業即顯能脫十界三障。廣豈過此。二后別答。文廣意狹別答七難。約觀
【現代漢語翻譯】 現代漢語譯本 欲使修行之人立即觀察事陰（五陰之一，指物質現象），使其與性陰（指本具的真如自性）相合。以下兩段經文解釋了向佛（面向佛陀）的含義。經文僅從觀解的角度出發，卻包含兩層意義。首先，直接闡明向佛的含義；其次，兼顧合掌的動作，進一步闡釋向佛的意義。接下來是正式的提問，分為兩部分。第一部分是分段立意，包含三個方面。首先，總括性地分節；其次，說明在大經中提問和回答的功德；第三，通過釋論來簡要說明現在所提問題的意義。第二部分是世尊（佛陀）根據經文來解釋意義，包含三個方面。首先，解釋稱讚的含義；其次，解釋所提問題的內容；第三，解釋正式提問的原因。正式提問分為兩點。首先，提問能夠成就的因緣，包含兩個方面。首先，分別選取境界和智慧。境界是眾生的機感，智慧是聖人的應現。機感和應現可以稱為因緣，但因緣的範圍更廣。其次，如果從凡夫和聖人的角度互通，因是親近的，緣是疏遠的，可以互相討論因的生髮，也可以互相討論緣的助益。其次，提問所成就的名號。因緣是實法，名號是假名。用實法來成就假名。佛陀的回答分為兩部分。首先，分科；其次，根據經文進行解釋，包含三個方面。首先，總的回答，包含兩個方面。首先，貼合經文，包含兩個方面。首先，闡明機感，包含四個方面。首先，標明人數，包含兩個方面。首先，列舉多數，包含三個方面。首先，引用經文，簡略地說明。經文中所列舉的百千萬億，並非指十法界共有這麼多人，而是指一種業力就有這麼多人。其次，共同承受一種苦難。通過苦難來驗證人數，就知道是同一種業力。如果不是這樣，怎麼會共同承受一種苦難呢？第三，用這個例子來類比其他的趣向（輪迴的去處）。其次，闡明多數的意義。凡是發心的人尚且能夠普遍攝受，果位中的濟度眾生怎麼會有遺漏呢？境界眾多等等，就像柴火多，火勢必然旺盛。其次，遭遇苦難，包含兩個方面。首先，成就上面的意義，顯示無量。上面說百千是同一種業力的人，共同承受一種苦難。現在說諸苦，就是有諸百千萬億。其次，用這個意思來歷數十法界。每個法界都有諸百千萬億。華嚴經中闡明數字，達到了不可說不可說的程度。現在說，針對不同的回答，彰顯普遍包含的意義。首先，闡明總的回答。經文簡略，意義廣泛。上面闡明諸苦實際上遍佈十法界，苦難由迷惑和業力造成，也就顯示了能夠脫離十法界的三障。廣泛難道能超過這個嗎？其次，後面的分別回答。經文廣泛，意義狹窄，分別回答七難，是針對觀世音菩薩的。
【English Translation】 English version To enable practitioners to immediately observe the Skandha of Form (one of the Five Skandhas, referring to material phenomena) and merge it with the Skandha of Nature (referring to the inherent True Nature). The following two passages explain the meaning of 'facing the Buddha'. The scriptures only address it from the perspective of contemplation and understanding, yet contain two layers of meaning. First, directly clarifying the meaning of facing the Buddha; second, also considering the gesture of joining palms, further elaborating on the meaning of facing the Buddha. Next is the formal questioning, divided into two parts. The first part is dividing and establishing the intention, containing three aspects. First, summarizing and dividing the sections; second, explaining the merit of questioning and answering in the Great Sutra; third, using commentary to briefly explain the meaning of the current question. The second part is the World Honored One (Buddha) explaining the meaning according to the scriptures, containing three aspects. First, explaining the meaning of praise; second, explaining the content of the question asked; third, explaining the reason for the formal question. The formal question is divided into two points. First, questioning the conditions that can be achieved, containing two aspects. First, separately selecting the realm and wisdom. The realm is the sentient beings' sensitivity, and wisdom is the manifestation of the sage. Sensitivity and manifestation can be called conditions, but the scope of conditions is broader. Second, if viewed from the perspective of mutual communication between ordinary beings and sages, the cause is close, and the condition is distant. We can discuss the arising of the cause and the assistance of the condition. Second, questioning the name achieved. Cause and condition are real dharmas, and name is a false name. Using real dharmas to achieve a false name. The Buddha's answer is divided into two parts. First, dividing the categories; second, explaining according to the scriptures, containing three aspects. First, the general answer, containing two aspects. First, adhering to the scriptures, containing two aspects. First, clarifying the sensitivity, containing four aspects. First, indicating the number of people, containing two aspects. First, listing the majority, containing three aspects. First, quoting the scriptures, briefly explaining. The hundreds of thousands and millions listed in the scriptures do not refer to the total number of people in the Ten Dharma Realms, but rather to the number of people sharing one karma. Second, jointly enduring one suffering. By verifying the number of people through suffering, we know that it is the same karma. If not, how could they jointly endure one suffering? Third, using this example to analogize other destinies (places of reincarnation). Second, clarifying the meaning of the majority. All those who have aroused the aspiration are able to universally embrace, how could there be omissions in the deliverance of sentient beings in the fruition? The multitude of realms, etc., is like having a lot of firewood, the fire will inevitably be strong. Second, encountering suffering, containing two aspects. First, achieving the above meaning, showing the immeasurable. The above said that hundreds of thousands are people of the same karma, jointly enduring one suffering. Now it says all sufferings, that is, there are hundreds of thousands and millions. Second, using this meaning to enumerate the Ten Dharma Realms. Each Dharma Realm has hundreds of thousands and millions. The Avatamsaka Sutra clarifies numbers to the extent of the unspeakable and the unspeakable. Now, in response to different answers, highlighting the meaning of universal inclusion. First, clarifying the general answer. The scriptures are brief, and the meaning is broad. The above clarifies that all sufferings actually pervade the Ten Dharma Realms, and suffering is caused by delusion and karma, which also shows that it can escape the Three Obstacles of the Ten Dharma Realms. Can breadth exceed this? Second, the subsequent separate answers. The scriptures are broad, and the meaning is narrow, separately answering the Seven Difficulties, which is directed at Avalokiteshvara (Guanyin) Bodhisattva.
行解始通三乘。今之總答文該十界。三聞名二。初遭苦聞名共作機。由過現惡故遭諸苦。復由二世之善而得聞名。妙玄雲。從闡提起改悔心。上至等覺皆有善惡相帶為機。二聞有下四聞三慧俱能感二。初釋相二。初別指四教四聞三藏能聞所聞皆是實有。通教即空。別教即假。圓知能所皆是法界。聞既有四思修亦然。故大本疏解我聞。有聞聞聞不聞不聞聞不聞不聞。二若能下正示圓教三慧。前三聞慧不得圓聞。圓教聞慧四種遍達。達四皆是不聞不聞。即聞而思何依何著。二慧導行。一心稱名名圓修慧。二此文下結示。四稱號二。初牒示事理。二若用下各示稱念二。初事二。初明一心。有相續一心。有數息一心。二明稱名。今文但稱所歸之名。未稱能歸之辭。故是略非廣。二理二。初明一心。心有生滅不名為一。今達心性非四句生。既本不生亦復無滅。乃名一心。然立一心對他成二。若無一無心則無諸無法。畢竟叵得名理一心。言達此心者。即是體達事中一心。二知聲下明稱名。既達心空。從心所生一切皆空故。令聲響能稱所稱皆非生滅。故曰理稱。事未必理理必具事。以此為因。安不感聖。二明應二。初分科。二應有下隨釋二。初明應相二。初判偏圓益相三教作意。應不一時。圓任運應一時普遍。二眾機下明機應速相。
【現代漢語翻譯】 現代漢語譯本 『行解始通三乘』（Xing Jie Shi Tong San Cheng，修行和理解開始貫通聲聞乘、緣覺乘和菩薩乘）。現在的總回答涵蓋十法界。聞名分兩部分。首先，遭遇苦難而聞名，共同構成機緣。由於過去和現在的惡業，所以遭遇各種苦難。又由於過去和現在的善業，所以能夠聽聞佛名。妙玄（Miao Xuan）中說：『從闡提（Chan Ti，斷善根的人）發起改悔之心，上至等覺菩薩（Deng Jue），都有善惡相伴作為機緣。』其次，聽聞『有』（You）等四種，聽聞、思、修三種智慧都能感應。首先解釋其相，分為兩部分。首先分別指出四教（Si Jiao，藏、通、別、圓四種教法），藏教（Zang Jiao）聽聞、能聞、所聞都是實有。通教（Tong Jiao）即是空。別教（Bie Jiao）即是假。圓教（Yuan Jiao）了知能聞、所聞都是法界。聽聞既然有四種，思、修也是如此。所以《大本疏》（Da Ben Shu）解釋『我聞』（Wo Wen）時說，有聞聞、聞不聞、不聞聞、不聞不聞。其次，『若能』（Ruo Neng）以下，正式揭示圓教的三慧（San Hui，聞慧、思慧、修慧）。前面的三種聞慧不能達到圓滿的聽聞。圓教的聞慧四種都能普遍通達。通達四種都是不聞不聞，即聽聞而思，依靠什麼，執著什麼。其次，智慧引導修行。一心稱念佛名，是圓滿的修慧。其次，『此文』（Ci Wen）以下，總結揭示。四種稱號分為兩部分。首先，列舉揭示事和理。其次，『若用』（Ruo Yong）以下，分別揭示稱念的兩種含義。首先是事，分為兩部分。首先說明一心，有相續的一心，有數息的一心。其次說明稱名，現在的經文只是稱念所歸依的名號，沒有稱念能歸依的辭句，所以是省略而不是廣博。其次是理，分為兩部分。首先說明一心，心有生滅變化，不能稱為一。現在通達心性不是四句所能概括的生，既然本來不生，也就不存在滅，這才稱為一心。然而建立一心是爲了對應他心而成就二。如果沒有一，沒有心，那麼就沒有諸法和無法，畢竟不可得，這稱為理一心。說通達此心的人，就是體悟通達事中的一心。其次，『知聲』（Zhi Sheng）以下，說明稱名。既然通達心是空性的，那麼從心所生的一切也都是空性的，所以使聲音和聲響，能稱念的和所稱念的，都不是生滅的。所以說是理稱。事未必合理，理必然具備事。以此為因，怎麼會不感應聖賢呢？其次，說明感應，分為兩部分。首先分科，其次，『二應有』（Er Ying You）以下，隨著解釋，分為兩部分。首先說明感應的相狀，分為兩部分。首先判斷偏圓的利益相，三教（San Jiao，藏、通、別三教）的作意，感應不是同時發生。圓教（Yuan Jiao）任運自然，感應同時普遍發生。其次，『眾機』（Zhong Ji）以下，說明機緣和感應的迅速相應。
【English Translation】 English version 'Xing Jie Shi Tong San Cheng' (Practice and understanding begin to connect the Three Vehicles). The current general answer covers the Ten Realms. Hearing the name is divided into two parts. First, hearing the name through suffering together forms an opportunity. Due to past and present evil deeds, one encounters various sufferings. Also, due to the good deeds of the two lifetimes, one is able to hear the Buddha's name. Miao Xuan says: 'From the Icchantika (one who has severed their roots of goodness) initiating a repentant heart, up to the Equivalent Enlightenment Bodhisattva, there are good and evil intertwined as opportunities.' Second, hearing 'You' (Existence) and the other four, hearing, thinking, and cultivating wisdom can all resonate. First, explain the characteristics, divided into two parts. First, separately point out the Four Teachings, the Tripitaka Teaching, what is heard, what can be heard, and what is heard are all real. The Shared Teaching is emptiness. The Distinct Teaching is provisional. The Perfect Teaching knows that what can be heard and what is heard are all the Dharma Realm. Since hearing has four types, so do thinking and cultivation. Therefore, the Great Commentary explains that when 'I hear', there is hearing hearing, hearing not hearing, not hearing hearing, not hearing not hearing. Second, 'Ruo Neng' (If Able) below, formally reveals the Three Wisdoms of the Perfect Teaching. The previous three hearing wisdoms cannot achieve perfect hearing. The hearing wisdom of the Perfect Teaching can universally penetrate all four. Penetrating all four is not hearing not hearing, that is, hearing and thinking, relying on what, clinging to what. Second, wisdom guides practice. Wholeheartedly reciting the Buddha's name is perfect cultivation wisdom. Second, 'Ci Wen' (This Text) below, concludes and reveals. The four titles are divided into two parts. First, list and reveal the matter and principle. Second, 'Ruo Yong' (If Using) below, separately reveal the two meanings of recitation. First is the matter, divided into two parts. First, explain the one mind, there is the continuous one mind, there is the counting breaths one mind. Second, explain reciting the name, the current text only recites the name to which one returns, without reciting the words of being able to return, so it is abbreviated rather than extensive. Second is the principle, divided into two parts. First, explain the one mind, the mind has arising and ceasing, it cannot be called one. Now understanding the nature of the mind is not encompassed by the four phrases of arising, since it originally does not arise, there is also no ceasing, this is called the one mind. However, establishing the one mind is to correspond to the other mind and achieve duality. If there is no one, no mind, then there are no dharmas and non-dharmas, ultimately unattainable, this is called the principle one mind. Saying that one who understands this mind, is one who embodies and understands the one mind in matter. Second, 'Zhi Sheng' (Knowing Sound) below, explains reciting the name. Since understanding that the mind is empty, then everything arising from the mind is also empty, so that the sound and resonance, what can be recited and what is recited, are not arising and ceasing. Therefore it is said to be principle recitation. Matter may not necessarily be in accordance with principle, principle necessarily possesses matter. Taking this as the cause, how can one not resonate with sages? Second, explain the response, divided into two parts. First, divide the categories, second, 'Er Ying You' (Two Responses Exist) below, following the explanation, divided into two parts. First, explain the appearance of the response, divided into two parts. First, judge the benefits of the partial and perfect, the intention of the Three Teachings, the response does not occur simultaneously. The Perfect Teaching is natural and spontaneous, the response occurs simultaneously and universally. Second, 'Zhong Ji' (All Opportunities) below, explains the swift correspondence of opportunity and response.
觀音應赴心內眾生。眾生機感心內觀音。若不然者不遍不速。二皆得下明解脫二。初約多機顯圓應。故前釋人數。云此舉眾境機多以顯觀深應大。二或時下約三速再貼文。經云觀世音菩薩即時觀其音聲皆得解脫。如何觀之。能令眾苦普皆解脫。說聽之者宜善思之。二問十下料簡二。初明十界機應俱時遍二。初以多機差別難。二答譬下以四事圓普答五。初以四喻示。二菩薩下約四法合。三安樂下引此經證。智慧寶藏證財智二。四又如下又三喻顯。五又是下示三昧力。中道為王。統攝二諦。一心圓入十益普沾。觀音入此三昧。即是遍入一切眾生心性。常以三昧之力。與其十番之益。但由機感親疏。致使利益深淺。王三昧在妙玄第四十益在第六。二問一下明一心事理立能感二。初久稱無效問。二散心乖法答。若能一心稱於事理。其猶形對影生聲騰響答。第二別答二。初分科敘意二。初分科。二敘意二。初敘他師意三。初立三機三。初有人下定三業前後。二通論下論三機與拔。免難是除果離毒。是除因得子是與樂。三敘三番料揀三。
初問。那忽與樂者。古以得子為樂故也。
答。云少分與樂不礙悲門。
二問。禮拜乞子示求樂果。何不令求戒善等業為樂因邪。
答。樂果稱意可引人。求修因勤苦。
【現代漢語翻譯】 現代漢語譯本 觀音（Avalokiteśvara，菩薩名）應于眾生心內的需求而顯現。眾生的根機感應到心內的觀音。如果不是這樣，就不能周遍迅速地產生作用。這兩種情況都能夠使人理解解脫的道理。首先，從多種根機來顯示圓滿的應化。所以前面解釋人數時說，這是舉出眾多境界的根機，來顯示觀音的深刻和應化之廣大。其次，有時從三種迅速來貼合經文。經中說，觀世音菩薩即時觀察其音聲，使他們都得到解脫。如何觀察才能使眾苦普遍得到解脫？聽講的人應該好好思考。接下來，通過提問來辨析兩種情況。首先，說明十法界（Ten realms）的根機和應化同時周遍。首先，以多種根機的差別來提出疑問。然後，用四件事的圓滿普遍來回答。首先，用四個比喻來揭示。然後，菩薩用四種法來結合。接著，引用此經來證明。智慧寶藏證明了財富和智慧兩種。再接下來，又用三個比喻來顯示。再接下來，揭示三昧（samādhi，佛教的定）的力量。以中道為王，統攝真諦和俗諦。一心圓滿地進入，十種利益普遍沾溉。觀音進入這種三昧，就是普遍進入一切眾生的心性。常常用三昧的力量，給予他們十種利益。但是由於根機感應的親疏，導致利益的深淺不同。《王三昧》在《妙玄》第四，《十益》在第六。接下來，通過提問來說明一心的事和理，確立能感應的力量。首先，提出長期稱念卻無效的疑問。然後，用散亂的心違背佛法來回答。如果能夠一心稱念事和理，就像形體對著影子產生，聲音發出迴響一樣。接下來，分別回答兩種情況。首先，分科敘述意義。首先，分科。然後，敘述意義。首先，敘述其他法師的觀點。首先，確立三種根機。首先，有人確定身口意三業的前後順序。然後，通論三種根機與拔苦予樂的關係。免除災難是去除苦果，遠離毒害是去除苦因，得到兒子是給予快樂。敘述三種情況的辨析。 首先提問，為什麼說給予快樂呢？古人認為得到兒子是快樂的事情。 回答，給予少部分的快樂並不妨礙慈悲之門。 提問，禮拜祈求兒子，是顯示求樂的果報。為什麼不讓人求戒律、善行等作為快樂的原因呢？ 回答，快樂的果報稱心如意，可以引導人們去修行，而修行因地是勤勞辛苦的。
【English Translation】 English version Avalokiteśvara (Guanyin, name of a Bodhisattva) responds to the needs within the minds of sentient beings. The faculties of sentient beings sense the Avalokiteśvara within their minds. If it were not so, it would not be pervasive and swift in its effect. Both of these situations allow one to understand the principle of liberation. First, from the perspective of multiple faculties, it reveals the perfect response. Therefore, the previous explanation of the number of people said that this cites the numerous faculties of various realms to show the depth and greatness of Avalokiteśvara's response. Second, at times, it aligns with the text through the three swiftnesses. The sutra says, 'Avalokiteśvara Bodhisattva immediately observes their voices and enables them all to attain liberation.' How does one observe in order to universally liberate from all suffering? Those who listen should contemplate this well. Next, through questions, two situations are analyzed. First, it explains that the faculties and responses of the Ten Realms (Ten realms) are simultaneous and pervasive. First, the question is raised based on the differences in multiple faculties. Then, it answers with the completeness and universality of four matters. First, it illustrates with four metaphors. Then, the Bodhisattva combines with the four dharmas. Then, it cites this sutra as proof. The treasure of wisdom proves both wealth and wisdom. Furthermore, it reveals with three more metaphors. Furthermore, it reveals the power of samādhi (samādhi, Buddhist concentration). Taking the Middle Way as the king, it encompasses both truth and conventional truth. With one mind, one enters perfectly, and the ten benefits are universally bestowed. Avalokiteśvara entering this samādhi is entering the mind-nature of all sentient beings. Constantly using the power of samādhi, he bestows upon them the ten benefits. However, due to the closeness or distance of the faculties' response, the depth of the benefits varies. The 'King Samādhi' is in the fourth of 'Profound Mystery,' and the 'Ten Benefits' are in the sixth. Next, through questioning, it explains that the matter and principle of one mind establish the power to induce a response. First, it raises the question of long-term recitation being ineffective. Then, it answers with a scattered mind deviating from the Dharma. If one can single-mindedly recite the matter and principle, it is like a form producing a shadow, and a sound producing an echo. Next, it answers the two situations separately. First, it categorizes and narrates the meaning. First, categorization. Then, narration of meaning. First, narrating the views of other teachers. First, establishing the three faculties. First, someone determines the order of the three karmas of body, speech, and mind. Then, a general discussion of the relationship between the three faculties and removing suffering and giving joy. Removing disasters is removing the result of suffering, avoiding poison is removing the cause of suffering, and obtaining a son is giving joy. First question, why is giving joy mentioned? The ancients considered obtaining a son to be a joyful event. Answer, giving a small portion of joy does not hinder the gate of compassion. Question, bowing and praying for a son shows seeking the fruit of joy. Why not have people seek precepts, good deeds, etc., as the cause of joy? Answer, the fruit of joy is satisfying and can guide people to cultivate, while cultivating the cause is laborious and arduous.
非引接法。其文在後者。十九說法廣示修因也。三問。並答可見。二有人下立七難二。初明雙只。鬼開去來者。去謂飄墮其國。來謂到此惱人。王論輕重者。被害則重檢系則輕。體則是五開則成七。二明次第。鬼王相間者。三鬼國難。四臨害難。五來惱難。六枷鎖難。三四相比。鬼難在海國則重。王難在城邑似輕。四五相比。王難或死故重。鬼惱或不死故輕。各論輕重故云相似。乃相間也。三有師下立八難二。初一師立。二一師破。二今明下明今師意二。初明三機二。初斥他非二。初斥情卜聖應。二今不下斥悲門與樂。二今言下明今意二。初隨世立次。此娑婆國聲為佛事。口機為初。意根冥密起必先身。身業粗顯後心。而動三業之次豈不然乎。二若尋下聖應無謀。且隨世俗立次如前。據聖無謀即扣即應。二他既下明七難二。初明次第二。初且一往立次。從重至輕一往次第。二至如下誡不可定執。二問諸下明所表二。初以難多唯七責。二答此下以七難表六答二。初正示表意二。初通明七六。經明七難。不止在事。故約觀釋通亙三乘。若無所表不能該深。故約七難以表六種。外水火風表內三種。刀鎖堅礙表內地種。王等有情可表識種。大千世界雖非正難。是難所依可表內空。二云何下別示空識二。初明表相。二空為下明為
難二。初空。雖非正難而是難由。若論觀行亦為所觀二識。識起愛見必該通別二種愛見。二所以下結示唯七意。二一火下依義釋文三。初口機二。初明七難七。初火難二。初科意三。初節經文。二上總下敘經意。三釋諸下列義門。二貼文下隨釋三。初貼文四。初持名二。初釋文義二。初釋持名。秉持屬口者。大論云。出入息是身行。覺觀是口行。受為心行。秉持之心既是覺觀。故屬口業。二釋若有。挑字去聲不定貌也。二餘皆下明先後二。初敘古。謂是互出其義不然。二今釋三。初約義釋。二如慈下引事勸二。初引事證。此是男子名慈童女。鬻薪養母督于孝誠。后欲涉海。母抱其足不欲兒去。違母掣身絕母一發。海上失伴入諸寶城。多歲受樂。行孝報也。后入鐵城火輪著頂。絕發之報。若專行孝不遭火輪。二行人下勸憶持。三火難下約重結二遭苦三應。四威神下結。二次約下舉事二。初示二人著傳。二其傳下舉四人免難。三就觀下觀釋三。初通標列。報是事火。眼見身覺。業與煩惱但有燒義。令世善業及三觀壞故名為火。是以稱為就觀行釋。
問。三觀所對唯在煩惱。縱兼遠障只至於業。事相火等全不妨觀。何得果報預觀釋邪。
答。經列七難。止在人中。智者深窮。救難之功在王三昧。即二十五有真常
【現代漢語翻譯】 現代漢語譯本 難二。初空。雖非正難而是難由。若論觀行亦為所觀二識。識起愛見必該通別二種愛見。二所以下結示唯七意。二一火下依義釋文三。初口機二。初明七難七。初火難二。初科意三。初節經文。二上總下敘經意。三釋諸下列義門。二貼文下隨釋三。初貼文四。初持名二。初釋文義二。初釋持名。秉持屬口者。《大智度論》云：『出入息是身行，覺觀是口行，受為心行。』秉持之心既是覺觀，故屬口業。二釋若有。挑字去聲不定貌也。二餘皆下明先後二。初敘古。謂是互出其義不然。二今釋三。初約義釋。二如慈下引事勸二。初引事證。此是男子名慈童女（慈愛的童女）。鬻薪養母督于孝誠。后欲涉海。母抱其足不欲兒去。違母掣身絕母一發。海上失伴入諸寶城。多歲受樂。行孝報也。后入鐵城火輪著頂。絕發之報。若專行孝不遭火輪。二行人下勸憶持。三火難下約重結二遭苦三應。四威神下結。二次約下舉事二。初示二人著傳。二其傳下舉四人免難。三就觀下觀釋三。初通標列。報是事火。眼見身覺。業與煩惱但有燒義。令世善業及三觀壞故名為火。是以稱為就觀行釋。
問：三觀所對唯在煩惱。縱兼遠障只至於業。事相火等全不妨觀。何得果報預觀釋邪？
答：經列七難。止在人中。智者深窮。救難之功在王三昧（一種禪定）。即二十五有真常（真實常存的狀態）。
【English Translation】 English version Difficulty Two. Initially, emptiness. Although not a direct difficulty, it is the cause of difficulties. If discussing contemplative practice, it also involves the two consciousnesses being contemplated. When consciousness arises with attachment and views, it must encompass both general and specific types of attachment and views. The 'two so' below concludes and indicates only seven meanings. Two, one, fire below, explains the text based on meaning in three parts. First, the oral mechanism in two parts. First, clarifying the seven difficulties in seven parts. First, the fire difficulty in two parts. First, outlining the intention in three parts. First, excerpting the sutra text. Second, above summarizes and below narrates the sutra's intention. Third, explaining the various listed meanings. Second, following the text below, explaining in three parts. First, following the text in four parts. First, holding the name in two parts. First, explaining the meaning of the text in two parts. First, explaining holding the name. 'Holding' belongs to the mouth. The Mahaprajnaparamita-sastra says: 'In-and-out breathing is bodily action, perception and observation are oral action, reception is mental action.' Since the mind of holding is perception and observation, it belongs to oral karma. Second, explaining 'if there is'. The word '挑' (tiao) with a departing tone indicates uncertainty. Second, the rest below clarifies the order in two parts. First, narrating the ancient view, saying that the meanings are mutually exclusive, which is not correct. Second, explaining now in three parts. First, explaining based on meaning. Second, like Ci below, citing events to encourage in two parts. First, citing events as evidence. This is a man named Ci Tong Nu (Loving Child). He sold firewood to support his mother, exemplifying filial piety. Later, he wanted to cross the sea. His mother held his feet, not wanting him to leave. He forcibly pulled away, severing a strand of her hair. At sea, he lost his companions and entered cities filled with treasures, enjoying happiness for many years. This was the reward for practicing filial piety. Later, he entered an iron city with a fiery wheel on his head, the retribution for severing the hair. If he had exclusively practiced filial piety, he would not have encountered the fiery wheel. Second, the practitioner below is encouraged to remember and hold. Third, the fire difficulty below concludes by summarizing in relation to the two encounters with suffering and the three responses. Fourth, concluding with divine power. Second, explaining based on events in two parts. First, showing two people wearing transmissions. Second, the transmission below cites four people who avoided the difficulty. Third, explaining based on contemplation in three parts. First, generally listing. Retribution is the matter of fire. Eyes see and the body feels. Karma and afflictions only have the meaning of burning, causing worldly good karma and the three contemplations to be destroyed, hence it is called fire. Therefore, it is called explaining based on contemplative practice.
Question: The three contemplations are only directed at afflictions. Even if combined with distant obstacles, they only reach karma. The phenomena of fire and so on do not hinder contemplation at all. How can the results of actions be explained in advance through contemplation?
Answer: The sutra lists seven difficulties, only occurring in the human realm. Wise people deeply investigate. The merit of rescuing from difficulties lies in the King Samadhi (a type of samadhi). That is the true and constant state of the twenty-five realms of existence (the three realms of existence, each with its own sub-realms).
我性觀音證已。乃能遍拔眾生之苦。於一一有十番破障。令與我性究竟冥一。方盡大士拔苦之用。然十番破不出三障。若盡理說。於一一番皆破三障。今欲易解從增勝說。報且在事業屬有漏。唯惑至極。觀音修習王三昧。時具有弘誓拔於法界三障之苦。故今眾生三障苦逼。一心稱名皆得解脫。其義若此。豈得不論果報火等。應知吾祖說觀世音圓修三昧。圓發僧那圓入法門。圓救諸難。意令行人仿之修入。所列三障豈獨即今修觀之境。亦是將來所拔之苦。故知具示七難淺深。正論觀行始末之相也。二果報下示分劑。報業煩惱始自博地終至等覺。皆具此三。故輔行明分段土至實報土各有三道。分段三道謂見思惑為煩惱道。煩惱潤業名為業道。感界內生名為苦道。方便三道謂塵沙惑為煩惱道。以無漏業名為業道。變易生死名為苦道。實報三道謂無明惑為煩惱道。非漏非無漏業為業道。彼土變易名為苦道。今從增勝而說。故約事火而為果報。只至初禪輪迴之因。以為業火。故至有頂。三觀所破方名煩惱。故通三乘。下去諸難其意準此。三果報火難下隨次釋三。初果報火二。初遭難三。初通明處。二如阿下別示相。三凡一下總結數。四趣四洲六天初禪。若加梵王合云十六。同在初禪且云十五。二持是下感應二。初機成獲脫。二直
【現代漢語翻譯】 現代漢語譯本 我（觀音）的自性，通過修行已經得到驗證。因此，我能夠普遍地拔除眾生的痛苦。對於每一個眾生，都有十種破除障礙的方法，使他們與我的自性最終融合爲一。這樣才能充分發揮大士拔除痛苦的作用。然而，這十種破除障礙的方法都離不開三種障礙（三障）。如果從理論上來說，每一種方法都能破除這三種障礙。現在爲了便於理解，從增勝的角度來說。果報屬於事業，屬於有漏的範疇。只有迷惑到了極點，觀音在修習王三昧時，才具有弘大的誓願，拔除法界中三種障礙的痛苦。所以現在眾生被三種障礙的痛苦所逼迫，一心稱念觀音的名號，都能得到解脫。道理就是這樣。怎麼能不談論果報、火等呢？應該知道，我們的祖師說觀世音圓滿地修習三昧，圓滿地發起僧那（誓願），圓滿地進入法門，圓滿地救助各種災難，是希望修行人效仿這種方式進行修習。所列舉的三種障礙，不僅僅是現在修觀時的境界，也是將來要拔除的痛苦。所以說，詳細地展示七種災難的淺深，正是論述觀行的始末之相。二、果報下，說明分際。果報、業、煩惱，從凡夫地到等覺菩薩，都具備這三種。所以輔行中說明，分段土到實報土各有三種道。分段三道是指見思惑為煩惱道，煩惱滋潤業力名為業道，感得界內生死名為苦道。方便三道是指塵沙惑為煩惱道，以無漏業名為業道，變易生死名為苦道。實報三道是指無明惑為煩惱道，非漏非無漏業為業道，彼土的變易名為苦道。現在從增勝的角度來說，所以用事火來代表果報，只到初禪輪迴的原因，作為業火，所以到了有頂天。三觀所破才能稱為煩惱，所以貫通三乘。下面各種災難的含義，可以依此類推。三、果報火難下，依次解釋三種災難。首先是果報火難，分為兩部分。第一部分是遭遇災難，又分為三個部分。第一部分是總的說明處所，第二部分是『如阿』下，分別顯示災難的相狀，第三部分是『凡一』下，總結數量。四趣四洲六天初禪，如果加上梵王，合起來說是十六。因為都在初禪，所以說是十五。二、『持是』下，感應兩方面。第一方面是機緣成熟獲得解脫，第二方面是直接。
【English Translation】 English version My (Avalokiteśvara's) nature has been verified through practice. Therefore, I am able to universally remove the suffering of sentient beings. For each and every sentient being, there are ten methods to break through obstacles, so that they ultimately merge into one with my nature. Only in this way can the Bodhisattva's function of removing suffering be fully realized. However, these ten methods of breaking through obstacles cannot be separated from the three obstacles (three hindrances). If speaking theoretically, each method can break through these three obstacles. Now, for the sake of easy understanding, I will speak from the perspective of increasing superiority. Retribution belongs to karma and belongs to the realm of conditioned existence. Only when delusion reaches its extreme, Avalokiteśvara, while practicing the King of Samādhis, possesses the great vow to remove the suffering of the three obstacles in the Dharma Realm. Therefore, now that sentient beings are oppressed by the suffering of the three obstacles, if they single-mindedly recite Avalokiteśvara's name, they can all be liberated. The principle is like this. How can we not talk about retribution, fire, etc.? It should be known that our Patriarch said that Avalokiteśvara perfectly practices Samādhi, perfectly initiates Saṃgha (vows), perfectly enters the Dharma gate, and perfectly rescues from various calamities, hoping that practitioners will imitate this method to practice. The three obstacles listed are not only the state of mind during present practice, but also the suffering to be removed in the future. Therefore, it is said that the detailed display of the shallowness and depth of the seven calamities is precisely a discussion of the beginning and end of the practice of contemplation. Second, under 'Retribution', the divisions are explained. Retribution, karma, and afflictions are all possessed by beings from the ordinary person to the Equal Enlightenment Bodhisattva. Therefore, the 'Auxiliary Conduct' explains that each of the Segmented Earth (分段土) to the Real Reward Earth (實報土) has three paths. The three paths of the Segmented Earth refer to the afflictions of views and thoughts as the path of afflictions, the afflictions nourishing karma as the path of karma, and the suffering of being born within the realm as the path of suffering. The three paths of Expedient Means refer to the afflictions of dust and sand as the path of afflictions, the karma of non-outflow as the path of karma, and the suffering of transformation and death as the path of suffering. The three paths of the Real Reward Earth refer to the afflictions of ignorance as the path of afflictions, the karma of neither outflow nor non-outflow as the path of karma, and the transformation in that land as the path of suffering. Now, speaking from the perspective of increasing superiority, the worship of fire is used to represent retribution, only reaching the cause of reincarnation in the First Dhyana Heaven, as the fire of karma, so reaching the Peak of Existence (有頂). Only when broken by the Three Contemplations can it be called affliction, so it penetrates the Three Vehicles. The meaning of the various calamities below can be inferred by analogy. Third, under 'Retribution Fire Calamity', the three calamities are explained in order. First is the Retribution Fire Calamity, divided into two parts. The first part is encountering the calamity, which is further divided into three parts. The first part is a general explanation of the location, the second part is 'As A' below, which separately shows the appearance of the calamity, and the third part is 'Generally One' below, which summarizes the number. The Four Destinies (四趣), the Four Continents (四洲), the Six Heavens (六天), and the First Dhyana Heaven (初禪), if the Brahma King (梵王) is added, it would be sixteen in total. Because they are all in the First Dhyana Heaven, it is said to be fifteen. Second, under 'Holding This', the two aspects of response. The first aspect is that the opportunity matures and liberation is obtained, and the second aspect is directly.
就下指數斥局。直就果報地上清涼。驗于舊解所失者眾。因華已去丸番破有他不聞名。二次明下惡業火二。初遭難。二初明修因。上之所明於現報上求免苦厄安其果身。今所論者修行戒善及八地定。求于未來人天樂果。二多為下明遭火三。初釋相。宿習破戒十惡業等。于修持時起作障難。使戒定等善業不成。名為被燒。有頂等者。然有漏善極非想定。非惡業火。無所有下即為惡業。且欲示于惡通三界。故引之耳。二術婆下引證二。初引事。術婆伽淫慾熾盛火起燒身。此即業火。能生事火。驗三種火其性不別。二金光下引經。三能破下被燒。上升之善既為所焚。乃隨惡業牽墮于下。二若能下感應三。初成機得脫。二故請下引消伏證。梵行者。凈行也。謂大小諸戒是三乘之人清凈之行。十惡是能破梵行是所破。三由斯下用此文結。三煩惱火二。初就機應解釋二。初明偏圓機感二。初別釋二初約聲聞廣示。見思之因分段之果。四心流動三相遷移名為火宅。競共推排爭出此宅。若非一心稱觀世音。或當墮落為火所燒。此教觀音身在此岸度人彼岸。故令聲聞得二涅槃。二次明下例餘位俱機。劑于通教見思為火。別教正以塵沙為火。圓教初后無明為火。上之二土通名變易。未能伏斷無明惑者。名鈍根人。若能伏斷稱利根人。伏在方
便斷窮實報。二凡有下總示二。初修觀被燒。唯除求離果報火者。戒善已上皆名修道。故云九番。併爲五住惑火燒者。修因禪定。亦被愛惑三住所燒。況三毒業見思通攝。二稱觀下稱名得脫。各依本法而修一心及以稱號。若成機者無不得脫。二問菩下明漸頓慈悲二。初問起。如上所明二十五有三障苦難十番令脫。未知大士修何方便。證何法門。得如是力。二答菩下釋出二。初略示。二所以下廣釋二。初明漸次二。初修觀本誓三。初果報慈悲。既于元始發菩提心。凡曰見聞終期濟拔。二受持下修因慈悲。略云禁戒。須兼根本十二門禪。以其業火皆能壞故。三修無下無漏慈悲二。初事定。若據根本。味禪之外有根本凈禪。謂六妙門十六特勝通明禪。此等亦帶無漏能滅煩惱。今但從觀骨光等為無漏者。蓋取出世事禪之中有火名者。辯其觀相。此乃以事禪之火。滅見思之火。然事禪有四。即觀練熏修。觀謂九想八背舍八勝處十一切處。練謂九次第定。熏謂師子奮迅三昧。修謂超越三昧。今於四中但舉觀禪。中三不引八背者。以八背中無火名故。蓋隨便也。初云白骨流光者。即九想中於第八白骨。修八色流光。言八色者。見地色如黃白凈潔之地。見水色如深淵清澄之水。見火色如無煙清凈之火。見風色如無塵迥凈之風。見青色如
【現代漢語翻譯】 便斷窮實報。二凡有下總示二。初修觀被燒。唯除求離果報火者。戒善已上皆名修道。故云九番。併爲五住惑火燒者。修因禪定。亦被愛惑三住所燒。況三毒業見思通攝。二稱觀下稱名得脫。各依本法而修一心及以稱號。若成機者無不得脫。二問菩下明漸頓慈悲二。初問起。如上所明二十五有三障苦難十番令脫。未知大士修何方便。證何法門。得如是力。二答菩下釋出二。初略示。二所以下廣釋二。初明漸次二。初修觀本誓三。初果報慈悲。既于元始發菩提心。凡曰見聞終期濟拔。二受持下修因慈悲。略云禁戒。須兼根本十二門禪。以其業火皆能壞故。三修無下無漏慈悲二。初事定。若據根本。味禪之外有根本凈禪。謂六妙門（六種微妙的禪修方法）十六特勝通明禪。此等亦帶無漏能滅煩惱。今但從觀骨光等為無漏者。蓋取出世事禪之中有火名者。辯其觀相。此乃以事禪之火。滅見思之火。然事禪有四。即觀練熏修。觀謂九想（九種不凈觀）八背舍（八種背舍）八勝處（八勝處）十一切處（十一切處）。練謂九次第定（九次第定）。熏謂師子奮迅三昧（獅子奮迅三昧）。修謂超越三昧（超越三昧）。今於四中但舉觀禪。中三不引八背者。以八背中無火名故。蓋隨便也。初云白骨流光者。即九想中於第八白骨。修八色流光。言八色者。見地色如黃白凈潔之地。見水色如深淵清澄之水。見火色如無煙清凈之火。見風色如無塵迥凈之風。見青色如 現代漢語譯本： 於是便能斷除窮盡的果報。二、『凡有下』總共揭示了兩種情況。首先是修觀時被燒。唯獨那些尋求脫離果報之火的人除外。持戒行善以上都可稱為修道，所以說有九番。都是被五住煩惱之火所燒的人。修因禪定，也被愛惑的三住所燒。更何況三毒之業，見惑和思惑全部包含在內。二、『稱觀下』說稱念名號可以得到解脫。各自依據原本的方法來修持一心以及稱念名號。如果成為相應的根器，沒有不得解脫的。二、『問菩下』闡明漸次和頓悟的慈悲兩種。首先是提問。如上面所說明的，二十五有（三界二十五有）的三障苦難，十番令眾生脫離。不知道大士修持什麼方便，證得什麼法門，才能獲得這樣的力量。二、『答菩下』解釋說明兩種。首先是簡略地揭示。二、『所以下』廣泛地解釋兩種。首先闡明漸次。二、首先是修觀的本誓三種。首先是果報慈悲。既然在最初就發了菩提心，凡是見到或聽到的，最終都要救濟拔除。二、『受持下』是修因慈悲。簡略地說就是禁戒。必須兼修根本十二門禪，因為這些業火都能破壞它。三、『修無下』是無漏慈悲兩種。首先是事定。如果依據根本，除了味禪之外，還有根本凈禪，也就是六妙門（六種微妙的禪修方法）、十六特勝通明禪。這些也帶有無漏，能夠滅除煩惱。現在只從觀骨光等作為無漏，大概是取出世間事禪之中有火的名字的那些。辨別它的觀想之相。這是用事禪之火，滅除見思之火。然而事禪有四種，即觀、練、熏、修。觀是指九想（九種不凈觀）、八背舍（八種背舍）、八勝處（八勝處）、十一切處（十一切處）。練是指九次第定（九次第定）。熏是指獅子奮迅三昧（獅子奮迅三昧）。修是指超越三昧（超越三昧）。現在在四種之中只舉出觀禪。中間三種沒有引用八背舍，是因為八背舍中沒有火的名字。大概是隨順方便。最初說的白骨流光，就是在九想中的第八白骨觀，修八色流光。所說的八色，是見到地色如同黃白潔凈的土地，見到水色如同深淵清澈的水，見到火色如同沒有煙的清凈的火，見到風色如同沒有塵埃的空曠清凈的風，見到青色如同
【English Translation】 Then, the retribution of poverty and reality is cut off. Secondly, 'Fan You Xia' shows two situations in total. First, being burned when practicing contemplation. Only those who seek to escape the fire of retribution are excluded. Upholding precepts and doing good deeds are all called cultivating the path, hence the saying 'nine times'. All are burned by the fire of the five dwellings of delusion. The meditation of cultivating causes is also burned by the three dwellings of love and delusion. Moreover, the karma of the three poisons encompasses all views and thoughts. Secondly, 'Cheng Guan Xia' says that reciting the name can attain liberation. Each relies on their original method to cultivate single-mindedness and recite the name. If one becomes a suitable vessel, there is no one who will not be liberated. Secondly, 'Wen Pu Xia' clarifies the two types of gradual and sudden compassion. First, the question arises. As explained above, the three obstacles and sufferings of the twenty-five existences (the twenty-five realms of existence in the Three Realms) are removed ten times. It is not known what skillful means the great being cultivates and what Dharma gate he realizes to obtain such power. Secondly, 'Da Pu Xia' explains two types. First, a brief indication. Secondly, 'Suo Yi Xia' extensively explains two types. First, clarifying the gradual sequence. Secondly, the three fundamental vows of cultivating contemplation. First, the compassion of retribution. Since the Bodhi mind was awakened at the very beginning, all that is seen or heard will eventually be rescued and delivered. Secondly, 'Shou Chi Xia' is the compassion of cultivating causes. Briefly speaking, it is the precepts and prohibitions. It is necessary to cultivate the fundamental twelve gates of Dhyana, because these karmic fires can destroy it. Thirdly, 'Xiu Wu Xia' are the two types of non-outflow compassion. First, the determination of affairs. If based on the fundamentals, besides the taste of Dhyana, there is also the fundamental pure Dhyana, which is the Six Subtle Gates (six subtle methods of meditation), the Sixteen Special Victories, and the All-Illuminating Dhyana. These also carry non-outflow and can extinguish afflictions. Now, only taking the contemplation of bone light etc. as non-outflow, it is probably taking those among the worldly Dhyana of affairs that have the name of fire. Distinguishing its appearance of contemplation. This is using the fire of Dhyana of affairs to extinguish the fire of views and thoughts. However, there are four types of Dhyana of affairs, namely contemplation, practice,熏(xun, fumigation), and cultivation. Contemplation refers to the Nine Thoughts (nine contemplations on impurity), the Eight Back Releases (eight liberations), the Eight Superior Positions (eight superior positions), and the Ten All-Encompassing Positions (ten all-encompassing positions). Practice refers to the Nine Sequential Attainments (nine sequential attainments). 熏(xun, fumigation) refers to the Lion's Leaping Samadhi (Lion's Leaping Samadhi). Cultivation refers to the Transcending Samadhi (Transcending Samadhi). Now, among the four, only contemplation is mentioned. The middle three do not cite the Eight Back Releases because there is no name of fire in the Eight Back Releases. It is probably according to convenience. The initial saying of white bone flowing light is the eighth white bone contemplation among the Nine Thoughts, cultivating the eight-colored flowing light. The so-called eight colors are seeing the earth color like yellow and white clean land, seeing the water color like a deep and clear water, seeing the fire color like a smokeless and pure fire, seeing the wind color like a dust-free and clear wind, seeing the blue color like
金精山。見黃色如薝蔔華。見赤色如春期霞。見白色如珂貝雪。見色分明而無質礙。八勝處者。一內有色相外觀色少。二內有色相外觀色多。三內無色。相內觀色少。四內無色相外觀色多。此四句末皆云若好若丑是名勝知勝見。五地勝處。六水勝處。七火勝處。八風勝處。此于緣中轉變自在觀心淳熟勝前八色故也。十一切處者。一青一切處。二黃一切處。三赤一切處。四白一切處。五地一切處。六水一切處。七火一切處。八風一切處。九空一切處。十識一切處。此于所觀普遍即觀禪成就也。二又觀下三觀。諸火者。報業煩惱及事定中火。皆是三觀所觀境也。此境緣生故。先即空次假后中故成別觀。節節慈悲誓。拔報業及三惑火。二今住下熏心起應二。初乘誓赴難三。初真悲妙力。即是鄰極同體慈悲冥熏眾生。令成機感垂應拔苦。二若事下眾機關誓。眾生若起三種火時。與本菩薩所起無殊故。關分果之悲。以答因中之誓。肇師云。發僧那於始心。終大悲以赴難。三若眾下一時普救別教雖則修有次第。證必圓融。故十種機能一時應。二如華下引經證成二。初引經。
問。今家判華嚴。善財未見彌勒文殊已前。皆是別教歷別法門。今文既云此火山者。名為無盡法門。若入此門能知諸法。此門豈非圓融義邪。
答
【現代漢語翻譯】 現代漢語譯本：金精山（Jin Jing Mountain）。（修行者）見到黃色，如同薝蔔華（Zhan Bu Hua，一種花名）。見到赤色，如同春天的彩霞。見到白色，如同珂貝雪（Ke Bei Xue，潔白的貝殼）。見到各種顏色分明，卻沒有實質性的阻礙。八勝處（Ba Sheng Chu）是：一，內心有色相，外觀看色少。二，內心有色相，外觀看色多。三，內心沒有色相，外觀看色少。四，內心沒有色相，外觀看色多。這四句的結尾都說，無論是好是醜，都叫做勝知勝見。五，地勝處（Di Sheng Chu）。六，水勝處（Shui Sheng Chu）。七，火勝處（Huo Sheng Chu）。八，風勝處（Feng Sheng Chu）。這是因為在所緣境中轉變自在，觀心純熟，勝過前面的八種顏色。十一切處（Shi Yi Qie Chu）是：一，青一切處（Qing Yi Qie Chu）。二，黃一切處（Huang Yi Qie Chu）。三，赤一切處（Chi Yi Qie Chu）。四，白一切處（Bai Yi Qie Chu）。五，地一切處（Di Yi Qie Chu）。六，水一切處（Shui Yi Qie Chu）。七，火一切處（Huo Yi Qie Chu）。八，風一切處（Feng Yi Qie Chu）。九，空一切處（Kong Yi Qie Chu）。十，識一切處（Shi Yi Qie Chu）。這是因為對於所觀的普遍存在的事物，觀禪成就。二，又觀察下三觀（Xia San Guan）。各種火，指的是報業之火、煩惱之火以及事定中的火，都是三觀所觀察的境界。這個境界是因緣所生，所以先是空，其次是假，最後是中，因此成就別教的觀法。節節慈悲發誓，拔除報業以及三惑之火。二，現在安住于下，熏心而起應化。最初是乘誓赴難，分為三個部分。首先是真悲妙力，也就是鄰極同體慈悲，默默地熏習眾生，使眾生能夠產生機感，從而垂應拔苦。二，如果事情是眾機關誓，眾生如果生起三種火時，與本菩薩所生起的沒有差別，所以關分果之悲，來回答因中的誓願。肇師說，'發僧那於始心，終大悲以赴難'。三，如果眾生一時普遍救度，別教雖然在修行上有次第，但證悟必定是圓融的，所以十種機能能夠一時應現。二，如同華下，引用經文來證明。首先是引用經文。 問：現在你們判華嚴經，善財童子在沒有見到彌勒（Maitreya）和文殊（Manjusri）之前，都是別教歷別的法門。現在經文中說這個火山，名為無盡法門。如果進入這個法門，能夠知曉諸法，這個法門難道不是圓融的意義嗎？ 答：
【English Translation】 English version: Jin Jing Mountain. (The practitioner) sees yellow, like the Zhan Bu Hua (a type of flower). Sees red, like the rosy clouds of spring. Sees white, like Ke Bei Xue (pure white shells). Sees the various colors distinctly, yet without any substantial obstruction. The Eight Victory Bases (Ba Sheng Chu) are: 1. Internally there is the appearance of form, externally one sees little form. 2. Internally there is the appearance of form, externally one sees much form. 3. Internally there is no appearance of form, internally one sees little form. 4. Internally there is no appearance of form, externally one sees much form. The end of these four sentences all say that whether good or bad, it is called superior knowledge and superior vision. 5. Earth Victory Base (Di Sheng Chu). 6. Water Victory Base (Shui Sheng Chu). 7. Fire Victory Base (Huo Sheng Chu). 8. Wind Victory Base (Feng Sheng Chu). This is because one transforms freely within the object of focus, and the contemplation of the mind is pure and skilled, surpassing the previous eight colors. The Ten All-Encompassing Bases (Shi Yi Qie Chu) are: 1. Blue All-Encompassing Base (Qing Yi Qie Chu). 2. Yellow All-Encompassing Base (Huang Yi Qie Chu). 3. Red All-Encompassing Base (Chi Yi Qie Chu). 4. White All-Encompassing Base (Bai Yi Qie Chu). 5. Earth All-Encompassing Base (Di Yi Qie Chu). 6. Water All-Encompassing Base (Shui Yi Qie Chu). 7. Fire All-Encompassing Base (Huo Yi Qie Chu). 8. Wind All-Encompassing Base (Feng Yi Qie Chu). 9. Space All-Encompassing Base (Kong Yi Qie Chu). 10. Consciousness All-Encompassing Base (Shi Yi Qie Chu). This is because one achieves meditative accomplishment through the universal existence of the object of contemplation. Second, observe the Lower Three Contemplations (Xia San Guan). The various fires refer to the fire of karmic retribution, the fire of afflictions, and the fire in samadhi, all of which are the objects of contemplation in the Three Contemplations. This realm arises from conditions, so first there is emptiness, then provisional existence, and finally the middle way, thus accomplishing the distinct teaching's contemplation. Vowing compassion section by section, to eradicate the fire of karmic retribution and the three delusions. Second, now abiding below, influencing the mind to arise in response. Initially, embarking on the vow to face difficulties, divided into three parts. First is the wondrous power of true compassion, which is the compassion of the neighbor, the ultimate, and the shared body, silently influencing sentient beings, enabling them to generate a sense of opportunity, thereby bestowing responses and alleviating suffering. Second, if the matter is the vow of the collective mechanisms, if sentient beings generate the three fires, there is no difference from what the original Bodhisattva generates, so the compassion of the fruit is divided to answer the vows in the cause. Master Zhao said, 'Initiate the Sangha from the initial mind, and ultimately face difficulties with great compassion.' Third, if sentient beings are universally saved at once, although the distinct teaching has a sequence in practice, the realization must be complete and harmonious, so the ten functions can manifest at once. Second, like Hua below, citing scriptures to prove it. First, citing scriptures. Question: Now you judge the Avatamsaka Sutra, before Sudhana (善財童子, Shan Cai Tong Zi) saw Maitreya (彌勒, Mile) and Manjusri (文殊, Wenshu), they were all distinct teachings of separate Dharma gates. Now the sutra says that this volcano is called the inexhaustible Dharma gate. If one enters this gate, one can know all dharmas. Isn't this gate the meaning of complete harmony? Answer:
。此唯於火法門中能知諸法。不能于余法門知諸法故。以彼經云我唯知此一法門。故知仍是教道之說。
若爾。此之三昧住何諦理破何等惑。
答。既云。無盡法門。又云。能知諸法。即是中道三昧破無明惑。故釋簽明。善財若於知識得實相三昧。則破障中微細無明。多分並約教道不融。破無明惑(上皆釋簽)二舉彼下結示。觀音若是別教。救于煩惱火者。即如方便命婆羅門所修之相也。十番利益者。乃是通結前來三番慈悲。二次明下明圓頓二。初明本修圓觀慈悲。初心觀火不思議境。即一火門具三千法。雖皆互遍相相分明。即於此境發菩提心。誓拔眾生三障火難。誓與眾生三種火樂。二若法下明入位法界機應二。初釋三。初無謀而應。圓修圓證以圓誓願。熏圓力用。不動一心救十火難。二雖無下不分而分。圓普之悲徹底而拔。實非前後。淺深應之但就機感。三障分齊對二十五王三昧力。自成多少。免果報火。當於十五王三昧力。修有漏善免惡業火。當二十四王三昧力。關何一邪。若除惡業不用非想。若成善因不用地獄。以地獄因無成就。故非想之因無破除故。故修因惡業極上極下互論不用一三昧也。二乘已去至圓入中。節節皆用二十五有王三昧力。三雖應下入而不入。雖入諸有三障之火。以其體了即空
【現代漢語翻譯】 現代漢語譯本。這種能力僅僅在火法門中才能瞭解諸法（一切事物和現象）。因為不能在其他的法門中瞭解諸法。因為經書中說，『我只知道這一法門』。因此可知，這仍然是教道之說。
如果這樣，這種三昧（禪定）安住于什麼諦理，破除什麼樣的迷惑？
回答：既然說『無盡法門』，又說『能知諸法』，這就是中道三昧，破除無明惑（對事物真相的迷惑）。所以釋簽（《法華玄義釋簽》）中明確指出：善財童子如果從善知識處得到實相三昧，就能破除障礙中微細的無明。大部分是依據教道不融合，破除無明惑（以上都出自《釋簽》）。下面引用彼文來總結說明。觀音菩薩如果是別教菩薩，救度眾生脫離煩惱之火，就像方便品中命婆羅門所修的相一樣。十番利益，是總結前面三番的慈悲。二次明下，說明圓頓二。首先說明本修圓觀慈悲。初心觀火不思議境，即一個火門具足三千法。雖然都互相遍及，相相分明。就在這個境界中發起菩提心，發誓拔除眾生的三障火難，發誓給予眾生三種火樂。其次，若法下，說明入位法界機應二。首先解釋三。首先是無謀而應。圓修圓證，以圓滿的誓願，熏習圓滿的力量。不動一心，救度十火難。其次，雖無下，不分而分。圓普的悲心徹底地拔除。實際上沒有前後淺深，應機感應。三障的分界，對應二十五王三昧力，自然成就多少。免除果報之火，應當用十五王三昧力。修有漏善，免除惡業之火，應當用二十四王三昧力。關何一邪？如果去除惡業，不用非想（非想非非想處天）。如果成就善因，不用地獄。因為地獄之因無法成就，所以非想之因無法破除。所以修因惡業，極上極下互相論述，不用一三昧。二乘已去，到圓入中，節節都用二十五有王三昧力。第三，雖應下，入而不入。雖然進入諸有三障之火，因為他的本體了知就是空。
【English Translation】 English version. This ability is only known within the fire Dharma gate, enabling the understanding of all Dharmas (all things and phenomena). It cannot understand all Dharmas in other Dharma gates. Because the scripture says, 'I only know this one Dharma gate.' Therefore, it is known that this is still a teaching of the doctrinal path.
If so, upon what truth does this Samadhi (meditative state) abide, and what kind of delusion does it break?
Answer: Since it is said 'endless Dharma gates,' and also said 'able to know all Dharmas,' this is the Middle Way Samadhi, breaking the ignorance delusion (delusion about the true nature of things). Therefore, the Commentary on Profound Meaning of the Lotus Sutra clearly points out: If Sudhana (a protagonist in the Avatamsaka Sutra) obtains the Real Mark Samadhi from a wise teacher, then he can break the subtle ignorance that obstructs. Most of it is based on the non-integrated doctrinal path, breaking the ignorance delusion (all the above is from the Commentary). Below, quoting that text to conclude and show. If Avalokiteśvara (Guanyin) is a Bodhisattva of the Distinct Teaching, saving beings from the fire of afflictions, it is like the aspect practiced by the Brahmin named Life in the Expedient Chapter. The ten benefits are a summary of the previous three kinds of compassion. The second 'Ming Xia' explains the perfect and sudden two. First, it explains the original practice of perfect contemplation and compassion. The initial mind contemplates the inconceivable realm of fire, that is, one fire gate possesses three thousand Dharmas. Although they all mutually pervade, the aspects are clearly distinct. In this realm, the Bodhi mind is aroused, vowing to remove the three obstacles and fire difficulties of sentient beings, vowing to give sentient beings three kinds of fire bliss. Secondly, 'Ruo Fa Xia' explains the two of entering the position and the Dharma realm's response to the opportunity. First, explain the three. First is responding without planning. Perfect cultivation and perfect realization, with perfect vows, perfuming perfect power. Without moving a single mind, saving the ten fire difficulties. Secondly, 'Sui Wu Xia,' not dividing but dividing. The perfect and universal compassion thoroughly removes. In reality, there is no before and after, shallow and deep, responding to the opportunity. The boundaries of the three obstacles correspond to the power of the twenty-five kings' Samadhi, naturally achieving more or less. To avoid the fire of karmic retribution, one should use the power of the fifteen kings' Samadhi. Cultivating meritorious good deeds to avoid the fire of evil karma, one should use the power of the twenty-four kings' Samadhi. What one evil does it concern? If removing evil karma, one does not need the realm of neither perception nor non-perception. If achieving good causes, one does not need hell. Because the cause of hell cannot be achieved, the cause of neither perception nor non-perception cannot be broken. Therefore, cultivating the cause of evil karma, the extreme top and extreme bottom discuss each other, not using one Samadhi. From the Two Vehicles onwards, to entering the perfect, every step uses the power of the twenty-five existences' kings' Samadhi. Thirdly, 'Sui Ying Xia,' entering but not entering. Although entering the fire of the three obstacles of all existences, because its essence knows it is empty.
假中故。無相可得。何有能燒及所燒邪。二菩薩下結。二常途下示己他得失。如幻三昧破閻浮有。具論十番。他師唯知果報一益。故云少分。二水難二。初列義門。二貼文下隨門釋三。初貼文二。初科經。二問何下釋義三。初遭水二。初問二答二。初就水難答。二火難下對火難答。二稱名。三水論下蒙應。二引證。三觀釋二。初列三水。從增勝意同前火難。二如地下釋三水三。初果報二。初遭難。二是時下機應。二次惡下惡業二。初遭難。放舍浮囊等者。大經云。如人帶持浮囊欲度大海。有一羅剎乞此浮囊。初則全乞。其人不與。次乞其半。次乞三分之一。次次乞手許。后乞微塵許。其人念言。若與塵許。氣當漸出。何由度海故悉不與。護持禁戒亦復如是。常有煩惱羅剎令人破戒。若破根本如全與。破僧殘如半與。破捨墮如與三分之一。破波夜提如與手許。破突吉羅如與塵許。所破雖少。若不發露則不能度生死彼岸。菩薩護持重禁及突吉羅等無差別。今明惡業故言放舍。二若能下機應。三煩惱二。初明機二。初論惑水二。初通明諸有水。菩薩香象足雖到底。若未達岸寧免被漂。緣覺觀集而為初門。故云愛水增長諸有。二二乘下別示四教機二。初示聲聞。二次支下例諸位。支佛修行不立分果。深觀緣起久種三多。福慧既
【現代漢語翻譯】 假設這是虛假的。既然沒有相可以獲得，又怎麼會有能燃燒和被燃燒的事物呢？ 第二部分，菩薩總結。第二部分，從常見的路徑開始，展示自己和他人的得失。如同幻象一般的三昧，破除了閻浮提（Jambudvipa，指我們所居住的這個世界）的存在。詳細討論了十個方面。其他的老師只知道果報這一種利益，所以說是少部分。 第二部分，水難。首先列出義理的門徑。第二部分，根據經文，按照門徑來解釋三個方面。首先是貼合經文，分為兩個部分。首先是科判經文。第二部分，從『問何』開始，解釋義理的三個方面。首先是遭遇水難，分為兩個部分。首先是提問，然後是回答。首先是就水難來回答。第二部分，從『火難』開始，針對火難來回答。第二部分，稱念名號。第三部分，水難的討論，蒙受了迴應。第二部分，引用證據。第三部分，觀察和解釋，分為兩個部分。首先列出三種水，從增勝的意義上來說，與之前的火難相同。第二部分，從『如地』開始，解釋三種水。首先是果報，分為兩個部分。首先是遭遇災難。第二部分，從『是時』開始，是根機相應的表現。其次是惡業，分為兩個部分。首先是遭遇災難。『放舍浮囊等者』，《大般涅槃經》中說：『比如有人帶著浮囊想要渡過大海，有一個羅剎（Rakshasa，惡鬼）乞討這個浮囊。一開始是全部乞討，這個人不給。然後乞討一半，然後乞討三分之一，然後一次次地乞討到只剩下一個手指那麼大。後來乞討到只有微塵那麼大。這個人心想，如果給了微塵那麼大，裡面的氣就會漸漸漏掉，怎麼能渡過大海呢？所以全部都不給。護持禁戒也是這樣。常常有煩惱的羅剎讓人破戒。如果破了根本戒，就像全部都給了。破了僧殘戒，就像給了一半。破了捨墮戒，就像給了三分之一。破了波夜提戒，就像給了手指那麼大。破了突吉羅戒，就像給了微塵那麼大。雖然破戒破得很少，如果不懺悔，就不能渡過生死的彼岸。菩薩護持重戒和突吉羅戒等，沒有差別。』現在說明惡業，所以說『放舍』。 第二部分，如果能夠根機相應。第三部分，煩惱，分為兩個部分。首先是說明根機，分為兩個部分。首先是討論迷惑之水，分為兩個部分。首先是普遍說明諸有的水。菩薩的香象足雖然能夠到達底部，如果還沒有到達岸邊，怎麼能免於被漂流呢？緣覺（Pratyekabuddha，獨覺）觀察聚集而成為最初的門徑，所以說愛水增長諸有。第二部分，二乘，分別展示四教的根機，分為兩個部分。首先是展示聲聞。第二部分，從『次支』開始，例舉各個位次。支佛（Pratyekabuddha，獨覺）的修行不設立分果，深入觀察緣起，長期種植三種多，福慧已經具備。
【English Translation】 Suppose this is false. Since there is no characteristic to be obtained, how can there be a burner and something being burned? Second part, the Bodhisattva concludes. Second part, starting from the common path, shows the gains and losses of oneself and others. Like an illusory Samadhi, it breaks the existence of Jambudvipa (the world we live in). It discusses ten aspects in detail. Other teachers only know the benefit of retribution, so it is said to be a small part. Second part, the water disaster. First, list the gateways of meaning. Second part, according to the scriptures, explain the three aspects according to the gateways. First is to fit the scriptures, divided into two parts. First is the classification of the scriptures. Second part, starting from 'Question: What', explains the three aspects of meaning. First is encountering water disaster, divided into two parts. First is the question, then the answer. First is to answer the water disaster. Second part, starting from 'Fire disaster', answers the fire disaster. Second part, reciting the name. Third part, the discussion of water disaster, receiving the response. Second part, citing evidence. Third part, observing and explaining, divided into two parts. First, list the three types of water, from the meaning of increasing victory, the same as the previous fire disaster. Second part, starting from 'Like the ground', explains the three types of water. First is retribution, divided into two parts. First is encountering disaster. Second part, starting from 'At this time', is the manifestation of corresponding to the root nature. Next is evil karma, divided into two parts. First is encountering disaster. 'Releasing the floating bag, etc.', the Mahaparinirvana Sutra says: 'For example, someone wants to cross the sea with a floating bag, and a Rakshasa (evil spirit) begs for this floating bag. At first, it begs for all of it, but the person does not give it. Then it begs for half, then it begs for one-third, then it begs again and again until only a finger's worth is left. Later, it begs for only a speck of dust. The person thinks, if I give even a speck of dust, the air inside will gradually leak out, how can I cross the sea? So I don't give any of it. Upholding the precepts is also like this. There are often Rakshasas of afflictions that cause people to break the precepts. If you break the fundamental precepts, it's like giving all of it. If you break the Sanghavasesa precepts, it's like giving half of it. If you break the Nissaggiya Pacittiya precepts, it's like giving one-third of it. If you break the Pacittiya precepts, it's like giving a finger's worth. If you break the Dukkata precepts, it's like giving a speck of dust. Although the precepts are broken a little, if you don't repent, you cannot cross the shore of birth and death. Bodhisattvas uphold the heavy precepts and the Dukkata precepts, etc., without difference.' Now explaining evil karma, so it says 'releasing'. Second part, if it can correspond to the root nature. Third part, afflictions, divided into two parts. First is explaining the root nature, divided into two parts. First is universally explaining the water of all existences. Although the fragrant elephant foot of the Bodhisattva can reach the bottom, if it has not reached the shore, how can it avoid being drifted away? The Pratyekabuddha (Solitary Buddha) observes the gathering and becomes the initial gateway, so it is said that the water of love increases all existences. Second part, the two vehicles, separately showing the root nature of the four teachings, divided into two parts. First is showing the Sravaka. Second part, starting from 'Next branch', exemplifies the various positions. The Pratyekabuddha (Solitary Buddha)'s practice does not establish the division of fruits, deeply observes dependent origination, and cultivates the three abundances for a long time, and blessings and wisdom are already complete.
隆預侵二習。雖未發真。四流莫動名得淺處。頓證極果安到彼岸。通教菩薩正盡得淺。習盡到岸。變易二土同以別惑而為中流。上品寂光方為彼岸。二複次下示四流。常途四流只是界內之惑。今取別惑方名無明。故知即與五住無異。但合色愛及無色愛。為一有流耳。二菩薩下明應。前之十番各有修相。皆所被機求脫之事。今說本觀二種修相。皆是觀音垂應之本。二初通示二觀慈悲。兼別觀者。略有二意。一者此教初心立行雖依漸次。以知中實後心能證王三昧故。二者欲以歷別之相。顯于圓融一念具故。摩訶止觀十乘之初。先明次第顯不次故。今釋此品。本觀皆兩有茲二意。二所以下別明三昧漸頓二。初漸二。初漸修。元始發心上求下化水光三昧。即觀白骨八色流光中一色也。水勝處等例如火難中說。二今成下頓應二。初乘誓赴難。漸修頓證常鑒法界。十番機緣三障水漂。對於因中節節誓願。令彼一切皆得解脫。二如華下引經證成二。初證。托於事海觀三障海。十二年者。十二緣也。漸漸轉深見海十德十觀成也。生大蓮華顯妙境也。天龍莊嚴者。具妙力用也。有佛相好常見盧舍那也。申右手者。權智應也。摩我頂者。實智感也。即以感應道交彰。始本分合也。說普眼經者。分得果法也。一日所受至不能得盡者。一念心塵
【現代漢語翻譯】 現代漢語譯本 隆預侵二習（long yu qin er xi）：長期以來，已經預先被兩種習氣所侵染。雖然尚未真正發起真如本性，四種煩惱之流（si liu）也未曾動搖，只能說是到達了比較淺顯的地方。如果能夠頓悟，就能證得最高的果位，安穩地到達彼岸。通教菩薩（tong jiao pu sa）只是部分地斷盡了淺層的煩惱，斷盡習氣才能到達彼岸。變易土（bian yi tu）和實報土（shi bao tu）都因為還有『別惑』（bie huo）存在，而處於中流。只有上品寂光土（shang pin ji guang tu）才能算是真正的彼岸。 二、複次，下面展示四流。通常所說的四流只是界內的迷惑。現在取『別惑』才稱為無明（wu ming）。所以要知道，這實際上與五住地煩惱（wu zhu di fan nao）沒有區別。只是將色愛（se ai）和無色愛（wu se ai）合併爲一種『有流』而已。 二、菩薩，下面闡明應化。前面的十番各有修行的相狀，都是所要救度的眾生所求脫離的事情。現在說根本觀的兩種修行相狀，都是觀音菩薩垂示應化的根本。 二、首先，普遍地展示慈悲的兩種觀法，兼顧別觀，大致有兩種含義。一是此教的初心立行雖然依據漸次，但因為知道中道實相，後來的心念能夠證得王三昧（wang san mei）的緣故。二是想要用歷別之相，來彰顯圓融一念具足的道理。摩訶止觀（mo he zhi guan）十乘觀法之初，先闡明次第，是爲了彰顯不次第的道理。現在解釋此品，根本觀都具有這兩種含義。 二、所以，下面分別闡明三昧的漸修和頓悟兩種方式。首先是漸修，分為兩個部分。首先是漸修，從最初發心上求佛道，下化眾生，修習水光三昧（shui guang san mei），也就是觀察白骨八色流光中的一種顏色。水勝處（shui sheng chu）等，可以參考火難（huo nan）中的說法。 二、現在成就，下面闡明頓悟的應化，分為兩個部分。首先是乘著誓願赴難，漸修頓悟，常常照鑒法界。十番機緣的三障（san zhang）被水漂流，對應于因地中節節的誓願，使他們一切都得到解脫。 二、如華，下面引用經文來證明成就，分為兩個部分。首先是證明，依託於事海，觀察三障海。十二年，指的是十二因緣（shi er yin yuan）。漸漸地深入，見到海的十種功德，十種觀法成就。生出大蓮華，彰顯妙境。天龍莊嚴，具備妙力用。有佛相好，常常見到盧舍那佛（lu she na fo）。伸出右手，是權智的應化。摩我頂，是實智的感應。這就是用感應道交來彰顯始本分合。說普眼經（pu yan jing），是分得果法。一日所受，直到不能窮盡，是一念心塵。
【English Translation】 English version Long yu qin er xi: For a long time, one has been pre-infected by two kinds of habits. Although the true nature of Thusness has not yet been truly initiated, the four streams of afflictions (si liu) have not been shaken, and one can only say that one has reached a relatively shallow place. If one can have a sudden enlightenment, one can attain the highest fruit and safely reach the other shore. The Bodhisattvas of the Tong Teaching (tong jiao pu sa) have only partially exhausted the shallow afflictions, and only by exhausting the habits can they reach the other shore. The Land of Transformation (bian yi tu) and the Land of True Reward (shi bao tu) are both in the middle stream because there are still 'separate delusions' (bie huo). Only the Upper Grade Land of Tranquil Light (shang pin ji guang tu) can be regarded as the true other shore. 2. Furthermore, the following shows the four streams. The four streams usually referred to are only the delusions within the realm. Now, only taking 'separate delusions' is called ignorance (wu ming). So you should know that this is actually no different from the five dwellings of afflictions (wu zhu di fan nao). It is just that the love of form (se ai) and the love of formlessness (wu se ai) are combined into one kind of 'stream of existence'. 2. Bodhisattva, the following clarifies the response and transformation. The previous ten categories each have the appearance of practice, and they are all the things that sentient beings seek to escape from. Now, the two aspects of practice of the fundamental contemplation are the basis for Avalokiteśvara Bodhisattva to show response and transformation. 2. First, universally show the two contemplations of compassion, taking into account separate contemplations, there are roughly two meanings. One is that although the initial intention of this teaching is based on gradual progress, because one knows the true nature of the Middle Way, the subsequent thoughts can prove the King Samadhi (wang san mei). Second, one wants to use the appearance of separate distinctions to highlight the principle that the perfect and harmonious one thought is complete. 2. Therefore, the following clarifies the two ways of gradual cultivation and sudden enlightenment of Samadhi. First is gradual cultivation, divided into two parts. First is gradual cultivation, from the initial intention to seek Buddhahood above and transform sentient beings below, practicing the Water Light Samadhi (shui guang san mei), which is to observe one color among the eight colors of flowing light of white bones. Water supremacy (shui sheng chu), etc., can refer to the description in the Fire Difficulty (huo nan). 2. Now accomplishment, the following clarifies the response and transformation of sudden enlightenment, divided into two parts. First, riding on the vow to go to the difficulty, gradual cultivation and sudden enlightenment, often illuminating the Dharma realm. The three obstacles (san zhang) of the ten opportunities are drifted by water, corresponding to the vows in the cause ground, so that all of them can be liberated. 2. Like a flower, the following quotes scriptures to prove accomplishment, divided into two parts. First is proof, relying on the sea of affairs, observing the sea of three obstacles. Twelve years refers to the twelve links of dependent origination (shi er yin yuan). Gradually deepening, seeing the ten virtues of the sea, the ten contemplations are accomplished. The birth of a great lotus flower highlights the wonderful realm. The adornment of gods and dragons possesses wonderful power. Having the Buddha's good looks, one often sees Vairocana Buddha (lu she na fo). Extending the right hand is the response and transformation of expedient wisdom. Touching my head is the response of real wisdom. This is to highlight the combination of the beginning and the end by the interaction of the path of response. Speaking the Universal Eye Sutra (pu yan jing) is to obtain the fruit Dharma. What is received in one day, until it cannot be exhausted, is a thought of mind dust.
顯大千經卷也。二當知下結。既如阿字具一切義。應知亦是中道法門。但帶教道。唯知此一耳。二複次下頓二。初頓修十界趣水者。水為法界。攝諸法盡故言趣也。既立能趣及以所趣。故當俗諦。水尚等者。所趣之水全體是性。無相可得。無所趣故那有能趣。能所俱空名為真諦。云何等者。水尚叵得則無有趣。有趣既絕不趣自忘。即以雙非顯于中道。此之三諦同一法性。即一而三即三而一。不思議諦也。二如此下頓應二。初明不應而應。大經云。慈若有無非有非無名如來慈。豈非三諦起慈悲邪。前總難中十界眾生受苦稱名。菩薩即時觀其音聲皆得解脫。不觀十界即空假中。那得一時離於眾苦。良以三諦是生本性亦聖果源。無有二體。故同體悲方能圓拔。二明不分而分。大意同前火難中說。今以四流對諸位難。四教入空離於有流。等於見欲二流也。假于有流無染濕者。假雖彼空亦不著有。以雙流故。應知假顯空亦彌著。名平等觀。義在於斯。中破無明。如常所說。
觀音義疏記卷第一 大正藏第 34 冊 No. 1729 觀音義疏記
觀音義疏記卷第二
宋四明沙門知禮述
三羅剎難二。初列義門。二隨門釋三。初貼文二。初科經。二人數下隨釋二。初明難五。初舉數二。初釋人數。
【現代漢語翻譯】 現代漢語譯本 顯現大千世界的經卷啊。二，當知以下是總結。既然如『阿』字包含一切意義，應當知道它也是中道法門。但帶有教導的意味，只知道這一個道理罷了。二，複次以下頓悟二諦。初，頓悟修習十法界趨向水者，水代表法界，攝盡一切諸法，所以說趨向。既然設立了能趨向和所趨向，所以屬於俗諦。『水尚等』，所趨向的水全體是性，沒有相可以得到，沒有所趨向，哪裡有能趨向？能趨向和所趨向都空，名為真諦。『云何等』，水尚且不可得，就沒有有趣向。有趣向既然斷絕，不趣向自然忘卻，即以雙重否定來顯現中道。這三諦同一法性，即一而三，即三而一，是不思議諦啊。二，如此以下頓悟應二諦。初，說明不應而應。《大經》說：『慈若有若無，非有非無，名為如來慈。』豈不是三諦生起的慈悲嗎？前面總的責難中，十法界眾生受苦稱念名號，菩薩即時觀察其音聲都能得到解脫。不觀察十法界即是空假中，怎麼能一時脫離一切苦難？正是因為三諦是眾生本性，也是成聖的根源，沒有兩個本體，所以同體大悲才能圓滿拔除苦難。二，說明不分而分。大意同前火難中所說。現在用四流來對應各個位次進行責難。四教入空，脫離有流，等於見欲二流。『假于有流無染濕者』，假雖然是空，也不執著于有，因為是雙重否定。應當知道假顯現空，也更加不執著。名為平等觀，意義就在於此。中道破除無明，如常所說。
《觀音義疏記卷第一》 《大正藏》第 34 冊 No. 1729 《觀音義疏記》
《觀音義疏記卷第二》
宋 四明沙門 知禮 述
三，羅剎難二。初，列出義門。二，隨著義門解釋三。初，貼合經文二。初，科判經文。二，人數以下隨著解釋二。初，說明災難五。初，舉出數量二。初，解釋人數。
【English Translation】 English version It manifests the sutra scrolls of the great chiliocosm. Second, 'Know' below concludes. Since the syllable 'A' contains all meanings, it should be known that it is also the Middle Way Dharma gate. However, it carries the meaning of teaching, only knowing this one principle. Second, 'Furthermore' below is a sudden realization of two truths. First, the sudden realization of cultivating the ten realms (Dashabhumi) approaching water: water represents the Dharma realm, encompassing all dharmas, hence the term 'approaching'. Since the approacher and the approached are established, it belongs to the conventional truth (Samvriti-satya). 'Water is still equal': the water being approached is entirely the nature, without any characteristics to be obtained. Since there is nothing to be approached, how can there be an approacher? When both the approacher and the approached are empty, it is called the ultimate truth (Paramartha-satya). 'How is it equal?': If water is unattainable, then there is no interesting approach. Once the interesting approach is cut off, the non-approach is naturally forgotten, thus revealing the Middle Way through double negation. These three truths share the same Dharma nature, being one and three, and three and one, which is the inconceivable truth. Second, 'Thus' below is a sudden realization of the response to two truths. First, it explains responding without responding. The Mahaparinirvana Sutra says: 'Compassion that is neither existent nor non-existent is called the Tathagata's compassion.' Isn't this the compassion arising from the three truths? In the previous general difficulty, when sentient beings in the ten realms (Dashabhumi) suffer and call upon the name, the Bodhisattva immediately observes their voices and all attain liberation. If one does not observe the ten realms as emptiness, provisionality, and the middle way, how can one be liberated from all suffering at once? It is precisely because the three truths are the inherent nature of sentient beings and the source of attaining sainthood, without two separate entities, that the compassion of the same body can perfectly eradicate suffering. Second, it explains dividing without dividing. The main idea is the same as what was said in the previous fire difficulty. Now, the four streams are used to correspond to the various positions to pose difficulties. The four teachings enter emptiness, departing from the stream of existence, which is equivalent to the streams of views and desires. 'Provisionality in the stream of existence without being stained or wetted': although provisionality is emptiness, it is not attached to existence, because it is a double negation. It should be known that provisionality reveals emptiness, and also does not cling to it. This is called equal observation, and the meaning lies in this. The Middle Way breaks through ignorance, as is usually said.
Commentary on the Meaning of Avalokiteshvara Sutra, Volume 1 Taisho Tripitaka, Volume 34, No. 1729, Commentary on the Meaning of Avalokiteshvara Sutra
Commentary on the Meaning of Avalokiteshvara Sutra, Volume 2
Composed by Shramana Zhili of Siming in the Song Dynasty
Third, the Rakshasa (demon) difficulty, in two parts. First, listing the meanings. Second, explaining according to the meanings, in three parts. First, adhering to the text, in two parts. First, classifying the sutra text. Second, following the numbers below to explain, in two parts. First, explaining the difficulties, in five parts. First, citing the numbers, in two parts. First, explaining the numbers of people.
若百若千或萬或億。以其泛海必乘大舶故。云結伴不可獨往。二賢愚下明入海。二次遭下難由三。初正釋難由二。初證。風非證難。以古師足風為八難故據結文但成鬼難。二難由下推。風是難由。若展轉推之。皆是難由。于諸由中風由最切。是故經文特言風耳。二七寶下追釋寶物二。初分真偽。二示似真。三黑風下更釋風相二。初他解三。初舊師立。二有人下他人彈。三今還下今例難。二請觀下今釋二。初經明風色。二風加下風黑怖甚。三羅剎下遭苦。羅剎鬼者。本毗沙門天王所管。有其二部。一曰夜叉。捷疾鬼也。二曰羅剎。食人鬼也。遍在諸處。然其本居海外有國。或人飄往其國。或鬼來此惱人。皆由惡因相關故也。四一人下明機。五明應。二何意下結名。二約事。三觀釋二。初明風義不局。世界中風果報風也。黑業名風。至失人道善寶。皆惡業風也。失無漏財煩惱風也。以下第五又明鬼難。具明三障惡鬼之義故。今觀行且從難由風義。而示欲於六種。明別圓觀即是一切觀境之式。二從地下釋風通三障三。初果報二。初遭苦二。初上至三禪。二如僧下下遍諸趣。僧護比丘明四阿含為眾知識。五百商人入海采寶。來就世尊。請此比丘船中說法。佛知有益許之。令去船還海岸登陸而行。夜宿樹下。商人早發忘喚比丘。
【現代漢語翻譯】 若百若千或萬或億，這是因為他們橫渡大海時必須乘坐大船，所以說結伴而行，不可獨自前往。《二賢愚經》下面闡明了入海的艱難。二次遭遇下面說明了困難的原因有三點。首先是正面解釋困難的原因有二點。首先是證明。風並非證明困難，因為古時的老師認為風是八難之一，所以根據經文只能算是鬼難。第二點困難的原因在於推論。風是困難的原因。如果輾轉推論，都是困難的原因。在各種原因中，風的原因最為緊迫，所以經文中特別提到風。二、七寶下面追溯解釋寶物，分為真假兩種。一是顯示相似的真品。三、黑風下面進一步解釋風的形態，分為兩種。首先是其他人的解釋，分為三種。首先是舊師的觀點。二是有人提出反駁。三是現在用例子來反駁。二、請看下面是現在的解釋，分為兩種。首先是經文說明風的顏色。二是風的威力加劇，風的黑色令人恐懼。三、羅剎下面說明遭遇苦難。羅剎鬼（Rakshasa）是毗沙門天王（Vaisramana）所管轄的，分為兩部。一部叫做夜叉（Yaksa），是行動迅速的鬼。另一部叫做羅剎（Rakshasa），是吃人的鬼。遍佈在各個地方。然而他們原本居住在海外有自己的國家。或者有人漂流到他們的國家，或者鬼來到這裡騷擾人，都是因為惡因相互關聯的緣故。四、一人下面說明機緣。五、說明應驗。二、何意下面總結名稱。二、關於事情。三、觀察解釋，分為兩種。首先說明風的意義不侷限於世界中的風，而是果報之風。黑業被稱為風，導致失去人道和善寶，都是惡業之風。失去無漏之財是煩惱之風。以下第五點又說明鬼難，詳細說明了三障惡鬼的意義。現在觀察修行且從困難的原因——風的意義出發，來顯示想要在六種中，明白別圓觀就是一切觀境的方式。二、從地下解釋風貫通三障，分為三種。首先是果報，分為兩種。首先是遭受苦難，分為兩種。首先是上至三禪天。二是如同僧侶下面所說，下遍及各個趣向。僧護比丘（Samgharaksa）精通四阿含經，被認為是眾人的知識。五百個商人入海采寶，來到世尊面前，請求這位比丘在船中說法。佛知道這樣做有益處，就答應了。讓比丘在船隻返回海岸登陸後行走。晚上在樹下住宿。商人早早出發，忘記叫比丘。
【English Translation】 If there are hundreds, thousands, tens of thousands, or hundreds of millions, it is because they must travel on large ships when crossing the sea, so it is said that traveling together is necessary, and one should not go alone. The 'Two Wise and Foolish Sutra' below explains the difficulty of entering the sea. The second encounter below explains that there are three reasons for the difficulty. The first is a direct explanation of the two reasons for the difficulty. The first is proof. Wind is not proof of difficulty, because ancient teachers considered wind to be one of the eight difficulties, so according to the sutra, it can only be considered a ghost difficulty. The second point of difficulty lies in inference. Wind is the cause of difficulty. If we infer in turn, all are causes of difficulty. Among all the causes, the cause of wind is the most urgent, so the sutra specifically mentions wind. Second, the 'Seven Treasures' below traces and explains the treasures, dividing them into true and false. One is to show similar genuine products. Third, the 'Black Wind' below further explains the form of the wind, divided into two types. The first is other people's explanations, divided into three types. The first is the old teacher's point of view. The second is that someone raises objections. The third is to refute with examples now. Second, 'Please look' below is the current explanation, divided into two types. The first is that the sutra explains the color of the wind. The second is that the power of the wind intensifies, and the blackness of the wind is terrifying. Third, 'Rakshasa' below explains encountering suffering. Rakshasa (羅剎鬼) is under the jurisdiction of Vaisramana (毗沙門天王), and is divided into two parts. One part is called Yaksa (夜叉), which are fast-moving ghosts. The other part is called Rakshasa (羅剎), which are man-eating ghosts. They are all over the place. However, they originally lived overseas and had their own countries. Either someone drifts to their country, or ghosts come here to harass people, all because of the connection of evil causes. Fourth, 'One person' below explains the opportunity. Fifth, explain the verification. Second, 'What does it mean' below summarizes the name. Second, about things. Third, observe and explain, divided into two types. The first is to explain that the meaning of wind is not limited to the wind in the world, but the wind of karmic retribution. Black karma is called wind, leading to the loss of humanity and good treasures, all of which are the wind of evil karma. Losing un-leaked wealth is the wind of affliction. The fifth point below further explains the ghost difficulty, explaining in detail the meaning of the three obstacles and evil ghosts. Now, observing practice starts from the meaning of the cause of difficulty—wind, to show that we want to understand in the six types that the separate and complete observation is the way of all observation realms. Second, 'From the ground' below explains that the wind penetrates the three obstacles, divided into three types. The first is karmic retribution, divided into two types. The first is to suffer, divided into two types. The first is up to the Third Dhyana Heaven (三禪天). The second is as the monk below said, covering all directions. The monk Samgharaksa (僧護比丘) was proficient in the Four Agamas (四阿含經) and was considered the knowledge of the people. Five hundred merchants entered the sea to collect treasures and came to the World Honored One (世尊), requesting this monk to preach in the ship. The Buddha (佛) knew that doing so would be beneficial, so he agreed. Let the monk walk after the ship returned to the coast and landed. Stayed under a tree at night. The merchants set off early and forgot to call the monk.
因茲失伴。獨行山林。見僧伽藍比丘住處。若飲食若房舍若溫室。若園林若田地若受用。皆是苦具日夜之間。受種種苦。有百餘條。僧護問故。皆答云。當還問佛。自當知之。既至佛所。具陳所見。佛皆答之。悉是比丘破諸禁戒。毀壞常住侵用眾物。于彼海山受地獄苦。學者覽之足以自誡。二當此下明機應。二次明下惡業二。初遭難三塗約果愛見約因。皆由宿業。令起愛見墮於三涂。貪慾之心如羅剎婦。破戒定善如隨食子。失人天報如食其夫。二急須下機應。三次明下煩惱二。初明機二。初聲聞。聖財不出七種。一聞。二信。三戒。四定。五進。六舍。七慚愧。慧行即無常析觀。行行即不凈慈心等。二行約凡位所修。七財約聖位所得。二次明下諸位。八倒風者。支佛六度通別圓入空之觀。以常等為倒。假中變易以無常等為倒。用正觀一心稱觀世音。即出二邊惡鬼境界。即能達到中道寶渚。鬼義合前後章前即此章貼文約事。后即第五鬼難章也。二法界下明應二。初通示二觀慈悲。別雖漸修果能圓應。二菩薩下別明三昧漸頓二。初漸二。初修時逐行起誓。二今入下明證時隨難相關。二若作下頓二。初修持三諦圓融。風字門者。如請觀音疏釋六字章句。以六道等為六字門。良由六道。體是法界能通實相。故名為門今以風字為
【現代漢語翻譯】 因茲失去同伴，獨自在山林中行走。看見僧伽藍（monastery）是比丘（monk）居住的地方，無論是飲食、房舍、溫室，還是園林、田地、受用之物，都是帶來痛苦的根源，日日夜夜都在承受各種各樣的痛苦，有一百多條之多。僧護（Sangharaksa）詢問緣故，他們都回答說：『應當去問佛陀，自然就會知道。』 僧護到達佛陀處所后，詳細陳述所見所聞。佛陀一一回答，說這些比丘都觸犯了各種戒律，毀壞常住之物，侵佔使用大眾的財物，因此在海山（ocean mountain）中承受地獄之苦。學習佛法的人看了這些，足以用來警戒自己。 第二部分說明根機和感應。第二次說明惡業的兩種表現。首先是遭遇三塗（three evil paths）的苦難，從結果上說是由於愛見（attachment and wrong views），從原因上說是由於宿業（past karma）。宿業使人產生愛見，從而墮入三塗。貪慾之心就像羅剎婦（Rakshasa woman），破戒和否定善行就像吃掉自己的孩子，失去人天福報就像吃掉自己的丈夫。 第二部分說『急須』，是根機和感應。第三次說明煩惱的兩種表現。首先說明根機，分為聲聞（Sravaka）。聖財不出七種：一、聞（hearing the Dharma），二、信（faith），三、戒（precepts），四、定（concentration），五、進（diligence），六、舍（renunciation），七、慚愧（shame and remorse）。慧行（wisdom practice）即是無常析觀（contemplation of impermanence），行行（practice of conduct）即是不凈觀（contemplation of impurity）、慈心觀（loving-kindness meditation）等。前者是就凡夫位所修的，後者是就聖位所證得的七聖財。 第二次說明各個位次。八倒風（eight inverted winds）指的是支佛（Pratyekabuddha）以六度（six perfections）通別圓（common, distinct, and perfect）入空的觀法。以常、樂、我、凈為倒見，以假、中變易為無常等為倒見。用正觀（right contemplation）一心稱念觀世音菩薩，就能脫離二邊（two extremes）惡鬼的境界，就能到達中道（middle way）的寶渚（treasure island）。鬼的含義與前後章節相合，前文即此章的貼文是就事而言，後文即第五鬼難章。 第二部分『法界』以下說明感應的兩種表現。首先是普遍地開示二觀（two contemplations）和慈悲（loving-kindness and compassion）。雖然修習是漸進的，但最終能圓滿地感應。第二部分『菩薩』以下分別說明三昧（samadhi）的漸修和頓修兩種。首先是漸修，分為兩個方面。首先是修習時隨著修行而發誓愿。第二部分『今入』以下說明證悟時隨著苦難而相互關聯。第二部分『若作』以下是頓修，分為兩個方面。首先是修持三諦（three truths）圓融。風字門（wind syllable gate），例如請觀音疏解釋六字章句，以六道（six realms）等為六字門。正是因為六道的本體就是法界，能夠通達實相（true nature），所以稱為門。現在以風字為...
【English Translation】 Because of this, I lost my companions and walked alone in the mountains and forests. I saw Sangharama (monastery), the dwelling place of Bhikkhus (monks), whether it be food and drink, dwellings, greenhouses, gardens, fields, or possessions, all are sources of suffering, enduring various kinds of suffering day and night, numbering over a hundred. Sangharaksa (Sangharakshita) asked the reason, and they all replied, 'You should ask the Buddha, and you will naturally know.' Having arrived at the Buddha's place, he fully recounted what he had seen. The Buddha answered each question, saying that these Bhikkhus had violated various precepts, destroyed permanent dwellings, and encroached upon and used the possessions of the Sangha, therefore they were suffering in the hells of the ocean mountain. Those who study the Dharma should take this as a warning to themselves. The second part explains the capacity and response. The second time explains the two manifestations of evil karma. First, encountering the suffering of the three evil paths, from the perspective of the result, it is due to attachment and wrong views, and from the perspective of the cause, it is due to past karma. Past karma causes people to generate attachment and wrong views, thereby falling into the three evil paths. The mind of greed is like a Rakshasa woman, breaking precepts and denying good deeds is like eating one's own children, and losing the rewards of humans and gods is like eating one's own husband. The second part says 'urgent need,' which is the capacity and response. The third time explains the two manifestations of afflictions. First, explain the capacity, divided into Sravaka (Hearers). The seven noble treasures do not go beyond: 1. Hearing (the Dharma), 2. Faith, 3. Precepts, 4. Concentration, 5. Diligence, 6. Renunciation, 7. Shame and Remorse. Wisdom practice is the contemplation of impermanence, and conduct practice is the contemplation of impurity, loving-kindness meditation, etc. The former is what is cultivated in the position of ordinary beings, and the latter is the seven noble treasures attained in the position of sages. The second time explains the various positions. The eight inverted winds refer to the Pratyekabuddha's contemplation of emptiness through the six perfections, common, distinct, and perfect. Taking permanence, bliss, self, and purity as inverted views, and taking changeability as impermanence, etc., as inverted views. Using right contemplation and single-mindedly reciting the name of Avalokiteshvara Bodhisattva, one can escape the realm of the two extremes and evil ghosts, and reach the treasure island of the middle way. The meaning of ghost is consistent with the preceding and following chapters. The post in the previous text, which is this chapter, is about events, and the following text is the fifth chapter on the difficulty of ghosts. The second part, 'Dharmadhatu' and below, explains the two manifestations of response. First, universally explain the two contemplations and loving-kindness and compassion. Although practice is gradual, it can ultimately respond perfectly. The second part, 'Bodhisattva' and below, separately explains the gradual and sudden cultivation of samadhi. First is gradual cultivation, divided into two aspects. First, when practicing, make vows along with the practice. The second part, 'Now entering' and below, explains that when realizing enlightenment, it is related to difficulties. The second part, 'If doing' and below, is sudden cultivation, divided into two aspects. First, cultivate the perfect fusion of the three truths. The wind syllable gate, for example, the commentary on the six-syllable mantra explains the six realms as the six-syllable gate. It is precisely because the essence of the six realms is the Dharmadhatu, which can penetrate the true nature, that it is called a gate. Now, taking the wind syllable as...
門。其義亦爾。字者。召法之辭。二若分下用時一念差別。四刀杖難二。初列門。二解釋三。初貼文二。初科經。二釋義三。初遭難。二稱名。三今言下蒙應二。初據文消釋。二問下對前料簡二。初問。二答。二約證。三觀行二。初通示三障。二從地下別釋三相三。初果報二。初明遭難。娑伽龍王本宮安住興云降雨。六天四域修羅龍鬼感見不同。天見華寶。人得清水。修見刀劍。二若能下明機應二。次明下惡業二。初遭難。惡業所感三毒熾然。近障戒定遠妨三觀。言思絕處即微妙心。二起怖下機應。三次明下煩惱二。初機二。初聲聞二。初遭苦二。初釋相。二故大下引證。彼經云。譬如有王以四毒蛇盛之一篋。令人養飴瞻視臥起。若令一蛇生瞋恚者。我當準法戮之都市。其人聞已舍篋逃走。王時復遣五旃陀羅拔刀隨之。密遣一人詐為親友。而語之言汝可來還。其人不信投一聚落。都不見人求物不得。即便坐地聞空中聲。今夜當有六大賊來。其人惶怖復舍之去。乃至路值一河截流而去云云。合云蛇若害人不墮惡道。無三學力。必為五陰旃陀羅害。若不識愛。為詐親誑。觀於六入猶如空聚。群賊住於六塵六入。欲舍復值。煩惱駛流應以道品船筏。運手動足過分段河。十住未免唯佛究竟。經文字喻三乘始終。今喻聲聞觀法。
【現代漢語翻譯】 現代漢語譯本 門。其義亦爾。字者，召法之辭。二若分下用時一念差別。四刀杖難二。初列門，二解釋。三初貼文二。初科經，二釋義。三初遭難，二稱名，三今言下蒙應二。初據文消釋，二問下對前料簡二。初問，二答。二約證。三觀行二。初通示三障，二從地下別釋三相三。初果報二。初明遭難。娑伽龍王（Sāgara-nāgarāja，海龍王）本宮安住興云降雨，六天四域修羅（Asura，阿修羅）龍鬼感見不同。天見華寶，人得清水，修見刀劍。二若能下明機應。二，次明下惡業二。初遭難，惡業所感三毒熾然，近障戒定遠妨三觀。言思絕處即微妙心。二起怖下機應。三次明下煩惱二。初機二。初聲聞二。初遭苦二。初釋相，二故大下引證。彼經云：『譬如有王以四毒蛇盛之一篋，令人養飴瞻視臥起。若令一蛇生瞋恚者，我當準法戮之都市。』其人聞已舍篋逃走。王時復遣五旃陀羅（Caṇḍāla，旃陀羅，指賤民）拔刀隨之，密遣一人詐為親友，而語之言：『汝可來還。』其人不信投一聚落，都不見人求物不得，即便坐地聞空中聲：『今夜當有六大賊來。』其人惶怖復舍之去，乃至路值一河截流而去云云。合云蛇若害人不墮惡道，無三學力，必為五陰旃陀羅害。若不識愛，為詐親誑。觀於六入猶如空聚，群賊住於六塵六入。欲舍復值，煩惱駛流應以道品船筏，運手動足過分段河。十住未免唯佛究竟。經文字喻三乘始終，今喻聲聞觀法。
【English Translation】 English version Gate. Its meaning is also thus. The word '字' (zì, character) means a phrase that summons the Dharma. Secondly, if one differentiates and applies it, there is a difference in a single thought. The four difficulties of knives and staves are in two parts. First, list the gates; second, explain. There are three parts to the initial attachment of text: first, categorize the sutra; second, interpret the meaning. Third, first encounter difficulties; second, state the name; third, '今言下蒙應' (jīn yán xià méng yìng, now speaking below, receiving response) is in two parts: first, explain according to the text; second, '問下對前料簡' (wèn xià duì qián liàojiǎn, questioning below, examining and simplifying before) is in two parts: first, question; second, answer. Second, provide evidence. Third, contemplation and practice are in two parts: first, generally show the three obstacles; second, from '地下' (dì xià, below the ground), separately explain the three characteristics in three parts: first, karmic retribution is in two parts: first, explain encountering difficulties. Sāgara-nāgarāja (娑伽龍王, Ocean Dragon King) dwells in his original palace, causing clouds to rise and rain to fall. The six heavens and four realms, Asuras (修羅, demigods), dragons, and ghosts perceive it differently. Gods see jeweled flowers, humans obtain clear water, Asuras see knives and swords. Second, '二若能下明機應' (èr ruò néng xià míng jī yìng, secondly, if one is able below, clarify the response of the opportunity). Second, next, clarify evil karma in two parts: first, encounter difficulties. Evil karma causes the three poisons to blaze intensely, near obstacles to precepts and concentration, far hindrances to the three contemplations. Where words and thoughts cease, that is the subtle mind. Second, '二起怖下機應' (èr qǐ bù xià jī yìng, secondly, arising fear below, response of the opportunity). Third, next, clarify afflictions in two parts: first, the opportunity is in two parts: first, Śrāvakas (聲聞, Hearers) are in two parts: first, encounter suffering in two parts: first, explain the characteristics; second, '故大下引證' (gù dà xià yǐnzhèng, therefore, greatly below, cite evidence). That sutra says: 'For example, a king puts four poisonous snakes in a basket, ordering someone to feed and care for them, watching them as they lie down and get up. If one snake becomes angry, I will execute it in the city according to the law.' Upon hearing this, the person abandons the basket and flees. The king then sends five Caṇḍālas (旃陀羅, outcastes) with drawn swords to follow him, secretly sending someone disguised as a close friend to say to him, 'You can come back.' The person does not believe him and throws himself into a village, finding no one and obtaining nothing. He then sits down and hears a voice in the air: 'Tonight, six great thieves will come.' The person is terrified and abandons it again, until he encounters a river blocking his path and goes away, and so on. In summary, if a snake harms someone, it does not fall into evil paths. Without the power of the three learnings, one will surely be harmed by the five skandha Caṇḍālas. If one does not recognize love, one will be deceived by false friends. Contemplate the six entrances as empty gatherings. The group of thieves dwells in the six sense objects and six entrances. Desiring to abandon them, one encounters them again. The swift current of afflictions should be crossed with the boat of the path factors, moving hands and feet to cross the river of segments. The ten abodes are not exempt; only the Buddha is ultimate. The sutra text is a metaphor for the beginning and end of the three vehicles; now it is a metaphor for the Śrāvaka's contemplation of the Dharma.
十二因緣關禁如城。黑白不動三種之業。系屬如館。五欲為害如拔刀人。魔境難出如門被守。二爾時下得脫。二次明下諸位。各以本觀一心稱名即時解脫。二複次下應二。初漸二。初明本誓。隨見隨修皆起誓願。拔于眾生三障刀杖。二今住下明赴機三。初赴機相。三昧神力稱本諸誓一一能拔二刀杖下所住法。以七種難。表內六種對於觀門。此地種門今修成也。三如華下引經證。六種遍收一切觀境。刀杖堅礙屬地字門。故引屋壁地種能現諸佛。及能發明善財定慧一切功德。當知地門能成普應。二複次下頓二。初圓修。地為法界。生佛依正無不趣入地字法門。當知一塵無不具足三諦等者。一塵即空一切皆空。假中亦爾。二圓起下頓應二。初總示。三諦慈悲無不遍攝。故能一時遍拔眾苦。二若欲下分別。圓悲該亙不可別論。若欲易知對機分別。四洲四趣四王忉利。此之十有有事刀杖。能感一十王三昧力。修有漏善遮惡。刀杖感二十四王三昧力。四教三觀一心稱名。感二十五三昧之力。第五鬼難二。初列門。二貼文下隨釋三。初貼文二。初科經。二三千下釋義四。初標處二。初大千假設。二對上料揀。二遭難。三稱名。四鬼所下蒙應。恩威即是折攝二門。以恩攝故害心惡眼二俱休歇。以威折故惡害亦然。二約事標而不釋合注云
【現代漢語翻譯】 現代漢語譯本 十二因緣就像一座禁錮的城池。黑業、白業和不動業三種業力，像旅館一樣將人繫縛。五欲的危害就像手持刀劍的敵人。魔境難以逃脫，如同門戶被嚴密把守。如果有人能在此（二爾時下）脫離困境，那麼接下來（二次明下）的各個階段，都可以通過以本觀一心稱念名號而立即解脫。 接下來（二複次下）應分為兩部分。首先是漸修（初漸二）。首先闡明本誓（初明本誓）：無論見到什麼、修習什麼，都要發起誓願，拔除眾生身口意三障的刀杖。其次是闡明應機（二今住下明赴機三）。首先是應機的表相（初赴機相）：以三昧的神力，稱念根本的諸種誓願，一一都能拔除刀杖。其次是所依止的法（二刀杖下所住法）：以七種災難，表示內在的六種（對應于觀門）。這地種門現在修習成就。再次（三如華下）引用經文來證明：六種（觀門）普遍涵蓋一切觀境。刀杖的堅硬阻礙屬於地字門。所以引用屋壁地種能顯現諸佛，以及能發明善財的定慧一切功德。應當知道地門能夠成就普遍的應化。 接下來是頓修（二複次下頓二）。首先是圓修（初圓修）：地是法界，眾生的生與佛的依報和正報，沒有不趣入地字法門的。應當知道一塵沒有不具足空、假、中三諦的。一塵即空，一切皆空，假和中也是如此。其次是圓起（二圓起下頓應二）。首先是總的指示（初總示）：空、假、中三諦的慈悲沒有不普遍攝受的，所以能夠一時普遍拔除眾生的各種苦難。其次是分別說明（若欲下分別）：圓滿的慈悲廣大無邊，不可分別論述。如果想要容易理解，可以針對不同根機的眾生進行分別。四大洲、四惡趣、四大天王和忉利天，這十種（有情）有事相上的刀杖。能夠感得一十王三昧力，修習有漏善法，遮止惡業。刀杖感得二十四王三昧力。四教三觀一心稱名，感得二十五三昧之力。 第五是鬼難（第五鬼難二）。首先是列出觀門（初列門）。其次是根據經文進行解釋（二貼文下隨釋三）。首先是根據經文（初貼文二）。首先是科判經文（初科經）。其次是解釋經義（二三千下釋義四）。首先是標明處所（初標處二）。首先是大千世界的假設（初大千假設）。其次是與上文進行比較和選擇（二對上料揀）。其次是遭遇災難（二遭難）。再次是稱念名號（三稱名）。最後是鬼所蒙受的應驗（四鬼所下蒙應）：恩惠和威嚴就是折伏和攝受二門。因為以恩惠攝受的緣故，鬼的害人之心和惡眼都停止了。因為以威嚴折伏的緣故，惡害也停止了。其次是根據事相標明而不解釋，可以參考合注的解釋（二約事標而不釋合注云）。
【English Translation】 English version The twelve links of dependent origination are like a fortified city of imprisonment. The three karmas of black, white, and immovability are bound like a lodging. The harm of the five desires is like a person wielding a sword. The realm of demons is difficult to escape, as if the gate is heavily guarded. If one can escape from this (二爾時下), then in the subsequent stages (二次明下), one can immediately attain liberation by single-mindedly reciting the name with one's inherent contemplation. Next (二複次下), it should be divided into two parts. First is gradual cultivation (初漸二). First, clarify the original vow (初明本誓): Whatever one sees or cultivates, one should make a vow to remove the swords and staffs of the three obstacles of beings' body, speech, and mind. Second, clarify the response to the opportunity (二今住下明赴機三). First, the appearance of responding to the opportunity (初赴機相): With the divine power of Samadhi, reciting the fundamental vows, each and every one can remove the swords and staffs. Second, the Dharma that is relied upon (二刀杖下所住法): With seven kinds of calamities, it indicates the six internal ones (corresponding to the gates of contemplation). This Earth Seed Gate is now cultivated and accomplished. Again (三如華下), cite the scripture to prove: The six (gates of contemplation) universally encompass all objects of contemplation. The hardness and obstruction of swords and staffs belong to the Earth Syllable Gate. Therefore, it is cited that the Earth Seed in the walls of houses can manifest all Buddhas, and can develop Sudhana's Samadhi, wisdom, and all merits. It should be known that the Earth Gate can accomplish universal response. Next is sudden cultivation (二複次下頓二). First is complete cultivation (初圓修): Earth is the Dharmadhatu, and the birth of beings and the retribution and reward bodies of Buddhas all enter the Earth Syllable Gate. It should be known that not a single dust does not fully possess the Three Truths of emptiness, provisionality, and the middle way. One dust is emptiness, all is emptiness, and so are provisionality and the middle way. Second is complete arising (二圓起下頓應二). First is the general indication (初總示): The compassion of the Three Truths of emptiness, provisionality, and the middle way universally embraces all, so it can universally remove all the sufferings of beings at once. Second is separate explanation (若欲下分別): Complete compassion is vast and boundless, and cannot be discussed separately. If one wants to understand easily, one can differentiate according to the different capacities of beings. The four continents, the four evil realms, the Four Heavenly Kings, and the Trayastrimsa Heaven, these ten (sentient beings) have swords and staffs in terms of phenomena. It can evoke the power of the One Ten Kings Samadhi, cultivate wholesome deeds with outflows, and prevent evil karma. Swords and staffs evoke the power of the Twenty-Four Kings Samadhi. Single-mindedly reciting the name with the Three Contemplations of the Four Teachings evokes the power of the Twenty-Five Samadhi. Fifth is the difficulty of ghosts (第五鬼難二). First, list the gates of contemplation (初列門). Second, explain according to the scripture (二貼文下隨釋三). First, according to the scripture (初貼文二). First, classify the scripture (初科經). Second, explain the meaning (二三千下釋義四). First, indicate the location (初標處二). First, the assumption of the great chiliocosm (初大千假設). Second, compare and select with the above (二對上料揀). Second, encounter calamities (二遭難). Again, recite the name (三稱名). Finally, the response received by the ghosts (四鬼所下蒙應): Kindness and majesty are the two gates of subduing and embracing. Because of embracing with kindness, the ghost's intention to harm and evil eyes cease. Because of subduing with majesty, evil harm also ceases. Second, indicate according to phenomena without explanation, refer to the explanation in the combined commentary (二約事標而不釋合注云).
云。上羅剎難已彰其事。故不重說。三觀解三。初果報二。初明難諸天等者。瞋增諸惡助鬼之威。慈為善本消鬼之勢。行者當知。若多瞋恚。常與惡鬼同其事業。若常慈悲。與佛菩薩。同其出處。二如是下明感。二次明下明惡業二。初明難二。初鬼動三毒。雖是惡鬼使人淫佚。亦是淫業所召。以其多起淫思。致令淫鬼得便。瞋恚邪見亦復如是。又是宿業互相招集。故於今日同造惡因破于善業。二三毒下諸惡名鬼。如前業火業水業風。故今諸惡得名為鬼。皆以三毒而名惡業。與煩惱何異。任運起者名為煩惱。卒起決定能動身口名三毒業。今既能破五戒十善。必非任運貪瞋癡也。人天散善名為動業。四禪四定名不動業。二若能下明感。三次明下煩惱二初機二。初明難二。初所遭難二。初明滿大千。男性剛利如見推劃。女性柔染如愛纏綿。二何以下遍三界。二此鬼下遭難人。小草已上八番行人。俱為煩惱鬼之所害。二若稱下明感。見愛塵勞即染而凈。是故凈名取譬。侍者隨意所轉。二次明下明應二。初漸二。初隨修立愿。如訖拏迦等。即請觀音經緣起也。毗舍離此翻廣嚴。彼國人民遇大惡病。眼赤如血兩耳出膿。乃至六識閉塞猶如醉人。有五夜叉名訖拏迦羅。吸人精氣。二于諸下乘誓普救三。初示相。漸修頓證法身自在。法
【現代漢語翻譯】 現代漢語譯本 云：上面羅剎（Rākṣasa，惡鬼）的災難已經彰顯了它的情況，所以不再重複說明。三觀解釋這三種災難。初果報分為兩部分。第一部分說明諸天等遭受災難的原因：嗔恨會增長各種惡行的力量，助長惡鬼的威勢；慈悲是善良的根本，能消除惡鬼的氣焰。修行人應當明白，如果經常嗔恚，就常常與惡鬼做相同的事情；如果經常慈悲，就與佛菩薩在同一個境界。第二部分『如是下明感』說明感應。 第二次說明惡業分為兩部分。第一部分說明災難，又分為兩部分。第一部分是鬼動三毒。雖然是惡鬼使人淫亂放蕩，也是因為淫業所招致的。因為人經常產生淫念，才導致淫鬼有機可乘。嗔恚和邪見也是如此。又是過去世的業力互相招集，所以在今天共同造作惡因，破壞善業。第二部分『三毒下諸惡名鬼』，各種惡行被稱為鬼，就像之前的業火、業水、業風一樣，所以現在各種惡行被稱為鬼，都是因為三毒而被稱為惡業。這與煩惱有什麼不同呢？任運而起的稱為煩惱，突然產生並且能動搖身口意的稱為三毒業。現在既然能破壞五戒十善，必定不是任運的貪嗔癡。人天散善稱為動業，四禪四定稱為不動業。第二部分『若能下明感』說明感應。 第三次說明煩惱分為兩部分，第一部分是根基，又分為兩部分。第一部分說明災難，又分為兩部分。第一部分說明充滿大千世界。男性剛強銳利，就像看見推開劃動一樣；女性柔順易染，就像愛戀纏綿一樣。第二部分『何以下遍三界』說明遍佈三界。第二部分『此鬼下遭難人』說明遭受災難的人。從小草以上的八種修行人，都被煩惱鬼所害。第二部分『若稱下明感』說明感應。見愛塵勞，即使被污染也能變得清凈，所以《維摩詰經》中取這個譬喻，侍者隨意所轉。 第二次說明應驗分為兩部分。第一部分是漸進，又分為兩部分。第一部分是隨著修行而立下誓願，就像訖拏迦（Kṛkara，五夜叉之一）等，就是《請觀音經》的緣起。毗舍離（Vaiśālī，古印度城市名），翻譯成現代漢語是廣嚴。那個國家的人民遇到大惡病，眼睛赤紅如血，兩耳流膿，甚至六識閉塞，就像醉酒的人一樣。有五個夜叉名叫訖拏迦羅（Kṛkara），吸取人的精氣。第二部分『于諸下乘誓普救』說明發誓要普遍救度下乘之人。第三部分是示現相。漸修頓證，法身自在，法。
【English Translation】 English version Cloud: The calamity of the Rākṣasas (evil spirits) above has already manifested its situation, so it will not be repeated. The three contemplations explain these three calamities. The initial retribution is divided into two parts. The first part explains the reason why the devas (gods) and others suffer calamities: anger increases the power of various evil deeds and strengthens the power of evil spirits; compassion is the root of goodness and can eliminate the arrogance of evil spirits. Practitioners should understand that if they are often angry, they often do the same things as evil spirits; if they are often compassionate, they are in the same realm as Buddhas and Bodhisattvas. The second part, '如是下明感 (rú shì xià míng gǎn)' explains the response. The second time, the explanation of evil karma is divided into two parts. The first part explains the calamity, which is further divided into two parts. The first part is the movement of the three poisons by the ghosts. Although it is the evil ghosts that make people promiscuous and dissolute, it is also caused by the karma of lust. Because people often have lustful thoughts, it allows the lustful ghosts to take advantage. Anger and wrong views are also the same. It is also the accumulation of past karma that gathers together, so today they jointly create evil causes and destroy good karma. The second part, '三毒下諸惡名鬼 (sān dú xià zhū è míng guǐ)', various evil deeds are called ghosts, just like the previous karma fire, karma water, and karma wind, so now various evil deeds are called ghosts, all because of the three poisons that they are called evil karma. What is the difference between this and afflictions? That which arises spontaneously is called affliction, and that which arises suddenly and can shake the body, speech, and mind is called the karma of the three poisons. Now that it can destroy the five precepts and ten virtues, it must not be the spontaneous greed, anger, and ignorance. The scattered goodness of humans and devas is called moving karma, and the four dhyanas and four samadhis are called immovable karma. The second part, '若能下明感 (ruò néng xià míng gǎn)' explains the response. The third time, the explanation of afflictions is divided into two parts, the first part is the foundation, which is further divided into two parts. The first part explains the calamity, which is further divided into two parts. The first part explains that it fills the entire chiliocosm. Men are strong and sharp, like seeing pushing and stroking; women are gentle and easily influenced, like love and entanglement. The second part, '何以下遍三界 (hé yǐ xià biàn sān jiè)' explains that it pervades the three realms. The second part, '此鬼下遭難人 (cǐ guǐ xià zāo nán rén)' explains the people who suffer calamities. The eight types of practitioners from small grass and above are all harmed by the affliction ghosts. The second part, '若稱下明感 (ruò chēng xià míng gǎn)' explains the response. Seeing love and defilement, even if it is polluted, it can become pure, so the Vimalakirti Sutra takes this metaphor, the attendant turns at will. The second time, the explanation of verification is divided into two parts. The first part is gradual progress, which is further divided into two parts. The first part is making vows along with cultivation, like Kṛkara (one of the five Yakshas), which is the origin of the Requesting Avalokiteśvara Sutra. Vaiśālī (an ancient Indian city), translated into modern Chinese is 廣嚴 (Guǎngyán, Vast and Solemn). The people of that country encountered a great evil disease, their eyes were red as blood, pus flowed from their ears, and even the six senses were blocked, like drunk people. There were five Yakshas named Kṛkara, who sucked people's essence. The second part, '于諸下乘誓普救 (yú zhū xià chéng shì pǔ jiù)' explains the vow to universally save those of the lower vehicle. The third part is showing the appearance. Gradual cultivation and sudden realization, the Dharmakaya is free, Dharma.
界眾生三障鬼難關於本誓。一一救之。能令諸鬼皆為佛乘。二如華下引經。斯是菩薩住鬼法門。能以鬼身廣作佛事。三障之鬼或破。或用得自在故。一切鬼難一時普救。三故知下結益。二若圓下頓二。初明圓觀慈悲。識種乃通今約鬼修。別從愛見識種為境。一識一切識一切識一識。非一非一切而一而一切。此是鬼門十界。三諦依此妙境。真正發心乃能遍應。二若分下明隨機分別。事鬼既能惱于帝釋。故地居天四洲四趣。感於十種王三昧力。余義同前。六枷鎖難二。初列門。二隨釋三。初貼文二。初節經。二上臨下釋義四。初標罪。二在手下遭難。三鳥死下稱名。曾子云。鳥之將死其鳴也哀。人之將死其言也善。四蒙應。二約事。三觀釋二。初正明枷鎖三。初果報二。初明難。事系唯在四趣三洲。二若能下明感。二次明下惡業三。初明難。二若欲下明感。三故經下引經。廷尉檢系可有散時。妻子錢財系無脫日。望現在等者。只今妻子及錢財等亦業亦報。何者。若從現說名之為報。從過去說名之為業。應知障善皆是宿惡。此之宿惡或已成報。乃附報為障。即今妻子及自身依報等也。若未成報今在業道。亦自有力令善不成。又今妻等不定為障。若於往世同營善因。今則能為修道助緣。如妙莊嚴王因妻子故。見佛悟道。現見有
【現代漢語翻譯】 現代漢語譯本 界眾生三障鬼難（眾生的三種業障和鬼道的苦難）都與本誓願力有關，一一救度他們，能使各種鬼都進入佛的教法。二如《華嚴經》所說，這是菩薩安住于鬼道，廣行佛事的方法。三障之鬼或者被破除，或者被利用而獲得自在，所以一切鬼難都能一時普遍救度。三因此可知下面總結利益。 二若圓下頓二。初明圓觀慈悲。識種乃通今約鬼修。別從愛見識種為境。一識一切識一切識一識。非一非一切而一而一切。此是鬼門十界。三諦依此妙境。真正發心乃能遍應。二若分下明隨機分別。事鬼既能惱于帝釋（忉利天主），故地居天、四洲、四趣，感於十種王三昧力。其餘意義同前。 六枷鎖難二。初列門。二隨釋三。初貼文二。初節經。二上臨下釋義四。初標罪。二在手下遭難。三鳥死下稱名。曾子云：『鳥之將死，其鳴也哀；人之將死，其言也善。』四蒙應。二約事。三觀釋二。初正明枷鎖三。初果報二。初明難。事系唯在四趣三洲。二若能下明感。二次明下惡業三。初明難。二若欲下明感。三故經下引經。廷尉檢系可有散時。妻子錢財系無脫日。望現在等者。只今妻子及錢財等亦業亦報。何者。若從現說名之為報。從過去說名之為業。應知障善皆是宿惡。此之宿惡或已成報。乃附報為障。即今妻子及自身依報等也。若未成報今在業道。亦自有力令善不成。又今妻等不定為障。若於往世同營善因。今則能為修道助緣。如妙莊嚴王因妻子故，見佛悟道。現見有
【English Translation】 English version The three obstacles and ghostly sufferings of sentient beings in the realms are all related to the original vows, and each one is saved. It can enable all ghosts to enter the Buddha's teachings. Secondly, as the Sutra of Flower Adornment says, this is the method for Bodhisattvas to dwell in the ghost realm and widely perform Buddha's deeds. The ghosts of the three obstacles are either destroyed or used to gain freedom, so all ghostly sufferings can be universally saved at once. Thirdly, it can be known from the following summary of benefits. Secondly, 'Ruo Yuan Xia Dun Er' (If Perfect, then Sudden, Two). First, it clarifies the perfect observation of compassion. The seed of consciousness is connected, and now it is cultivated in relation to ghosts. It is distinguished from the realm of love and views as the object. One consciousness is all consciousness, all consciousness is one consciousness, one consciousness is not one, not all, but one and all. This is the ten realms of the ghost gate. The three truths rely on this wonderful realm. Only with a true aspiration can one respond universally. Secondly, 'Ruo Fen Xia Ming Sui Ji Fen Bie' (If Divided, then Clarify According to Circumstances). Since serving ghosts can annoy Emperor Shitian (Lord of Trayastrimsa Heaven), therefore, the earth-dwelling heavens, the four continents, and the four realms are affected by the power of the Samadhi of the Ten Kings. The remaining meanings are the same as before. Sixth, the difficulty of shackles, two. First, list the doors. Second, explain them in three. First, paste the text, two. First, excerpt the sutra. Second, explain the meaning from above to below, four. First, mark the crime. Second, suffer difficulties under the hand. Third, call the name under the death of the bird. Zeng Zi said: 'When a bird is about to die, its cry is sad; when a person is about to die, their words are good.' Fourth, receive the response. Second, about the matter. Third, observe and explain, two. First, clearly explain the shackles, three. First, retribution, two. First, clarify the difficulty. The matter is only related to the four realms and three continents. Second, if one can, then clarify the feeling. Second, clarify the evil karma below, three. First, clarify the difficulty. Second, if one wants to, then clarify the feeling. Third, therefore, the sutra quotes the sutra below. The inspection and detention by the court officials may have times of release, but the ties of wives, children, and wealth have no day of escape. Those who hope for the present, etc., are now wives, children, and wealth, etc., are both karma and retribution. Why? If it is said from the present, it is called retribution; if it is said from the past, it is called karma. It should be known that all obstacles to goodness are past evils. These past evils may have already become retribution, and then they are attached to the retribution as obstacles, that is, the present wives, children, and one's own dependent retribution, etc. If it has not yet become retribution, it is now in the path of karma, and it also has the power to prevent goodness from being achieved. Also, the present wives, etc., are not necessarily obstacles. If in past lives they jointly cultivated good causes, then now they can be helpful conditions for cultivating the Way. For example, King Miaozhuangyan saw the Buddha and attained enlightenment because of his wives and children. It is now seen that there are
人妻子勸善畜財能施。今從惡因所感。妻等名鎖名獄。若歸觀音則成報之業。及未成者是惡皆息。三次明下煩惱二。初明機二。初約聲聞二。初約小釋二。初明難。凡夫見思全在。初二三果思惑未盡。皆名有罪。羅漢思盡名為無罪。大品經指學無學。名為大龍。故云摩訶那伽。學人殘思名為有罪。無學斷盡名無罪俱未無餘。名同在獄。既有果身寧逃五陰及以三相。乃名檢系。權實等者。此約有罪示也。礙於二智提拔名杻。妨於二行進趣名械。小以斷常為中道枷。能障五分為法身鎖。只是見思對於所障。得杻等名。二稱名下明感。二此復下明通大。若就通惑論杻械等。即藏通人。若就別惑明杻械等。即別圓人。二次明下例諸位。二若論下明應。因中漸頓慈悲。果上圓普與拔。皆如上說。二若三下兼明空識二。初普應指前。二論其下本觀。今說二。初漸二。初本觀慈悲二。初隨觀示。一切煩惱是識所為。識最是難。空雖非難能來難。故空亦名難。空為業者。亦是業由身內有空故。能動作造于業因。外空亦然。空為惑者。于境迷悟成障成理。一切法邪一切法正。而於節節起誓與拔。二故凈下引經證。入不二法門品。明相菩薩曰。四種異空種異為二。四種性即是空種性。如前際后際空故。中際亦空。若能如是知諸種性者。是為
【現代漢語翻譯】 現代漢語譯本 子勸人行善積蓄財產並樂於施捨。如今卻因惡業所感，妻子等如同枷鎖牢獄一般束縛著你。如果皈依觀音菩薩，那麼已經形成的惡報，以及尚未形成的惡業，都將止息。下面三次闡明煩惱二事。首先闡明根機二事。首先從聲聞乘的角度闡明二事。首先從小乘的角度解釋二事。首先說明困難之處。凡夫的見惑和思惑完全存在。初果、二果、三果的思惑尚未斷盡，都稱為有罪。阿羅漢斷盡思惑，稱為無罪。《大品經》中將有學和無學之人，稱為大龍，所以說『摩訶那伽』（ महान ाग，意為大龍）。有學之人殘餘思惑，稱為有罪；無學之人斷盡思惑，稱為無罪，既未完全斷盡，又非完全沒有，名義上同在牢獄之中。既然有果報之身，又怎能逃脫五蘊以及三相的束縛，所以稱為檢系。『權實等者』，這是就示現有罪的情況而言。障礙二智的提升稱為『杻』（古代刑具，夾住犯人脖子的刑具），妨礙二行的進取稱為『械』（古代刑具，手銬腳鐐）。小乘以斷見和常見為中道的枷鎖，能夠障礙五分的法身鎖。這只是見惑和思惑對於所障礙的事物，才得到杻械等名稱。 下面『二稱名下明感』，闡明感應。『二此復下明通大』，闡明通於大乘。如果就通惑來論杻械等，那就是藏教和通教之人。如果就別惑來闡明杻械等，那就是別教和圓教之人。下面『二次明下例諸位』，類比各個果位。『二若論下明應』，闡明感應。因地中漸修或頓悟的慈悲，在果地上圓滿普遍地給予救拔，都如上面所說。『二若三下兼明空識二』，兼明空和識二者。首先普遍的感應，指前面的內容。『二論其下本觀』，根本的觀照。現在闡述二事。首先漸修二事。首先根本觀照的慈悲二事。首先隨順觀照的開示。一切煩惱都是識所造作的，識是最難對付的。空雖然並非難事，但能帶來困難，所以空也稱為難。『空為業者』，也是業，因為身內有空，所以能夠動作造作業因，外在的空也是如此。『空為惑者』，對於境界的迷惑或覺悟，成為障礙或成為道理。一切法邪，一切法正，而於節節發誓給予救拔。『二故凈下引經證』，所以下面引用經文來證明。《入不二法門品》中，明相菩薩說：四種異空，種異為二。四種性即是空種性。如前際后際空故，中際亦空。若能如是知諸種性者，是為...
【English Translation】 English version The son advises people to do good deeds, accumulate wealth, and be generous in giving. Now, due to the influence of evil karma, wives and others are like shackles and prisons, binding you. If you take refuge in Avalokiteśvara (觀音, Guānyīn, the Bodhisattva of Compassion), then the evil retribution that has already formed, as well as the evil deeds that have not yet formed, will cease. The following three times explain the two matters of afflictions. First, explain the two matters of faculties. First, explain from the perspective of the Śrāvakayāna (聲聞乘, Shēngwén Chéng, the Vehicle of the Hearers) two matters. First, explain from the perspective of the Small Vehicle two matters. First, explain the difficulties. The afflictions of views and thoughts of ordinary people are fully present. The afflictions of thoughts of the first, second, and third fruits have not yet been completely eliminated, and all are called guilty. An Arhat (阿羅漢, Āluóhàn, a perfected being) who has exhausted the afflictions of thought is called innocent. The Mahāprajñāpāramitā Sūtra (大品經, Dà Pǐn Jīng, the Great Perfection of Wisdom Sutra) refers to those who are still learning and those who have completed their learning as great dragons, so it is said 'Mahānāga' (摩訶那伽, mahānāga, meaning great dragon). A learner with residual thoughts is called guilty; a non-learner who has completely cut off thoughts is called innocent, neither completely exhausted nor completely absent, nominally in the same prison. Since there is a body of retribution, how can one escape the bondage of the five skandhas (五蘊, wǔ yùn, aggregates) and the three marks, so it is called inspection and restraint. 'Those who are provisional and real, etc.', this is in terms of showing the state of being guilty. Hindering the elevation of the two wisdoms is called 'stocks' (杻, niǔ, ancient torture device, a yoke for the neck), hindering the progress of the two practices is called 'fetters' (械, xiè, ancient torture device, handcuffs and shackles). The Small Vehicle takes the views of permanence and annihilation as the middle way yoke, which can obstruct the Dharma body lock of the five divisions. This is only because the afflictions of views and thoughts are related to the things they obstruct, that they get the names of stocks and fetters. Below, 'The second, under naming, explains the response', explains the response. 'The second, this again, explains the universal great', explains that it is universal to the Mahāyāna (大乘, Dà Chéng, the Great Vehicle). If we discuss stocks and fetters in terms of common afflictions, then those are the people of the Tripiṭaka (藏教, Zàng Jiào, the Teaching of the Treasury) and Common Teachings (通教, Tōng Jiào). If we explain stocks and fetters in terms of separate afflictions, then those are the people of the Separate Teaching (別教, Bié Jiào) and the Perfect Teaching (圓教, Yuán Jiào). Below, 'The second time, under analogy, exemplifies the positions', analogizes the various stages. 'The second, if discussing, explains the response', explains the response. The gradual or sudden compassion in the causal ground, universally and completely gives deliverance on the fruit ground, all as said above. 'The second, if three, also explains emptiness and consciousness', also explains emptiness and consciousness. First, the universal response refers to the previous content. 'The second, discussing its fundamental contemplation', the fundamental contemplation. Now explain two matters. First, the two matters of gradual cultivation. First, the two matters of compassion in fundamental contemplation. First, the instruction of following contemplation. All afflictions are created by consciousness, and consciousness is the most difficult to deal with. Although emptiness is not difficult, it can bring difficulties, so emptiness is also called difficult. 'Emptiness as karma', is also karma, because there is emptiness within the body, so it can act and create karmic causes, and external emptiness is also the same. 'Emptiness as affliction', delusion or enlightenment regarding the realm becomes an obstacle or becomes a principle. All dharmas are evil, all dharmas are correct, and vows are made at every juncture to give deliverance. 'The second, therefore pure, quotes the sutra to prove', so below, the sutra is quoted to prove. In the Entering the Gate of Non-Duality (入不二法門品, Rù Bù Èr Fǎmén Pǐn) chapter, Bodhisattva Mingxiang (明相菩薩, Míngxiàng Púsà) said: The four kinds are different from emptiness, and the difference in kind is two. The four natures are the nature of emptiness. As the former and latter limits are empty, the middle limit is also empty. If one can thus know the natures of all kinds, this is...
入不二法門。既云四種性。即是空種性。就性明空空是中理。此以中理不於事二。彼約五種即性故不二。今明六種豈不即性得經意故加於識種。彌顯不二。若其空識不即中道。將何以為王三昧體。二成王下乘誓應赴二。初示相。二華嚴下引證。見空實相。能于虛空立種種事。利諸眾生。二若作下頓二。初空識圓修。諸門觀法多推心識。從近從要初心易故。人根不等。有宜觀外而得益者。四念處中。地獄眾生多著于外。故令攝境觀于內心。上界眾生多著內心。故令觀色奪于內著。今觀空種。亦是色類。唯是一色空外無法故。一切十界悉趣空門。空即三諦故。一切法皆即三諦。三諦慈悲無生不攝。二起無下慈悲普應。第七怨賊難二。初列門。二貼文下隨釋三。初貼文二。初正釋怨賊二。初科經。二難處下釋義四。初標難處二。初明處。二次明下明難二。初釋滿中。二怨者下釋怨賊。二二標下遭難人二。初示四義。二商者下釋四義四。初釋商主。二既有下釋商人。三既涉遠下釋重寶。以人眾路遠顯所赍寶貴。四險路下釋險路。以處以人二事釋險。三機者下明有機二。初示經四義。二所以下通釋四義二。初明前三助進二。初釋二。初明設三所以。一心稱名為計策者。更無過此知德可憑其膽則定。二若不下明無三不進。二故知下
【現代漢語翻譯】 入不二法門（entering the non-dual dharma gate）。既然說了四種性（four natures），那就是空種性（emptiness nature）。就體性來闡明空，空即是中道真理（the middle way truth）。這是以中道真理與諸事不二。前面依據五種（five natures）來說明，因為體性故而不二。現在闡明六種（six natures），難道不是就體性而領會經文的意義嗎？所以加上識種（consciousness nature），更加彰顯不二。如果空識（emptiness and consciousness）不即是中道，那麼將用什麼作為王三昧（king of samadhi）的本體？ 二、成就王下乘誓應赴二（the second accomplishment of the king's lower vehicle vow should be fulfilled in two parts）。首先是示現相（showing the appearance）。二、華嚴下引證（the Avatamsaka Sutra below cites evidence）。見空實相（seeing the true nature of emptiness），能夠在虛空中建立種種事業，利益諸眾生。 二、若作下頓二（the second, 'if acting' below, is a sudden two）。首先是空識圓修（perfecting the cultivation of emptiness and consciousness）。諸門觀法（various methods of contemplation）大多推崇心識（mind-consciousness），因為從近從要，初心容易。人的根器不同，有適合觀外境而得益的人。四念處（four foundations of mindfulness）中，地獄眾生大多執著于外境，所以讓他們攝境觀于內心。上界眾生大多執著于內心，所以讓他們觀色來奪取內心的執著。現在觀空種（contemplating the nature of emptiness），也是色類（form category）。唯是一色空外無法故（only form is emptiness, outside of emptiness there is no dharma），一切十界（all ten realms）都趨向空門（the gate of emptiness）。空即三諦故（emptiness is the three truths），一切法皆即三諦（all dharmas are the three truths）。三諦慈悲（the three truths of compassion）沒有不攝受的。 二、起無下慈悲普應（the second, arising from non- below, compassion universally responds）。第七怨賊難二（the seventh difficulty of enemies and thieves is in two parts）。首先是列出條目。二、貼文下隨文解釋三（the second, attaching to the text below, explains according to the text in three parts）。首先是貼文二（attaching to the text in two parts）。首先是正釋怨賊二（directly explaining enemies and thieves in two parts）。首先是科經（classifying the sutra）。二、難處下釋義四（the second, the difficult place below, explains the meaning in four parts）。首先是標出難處二（pointing out the difficult place in two parts）。首先是明處（clarifying the place）。二、二次明下明難二（the second, clarifying the difficulty below, clarifies the difficulty in two parts）。首先是釋滿中（explaining 'full of'）。二、怨者下釋怨賊（the second, 'enemies' below, explains enemies and thieves）。 二、二標下遭難人二（the second, the two marks below, the person encountering difficulty in two parts）。首先是示現四義（showing the four meanings）。二、商者下釋四義四（the second, 'merchant' below, explains the four meanings in four parts）。首先是解釋商主（merchant leader）。二、既有下釋商人（the second, 'already having' below, explains the merchant）。三、既涉遠下釋重寶（the third, 'already traveling far' below, explains precious treasures）。以人眾路遠顯所赍寶貴（because of the large number of people and the long distance, the treasures carried are shown to be precious）。四、險路下釋險路（the fourth, 'dangerous road' below, explains the dangerous road）。以處以人二事釋險（the danger is explained by the place and the people）。 三、機者下明有機二（the third, 'opportunity' below, clarifies having opportunity in two parts）。首先是示經四義（showing the four meanings of the sutra）。二、所以下通釋四義二（the second, 'therefore' below, generally explains the four meanings in two parts）。首先是明前三助進二（clarifying the first three assisting progress in two parts）。首先是解釋二（first explaining two）。首先是明設三所以（clarifying the reason for establishing three）。一心稱名為計策者（one who wholeheartedly praises the name as a strategy），更無過此知德可憑其膽則定（there is no greater wisdom to rely on, and their courage will be firm）。二、若不下明無三不進（the second, 'if not' below, clarifies that without the three, there is no progress）。二、故知下（the second, 'therefore knowing' below）
【English Translation】 English version: Entering the non-dual dharma gate. Since the four natures are mentioned, that is the emptiness nature. Explaining emptiness based on nature, emptiness is the middle way truth. This is because the middle way truth is not different from things. The previous explanation based on the five natures is non-dual because of the nature. Now explaining the six natures, isn't it understanding the meaning of the sutra based on the nature? Therefore, adding the consciousness nature further highlights non-duality. If emptiness and consciousness are not identical to the middle way, then what will be used as the substance of the King of Samadhi? English version: 2. Accomplishing the king's lower vehicle vow should be fulfilled in two parts. First, showing the appearance. Second, the Avatamsaka Sutra below cites evidence. Seeing the true nature of emptiness, one can establish various undertakings in emptiness to benefit all sentient beings. English version: 2. 'If acting' below, is a sudden two. First, perfecting the cultivation of emptiness and consciousness. Various methods of contemplation mostly promote mind-consciousness, because it is close and essential, making it easier for beginners. People's capacities are different, and some are suitable for contemplating external objects to benefit. In the four foundations of mindfulness, beings in the lower realms are mostly attached to external objects, so they are made to gather the environment and contemplate the inner mind. Beings in the upper realms are mostly attached to the inner mind, so they are made to contemplate form to seize the inner attachment. Now contemplating the nature of emptiness is also a category of form. Only form is emptiness, outside of emptiness there is no dharma, so all ten realms tend towards the gate of emptiness. Emptiness is the three truths, so all dharmas are the three truths. The three truths of compassion are all-encompassing. English version: 2. Arising from non- below, compassion universally responds. The seventh difficulty of enemies and thieves is in two parts. First, listing the items. Second, attaching to the text below, explains according to the text in three parts. First, attaching to the text in two parts. First, directly explaining enemies and thieves in two parts. First, classifying the sutra. Second, the difficult place below, explains the meaning in four parts. First, pointing out the difficult place in two parts. First, clarifying the place. Second, clarifying the difficulty below, clarifies the difficulty in two parts. First, explaining 'full of'. Second, 'enemies' below, explains enemies and thieves. English version: 2. The two marks below, the person encountering difficulty in two parts. First, showing the four meanings. Second, 'merchant' below, explains the four meanings in four parts. First, explaining the merchant leader. Second, 'already having' below, explains the merchant. Third, 'already traveling far' below, explains precious treasures. Because of the large number of people and the long distance, the treasures carried are shown to be precious. Fourth, 'dangerous road' below, explains the dangerous road. The danger is explained by the place and the people. English version: 3. 'Opportunity' below, clarifies having opportunity in two parts. First, showing the four meanings of the sutra. Second, 'therefore' below, generally explains the four meanings in two parts. First, clarifying the first three assisting progress in two parts. First, explaining two. First, clarifying the reason for establishing three. One who wholeheartedly praises the name as a strategy, there is no greater wisdom to rely on, and their courage will be firm. Second, 'if not' below, clarifies that without the three, there is no progress. Second, 'therefore knowing' below.
結。二三義下明後一能感二。初明因三故唱。二南無下翻梵就華。四明蒙應。二次結下寄結口機二。初舉經。二今言下釋意二。初約威力明。二巍巍下約字義顯。二約事證。三觀釋三。初果報。二修善下惡業。修善治惡。若惡多善少惡即怨賊。若善多惡少惡為僕從。冰炭之勢多能滅少。繫念成機惡銷善立。三次明下煩惱二。初略明機二。初通明四行遭賊。以前六遍。備明八番破惑感應。故今怨賊但明四行。遭煩惱賊將歷四教。自攝八番。言四行者。一戒法受持。二聽習教理。三研修正觀。四正助合行。出世行人要先稟戒。隨境護持持心習教。憑教顯理稱理修觀。以正導助。若非此四入聖何期。初商主下戒中三句明受一句明持。五塵能殺持護之心。名戒怨賊。次或法下聽法中。師徒說聽皆欲依教而顯至理。此二俱得名重寶者。以其詮旨得則俱得失則俱失。其猶識指方乃見月。故知解教誠為不易。何況理乎。而其徒主兩喜雜魔。二寶俱失。師為利故說。徒為名故學。斯之兩人皆成魔業。或師瞋弟子。或弟子恨師。亦是二人值于魔事。或心下修觀中。心王若正心數亦正。王數同求正智之寶。三毒覺觀能劫此寶。最為怨賊。或般下正助中。正觀般若導五助行。共顯理寶。般若如知金藏。五度如用功掘出。六蔽之賊害此二因。還
【現代漢語翻譯】 現代漢語譯本 結。二三義下明後一能感二。初明因三故唱。二南無（Namo，皈敬）下翻梵就華。四明蒙應。二次結下寄結口機二。初舉經。二今言下釋意二。初約威力明。二巍巍下約字義顯。二約事證。三觀釋三。初果報。二修善下惡業。修善治惡。若惡多善少惡即怨賊。若善多惡少惡為僕從。冰炭之勢多能滅少。繫念成機惡銷善立。三次明下煩惱二。初略明機二。初通明四行遭賊。以前六遍。備明八番破惑感應。故今怨賊但明四行。遭煩惱賊將歷四教。自攝八番。言四行者。一戒法受持。二聽習教理。三研修正觀。四正助合行。出世行人要先稟戒。隨境護持持心習教。憑教顯理稱理修觀。以正導助。若非此四入聖何期。初商主下戒中三句明受一句明持。五塵能殺持護之心。名戒怨賊。次或法下聽法中。師徒說聽皆欲依教而顯至理。此二俱得名重寶者。以其詮旨得則俱得失則俱失。其猶識指方乃見月。故知解教誠為不易。何況理乎。而其徒主兩喜雜魔。二寶俱失。師為利故說。徒為名故學。斯之兩人皆成魔業。或師瞋弟子。或弟子恨師。亦是二人值于魔事。或心下修觀中。心王若正心數亦正。王數同求正智之寶。三毒覺觀能劫此寶。最為怨賊。或般下正助中。正觀般若（Prajna，智慧）導五助行。共顯理寶。般若（Prajna，智慧）如知金藏。五度如用功掘出。六蔽之賊害此二因。還
【English Translation】 English version Conclusion. The second and third meanings below clarify that the latter can influence the former. The first explains the cause, hence the chanting. Second, 'Namo' (皈敬, taking refuge) below translates from Sanskrit to Chinese. Fourth, it clarifies the receiving of response. Next, the conclusion below entrusts the conclusion to the oral mechanism in two parts. First, it cites the scripture. Second, 'Now speaking of' below explains the meaning in two parts. First, it clarifies based on power. Second, 'Majestic' below reveals based on the meaning of the words. Second, it proves based on events. Third, it observes and explains in three parts. First, the karmic result. Second, cultivating goodness below refers to evil karma. Cultivating goodness cures evil. If evil is more and goodness is less, evil becomes an enemy thief. If goodness is more and evil is less, evil becomes a servant. The force of ice and charcoal can extinguish the lesser. Focusing the mind creates the mechanism, evil diminishes and goodness is established. Third, 'Next clarifying' below refers to afflictions in two parts. First, briefly clarifying the mechanism in two parts. First, generally clarifying the four practices encountering thieves. The previous six times fully explained the eightfold breaking of delusion and influencing response. Therefore, the current enemy thief only clarifies the four practices. Encountering the thief of afflictions will traverse the four teachings, self-collecting the eightfold. The four practices are: first, upholding the precepts; second, listening to and learning the teachings; third, studying and cultivating correct contemplation; fourth, correct and auxiliary practices combined. Those who transcend the world must first receive the precepts, protect and uphold according to circumstances, maintain the mind and learn the teachings, rely on the teachings to reveal the truth, and cultivate contemplation according to the truth, using the correct to guide the auxiliary. If not for these four, what hope is there of entering sainthood? First, 'The merchant' below, in the precepts, three sentences clarify receiving and one sentence clarifies upholding. The five desires can kill the mind of upholding, named the precept enemy thief. Next, 'Or the law' below, in listening to the law, both teacher and disciple speaking and listening all desire to rely on the teachings to reveal the ultimate truth. These two together are named precious treasures, because their interpretation gains all if gained, and loses all if lost. It is like recognizing the finger to see the moon. Therefore, knowing and understanding the teachings is truly not easy, let alone the truth. And the disciple and master both delight in mixed demons, both treasures are lost. The teacher speaks for profit, the disciple learns for fame. These two both become demonic deeds. Or the teacher is angry with the disciple, or the disciple hates the teacher, these two are also encountering demonic events. Or 'The mind' below, in cultivating contemplation, if the mind-king is correct, the mind-numbers are also correct. The king and numbers together seek the treasure of correct wisdom. The three poisons and perceptions can rob this treasure, being the greatest enemy thief. Or 'Prajna' (智慧, wisdom) below, in correct and auxiliary practices, correct contemplation Prajna (智慧, wisdom) guides the five auxiliary practices, together revealing the treasure of truth. Prajna (智慧, wisdom) is like knowing the gold mine, the five perfections are like using effort to dig it out. The thieves of the six obscurations harm these two causes, still
今藏隱。是名怨賊。二將此下歷諸教明感。四教行人一一須四。若遇怨賊。一心稱名四行皆就。二例明應。例前六種故略不說。第二意業機二。初列門。二貼文下隨釋二。初貼文二。初科經。二釋義二。初正明意機二。初總示經文。二通稱下通釋經義三。初依經論釋三毒二。初通釋二。初明單復。云貪瞋癡。此三單也。今從複列。故云淫慾瞋恚愚癡。大本疏云。自愛為欲愛他為淫。自忿為恚忿他為瞋。自惑為愚惑他為癡。二有人下明多少二。初他明少。二意謂下今明多二。初立少乖經。二今明下明多能感。毒之多少由習重輕。求之進不由機有無。無機者毒多毒少俱不求離。若其有機毒之多少俱能求離。古人不解執多不求。今明能念任多亦離。二大論下別釋二。初正別釋三。初貪慾四。初大論明宿因。意同此經。謗經之罪歷諸惡道。縱得人身。淫慾熾盛不擇禽獸。若不求離。復淪苦趣無解脫期。二不擇下現事明過患。術婆伽緣略如玄記。褒姒者。褒國之女也。周幽王伐褒。褒人以姒獻之。王甚惑之。初幽王與諸侯約。有寇即擊鼓舉烽。諸侯來赴。及惑褒姒褒姒無笑。王欲其笑。乃擊鼓舉烽。諸侯皆至而無寇。姒乃笑。又好聞裂繒之聲。發繒裂之以適其意。及申侯與犬戎兵至。擊鼓舉烽。諸侯以為如前見欺。無復至者遂敗
。三凈住下二經明蟲鬼。各是有情。以共業故資人倒惑。又阿含云。淫亦有鬼。鬼入心則使淫佚無度。四如大下大經明多少。習果若成報果在即。故云熟也。如人災至合當王憲。即有惡人獎助為惡蟲鬼如助者。地獄如王憲。此多欲相也。若反此者名為少相。二瞋恚四。初約喻明瞋相。二故遺下二經明障道。慈是一切善法根本。瞋既乖慈名劫名障。百法明門者。即障別圓地住所證之法也。仁王云。初地得百法明門。二地得千法等。地論云。入百法明門增長智慧。思惟種種法門義。故百法者。應如百法論所明。三大集下二經明魔業。佛以慈定能伏天魔。是知瞋心為魔所降。習近瞋恚是報熟時。四若例下例上有蟲鬼。若蟲鬼潛伏是瞋少相。三愚癡二。初明過患。三句明於邪癡之相。如大經者。合云習近愚癡是報熟時。此乃邪癡習報二果。癡心習成。地獄報熟也。二例前下例蟲鬼。多少隨人。二三毒下總結過。二欲離下約伏斷明得離三。初示念得離。二有人下斥非顯正二。初他解非滅離。以由他師不解常念。致令三毒不得滅離。二今謂下二經明盡凈。經直言離。那專伏釋。若以念故唯能伏者繫念六字能凈毒根。至成佛道亦只伏邪。三今作下正明伏斷果報修因。三藏菩薩。此三伏惑。聲聞緣覺通別圓菩薩方便土人實報土人。此七
【現代漢語翻譯】 三凈住下的兩部經說明了蟲和鬼。它們都是有情眾生，因為共同的業力而迷惑人們。此外，《阿含經》中說，淫慾也有鬼。鬼進入心中，就會使人淫亂放蕩沒有節制。四如《大下大經》說明了多少。習氣的結果如果形成，報應的結果就會立刻到來，所以說是成熟了。就像人遭遇災禍，應該受到王法的制裁一樣，就會有惡人幫助作惡，蟲鬼就像幫助作惡的人，地獄就像王法制裁。這就是多欲的相狀。如果與此相反，就稱為少相。 二瞋恚四。首先用比喻說明瞋恚的相狀。二故遺下的兩部經說明了障礙道。慈愛是一切善法的根本，瞋恚既然違背慈愛，就稱為劫奪，稱為障礙。百法明門，就是指障礙別教、圓教的地位和所證得的法。仁王經說，初地菩薩得到百法明門，二地菩薩得到千法明門等等。《地論》說，進入百法明門，增長智慧，思惟種種法門的意義。所以百法，應該如《百法論》所說明的那樣。三大集下的兩部經說明了魔業。佛以慈悲的禪定能夠降伏天魔，由此可知瞋恚心會被魔所降伏。習氣接近瞋恚，是報應成熟的時候。 四若例下，比照上面所說的蟲鬼。如果蟲鬼潛伏，就是瞋恚的少相。三愚癡二。首先說明過患。三句說明了邪癡的相狀。如《大經》所說，合起來說就是習氣接近愚癡，是報應成熟的時候。這乃是邪癡的習氣和報應兩種結果。癡心習氣形成，地獄的報應就成熟了。二例前下，比照蟲鬼。多少隨人而定。二三毒下，總結過失。二欲離下，從伏斷的角度說明如何脫離三毒。首先指示以念力脫離。二有人下，駁斥錯誤的觀點，彰顯正確的觀點。首先是他人解釋為不能滅除脫離。因為其他老師不理解常念，導致三毒不能滅除脫離。二今謂下，兩部經說明了盡凈。經文直接說脫離，哪裡專門解釋為降伏呢？如果因爲念力只能降伏，那麼繫念六字洪名就能凈化毒根，直到成佛道也只是降伏邪惡。 三今作下，正式說明降伏斷除的果報和修行的原因。三藏菩薩，這是三種降伏惑業的方法。聲聞、緣覺、通教、別教、圓教菩薩，方便土的人，實報土的人，這七種。
【English Translation】 The two sutras under 'Three Pure Abodes' explain about worms and ghosts. They are all sentient beings who delude people due to shared karma. Furthermore, the Agama Sutra says that lust also has ghosts. When a ghost enters the mind, it causes one to be unrestrained and excessive in lust. Four, as the 'Great Lower Great Sutra' explains about much and little. If the result of habituation is formed, the result of retribution will come immediately, so it is said to be ripe. Just as when a person encounters disaster and should be punished by the law, there will be evil people who help in doing evil, and worms and ghosts are like those who help in doing evil, and hell is like the punishment of the law. This is the appearance of much desire. If it is the opposite of this, it is called the appearance of little. Two, anger, four. First, use a metaphor to explain the appearance of anger. The two sutras under 'Therefore Leaving' explain about obstructing the path. Loving-kindness is the root of all good dharmas, and since anger goes against loving-kindness, it is called robbery and obstruction. The 'Hundred Dharma Bright Gate' refers to the dharma that obstructs the positions and attainments of the Separate Teaching and the Perfect Teaching. The Renwang Sutra says that the first ground Bodhisattva obtains the 'Hundred Dharma Bright Gate', the second ground Bodhisattva obtains the 'Thousand Dharma Bright Gate', and so on. The Dilun says that entering the 'Hundred Dharma Bright Gate' increases wisdom and contemplates the meaning of various dharma gates. Therefore, the 'Hundred Dharmas' should be as explained in the 'Hundred Dharma Treatise'. The two sutras under 'Three Great Assemblies' explain about demonic activities. The Buddha can subdue the heavenly demons with compassionate samadhi, from which it can be known that the mind of anger will be subdued by demons. Habituation to anger is when the retribution is ripe. Four, 'If Example Below', compare to the worms and ghosts mentioned above. If worms and ghosts are lurking, it is the appearance of little anger. Three, ignorance, two. First, explain the faults. Three sentences explain the appearance of evil ignorance. As the 'Great Sutra' says, put together, it means that habituation to ignorance is when the retribution is ripe. This is the habituation and retribution of evil ignorance. When the habituation of the ignorant mind is formed, the retribution of hell is ripe. Two, 'Example Before Below', compare to worms and ghosts. The amount depends on the person. Two, 'Three Poisons Below', summarize the faults. Two, 'Desire to Leave Below', explain how to escape the three poisons from the perspective of subduing and cutting off. First, indicate leaving with mindfulness. Two, 'Someone Below', refute the wrong view and highlight the correct view. First, others explain that it cannot be extinguished and left. Because other teachers do not understand constant mindfulness, the three poisons cannot be extinguished and left. Two, 'Now Saying Below', two sutras explain complete purity. The sutra directly says leaving, where is there a special explanation of subduing? If mindfulness can only subdue, then reciting the six-character mantra can purify the root of poison, and even until the path to Buddhahood, it only subdues evil. Three, 'Now Making Below', formally explain the result of subduing and cutting off and the cause of cultivation. The Tripitaka Bodhisattva, these are three methods of subduing afflictions. Sravakas, Pratyekabuddhas, Common Teaching, Separate Teaching, Perfect Teaching Bodhisattvas, people of the Expedient Land, people of the Real Reward Land, these seven.
斷惑。三問離下約問答明常念二。初約念非離惑難。二答經下約念即智慧釋二。初略明正念之德二。初即念明慧之功。念想觀智等諸名字。有過有德有偏有圓須約六句定其法體。故圓中念破偏小智。圓中之智破偏小念。偏小之念修圓中智。偏小之智修圓中念。圓中之念即圓中智。圓中之智即圓中念。以此六句評法是非。方解一切經論名相。問家昧此。故使非念而是于智。今此圓文既云常念。顯非二邊有生滅念。雙遮雙照中正之念也。體煩惱性是觀音身。不破煩惱不立觀音。破立既忘能所斯絕是為常念。恭敬觀音。不離三毒而離三毒。若有觀音可生緣念。若見三毒須滅離者。此乃增毒非離毒也。二若如下離念說慧之過。二今此下委明修觀之相二。初忘照各論四句。此之正念染體既絕忘照不妨。即照三諦即忘三觀。雖約四句唯忘三觀。以雙非雙。亦只是中故不以色念忘俗也。以色例於一切諸法。不以非色念忘真也。合云。不以非色非非色念。忘雙遮中也。不以亦色亦非色念。忘雙照中也。約照三諦覆成四句。亦以色念照俗也。亦以非色念照真也。亦以非色非非色念。照雙遮中也。亦以亦色亦非色念。照雙照中也。應知善忘假者方善照假。善忘空者方善照空。善忘雙非方照雙非。善忘雙亦方照雙亦。不須以空忘假以假忘空。
【現代漢語翻譯】 現代漢語譯本 斷惑。三問離下約問答明常念二。初約念非離惑難。二答經下約念即智慧釋二。初略明正念之德二。初即念明慧之功。念想觀智等諸名字。有過有德有偏有圓須約六句定其法體。故圓中念破偏小智。圓中之智破偏小念。偏小之念修圓中智。偏小之智修圓中念。圓中之念即圓中智。圓中之智即圓中念。以此六句評法是非。方解一切經論名相。問家昧此。故使非念而是于智。今此圓文既云常念。顯非二邊有生滅念。雙遮雙照中正之念也。體煩惱性是觀音(Avalokiteśvara)身。不破煩惱不立觀音(Avalokiteśvara)。破立既忘能所斯絕是為常念。恭敬觀音(Avalokiteśvara)。不離三毒而離三毒。若有觀音(Avalokiteśvara)可生緣念。若見三毒須滅離者。此乃增毒非離毒也。二若如下離念說慧之過。二今此下委明修觀之相二。初忘照各論四句。此之正念染體既絕忘照不妨。即照三諦即忘三觀。雖約四句唯忘三觀。以雙非雙。亦只是中故不以色念忘俗也。以色例於一切諸法。不以非色念忘真也。合云。不以非色非非色念。忘雙遮中也。不以亦色亦非色念。忘雙照中也。約照三諦覆成四句。亦以色念照俗也。亦以非色念照真也。亦以非色非非色念。照雙遮中也。亦以亦色亦非色念。照雙照中也。應知善忘假者方善照假。善忘空者方善照空。善忘雙非方照雙非。善忘雙亦方照雙亦。不須以空忘假以假忘空。
【English Translation】 English version Severing Doubts. The section on 'severing doubts' uses three questions to discuss the constant mindfulness, dividing into two parts: The first part uses the question to highlight the difficulty of separating from delusion through mindfulness alone. The second part, starting with 'Answering the sutra,' explains that mindfulness is wisdom, dividing into two sections: The first briefly explains the virtue of right mindfulness, further dividing into two parts: The first part clarifies the function of wisdom through mindfulness. Names such as 'mindfulness,' 'thought,' 'contemplation,' and 'wisdom' have faults, virtues, biases, and completeness. Their essence must be determined by six statements. Therefore, complete mindfulness breaks biased small wisdom, and complete wisdom breaks biased small mindfulness. Biased small mindfulness cultivates complete wisdom, and biased small wisdom cultivates complete mindfulness. Complete mindfulness is complete wisdom, and complete wisdom is complete mindfulness. Use these six statements to evaluate the right and wrong of teachings to understand the names and characteristics of all sutras and treatises. The questioner is ignorant of this, thus making it not mindfulness but wisdom. Now, this complete text says 'constant mindfulness,' clearly indicating it is not the mindfulness of arising and ceasing on two extremes, but the mindfulness of the middle path that simultaneously negates and illuminates. The nature of afflictions is the body of Avalokiteśvara (觀音，Bodhisattva of Compassion). Without destroying afflictions, Avalokiteśvara (觀音，Bodhisattva of Compassion) cannot be established. When both destruction and establishment are forgotten, the subject and object are extinguished, and this is constant mindfulness. Respect Avalokiteśvara (觀音，Bodhisattva of Compassion) without separating from the three poisons, yet separating from the three poisons. If there is an Avalokiteśvara (觀音，Bodhisattva of Compassion) from which conditioned thoughts can arise, and if one sees the three poisons and thinks they must be extinguished and separated from, this is increasing poison, not separating from poison. The second part, starting with 'If,' discusses the fault of speaking of wisdom apart from mindfulness. The second part, starting with 'Now,' elaborates on the aspect of cultivation, dividing into two sections: The first discusses forgetting and illuminating separately in four statements. This right mindfulness, with the defiled substance extinguished, forgetting and illuminating do not hinder each other. Illuminating the three truths is forgetting the three contemplations. Although based on four statements, only the three contemplations are forgotten. Using 'both non-dual,' it is also just the middle, so one does not use the thought of form to forget the mundane. Using form as an example for all dharmas, one does not use the thought of non-form to forget the truth. Combining them, one does not use the thought of neither form nor non-form to forget the dual negation of the middle. One does not use the thought of both form and non-form to forget the dual illumination of the middle. Based on illuminating the three truths, four statements are formed again. One uses the thought of form to illuminate the mundane. One uses the thought of non-form to illuminate the truth. One uses the thought of neither form nor non-form to illuminate the dual negation of the middle. One uses the thought of both form and non-form to illuminate the dual illumination of the middle. One should know that one who is good at forgetting the provisional is good at illuminating the provisional. One who is good at forgetting emptiness is good at illuminating emptiness. One who is good at forgetting dual negation is good at illuminating dual negation. One who is good at forgetting dual affirmation is good at illuminating dual affirmation. There is no need to use emptiness to forget the provisional or the provisional to forget emptiness.
雙非雙亦皆悉爾也。此就圓論念。即法界無德不備。故作四句說之自在。終日忘四終日照四。如此方是常念觀音。二或次下漸頓有諸四句。次第非念忘四句也。次第論念照四句也。忘照本求離於三毒。故次第離亦有四句。若得別教三觀之意諸句可見。何者。如照空時。必須忘空以遣著。故忘照成者必離見思。故此空觀有忘有照有離。次觀假后觀中。皆須論于忘照離三若不次第忘照及離。斯是圓觀如向四句。二次就下觀釋二。初前七番指上。果報已上至通菩薩。皆不能破無作之集。別人雖破而在後心。今從初心故同前指。二今但下後三番當說二。初三毒逆順委示二。初約界外雙標。二今取下依法相廣釋二。初逆順各示二。初順約煩惱釋。初明毒害二。初二乘三毒二。初明毒相二。初合明三毒。二開三下開成八萬。既有三毒須論等分。四分各具二萬一千。是故成於八萬四千。界內既爾界外亦然。何者。以大乘說諸法不滅。云斷惑者。但轉有漏而成無漏。入假入中。八萬四千隨觀而轉。至果乃名八萬四千波羅蜜也。二凈名下引經證。觀眾生品。天女以天華散諸菩薩大弟子上。華至諸菩薩即皆墮落。至大弟子便著不墮。一切弟子神力去華不能令去。爾時天女問舍利弗。何故去華。答曰。此華不如法是以去之。天曰。勿謂此華為
【現代漢語翻譯】 現代漢語譯本 『雙非』（既非空也非有）、『雙亦』（既是空也是有）都是如此。這是就圓教而論『念』。既然法界的一切功德無所不具備，所以才會有四句的說法，自在無礙。整天忘卻『四』，整天照見『四』，這樣才是常念觀音。或者其次，漸教和頓教也有各種四句。次第並非是念而忘卻四句，而是次第論念而照見四句。忘和照的根本在於求離於見思惑、塵沙惑、無明惑這『三毒』，所以次第的離也有四句。如果懂得別教三觀的意旨，那麼這些句子就都可以理解了。為什麼呢？比如照空的時候，必須忘卻空才能遣除執著，所以忘和照的成就必定能遠離見思惑。所以這空觀有忘、有照、有離。其次觀假，最後觀中，都必須論及忘、照、離三者。如果不次第地忘、照、及離，那就是圓觀，如前面所說的四句。其次，就下觀來解釋二。首先，前七番指向上文，果報以上直到通教菩薩，都不能破除無作之集（無作之業所招感的苦果）。別教的人雖然能破，但卻是在後來的心中。現在從初心來說，所以和前面所指相同。其次，『今但下』，后三番應當說二。首先，三毒逆順委細地顯示二。首先，約界外雙標。其次，『今取下』，依法相廣泛地解釋二。首先，逆順各自顯示二。首先，順約煩惱來解釋。首先，闡明毒害二。首先，二乘的三毒二。首先，闡明毒相二。首先，合起來說明三毒。其次，『開三下』，展開三毒成為八萬四千。既然有三毒，就必須論及等分。四分各具有二萬一千，所以成就了八萬四千。界內既然如此，界外也是這樣。為什麼呢？因為大乘說諸法不滅，所謂斷惑，只不過是轉有漏成為無漏，入假入中，八萬四千隨著觀而轉變，到了果位才稱為八萬四千波羅蜜。其次，『凈名下』，引用經文來證明。《維摩詰所說經·觀眾生品》中，天女用天花散在諸菩薩和大弟子身上，花落在諸菩薩身上就都掉落了，落在各位大弟子身上就粘著不掉落。一切弟子用神力去掉花，也不能使花掉落。當時天女問舍利弗：『為什麼要去掉花呢？』舍利弗回答說：『這花不如法，所以要去掉它。』天女說：『不要認為這花是』
【English Translation】 English version 『Dual non』 (neither emptiness nor existence) and 『dual also』 (both emptiness and existence) are all like this. This refers to the 『念』 (nian, mindfulness) discussed in the perfect teaching. Since the Dharmadhatu (法界, realm of Dharma) is complete with all virtues, there are four statements to express its自在 (zizai, unhinderedness). Forgetting the 『four』 all day long, illuminating the 『four』 all day long, this is truly constant mindfulness of Avalokiteśvara (觀音, Guanyin). Or secondly, the gradual and sudden teachings also have various four statements. The sequential order is not about forgetting the four statements through mindfulness, but about sequentially discussing mindfulness and illuminating the four statements. The root of forgetting and illuminating lies in seeking to離 (li, detach) from the 『three poisons』 (三毒, sandu): greed, hatred, and delusion. Therefore, sequential detachment also has four statements. If one understands the meaning of the three contemplations of the distinct teaching, then all the statements can be understood. Why? For example, when illuminating emptiness, one must forget emptiness in order to dispel attachment. Therefore, the achievement of forgetting and illuminating will surely lead to detachment from the delusions of views and thoughts. Therefore, this contemplation of emptiness has forgetting, illuminating, and detachment. Next, contemplating provisional existence, and finally contemplating the middle way, all must discuss the three aspects of forgetting, illuminating, and detachment. If one does not sequentially forget, illuminate, and detach, then it is the perfect contemplation, like the four statements mentioned earlier. Secondly, explaining the two aspects based on the lower contemplation. First, the previous seven sections point upwards, from the retribution of karma up to the 通教 (tongjiao, shared teaching) Bodhisattvas, all are unable to break the uncreated accumulation (無作之集, wuzuo zhi ji, the accumulation of karma without intention). Although those in the distinct teaching can break it, it is in their later mind. Now, speaking from the initial mind, it is the same as what was pointed out earlier. Secondly, 『今但下』 (jin dan xia, now but below), the following three sections should discuss the two aspects. First, the three poisons are shown in detail in both forward and reverse order. First, marking both within and beyond the realms. Secondly, 『今取下』 (jin qu xia, now take below), explaining extensively according to the characteristics of the Dharma. First, showing each of the forward and reverse orders. First, explaining according to afflictions. First, clarifying the harm of the poisons. First, the three poisons of the two vehicles. First, clarifying the characteristics of the poisons. First, combining to explain the three poisons. Secondly, 『開三下』 (kai san xia, open three below), expanding the three poisons into eighty-four thousand. Since there are three poisons, one must discuss equal division. Each of the four parts has twenty-one thousand, thus forming eighty-four thousand. If it is like this within the realms, it is also like this beyond the realms. Why? Because the Mahayana (大乘, Dacheng, Great Vehicle) says that all dharmas do not perish. The so-called cutting off afflictions is only transforming the afflicted into the unafflicted, entering provisional existence and entering the middle way. The eighty-four thousand transform according to the contemplation, and only at the stage of fruition are they called eighty-four thousand Paramitas (波羅蜜, boluomi, perfections). Secondly, 『凈名下』 (jing ming xia, Vimalakirti below), citing scriptures to prove it. In the 『Chapter on Observing Living Beings』 of the Vimalakirti Sutra (維摩詰所說經, Weimojie Suoshuo Jing), the heavenly maiden scattered heavenly flowers on the Bodhisattvas and great disciples. The flowers fell off the Bodhisattvas, but stuck to the great disciples and would not fall off. All the disciples used their supernatural powers to remove the flowers, but could not make them fall off. At that time, the heavenly maiden asked Shariputra (舍利弗, Shelifu): 『Why do you want to remove the flowers?』 Shariputra replied: 『These flowers are not in accordance with the Dharma, so I want to remove them.』 The heavenly maiden said: 『Do not think that these flowers are』
不如法。所以者何。是華無所分別。仁者自生分別想耳。乃至云。結習未盡華著身耳。結習盡者華不著也。彼疏解云。華至菩薩皆墮落。者表菩薩住不思議解脫。生實報土已離別惑。彼妙五欲所不能動。故華不著身皆自墮落。至大弟子便著不墮者。二乘但斷界內五欲故。世間五欲所不能動。別惑未除故。為界外上妙色聲之所染污。故訶言。結習未盡華則著身。
下文料簡云。結習未盡華則著身。何關別惑。
答。大論云。于聲聞經說為習氣。于摩訶衍說為正使。即是別惑二未斷下菩薩三毒。同有此三毒者。望前二乘名同義異。前但貪空。今貪俗中前瞋生死。今瞋涅槃。前不達真。即是中道為癡。今見中道未得了了為癡。如大樹折枝之譬者。大論三十云。譬如澤有樹。名奢摩黎。枝觚廣。大眾鳥集宿。一鴿后至住一枝上。枝觚即時為之而折。澤神問其故。樹神答云。此鳥從我怨家樹來。食彼尼俱類樹子來棲我上。或當放糞。子墮地者惡樹復生。為害必大。是故懷憂。寧折一枝所全者大。彼喻菩薩畏於二乘壞滅佛乘心也。二欲除下明機應二。初明正念機應。二永離下明上土全分。生身菩薩若未得入別圓地住。生方便土。故於變易論全未離無明之惑。若在生身入地住者。即生實報。故於變易除殘別惑。一變易土
【現代漢語翻譯】 現代漢語譯本： 不如法。為什麼這樣說呢？因為花本身並沒有分別心，是仁者您自己產生了分別的想法罷了。乃至說，結習（煩惱習氣）未盡的人，花就會粘在身上；結習已盡的人，花就不會粘著了。疏解中說，花甚至會從菩薩身上掉落，這表明菩薩安住于不可思議的解脫境界，已經證入實報莊嚴土，遠離了分別惑。那些微妙的五欲（色、聲、香、味、觸）無法動搖他們，所以花不會粘在身上，而是自然掉落。至於花會粘在大弟子身上而不掉落，是因為二乘（聲聞、緣覺）只是斷除了欲界內的五欲，所以世間的五欲無法動搖他們，但由於分別惑尚未斷除，因此會被界外上妙的色聲所染污。所以呵斥說，結習未盡，花就會粘在身上。
下面的文字進行辨析說：結習未盡，花就會粘在身上，這和分別惑有什麼關係呢？
回答：大智度論中說，在聲聞經中稱為習氣，在摩訶衍（大乘）中稱為正使，指的就是分別惑中未斷的菩薩的三毒（貪、嗔、癡）。雖然都有這三種毒，但和之前的二乘相比，名稱相同，意義不同。之前的二乘只是貪著于空，現在是貪著于俗諦（世俗諦）；之前是嗔恨生死，現在是嗔恨涅槃；之前是不通達真諦，也就是中道，所以是癡，現在是見到中道但未能完全明瞭，所以是癡。就像大樹折斷樹枝的比喻一樣。大智度論第三十卷說：譬如在沼澤中有一棵樹，名叫奢摩黎樹（Kapittha，一種樹名），樹枝寬廣，許多鳥聚集在上面棲息。一隻鴿子後來飛來，停在一根樹枝上，那根樹枝立刻就折斷了。沼澤神問這是什麼原因，樹神回答說：這隻鳥是從我的仇家樹上來的，吃了那棵尼俱類樹（Nyagrodha，榕樹）的果實后，才飛來棲息在我這棵樹上。或許它會排泄糞便，果核掉在地上，那棵惡樹又會生長出來，危害必定很大。因此感到憂慮，寧可折斷一根樹枝，保全更大的利益。這個比喻是說菩薩畏懼二乘壞滅佛乘之心。二欲除下文說明根機和應化。首先說明正念的根機和應化，其次永離下文說明上土的全分。生身菩薩如果還沒有證入別教圓教的地位，就住在方便土。所以在變易土中，從整體上來說，還沒有脫離無明之惑。如果生身菩薩證入了地位，就生在實報土，所以在變易土中，可以去除殘餘的分別惑。一變易土（Parinamanakaya-bhumi，變易身土）
【English Translation】 English version: It is not in accordance with the Dharma. Why is that? Because the flowers themselves have no discrimination; it is the benevolent one who generates discriminating thoughts. Even to say, 'Those whose residual habits (klesha-vasana, residual karmic traces) are not exhausted, the flowers will stick to their bodies; those whose residual habits are exhausted, the flowers will not stick.' The commentary explains, 'Flowers even fall from the bodies of Bodhisattvas,' indicating that Bodhisattvas abide in the inconceivable liberation, having entered the Land of Actual Reward (Satya-phala-bhumi), and are far from the delusions of distinction (bheda-moha). Those subtle five desires (rupa, shabda, gandha, rasa, sparsa - form, sound, smell, taste, touch) cannot move them, so the flowers do not stick to their bodies but naturally fall off. As for the flowers sticking to the great disciples and not falling off, it is because the Two Vehicles (Shravakas and Pratyekabuddhas) only cut off the five desires within the Desire Realm (Kama-dhatu), so worldly five desires cannot move them, but because the delusions of distinction have not been removed, they are defiled by the subtle and wonderful forms and sounds beyond the realm. Therefore, it is rebuked, 'If the residual habits are not exhausted, the flowers will stick to the body.'
The following text analyzes: 'If the residual habits are not exhausted, the flowers will stick to the body.' What does this have to do with the delusions of distinction?
Answer: The Mahaprajnaparamita Shastra (Great Wisdom Treatise) says, 'In the Shravaka Sutras, it is called habit energy; in the Mahayana, it is called fundamental affliction,' referring to the three poisons (greed, hatred, delusion) of Bodhisattvas who have not cut off the delusions of distinction. Although they all have these three poisons, compared to the previous Two Vehicles, the names are the same, but the meanings are different. The previous Two Vehicles were only attached to emptiness; now they are attached to conventional truth (samvriti-satya). Previously, they hated birth and death; now they hate Nirvana. Previously, they did not understand the true reality, which is the Middle Way, so it was delusion; now they see the Middle Way but have not fully understood it, so it is delusion. It is like the analogy of a large tree breaking a branch. The thirtieth chapter of the Mahaprajnaparamita Shastra says: 'For example, in a swamp, there is a tree called a Kapittha (Shalmali tree), with wide branches where many birds gather to roost. A pigeon arrives late and perches on a branch, and that branch immediately breaks. The swamp deity asks the reason, and the tree deity replies: 'This bird comes from the tree of my enemy, having eaten the fruits of the Nyagrodha tree (banyan tree), and then comes to perch on my tree. Perhaps it will excrete feces, and the seeds will fall to the ground, and that evil tree will grow again, causing great harm. Therefore, I am worried and would rather break one branch to preserve the greater benefit.' This analogy refers to the Bodhisattva's fear of the Two Vehicles destroying the mind of the Buddha Vehicle. The text below 'Two desires removed' explains the capacity and response. First, it explains the capacity and response of right mindfulness; second, the text below 'Eternal departure' explains the complete share of the upper land. If a Bodhisattva in a physical body has not attained the position of the Distinct Teaching and the Perfect Teaching, they reside in the Land of Expediency (Upaya-bhumi). Therefore, in the Land of Transformation (Parinamanakaya-bhumi), they have not completely separated from the delusion of ignorance. If a Bodhisattva in a physical body attains a position, they are born in the Land of Actual Reward, so in the Land of Transformation, they can remove the remaining delusions of distinction. One Land of Transformation.
分于方便實報。異者只由生身於無明惑。有侵未侵不同故也。二次明下逆約法門釋。以煩惱名立觀法稱。不順常涂故云逆說。然若不知性惡之義。云何三毒而為三觀。于中二。初明毒觀欲成二。初明凡小毒少。法略于癡人略菩薩。癡隨貪恚亦名為少。菩薩偏假三毒非多。二菩薩下示圓人毒多二。初就毒名論大。語稍同前意則永異。前在二諦偏論取捨。是可離法。今就三諦說貪瞋癡。是究竟道。理性之毒莫不遍周。故皆名大。五不受者。謂受亦不受。不受亦不受。亦受亦不受亦不受。非受非不受亦不受。不受亦不受。皆言不受者。即無生觀蕩于取著也。前四即離四句也。后一謂觀亦自亡也故大品第三。身子問須菩提何故不受。答云。般若波羅蜜空故自性不受。無明下明癡毒須論即性異前唯修。又癡下明癡等。若非即性。豈皆如空不可盡邪。二如此下約法門明妙三。初標列三門。理性之法德過一際。或稱毒害。或稱功用。今明三毒是三法門。則佛菩薩無不修證。二大慈下解釋三相圓觀見思三毒之境即三法門攝一切德三。初大貪法門。大慈大悲者。諸佛以無緣慈悲普熏三業。於十方世界普現色身。而作佛事。慈悲之名雖同四無量中而體永異。四攝。一佈施攝。二愛語攝。三利行攝。四同事攝。眾生情所愛者即是此之四法以四
接引導以正道。而度脫之。十力者。一是處非處力。二業力。三定力。四根力。五欲力。六性力。七至處道力。八宿命力。九天眼力。十漏盡力。無畏者。即四無所畏。一一切智無所畏。二漏盡無所畏。三說障道無所畏。四說盡苦道無所畏。於八眾中廣說自他智斷既決定無失。則無微致恐懼之相。故稱無所畏。三昧即百八三昧解釋並如法界次第也。二大瞋門。般若即三般若。四邊不可取者。觀照般若即寂而照。不可以有取也。方便般若即照而寂。不可以空取也實相般若非寂非照。不可以雙亦取也。而寂而照不可以雙非取也。迦毗羅城如玄記。三大癡法門。前取捨二門雖具中道。而取門終以立法為宗。舍門終以蕩相為主。今兩舍門豈不具於二邊。而終以雙非為體。不三而三三門宛然。三而不三門門絕妙。初約無緣直示。二舉鑒像難思。三引凈名杜口。三引人證結。諸法無行經云。諸天子白佛言。世尊。文殊師利名為無礙尸利。上尸利無上尸利。文殊語諸天子言。止止諸天子。汝等勿取相分別我不見諸法是上中下。如汝所說文殊義者。我是貪慾尸利。瞋恚尸利。愚癡尸利。是故我名文殊師利。乃至云。我是凡夫從貪慾起。從瞋恚起。從愚癡起。我是外道是邪行人。諸天子言。以何事故自言我是凡夫等。文殊言。是貪慾瞋恚
【現代漢語翻譯】 現代漢語譯本 接引眾生走上正道，從而度脫他們。十力（Dashabala）是指：一是處非處力（Sthanasthana-jnana-bala），即知是處非處的能力；二是業力（Karma-vipaka-jnana-bala），即知業果報的能力；三是定力（Dhyana-vimoksha-samadhi-samapatti-jnana-bala），即知禪定解脫三昧等的能力；四是根力（Indriya-parapara-jnana-bala），即知眾生根器勝劣的能力；五是欲力（Nana-adhimukti-jnana-bala），即知眾生種種欲樂的能力；六是性力（Nana-dhatu-jnana-bala），即知眾生種種界性的能力；七是至處道力（Sarvatragamini-pratipada-jnana-bala），即知一切至處道的智慧力；八是宿命力（Purva-nivasanusmriti-jnana-bala），即知宿命的能力；九是天眼力（Cyutyupapada-jnana-bala），即知生死的能力；十是漏盡力（Asrava-ksaya-jnana-bala），即知斷盡煩惱的能力。無畏（Vaisaradya）是指四無所畏（Catvari-vaisaradyani），一是一切智無所畏，即於一切法得一切智，無所畏懼；二是漏盡無所畏，即已斷盡一切煩惱，無所畏懼；三是說障道無所畏，即能正確指出修道的障礙，無所畏懼；四是說盡苦道無所畏，即能正確宣說滅盡痛苦的道路，無所畏懼。在八部大眾中廣泛宣說，自己和他人的智慧判斷既已確定無誤，就不會有絲毫的恐懼之相，所以稱為無所畏。三昧（Samadhi）即百八三昧的解釋，詳細內容可參考《法界次第》。二大瞋門。般若（Prajna）即三般若。四邊不可取是指，觀照般若（Avalokana-prajna）寂靜而照，不可以『有』去執取；方便般若（Upaya-prajna）照而寂靜，不可以『空』去執取；實相般若（Tattva-prajna）非寂靜非照，不可以『雙亦』去執取；而寂靜而照，不可以『雙非』去執取。迦毗羅城（Kapilavastu）如玄記所載。三大癡法門。前面取捨二門雖然具備中道之義，但取門最終以立法為宗旨，舍門最終以破除表相為主。如今兩舍門豈不具備二邊之義，而最終以雙非為本體。不三而三，三門宛然存在；三而不三，門門都絕妙。最初是直接揭示無緣之理，第二是舉出鏡與像的比喻，難以思議，第三是引用《維摩詰經》中維摩詰的沉默不語。三是引用他人證悟來作結論。《諸法無行經》中說，諸天子對佛說：『世尊，文殊師利（Manjusri）名為無礙尸利（Sri），上尸利，無上尸利。』文殊師利對諸天子說：『止止，諸天子，你們不要執著于表相，分別我。我沒有看見諸法有上中下之分。如你們所說文殊的意義，我是貪慾尸利，瞋恚尸利，愚癡尸利，所以我的名字是文殊師利。』乃至說：『我是凡夫，從貪慾生起，從瞋恚生起，從愚癡生起。我是外道，是邪行之人。』諸天子說：『因為什麼緣故，您自己說我是凡夫等？』文殊說：『是貪慾瞋恚
【English Translation】 English version To guide sentient beings onto the right path, thereby delivering them. The Ten Powers (Dashabala) are: first, the power of knowing what is possible and impossible (Sthanasthana-jnana-bala); second, the power of knowing the consequences of actions (Karma-vipaka-jnana-bala); third, the power of knowing the various dhyanas, liberations, samadhis, and attainments (Dhyana-vimoksha-samadhi-samapatti-jnana-bala); fourth, the power of knowing the superior or inferior faculties of beings (Indriya-parapara-jnana-bala); fifth, the power of knowing the various desires of beings (Nana-adhimukti-jnana-bala); sixth, the power of knowing the various elements of beings (Nana-dhatu-jnana-bala); seventh, the power of knowing the path that leads everywhere (Sarvatragamini-pratipada-jnana-bala); eighth, the power of knowing past lives (Purva-nivasanusmriti-jnana-bala); ninth, the power of knowing the death and rebirth of beings (Cyutyupapada-jnana-bala); and tenth, the power of knowing the exhaustion of defilements (Asrava-ksaya-jnana-bala). Fearlessness (Vaisaradya) refers to the Four Fearlessnesses (Catvari-vaisaradyani): first, fearlessness in claiming complete enlightenment, having attained complete wisdom regarding all dharmas; second, fearlessness in claiming the exhaustion of all defilements; third, fearlessness in pointing out the obstacles to the path; and fourth, fearlessness in proclaiming the path to the cessation of suffering. Speaking extensively within the eight assemblies, one's own and others' wisdom and judgments are determined to be without error, and there will be no trace of fear, hence the term 'fearlessness.' Samadhi refers to the explanation of the hundred and eight samadhis, detailed in works like the 'Fa Jie Ci Di' (The次第 of the Dharma Realm). The second is the great gate of anger. Prajna refers to the three prajnas. 'The four sides cannot be grasped' means that Contemplative Prajna (Avalokana-prajna) is stillness in illumination, and cannot be grasped with 'existence'; Expedient Prajna (Upaya-prajna) is illumination in stillness, and cannot be grasped with 'emptiness'; Real Mark Prajna (Tattva-prajna) is neither stillness nor illumination, and cannot be grasped with 'both'; while stillness and illumination cannot be grasped with 'neither.' Kapilavastu as recorded in Xuan Ji. The three great gates of delusion. Although the preceding gates of acceptance and rejection possess the meaning of the Middle Way, the gate of acceptance ultimately takes establishing laws as its principle, and the gate of rejection ultimately takes eliminating appearances as its main focus. Now, do not these two gates of rejection possess the meaning of the two extremes, ultimately taking 'neither both' as their substance? Not three yet three, the three gates are clearly present; three yet not three, each gate is exquisitely wonderful. Initially, it directly reveals the principle of no conditions; second, it raises the analogy of the mirror and the image, which is difficult to conceive; third, it cites Vimalakirti's silence from the Vimalakirti Sutra. The third is to draw upon the testimony of others' enlightenment to conclude. The Sutra of No Actions of All Dharmas says, 'The devas said to the Buddha, 'World Honored One, Manjusri's name is Unobstructed Sri, Supreme Sri, Unsurpassed Sri.' Manjusri said to the devas, 'Stop, stop, devas, do not cling to appearances and discriminate me. I do not see that dharmas have superior, middle, or inferior distinctions. As you say, the meaning of Manjusri is that I am the Sri of greed, the Sri of anger, the Sri of delusion, therefore my name is Manjusri.' And further, 'I am a common mortal, arising from greed, arising from anger, arising from delusion. I am a heretic, a practitioner of wrong conduct.' The devas said, 'For what reason do you say that you are a common mortal, etc.?' Manjusri said, 'It is greed, anger
愚癡性。十方求不可得。我以不住是性中故。說我是凡夫。文殊。汝云何名外道。文殊言。我終不到外道。諸道性不可得故。我於一切道為外。諸天子言。汝云何是邪見行人。文殊言。我已知一切法皆是邪虛妄不實。是故我是邪行人。說是法時萬天子得無生法忍。二欲滿下常念感應四。初明機成德滿。二一切下明諸聖所依。三故無下引無行經證。四一切下結成佛法。二此三下逆順合談二。初被物雙示。就三煩惱常念求離。名為順說。約三法門常念求滿。名為逆說。滿離俱時。但約悉檀去取說耳。二如華嚴下引經委證三。初證貪慾逆順。說離欲際順也。隨類見女逆也。欲是煩惱是故說離。欲是法門是故說住。即離即住唯離唯住。離深住深。離極住極。今觀世音乃是際極住離貪慾故。一切機求離求住。皆須常念。二又四下證瞋恚逆順。以調一切順也。苦楚治罪逆也。恚害煩惱是故須調。瞋恚法門是故須行。逆順無二調行不偏例前貪慾其義是同。但欲是樂法故作實事接物令離。恚害是苦。故以幻事調他令離。若其機緣宜以實殺。而得益者。即如仙豫殺婆羅門為瞋法門。此乃假實互現例于貪癡。亦可幻設。但得逆順相即之意。不拘假實也。三方便下證愚癡假實。如前火難。具引經文逆順滿離。例前二毒其義不殊。二次此下明二
【現代漢語翻譯】 愚癡的自性，在十方尋求也是不可得的。我因為不住在這種自性中，所以說我是凡夫。文殊（Manjushri，菩薩名）。你為什麼被稱為外道？文殊說：我最終不會落入外道，因為諸道的自性是不可得的。我對一切道來說都是外道。諸天子說：你為什麼是邪見的修行人？文殊說：我已經知道一切法都是虛妄不實的，所以我是邪見的修行人。說這些法的時候，萬名天子證得了無生法忍。二欲圓滿，下常念感應四：第一，闡明根機成熟，功德圓滿。第二，一切之下，闡明諸聖所依。第三，故無之下，引用《無行經》來證明。第四，一切之下，總結成就佛法。二，此三之下，逆順結合來談論二：第一，對眾生雙重開示。就三種煩惱常念求離，稱為順說。就三種法門常念求滿，稱為逆說。圓滿和遠離同時進行，只是根據悉檀的取捨來說明罷了。第二，如《華嚴經》之下，引用經文詳細證明三：第一，證明貪慾的逆順。說遠離欲的邊際是順。隨順眾生類別而見女是逆。欲是煩惱，所以說要遠離。欲是法門，所以說要安住。即離即住，唯離唯住。遠離到極深處，安住到極深處。遠離到極點，安住到極點。現在觀世音（Avalokiteshvara，菩薩名）正是處於邊際的極點，安住于遠離貪慾的狀態，所以一切眾生求離求住，都需要常念。第二，又四之下，證明瞋恚的逆順。用調伏一切是順。用苦楚來懲治罪過是逆。瞋恚是煩惱，所以需要調伏。瞋恚是法門，所以需要修行。逆順沒有分別，調伏和修行不偏頗，和前面的貪慾一樣，意義相同。只是欲是樂法，所以用真實的事情來接引眾生，使他們遠離。瞋恚是苦，所以用幻化的事情來調伏他人，使他們遠離。如果眾生的根機適合用真實的殺戮，而能夠得到利益，就像仙豫（Xian Yu）殺死婆羅門（Brahmin）一樣，作為瞋恚的法門。這乃是假和真互相顯現，和貪癡一樣，也可以幻化設定。只要得到逆順相即的意義，就不拘泥於假和真。第三，方便之下，證明愚癡的假和真。像前面的火難一樣，詳細引用經文，逆順圓滿和遠離，和前面的兩種毒一樣，意義沒有差別。二次，此之下，闡明二
【English Translation】 The nature of ignorance, seeking it in the ten directions, is unattainable. Because I do not dwell in this nature, I say that I am a common mortal. Manjushri (Manjushri, name of a Bodhisattva), why are you called a heretic? Manjushri said: I will ultimately not fall into heresy, because the nature of all paths is unattainable. To all paths, I am an outsider. The gods said: Why are you a practitioner of wrong views? Manjushri said: I already know that all dharmas are false and unreal, therefore I am a practitioner of wrong views. When these dharmas were spoken, ten thousand gods attained the forbearance of non-origination. The two desires are fulfilled, and the constant mindfulness responds to the four below: First, it clarifies that the faculties are mature and the merits are complete. Second, below 'all', it clarifies what the sages rely on. Third, below 'therefore no', it cites the Wu Xing Jing (Sutra of No-Action) as proof. Fourth, below 'all', it concludes the accomplishment of the Buddha-dharma. Second, below 'these three', it discusses the combination of reverse and forward in two parts: First, it doubly instructs beings. Regarding the three afflictions, constantly seeking to be free from them is called forward teaching. Regarding the three dharma-gates, constantly seeking to fulfill them is called reverse teaching. Fulfillment and liberation occur simultaneously, but are explained according to the acceptance and rejection of the siddhanta. Second, as below in the Avatamsaka Sutra (Flower Garland Sutra), it cites the sutra to prove in detail in three parts: First, it proves the reverse and forward of greed. Saying to be free from the boundary of desire is forward. Following the categories of beings and seeing women is reverse. Desire is an affliction, therefore it is said to be free from it. Desire is a dharma-gate, therefore it is said to abide in it. Being both free and abiding, only free and only abiding. Being free to the deepest extent, abiding to the deepest extent. Being free to the extreme, abiding to the extreme. Now Avalokiteshvara (Avalokiteshvara, name of a Bodhisattva) is precisely at the extreme of the boundary, abiding in the state of being free from greed, therefore all beings seeking liberation and seeking abiding, need constant mindfulness. Second, again below 'four', it proves the reverse and forward of anger. Using taming all is forward. Using suffering to punish sins is reverse. Anger is an affliction, therefore it needs to be tamed. Anger is a dharma-gate, therefore it needs to be practiced. Reverse and forward are not different, taming and practice are not biased, like the previous greed, the meaning is the same. It's just that desire is a joyful dharma, so it uses real things to receive beings, causing them to be free from it. Anger is suffering, so it uses illusory things to tame others, causing them to be free from it. If the faculties of beings are suitable for real killing, and they can benefit from it, like Xian Yu killing the Brahmin, as a dharma-gate of anger. This is the mutual manifestation of false and true, like greed and delusion, it can also be illusory. As long as one obtains the meaning of the mutual identity of reverse and forward, one is not bound by false and true. Third, below 'expedient', it proves the false and true of ignorance. Like the previous fire disaster, it cites the sutra in detail, reverse and forward, fulfillment and liberation, like the previous two poisons, the meaning is no different. Second time, below 'this', it clarifies two
觀慈悲。例前大士。本修三毒滿離之觀。復見眾生為三毒過之所惱害。亦見欲滿三毒法門。故起慈悲。誓令眾生離三毒過滿三毒德。今成補處鄰極三毒。故能任運遍法界應。普令眾生滿離成就。然漸頓觀皆觀三毒。頓則滿離不二而觀。漸則初心但觀于離。后乃滿離相即而照。二結意機。經文可見。
觀音義疏記卷第二 大正藏第 34 冊 No. 1729 觀音義疏記
觀音義疏記卷第三
宋四明沙門知禮述
第三身業機應二。初列門。二貼文下隨釋三。初貼文二。初分經料簡二。初分經。二文云下料簡二。初獨女求男問。二解者下女無子苦答二。初他謬解。二今解下今正釋。二求男下依經解釋二。初求愿二。初大師銷文二。初釋求男二。初唱經。二釋義二。初分經三義。二愿與下略二解一二。初略願行。二德業下釋德業。二釋求女二。初唱經。二求女下解釋二。初明存略意。二女人下明相貌意。二有人下章安斥謬二。初斥非顯是二。初敘他謬立。宿植德本眾人愛敬。此之二句據義猶是女之德業。他師謬謂雙釋男女伏疑之文。意恐人疑。男之智慧女之端正。皆由修種忍智之因。非聖能與。不修而得墮無因過。故出彼意云。眾人咸謂。觀音但能交會父母等也。二私難下明今正義二。初難
【現代漢語翻譯】 現代漢語譯本： 觀察慈悲。例如以前的大士（菩薩的尊稱）。原本修習的是完全脫離貪嗔癡三毒的觀想。又看到眾生被三毒的過患所惱害，也看到滿足慾望的三毒法門。因此生起慈悲心，發誓要讓眾生脫離三毒的過患，圓滿三毒的功德。現在成為補處菩薩（下一尊將成佛的菩薩），鄰近於極高的三毒境界，所以能夠自然而然地遍及法界應化，普遍地使眾生圓滿脫離和成就。然而，漸修和頓修都是觀察三毒。頓修是圓滿脫離和不二而觀。漸修則是初學者只觀察脫離，之後才圓滿脫離相互融合而照見。以上是總結意機。經文可見。
《觀音義疏記》卷第二 大正藏第34冊 No. 1729 《觀音義疏記》
《觀音義疏記》卷第三
宋 四明沙門 知禮 述
第三，身業機應二：首先列出綱要，其次根據經文進行解釋。首先根據經文，分為經文的簡要說明。首先是經文的分段，其次是經文的簡要說明。首先是單獨祈求生男孩的提問，其次是解釋沒有兒子的婦女的痛苦。首先是其他人的錯誤解釋，其次是現在的解釋，現在進行正確的解釋。其次是根據經文進行解釋，首先是祈求願望，首先是大師解釋經文，首先是解釋祈求生男孩，首先是唱誦經文，其次是解釋含義，首先是分為經文的三種含義，其次是簡要地解釋兩種含義，首先是簡要地說明願望和行為，其次是解釋功德和事業。其次是解釋祈求生女孩，首先是唱誦經文，其次是解釋祈求生女孩，首先是說明保留簡略的含義，其次是說明相貌的含義。其次是章安大師斥責謬誤，首先是斥責錯誤以彰顯正確，首先是敘述他人的錯誤觀點：宿世種植的德本，眾人愛戴敬仰。這兩句話從意義上來說仍然是女孩的功德和事業。其他法師錯誤地認為這是同時解釋男女，消除疑惑的經文。意思是恐怕有人懷疑，男孩的智慧，女孩的端正，都是由於修習忍辱和智慧的原因，不是聖人能夠給予的。不修習而得到，就會墮入無因的過失。所以提出他們的觀點說：眾人都認為，觀音菩薩只能使父母交合等等。其次是私下質疑，說明現在的正確含義，首先是質疑
【English Translation】 English version: Contemplate compassion. For example, the previous Mahasattva (a respectful term for Bodhisattva). Originally practiced the contemplation of completely separating from the three poisons of greed, anger, and ignorance. Also saw sentient beings being troubled by the faults of the three poisons, and also saw the three poison Dharma gates that satisfy desires. Therefore, arose compassion, vowing to make sentient beings separate from the faults of the three poisons and fulfill the merits of the three poisons. Now becoming a Bodhisattva of the next position (the next Bodhisattva to become a Buddha), close to the extremely high realm of the three poisons, therefore able to naturally pervade the Dharma realm and respond, universally enabling sentient beings to fulfill separation and achievement. However, both gradual and sudden contemplation observe the three poisons. Sudden contemplation is to contemplate complete separation and non-duality. Gradual contemplation is that beginners only observe separation, and then complete separation merges and illuminates each other. The above is a summary of the intentional mechanism. The sutra text can be seen.
《Annotations on the Meaning of Avalokiteśvara Sutra, Volume 2》 Tripitaka No. 1729, Volume 34 《Annotations on the Meaning of Avalokiteśvara Sutra》
《Annotations on the Meaning of Avalokiteśvara Sutra, Volume 3》
Composed by Shramana Zhili of Siming in the Song Dynasty
Third, the physical karma responds in two ways: first, list the outline; second, explain according to the sutra text. First, according to the sutra text, divide into a brief explanation of the sutra. First is the division of the sutra, and second is the brief explanation of the sutra. First is the question of praying for a son alone, and second is the explanation of the suffering of women without children. First is the wrong interpretation of others, and second is the current explanation, now a correct explanation is given. Second, explain according to the sutra, first is the prayer of wishes, first is the master's explanation of the sutra, first is the explanation of praying for a son, first is chanting the sutra, and second is explaining the meaning, first is dividing the three meanings of the sutra, and second is briefly explaining the two meanings, first is briefly explaining wishes and actions, and second is explaining merits and deeds. Second is explaining praying for a daughter, first is chanting the sutra, and second is explaining praying for a daughter, first is explaining the meaning of retaining brevity, and second is explaining the meaning of appearance. Second is Master Zhang'an refuting fallacies, first is refuting errors to highlight correctness, first is narrating the fallacious views of others: the roots of virtue planted in previous lives, loved and respected by all. These two sentences are still the merits and deeds of the girl in terms of meaning. Other Dharma masters mistakenly believe that this is to explain both men and women at the same time, eliminating the doubts of the sutra. The meaning is that I am afraid that people will doubt that the wisdom of boys and the beauty of girls are due to the practice of patience and wisdom, and cannot be given by saints. If you get it without practice, you will fall into the fault of no cause. So put forward their point of view and say: Everyone thinks that Avalokiteśvara Bodhisattva can only make parents have intercourse, etc. Second, privately question, explain the correct meaning now, first is to question
破二。初立義難。福慧受生皆由緣辦。觀音既能與其生緣。何不能與福慧緣邪。二難觀下引文難。兒不修因。聖不能令有福慧者眾不稱名。何故得脫。此以現文破無因執。不用義解同心乞福也。二今明下正立二。初釋。觀音用遍三千法界。于諸眾生得大自在。無生緣者令植生緣。無福慧者亦能令種。此等皆于中陰中作。故中陰經云。妙覺如來以神足力。將於無量四眾八部。入中陰中。化作七寶講堂七寶座等。彼中陰眾生七日至一日。終者盡令住壽。如來與化佛說法教化。令七十八億百千那由他中陰眾生。起無上正真道意。經說甚廣。尚能令彼中陰眾生髮菩提心。豈不能令植福慧邪。二今不下結。二結嘆二。初兩句解釋。四句經文雖是結句。亦是釋疑則可兩向。若宿植德本眾人愛敬兩句經文。定屬生女德業句也。二問禮下對前料簡二。初問。二答。二引事。三觀解二。初明果報二。初無子苦。阿鼻地獄無求子念。諸餘輕系苦樂相間。六慾諸天皆有親愛。故無子者而生苦惱。二禮拜下明機應。二明修因。有漏無漏一切善法不出定慧。即男女義。皆須修習併名修因。不同諸難。別以有漏之善名為修因二。初列章。二法門下釋義二。初辯法門二。初以事表法二。初正表法二。初表世間法二。初明苦集。無始至今常為癡愛。及根
【現代漢語翻譯】 現代漢語譯本 破二。初立義難：福德和智慧的獲得以及生命的產生都依賴於因緣和合。觀世音菩薩既然能夠給予眾生出生的因緣，為什麼不能給予福德和智慧的因緣呢？ 二難觀下引文難：如果眾生不修善因，即使是聖人也不能使其獲得福德和智慧。經文中說，稱念觀世音菩薩名號的人眾多，為何他們能夠脫離苦難？這是用經文來破斥無因論的觀點，而不是用義理解釋為同心祈求福報。 二今明下正立二。初釋：觀世音菩薩的妙用遍佈三千大千世界，對於一切眾生都能施予大自在力。對於沒有出生因緣的眾生，能令其種下出生的因緣；對於沒有福德和智慧的眾生，也能令其種下福德和智慧的種子。這些都是在中陰（bardo）階段進行的。所以《中陰經》中說：『妙覺如來以神通之力，將無量四眾八部，帶入中陰界中，化作七寶講堂、七寶座等。那些中陰界的眾生，七日乃至一日，壽命將盡者，都令其住世延壽。如來與化佛為他們說法教化，令七十八億百千那由他（nayuta，極大數量單位）的中陰眾生，發起無上正真道意。』經中描述非常廣博，觀世音菩薩尚且能令中陰界的眾生髮起菩提心，難道不能令他們種下福德和智慧嗎？ 二今不下結：總結上文。 二結嘆二。初兩句解釋：『宿植德本，眾人愛敬』這兩句經文雖然是總結句，也可以用來解釋疑惑，因此可以兩方面理解。如果說『宿植德本，眾人愛敬』這兩句經文，一定是屬於生女兒的功德事業。 二問禮下對前料簡二。初問：提出問題。 二答：回答問題。 二引事：引用事例。 三觀解二。初明果報二。初無子苦：在地獄（naraka）中最苦的阿鼻地獄（Avici hell）中，沒有求子的念頭。其餘較輕的地獄，苦樂交織。六慾天（Six Desire Realms）都有親愛，所以沒有子女的人會感到苦惱。 二禮拜下明機應：說明感應的機緣。 二明修因：闡明修習因緣。有漏和無漏的一切善法都離不開定（samadhi）和慧（prajna），也就是男女的意義。都需要修習，都稱為修因，不同於其他的困難，特別以有漏的善法稱為修因。 二。初列章：首先列出章節。 二法門下釋義二。初辯法門二。初以事表法二。初正表法二。初表世間法二。初明苦集：從無始以來，眾生常常被愚癡的愛慾以及根源所困擾。
【English Translation】 English version Breaking Two. First, establishing the meaning is difficult: Both blessings and wisdom, as well as the arising of life, depend on conditions. Since Avalokiteshvara (Guanyin) can provide beings with the conditions for birth, why can't he provide the conditions for blessings and wisdom? Second difficulty, examining the text below: If beings do not cultivate good causes, even a sage cannot make them have blessings and wisdom. The scripture says that many people call upon the name of Avalokiteshvara, so why are they able to escape suffering? This uses the scripture to refute the view of no cause, rather than using the interpretation of meaning to explain it as sincerely praying for blessings. Now, clarifying below, establishing two. First explanation: Avalokiteshvara's wonderful function pervades the three thousand great thousand worlds, and he can bestow great freedom upon all beings. For beings without the conditions for birth, he can cause them to plant the conditions for birth; for beings without blessings and wisdom, he can also cause them to plant the seeds of blessings and wisdom. These are all done in the intermediate state (bardo). Therefore, the 'Intermediate State Sutra' says: 'The Wonderful Enlightenment Tathagata (Myo覺如來) uses his supernatural power to bring countless four assemblies and eight divisions into the intermediate realm, transforming them into seven-jeweled lecture halls, seven-jeweled seats, and so on. Those beings in the intermediate realm, for seven days or even one day, those whose lives are about to end, are all caused to dwell in the world and prolong their lives. The Tathagata and the manifested Buddhas preach the Dharma and teach them, causing seventy-eight billion hundred thousand nayutas (nayuta, an extremely large unit of quantity) of intermediate beings to arouse the intention of unsurpassed, true, and correct enlightenment.' The description in the sutra is very extensive. Avalokiteshvara can even cause beings in the intermediate realm to arouse Bodhicitta (the mind of enlightenment), so how can he not cause them to plant blessings and wisdom? Now, not concluding below: Summarizing the above. Concluding with praise, two. First two sentences explained: 'Having planted virtuous roots in the past, loved and respected by all' These two sentences, although concluding sentences, can also be used to explain doubts, so they can be understood in two ways. If it is said that 'Having planted virtuous roots in the past, loved and respected by all' these two sentences must belong to the meritorious deeds of giving birth to a daughter. Questioning the rites below, contrasting with the previous selection, two. First question: Raising a question. Second answer: Answering the question. Second citing events: Citing examples. Third, viewing and explaining, two. First, clarifying the results, two. First, the suffering of having no children: In the most painful Avici hell (阿鼻地獄) in hell (naraka), there is no thought of seeking children. The other lighter hells have a mixture of suffering and joy. The Six Desire Realms (Six Desire Realms) all have loved ones, so those who have no children feel distressed. Second, paying homage below, clarifying the opportunity: Explaining the opportunity for response. Second, clarifying the cultivation of causes: Elucidating the cultivation of causes. All wholesome dharmas, both with outflows and without outflows, cannot be separated from samadhi (定) and prajna (慧), which is the meaning of male and female. All need to be cultivated and are called cultivating causes, different from other difficulties, especially calling wholesome dharmas with outflows cultivating causes. Two. First, listing the chapters: First listing the chapters. Second, explaining the meaning below the Dharma gate, two. First, distinguishing the Dharma gate, two. First, using events to represent the Dharma, two. First, correctly representing the Dharma, two. First, representing the worldly Dharma, two. First, clarifying suffering and accumulation: From beginningless time, beings have always been troubled by ignorant desires and roots.
塵識習熏資熏。生於惑業無量男女。此之眷屬一切眾生莫能捨離。二若外下示外書。易云。乾道成。男坤道成女。禮云。天子之與后猶陰之與陽。天子修男教后修女順。二若就下表出世法二。初表能生父母。佛於一切而得自在。名為國王。尊嚴如父。經教含理開發智慧。養育如母。佛法和合生三乘僧。故經云。從佛口生從法化生。得佛法分。又權智歷緣能成果用。實智冥理能生果智。故一切佛皆由此生。初則果能生因。次則因能生果。共成一義也。二又慈下表所生男女。凈名云。慈悲心為女。善心誠實男。先據此文立於悲智。名為男女。冥中道智即是誠實善心故也。乃類此法立諸男女。初以禪慧對於男女。次分三乘以對男女。后約佛性見對不見。而分男女。何者。既以見性為丈夫相。即彰不見為女人相。復約照性自具男女。佛性正觀決破無明。為福德智慧之男。中道慈悲含覆一切。為端正有相之女。二今借下結表意。二問那下釋難明表二。初執無妨有難二。初立無男女理。二大經下引無男女文二。初正引教文二。初引大乘文。大經二十八云。涅槃無相。謂色相。聲相。香味觸相。生住壞相。男相。女相。是名十相。無如是相故名無相。次大論凈名及安樂行皆列男女二名。非之以顯無相。若不二門云。無定慧乃是男女所
【現代漢語翻譯】 現代漢語譯本 塵識習熏資熏。由迷惑和業力所生，有無量的男女。這種眷屬關係，一切眾生都無法捨棄。 二、如果從外在的、世俗的角度來看，《易經》說：『乾道成男，坤道成女。』《禮記》說：『天子與后妃，猶如陰與陽。』天子修習男教，后妃修習女順。 二、如果就內在的、出世間的佛法來解釋：首先，代表能生養我們的父母。佛在一切法中得到自在，所以名為國王，尊貴莊嚴如父親。佛經教義包含真理，開發智慧，養育我們如母親。佛法和合，產生三乘僧。所以經中說：『從佛口生，從法化生，得到佛法的一部分。』又，權巧的智慧經歷各種因緣，能夠成就果報作用；真實的智慧暗合真理，能夠產生果地的智慧。所以一切佛都由此而生。最初是果能生因，其次是因能生果，共同成就一個意義。 二、又，慈悲心代表所生的男女。《維摩詰經》說：『慈悲心為女，善心誠實為男。』首先根據這段經文，建立在悲智的基礎上，稱為男女。暗合中道之智，就是誠實善心。由此類推，建立各種男女。最初用禪定和智慧來對應男女，其次用三乘來對應男女，最後用佛性中見與不見來區分男女。為什麼呢？既然以見性為大丈夫相，就表明不見性為女人相。又從照性的角度來說，自身就具備男女。佛性的正觀能夠決斷破除無明，是福德智慧之男；中道的慈悲含容覆蓋一切，是端正有相之女。 二、現在借用這些來總結表明意思。 二、問：如果執著于沒有男女的道理，就會產生妨礙。現在解釋這個困難，來闡明所要表達的意義。首先，執著于沒有男女的道理，就會產生妨礙。二、《大般涅槃經》以下，引用沒有男女的經文。二、首先，正式引用經文。二、首先，引用大乘經文。《大般涅槃經》第二十八卷說：『涅槃沒有相，指的是色相、聲相、香味觸相、生住壞相、男相、女相，這叫做十相。沒有這些相，所以叫做無相。』其次，《大智度論》、《維摩詰經》以及《安樂行品》都列出男女二名，否定它們，來顯示無相。如果是不二法門，那麼沒有定慧，就是男女所執著的地方。
【English Translation】 English version 'Dust consciousness habitual熏習資熏 (xūn xí zī xūn, habitual熏習 and 資熏 of dust consciousness). Born from delusion and karma, there are immeasurable men and women. This kind of kinship, all sentient beings cannot abandon.' '2. If viewed from an external, worldly perspective, the 'I Ching' says: 'The way of Qian (乾, heaven) becomes male, the way of Kun (坤, earth) becomes female.' The 'Book of Rites' says: 'The Son of Heaven and the Empress are like yin and yang. The Son of Heaven cultivates male teachings, and the Empress cultivates female obedience.' '2. If explained from an internal, transcendent Buddhist perspective: First, it represents the parents who give birth to and nurture us. The Buddha attains freedom in all dharmas, so he is called the King, noble and dignified like a father. The Buddhist scriptures contain truth, develop wisdom, and nurture us like a mother. The Buddha's teachings harmonize and produce the Sangha of the Three Vehicles. Therefore, the sutra says: 'Born from the Buddha's mouth, transformed from the Dharma, obtaining a portion of the Buddha's Dharma.' Furthermore, expedient wisdom experiences various conditions and can accomplish karmic effects; true wisdom secretly accords with truth and can produce wisdom of the fruition stage. Therefore, all Buddhas are born from this. Initially, the fruit can generate the cause, and then the cause can generate the fruit, together accomplishing one meaning.' '2. Moreover, loving-kindness represents the men and women who are born. The 'Vimalakirti Sutra' says: 'Loving-kindness is female, and good-hearted sincerity is male.' First, based on this sutra passage, establish it on the basis of compassion and wisdom, called male and female. Secretly according with the wisdom of the Middle Way is sincere good-heartedness. By analogy, establish various men and women. Initially, use meditation and wisdom to correspond to men and women, then use the Three Vehicles to correspond to men and women, and finally use the seen and unseen in Buddha-nature to distinguish men and women. Why? Since seeing the nature is regarded as the appearance of a great man, it indicates that not seeing the nature is the appearance of a woman. Also, from the perspective of the illuminating nature, one inherently possesses men and women. The correct view of Buddha-nature can decisively break through ignorance, which is the male of merit and wisdom; the loving-kindness of the Middle Way contains and covers everything, which is the female of upright appearance.' '2. Now, use these to summarize and express the meaning.' '2. Question: If one clings to the doctrine of no men and women, it will create obstacles. Now explain this difficulty to clarify the meaning to be expressed. First, clinging to the doctrine of no men and women will create obstacles. 2. From the 'Mahaparinirvana Sutra' onwards, quote the sutras that have no men and women. 2. First, formally quote the sutras. 2. First, quote the Mahayana sutras. The twenty-eighth volume of the 'Mahaparinirvana Sutra' says: 'Nirvana has no characteristics, referring to the characteristics of form, sound, smell, taste, touch, birth, dwelling, decay, male, and female, which are called the ten characteristics. There are no such characteristics, so it is called no characteristics.' Secondly, the 'Mahaprajnaparamita Sastra', the 'Vimalakirti Sutra', and the 'Chapter on Peaceful Practices' all list the names of men and women, denying them to show no characteristics. If it is the non-dual dharma gate, then the lack of samadhi and prajna is what men and women cling to.'
表之法也。二小乘下引小乘文。理無相故不可言說。無相即非男女相也。空平等故。離男女等一切相也。二男女下結無所表。能表男女既無。所表定慧安在。二答大下即遮而照釋二。初廣釋三。初說默相即二。初據理妙絕。若論絕理尚不可說無男女相。豈可被論有男女邪。二善巧下被機有無。若於眾生有四益者。或說無男女。或說有男女。故引天女。不離文字說解脫相。性空即脫。何妨文字。真無三世俗即有。二諦既即說默無違。二非有下明一二本融三。初法中道雙非則無定慧。當體雙照定慧宛然。言未曾相離者。即定慧不離法性也。二譬如下喻。豈因左右令一身異。豈可一身而廢左右。三合只一覺性有寂照德。名為定慧。豈此二德暫離覺性。三言定下明定慧互具二。初約義明具三。初法。一覺靜明名為定慧。是故此二終不孤立。二譬上以一身左右。譬於二德不離一性。猶恐謂其二德相離。故以二人左右譬之。此如修性不二門云。二與一性如水為波。二亦無二亦如波水。當以彼喻而尋此喻。三定慧下合。二何但下據文證釋二。初慧具定。男本表慧而兼福德。即慧具定也。二文云下定具慧。慈心種相者。經云。清凈慈門剎塵數。共生如來一妙相。即無緣慈定而修其相也。互具可知。二故知下總結二。初以一二相即結。此
【現代漢語翻譯】 現代漢語譯本 表法方面也是如此。二小乘以下引用小乘的經文。因為理體無相，所以不可言說。無相，也就是沒有男女之相。因為空性是平等的，所以遠離男女等一切相。二男女以下總結說沒有什麼可以表述的。能表述男女的（概念）既然不存在，那麼所要表述的定慧又在哪裡呢？ 二回答大的問題，即遮止而照亮，解釋這兩個方面。首先廣泛地解釋三個方面。首先說默然之相，即兩個方面。首先根據理體來說，它是精妙絕倫的。如果討論窮盡理體，尚且不能說沒有男女之相，怎麼可以被討論說有男女之相呢？二善巧以下，針對眾生的根機，有或無（男女相）都可以。如果對於眾生有四種利益，或者說沒有男女相，或者說有男女相。所以引用天女的例子，不離開文字而說解脫之相。自性空就是解脫，妨礙文字什麼呢？真諦是無，俗諦是有。二諦既然是即，那麼說和默就沒有違背。 二非有以下，說明一和二本來是融合的。首先在法中，中道雙重否定，那麼就沒有定慧。當體雙重照亮，定慧宛然存在。『言未曾相離』，就是定慧不離法性。二譬如以下，用比喻來說明。難道因為左右就讓一個身體不同了嗎？難道可以因為一個身體就廢棄左右嗎？三合起來說，只是一覺的體性，具有寂靜和照用的功德，名為定慧。難道這兩個功德會暫時離開覺性嗎？ 三言定以下，說明定慧互相具備。首先從意義上說明具備三個方面。首先是法。一覺的靜止和光明名為定慧，因此這兩個終究不會孤立。二譬如上面用一個身體的左右，比喻兩個功德不離一個體性。還恐怕認為這兩個功德相離，所以用兩個人的左右來比喻。這就像修性不二法門所說的：『二與一性如水為波，二亦無二亦如波水。』應當用那個比喻來尋找這個比喻。三定慧以下，合起來說。 二何但以下，根據經文來證明和解釋兩個方面。首先是慧具備定。男本來表述智慧，而兼具福德，就是慧具備定。二經文說定具備慧。『慈心種相』，經中說：『清凈慈門剎塵數，共生如來一妙相。』就是無緣慈定而修其相。互相具備是可以知道的。二故知以下，總結兩個方面。首先用一和二相互即是來總結。此
【English Translation】 English version The same applies to the aspect of representation. The following two Hinayana sections quote Hinayana texts. Because the principle is without form, it cannot be spoken. 'Without form' means without the form of male or female. Because emptiness is equal, it is apart from all forms such as male and female. The following two sections on male and female conclude that there is nothing to represent. Since the ability to represent male and female does not exist, where is the samadhi and wisdom that is to be represented? The second answer to the great question is to stop and illuminate, explaining these two aspects. First, broadly explain three aspects. First, speaking of the silent aspect, there are two aspects. First, according to the principle, it is exquisitely wonderful. If discussing the exhaustion of the principle, one cannot even say that there is no male or female form, how can it be discussed that there is a male or female form? The following two sections on skillful means are aimed at the roots of sentient beings, whether there is or is not (male and female forms) is acceptable. If there are four benefits for sentient beings, one can say that there is no male or female form, or one can say that there is a male or female form. Therefore, the example of the heavenly woman is cited, without leaving the words to speak of the aspect of liberation. Self-nature emptiness is liberation, what does it hinder the words? The ultimate truth is non-existence, the conventional truth is existence. Since the two truths are identical, then speaking and silence are not contradictory. The following two sections on non-existence explain that one and two are originally fused. First, in the Dharma, the Middle Way doubly negates, then there is no samadhi and wisdom. When the body is doubly illuminated, samadhi and wisdom are clearly present. 'Words have never been separated' means that samadhi and wisdom are inseparable from Dharma-nature. The following two sections use metaphors to illustrate. Could it be that because of the left and right, one body is different? Could it be that because of one body, the left and right are abandoned? The following three sections combine to say that it is only the nature of one awareness that has the merits of stillness and illumination, which are called samadhi and wisdom. Could it be that these two merits will temporarily leave the nature of awareness? The following three sections on samadhi explain that samadhi and wisdom are mutually possessed. First, explain the possession from the meaning of the three aspects. First is the Dharma. The stillness and brightness of one awareness are called samadhi and wisdom, therefore these two will never be isolated. The following two sections use the left and right of one body to compare the two merits that are inseparable from one nature. Still afraid that these two merits are considered to be separated, so the left and right of two people are used as a metaphor. This is like what is said in the Dharma-door of cultivating nature without duality: 'Two and one nature are like water becoming waves, two are also not two, and also like waves and water.' One should use that metaphor to find this metaphor. The following three sections on samadhi and wisdom combine to say. The following two sections on 'Why only' prove and explain the two aspects according to the scriptures. First, wisdom possesses samadhi. Male originally expresses wisdom, and also possesses merit, which means that wisdom possesses samadhi. The following two sections of the scriptures say that samadhi possesses wisdom. 'Seeds of loving-kindness', the sutra says: 'Pure doors of loving-kindness are as numerous as the dust of the Buddha-lands, together they produce one wonderful form of the Tathagata.' That is, cultivating the form with causeless loving-kindness samadhi. Mutual possession can be known. The following two sections on 'Therefore know' summarize the two aspects. First, summarize with the mutual identity of one and two. This
文男女各具二德。即表定慧二法互具。若非體一何能互具。故以互具。顯乎體一。故二不二舒捲自在。二理實下以說默相即結。理非一二赴緣兩說。如此說者何異不說。經示男女其德互具。表于定慧一二無異說默不殊。能此解者方得經文表法之義。二次明下與愿二。初示義門二。初明十番感應四。初果報。二修因下世善三。初五戒二。初錶行法。二若不下求愿滿。行人若為五種惑業。牽破持心。當念未來感報苦樂。歸命觀音。障退戒完二求即滿。二十善。若例五戒妄攝口四。酒即意三。並慧屬男。若自細作。不綺是真實屬男。不兩舌是和愛。不惡口是柔善屬女。不貪癡是無染智慧屬男。不瞋是慈屬女。余同五戒。三修禪下。八定定即四禪四空各有修證。且論初禪五法為修五支為證。修以樂欲精進巧慧。此三方便分別屬男。憶念一心此二方便靜細屬女。若證支林三支慧多屬男。二支定多屬女。若論二禪四支。一內凈。二喜屬男。三樂。四一心屬女。三禪五支。一舍。二念。三慧屬男。四樂五一心屬女。四禪四支。一不苦不樂與第四一心屬女。二舍三念清凈屬男。若論四空。一空處定。二識處定。三無所有處定。四非有想非無想定。此四雖無支林男女。而有微細四陰。通以四處受想為女。行識為男。若論四無量心。慈悲屬
【現代漢語翻譯】 現代漢語譯本 文中的男女各自具備兩種德行，這表明定（Samadhi，專注）與慧（Prajna，智慧）兩種法是相互具備的。如果不是本體同一，怎麼能夠相互具備呢？因此，通過相互具備，彰顯了本體的同一性。所以，『二』與『不二』，舒展與收卷都是自在的。『二理實下』以說與默的相互依存來總結。理不是一也不是二，而是應緣而有兩方面的說法。像這樣說，和不說有什麼區別呢？經文啟示男女的德行相互具備，表明定與慧的一與二沒有差別，說與默也沒有不同。能夠這樣理解的人，才能領會經文所表達的法義。 『二次明下與愿二』，首先展示義理之門，分為兩部分。首先闡明十種感應，分為四點。第一是果報。『二修因下世善三』，首先是五戒，分為兩點。第一是表面的行為法則。『二若不下求愿滿』，修行人如果被五種迷惑的業力牽引，破壞了持戒之心，應當想到未來所感受的苦樂果報，歸命觀音，使障礙退散，戒律圓滿。第二是祈求就能滿足，即十善。如果按照五戒來類比，妄語包含在口四業中，飲酒包含在意三業中，這些都屬於智慧，屬於男性。不邪淫是細微的善行，不妄語是真實，屬於男性。不兩舌是和睦友愛，不惡口是柔和善良，屬於女性。不貪婪和愚癡是無染的智慧，屬於男性。不嗔恚是慈悲，屬於女性。其餘的與五戒相同。 『三修禪下』，八定，定包括四禪和四空定，各有修證。這裡只討論初禪，五法是修行的方便，五支是證得的境界。修行的方便中，樂欲、精進、巧慧這三種屬於男性；憶念、一心這兩種屬於女性。如果證得禪支，三支智慧多，屬於男性；二支定力多，屬於女性。如果討論二禪的四支，內凈和喜屬於男性，樂和一心屬於女性。三禪的五支，舍、念、慧屬於男性，樂和一心屬於女性。四禪的四支，不苦不樂和第四一心屬於女性，舍、念清凈屬於男性。如果討論四空定，空無邊處定、識無邊處定、無所有處定、非想非非想處定，這四種雖然沒有支林男女的區分，但有微細的四陰。通常以四處中的受想為女性，行識為男性。如果討論四無量心，慈悲屬於...
【English Translation】 English version Both men and women each possess two virtues, which indicates that both Samadhi (concentration) and Prajna (wisdom) are mutually inclusive. If they were not fundamentally one, how could they be mutually inclusive? Therefore, through mutual inclusion, the oneness of the essence is revealed. Thus, 'two' and 'not two,' expansion and contraction, are all at ease. '二理實下' concludes with the interdependence of speech and silence. The principle is neither one nor two, but rather has two aspects depending on the circumstances. What difference is there between speaking like this and not speaking at all? The sutra reveals that the virtues of men and women are mutually inclusive, indicating that there is no difference between one and two in Samadhi and Prajna, and no difference between speech and silence. Only those who can understand this can grasp the meaning of the Dharma expressed in the sutra. '二次明下與愿二' first presents the gate of meaning, divided into two parts. First, it elucidates the ten kinds of responses, divided into four points. The first is the result of karma. '二修因下世善三' first discusses the five precepts, divided into two points. The first is the outward rules of conduct. '二若不下求愿滿' If a practitioner is drawn by the karmic force of the five delusions, destroying the mind of upholding the precepts, they should think of the future suffering and happiness they will experience, take refuge in Avalokiteshvara (Guanyin), so that obstacles are removed and the precepts are fulfilled. The second is that wishes will be fulfilled if sought, which is the ten good deeds. If we compare it to the five precepts, false speech is included in the four verbal karmas, and drinking alcohol is included in the three mental karmas, which all belong to wisdom and are masculine. Not committing adultery is a subtle good deed, not lying is truthfulness, which belongs to men. Not engaging in divisive speech is harmony and love, not engaging in harsh speech is gentleness and kindness, which belongs to women. Not being greedy and ignorant is undefiled wisdom, which belongs to men. Not being angry is compassion, which belongs to women. The rest is the same as the five precepts. '三修禪下' The eight Samadhis (Dhyanas), including the four Dhyanas and the four formless Dhyanas, each have their own cultivation and attainment. Here, we only discuss the first Dhyana, where the five Dharmas are the means of cultivation, and the five limbs are the state of attainment. Among the means of cultivation, joy, diligence, and skillful wisdom belong to men; mindfulness and one-pointedness belong to women. If one attains the limbs of Dhyana, the three limbs with more wisdom belong to men; the two limbs with more concentration belong to women. If we discuss the four limbs of the second Dhyana, inner purity and joy belong to men, bliss and one-pointedness belong to women. The five limbs of the third Dhyana, equanimity, mindfulness, and wisdom belong to men, bliss and one-pointedness belong to women. The four limbs of the fourth Dhyana, neither suffering nor happiness and the fourth one-pointedness belong to women, equanimity, mindfulness, and purity belong to men. If we discuss the four formless Dhyanas, the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothingness, and the sphere of neither perception nor non-perception, although these four do not have the distinction of limbs, men, and women, they have subtle four Skandhas (aggregates). Generally, feeling and perception in the four spheres belong to women, and volition and consciousness belong to men. If we discuss the four immeasurable minds, loving-kindness and compassion belong to...
女。喜舍屬男。今且粗辯備在禪門。須者應檢。三四教四。初三藏三初聲聞二。初錶行法。略舉停心以為所表。念處乃至正道節節應明男女之義。以諸道品不出定慧二法故也。直緣諦理者。即四諦十六行觀也。出觀等者。歷事之時。愍物執常為說四諦。名法緣慈。二若不下求愿滿。出觀男女者。法緣即正智之男。慈悲即柔和之女。既帶空入假則歷事不染故不畏諸有也。二支佛二。初錶行法。緣方便等者。即凡地修福種相之時。名起慈觀。慧觀者。即觀十二因緣無常無我發真約頓證之位。出觀能用。生法二緣之慈。譬鹿回顧者。大論譬三獸在獵圍求出不同。聲聞如獐驚怖跳出都不顧群。緣覺如鹿雖顧盻群怖不停待。菩薩如大香象。雖遭刀箭擁群共出。二若不下求愿滿。三次明下菩薩二。初錶行法。方便智慧。或第六度分地世智。或辯六度邪正之智。或是事中伏惑之智。此皆方便也。此等猶是能生男女所被之機必修六度。乃以五一而為所生之男女也。二若定下求愿滿。二通教二。初表法。小同三藏唯論菩薩。凡亦同前。唯于真位以智為男。以慈為女。二求愿下愿滿。三別教二。初明男女生相。此教外凡為破見思所修。正助作意趣空。望中猶名有為有漏。五度福嚴故稱為女。而知地上無作智嚴在今心性。乃緣此性通伏無明。
【現代漢語翻譯】 現代漢語譯本： 女。喜舍屬於女。現在且粗略地辨析一下，這些都已備在禪門之中，需要的人可以去查閱。三藏教、四教，四教。初三藏教、三藏，初聲聞乘、二乘。初錶行法。略舉停心觀作為所要表達的內容。念處乃至正道，每一節都應當明白男女的意義，因為各種道品都離不開定、慧二法。直接緣于諦理的人，就是指四諦十六行觀。『出觀等者』，指經歷世事的時候，憐憫眾生執著于常，為他們宣說四諦，這稱為法緣慈。二、如果不是爲了向下求愿圓滿，出觀的男女，法緣就是正智之男，慈悲就是柔和之女。既然帶著空性進入假有，那麼經歷世事就不會被污染，所以不畏懼各種存在。二、支佛乘、二乘。初錶行法。『緣方便等者』，指凡夫地修福培植善根的時候，稱為起慈觀。慧觀，指觀察十二因緣無常無我，發起真智，約頓悟證得果位。出觀能夠運用，產生法緣慈和生緣慈。『譬鹿回顧者』，大論中譬喻三種野獸在獵人的包圍圈中求出，方式各不相同。聲聞乘像獐子一樣驚慌恐懼地跳出去，完全不顧及同伴。緣覺乘像鹿一樣，雖然顧盼同伴，但因為恐懼不會停下來等待。菩薩像大香像一樣，即使遭到刀箭，也會擁護同伴一起逃出。二、如果不是爲了向下求愿圓滿。三、其次說明菩薩乘、二乘。初錶行法。方便智慧，或者指第六度（般若波羅蜜）分判地前世俗智，或者指辨別六度的邪正之智，或者指在事相中降伏煩惱之智。這些都是方便。這些仍然是能夠產生男女的所被之機，必須修習六度，才能夠以五一度（佈施、持戒、忍辱、精進、禪定）作為所生的男女。二、如果決定向下求愿圓滿。二、通教、二乘。初表法。小乘與三藏教相同，只論菩薩。凡夫也與前面相同。只有在真位上，以智慧為男，以慈悲為女。二、求愿以下，愿滿。三、別教、二乘。初說明男女的生相。此教的外凡爲了破除見思惑而修習，正助作意趣向空性，從望的角度來說仍然是有為有漏。五度是福德莊嚴，所以稱為女。而知道地上無作智嚴在今心性，於是緣於此心性，通伏無明。
【English Translation】 English version: Female. Generosity and equanimity belong to the female aspect. Now, let's roughly analyze this, as it's all prepared within the Chan (Zen) school. Those who need it should examine it. The Three Vehicles and Four Teachings, the Four Teachings. First, the Three Vehicles and Three Teachings, first the Sravaka Vehicle and Two Vehicles. First, representing the practice method. Briefly mentioning the cessation of thought as what is to be expressed. The Four Foundations of Mindfulness up to the Correct Path, each section should clarify the meaning of male and female, because the various aspects of the path cannot be separated from the two dharmas of Samadhi (concentration) and Prajna (wisdom). Those who directly connect with the truth of the Four Noble Truths refer to the Sixteen Aspects of the Four Noble Truths. 'Exiting contemplation, etc.' refers to when, in the course of events, one pities beings attached to permanence and expounds the Four Noble Truths for them, which is called Dharma-related Compassion. Second, if it's not to seek fulfillment of vows downwards, the male and female aspects of exiting contemplation, Dharma-relatedness is the male aspect of Correct Wisdom, and Compassion is the female aspect of gentleness and harmony. Since one enters the provisional with emptiness, one is not tainted by worldly affairs and is not afraid of various existences. Second, the Pratyekabuddha Vehicle and Two Vehicles. First, representing the practice method. 'Conditioned by skillful means, etc.' refers to when, in the realm of ordinary beings, one cultivates merit and plants the seeds of goodness, which is called arising Compassionate Contemplation. Wisdom Contemplation refers to observing the Twelve Links of Dependent Origination as impermanent and without self, arousing true wisdom, and attaining enlightenment in a sudden manner. Exiting contemplation allows one to utilize and generate Dharma-related and Birth-related Compassion. 'Like a deer looking back' The Maha-Prajnaparamita-sastra uses the analogy of three animals seeking escape differently when surrounded by hunters. The Sravaka Vehicle is like a startled deer that jumps out in fear, not caring about the group. The Pratyekabuddha Vehicle is like a deer that looks back at the group but doesn't stop to wait because of fear. The Bodhisattva is like a great elephant that, even when struck by arrows, protects the group and escapes together. Second, if it's not to seek fulfillment of vows downwards. Third, next explaining the Bodhisattva Vehicle and Two Vehicles. First, representing the practice method. Skillful means and wisdom, or the worldly wisdom of the sixth paramita (Prajnaparamita) distinguishing the stages before enlightenment, or the wisdom to discern the correctness and incorrectness of the six paramitas, or the wisdom to subdue afflictions in worldly affairs. These are all skillful means. These are still the opportunities that can generate male and female aspects, and one must cultivate the six paramitas to use the first five (Dana, Sila, Ksanti, Virya, Dhyana) as the male and female aspects that are generated. Second, if one is determined to seek fulfillment of vows downwards. Second, the Common Teaching and Two Vehicles. First, representing the Dharma. The Small Vehicle is the same as the Three Vehicles Teaching, only discussing Bodhisattvas. Ordinary beings are also the same as before. Only in the realm of truth is wisdom considered male and compassion considered female. Second, seeking vows below, vow fulfillment. Third, the Distinct Teaching and Two Vehicles. First, explaining the arising of male and female aspects. The outer ordinary beings of this teaching cultivate to break through the delusions of views and thoughts, with correct and auxiliary efforts directed towards emptiness. From the perspective of hope, it is still conditioned and defiled. The five paramitas are adorned with blessings, so they are called female. And knowing that the unconditioned wisdom adornment on the ground is in the present nature of the mind, one then relies on this nature of the mind to universally subdue ignorance.
名之為男雖緣無作為偏修空。尚違中理。故男女相遙。若入內凡見思破處。心趣假中順於本性。名男女交。至迴向位正修中觀。名懷聖胎。證初地時即遮而照。慈智合發名為雙生。得念不退無兩邊過。副本期故地名歡喜。二慈悲下明男女有能所生。初地慈智男女既是真因。任運能生上地男女。上地復生極果男女。是故諸佛皆以初地。為祖父母。仍辯慈智得名。所以慈悲稱大者。以拔苦與樂物荷深恩。故稱為大。十力無畏既唯自證。物莫能知故不稱大。四圓教二。初表法。此教頓修。始心即用性德慈智。以為男女。方稱經文雙具德業。慈無偏緣故名端正。慈即佛相故名有相。女德備矣。智離邊邪故名質直。智含萬善故名福德。男德備矣。似位無明不覆而覆。名曰處胎。初住慈智不顯而顯。名曰雙生。真慈出假愛見莫拘。真智趣果無似愛滯。亦不畏者同體權實。二皆無縛。二方便下愿滿。四變易。言兩番者。方便實報同名變易。乃以二土名為兩番。若實報人斷證雖分四十一品。皆是破于障果無明。唯求究竟慈智男女。故於此土論一番益。其方便人根雖利鈍。法分漸頓而皆大乘。俱求佛智。此土唯望實報為益。唯求分真慈智男女。是故論益亦只一番。二複次下作三差料簡三。初明人天定散二。初明有善禪之德。空居四天因亦
【現代漢語翻譯】 現代漢語譯本 名為男，雖然緣于無作為而偏執于修習空性，仍然違背了中道之理。所以男女（慈悲與智慧）相互遠離。如果進入內凡位，在破除見惑和思惑之處，心傾向於假觀，順應本性，這叫做『男女交』（慈悲與智慧交融）。到達迴向位，正式修習中觀，叫做『懷聖胎』。證得初地時，即遮即照，慈悲與智慧同時生髮，稱為『雙生』。獲得念不退轉，沒有兩邊的過失，與根本的期望相符，所以初地名為歡喜地。 二、慈悲之下說明男女（慈悲與智慧）有能生和所生的關係。初地的慈悲與智慧既是真因，自然能夠生出上地的男女（慈悲與智慧）。上地又生出極果的男女（慈悲與智慧）。因此，諸佛都以初地為祖父母。仍然要辨明慈悲與智慧得名的原因。慈悲被稱為『大』，是因為拔除眾生的痛苦，給予眾生快樂，恩德深重，所以稱為『大』。十力和四無畏僅僅是自身證得的境界，眾生無法知曉，所以不稱為『大』。 四、圓教分為兩部分。首先是表法。此教是頓悟頓修，開始時就運用自性本具的慈悲與智慧，作為男女（慈悲與智慧），才符合經文所說的雙具德業。慈悲沒有偏頗的緣分，所以稱為『端正』。慈悲就是佛的相好，所以稱為『有相』，女德完備了。智慧遠離邊見邪執，所以稱為『質直』。智慧包含萬種善行，所以稱為『福德』，男德完備了。相似位的無明，不是覆蓋而是似乎覆蓋，叫做『處胎』。初住位的慈悲與智慧，不是顯現而是似乎顯現，叫做『雙生』。真實的慈悲出於假觀，不拘泥於愛見。真實的智慧趨向于果地，沒有相似的愛戀和滯留，也不畏懼同體的權巧和真實，二者都沒有束縛。 二、方便之下是愿滿。四變易。所說的『兩番』，方便土和實報土都叫做變易土，乃是用這兩個土來命名『兩番』。如果實報土的人，斷惑和證果雖然分為四十一品，都是爲了破除障礙果報的無明，只求究竟的慈悲與智慧。所以在這個土討論一番利益。那些方便土的人，根器雖然有利鈍之分，法門分為漸修和頓修，但都是大乘，都求佛的智慧。這個土只希望實報土作為利益，只求分證的慈悲與智慧。所以討論利益也只是一番。 二、複次之下，作三種差別的料簡。三、首先說明人天道的定散二善。首先說明有善禪的功德。空居四天（四大天王所居之處）的因也是如此。
【English Translation】 English version Although called 'male' (representing wisdom), if one clings to emptiness due to inaction, it still deviates from the Middle Way. Therefore, the 'male' (wisdom) and 'female' (compassion) are far apart. If one enters the stage of Inner Practice and breaks through the delusions of views and thoughts, the mind inclines towards the provisional, aligning with the fundamental nature. This is called 'male and female intercourse' (the union of wisdom and compassion). Upon reaching the stage of Dedication, one formally cultivates the Middle Way, which is called 'conceiving a holy embryo'. When one realizes the first ground (Bhumis), there is simultaneous cessation and illumination, and compassion and wisdom arise together, called 'twin birth'. Attaining non-retrogression of mindfulness, without the fault of either extreme, and in accordance with the original aspiration, the first ground is named 'Joyful'. Secondly, below 'compassion', it explains the relationship of 'male and female' (compassion and wisdom) as having the ability to generate and be generated. The compassion and wisdom of the first ground are the true cause, naturally able to generate the 'male and female' (compassion and wisdom) of the higher grounds. The higher grounds further generate the 'male and female' (compassion and wisdom) of the ultimate fruition. Therefore, all Buddhas regard the first ground as their grandparents. It is still necessary to clarify the reasons for the names of compassion and wisdom. Compassion is called 'great' because it removes the suffering of beings and gives them happiness, with profound kindness, hence it is called 'great'. The Ten Powers and Four Fearlessnesses are only self-realized states, which beings cannot know, so they are not called 'great'. Fourthly, the Perfect Teaching is divided into two parts. First is the representation of the Dharma. This teaching is sudden enlightenment and sudden practice, using the inherent compassion and wisdom of one's nature from the beginning as 'male and female' (compassion and wisdom), which is in accordance with the scripture's description of possessing both virtue and karma. Compassion has no biased conditions, so it is called 'upright'. Compassion is the Buddha's auspicious mark, so it is called 'having form', the female virtue is complete. Wisdom is free from biased and perverse views, so it is called 'honest'. Wisdom contains all kinds of good deeds, so it is called 'blessed', the male virtue is complete. The ignorance of the similar position is not covering but seems to be covering, called 'being in the womb'. The compassion and wisdom of the initial dwelling are not manifest but seem to be manifest, called 'twin birth'. True compassion comes from the provisional view, not clinging to love and views. True wisdom tends towards the fruition, without similar love and stagnation, and is not afraid of the expedient and the real of the same body, neither of which is bound. Secondly, below 'expedient' is the fulfillment of vows. The Four Transformations. The 'two stages' mentioned, the expedient land and the real reward land are both called transformation lands, and these two lands are used to name the 'two stages'. If the people of the real reward land, although the cutting of delusions and the realization of fruits are divided into forty-one grades, are all to break the ignorance that obstructs the fruit, and only seek ultimate compassion and wisdom. Therefore, in this land, we discuss the benefits of one stage. Those in the expedient land, although their roots are sharp or dull, and the Dharma is divided into gradual and sudden cultivation, they are all Mahayana, and all seek the wisdom of the Buddha. This land only hopes for the real reward land as a benefit, and only seeks the partially realized compassion and wisdom. Therefore, discussing the benefits is also only one stage. Secondly, below 'furthermore', there is a brief analysis of three differences. Thirdly, first explain the two good deeds of fixed and scattered in the human and heavenly realms. First explain the merits of good meditation. The cause of the four heavenly abodes in the sky (the place where the Four Heavenly Kings reside) is also the same.
修定。以散心強故但名男。例此四空以定強故。合云唯女。四禪諸支既對定慧即名男女。俱時而得故曰一心。二從三下斥無動出之功。三界功德雖名定慧。而皆愛味。或雜邪見都屬有漏。是故男女無動出用。二從二下明藏通智斷二。初明有無漏之德。二從二下明無中道之失。大經既以見佛性者。名為丈夫。故不見性皆名女人。無漏諸定不能發生中道之智。故如石女。二乘偏空名為定多。菩薩偏假名為慧多。此之定慧俱不能見。寂照平等三德之性。迦葉菩薩涅槃之前。豈是外道名。邪見者。蓋未出二邊。望中名邪。三唯有下明別圓地住。修因雖異證道是同。斯乃性德緣了。顯為果中定慧。二故知下斥他局第三勸持二。初科經。二勸持下釋義三。初勸持。二格量二。初科。二格量下釋四。初格量本。經舉六十二億恒河沙不多不少者。佛頂首楞嚴云。此三千大千世界現住世間。諸法王子有六十二億恒河沙數。修法垂範教化眾生。隨順眾生方便智慧各各不同。既是現住娑婆菩薩。是故特舉為格量本。二問。三答。四正格量二。初約教釋二。初約佛眼略示二。初以少格多。二問起答釋二。初以人情問。二答佛下約佛眼答。佛眼所照稱法界量。四多法界不增。四少法界不減。故云功德正齊。二問何下對他解廣釋二。初問。雖示佛眼
【現代漢語翻譯】 現代漢語譯本 修正：因為散亂心強盛，所以只稱為『男』。如同四空定（Catūrupadhyāna，四種無色定）因為禪定力強盛，應該合稱為『唯女』。四禪（catuh-dhyana，色界四禪定）的各個組成部分既然對應禪定和智慧，就稱為『男女』。同時獲得禪定和智慧，所以說『一心』。 二、從第三點開始，駁斥無動定的功用。三界（trayo-lokāḥ，欲界、色界、無色界）的功德雖然名為禪定和智慧，但都帶有愛慾和執著，或者夾雜著邪見，都屬於有漏法（sāsrava，有煩惱的）。因此，男女二根無法產生無動定的功用。 二、從第二點開始，闡明藏教（Tripiṭaka，聲聞藏）、通教（sādhāraṇa-yāna，共通乘）的智慧和斷證。首先闡明有漏和無漏的功德。然後從第二點開始，闡明沒有中道（madhyamā-pratipad，不落兩邊的中正之道）的缺失。《大般涅槃經》（Mahāparinirvāṇa Sūtra）既然將見到佛性（Buddha-dhātu，如來藏）的人稱為丈夫，所以沒有見到佛性的人都稱為女人。無漏的各種禪定不能生起中道的智慧，所以如同石女。二乘（dvayāna，聲聞乘和緣覺乘）偏執于空性，稱為定多；菩薩（bodhisattva，發菩提心者）偏執于假有，稱為慧多。這樣的禪定和智慧都不能見到寂照平等的三德之性（triguna，法身、般若、解脫）。 迦葉菩薩（Mahākāśyapa，佛陀十大弟子之一）在涅槃（nirvāṇa，寂滅）之前，難道是外道（tīrthika，佛教以外的修行者）或邪見者嗎？這是因為還沒有超出二邊（dvānta，有和無等對立的極端），從『中』的角度來看，就稱為『邪』。 三、只有下面闡明別教（pṛthag-yāna，獨特的教法）和圓教（ekayāna，圓滿的教法）的地位和住處。修行的因雖然不同，但證道的果是相同的。這乃是性德（svabhāva-guṇa，本具的功德）通過緣起和了悟，顯現為果地中的禪定和智慧。 二、所以知道下面駁斥他人侷限於第三點，勸勉受持。首先是科判經文。然後是解釋意義。首先是勸勉受持。然後是衡量。首先是科判。然後是解釋。首先是衡量根本。經文中舉出六十二億恒河沙（Gaṅgā-nadī-vālukā，印度恒河中的沙）不多不少，出自《楞嚴經》（Śūraṅgama Sūtra）中說：『此三千大千世界（trisāhasra-mahāsāhasra-lokadhātu，一個包含無數世界的宇宙）現住世間的諸法王子（dharma-rāja-putra，繼承佛法的人）有六十二億恒河沙數，修行佛法，垂範教化眾生，隨順眾生的方便智慧各不相同。』既然是現住娑婆世界（Sahā-lokadhātu，我們所居住的堪忍世界）的菩薩，所以特別舉出作為衡量的根本。 二、提問。三、回答。四、正式衡量。首先根據教義解釋。首先根據佛眼（Buddha-cakṣus，佛的智慧之眼）略微開示。首先以少來衡量多。二、提問並回答解釋。首先以人情提問。然後回答說，佛眼所照的範圍，稱為法界量（dharma-dhātu，宇宙萬法的總稱）。四多法界不增加，四少法界不減少，所以說功德正好相等。 二、提問，為什麼下面對他人的解釋進行廣泛解釋。首先提問。雖然開示了佛眼。
【English Translation】 English version Revision: Because the scattered mind is strong, it is only called 'male'. Similarly, the Four Formless Realms (Catūrupadhyāna) should be collectively called 'female' because of the strength of concentration. Since the components of the Four Dhyanas (catuh-dhyana) correspond to concentration and wisdom, they are called 'male and female'. Obtaining both concentration and wisdom simultaneously is why it is said 'one mind'. 2. Starting from the third point, refute the function of immobility. The merits of the Three Realms (trayo-lokāḥ) are called concentration and wisdom, but they all carry love and attachment, or are mixed with wrong views, all belonging to conditioned dharmas (sāsrava). Therefore, the male and female faculties cannot produce the function of immobility. 2. Starting from the second point, clarify the wisdom and severance of the Tripiṭaka (Tripiṭaka), Common Vehicle (sādhāraṇa-yāna). First, clarify the merits of conditioned and unconditioned. Then, starting from the second point, clarify the absence of the fault of the Middle Way (madhyamā-pratipad). Since the Mahāparinirvāṇa Sūtra considers those who see the Buddha-nature (Buddha-dhātu) as men, those who do not see the Buddha-nature are called women. The various unconditioned concentrations cannot generate the wisdom of the Middle Way, so they are like barren women. The Two Vehicles (dvayāna) are biased towards emptiness, called much concentration; Bodhisattvas (bodhisattva) are biased towards provisional existence, called much wisdom. This concentration and wisdom cannot see the nature of the three virtues of stillness, illumination, and equality (triguna). Before Mahākāśyapa (Mahākāśyapa) entered Nirvana (nirvāṇa), was he an outsider (tīrthika) or a heretic? This is because he has not yet transcended the two extremes (dvānta), and from the perspective of the 'middle', it is called 'heretical'. 3. Only below is the explanation of the position and dwelling place of the Distinct Teaching (pṛthag-yāna) and the Perfect Teaching (ekayāna). Although the causes of practice are different, the fruits of enlightenment are the same. This is the inherent virtue (svabhāva-guṇa) manifested as concentration and wisdom in the fruition through conditions and understanding. 2. Therefore, knowing below refutes others' limitations to the third point, urging upholding. First is the classification of the sutra text. Then is the explanation of the meaning. First is urging upholding. Then is measurement. First is classification. Then is explanation. First is measuring the root. The sutra mentions sixty-two billion Ganges sands (Gaṅgā-nadī-vālukā), neither more nor less, from the Śūraṅgama Sūtra, which says: 'In this three thousand great thousand worlds (trisāhasra-mahāsāhasra-lokadhātu), the Dharma Princes (dharma-rāja-putra) now living in the world have sixty-two billion Ganges sands, practicing the Dharma, setting an example to teach sentient beings, and adapting to the expedient wisdom of sentient beings differently.' Since they are Bodhisattvas now living in the Saha world (Sahā-lokadhātu), they are specifically mentioned as the basis for measurement. 2. Question. 3. Answer. 4. Formal measurement. First, explain according to the teachings. First, slightly reveal according to the Buddha-eye (Buddha-cakṣus). First, measure the many with the few. 2. Question and answer explanation. First, ask with human feelings. Then answer that the scope illuminated by the Buddha-eye is called the Dharma-realm measure (dharma-dhātu). The four many Dharma-realms do not increase, and the four few Dharma-realms do not decrease, so it is said that the merits are exactly equal. 2. Ask why the following is a broad explanation of other people's explanations. First ask. Although the Buddha-eye was revealed.
稱量不謬。其意難明。故須問起。先引古釋方彰今義。二舊解下答二。初敘舊解非五。初引物論等。其福實殊者。謂六十二億之福實勝觀音。但是方便引物論等此解最謬。破意可知。二二云下田有高下。對劣顯勝。不見觀音證理之德。何名為嘆。三心有濃淡。四時解不解。意謂觀音雖少。稱名之時解心現前。六十雖多。供養之時解心不發。是故多少得福乃等。此之二釋皆在持供。心之優劣嘆德遠矣。五有緣無緣。父母有生育之緣。故供之福深毀之罪重。路人無緣故淺。文雖不斥理亦全疏。豈可觀音但與眾生有緣而已。二今明下明今義是二。初明今立義二。初約實際釋。一多人法皆無性相。二空既顯一實斯彰。存則假實暫分。亡則一多齊致。存亡不二方名正等。二一中下以經偈釋。舉華嚴偈釋今經意。良由一與無量俱同實際。故互能圓解也。以實際之多生觀音之一。故非是一。以實際之一生河沙之多。故非是多。既其一多無決定性。故互生非實也。照其事理者事謂一多之相。理謂融即之體。慎勿以多為事以一為理。二法華下引本論證論以持六十二億河沙佛名為校量者。古云。論誤。蓋不解論意也。今具引論文並荊溪解釋。方曉其義。論云。受持觀音名。與六十二億恒沙諸佛名。彼福平等者有二種義。一信力故。二畢竟知
故。信力復二一者。求我如觀音。畢竟信故。二生恭敬心如彼功德。我亦得故。二畢竟知者。決定知法界故。法界者名為法性。初地菩薩能證入一切諸佛平等身故。平等身者。謂真如法身。是故受持觀音。與六十二億恒沙諸佛。功德無差。荊溪云。以此驗知。須依圓釋。何者。於二義中。信力約事畢竟約理。事理相資方成所念。如信力二中。既云求我身如觀音。即指化身。又云。觀音功德我亦得之。乃指報身愿齊報應。方乃成念。但念果德者。何必識理。故次義云。知法界等。次引證位。即是初地且引分證。令人識之。故知若念觀音三身。須卻以唸佛校之。若以念法身論之。縱引十方諸佛其功亦等。何但六十二邪。所以論文雖似舉經。乃是增句釋義。亦如方便。初加難解難知。欲說大法乃增三句。而為申釋。今六十二億菩薩加以佛釋。二又約下約觀釋。雖三種觀俱受脩名。而中是性是故得云二觀發中二觀實不等者。破立不等也。雖乃不等而二皆是中道之德。二與中道畢竟不異。中道既等。二豈不等。是故言空三皆是空。假則皆假。中則皆中。乞人難勝其實不等。亦以此二同一法性是故等也。三結成。此但通云受持名號。以正格中言一時故。復引大品一華供佛。以類一時持觀音名。其善流入法性海。故如海無盡。言至畢
【現代漢語翻譯】 現代漢語譯本 因此，信力包含兩方面：一是，祈求我如同觀世音菩薩（Avalokiteśvara，菩薩名），因為徹底的信賴。二是，產生恭敬心，如同觀世音菩薩的功德，我也能獲得。二，徹底的了知，是因為決定性地了解法界（Dharmadhatu，諸法的本體和根源）。法界又名為法性（Dharmata，諸法不變的本性）。初地菩薩（Prathama-bhumi，菩薩修行階位的第一階段）能夠證入一切諸佛的平等身。平等身指的是真如法身（Tathata-dharmakaya，佛的真實不變的法性之身）。因此，受持觀世音菩薩的名號，與受持六十二億恒河沙數諸佛的功德沒有差別。荊溪（地名）說，用這個來驗證可知，必須依據圓融的觀點來解釋。為什麼呢？在這兩種意義中，信力側重於事相，而畢竟側重於理體。事相和理體相互資助，才能成就所念。如信力二者中，既然說祈求我的身如同觀世音菩薩，就是指化身（Nirmanakaya，佛為度化眾生而顯現的應化之身）。又說，觀世音菩薩的功德我也能獲得，乃是指報身（Sambhogakaya，佛經過修行獲得的莊嚴身），願力與報應相等，才能成就念誦。但只是唸誦果德的人，何必瞭解理體呢？所以接下來的意義說，了解法界等等。接著引用證位的例子，就是初地菩薩，且引用部分證悟的例子，讓人瞭解它。所以知道如果唸誦觀世音菩薩的三身（Trikaya，佛的三種身：法身、報身、化身），必須用唸佛來校正。如果以念法身來論，即使引用十方諸佛，其功德也是相等的，何止六十二億？所以論文雖然看似引用經文，乃是增加語句來解釋意義。也像《方便品》（Upaya，法華經的篇章）最初增加『難解難知』，想要說大法，就增加三句來申明解釋。現在六十二億菩薩加上佛來解釋。二，又從下位和觀想來解釋。雖然三種觀想都接受修習的名稱，但中觀（Madhyamaka，佛教哲學中的中道觀）是自性，所以可以說二觀發起中觀，二觀實際上不相等，是因為破除和建立不相等。雖然不相等，但二者都是中道的功德，二者與中道畢竟沒有差異。中道既然相等，二者怎麼會不相等呢？所以說空觀（Sunyata，佛教的空性觀）、假觀（Prajna，佛教的智慧觀）、中觀都是空，假就是假，中就是中。乞丐難以戰勝，其實是不相等的，也因為這二者同一法性，所以相等。三，總結。這裡只是籠統地說受持名號，因為在正格中說『一時』。又引用《大品經》（Mahaprajnaparamita Sutra，大般若經）中一朵花供佛的例子，來比類一時持觀世音菩薩名號，其善行流入法性海，所以像大海一樣沒有窮盡，說到完畢。
【English Translation】 English version Therefore, the power of faith has two aspects: First, to seek me as Avalokiteśvara (Bodhisattva's name), because of complete faith. Second, to generate a respectful heart, like the merits of Avalokiteśvara, which I can also obtain. Second, complete knowledge, because of decisively understanding the Dharmadhatu (the essence and source of all dharmas). Dharmadhatu is also called Dharmata (the unchanging nature of all dharmas). The first-ground Bodhisattva (the first stage of Bodhisattva's practice) can realize the equal body of all Buddhas. The equal body refers to the Tathata-dharmakaya (the true and unchanging Dharma-nature body of the Buddha). Therefore, upholding the name of Avalokiteśvara is no different from upholding the merits of sixty-two billion Ganges-sand-number Buddhas. Jingxi (place name) said, using this to verify and know, it must be explained according to a rounded view. Why? In these two meanings, the power of faith focuses on phenomena, while completeness focuses on principle. Phenomena and principle assist each other to achieve what is recited. As in the two of the power of faith, since it is said to seek my body like Avalokiteśvara, it refers to the Nirmanakaya (the manifested body of the Buddha to save sentient beings). It is also said that I can obtain the merits of Avalokiteśvara, which refers to the Sambhogakaya (the glorious body obtained by the Buddha through practice), and the vows are equal to the retribution, so that the recitation can be achieved. But those who only recite the merits of the fruit, why understand the principle? So the following meaning says, understanding the Dharmadhatu, etc. Then cite the example of the position of proof, which is the first-ground Bodhisattva, and cite the example of partial enlightenment to let people understand it. So knowing that if reciting the Trikaya (the three bodies of the Buddha: Dharmakaya, Sambhogakaya, Nirmanakaya) of Avalokiteśvara, it must be corrected by reciting the Buddha. If discussing reciting the Dharmakaya, even if quoting the Buddhas of the ten directions, their merits are equal, not just sixty-two billion? Therefore, although the thesis seems to quote scriptures, it is to add sentences to explain the meaning. It is also like the 'Upaya' (chapter of the Lotus Sutra) initially adding 'difficult to understand', wanting to say the great Dharma, it adds three sentences to clarify the explanation. Now sixty-two billion Bodhisattvas are added with the Buddha to explain. Second, explain from the lower position and contemplation. Although the three contemplations all accept the name of practice, the Madhyamaka (the Middle Way view in Buddhist philosophy) is self-nature, so it can be said that the two contemplations initiate the Middle Way, and the two contemplations are actually not equal, because the breaking and establishing are not equal. Although they are not equal, both are the merits of the Middle Way, and the two are ultimately not different from the Middle Way. Since the Middle Way is equal, how can the two be unequal? Therefore, it is said that Sunyata (the Buddhist view of emptiness), Prajna (the Buddhist view of wisdom), and the Middle Way are all empty, false is false, and the middle is the middle. It is difficult for beggars to win, in fact, they are not equal, also because these two are the same Dharma-nature, so they are equal. Third, conclude. Here it is only generally said to uphold the name, because it is said 'at one time' in the standard. Also quote the example of offering a flower to the Buddha in the Mahaprajnaparamita Sutra (Great Perfection of Wisdom Sutra) to compare upholding the name of Avalokiteśvara at one time, its good deeds flow into the sea of Dharma-nature, so it is like the sea without end, speaking to the end.
苦者。二死盡也。蓋言成佛散華之福猶尚不盡。大章第二問答二。初標章述意二。初標章二前問下述意二。初述前科。稱名常念及以禮拜。三業現前。故曰顯機。菩薩以此為所觀境。法身靈智即始本二覺。分合之真身也。望于眾生即能觀智。乃以此知冥應拔苦。即此境智而為因緣。亦名感應。以此因緣名觀世音。蒙說已領。二今問下示今意乃明觀音意業鑒機身業現相。口業說法。既令眾生知覺見聞。故云顯應。而且不說眾生三業修行之相。此由宿善冥伏在懷乃能致感故曰冥機。通釋十雙即當法慈福應珠顯權跡緣斷十隻之義。二分科釋經二。初分科。二一云下釋經二。初問二。初示三業文。方便問意者。非是道前取理方便。正當證后鑒機方便。二此是下明三業德二。初通釋三業二。初標列三義。二三不下解釋三義三初釋三不護二。初法。作意等十字是其護義。實不兩字彰于任運。然須不其三惑之護。即能三業任運度生。二譬如下諭。二三無下釋三無失。不護顯于思義寂絕。無失彰其逗會稱宜。得三悉益即會事也。得第一義即冥理也。三三輪下釋三輪二。初遍示三輪。三業應機旋轉自在。能為眾生摧破三障。故名為輪。二雖音下釋不思議化二。初約義釋相。心體離念。即是法身本性智慧。今雖垂應委悉被機。而能稱本離於
【現代漢語翻譯】 現代漢語譯本 苦的含義是什麼？是指兩種死亡（分段生死和變易生死）的止息。經文說，即使成就佛果，散花的福德仍然沒有窮盡。這一大章分為第二部分，包含問答兩部分。首先是標明本章，陳述意義，分為兩部分。首先是標明本章，其次是陳述意義，分為兩部分。首先是陳述前文的內容，稱念名號、常常憶念以及禮拜，這三種行為（身、口、意）同時顯現，所以說是『顯機』。菩薩將此作為所觀的境界。法身靈智就是始覺和本覺兩種覺悟，是分合的真身。從眾生的角度來看，就是能觀的智慧。憑藉這種智慧，就能知道暗中相應，拔除痛苦。這就是以境界和智慧作為因緣，也稱為感應。因為這種因緣，所以稱為觀世音。蒙受教誨后已經領悟。其次是現在提問，揭示現在的意義，在於闡明觀音菩薩的意業能夠鑑別眾生的根機，身業能夠顯現相應的形象，口業能夠宣說佛法。既然能夠讓眾生知覺見聞，所以說是『顯應』。而且沒有說到眾生身口意三業修行的狀態，這是因為宿世的善根暗中潛藏在心中，才能夠招致感應，所以說是『冥機』。總的解釋十雙，就是對應於法、慈、福、應、珠、顯、權、跡、緣、斷這十種意義。 第二部分是分科解釋經文，分為兩部分。首先是分科，其次是解釋經文，分為兩部分。首先是提問，分為兩部分。首先是展示身口意三業的經文。方便提問的用意在於，不是在證道之前尋求義理的方便，而是在證道之後鑑別眾生根機的方便。其次是闡明身口意三業的功德，分為兩部分。首先是總的解釋身口意三業，分為兩部分。首先是標列三種含義。其次是解釋這三種含義。首先是解釋『三不護』，分為兩部分。首先是法，『作意』等十字是其守護的含義。『實不』兩個字彰顯了任運自在。然而必須不守護三種迷惑，才能使身口意三業任運度化眾生。其次是用譬喻來曉諭。其次是解釋『三無失』。『不護』顯現了思議寂滅，『無失』彰顯了應機逗教，恰如其分。得到三種悉地，就是契合事相；得到第一義，就是暗合真理。其次是解釋『三輪』，分為兩部分。首先是普遍展示三輪，身口意三業應機旋轉自在，能夠為眾生摧破三種障礙，所以稱為輪。其次是解釋不可思議的教化，分為兩部分。首先是從義理上解釋現象，心體遠離念頭，就是法身的本性智慧。現在雖然垂跡應化，周詳地適應眾生的根機，卻能夠符合本性，遠離執著。
【English Translation】 English version What is 'bitterness'? It means the cessation of the two deaths (sectional death and variable death). The sutra says that even after attaining Buddhahood, the merit of scattering flowers is still inexhaustible. This large chapter is divided into two parts, containing two parts of questions and answers. The first is to mark the chapter and state the meaning, divided into two parts. The first is to mark the chapter, and the second is to state the meaning, divided into two parts. The first is to state the content of the previous text, reciting the name, constantly remembering, and prostrating. These three actions (body, speech, and mind) appear simultaneously, so it is said to be 'manifested opportunity (顯機)'. Bodhisattvas take this as the object of contemplation. The Dharmakaya (法身) spiritual wisdom is the two enlightenments of initial awakening and original awakening, which are the true bodies of division and combination. From the perspective of sentient beings, it is the wisdom of being able to observe. With this wisdom, one can know the secret response and remove suffering. This is to use the realm and wisdom as the cause and condition, also known as response (感應). Because of this cause and condition, it is called Avalokiteshvara (觀世音). Having received the teachings, one has already understood. The second is to ask now, revealing the current meaning, which is to clarify that the mind karma of Avalokiteshvara Bodhisattva can discern the roots of sentient beings, the body karma can manifest corresponding images, and the mouth karma can proclaim the Dharma. Since it can make sentient beings aware of what they see and hear, it is said to be 'manifested response (顯應)'. Moreover, it does not mention the state of sentient beings' cultivation of body, speech, and mind, because the good roots of past lives are secretly hidden in the heart, which can lead to induction, so it is said to be 'hidden opportunity (冥機)'. The general explanation of the ten pairs corresponds to the ten meanings of Dharma (法), compassion (慈), blessing (福), response (應), pearl (珠), manifestation (顯), expedient (權), trace (跡), condition (緣), and severance (斷). The second part is to divide and explain the sutra, divided into two parts. The first is the division, and the second is the explanation of the sutra, divided into two parts. The first is to ask questions, divided into two parts. The first is to show the texts of body, speech, and mind. The intention of the expedient question is not to seek the convenience of reasoning before enlightenment, but to discern the convenience of sentient beings' roots after enlightenment. The second is to clarify the merits of body, speech, and mind, divided into two parts. The first is the general explanation of body, speech, and mind, divided into two parts. The first is to list the three meanings. The second is to explain these three meanings. The first is to explain the 'three non-protections (三不護)', divided into two parts. The first is the Dharma, the ten characters such as 'intention (作意)' are its meaning of protection. The two words 'really not (實不)' highlight the effortless freedom. However, one must not protect the three confusions in order to enable the body, speech, and mind to effortlessly liberate sentient beings. The second is to use a metaphor to enlighten. The second is to explain the 'three non-losses (三無失)'. 'Non-protection (不護)' shows the silence of thought, and 'non-loss (無失)' highlights the appropriate teaching according to the opportunity, just right. Obtaining the three siddhis (悉地) is to fit the phenomena; obtaining the first meaning is to secretly fit the truth. The second is to explain the 'three wheels (三輪)', divided into two parts. The first is to universally display the three wheels, the body, speech, and mind respond to the opportunity to rotate freely, and can destroy the three obstacles for sentient beings, so it is called the wheel. The second is to explain the inconceivable transformation, divided into two parts. The first is to explain the phenomenon from the meaning, the mind body is away from thoughts, which is the wisdom of the Dharmakaya's original nature. Now, although the traces are manifested and adapted to the roots of sentient beings in detail, it can conform to the original nature and stay away from attachments.
思念。故於法身無所損減二凈名下引經證釋。分別諸法證於垂化。于義不動證不思議。即理而事名不動而動。二問意下別明示意二。初問。二答。若隨自意無能測者。若隨他意蜫蟲亦知。又無機者不測。有緣者令知。二佛答下答二。初分經二。初別下釋義三。初別答二。初懸示經意三。初明諸身。皆答三業二初釋相二。初以三答三。二又但下約二答三二。初現身具三。二若說下說法具三。不如樹木風吹作聲。口兼身業其義易明。故不言也。二二釋下結示。二從別下以諸身。束對十界二。初約義示。若據身說理合齊等。但約經中結說文少。故云十九。如八部四眾伹結一說耳。二而文下足闕文二。初明菩薩二。初敘他四解。二若三下今取古本。若指上品今品那闕。若云脫落余何不脫。若言觀音即是菩薩不須更現。妙音菩薩何故更現。故云。三解皆有難也。若依古本。即今品文菩薩一界為化義廣。最不可闕。二又無下明地獄二。初敘三釋若指上品亦可為例。其次二釋人之局情耳。二今明下明今有義二。初依總答明有。總文既云現種種形。豈可無于地獄形邪。二又請下據二經明有。請觀音經遊戲五道文。先明地獄。方等陀羅尼經說。婆藪大權示為商主。堅執邪見殺羊祀天。生陷地獄于地獄中。說法教化九十億罪人。來至佛會皆
【現代漢語翻譯】 思念。因此對於法身沒有任何損減。『二凈名下』引用經典來證明和解釋。分別諸法是爲了垂跡化導，『于義不動』證明了不可思議，即理而事，名為不動而動。『二問意下』分別闡明示意二，首先是提問，然後是回答。如果隨順自己的意思，沒有人能夠測度；如果隨順他人的意思，昆蟲也能知道。又沒有機緣的人不能測度，有緣分的人才能知曉。『二佛答下』回答分為兩部分，首先是分經，然後是解釋意義。『初別下釋義三』，首先是分別回答二，首先懸示經意三，首先闡明諸身，都回答三業。『二初釋相二』，首先用三業回答三身。『二又但下』用二身回答三業二，首先現身具備三業，『二若說下』說法具備三業，不如樹木被風吹動發出聲音，口兼身業，其意義容易明白，所以沒有提及。『二二釋下』總結闡釋。『二從別下』用諸身來對應十界二，首先根據意義來闡釋。如果根據身來說，道理上應該齊等，但根據經文中的總結來說，文字較少，所以說十九。如八部、四眾，只總結了一種說法。『二而文下』足闕文二，首先闡明菩薩二，首先敘述其他四種解釋。『二若三下』現在採用古本。如果指上品，那麼今品為何缺少？如果說是脫落，那麼其他的為何沒有脫落？如果說觀音菩薩就是菩薩，不需要再顯現，那麼妙音菩薩為何還要顯現？所以說，三種解釋都有困難。如果依據古本，那麼今品經文菩薩一界，爲了教化意義廣泛，最不可缺少。『二又無下』闡明地獄二，首先敘述三種解釋，如果指上品也可以作為例子。其次兩種解釋只是人的侷限之情。『二今明下』闡明現在有意義二，首先依據總答來闡明有。總文既然說顯現種種形象，怎麼可以沒有地獄的形象呢？『二又請下』根據兩部經典來闡明有。請觀音經中『遊戲五道』的經文，先闡明地獄，方等陀羅尼經說，婆藪大權示現為商主，堅執邪見，殺羊祭祀天神，死後墮入地獄，在地獄中說法教化九十億罪人，來到佛的集會，都...
【English Translation】 Contemplation. Therefore, there is no diminution to the Dharmakaya (法身, Dharma Body). 'Below the Two Pure Names' quotes scriptures to prove and explain. Differentiating various dharmas (法, phenomena) is to manifest and transform, 'immovable in meaning' proves the inconceivable, which is principle and event, named immovable yet moving. 'Below the Two Questions' separately clarifies the intention in two parts, first the question, then the answer. If following one's own intention, no one can fathom it; if following others' intentions, even insects can know. Also, those without opportunity cannot fathom it, those with affinity can know. 'Below the Buddha's Answer' the answer is divided into two parts, first dividing the scripture, then explaining the meaning. 'First Separate Explanation' first separately answers in two parts, first suspending and showing the scripture's intention in three parts, first clarifying the various bodies, all answering the three karmas (三業, three actions) 'Second, First Explanation of Characteristics' first using the three karmas to answer the three bodies. 'Second, Also Below' using the two bodies to answer the three karmas in two parts, first the manifested body possesses the three karmas, 'Second, If Speaking Below' speaking the Dharma possesses the three karmas, not like trees blown by the wind making sounds, the mouth combines with the body karma, its meaning is easy to understand, so it is not mentioned. 'Second, Second Explanation Below' concludes and shows. 'Second, From Separate Below' using the various bodies to correspond to the ten realms (十界, ten worlds) in two parts, first explaining according to meaning. If according to the body, the principle should be equal, but according to the conclusion in the scripture, the text is less, so it says nineteen. Like the eight divisions (八部, eight classes of beings), the four assemblies (四眾, four groups of disciples), only one saying is concluded. 'Second, And Text Below' the text is sufficient but lacking in two parts, first clarifying the Bodhisattvas (菩薩, enlightened beings) in two parts, first narrating the other four explanations. 'Second, If Three Below' now adopting the ancient version. If referring to the upper grade, then why is the current grade lacking? If saying it is missing, then why are the others not missing? If saying Avalokiteśvara (觀音, Guanyin) Bodhisattva is the Bodhisattva, no need to manifest again, then why does Wonderful Sound (妙音, Wonderful Sound) Bodhisattva manifest again? Therefore, it is said that all three explanations have difficulties. If according to the ancient version, then the current grade's text, the Bodhisattva realm, is for the purpose of extensive teaching, and is most indispensable. 'Second, Also Without Below' clarifying hell in two parts, first narrating three explanations, if referring to the upper grade, it can also be taken as an example. The second two explanations are only the limited feelings of people. 'Second, Now Clarifying Below' clarifying that there is meaning now in two parts, first according to the general answer to clarify that there is. Since the general text says manifesting various forms, how can there not be the form of hell? 'Second, Also Please Below' according to two scriptures to clarify that there is. In the Please Avalokiteśvara Sutra, the text of 'playing in the five paths (五道, five realms)', first clarifies hell, the Fangdeng Dharani Sutra says, Vasu (婆藪, Vasu) Great Power manifested as a merchant, firmly holding wrong views, killing sheep to sacrifice to the gods, falling into hell after death, preaching the Dharma and teaching ninety billion sinners in hell, coming to the Buddha's assembly, all...
令得道。那言代苦不論說法。況復論云多作佛身。豈不說法。三今通下約諸身對機四句二。初釋相二。初通示四句。經云眾生應以佛身得度。即現佛身為獨現佛。為兼余身同度彼生。又為一界獨感於佛。為兼余界同感于佛。諸身乃至執金剛神能應共獨。能感共獨不可偏執。故今通就十法界應。對十界機。一多相對立以四句。方見經文感應之相。二別對三相。不唯感應多少成於四句。人法因果亦有多少故。須更立兩重四句。初機應四句二。初若妙下釋四句四。初一界度一界。三即下三土以現佛身。必遍三處。蓋等覺下至於凡夫皆能感佛。故須三土以明其應。初實報能度所度純一佛界。二方便土就本而說。故曰五人。生彼土已沒其異稱。以皆求佛。是故感應亦純一界。三同居土且明寂場圓機感佛。不論形類及兼別機。是故亦當第一句也。二若寂下一界度多界。更以寂場對於次句。不唯形異亦乃根殊。能感雖多能應唯一。
問。何不二酥對於次句。那將初乳配兩句邪。
答。本論佛界度于多界。二酥之佛勝劣相合。鈍見劣身尚是偏空。體非佛界。故以寂場一中道佛。度于圓別佛菩薩界及五道形。方名一界度多界句。三若有下多界度一界。諸時諸會三乘八部翼從世尊共化一機。或諸大權共成化事。或佛自遍現而度
【現代漢語翻譯】 現代漢語譯本 能夠使眾生得道。如果說代替眾生受苦不算說法，更何況說化現多種佛身，難道不是說法嗎？現在總括下面，用各種身形來對應眾生的根機，分為四句來解釋。首先解釋四句的含義。經文說『眾生應該以佛身得度，就現佛身』，這是單獨示現佛身，還是兼帶其他身形一同度化眾生？又是一界眾生單獨感應到佛，還是兼帶其他界眾生一同感應到佛？諸如各種身形乃至執金剛神，能夠共同示現，也能夠單獨示現；能夠共同感應，也能夠單獨感應，不可偏執一端。所以現在總括十法界，來對應十界眾生的根機。用一和多相對立，形成四句，才能看出經文中感應的真相。其次分別對應三種相，不只是感應的多少形成四句，人、法、因、果也有多少的差別，所以需要再立兩重四句。首先是根機和示現的四句。如果美妙，下面解釋四句的含義。首先是一界度化一界。三即是說，在三土中示現佛身，必然遍及三處。大概等覺菩薩乃至凡夫都能感應到佛，所以需要用三土來說明佛的示現。首先是實報土，能度化和被度化的都是純粹的佛界。其次是方便土，就其根本來說，所以說是五人。生到那個土之後，就消除了他們不同的稱謂，因為他們都在求佛，所以感應也是純粹的一界。第三是同居土，暫且說明寂光道場中圓滿的根機感應到佛，不論形體種類，也不論兼帶其他的根機，所以也應當屬於第一句。 如果是寂光道場，一界度化多界。用寂光道場來對應第二句，不只是形體不同，也是根器不同。能夠感應的雖然多，能夠示現的只有一個。 問：為什麼不用二酥來對應第二句，而用初乳來對應這兩句呢？ 答：本論說佛界度化多界，二酥的佛有勝劣之分，鈍根所見的劣身還是偏空，本體不是佛界。所以用寂光道場中一中道佛，度化圓教、別教的佛菩薩界以及五道眾生的形體，才能稱為一界度化多界。如果有多種界度化一界，各種時候各種法會，三乘八部跟從世尊一同教化一個根機，或者各種大權菩薩共同成就教化之事，或者佛自己普遍示現而度化。
【English Translation】 English version Enabling beings to attain enlightenment. If speaking on behalf of suffering beings is not considered preaching, how much more so is manifesting multiple Buddha bodies? Isn't that preaching? Now, generalizing below, using various forms to correspond to beings' capacities, dividing into four phrases to explain. First, explain the meaning of the four phrases. The sutra says, 'Beings should be saved by the body of a Buddha, then manifest the body of a Buddha.' Is this manifesting the Buddha body alone, or also including other forms to save beings together? Is it one realm of beings solely sensing the Buddha, or also including other realms of beings sensing the Buddha together? Such as various forms, even Vajra-wielding deities, can manifest together, and can manifest alone; can sense together, and can sense alone, one should not cling to one extreme. Therefore, now generalizing the Ten Dharma Realms, to correspond to the capacities of beings in the Ten Realms. Using one and many to oppose each other, forming four phrases, only then can one see the truth of the interaction in the sutra. Secondly, separately corresponding to the three aspects, it is not only the amount of sensing that forms the four phrases, people, dharma, cause, and effect also have differences in amount, so it is necessary to establish two more sets of four phrases. First is the four phrases of capacity and manifestation. If wonderful, below explain the meaning of the four phrases. First is one realm saving one realm. 'Three' means that manifesting the Buddha body in the Three Lands, it must pervade all three places. Generally, Bodhisattvas of Equal Enlightenment and even ordinary people can sense the Buddha, so it is necessary to use the Three Lands to explain the Buddha's manifestation. First is the Land of Actual Reward (Real Reward Land), both the one who saves and the one who is saved are purely the Buddha Realm. Secondly is the Land of Expediency (Provisional Land), speaking from its root, so it is said to be 'five people'. After being born in that land, their different titles are eliminated, because they are all seeking Buddhahood, so the interaction is also purely one realm. Third is the Land of Coexistence (Land of Shared Habitation), temporarily explaining that the perfect capacity in the Land of Tranquil Light (Land of Stillness and Light) senses the Buddha, regardless of form or type, and regardless of including other capacities, so it should also belong to the first phrase. If it is the Land of Tranquil Light, one realm saves many realms. Using the Land of Tranquil Light to correspond to the second phrase, it is not only the forms that are different, but also the capacities. Although there are many who can sense, there is only one who can manifest. Question: Why not use the second stage of ghee (refined butter) to correspond to the second phrase, but use the first stage of milk (fresh milk) to correspond to these two phrases? Answer: This treatise says that the Buddha Realm saves many realms, the Buddhas of the second stage of ghee have differences in superiority and inferiority, the inferior body seen by dull roots is still biased towards emptiness, and the essence is not the Buddha Realm. Therefore, using the one Middle Way Buddha in the Land of Tranquil Light, to save the realms of Buddhas and Bodhisattvas of the Perfect Teaching (Perfect Teaching) and Separate Teaching (Separate Teaching), as well as the forms of beings in the Five Paths (Five Paths), can be called one realm saving many realms. If there are many realms saving one realm, at various times and various assemblies, the Three Vehicles (Three Vehicles) and Eight Divisions (Eight Divisions) follow the World Honored One to teach one capacity together, or various great powerful Bodhisattvas jointly accomplish the work of teaching, or the Buddha himself universally manifests and saves.
一機若有一人應以十界身而得度者。觀音即現十身而為說法。四若佛下多界度多界。文中且約作十界身。遍入諸道而為此句。若委論者。或有多機同在一處應以十身而得度者。亦隨彼現也。用此下歷五味。若就根性為能感機。就所證體而為能應。則乳唯得一界度二界。醍醐唯得一界度一界。若就形相為感應者。則味味中各有四句。既云應以何身得度。知正約形為感應也。學者應知約土約味。別對句者欲易解故。若見一多四句相。已一切時處應自在作。二複次下人法四句。上之四句以人對人。今之四句以法對人。此由經云而為說法。故須更論人法四句。初句云。善財從百一十者所歷之城也。知識即五十三人也。雖帶人辯意在所說法異。二三兩句可見。第四句云。一道出生死。而言多法者。蓋於法法開佛知見。以開十界十如。皆是實相即不思議之多法。此四能被多少之法雖引諸經。皆顯觀音能應之德。三複下因果四句。上二四句對機說法。法須修證從因至果。自若不然他何所效。如轉四諦滅我已證。道我已修。故諸身說一一皆有因果始終。方能被物。故四句中戒善粗略。感報亦然。故因果俱少。聲聞因中凡分內外。聖有見修正助行法。遍於三藏。而只證得二種涅槃。故因多果少。獨覺不稟三學行法。但觀雕變頓成果已。能
【現代漢語翻譯】 現代漢語譯本 一機（眾生的根器）如果有一個人應該以十界身（地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩、佛）而得到度化，觀音菩薩就示現十種身形而為他說法。如果佛以下的多界能度化多界眾生，文中且約略地以十界身來作說明，普遍進入各種道而成就這句話。如果詳細論述，或者有多個根器相同的人在同一處，應該以十種身形而得到度化，也隨著他們而示現。用『此下』來歷數五味（乳、酪、生酥、熟酥、醍醐）。如果就根性作為能感應的根機，就所證得的本體作為能應現的，那麼乳只能度化一界，度化二界；醍醐只能度化一界，度化一界。如果就形相作為感應，那麼每種味道中各有四句。既然說『應以何身得度』，就知道主要是以形相作為感應。學者應該知道，約土（國土）約味（五味）分別對應語句，是爲了容易理解的緣故。如果見到一多四句相，已經在一切時處應該自在地作為。 二、『複次下』是人法四句。上面的四句是以人對人，現在的四句是以法對人。這是因為經文說『而為說法』，所以需要更進一步討論人法四句。第一句說，善財童子從一百一十位善知識所經歷的城邑。知識就是五十三人。雖然帶著人來辯論，但意圖在於所說的法不同。第二、三兩句可以自己理解。第四句說，一道出生死，卻說多種法，是因為在法法中開啟佛的知見，以開啟十界十如（十如是相、性、體、力、作、因、緣、果、報、本末究竟等），都是實相，即不可思議的多種法。這四種能被度化的多少之法，雖然引用了各種經典，都是爲了彰顯觀音菩薩能夠應現的功德。 三、『復下』是因果四句。上面兩種四句是對機說法，法需要修證，從因到果。如果不是這樣，他人又如何傚法？如轉四諦（苦、集、滅、道），滅我已證，道我已修。所以各種身形所說，一一都有因果始終，才能被眾生接受。所以四句中，戒善粗略，感報也是這樣，所以因果都少。聲聞乘因中凡夫分內外，聖人有見修正助行法，遍於三藏，而只證得二種涅槃（有餘涅槃、無餘涅槃），所以因多果少。獨覺乘不稟受三學（戒、定、慧）行法，但觀察雕變頓成果已，能夠。
【English Translation】 English version If a single being (one 'machine' or capacity) needs to be liberated by manifesting any of the Ten Realms (hell-beings, hungry ghosts, animals, asuras, humans, devas, sravakas, pratyekabuddhas, bodhisattvas, Buddhas), Avalokitesvara (Guanyin) will manifest the corresponding body to teach the Dharma. If beings below the Buddha realm can liberate beings in multiple realms, the text roughly uses the Ten Realms as an illustration, universally entering all paths to accomplish this statement. If discussed in detail, if multiple beings with similar capacities are in the same place and need to be liberated by manifesting the ten bodies, the manifestation will adapt accordingly. The following uses 'this below' to enumerate the five flavors (milk, curd, raw butter, cooked butter, ghee). If the inherent nature is considered the receptive capacity, and the realized essence is considered the responsive manifestation, then milk can only liberate one realm and benefit two realms; ghee can only liberate one realm and benefit one realm. If the form is considered the basis for interaction, then each flavor has four aspects. Since it is said 'which body should be used to liberate', it is known that the form is the primary basis for interaction. Students should understand that the correspondence between lands and flavors is for ease of understanding. If one understands the aspects of one and many, then one should act freely at all times and places. Second, 'further below' refers to the four aspects of beings and Dharma. The previous four aspects were based on beings interacting with beings, while the current four aspects are based on Dharma interacting with beings. This is because the sutra says 'to teach the Dharma', so it is necessary to further discuss the four aspects of beings and Dharma. The first aspect says that Sudhana (Shancai) visited the cities of one hundred and ten virtuous friends. These friends are the fifty-three individuals. Although the discussion involves beings, the intention is to highlight the differences in the Dharma taught. The second and third aspects can be understood on their own. The fourth aspect says that one path leads to liberation from birth and death, yet it speaks of multiple Dharmas, because it opens the Buddha's knowledge and vision in each Dharma, revealing the Ten Realms and the Ten Suchnesses (appearance, nature, substance, power, function, cause, condition, effect, result, and ultimate equality), all of which are the true reality, i.e., the inconceivable multiple Dharmas. These four aspects of how much Dharma can be received, although citing various sutras, all serve to highlight the virtues of Avalokitesvara's ability to manifest. Third, 'below' refers to the four aspects of cause and effect. The previous two sets of four aspects were based on teaching the Dharma according to the capacity of the beings. Dharma needs to be cultivated and realized, from cause to effect. If not, how can others emulate it? For example, in turning the Four Noble Truths (suffering, accumulation, cessation, path), the cessation of self has been realized, and the path has been cultivated. Therefore, each body manifests with a beginning and end of cause and effect, so that it can be accepted by beings. Therefore, in the four aspects, the precepts and good deeds are rough and general, and the karmic retribution is also the same, so both cause and effect are limited. In the Sravaka vehicle, ordinary beings are divided into internal and external, and sages have the practice of seeing, correcting, and assisting the Dharma, which pervades the three baskets (Tripitaka), but only two types of Nirvana (Nirvana with remainder and Nirvana without remainder) are attained, so the cause is much and the effect is little. The Pratyekabuddha vehicle does not receive the practice of the three learnings (precepts, concentration, wisdom), but observes the changes and transformations and quickly achieves the result.
具種種神通化事。故因少果多。菩薩修因時長行廣。及成佛果二智萬德。故因果俱多。此等皆是悉檀示現。修因證果大略如是二觀音下結示二。初結歸聖能。二有人下敘他斥局。雖因果迭論一多互說。不能顯于權實體相。今以十界三重四句。望彼之義塵岳相殊。二舊釋下科釋經文二。初科經二。初舊科二。初分三枝末。二若爾下釋疑問答。二今明下今科。二一明下釋義八。初聖身四。初佛身三。初垂應相狀二。初約身簡定二。初定應化。化則變化。歘然而有歘爾而無。蓋是暫時益物相也。應則應答同物始終。如極樂人民。壽不可數佛同無量。此土壽促佛同八十。有降生日有入滅時。即八相佛也。若尋等者。據列三乘八部四眾。至金剛神。宛是一期化物之相。知非歘爾也。二問何下揀真應二。初問。因向文云。妙覺法身應於三土說法被機。既本是真佛。何用垂應方說法邪二答。雖云多種。豈出四身法報應化。法身則遠而難示。應化則近而易狎。報身則亦遠亦近。智同法身像屬勝應。般若贊云。應化非真等者。此以真法而奪應化。是則無相之相方名真佛。無說之說方名說法。據妙覺法身等者。此據住上品寂光。方是真法上地菩薩亦莫能睹。以等覺還皆住果報並依業識見佛。若望妙覺俱是勝應。故云真法淵遠。如妙音等者。
問。妙音東來。先現八萬四千眾寶蓮華。文殊見已而問于佛。據此亦是不識應相。那忽引證不知真身。
答。斯乃見跡不識其本。即是不知真身也。故下問云。是菩薩種何善本。修何功德。行何三昧。即真法也。二若從下就土分別三。初實報二。初示應相。圓滿相好者。如華嚴如來相海品。及隨好光明品說十蓮華藏世界。微塵數相一一皆以妙相莊嚴。說一實諦者。若約教道。實報猶有別教根緣。亦說無量四諦。今約實論也。二示機宜。四十一地皆與妙覺分同體用。故不可以九界之身並劣應應之。二複次下有餘二。初論有無二。初大小有無。方便實報二土俱受變易生死。偏目此者。上土分破此中全在。從強受稱也小乘不說常住佛性。見思若盡果報永亡。大乘談常。故三界外更立三土。無明全破則居寂光。分破實報全在有餘。五種意生身即全在者也。楞伽但明三種意生身。今家約義開為五種。且三種者。一入三昧樂意成身。此擬二乘入空意也。二覺法自性意成身。此擬通教菩薩出假意也。三種類俱生無作意成身。此擬別教菩薩修中意也。若開為五者。於三昧開兩教二乘。于覺法開別教十行。或作七種兩教二乘。各開為二。不云別教十住者。義同二乘入空故也。若論九人生方便土更取別教十住。及取圓教十信
【現代漢語翻譯】 現代漢語譯本： 問：妙音菩薩從東方而來，先顯現八萬四千個眾寶蓮華。文殊菩薩見到后問佛，依此看來，也是不認識應化之相。為何要引用這些來證明不認識真身呢？（文殊菩薩） 答：這是隻見現象而不認識其本質，也就是不認識真身。所以下面才問：『這位菩薩種了什麼善根？修了什麼功德？修了什麼三昧？』這才是真正的佛法啊。接下來，如果從下往上，就土地來分別，分為三種：第一是實報莊嚴土，第二部分又分為兩部分。第一部分是顯示應化之相，圓滿的相好。如《華嚴經》的《如來相海品》和《隨好光明品》所說，十個蓮華藏世界，微塵數那麼多的相，每一個都用美妙的相來莊嚴。說一實諦，如果從教義上來說，實報土還有別教的根緣，也說無量的四諦。現在是從實相上來說的。第二部分是顯示適應眾生的根機，四十一地菩薩都與妙覺佛果分享相同的本體和作用，所以不能用九界眾生的身份，以及低劣的應化身來應化。 其次，『複次』以下還有兩部分。第一部分是討論有和無，又分為兩部分。第一部分是大小乘的有無，方便土和實報土都承受變易生死。特別指出這裡，是因為上面的實報土分破了變易生死，而這裡完全存在變易生死，所以從強調的角度這樣稱呼。小乘不談常住佛性，認為見惑和思惑斷盡后，果報就永遠消失了。大乘談常住佛性，所以在三界之外另外設立三土。無明完全破除就居住在常寂光土，分破無明就居住在實報土，完全存在有餘依。五種意生身就是完全存在於實報土的。楞伽經只說明瞭三種意生身，我們這裡根據意義開為五種。先說三種，一是入三昧樂意成身，這相當於二乘入空的意境。二是覺法自性意成身，這相當於通教菩薩出假的意境。三種類俱生無作意成身，這相當於別教菩薩修中道的意境。如果開為五種，就在三昧中開出兩教的二乘，在覺法中開出別教的十行。或者分為七種，兩教的二乘各開為兩種。不說別教的十住，是因為其意義與二乘入空相同。如果討論九界眾生往生方便土，可以取別教的十住，以及圓教的十信。
【English Translation】 English version: Question: When Wonderful Sound Bodhisattva comes from the east, he first manifests eighty-four thousand jeweled lotus flowers. Mañjuśrī (Bodhisattva of wisdom) saw this and asked the Buddha, 'According to this, he also does not recognize the manifested forms. Why cite these to prove that he does not know the true body?' Answer: 'This is seeing the traces but not recognizing the origin, which is not knowing the true body. Therefore, the following question is asked: 'What good roots has this Bodhisattva planted? What merits has he cultivated? What samādhi (state of meditative consciousness) has he practiced?' This is the true Dharma. Next, if we distinguish the lands from bottom to top, there are three types: first, the Land of Actual Reward; the second part is further divided into two parts. The first part is showing the manifested forms, the perfect marks and qualities. As the 'Sea of Marks of the Tathāgata' chapter and the 'Light of Minor Marks' chapter of the Avataṃsaka Sūtra (Flower Garland Sutra) say, the ten Lotus Treasury Worlds, with as many marks as dust motes, are each adorned with wonderful marks. Speaking of the One Reality, if we speak in terms of doctrine, the Land of Actual Reward still has the roots and conditions of the Distinct Teaching, and also speaks of the immeasurable Four Noble Truths. Now we are speaking in terms of the actual reality. The second part is showing what is suitable for the faculties of beings; the forty-one stages of Bodhisattvas all share the same essence and function as the Wonderful Enlightenment of Buddhahood, so they cannot be responded to with the bodies of the Nine Realms and inferior manifested bodies.' Furthermore, there are two parts following 'Moreover'. The first part discusses existence and non-existence, which is further divided into two parts. The first part is the existence and non-existence of the Small and Great Vehicles; both the Expedient Land and the Land of Actual Reward undergo the change and death of transformation. Singling this out is because the Land of Actual Reward above has partially broken through this change and death, while this land is entirely subject to it, so it is called that from the perspective of emphasis. The Small Vehicle does not speak of the permanent Buddha-nature, believing that when afflictions of views and thoughts are exhausted, the karmic reward will vanish forever. The Great Vehicle speaks of permanence, so it establishes three lands outside the Three Realms. When ignorance is completely broken through, one dwells in the Land of Eternal Tranquility; when ignorance is partially broken through, one dwells in the Land of Actual Reward, which is entirely subject to residual existence. The five kinds of mind-made bodies are entirely present in the Land of Actual Reward. The Laṅkāvatāra Sūtra only explains three kinds of mind-made bodies; here, we open them into five kinds according to their meaning. First, let's talk about the three kinds: first, the mind-made body of entering the bliss of samādhi, which corresponds to the state of the Two Vehicles entering emptiness. Second, the mind-made body of awakening to the self-nature of dharmas, which corresponds to the state of the Bodhisattvas of the Common Teaching emerging from provisionality. Third, the mind-made body of innate, unconditioned nature, which corresponds to the state of the Bodhisattvas of the Distinct Teaching cultivating the Middle Way. If we open them into five kinds, we open the Two Vehicles of the two teachings in samādhi, and open the ten practices of the Distinct Teaching in awakening to the Dharma. Or, we divide them into seven kinds, with the Two Vehicles of the two teachings each being divided into two kinds. We do not mention the ten abodes of the Distinct Teaching because their meaning is the same as the Two Vehicles entering emptiness. If we discuss the beings of the Nine Realms being reborn in the Expedient Land, we can take the ten abodes of the Distinct Teaching, as well as the ten faiths of the Perfect Teaching.
。攝入三種意生身中。以未斷無明未生實報。通言意者。以未發真。皆是作意成之。以生並從果說。此依妙玄並輔行撮略而辯。二釋論下經論定判。二此應下明機應二。初明但示兩應。初示勝應者。
問。前實報身而云此應非余土堪。至此那云圓滿相海。如前實報。
答。彼應真機與應分合。此應似機與應未合。此猶作意彼則任真。能見既殊所見寧一。但為此機無明已伏或少分除。故用報相引令入真。云如前者。稍似實報非謂全同。二示劣應者問此土一佛。示于勝劣兩種相貌。與同居土尊特丈六合身之相。同異如何答方便兩應。但說次第及不次第二種大乘五種意生。其土稟教雖有利鈍。既皆稟大學佛智慧。俱知佛身是大覺性。能修中觀伏無明者。見相則勝。若在二觀未伏無明。見相則劣。相雖勝劣只一尊特故非合身。若同居土說通教時。鈍但見空。故感丈六利見不空。故感尊特。大小二機。於一佛身見解有異。故名丈六尊特合身。此純大見故不名合。二何故下明唯被二機二。初總示。二若圓下別示。言圓人無明未破者。即七信已上。言分破者。仁王般若說十地惑。有三十品。既於一地自有三品。是知圓聖四十二位皆有三品。初住三品即第十信三心用觀而對破之。初心用觀對於上品。破則中心。中心用觀對
【現代漢語翻譯】 現代漢語譯本：攝入三種意生身（manas-nirmita-kaya，由意念創造的身）中。因為沒有斷除無明（avidya，根本的迷惑）且沒有生出實報（sambhogakaya，佛的報身），所以都可稱為意生。之所以稱為『意』，是因為在未真正開悟之前，一切都是通過作意而成就的。說『生』，是從結果上來說的。這是根據《妙玄》和《輔行》的撮略而辨析的。二是根據釋論和經論來判定。二是『此應下』，說明根機和應化二者。首先說明只示現兩種應化。首先是示現勝應（superior transformation body）
問：前面說實報身（true reward body），又說『此應非余土堪』（這種應化不是其他佛土所能承受的），而這裡又說『圓滿相海』（perfect ocean of characteristics），和前面的實報身一樣嗎？
答：那裡的應化是真機（true potential）與應化之分相合，這裡的應化是相似的根機與應化尚未相合。這就像是作意，而那裡則是任運真如。能見的主體既然不同，所見到的景象又怎麼會一樣呢？只是因為這裡的根機無明已經被降伏，或者已經少部分被去除，所以用報身之相來引導他們進入真如。說『如前』，是稍微相似於實報身，並非完全相同。二是示現劣應（inferior transformation body）。問：此土的一佛，示現勝劣兩種相貌，與同居土（common dwelling place）的尊特（superior）丈六（sixteen feet tall）合身之相，相同和不同之處在哪裡？答：方便的兩應，只是說次第和不次第兩種。大乘有五種意生。此土接受教化的人雖然有利鈍之分，但既然都接受大乘佛的智慧，都知道佛身是大覺之性。能修習中觀（madhyamaka，中道觀）降伏無明的人，見到的相就殊勝；如果在二觀（兩種觀法）中沒有降伏無明，見到的相就低劣。相雖然有勝劣之分，但只是一尊尊特之相，所以不是合身。如果在同居土宣說通教（common teaching）時，遲鈍的人只見到空性，所以感應到丈六之相；聰慧的人見到不空，所以感應到尊特之相。大小兩種根機，對於一佛身，見解有所不同，所以叫做丈六尊特合身。這裡純粹是大乘的見解，所以不叫做合身。二是『何故下』，說明只被兩種根機所接受。二是首先總的說明，二是『若圓下』，分別說明。所說的圓人（perfect person）無明沒有破除，就是七信位以上的人。所說的分破，仁王般若經（Renwang jing）說十地（ten grounds）的惑，有三十品。既然在一地中就有三品，就知道圓教聖者四十二位都有三品。初住的三品，就是第十信的三心用觀（three minds' application of contemplation）來對治破除的。初心用觀對治上品，破除則為中心；中心用觀對治
【English Translation】 English version: Included within the three types of manas-nirmita-kaya (bodies created by mind). Because avidya (fundamental ignorance) has not been severed and sambhogakaya (reward body of a Buddha) has not been produced, they are all generally referred to as 'manas'. The reason for calling it 'manas' is that before true enlightenment is attained, everything is accomplished through intentional effort. The term 'produced' is used from the perspective of the result. This is based on the abridgement and analysis of 'Miaoxuan' and 'Fuxing'. Secondly, it is determined based on the Shastra and Sutra. Secondly, 'Ci ying xia' explains the two aspects of potential and transformation. First, it explains that only two types of transformation are shown. First, it shows the superior transformation body.
Question: Earlier, it was said about the sambhogakaya (true reward body), and it was also said 'Ci ying fei yu tu kan' (this transformation is not something that other Buddha lands can bear), but here it is said 'yuanman xiang hai' (perfect ocean of characteristics), is it the same as the previous sambhogakaya?
Answer: The transformation there is the true potential combined with the division of transformation, while the transformation here is the similar potential with the transformation not yet combined. This is like intentional effort, while that is relying on true suchness. Since the subject of seeing is different, how can the seen phenomena be the same? It is only because the avidya of the potential here has been subdued or partially removed, so the appearance of the reward body is used to guide them into true suchness. Saying 'like before' is slightly similar to the sambhogakaya, not entirely the same. Secondly, it shows the inferior transformation body. Question: The one Buddha in this land shows two kinds of appearances, superior and inferior, what are the similarities and differences with the superior sixteen-foot-tall combined body in the common dwelling place? Answer: The two transformations of skillful means only speak of the two types of sequential and non-sequential. There are five types of manas-nirmita in Mahayana. Although those who receive teachings in this land have different levels of sharpness, since they all receive the wisdom of the Great Vehicle Buddha, they all know that the Buddha's body is the nature of great enlightenment. Those who can cultivate madhyamaka (the Middle Way) and subdue avidya will see a superior appearance; if they have not subdued avidya in the two contemplations, they will see an inferior appearance. Although the appearances are superior and inferior, it is only one superior appearance, so it is not a combined body. If the common teaching is preached in the common dwelling place, the dull ones only see emptiness, so they perceive the sixteen-foot-tall appearance; the sharp ones see non-emptiness, so they perceive the superior appearance. The two types of potential, great and small, have different understandings of the one Buddha body, so it is called the sixteen-foot-tall superior combined body. Here, it is purely the view of the Great Vehicle, so it is not called a combined body. Secondly, 'He gu xia' explains that it is only accepted by two types of potential. Secondly, it first gives a general explanation, and secondly, 'Ruo yuan xia' gives a separate explanation. The so-called perfect person whose avidya has not been broken is the person above the seventh faith position. The so-called partial breaking, the Renwang jing (King of Humane Kings Sutra) says that the delusions of the ten grounds have thirty categories. Since there are three categories in one ground, it is known that the forty-two positions of the perfect teaching sage all have three categories. The three categories of the initial dwelling are the three minds' application of contemplation of the tenth faith to counteract and break them. The initial mind's application of contemplation counteracts the superior category, breaking it becomes the central category; the central mind's application of contemplation counteracts
于中品。破則後心。後心用觀對於下品。此品若破方名初住。生實報土。今云分破猶生方便。即第十信中後心也。如等覺人住於後心。經歷多劫。方破下品證入妙覺。別九向位十向初心。俱名未破。第十回向中后二心。名為分破。此圓別人俱修中觀。伏破無明雖生方便其根既利。感佛勝身說圓頓法。別第七住至十行位。及通菩薩偏觀于假。藏通二乘偏在於空。此等生在方便有餘。雖已知常。求佛智慧尚滯二邊。並未觀伏無明之惑。其根既鈍。但感劣身說漸次法。三凡聖同居土。或稱凈穢同居土。謂凈土穢土。各有凡聖而同居之。釋此為二。初釋相二。初通明二土二根二。初明所感二相三。初二土凈穢。論土凈穢有橫有豎。若以分段對於變易。為凈穢者。則約通惑盡不盡說。即豎論也。如釋論云。出三界外有凈國土。聲聞緣覺出生其中。若於分段自說凈穢。則約五濁輕重相對。即橫論也。今以極樂及善凈國。對於堪忍。是橫非豎。故使凈土有見思毒。無惡道名。毒非苦因。則見與煩惱二濁輕也。果報嚴凈劫命輕也。眾生居此有何鄙稱。彌陀願行攝之。故輕非是斷惑方生其中。以世慈善五逆稱佛亦能生。故娑婆穢相目擊可知。此是橫論凈穢二土。而此二土皆有凡聖。凡如前說。聖有二種。謂應來聖有修得聖。二土皆然。二
【現代漢語翻譯】 現代漢語譯本 于中品（指無明惑中的中等品級）。破除（中品無明）則（進入）後心（指修行過程中的后階段）。後心（的修行）運用觀照（的方法）來對治下品（無明）。此品（無明）如果破除，才名為初住（菩薩十住位的第一個位次），往生實報土（佛菩薩的真實果報所顯現的國土）。現在說『分破』（部分破除無明）仍然是生在方便土（為教化而示現的國土）。即（相當於）第十信位中的後心（指十信位的最後一個階段）。如同等覺（菩薩）之人，安住於後心（的狀態），經歷多劫（漫長的時間），才破除下品（無明），證入妙覺（佛果）。別教（菩薩）九向位（十回向位中的前九個）和十向位（的）初心（第一個迴向位），都名為未破（無明）。第十回向位中的后二心（最後兩個階段），名為分破（部分破除無明）。此（指圓教菩薩）和別教（菩薩）都修習中觀（不落兩邊的觀照方法），伏（降伏）破（破除）無明，雖然生在方便土，但其根器（修行根基）既然銳利，感得佛的殊勝之身，宣說圓頓之法（直接頓悟的教法）。別教（菩薩）第七住位（到）十行位，以及通教（菩薩）偏重觀照假有（世間萬物），藏教（聲聞）和通教（聲聞）二乘（修行者）偏重在於空（涅槃寂靜）。此等（修行者）生在方便有餘土（方便土中的一種），雖然已經知道常（真如佛性），求佛智慧，但仍然滯留在二邊（空和有），並未觀照降伏無明之惑，其根器既然遲鈍，只能感得劣身（較差的果報之身），宣說漸次之法（逐步修行的教法）。 三、凡聖同居土（凡人和聖人共同居住的國土），或者稱為凈穢同居土（清凈和污穢共同存在的國土）。指凈土（清凈的國土）和穢土（污穢的國土），各有凡夫和聖人共同居住於其中。解釋此（同居土）分為兩部分。初、解釋相狀，分為二部分。初、總明二土二根（兩種國土和兩種根器），分為二部分。初、明所感二相（所感得的兩種果報之相），分為三部分。初、二土凈穢（兩種國土的清凈和污穢）。論述國土的清凈和污穢，有橫向和豎向之分。如果以分段生死（凡夫的生死）對於變易生死（菩薩的生死），來區分凈穢，則是約通惑（見思惑）盡與不盡來說，即是豎向的論述。如《釋論》（《大智度論》）所說：『出三界外有凈國土，聲聞緣覺出生其中。』如果於分段生死中自己說凈穢，則是約五濁（劫濁、見濁、煩惱濁、眾生濁、命濁）輕重相對，即是橫向的論述。現在以極樂世界和善凈國，對於堪忍世界（娑婆世界），是橫向而非豎向。所以使凈土有見思毒（見惑和思惑的煩惱），沒有惡道之名。毒（煩惱）不是苦因，則是見濁和煩惱濁二濁較輕。果報莊嚴清凈，劫濁和命濁較輕。眾生居住於此，有什麼鄙陋的稱呼呢？彌陀（阿彌陀佛）的願力和修行攝受他們，所以（五濁）輕，不是斷惑（斷除煩惱）才能生在其中。以世間慈善和五逆（十惡中的五種重罪）稱念佛（阿彌陀佛）也能往生。所以娑婆世界的污穢之相，親眼所見可以知道。這是橫向論述凈穢二土，而此二土都有凡夫和聖人。凡夫如前面所說。聖人有兩種，謂應來聖（將要來此土示現的聖人）和修得聖（通過修行證得果位的聖人）。二土都是這樣。 二
【English Translation】 English version Regarding the middle grade (referring to the middle level of ignorance). Eliminating (middle-grade ignorance) leads to the 'later mind' (referring to the later stage of practice). The 'later mind' (practice) employs contemplation to counteract the lower grade (of ignorance). If this grade (of ignorance) is eliminated, it is then called the 'initial dwelling' (the first position of the ten abodes of a Bodhisattva), and one is reborn in the 'true reward land' (the land manifested by the true reward of Buddhas and Bodhisattvas). Now, saying 'partial elimination' (partially eliminating ignorance) still means being born in the 'expedient land' (a land manifested for teaching). This is equivalent to the 'later mind' in the tenth faith position (referring to the last stage of the ten faith positions). It is like a person of 'equal enlightenment' (a Bodhisattva), dwelling in the state of the 'later mind', experiencing many kalpas (long periods of time), before eliminating the lower grade (of ignorance) and realizing 'wonderful enlightenment' (Buddhahood). The nine directions (the first nine of the ten dedications) of the Separate Teaching (Bodhisattvas) and the initial mind (the first dedication) of the ten directions are all called 'uneliminated' (ignorance). The latter two minds in the tenth dedication are called 'partially eliminated' (partially eliminating ignorance). Both this (referring to the Perfect Teaching Bodhisattva) and the Separate Teaching (Bodhisattva) cultivate the Middle Way (the method of contemplation that does not fall into extremes), subduing (subduing) and eliminating (eliminating) ignorance. Although born in the expedient land, their faculties (the foundation of practice) are sharp, so they perceive the Buddha's excellent body and proclaim the Perfect and Sudden Teaching (the teaching of direct enlightenment). The Separate Teaching (Bodhisattvas) from the seventh dwelling position (to) the ten conduct positions, and the Common Teaching (Bodhisattvas) who emphasize contemplating the provisional existence (of all things), and the Two Vehicles (practitioners) of the Tripitaka Teaching (Shravakas) and the Common Teaching (Shravakas) who emphasize emptiness (Nirvana and tranquility). These (practitioners) are born in the 'expedient land with remainder' (a type of expedient land). Although they already know permanence (true suchness and Buddha-nature), and seek the wisdom of the Buddha, they still remain attached to the two extremes (emptiness and existence), and have not contemplated and subdued the delusion of ignorance. Since their faculties are dull, they can only perceive inferior bodies (inferior reward bodies) and proclaim the gradual teaching (the teaching of gradual practice). Third, the Land of Co-dwelling of Ordinary Beings and Sages (a land where ordinary people and sages live together), or called the Land of Co-dwelling of Purity and Defilement (a land where purity and defilement coexist). It refers to the Pure Land (pure land) and the Defiled Land (defiled land), each with ordinary people and sages co-dwelling within it. Explaining this (co-dwelling land) is divided into two parts. First, explaining the characteristics, divided into two parts. First, generally explaining the two lands and two faculties, divided into two parts. First, explaining the two aspects of what is perceived (the two aspects of the rewards received), divided into three parts. First, the purity and defilement of the two lands. Discussing the purity and defilement of the land, there are horizontal and vertical distinctions. If we distinguish purity and defilement by comparing the Segmented Life and Death (the life and death of ordinary people) with the Transmutational Life and Death (the life and death of Bodhisattvas), then it is discussed in terms of whether the Common Delusions (delusions of views and thoughts) are exhausted or not, which is a vertical discussion. As the Shastra (Mahaprajnaparamita Shastra) says: 'Outside the Three Realms, there is a pure land where Shravakas and Pratyekabuddhas are born.' If one speaks of purity and defilement within Segmented Life and Death itself, then it is relative to the lightness or heaviness of the Five Turbidities (the turbidities of the kalpa, views, afflictions, beings, and life), which is a horizontal discussion. Now, taking the Land of Ultimate Bliss and the Land of Good Purity in comparison to the Land of Endurance (the Saha world), it is horizontal rather than vertical. Therefore, the Pure Land has the poison of views and thoughts (the afflictions of views and thoughts), but no name of evil paths. The poison (afflictions) is not the cause of suffering, so the turbidities of views and afflictions are lighter. The reward is adorned and pure, and the turbidities of the kalpa and life are lighter. What base name do beings living here have? Amitabha's (Amitabha Buddha) vows and practices embrace them, so (the Five Turbidities) are light, and it is not that one can only be born there by cutting off delusions. Even those who recite the Buddha's (Amitabha Buddha) name with worldly kindness and the five rebellious acts (the five gravest sins among the ten evils) can also be reborn there. Therefore, the defiled aspect of the Saha world is visible to the eye and can be known. This is a horizontal discussion of the two lands of purity and defilement, and both of these lands have ordinary people and sages. Ordinary people are as mentioned before. There are two types of sages, namely, sages who are to come (sages who will come to this land to manifest) and sages who have attained through practice (sages who have attained the fruit through practice). Both lands are like this. Two
兩根利鈍。濁重之土論悟道根。自有利鈍濁輕土根亦有利鈍。以土對根故成四句。三五濁輕重。身形至卑小即眾生濁。時節粗險即劫濁。餘三名顯。凈土不爾者。如大本疏問云。既言五濁何者是五清。答準例邪正三毒。邪是五濁。正是五清。他方凈土無邪三毒。則五障輕也。二何故下明能感二行。言福德者。即三種福也。如觀無量壽佛經云。一者孝養父母奉事師長慈心不殺。修十善業。二者受持三歸具足眾戒。不犯威儀。三者發菩提深信因果。讀誦大乘勸進行者。此三種業三世諸佛凈土正因。彼疏云。初業共凡夫。第二共二乘。第三是大乘不共之業。彼經云。欲生極樂國者。當修三福。故今云。多修福德不多修福。為二土行。就此福而論也。二若穢下別示穢土二根二。初示乘戒四句二。初立句相戒論十戒。唯取不缺不破不穿不雜。此之四種前三事戒后一事定。皆人天因。不取隨道無著智所贊自在。隨定具足。以此六種雖名為戒。體是三觀自屬於乘。乘論五乘不取人天。以其二種雖名為乘。不動不出體是漏善事戒所攝。唯取三乘以聲聞等該於四教。是入理智雖分深淺。皆能動出煩惱生死。故得名乘。今以四戒而對三乘。論于緩急以成四句。二戒急下判所感。乘戒約過去。機感約現在。二機有下明大小二根二。初通明大小
【現代漢語翻譯】 現代漢語譯本 兩種根器：利根和鈍根。在污濁沉重的世界裡，討論開悟的根基。自然有利根和鈍根之分，在污濁輕微的世界裡，根器也有利鈍之別。以世界（土）對應根器，因此形成四句。 五濁有輕重之分。身形極其卑微渺小，是眾生濁（Sattvakasaya，眾生煩惱熾盛，不識正法，不修正行）。時局粗陋險惡，是劫濁（Kalpasakasaya，時運不濟，災禍頻仍）。其餘三種濁（煩惱濁Klesasakasaya，見濁Drstikasaya，命濁Ayuhsakasaya）顯而易見。 凈土（Sukhavati）則不然。如《大經疏》中問道：『既然說了五濁，那麼什麼是五清呢？』回答說：『按照類比，邪見、正見、三毒（貪嗔癡）對應。邪見是五濁，正見是五清。』他方凈土沒有邪見和三毒，那麼五種障礙（五濁）就輕微了。 第二，『何故下』說明能感得兩種修行。所說的『福德』，就是三種福業。如《觀無量壽佛經》所說：『一是孝養父母，奉事師長，慈心不殺，修十善業；二是受持三歸（皈依佛、皈依法、皈依僧），具足眾戒，不犯威儀；三是發菩提心，深信因果，讀誦大乘，勸進行者。』這三種業是三世諸佛凈土的正因。』《疏》中說：『第一種業是與凡夫共通的，第二種業是與二乘（聲聞乘、緣覺乘）共通的，第三種業是大乘不共通的。』《觀無量壽佛經》說：『想要往生極樂世界的人，應當修習這三種福業。』所以現在說，『多修福德，不多修福』，是為適應兩種世界的修行。這是就福德而言。 第二，『若穢下』分別闡述穢土（Saha world）的兩種根器。首先闡述乘戒的四句。首先建立句式，戒律討論十戒（不殺生、不偷盜、不邪淫、不妄語、不飲酒、不非時食、不香花蔓莊嚴其身、不歌舞戲樂、不坐臥高廣大床、不蓄金銀財寶），只取不缺、不破、不雜這四種。這四種中，前三種是不缺戒，后一種是不雜戒。都是人天道的因。不取隨道、無著智所讚歎的自在，以及隨定具足。這六種雖然名為戒，但體是三觀（空觀、假觀、中觀），自身屬於乘。乘討論五乘（人乘、天乘、聲聞乘、緣覺乘、菩薩乘），不取人天乘，因為這兩種雖然名為乘，但不動不出，體是漏善，屬於事戒所攝。只取三乘（聲聞乘、緣覺乘、菩薩乘），以聲聞等涵蓋四教（藏、通、別、圓），是入理之智，雖然有深淺之分，都能動出煩惱生死，所以得名乘。現在以四戒對應三乘，討論緩急，從而形成四句。 第二，『戒急下』判斷所感。乘戒是就過去而言，機感是就現在而言。 第二，『二機有下』闡述大小兩種根器。首先總明大小。
【English Translation】 English version Two types of faculties: sharp and dull. In the turbid and heavy lands, we discuss the roots of enlightenment. Naturally, there are sharp and dull faculties, and in the slightly turbid lands, there are also sharp and dull faculties. By matching the land with the faculties, four statements are formed. The five turbidities (Kasaya) have varying degrees of severity. The extremely humble and small body is the turbidity of beings (Sattvakasaya, the affliction of beings is intense, they do not recognize the right Dharma, and do not cultivate right practice). The crude and dangerous times are the turbidity of the age (Kalpasakasaya, bad luck, frequent disasters). The remaining three turbidities (Klesasakasaya, Drstikasaya, Ayuhsakasaya) are obvious. The Pure Land (Sukhavati) is not like this. As asked in the Commentary on the Larger Sutra: 'Since you speak of the five turbidities, then what are the five purities?' The answer is: 'According to analogy, wrong views, right views, and the three poisons (greed, hatred, and ignorance) correspond. Wrong views are the five turbidities, and right views are the five purities.' Other Pure Lands do not have wrong views and the three poisons, so the five obstacles (five turbidities) are slight. Second, 'He gu xia' explains the two practices that can be attained. The so-called 'merit and virtue' are the three kinds of meritorious deeds. As stated in the Sutra on Contemplation of Amitayus Buddha: 'First, be filial to parents, serve teachers and elders, have a compassionate heart and do not kill, and cultivate the ten good deeds; second, uphold the three refuges (taking refuge in the Buddha, the Dharma, and the Sangha), fully observe the precepts, and do not violate the rules of conduct; third, generate the Bodhi mind, deeply believe in cause and effect, recite the Mahayana scriptures, and encourage others to practice.' These three kinds of deeds are the right cause for the Pure Land of the Buddhas of the three times.' The Commentary says: 'The first deed is common to ordinary people, the second deed is common to the two vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle), and the third deed is the uncommon deed of the Mahayana.' The Sutra on Contemplation of Amitayus Buddha says: 'Those who wish to be reborn in the Land of Ultimate Bliss should cultivate these three kinds of meritorious deeds.' Therefore, it is now said that 'cultivating more merit and virtue, not just cultivating merit' is to adapt to the practice of the two worlds. This is in terms of merit and virtue. Second, 'Ruo hui xia' separately explains the two types of faculties in the impure land (Saha world). First, it explains the four statements of the precepts of the vehicles. First, establish the sentence pattern, and the precepts discuss the ten precepts (not killing, not stealing, not committing adultery, not lying, not drinking alcohol, not eating at improper times, not adorning oneself with fragrant flowers and garlands, not singing and dancing, not sitting or lying on high and large beds, not accumulating gold, silver, and treasures), only taking the four kinds of non-deficiency, non-violation, and non-mixture. Among these four kinds, the first three are non-deficient precepts, and the last one is a non-mixed precept. All are causes of the human and heavenly realms. Not taking the freedom praised by following the path and non-attachment wisdom, and the completeness of following concentration. Although these six kinds are called precepts, their essence is the three contemplations (emptiness, provisionality, and the middle way), and they belong to the vehicle themselves. The vehicle discusses the five vehicles (human vehicle, heavenly vehicle, Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle), not taking the human and heavenly vehicles, because although these two are called vehicles, they do not move or go out, and their essence is leaky goodness, which belongs to the precepts of deeds. Only taking the three vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle), with Sravaka etc. covering the four teachings (Tripitaka, Common, Separate, Perfect), is the wisdom of entering the principle, although there are differences in depth, they can all move out of the afflictions of birth and death, so they are named vehicles. Now, corresponding to the three vehicles with the four precepts, discussing the urgency, thus forming four statements. Second, 'Jie ji xia' judges what is felt. The precepts of the vehicles are in terms of the past, and the feeling of the machine is in terms of the present. Second, 'Er ji you xia' explains the two kinds of faculties, large and small. First, generally explain the large and small.
感佛。不問事戒有持有毀。但論習學理乘大小。是故文中置戒明乘。故涅槃云。其戒緩者未名為緩。于乘緩者方名為緩。以戒緩者唯失人天。若其乘緩無解脫路。乘分大小。昔為偏真修觀行者。今作小機。唯感劣應佛之形聲。昔為中道修觀行者。今作大機能感勝應佛之形聲。言降神等者。如來昔于大通佛所。覆講法華與無量眾生作一乘因。中間退大染著五塵。佛恐墮苦。遂以小乘而救拔之。或用衍三而引導之。如是大小種種成熟。堪於今世悟入佛乘。是故如來為此一事出現於世。然其機發復少差別。故於一代而分五時。有機堪能直入于實。有機但能迂入于實。雖此二類熟在一時故。于華嚴頓談圓別。被二種機。此機從始即見勝相。若於中間習小深者。雖於今世入一佛乘。而小先熟。故為此機示現劣身。初說三藏。諸味調熟。來至法華方開佛慧。此機於始唯見劣身。故降母胎即示兩相。
問。華嚴頓後方施小化。譬如窮子急追不至。徐語方來。前頓后漸其義善成。今那忽云降神母胎即示兩相。
答。諸文所論初頓次漸。蓋是化儀施設之語。今此所說大小雙應終歸一乘。方盡鑒機始末之事。如方便品。思無大機念欲息化。諸佛勸諭方施小乘。次文卻云。無量劫來贊涅槃法。生死永盡我常是說。是故思機然後施
【現代漢語翻譯】 現代漢語譯本： 感應佛陀，不問受戒者持戒或毀戒的情況，只討論學習大乘或小乘的道理。因此，文中設立戒律是爲了闡明乘的道理。所以《涅槃經》說：『對於戒律鬆懈的人，還不能稱為鬆懈；對於乘的道理鬆懈的人，才稱為鬆懈。』因為對於戒律鬆懈的人，只不過失去人天的福報；如果對於乘的道理鬆懈，就沒有解脫的道路。乘分為大乘和小乘。過去為那些修習偏真觀行的人，現在作為小乘的根機，只能感應到低劣應化佛的身形和聲音。過去為那些修習中道觀行的人，現在作為大乘的根機，能夠感應到殊勝應化佛的身形和聲音。說到『降神』等，如來過去在大通智勝佛那裡，重新講說《法華經》，為無量眾生種下一乘的因。中間有些人退失大乘，染著於五欲塵勞。佛陀恐怕他們墮入苦海，於是用小乘來救拔他們，或者用三乘來引導他們。像這樣，大小乘的根機種種成熟，才能夠在今世領悟進入佛乘。所以如來爲了這一件事才出現於世間。然而他們的根機顯發又有少許差別，所以在佛陀一代的教化中，分為五個時期。有些根機堪能直接進入實相，有些根機只能迂迴進入實相。雖然這兩類根機成熟在同一時期，所以在《華嚴經》中頓然宣說圓滿的教義，是為這兩種根機而設。這種根機從一開始就能見到殊勝的景象。如果對於中間修習小乘很深入的人，即使在今世進入一佛乘，也是小乘的根機先成熟，所以為這種根機示現低劣的身相，最初宣說三藏教義，各種滋味調和成熟，來到《法華經》才開顯佛的智慧。這種根機從一開始只能見到低劣的身相，所以在降生母胎時就示現兩種相。 問：在《華嚴經》頓教之後才施行小乘教化，譬如窮子急著追趕卻追不上，慢慢地告訴他才肯過來。先前頓教，後來漸教，這個道理很容易成立。現在為什麼忽然說降生母胎就示現兩種相？ 答：各種經文所說的先頓后漸，大概是教化的儀則和設施。現在這裡所說的大小乘同時應機，最終歸於一乘，才能夠完全瞭解眾生的根機從開始到結束的情況。如《方便品》所說，佛陀思惟沒有大乘的根機，想要停止教化，諸佛勸請他才施行小乘。後面的經文卻說，無量劫以來讚歎涅槃之法，生死永遠斷盡，我經常這樣說。所以是思惟眾生的根機，然後才施行教化。
【English Translation】 English version: Responding to beings, the Buddha does not ask whether those who have taken precepts uphold or break them, but only discusses the principles of studying the Greater or Lesser Vehicle (Mahayana or Hinayana). Therefore, the text establishes precepts to clarify the principles of the Vehicle. Thus, the Nirvana Sutra says: 'One who is lax in precepts cannot yet be called lax; one who is lax in the Vehicle is truly called lax.' Because one who is lax in precepts only loses the blessings of humans and gods; if one is lax in the Vehicle, there is no path to liberation. The Vehicle is divided into Greater and Lesser. In the past, for those who cultivated the practice of biased truth (partial truth) contemplation, it now serves as a Lesser Vehicle capacity, only able to perceive the inferior manifested body and voice of the Buddha. In the past, for those who cultivated the practice of the Middle Way contemplation, it now serves as a Greater Vehicle capacity, able to perceive the superior manifested body and voice of the Buddha. Speaking of 'descending into the womb,' in the past, the Tathagata (another name for Buddha) at the place of Great Universal Wisdom Buddha (Da Tong Zhi Sheng Fo), re-explained the Lotus Sutra, planting the cause of the One Vehicle for countless beings. In the middle, some retreated from the Greater Vehicle, becoming attached to the five desires and defilements. Fearing that they would fall into suffering, the Buddha then used the Lesser Vehicle to rescue them, or used the Three Vehicles to guide them. In this way, the capacities for the Greater and Lesser Vehicles matured in various ways, so that they could awaken and enter the Buddha Vehicle in this life. Therefore, the Tathagata appeared in the world for this one thing. However, the manifestation of their capacities has slight differences, so in the Buddha's lifetime of teaching, it is divided into five periods. Some capacities are able to directly enter reality, while others can only enter reality indirectly. Although these two types of capacities mature at the same time, in the Avatamsaka Sutra, the perfect teaching is suddenly spoken for these two types of capacities. This capacity sees the superior signs from the beginning. If one has deeply practiced the Lesser Vehicle in the middle, even if they enter the One Buddha Vehicle in this life, the capacity for the Lesser Vehicle matures first, so for this capacity, an inferior body is manifested, and the Three Pitakas (Tripataka) are initially taught, with various flavors harmonized and matured, and only when they come to the Lotus Sutra is the Buddha's wisdom revealed. This capacity can only see the inferior body from the beginning, so two signs are manifested when descending into the mother's womb. Question: After the sudden teaching of the Avatamsaka Sutra, the Lesser Vehicle teaching is then applied, like a poor son who cannot catch up when chasing eagerly, but comes when told slowly. The former sudden and the latter gradual, this principle is easily established. Why is it now suddenly said that two signs are manifested when descending into the mother's womb? Answer: The various texts that speak of first sudden and then gradual are generally the language of teaching methods and arrangements. What is being said here is that the Greater and Lesser Vehicles respond simultaneously, ultimately returning to the One Vehicle, in order to fully understand the capacities of beings from beginning to end. As the Expedient Means Chapter says, the Buddha thought that there were no capacities for the Greater Vehicle and wanted to cease teaching, but the Buddhas urged him to then apply the Lesser Vehicle. The following text says, 'For countless kalpas, I have praised the Dharma of Nirvana, that birth and death are forever extinguished, I have always said this.' Therefore, it is by considering the capacities of beings that teaching is then applied.
小。此等之說皆是儀式。不可據此以難今文。預鑒群機原始要終。度物之意也。二頓機下別示大小得益二。初大機益相。一類眾生大種先熟即感勝應。入胎住胎出胎成佛其相皆勝。轉一實諦即華嚴部。頓說圓教。既兼別教。故云無量。彼經預敘一代始終。故立譬云。猶如日出先照高山。次照幽谷。后照平地。今家義開平地為三。對於涅槃五種牛味。高山大機能感頓教。日光前照。即有次第及不次第見佛性也。若涅槃中譬從牛出乳。次第五味。則對一代五時教味。次第相生。今明頓機。能見佛性。是故兼用食草之譬。乃以雪山譬舍那佛。忍草譬十二部經。牛食譬大機修觀。即得醍醐譬見佛性。
觀音義疏記卷第三 大正藏第 34 冊 No. 1729 觀音義疏記
觀音義疏記卷第四
宋四明沙門知禮述
二若小下小機益相四。初酪益二。初明小機應。即是小種先熟之者。初感劣應。始從入胎至於成佛。其相皆劣。拘鄰或鄰兒或憍陳如。此五人首也。其四人者即阿鞞。跋提。摩訶男。拘利。太子初于鹿園證四諦理。名得甘露。此乃佛日次照幽谷。二既非下對大甄揀二。初進對法華揀悟。初教得道雖曰甘露。既非第五醍醐之味。豈得度於二種生死。故未名得度。故云等者。引此經也。但用
【現代漢語翻譯】 小（指小乘）。此等之說皆是儀式（指權宜之說）。不可據此以難今文（指《觀音義疏記》）。預鑒群機原始要終（預先了解各種根機的起始和最終歸宿），度物之意也（是衡量眾生的意圖）。 二頓機下別示大小得益二（第二，在頓悟的根機下，分別顯示大乘和小乘所得利益的兩種情況）。初大機益相（首先是大乘根機所得利益的相狀）。一類眾生大種先熟即感勝應（一類眾生，大乘的種子先成熟，就能感應到殊勝的應化）。入胎住胎出胎成佛其相皆勝（從入胎、住胎、出胎到成佛，其相狀都殊勝）。轉一實諦即華嚴部（轉為一實諦，就是《華嚴經》所說的）。頓說圓教（頓悟地宣說圓滿的教義）。既兼別教（既然兼顧了別教），故云無量（所以說是無量的）。彼經預敘一代始終（那部經預先敘述了一代時教的始終），故立譬云（所以立譬喻說）：猶如日出先照高山（就像太陽出來，先照亮高山），次照幽谷（然後照亮幽谷），后照平地（最後照亮平地）。今家義開平地為三（現在我們把平地分為三種）。對於涅槃五種牛味（對應于《涅槃經》中的五種牛乳的味道），高山大機能感頓教（高山代表大乘根機，能夠感應到頓悟的教義），日光前照（太陽光先照耀），即有次第及不次第見佛性也（就是有次第和不次第地見到佛性）。若涅槃中譬從牛出乳（如果《涅槃經》中譬喻從牛產出乳），次第五味（依次有五種味道），則對一代五時教味（就對應於一代時教的五種教義味道），次第相生（依次產生）。今明頓機（現在說明頓悟的根機），能見佛性（能夠見到佛性），是故兼用食草之譬（所以兼用吃草的譬喻），乃以雪山譬舍那佛（用雪山來比喻盧舍那佛），忍草譬十二部經（用忍草來比喻十二部經），牛食譬大機修觀（牛吃草比喻大乘根機修習觀行），即得醍醐譬見佛性（就能得到醍醐，比喻見到佛性）。 觀音義疏記卷第三 大正藏第 34 冊 No. 1729 觀音義疏記 觀音義疏記卷第四 宋四明沙門知禮述 二若小下小機益相四（第二，如果是小乘根機，下面說明小乘根機所得利益的四種相狀）。初酪益二（首先是酪的利益，分為兩種）。初明小機應（首先說明小乘根機的感應）。即是小種先熟之者（就是小乘的種子先成熟的人）。初感劣應（最初感應到劣等的應化）。始從入胎至於成佛（從入胎到成佛）。其相皆劣（其相狀都劣等）。拘鄰或鄰兒或憍陳如（Kaundinya），此五人首也（是五人中的首領）。其四人者即阿鞞（Asvajit），跋提（Bhadrika），摩訶男（Mahanama），拘利（Kulika）。太子初于鹿園證四諦理（太子最初在鹿野苑證悟四諦的道理），名得甘露（名為得到甘露）。此乃佛日次照幽谷（這是佛的日光其次照亮幽谷）。二既非下對大甄揀二（第二，既然不是，下面與大乘進行甄別選擇，分為兩種）。初進對法華揀悟（首先進一步對照《法華經》來選擇覺悟）。初教得道雖曰甘露（最初的教義中得到，雖然說是甘露），既非第五醍醐之味（既然不是第五種醍醐的味道），豈得度於二種生死（怎麼能度脫兩種生死）。故未名得度（所以不能稱為得到度脫）。故云等者（所以說『等』字），引此經也（是引用這部經的說法）。但用（只是用）。
【English Translation】 'Small' (referring to Hinayana). These kinds of statements are all rituals (referring to expedient means). One should not use these to challenge the current text (referring to 'Annotations on the Meaning of Avalokiteśvara Sutra'). It is to foresee the origins and ends of various capacities (to understand in advance the beginning and final destination of various faculties), and to measure the intentions of beings. Two, under the sudden capacity, separately show the benefits of great and small, two (Second, under the sudden enlightenment capacity, separately show the two situations of the benefits obtained by Mahayana and Hinayana). First, the characteristics of the benefits of the great capacity (First are the characteristics of the benefits obtained by the Mahayana capacity). One type of sentient beings whose great seeds mature first will sense a superior response (One type of sentient beings, whose Mahayana seeds mature first, can sense a superior transformation). Entering the womb, dwelling in the womb, emerging from the womb, becoming a Buddha, their characteristics are all superior (From entering the womb, dwelling in the womb, emerging from the womb to becoming a Buddha, their characteristics are all superior). Transforming into the One True Reality is the Avataṃsaka section (Transforming into the One True Reality is what the Avataṃsaka Sutra speaks of). Suddenly speaking the perfect teaching (Suddenly and completely expounding the perfect teaching). Since it also includes the separate teaching (Since it also includes the separate teaching), therefore it is said to be immeasurable (therefore it is said to be immeasurable). That sutra pre-narrates the beginning and end of a generation (That sutra pre-narrates the beginning and end of a generation of teachings), therefore it establishes a metaphor saying (therefore it establishes a metaphor saying): It is like the sun rising, first illuminating the high mountains (It is like the sun rising, first illuminating the high mountains), then illuminating the dark valleys (then illuminating the dark valleys), and finally illuminating the plains (and finally illuminating the plains). Now our school divides the plains into three (Now we divide the plains into three). Corresponding to the five flavors of cow's milk in Nirvana (Corresponding to the five flavors of cow's milk in the Nirvana Sutra), the great capacity of the high mountains can sense the sudden teaching (the high mountains represent the Mahayana capacity, which can sense the sudden enlightenment teaching), the sunlight shines first (the sunlight shines first), which means seeing the Buddha-nature in a gradual and non-gradual way (which means seeing the Buddha-nature in a gradual and non-gradual way). If the metaphor in Nirvana is from the cow producing milk (If the metaphor in the Nirvana Sutra is from the cow producing milk), the five flavors in order (the five flavors in order), then it corresponds to the five periods of teaching flavors in a generation (then it corresponds to the five periods of teaching flavors in a generation), arising in order (arising in order). Now explaining the sudden capacity (Now explaining the sudden enlightenment capacity), being able to see the Buddha-nature (being able to see the Buddha-nature), therefore also using the metaphor of eating grass (therefore also using the metaphor of eating grass), using the Snow Mountain to represent Vairocana Buddha (using the Snow Mountain to represent Vairocana Buddha), using the tolerant grass to represent the twelve divisions of scriptures (using the tolerant grass to represent the twelve divisions of scriptures), the cow eating represents the great capacity cultivating contemplation (the cow eating represents the great capacity cultivating contemplation), which means obtaining ghee, representing seeing the Buddha-nature (which means obtaining ghee, representing seeing the Buddha-nature). Annotations on the Meaning of Avalokiteśvara Sutra, Volume 3 Taisho Tripitaka, Volume 34, No. 1729, Annotations on the Meaning of Avalokiteśvara Sutra Annotations on the Meaning of Avalokiteśvara Sutra, Volume 4 Composed by Shramana Zhili of Siming in the Song Dynasty Two, if small, below are the four aspects of the benefits of small capacities (Second, if it is a Hinayana capacity, below are the four aspects of the benefits obtained by the Hinayana capacity). First, the benefit of curds, two (First is the benefit of curds, divided into two). First, explaining the response of small capacities (First, explaining the response of small capacities). That is, those whose small seeds mature first (That is, those whose Hinayana seeds mature first). Initially sensing an inferior response (Initially sensing an inferior response). Starting from entering the womb to becoming a Buddha (Starting from entering the womb to becoming a Buddha). Their characteristics are all inferior (Their characteristics are all inferior). Kaundinya, or Lin'er, or Ajnatakaundinya (Kaundinya), this is the leader of the five people (this is the leader of the five people). The other four people are Asvajit (Asvajit), Bhadrika (Bhadrika), Mahanama (Mahanama), Kulika (Kulika). The prince initially realized the Four Noble Truths in the Deer Park (The prince initially realized the Four Noble Truths in the Deer Park), named obtaining nectar (named obtaining nectar). This is the Buddha's sun next illuminating the dark valleys (This is the Buddha's sun next illuminating the dark valleys). Two, since it is not, below is the selection and distinction compared to the great, two (Second, since it is not, below is the selection and distinction compared to Mahayana, divided into two). First, advancing to compare with the Lotus Sutra to select enlightenment (First, advancing to compare with the Lotus Sutra to select enlightenment). Although obtaining the Way in the initial teaching is called nectar (Although obtaining the Way in the initial teaching is called nectar), since it is not the fifth flavor of ghee (since it is not the fifth flavor of ghee), how can one cross the two kinds of birth and death (how can one cross the two kinds of birth and death). Therefore, it is not called obtaining liberation (Therefore, it is not called obtaining liberation). Therefore, saying 'etc.' (Therefore, saying 'etc.'), is quoting this sutra (is quoting this sutra). Only using (Only using).
一門解脫虛妄見思之縛。其實未得一切境界解脫塵沙無明惑累。其至靈山方證斯脫。二未堪下退就華嚴辯機二。初于大名乳。此中乃以證小之後。遇大不聞。以驗在凡機。不受大。以聾啞文在經後分。其時仍長。義當方等般若之時。亦可通在鹿苑之前。是故迦葉卻敘小機蒙大擬時。迷悶躄地以後顯前。機未堪大其意宛然。雖有冥益。其如見愛熾然現行。故機在華嚴全生如乳。二聞方下於小名酪。急追付財稱怨大喚。徐語除糞歡喜隨來。乃施方便說三界苦。以畏苦故斷見思集。既革凡成聖。名轉乳為酪。次聞下生酥。四教俱演橫攝眾機。小聞彈訶漸能慕大。密得通益。鈍根菩薩益同二乘。調此等機得生酥味。應知約教明五味者。不取濃淡但語相生。以其頓乳即醍醐故。若約機者有濃淡義。然就三乘極鈍者說。為此一類于彼華嚴全無顯益。如鯹血乳說三藏時。此機成酪。次第漸濃至於極味。次聞下熟酥。不談三藏具示衍三。利根之人入圓者眾。聲聞至此被加轉教。既于真空具談萬行。故令鈍根冥得別益。約調漸機名熟酥味。四次聞下醍醐二。初法華二。初明三乘皆得成佛。舍前三教方便四諦。但說一實無上之道。復開三教方便之門。皆是一乘真實之相。乃是此經待絕二妙。談茲妙故。方令二乘焦谷更生。三教菩薩權疑永息
【現代漢語翻譯】 現代漢語譯本 一種解脫虛妄見思束縛的法門。實際上並未得到一切境界的解脫，還存在塵沙惑和無明惑的累積。要到靈山會上才能最終證得這種解脫。第二種情況是，根器未成熟，無法接受更高深的教義，就像《華嚴經》中的辯機一樣。 首先，就像在大名乳時期。這種情況是指，已經證得小乘果位之後，遇到大乘佛法卻聽不進去。這是爲了驗證凡夫的根器，無法接受大乘佛法。就像聾啞人一樣，在經文的後半部分才有所體現。這個時期仍然很長，相當於方等般若時期，也可以追溯到鹿苑時期之前。因此，迦葉才敘述小乘根器的人，在佛陀示現大乘教義時，感到迷惑和沮喪，以此來顯現之前的狀態。根器未成熟，無法接受大乘佛法的意圖是很明顯的。雖然有潛在的利益，但就像貪愛之火一樣，仍然在現實中燃燒。因此，這種根器在《華嚴經》中就像生乳一樣，完全無法吸收。 第二，聽到方等時，就像小名酪。急忙追趕佛陀，要求給予財富，稱佛陀為怨家，大聲呼喚。佛陀慢慢地開導他，讓他去除心中的污垢，他才歡喜地跟隨佛陀。於是，佛陀施設方便，講述三界的痛苦，因為畏懼痛苦，所以斷除了見思惑。既然已經脫離凡夫，成就聖人，就好像把乳變成了酪。 接下來，聽到般若時，就像生酥。四教同時演說，橫向攝受各種根器的眾生。小乘根器的人聽到彈呵，逐漸能夠仰慕大乘佛法，秘密地得到通教的利益。鈍根的菩薩得到的利益和二乘人相同。調伏這些根器，使他們得到生酥的滋味。應該知道，如果按照教義來解釋五味，不應該考慮濃淡，而應該考慮它們之間的相生關係，因為頓教的乳就是醍醐。如果按照根器來解釋，就有濃淡的含義。然而，就三乘中最遲鈍的人來說，他們對於《華嚴經》完全沒有明顯的利益，就像摻雜了腥血的乳一樣。在宣說三藏教義時，這種根器就好像變成了酪，次第漸濃，最終達到極味。 接下來，聽到涅槃時，就像熟酥。不談三藏教義，而是完整地展示大乘的三藏教義。利根的人進入圓教的很多。聲聞人到這個時候，被佛陀施加轉教。既然已經在真空的基礎上完整地講述了萬行，所以讓鈍根的人秘密地得到別教的利益。按照調伏漸教的根器來說，就好像熟酥的滋味。 第四，聽到法華時，就像醍醐。首先，《法華經》闡明三乘都可以成佛，捨棄了之前的三教方便四諦，只說一實無上之道。又開顯了三教方便之門，都是一乘真實之相。這是《法華經》待絕二妙。因為談論這種妙法，才讓二乘焦芽敗種重新生長，三教菩薩的權巧之疑永遠止息。
【English Translation】 English version A method to liberate from the bonds of false views and thoughts. In reality, one has not yet attained liberation from all realms, and there are still accumulations of dust-like delusions and ignorance. Only upon reaching the Vulture Peak Assembly can one ultimately realize this liberation. The second situation is that the capacity is not yet mature enough to accept deeper teachings, like Bianji in the Avatamsaka Sutra (Huayan Jing). First, it's like the period of 'Da Ming Milk' (初于大名乳). This refers to the situation where, after attaining the fruit of the Small Vehicle (小乘), one encounters the Great Vehicle (大乘) but cannot comprehend it. This is to verify the capacity of ordinary beings, who cannot accept the Great Vehicle. It's like a deaf-mute person, which is reflected in the latter part of the sutra. This period is still very long, equivalent to the Vaipulya-Prajna period (方等般若), and can also be traced back to before the Deer Park (鹿苑). Therefore, Kashyapa (迦葉) narrates how those with Small Vehicle capacity felt confused and frustrated when the Buddha revealed the Great Vehicle teachings, in order to reveal the previous state. The intention that the capacity is not mature enough to accept the Great Vehicle is clear. Although there are potential benefits, it's like the fire of craving, still burning in reality. Therefore, this capacity is like raw milk in the Avatamsaka Sutra, completely unable to be absorbed. Second, hearing the Vaipulya (方等), it's like 'Small Name Curd' (小名酪). One hurriedly chases after the Buddha, demanding wealth, calling the Buddha an enemy, and shouting loudly. The Buddha slowly guides him, allowing him to remove the impurities in his heart, and he joyfully follows the Buddha. Thus, the Buddha employs skillful means, explaining the suffering of the Three Realms (三界), and because of the fear of suffering, one cuts off the delusions of views and thoughts (見思惑). Since one has already left the state of an ordinary being and attained sainthood, it's as if the milk has been transformed into curd. Next, hearing the Prajna (般若), it's like 'Raw Butter' (生酥). The Four Teachings (四教) are simultaneously expounded, horizontally encompassing beings of various capacities. Those with Small Vehicle capacity, hearing the rebuke, gradually become able to admire the Great Vehicle Dharma, secretly obtaining the benefits of the Common Teaching (通教). The benefits obtained by dull-rooted Bodhisattvas are the same as those of the Two Vehicles (二乘). Subduing these capacities allows them to obtain the taste of raw butter. It should be known that if the Five Flavors (五味) are explained according to the teachings, one should not consider the thickness but rather the relationships between them, because the sudden teaching of milk is ghee. If explained according to capacity, there are meanings of thickness. However, in terms of the most dull-witted among the Three Vehicles (三乘), they have no obvious benefit from the Avatamsaka Sutra, like milk mixed with fishy blood. When expounding the Three Pitakas (三藏) teachings, this capacity is like curd, gradually thickening, and ultimately reaching the ultimate flavor. Next, hearing the Nirvana (涅槃), it's like 'Cooked Butter' (熟酥). Instead of discussing the Three Pitakas teachings, the complete Mahayana Three Pitakas teachings are fully displayed. Many people with sharp roots enter the Perfect Teaching (圓教). Sravakas (聲聞) at this time are given the turning teaching by the Buddha. Since the myriad practices have been fully explained on the basis of emptiness, the dull-rooted people secretly obtain the benefits of the Separate Teaching (別教). According to the capacity of subduing the gradual teaching, it's like the taste of cooked butter. Fourth, hearing the Lotus (法華), it's like 'Ghee' (醍醐). First, the Lotus Sutra (法華經) clarifies that all Three Vehicles can attain Buddhahood, abandoning the previous Three Teachings' expedient Four Noble Truths (四諦), and only speaking of the One Reality Supreme Path (一實無上之道). It also reveals the expedient gates of the Three Teachings, all of which are the true aspect of the One Vehicle (一乘). This is the two wonders of the Lotus Sutra to be severed. Because this wonderful Dharma is discussed, the scorched seeds of the Two Vehicles are able to grow again, and the expedient doubts of the Three Teachings Bodhisattvas are forever ceased.
。是故無一不成佛者。二故云下證一代俱入醍醐。若大機先熟。華嚴初見即入佛慧。若小機先熟。即須漸引。今聞開廢方得佛慧。初得今得皆是佛慧。俱譬醍醐。但彼兼別至此純圓。二若復下涅槃。開顯之意法華具彰。執權之機大陣已破。更須涅槃收其餘黨。故法華后復談般若。調熟其心。令于涅槃得醍醐味。是故彼經就般若部後分結撮五味。次第云。從摩訶般若出大涅槃。說勝三修者。彼經明三種三修。一邪二劣三勝。邪即世間邪師所教常樂我也。劣即依佛半教破于邪執。謂無常無樂無我也。勝即依佛勝教破於劣修。謂常樂我也。法身常恒無有變易。游諸覺華歡娛受樂。具八自在無能遏絕。如是修者入秘密藏。名勝三修。二是為下結例三。初結佛身。二或示下例余身。佛身既能說五時教。若示余身。亦於五時引諸實行。隨味而轉。復須論于示現多身度於一人。或一度多或一度一。或多度多約人既爾。人法因果多少相對。各成四句。故初懸敘立三四句。方盡身說感應之相。三穢國下例凈土。如安樂世界。菩薩無數聲聞亦然。良以法有頓漸。是故人分大小。具如九品。生彼土后入大小位。皆由聞法。驗知應彼凈土度生。須論漸頓二種身說。二此中下本觀慈悲。如上所明。三土垂形五時化物。穢指釋迦凈約彌陀。二佛化事
【現代漢語翻譯】 現代漢語譯本 因此，沒有一個不能成佛的。其次，『故云下證一代俱入醍醐』，如果根器大的眾生先成熟，在《華嚴經》最初聽聞時就能進入佛的智慧。如果根器小的眾生先成熟，就需要逐漸引導。現在聽聞『開權顯實』，才能得到佛的智慧。最初得到的和現在得到的都是佛的智慧，都比喻為醍醐。但之前的教法兼有差別，而《法華經》則是純粹的圓融教法。 其次，『若復下涅槃』，《涅槃經》開顯的意義在《法華經》中已經充分彰顯。執著于權宜之道的眾生，其大本營已經被攻破，還需要《涅槃經》來收服其餘黨羽。所以在《法華經》之後又談論《般若經》，調伏成熟他們的心，使他們在《涅槃經》中得到醍醐之味。因此，《涅槃經》就在《般若經》之後總結五味，次第說：『從摩訶般若出大涅槃』。說殊勝的三種修行，是指《涅槃經》闡明的三種三修：一是邪，二是劣，三是勝。邪是指世間邪師所教導的『常樂我凈』。劣是指依佛陀的半字教破除邪執，認為『無常、無樂、無我』。勝是指依佛陀的殊勝教法破除劣修，認為有『常樂我凈』。法身是常恒不變易的，在覺悟的蓮花中游樂，具足八種自在，沒有誰能夠阻止。像這樣修行的人進入秘密藏，稱為勝三修。 其次，『二是為下結例三』，首先總結佛身，其次『或示下例余身』，佛身既然能夠說五時教法，如果示現其他身，也在五時中引導各種修行，隨著根器而轉變。還需要討論示現多種身來度化一個人，或者一度化多個，或者一度化一個，或者多度化多個。就眾生而言，人、法、因、果的多少相對，各自形成四句。所以首先懸敘，建立三種四句，才能窮盡身說感應之相。 第三，『穢國下例凈土』，例如安樂世界（Sukhavati，極樂世界），菩薩無數，聲聞也很多。正是因為佛法有頓悟和漸悟，所以眾生分為大根器和小根器，具體如九品往生。往生到凈土後進入大小乘的位次，都是由於聽聞佛法。驗證得知，應在彼凈土度化眾生，需要討論漸頓二種身說。 其次，『二此中下本觀慈悲』，如上所說，三土垂形，五時教化眾生。穢土指釋迦牟尼佛（Sakyamuni Buddha）的娑婆世界，凈土指阿彌陀佛（Amitabha Buddha）的極樂世界。這是二佛的教化事業。
【English Translation】 English version Therefore, there is no one who cannot attain Buddhahood. Secondly, '故云下證一代俱入醍醐' (Therefore, it is said that all those of one generation enter the stage of '醍醐' - the finest flavor of milk), if beings of great capacity mature first, they can enter the wisdom of the Buddha upon first hearing the Avatamsaka Sutra (華嚴經). If beings of small capacity mature first, they need to be gradually guided. Now, upon hearing the 'opening of the provisional and revealing of the real,' they can attain the wisdom of the Buddha. Both the initial attainment and the present attainment are the wisdom of the Buddha, both likened to '醍醐' (the finest flavor of milk). However, the previous teachings included distinctions, while the Lotus Sutra (法華經) is a purely complete teaching. Secondly, '若復下涅槃' (If again, the Nirvana Sutra...). The meaning of revelation in the Nirvana Sutra (涅槃經) has been fully manifested in the Lotus Sutra (法華經). The stronghold of those attached to expedient means has already been broken, and the Nirvana Sutra (涅槃經) is needed to subdue the remaining factions. Therefore, after the Lotus Sutra (法華經), the Prajna Sutra (般若經) is discussed again to tame and mature their minds, so that they can obtain the flavor of '醍醐' (the finest flavor of milk) in the Nirvana Sutra (涅槃經). Therefore, the Nirvana Sutra (涅槃經) summarizes the five flavors after the Prajna Sutra (般若經), saying in order: 'From the Maha Prajna (摩訶般若) comes the Great Nirvana (大涅槃).' Speaking of the three superior practices, it refers to the three types of three practices elucidated in the Nirvana Sutra (涅槃經): first, the heretical; second, the inferior; and third, the superior. The heretical refers to the 'permanence, bliss, self, and purity' taught by worldly heretical teachers. The inferior refers to relying on the Buddha's partial teachings to break the heretical attachments, believing in 'impermanence, no bliss, no self.' The superior refers to relying on the Buddha's superior teachings to break the inferior practices, believing in 'permanence, bliss, self, and purity.' The Dharmakaya (法身) is constant and unchanging, enjoying pleasure in the lotus flowers of enlightenment, possessing eight freedoms without any obstruction. Those who practice in this way enter the secret treasury, called the superior three practices. Secondly, '二是為下結例三' (Secondly, the following concludes with three examples), first concluding with the Buddha's body, and then '或示下例余身' (Or showing the remaining bodies as examples). Since the Buddha's body can speak the five periods of teachings, if other bodies are manifested, they also guide various practices in the five periods, transforming according to the capacity. It is also necessary to discuss manifesting multiple bodies to liberate one person, or liberating many at once, or liberating one at a time, or liberating many at once. As for beings, the quantity of people, Dharma, causes, and effects are relative, each forming four sentences. Therefore, first, a preliminary account is given, establishing three types of four sentences, in order to fully express the responsive interactions of the body's teachings. Thirdly, '穢國下例凈土' (The impure land below exemplifies the pure land), such as Sukhavati (安樂世界, the Land of Bliss), where there are countless Bodhisattvas and many Sravakas. It is precisely because the Dharma has both sudden and gradual enlightenment that beings are divided into those of great and small capacity, specifically like the nine grades of rebirth. After being reborn in that land, entering the positions of the Great and Small Vehicles is all due to hearing the Dharma. It is verified that in order to liberate beings in that pure land, it is necessary to discuss the two types of body teachings, gradual and sudden. Secondly, '二此中下本觀慈悲' (Secondly, the following fundamentally observes compassion), as explained above, the three lands manifest forms, and the five periods transform beings. The impure land refers to Sakyamuni Buddha's (釋迦牟尼佛) Saha world, and the pure land refers to Amitabha Buddha's (阿彌陀佛) Land of Bliss. These are the teaching activities of the two Buddhas.
教文備彰。以顯觀音示現佛身與此不異。分真究竟體用同故。果用若此豈無本因。故今卻尋本觀誓願。是修別圓觀行之時。起慈悲誓。期遍法界現身說法度諸眾生。今住寂光本誓所熏。能遍三土。形聲利益例前赴難。本誓文中已備說也。三問經下簡土名體二。初辯土名二。初問。娑婆之名翻為堪忍。于同居中尚不通凈。那得具約三土釋邪。二答。菩薩舉一以為問端。如來稱法周遍為答。故云。以種種形游諸國土。橫亙十方豎徹三土。故言諸也。皆是觀音應身游處。此約如來答過於問。據文釋也。若更約義其相宛然。何者。經示方便及實報土不離娑婆。故云若聞長壽深心信解。則為見佛常在耆阇崛山。共大菩薩諸聲聞眾圍繞說法。既云常在耆山。則劫火洞然此土安隱。復以菩薩共諸聲聞。而為聽眾。豈非娑婆即方便土。復云。又見娑婆世界。其地琉璃乃至樓觀皆悉寶成。其菩薩眾咸處其中。既云又見。即非前處唯有菩薩。不共聲聞。即純菩薩而為僧也。驗知娑婆即是實報。此文皆是四信妙觀即于堪忍。而見二土。觀音深智游于娑婆。豈容獨應同居穢邪。二問二下明土體二。初問。大論云。出三界外有凈土。聲聞辟支佛出生其中。受法性身非分段生。即方便土也。大品云。法身佛為法性身菩薩說法。其聽法眾非生死人。但
【現代漢語翻譯】 教化和文采都非常顯著。用以顯示觀世音菩薩示現佛身與（真正的佛身）沒有區別，因為分證的（智慧）、究竟的（智慧）、本體和作用都是相同的。如果（佛）果位的妙用尚且如此，難道沒有根本的因嗎？所以現在追溯根本，觀察（觀音菩薩往昔所發的）誓願。這是在修習別教和圓教的觀行時，發起慈悲誓願，期望在遍佈法界的地方示現身形，說法度化一切眾生。現在安住于寂光凈土，被往昔的誓願所熏習，能夠周遍三土（三種不同的佛土）。（觀音菩薩）以各種形體和聲音利益眾生，就像之前赴難救苦一樣。這些在本誓願的經文中已經詳細說明了。 第三個問題從經文的下文開始，簡要說明了（佛）土的名稱和本體。首先辨析（佛）土的名稱，分為兩點。第一點是提問：『娑婆』（Saha，意為堪忍）這個名稱，即使在凡聖同居土中，也不完全是清凈的，怎麼能概括三土來解釋呢？第二點是回答：菩薩舉出一個方面作為提問的開端，如來則以符合法性的周遍性來回答。所以說：『以種種形游諸國土』，橫向遍及十方，縱向貫穿三土。所以說是『諸』。這些都是觀世音菩薩應化身遊歷之處。這是如來回答超過了提問。這是根據經文來解釋。如果更進一步從義理上來說，情況也是如此。為什麼呢？經文顯示方便土和實報土不離娑婆。所以說：『如果聽到長壽，深心信解，就是見到佛常在耆阇崛山（Grdhrakuta，又名靈鷲山），與大菩薩和諸聲聞眾圍繞說法。』既然說『常在耆山』，那麼即使劫火燃燒，這個娑婆世界也是安穩的。又以菩薩和諸聲聞作為聽眾，難道不是娑婆就是方便土嗎？又說：『又見娑婆世界，其地琉璃，乃至樓觀都用寶物構成，其菩薩眾都處在其中。』既然說『又見』，就不是之前只有菩薩的地方，沒有聲聞，而是純粹的菩薩作為僧眾。由此可知娑婆就是實報土。這些經文都是說，通過四信妙觀，即使在堪忍的娑婆世界，也能見到二土。觀世音菩薩以甚深智慧遊歷于娑婆世界，怎麼能只應化在凡聖同居的穢土呢？ 第二個問題從第二點開始，闡明（佛）土的本體，分為兩點。第一點是提問：《大智度論》（Mahaprajnaparamita-sastra）中說：『在三界之外有凈土，聲聞（Sravaka）、辟支佛（Pratyekabuddha）出生在其中，接受法性身，不是分段生死，這就是方便土。』《大品般若經》（Mahaprajnaparamita Sutra）中說：『法身佛為法性身菩薩說法，聽法的眾生不是生死之人，只是
【English Translation】 The teachings and literary expressions are both remarkably evident. This is to show that Avalokitesvara's (Guanyin) manifestation of the Buddha-body is no different from the (true) Buddha-body, because the partially realized (wisdom), the ultimate (wisdom), the essence, and the function are the same. If the wonderful function of the (Buddha's) fruition is like this, how could there be no fundamental cause? Therefore, now we trace back to the root and observe (Avalokitesvara's) vows made in the past. This is when practicing the distinctive and perfect contemplation, one makes vows of loving-kindness and compassion, hoping to manifest bodies throughout the Dharma-realm, preaching the Dharma and liberating all sentient beings. Now abiding in the Pure Land of Tranquil Light, influenced by the vows of the past, one can pervade the Three Lands (three different Buddha-lands). (Avalokitesvara) benefits sentient beings with various forms and sounds, just like going to the rescue in times of difficulty as before. These have been explained in detail in the sutra of the original vows. The third question begins from the following part of the sutra, briefly explaining the name and essence of the (Buddha) land. First, analyze the name of the (Buddha) land, divided into two points. The first point is the question: 'Saha' (Saha, meaning 'able to be endured'), even in the Land of Coexistence of Ordinary Beings and Sages, is not entirely pure. How can it encompass the Three Lands for explanation? The second point is the answer: The Bodhisattva raises one aspect as the beginning of the question, while the Tathagata answers with the pervasiveness that accords with the Dharma-nature. Therefore, it is said: 'Wandering through various lands with various forms,' horizontally reaching the ten directions, and vertically penetrating the Three Lands. That is why it is said 'various'. These are all places where Avalokitesvara's manifested bodies travel. This is the Tathagata's answer exceeding the question. This is explained according to the text. If we further explain it from the meaning, the situation is also the same. Why? The sutra shows that the Expedient Land and the Land of Actual Reward are inseparable from Saha. Therefore, it is said: 'If one hears of longevity and deeply believes and understands, one sees the Buddha constantly on Mount Grdhrakuta (Grdhrakuta, also known as Vulture Peak), surrounded by great Bodhisattvas and all Sravakas (voice-hearers), preaching the Dharma.' Since it is said 'constantly on Mount Grdhrakuta', then even if the fire of the kalpa burns, this Saha world is safe and secure. Moreover, with Bodhisattvas and Sravakas as the audience, isn't Saha the Expedient Land? It also says: 'Also seeing the Saha world, its ground is made of lapis lazuli, and even the pavilions are made of treasures, and the Bodhisattvas are all in it.' Since it says 'also seeing', it is not the previous place where there were only Bodhisattvas, without Sravakas, but purely Bodhisattvas as the Sangha. From this, it can be known that Saha is the Land of Actual Reward. These sutra passages all say that through the wonderful contemplation of the Four Faiths, even in the Saha world that is able to be endured, one can see the Two Lands. Avalokitesvara travels in the Saha world with profound wisdom, how can he only manifest in the impure Land of Coexistence of Ordinary Beings and Sages? The second question begins from the second point, clarifying the essence of the (Buddha) land, divided into two points. The first point is the question: The Mahaprajnaparamita-sastra says: 'Outside the Three Realms, there is a Pure Land, where Sravakas (voice-hearers) and Pratyekabuddhas (solitary Buddhas) are born, receiving the Dharma-nature body, not subject to segmented birth and death, this is the Expedient Land.' The Mahaprajnaparamita Sutra says: 'The Dharma-body Buddha preaches the Dharma to the Bodhisattvas with Dharma-nature bodies, and the audience is not subject to birth and death, but only
云菩薩不共二乘。即實報土也。二土不同皆稱法性。云何分別。二答。小乘灰斷無界外生。論云出界。復云受身。此據大說。大乘法性體本常住。即是一切色心之源。何者。小謂色心因見思有。故因縛斷其果永忘。大說色心因惑生滅。不因惑有體是法性見思。若盡無明全在則當真諦法性色心。方便生滅無明分破。本性分顯。義當中道法性色心。實報生滅。無明究盡。則複本性常住色心離生滅相。常寂光也。今明方便及實報土。法性名同。約斷惑論真中大異。二次明下菩薩二。初明應相二。初輔佛不同。橫論四教豎則三土。同居四教各有教主。各有菩薩輔翊化機。方便二教實報一圓。各須菩薩輔佛逗緣。二赴利下赴緣有異。大略而分。頓部根利漸教根鈍。若委論者。頓中別鈍漸中圓利。所說之法隨機廢興。輔佛菩薩亦隨改轉。不可文備宜準教思。二此中下明本觀。佛章略述。二支佛。若論獨覺。既不值佛稟教。何能說法。欲化眾生但現神變。今云說法。乃論佛世稟因緣教者也。此明權示亦引其類隨味而轉同聲聞也。四次明下聲聞二。初明所現。二內秘下明能現。前列所現全同實行。今明能現知是大權。此中有四。初能現意。外示權跡。意在莊嚴涅槃雙樹。言雙樹者。四方各雙。東方一雙一枯一榮。南西北方亦復如是。東
【現代漢語翻譯】 云菩薩不共二乘（聲聞乘和緣覺乘）。即實報土（佛菩薩修行證果的真實果報所居之凈土）也。二土（實報土和常寂光土）不同皆稱法性（諸法的真實體性）。云何分別？二答。小乘（聲聞乘和緣覺乘）灰斷無界外生。論云出界。復云受身。此據大說。大乘（菩薩乘）法性體本常住。即是一切色心之源。何者？小謂色心因見思有。故因縛斷其果永忘。大說色心因惑生滅。不因惑有體是法性見思。若盡無明（對事物真相的迷惑）全在則當真諦法性色心。方便生滅無明分破。本性分顯。義當中道法性色心。實報生滅。無明究盡。則複本性常住色心離生滅相。常寂光（佛所證得的常恒寂靜的光明）也。今明方便及實報土。法性名同。約斷惑論真中大異。 二次明下菩薩二。初明應相二。初輔佛不同。橫論四教（藏、通、別、圓四教）豎則三土（同居土、方便土、實報土）。同居（凡聖同居土）四教各有教主。各有菩薩輔翊化機。方便二教實報一圓。各須菩薩輔佛逗緣。二赴利下赴緣有異。大略而分。頓部根利漸教根鈍。若委論者。頓中別鈍漸中圓利。所說之法隨機廢興。輔佛菩薩亦隨改轉。不可文備宜準教思。二此中下明本觀。佛章略述。二支佛（緣覺）。若論獨覺。既不值佛稟教。何能說法？欲化眾生但現神變。今云說法。乃論佛世稟因緣教者也。此明權示亦引其類隨味而轉同聲聞也。 四次明下聲聞二。初明所現。二內秘下明能現。前列所現全同實行。今明能現知是大權。此中有四。初能現意。外示權跡。意在莊嚴涅槃雙樹。言雙樹者，四方各雙。東方一雙一枯一榮。南西北方亦復如是。東
【English Translation】 Modern Chinese Translation: The Bodhisattvas are distinct from the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). They reside in the Land of Actual Reward (Saṃbhogakāya-kṣetra). Although these two lands (Saṃbhogakāya-kṣetra and Dharmakāya-kṣetra) are different, both are referred to as Dharmatā (the true nature of all dharmas). How are they distinguished? The second answer is that the Small Vehicle (Śrāvakayāna and Pratyekabuddhayāna) completely extinguishes and has no rebirth outside the realms. The treatise says 'going beyond the realms' and also 'receiving a body.' This is according to the general explanation. The Dharmatā of the Great Vehicle (Mahāyāna) is fundamentally permanent and abiding. It is the source of all form and mind. Why? The Small Vehicle considers form and mind to arise from views and thoughts. Therefore, because of the bondage of causes, its result is forever forgotten. The Great Vehicle says that form and mind arise and cease due to delusion. They do not arise from delusion, and their essence is the Dharmatā of views and thoughts. If ignorance (avidyā, delusion about the true nature of things) is completely exhausted and entirely present, then it corresponds to the Dharmatā of true reality, form, and mind. The expedient arising and ceasing is the partial breaking of ignorance, and the fundamental nature is partially revealed. The meaning is the Dharmatā of the Middle Way, form, and mind. The Land of Actual Reward arises and ceases. When ignorance is completely exhausted, then the original nature is restored, the permanent and abiding form and mind are apart from the characteristics of arising and ceasing, which is the Eternally Tranquil Light (Dharmakāya-kṣetra). Now, explaining the Expedient and the Land of Actual Reward, the name Dharmatā is the same. Regarding the discussion of severing delusion, there is a great difference in truth. Secondly, the following explains the Bodhisattvas. First, explaining the manifested forms. Initially, assisting the Buddha is different. Horizontally discussing the Four Teachings (Tipiṭaka, Common, Distinct, and Perfect Teachings), vertically, there are the Three Lands (Land of Coexistence, Land of Expediency, and Land of Actual Reward). In the Land of Coexistence (Sahā-loka), each of the Four Teachings has its own teaching master. Each has Bodhisattvas assisting and guiding the transformation of beings. The two teachings of Expediency and the one Perfect Teaching of the Land of Actual Reward each require Bodhisattvas to assist the Buddha in responding to conditions. Secondly, going to benefit, there are differences in responding to conditions. Generally speaking, the sudden school has sharp faculties, and the gradual teaching has dull faculties. If discussed in detail, the sudden school has distinct dullness, and the gradual teaching has perfect sharpness. The dharma that is spoken rises and falls according to the situation. The Bodhisattvas assisting the Buddha also change accordingly. It cannot be fully stated in writing; one should contemplate according to the teachings. Secondly, the following explains the fundamental contemplation. The chapter on the Buddha is briefly described. Secondly, the Pratyekabuddhas (Solitary Buddhas). If discussing the Solitary Awakened Ones, since they do not encounter the Buddha and receive teachings, how can they speak the Dharma? If they wish to transform beings, they only manifest spiritual transformations. Now, saying 'speaking the Dharma' refers to those who receive the teachings of conditions in the Buddha's time. This explains the provisional manifestation and also draws upon their kind, transforming according to the taste, the same as the Śrāvakas. Fourthly, the following explains the Śrāvakas. First, explaining what is manifested. Secondly, the inner secret explains what can be manifested. The previously listed manifestations are entirely the same as actual practice. Now, explaining what can be manifested, it is known to be great skillful means. There are four aspects to this. First, the intention of what can be manifested. Outwardly showing provisional traces, the intention is to adorn the twin Śāla trees of Nirvāṇa. Speaking of twin trees, each of the four directions has a pair. In the east, one pair is one withered and one flourishing. The south, west, and north are also like this. East
方枯榮表常無常。南樂無樂。西我無我。北凈不凈。如來於中。北首而臥入般涅槃。則表雙非常無常等。經文略舉因中六人。即是身子目連空生那律迦葉阿難及果一人。即如來是。此皆善能莊嚴雙樹。斯蓋如來與身子等久證三德。欲令眾生得入秘藏。雙非常等真四德故。初於三藏主伴相與同諸實行。慇勤修證無常無樂無我無凈。成四枯也。次於二酥褒圓折偏恥小慕大。說菩薩法。引諸眾生破于無常。修學常等成四榮也。至法華會及今涅槃。引諸眾生。皆同證入非枯非榮中道四德大般涅槃。經示主伴一代化功。今已成就乃于雙樹中間涅槃。而表顯之。故云六人及以如來能嚴雙樹。觀音示現聲聞之身。其意如是。二次引下能現人。善財所見諸善知識。如海云比丘善住比丘。現聲聞身說別圓法。二乘機扣即說藏通。既住不思議法門何所不說。此合今文人法四句。三次引大下能現法。上總約法彰能現人。今此的示現小之術。故引大經四種之智觀十二緣得四乘果。觀音若修別觀。則次第用四智觀緣。若修圓觀則一心用四因緣智。而於一一皆起誓願。度諸眾生。不取四相不捨四法。不取故非有不捨故非空。雙遮二邊即無緣誓。雙照生法。即四慈悲。今行愿成故遍法界。現四形聲普應一切。今於四中的取下智。為能現法。四問下寄料
【現代漢語翻譯】 現代漢語譯本 方枯榮表示常與無常的對立統一。（方：指四方，枯榮：指草木的枯萎和繁榮）南邊表示樂與無樂的對立統一。（南：指南方）西邊表示我與無我的對立統一。（西：指西方，我：指自我）北邊表示凈與不凈的對立統一。（北：指北方，凈：指清凈）如來（Tathagata，佛的稱號）于這四方之中，頭朝北邊安臥進入般涅槃（Parinirvana，佛教指圓寂），這表示雙重的非常與無常等等的對立統一。經文中略微提及因地中的六個人，即是舍利弗（Sariputra）、目犍連（Maudgalyayana）、須菩提（Subhuti）、阿那律（Aniruddha）、迦葉（Kasyapa）、阿難（Ananda），以及果地中的一個人，即是如來。這些人都能很好地莊嚴雙樹（Sala trees，佛陀涅槃處的兩棵娑羅樹）。這大概是因為如來與舍利弗等人早已證得三德（Three virtues，法身德、般若德、解脫德），想要讓眾生得以進入秘藏，證得雙重非常等等的真四德（Four virtues，常、樂、我、凈）。最初在三藏（Tripitaka，經、律、論）中，主伴相互配合，共同進行各種修行，慇勤地修證無常、無樂、無我、無凈，成就四枯（Four withered aspects）。其次在二酥（Two flavors of ghee，比喻佛法的不同階段）中，讚揚圓滿，折伏偏頗，羞於小乘，仰慕大乘，宣說菩薩法，引導眾生破除無常，修學常等等，成就四榮（Four flourishing aspects）。到了法華會（Lotus Sutra assembly）以及現在的涅槃之時，引導眾生都共同證入非枯非榮的中道四德大般涅槃。經文展示了主伴一代的教化功德，如今已經成就，所以在雙樹中間涅槃，以此來表顯這些道理。所以說六個人以及如來能夠莊嚴雙樹。觀音（Avalokitesvara，菩薩名）示現聲聞（Sravaka，小乘修行者）之身，其意義是這樣的。第二次引用下文，說明能夠示現的人。善財童子（Sudhana）所見到的各位善知識，如海云比丘（Sagaramati Bhiksu）、善住比丘（Supratisthita Bhiksu），示現聲聞身，宣說別教和圓教的佛法。二乘（Two Vehicles，聲聞乘和緣覺乘）根機的人來請教，就為他們宣說藏教和通教。既然安住于不可思議的法門，還有什麼不能說的呢？這符合今文的人法四句。第三次引用大乘經典，說明能夠示現的法。上面總括地通過法來彰顯能夠示現的人，現在這裡明確地指示示現小乘的方法。所以引用《大般涅槃經》（Mahaparinirvana Sutra）中的四種智慧，觀察十二因緣（Twelve links of dependent origination），從而獲得四乘（Four Vehicles，聲聞乘、緣覺乘、菩薩乘、佛乘）的果位。觀音如果修習別教的觀行，那麼就次第運用四智來觀察因緣。如果修習圓教的觀行，那麼就一心運用四因緣智，並且在每一個觀行中都發起誓願，度化眾生。不執取四相（Four characteristics，生、住、異、滅），也不捨棄四法（Four noble truths，苦、集、滅、道）。不執取所以不是有，不捨棄所以不是空，雙重遮止二邊，這就是無緣誓（Unconditioned vow）。雙重照了生法，這就是四無量心（Four immeasurables，慈、悲、喜、舍）。現在行愿成就，所以遍及法界，示現四種形聲，普遍應化一切。現在在四種智慧中選取下智，作為能夠示現的法。第四個問題是寄託材料。
【English Translation】 English version The withering and flourishing represent the unity of opposites between permanence and impermanence. (The four directions and the withering and flourishing of plants are used as metaphors.) The south represents the unity of opposites between joy and the absence of joy. (South is used as a metaphor.) The west represents the unity of opposites between self and no-self. (West is used as a metaphor; 'self' refers to ego.) The north represents the unity of opposites between purity and impurity. (North is used as a metaphor; 'purity' refers to cleanliness.) The Tathagata (Tathagata, the title of the Buddha) lies down with his head facing north in the midst of these four directions, entering Parinirvana (Parinirvana, Buddhist term for complete nirvana), which represents the dual unity of opposites between non-permanence and impermanence, and so on. The scripture briefly mentions six people in the causal stage, namely Sariputra (Sariputra), Maudgalyayana (Maudgalyayana), Subhuti (Subhuti), Aniruddha (Aniruddha), Kasyapa (Kasyapa), Ananda (Ananda), and one person in the fruition stage, namely the Tathagata. All of these people are skilled at adorning the Sala trees (Sala trees, the two Sala trees where the Buddha entered Nirvana). This is probably because the Tathagata and Sariputra have long attained the Three Virtues (Three virtues, Dharmakaya, Prajna, and Liberation), desiring to enable sentient beings to enter the secret treasury and attain the true Four Virtues (Four virtues, permanence, joy, self, and purity) of dual non-permanence, and so on. Initially, in the Tripitaka (Tripitaka, Sutra, Vinaya, and Abhidhamma), the main and supporting figures cooperated, engaging in various practices together, diligently cultivating impermanence, joylessness, selflessness, and impurity, achieving the Four Withered Aspects (Four withered aspects). Secondly, in the Two Flavors of Ghee (Two flavors of ghee, metaphors for different stages of Buddhist teachings), praising the complete, refuting the biased, ashamed of the Small Vehicle, admiring the Great Vehicle, expounding the Bodhisattva Dharma, guiding sentient beings to break through impermanence, cultivating permanence, and so on, achieving the Four Flourishing Aspects (Four flourishing aspects). At the Lotus Sutra assembly (Lotus Sutra assembly) and now at the time of Nirvana, guiding sentient beings to jointly enter the Great Nirvana of the Middle Way's Four Virtues, which is neither withered nor flourishing. The scripture demonstrates the teaching merits of the main and supporting figures throughout their lives, which have now been accomplished, so they enter Nirvana between the Sala trees, thereby manifesting these principles. Therefore, it is said that the six people and the Tathagata are able to adorn the Sala trees. Avalokitesvara (Avalokitesvara, the name of a Bodhisattva) manifests as a Sravaka (Sravaka, a practitioner of the Small Vehicle), with this meaning. The second quote below explains who can manifest. The virtuous friends seen by Sudhana (Sudhana), such as Sagaramati Bhiksu (Sagaramati Bhiksu) and Supratisthita Bhiksu (Supratisthita Bhiksu), manifest as Sravakas, expounding the distinct and complete Dharma. When people of the Two Vehicles (Two Vehicles, Sravaka Vehicle and Pratyekabuddha Vehicle) come to inquire, they expound the Treasury Teaching and the Common Teaching for them. Since they dwell in the inconceivable Dharma gate, what is there that they cannot speak of? This corresponds to the four sentences of person and Dharma in the current text. The third quote from the Mahayana scriptures explains the Dharma that can be manifested. Above, the Dharma is generally used to highlight the person who can manifest. Now, this specifically indicates the method of manifesting the Small Vehicle. Therefore, the four kinds of wisdom in the Mahaparinirvana Sutra (Mahaparinirvana Sutra) are quoted, observing the Twelve Links of Dependent Origination (Twelve links of dependent origination), thereby obtaining the fruits of the Four Vehicles (Four Vehicles, Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle, and Buddha Vehicle). If Avalokitesvara cultivates the distinct teaching's contemplation, then they sequentially use the four wisdoms to observe the conditions. If they cultivate the complete teaching's contemplation, then they single-mindedly use the four wisdoms of conditions, and in each contemplation, they make vows to liberate sentient beings. They do not grasp the Four Characteristics (Four characteristics, birth, dwelling, change, and extinction), nor do they abandon the Four Noble Truths (Four noble truths, suffering, accumulation, cessation, and path). Not grasping, therefore it is not existence; not abandoning, therefore it is not emptiness. Doubly stopping the two extremes, this is the Unconditioned Vow (Unconditioned vow). Doubly illuminating the arising Dharma, this is the Four Immeasurables (Four immeasurables, loving-kindness, compassion, joy, and equanimity). Now that the vows have been fulfilled, they pervade the Dharma realm, manifesting four kinds of forms and sounds, universally responding to all. Now, among the four wisdoms, the lower wisdom is selected as the Dharma that can be manifested. The fourth question is about entrusting materials.
簡二。初問。因前分別以十界身應十界機。一多互動。雖成四句而終有佛度于佛界。故有今問。答中等覺度初地者。約別教義也。以圓六即佛義太寬。別教登地佛界義顯。何者。別教三賢用於三乘所修觀法。入地證中迥超九界。始本分合體用同佛故。然是分證惑必厚薄智論淺深。是故上位現化他佛。度于下位自行之佛。取譬人中師度弟子。須知能度之佛或現八相。或坐華王。所度之佛必作因身。以佛威儀非稟法相故。四教佛皆無師智。又今一往且云等覺度于初地。若本下跡高。可云初地度于等覺。以示佛跡是妙覺身。乃由極果加被故也。二二明下天身六。初梵王二。初釋名相。二觀音下明本觀。此天依正多是白色。觀音因時觀于白色。即空假中住白法界。即是此有真常我性。名王三昧。不取不捨者。不取此禪有相。謂見思也。不取此禪空相。塵沙也。不取此禪亦有亦無相非有非無相。無明也。則不隨三惑生於此禪三土也。以不捨故。即能應為凡夫梵王同居也。復能應為方便梵王。即阿含云。已證三果將入方便土也。復能應為實報梵王。即仁王云。證七地故說出欲論。亦三惑欲也。四句現身。即是感應一多相對。以成四句。以權引實。引三土實行人也。具如佛章。下去諸身皆應例此。二帝釋。三自在。四大自在。五天大
將軍。闕釋毗沙門以可見故。三小王下人身五。初小王。二長者。十長人之德。如大本疏第五云。世間長者備十種德。一姓貴。二位高。三大富。四威猛。五智深。六年耆。七行凈。八禮備。九上嘆。十下歸。姓則三皇五帝之裔。左貂右插之家。位則輔弼丞相鹽梅阿衡。富則銅陵金谷豐饒侈靡。威則嚴霜隆重不肅而成。智則胸如武庫權奇超拔。年則蒼蒼棱棱物儀所伏。行則白圭無玷所行如言。禮則節度庠序世所式瞻。上則一人所敬。下則四海所歸。內合如來十種功德。及觀心十德。具彰彼疏。三居士。四宰官。五婆羅門。四次列下四眾。比丘者。或言有翻。或言無翻。有翻者。此云除饉。眾生在因無法自資。得報多所饉乏。出家戒行是良福田。能生物善除因果之饉乏也。無翻者名含三義。一破惡。二怖魔。三乞云云。比丘尼者。比丘同前。尼者。此翻女也。優婆塞。此云近事男。優婆夷。此云近事女。以受歸戒堪近事出家二眾。又在家二眾。或翻為清信士清信女。五婦女。六童真。七八部。八初天。二龍。三夜叉。四乾闥婆。五阿修羅。六迦樓羅。七緊那羅。八摩睺羅伽。八金剛二。初釋相。二問答二。初問。二答。第二總答三。初牒章示文意二。初牒章。二示文。二初名下依文明義廣二。初依文釋二。初明垂應遍三
【現代漢語翻譯】 將軍（Jiangjun）：闕釋毗沙門（Queshi Pishamén，多聞天王）以可見故。 三小王下人身五： 初小王（Xiaowang，小國王），二長者（Zhangzhe，長者），十長人之德（Shichang ren zhide，長者的十種德行）。如大本疏第五云：世間長者備十種德：一姓貴，二位高，三大富，四威猛，五智深，六年耆，七行凈，八禮備，九上嘆，十下歸。姓則三皇五帝之裔，左貂右插之家。位則輔弼丞相鹽梅阿衡。富則銅陵金谷豐饒侈靡。威則嚴霜隆重不肅而成。智則胸如武庫權奇超拔。年則蒼蒼棱棱物儀所伏。行則白圭無玷所行如言。禮則節度庠序世所式瞻。上則一人所敬。下則四海所歸。內合如來十種功德。及觀心十德。具彰彼疏。 三居士（Jushi，在家修行的佛教徒），四宰官（Zaiguan，官員），五婆羅門（Poluomen，婆羅門）。 四次列下四眾：比丘（Biqiu，出家男眾），或言有翻，或言無翻。有翻者，此云除饉。眾生在因無法自資，得報多所饉乏。出家戒行是良福田，能生物善除因果之饉乏也。無翻者名含三義：一破惡，二怖魔，三乞云云。比丘尼（Biqiuni，出家女眾），比丘同前。尼者，此翻女也。優婆塞（Upasai，近事男），此云近事男。優婆夷（Upayi，近事女），此云近事女。以受歸戒堪近事出家二眾。又在家二眾，或翻為清信士（Qingxinshi，清信士）清信女（Qingxinnv，清信女）。 五婦女（Funv，婦女），六童真（Tongzhen，童男童女），七八部（Babu，天龍八部）：八初天（Tian，天），二龍（Long，龍），三夜叉（Yasha，夜叉），四乾闥婆（Gantapo，乾闥婆），五阿修羅（Axiuluo，阿修羅），六迦樓羅（Jialouluo，迦樓羅），七緊那羅（Jinnaruo，緊那羅），八摩睺羅伽（Mahuluojia，摩睺羅伽）。 八金剛（Jingang，金剛）二：初釋相，二問答二：初問，二答。第二總答三：初牒章示文意二：初牒章，二示文。二初名下依文明義廣二：初依文釋二：初明垂應遍三
【English Translation】 General: Queshi Pishamen (Vaiśravaṇa, the Guardian King of the North) is visible. Below the three small kings are five types of human beings: First, small kings (Xiaowang, minor kings); second, elders (Zhangzhe, elders), possessing the ten virtues of an elder (Shichang ren zhide, ten virtues of an elder). As stated in the fifth part of the commentary on the Mahāvastu: 'An elder in the world possesses ten virtues: 1. noble lineage, 2. high position, 3. great wealth, 4. imposing authority, 5. profound wisdom, 6. advanced age, 7. pure conduct, 8. complete etiquette, 9. praised by superiors, 10. relied upon by inferiors.' Lineage from the descendants of the Three Sovereigns and Five Emperors, families with left and right ornaments. Positions such as advisors, prime ministers, salt plums, and Aheng. Wealth like the abundant and extravagant copper hills and golden valleys. Authority like severe frost, solemn and achieved without coercion. Wisdom like a military arsenal in the chest, extraordinary and outstanding. Age like the venerable and respected appearance. Conduct like flawless white jade, actions matching words. Etiquette like regulated order, a model for the world to behold. Praised by the one above, relied upon by the four seas below. Internally aligned with the ten virtues of the Tathagata and the ten virtues of contemplation, as detailed in that commentary. Third, lay practitioners (Jushi, Buddhist lay practitioners); fourth, officials (Zaiguan, government officials); fifth, Brahmins (Poluomen, Brahmins). Fourth, listing the four assemblies: Bhikṣu (Biqiu, ordained monks), some say it has a translation, some say it does not. Those who say it has a translation, it means 'removing famine'. Sentient beings in the causal stage lack self-reliance, and their retribution often involves famine and scarcity. Ordained precepts and practices are good fields of merit, capable of generating good and removing the famine of cause and effect. Those who say it has no translation, the name contains three meanings: 1. destroying evil, 2. frightening demons, 3. begging, and so on. Bhikṣuṇī (Biqiuni, ordained nuns), same as Bhikṣu. 'Nī' means 'female'. Upāsaka (Upasai, male lay devotees), meaning 'male lay devotee'. Upāsikā (Upayi, female lay devotees), meaning 'female lay devotee'. Having received the refuge and precepts, they are qualified to closely serve the two ordained assemblies. Also, the two lay assemblies, sometimes translated as 'pure believing men' (Qingxinshi, pure believing men) and 'pure believing women' (Qingxinnv, pure believing women). Fifth, women (Funv, women); sixth, virgins (Tongzhen, virgins); seventh, the eight classes of beings (Babu, the eight classes of gods and demigods): eighth, first, Devas (Tian, gods); second, Nāgas (Long, dragons); third, Yakṣas (Yasha, yakshas); fourth, Gandharvas (Gantapo, gandharvas); fifth, Asuras (Axiuluo, asuras); sixth, Garuḍas (Jialouluo, garudas); seventh, Kiṃnaras (Jinnaruo, kinnaras); eighth, Mahoragas (Mahuluojia, mahoragas). Eighth, Vajras (Jingang, vajras) two: first, explaining the characteristics; second, questions and answers two: first, question; second, answer. Second, general answer three: first, citing the chapter to show the meaning of the text two: first, citing the chapter; second, showing the text. Second, expanding on the meaning of the text based on the name below two: first, explaining based on the text two: first, clarifying the universal application of the teaching three.
土。就同居說十方土異。約上二土則無異域。故同居對方便一異分之。方便對實報融不融別。實報對寂光相無相簡。若同居中眾生種類。塵沙莫喻。觀音悉能示其三業。而度脫之。經文所列三十三身蓋略示也。欲彰周遍。故總示云以種種形游諸國土度脫眾生也。二以種下據總文示三廣。不明三廣。但依別答。則成限局觀音應化矣。二言雖下結義廣。三善財下按義顯他狹二。初明文廣義狹。二斥違義立宗。若尋今意。一菩薩身能現十界。復云以種種形游諸國土度脫眾生。三廣義彰不可思說。經文明示普門示現。佛意令知本性發明。就何文義雲夢幻不真。乃是剛然貶挫妙典。故知此師但見文略不究理圓。故作斯判矣。第三勸供養二。初標章立意二。初標章。二佛答下立意二。初明始終相稱二。初示今立章二。初前後皆三。二初敘前三。二佛答後下示今三。二而總下明總別互舉。二有人下斥他傷義。前三后三始終開合。各得相稱。若以總答為嘆德者。則令后三義不相稱。佛以總答廣前別答。若廢總答。則令三廣義意不顯。故云傷義。二問後下問答釋疑二。初番二。初疑前無奉旨。二答默唸成機二。初明默唸。前勸持名唯令心念。是故受旨但當冥默。后勸供養。必假外物以表內懷。是故解瓔而為法施。二又欲下互成機。前陳三
業已是顯機。奉旨默唸更成冥感。今但宿善即是冥機。奉旨解瓔即成顯感。前後互現。各有深致。二番二。初問以機難應。二答以機顯應。二初勸下依文釋義二。初分文。二先稱下釋義二。初勸供養二。初稱美。二出供下出意。若佛頂首楞嚴經明十四種無畏功德。即以救七難。赴二求免三毒等。為施無畏。今品既在第二問答之後。明施無畏。似用現身說法為施無畏。若據文云。于怖畏急難之中。能施無畏。亦可總該前番問答。是則真應二身俱為能施。冥顯二益皆得無畏。二奉旨二。初科。二經文下釋六初奉命二。初釋解瓔二。初事釋二。初評眾寶文。二若依下釋百千價二。初問。經以事瓔表於行瓔。諸地功德莊嚴法身。既有階差。故以世寶貴賤為表。今無盡意入位既高瓔珞合用無價之寶。豈可止直十萬兩金。二答。言百千者。略舉多數如雲百姓。豈局一百。萬民亦然。約位辯瓔必無價也。二若就下觀解。所言百千。乃以事數表于理觀。豈專約事定其多少。頸是所嚴故表中道。此性德也。全性起修。故能嚴行皆無著也。此行稱性如瓔在頸而言解者。菩薩雖有上求下化一切功德。未始不與常舍相應。欲示眾生常舍行故。乃解瓔珞而為施也。大集蓋明行瓔嚴理。一地成萬者。了達一心。十界百法百界千法千界萬法。此之萬法
【現代漢語翻譯】 現代漢語譯本 業已是顯機（已經顯現的機緣）。奉旨默唸更能成就冥感（暗中的感應）。現在只要有宿世的善根就是冥機（暗中的機緣）。奉旨解下瓔珞就能成就顯感（明顯的感應）。前後互相顯現，各有深刻的意蘊。這是第二番問答的第二部分。開始的提問是以機緣難以迴應，第二次回答是以機緣顯現來回應。第二部分首先勸導，下面依據經文解釋意義。分為兩個部分。首先稱讚，然後從『出供』開始闡述意義。如果《佛頂首楞嚴經》闡明十四種無畏的功德，就是用以救濟七種災難，滿足兩種祈求，免除三種毒害等等，作為施予無畏。現在這一品既然在第二次問答之後，闡明施予無畏，似乎是用現身說法作為施予無畏。如果根據經文所說，『在怖畏急難之中，能夠施予無畏』，也可以總括前一番問答。這樣說來，真身和應身都能夠施予無畏，暗中和顯現的利益都能得到無畏。 第二部分是奉旨（奉佛旨意）。分為兩個部分。首先是科判，然後從『經文下』開始解釋。六個部分首先是奉命，分為兩個部分。首先解釋解下瓔珞，分為兩個部分。首先從事情上解釋，首先評論眾寶文（用各種珍寶裝飾的文字）。然後從『若依』開始解釋百千價值。首先提問，經文用事情上的瓔珞來表示修行上的瓔珞，諸地的功德莊嚴法身。既然有階梯差別，所以用世間的寶物貴賤來表示。現在無盡意菩薩的位階既然很高，瓔珞應該用無價之寶，怎麼可以只值十萬兩黃金？ 回答說，『百千』，是略舉多數，如同說『百姓』，難道侷限於一百？『萬民』也是這樣。按照位階來辨別瓔珞，必定是無價的。然後從『若就』開始觀察理解。所說的『百千』，是用事相的數字來表示理性的觀照，怎麼可以只按照事情來確定其多少。頸是所嚴（頸部是用來裝飾的），所以表示中道。這是性德（本有的德性）。全性起修（完全依靠本性來開始修行），所以能夠莊嚴行為而沒有執著。這種行為符合本性，如同瓔珞在頸上，而說解下瓔珞，菩薩雖然有上求佛道下化眾生的一切功德，卻始終與常舍（經常佈施）相應。想要向眾生展示常舍的修行，於是解下瓔珞而進行佈施。《大集經》大概闡明用行瓔來莊嚴理性，一地成就萬法，是了達一心，十界百法，百界千法，千界萬法。這萬法。
【English Translation】 English version It is already a manifest opportunity. Reverently contemplating in silence further cultivates a hidden response. Now, merely having accumulated goodness is a hidden opportunity. Reverently untying the necklace immediately brings about a manifest response. The front and back mutually appear, each possessing profound meaning. This is the second part of the second exchange. The initial question is difficult to answer due to the opportunity, the second answer responds with the opportunity's manifestation. The second part first encourages, then interprets the meaning according to the text. Divided into two parts. First, praise, then from 'offering' onwards, explain the meaning. If the Surangama Sutra clarifies the fourteen kinds of fearlessness merits, it is to rescue from the seven difficulties, fulfill two requests, and avoid the three poisons, etc., as giving fearlessness. Now that this chapter is after the second exchange, clarifying the giving of fearlessness, it seems to use appearing in person to speak the Dharma as giving fearlessness. If according to the text, 'in the midst of fear and urgent difficulty, one can give fearlessness,' it can also encompass the previous exchange. In this way, both the true body and the response body can give fearlessness, and both hidden and manifest benefits can obtain fearlessness. The second part is by decree (by the Buddha's decree). Divided into two parts. First is the classification, then from 'text below' begins the explanation. The six parts first are by command, divided into two parts. First, explain untying the necklace, divided into two parts. First, explain from the perspective of events, first commenting on the text of various treasures (text adorned with various treasures). Then from 'if according to' begins the explanation of hundreds of thousands of value. First, ask, the sutra uses the necklace in terms of events to represent the necklace in terms of practice, the merits of the various grounds adorn the Dharma body. Since there are stages of difference, the value of worldly treasures is used to represent. Now that the position of Bodhisattva Inexhaustible Intent is very high, the necklace should use priceless treasures, how can it only be worth one hundred thousand taels of gold? The answer says, 'hundreds of thousands,' is a slight mention of a large number, like saying 'common people,' is it limited to one hundred? 'Ten thousand people' is also the same. According to the position to distinguish the necklace, it must be priceless. Then from 'if according to' begins observation and understanding. The so-called 'hundreds of thousands' is to use the number of events to represent rational contemplation, how can it only be determined by the event how much. The neck is what is adorned, so it represents the middle way. This is the nature virtue (inherent virtue). Fully relying on the nature to start cultivation, so it can adorn behavior without attachment. This behavior conforms to the nature, like a necklace on the neck, and saying untying the necklace, although the Bodhisattva has all the merits of seeking Buddhahood above and transforming sentient beings below, it is always in accordance with constant giving (constant almsgiving). Wanting to show sentient beings the practice of constant giving, so untie the necklace and give alms. The Mahasamgraha Sutra probably clarifies using the practice necklace to adorn rationality, one ground achieves ten thousand dharmas, is understanding one mind, ten realms hundred dharmas, hundred realms thousand dharmas, thousand realms ten thousand dharmas. These ten thousand dharmas.
性本具足。全性起修轉名萬德。即三學六度三昧。總持神通智慧。四等四攝三念八脫。十力無畏十地。悉能分證。萬德即成十萬。故知言數不專事也。二法施下釋法施二。初舊取重法施。因重聖法故行財施。是則財法分為兩派。理豈然乎。二今明如法施。法是三諦圓常理性。今體財即性諸法趣財是趣不過。財尚叵得。云何當有趣與非趣。故財與法無二無別。財外無法。法外無財。豈唯財爾。施及受者皆空假中無非法界。如是乃名以法界心。對法界境起法界施。于財下引凈名經。以一瓔珞分作二分。一分施與最下乞人。一分奉于難勝如來。而作是言。若施主等心施一最下乞人。猶如如來福田之相。無所分別。等於大悲不求果報。是則名曰具足法施。彼疏釋云。此即觀所施田入平等法界。無有二相成無緣悲。具足一切佛法。不求緣修之報。即是具足法施之會。如此明文諸師何得但約說法以明法施。疏文彼經居士觀于悲田。法界等佛。今無盡意對於敬田。既稱法施。豈不等彼一切眾生邪。二不肯下不受二。初事釋。二觀解。不受三昧即畢竟空。一心三觀破無不遍。以即空故不受于有以即假故不受于空。以即中故不受二邊。照空假故不受中道。如是不受在一心中。方離次第及以但空。以五不受義遍衍門。應當料簡。三重白下重
【現代漢語翻譯】 現代漢語譯本：自性本來就具足一切功德。完全依自性而修行，就轉變為萬種功德。這萬種功德就是指三學（戒、定、慧），六度（佈施、持戒、忍辱、精進、禪定、智慧），三昧（禪定），總持（陀羅尼），神通，智慧，四等心（慈、悲、喜、舍），四攝法（佈施、愛語、利行、同事），三念處（身、受、心），八解脫（內有色想觀外色解脫等），十力（如處非處智力等），四無畏（一切智無畏等），十地（歡喜地等）。都能逐漸分證。萬德最終成就十萬功德。所以說言語數字不只是表面意思。 二、法施：下面解釋法施的兩種含義。首先，舊的觀點側重於重視法施，因為重視聖法，所以才施行財施。這樣就把財施和法施分為兩派，道理上怎麼會是這樣呢？ 現在闡明如法施，法是三諦（空、假、中）圓融常住的理性。現在體悟到財物就是自性所顯現的諸法，追求財物就是追求自性，這種追求是不會落空的。財物尚且不可得，怎麼會有趣與不趣的分別呢？所以財與法沒有兩個，沒有差別。財外沒有法，法外沒有財。豈止是財物如此，佈施者和受施者都是空、假、中，沒有不是法界的。這樣才叫做以法界心，對法界境，起法界施。在『于財』下面引用《維摩詰所說經》，把一個瓔珞分成兩份，一份施給最貧窮的乞丐，一份奉獻給難勝如來（佛的稱號）。並且說，如果施主以平等心施給一個最貧窮的乞丐，就像面對如來福田一樣，沒有分別。等於大悲心不求果報，這就叫做具足法施。彼疏解釋說，這就是觀察所施的福田進入平等法界，沒有兩種相，成就無緣大悲，具足一切佛法，不求緣修的果報，就是具足法施的含義。如此明白的經文，各位法師為什麼只從說法來闡明法施呢？疏文說，維摩詰居士觀察悲田，法界平等如佛。現在無盡意菩薩面對敬田，既然稱為法施，難道不應該平等對待一切眾生嗎？ 二、不肯：下面解釋不受的兩種含義。首先是從事相上解釋，然後是從觀想上解釋。不受三昧就是畢竟空。一心三觀（空觀、假觀、中觀）破除一切，沒有不遍及的。因為是即空，所以不受有；因為是即假，所以不受空；因為是即中，所以不受二邊。照了空和假，所以不受中道。像這樣不受在一心中，才離開次第和但空。以五種不受的意義普遍延伸，應當仔細辨別。 三重白：再次陳述。
【English Translation】 English version: The self-nature inherently possesses all merits. Fully cultivating based on the self-nature transforms into myriad virtues. These myriad virtues refer to the three learnings (precepts, concentration, wisdom), the six perfections (generosity, discipline, patience, diligence, concentration, wisdom), samadhi (meditative absorption), dharani (total retention), supernormal powers, wisdom, the four immeasurables (loving-kindness, compassion, joy, equanimity), the four embracing qualities (generosity, kind speech, beneficial action, cooperation), the three mindfulnesses (body, feeling, mind), the eight liberations (liberation through contemplation of external forms while having internal form etc.), the ten powers (knowledge of what is possible and impossible etc.), the four fearlessnesses (fearlessness of omniscience etc.), and the ten grounds (joyful ground etc.). All can be gradually realized. Myriad virtues ultimately become ten myriad virtues. Therefore, it is known that words and numbers are not merely superficial matters. Two, Dharma Giving: Below explains the two meanings of Dharma giving. First, the old view emphasizes valuing Dharma giving, because of valuing the sacred Dharma, one then practices material giving. This divides material giving and Dharma giving into two factions, how can this be reasonable? Now elucidating Dharma giving as it should be, Dharma is the perfect and constant principle of the three truths (emptiness, provisional existence, and the middle way). Now realizing that wealth is the manifestation of all dharmas from self-nature, pursuing wealth is pursuing self-nature, this pursuit will not be in vain. If wealth is unattainable, how can there be a distinction between pursuing and not pursuing? Therefore, wealth and Dharma are not two, there is no difference. There is no Dharma outside of wealth, and no wealth outside of Dharma. It's not just wealth that is like this, the giver and the receiver are all emptiness, provisional existence, and the middle way, there is nothing that is not the Dharma realm. Only then is it called using the Dharma realm mind, towards the Dharma realm realm, arising Dharma realm giving. Below 'Regarding wealth' quotes the Vimalakirti Sutra, dividing a necklace into two parts, one part given to the poorest beggar, one part offered to the Unsurpassable Tathagata (title of the Buddha). And saying, if the donor gives to the poorest beggar with an equal mind, it is like facing the field of merit of the Tathagata, without distinction. Equal to great compassion without seeking reward, this is called complete Dharma giving. The commentary explains, this is observing the field of merit entering the equal Dharma realm, without two aspects, accomplishing causeless great compassion, complete with all Buddha Dharma, not seeking the reward of conditioned cultivation, is the meaning of complete Dharma giving. With such clear sutra text, why do the teachers only explain Dharma giving from the perspective of teaching the Dharma? The commentary says, Vimalakirti observes the field of compassion, the Dharma realm is equal to the Buddha. Now the Bodhisattva Inexhaustible Intent faces the field of respect, since it is called Dharma giving, shouldn't it be equal to all sentient beings? Two, Not Willing: Below explains the two meanings of non-acceptance. First, explaining from the perspective of phenomena, then explaining from the perspective of contemplation. Non-acceptance samadhi is ultimate emptiness. The three contemplations in one mind (contemplation of emptiness, contemplation of provisional existence, contemplation of the middle way) eradicate everything, there is nothing that is not pervaded. Because it is immediately emptiness, therefore not accepting existence; because it is immediately provisional existence, therefore not accepting emptiness; because it is immediately the middle way, therefore not accepting the two extremes. Illuminating emptiness and provisional existence, therefore not accepting the middle way. Like this, non-acceptance is in one mind, only then does it depart from sequence and mere emptiness. The meaning of the five non-acceptances is universally extended, it should be carefully distinguished. Triple Statement: Stating again.
奉。三義解愍。前二自行后一利他。此猶事釋。以無等者。復約理觀求觀音受。何者。圓論不受則于諸法無所遺。故畢竟不受即畢竟受。故云。以無所受而受諸受。四佛勸。五受施。觀音本地唯佛能知。今現因身需求極果。故雖受施回奉敬田。以一瓔珞作二分者。表於一行必具二因。理則正因。事則緣了。事理不二名曰妙因。能成二身不思議果。法無增減而能出纏。性即修故報有斷證。然匪功成修即性故。若其然者。方曰事理之因趣於法報之果。不論應身者。因人趣果合表二身。法報若成應用自發。六結德。文後重頌什公不譯。諸師皆謂。梵本中有。荊溪云。此亦未測什公深意續高僧傳云。偈是阇那崛多所譯。智者出時此偈未行。故無所解。荊溪亦于輔行記中。引還著于本人之文。故知具釋理亦無妨。近有天竺寺式法師。分節其文對於長行。二種問答宛如符契。今依彼科略消此偈。偈有二十六行分三。初一行雙頌二問二。初一句嘆德。世尊具相誠由萬德之所莊嚴。是故嘆相。即是美德。次我今下三句雙問二。初一句含上二問。長行先問得名因緣。次問三業游化之相。今既重頌豈闕后問。故知句中問彼兩字兼含次問也。二佛子下兩句別頌初問。文甚顯著。二具足下二十二行雙頌二。答二。初二句經家敘。緝綴之語。合當
直說。今為偈者。或集經者乘便頌之。或是崛多以偈翻之。貫散無在。二汝聽下正頌佛答二。初一行半加頌總嘆願行。汝聽二字敕令審諦。觀音行者。一心三智觀彼類音。令無量苦一時解脫。即是已成利他行也。不動真心垂形三土。方名善應。處處現往故曰諸方。此二句總嘆所克真應二身。次則總論能成行愿。初明始心四弘願廣。復示行行經劫難量。以誓深故長時不退。以時長故值佛唯多。隨佛作為。方名侍佛修諸佛行也。一一佛所皆發凈愿。後心別愿也。若不爾者。安得真智遍拔眾苦。安能應身普度一切。二我為下別頌二答二。初頌初答觀音得名二。初一行頌總答。舉要言之。故云略說。聞名故稱口業機也。見身故禮身業機也。心念正當意業機也。上明冥應。今云見身二應具也。亦可見於妙智之身。不虧冥應。長行總答機但稱名。而別答中機具三業。至今重頌總中三業。別但心念綺文互現。頌之巧也。二假使下頌別答二。初十二行頌七難。十二初一行頌第一火難。如前疏釋。下去諸難皆可例知。
問。上長行中求離三毒。常念觀音。疏云。常念乃是正念。體達煩惱即是實際。無能無所。今偈那云念彼觀音。彼此既分豈忘能所。
答。圓妙之教不可情求。文似相違義歸一揆。即于無差而說差故。豈有差別
【現代漢語翻譯】 現代漢語譯本 直白地說，現在創作偈頌的人，或是整理經典的人，就順便用偈頌來讚頌；或是鳩摩羅什（Kumārajīva，一位著名的佛經翻譯家）用偈頌來翻譯，貫穿和散佈沒有固定位置。 下面『汝聽』二字開始，正式讚頌佛陀的回答。首先用一行半偈頌來總括讚歎觀音的願行。『汝聽』二字是敕令要審慎諦聽。觀音菩薩的修行者，用一心三智來觀察眾生的音聲，使無量眾生的痛苦一時得到解脫，這就是已經成就了利他的行為。以不動的真心垂示應化之身於三界，才可稱為善妙的應化。處處示現前往，所以說『諸方』。這兩句總括讚歎所成就的真身和應身。 接下來總論能夠成就的行和愿。首先闡明最初發心的四弘誓願廣大，又顯示所修行的種種行門經歷劫數難以衡量。因為誓願深厚的緣故，長時間不退轉。因為時間長久的緣故，值遇的佛陀非常多。隨順佛陀的作為，才可稱為侍奉佛陀，修習諸佛的行持。在每一位佛陀處都發下清凈的誓願，這是後來的個別誓願。如果不是這樣，怎麼能有真正的智慧來普遍拔除眾生的痛苦？怎麼能夠應化身形來普遍度化一切眾生？ 下面『我為』開始，分別讚頌兩個回答。首先讚頌第一個回答，觀音菩薩得名的原因。首先用一行偈頌來總括回答。用簡要的語言來說，所以說『略說』。因為聽聞名號的緣故，所以說是口業的機感。因為見到身形的緣故，所以說是身業的機感。心中憶念，是意業的機感。上面說明冥應，現在說『見身』，是顯應和冥應都具備。也可以見到妙智之身，不損害冥應。長行總答中，眾生的機感只是稱念名號，而在別答中，眾生的機感具備身口意三業。現在又用偈頌來重申總答中的三業，而別答中只是心念，文辭華麗，互相映襯，這是偈頌的巧妙之處。 下面『假使』開始，讚頌第二個回答。首先用十二行偈頌來讚頌七難。十二行中的第一行讚頌第一火難，如同前面的疏文解釋。下面的各種災難都可以依此類推來理解。 問：上面長行文中，爲了脫離貪嗔癡三毒，要常念觀音菩薩。疏文中說，『常念』就是正念，體悟煩惱就是實際，無能無所。現在偈頌中卻說『念彼觀音』，彼此既然有分別，難道不是忘記了能念和所念嗎？ 答：圓融微妙的教義不能用情識來追求。文句表面上好像互相違背，但義理歸於一致。正因為在沒有差別的本體上而說差別，哪裡會有真正的差別呢？
【English Translation】 English version To speak plainly, those who compose verses now, or those who compile scriptures, take the opportunity to praise with verses; or Kumārajīva (a famous translator of Buddhist scriptures) translates with verses, penetrating and scattering without a fixed position. From the word 'Listen' below, formally praise the Buddha's answer. First, use one and a half lines of verse to summarize and praise Avalokiteśvara's vows and practices. The word 'Listen' is an order to listen carefully. Practitioners of Avalokiteśvara Bodhisattva, use the one mind and three wisdoms to observe the sounds of beings, so that the suffering of countless beings can be relieved at once, which is the accomplishment of altruistic behavior. With an unmoving true mind, showing the manifested body in the three realms, can it be called a wonderful response. Appearing everywhere, hence the saying 'all directions'. These two sentences summarize and praise the accomplished true body and manifested body. Next, generally discuss the practices and vows that can be accomplished. First, clarify the vastness of the four great vows of the initial aspiration, and then show that the various practices cultivated through kalpas are immeasurable. Because the vows are profound, there is no regression for a long time. Because of the long time, the Buddhas encountered are very many. Following the actions of the Buddhas can be called serving the Buddhas and practicing the practices of all Buddhas. Making pure vows at each Buddha's place is a separate vow of the later mind. If not, how can there be true wisdom to universally eradicate the suffering of beings? How can one manifest bodies to universally liberate all beings? Starting from 'I for' below, separately praise the two answers. First, praise the first answer, the reason for Avalokiteśvara Bodhisattva's name. First, use one line of verse to summarize the answer. To put it in concise language, hence the saying 'briefly speaking'. Because of hearing the name, it is said to be the opportunity of karma of speech. Because of seeing the body, it is said to be the opportunity of karma of body. Remembering in the mind is the opportunity of karma of mind. The above explains the hidden response, and now saying 'seeing the body' means that both the manifest and hidden responses are complete. One can also see the body of wonderful wisdom without impairing the hidden response. In the general answer of the long passage, the beings' opportunity is only reciting the name, but in the separate answer, the beings' opportunity possesses the three karmas of body, speech, and mind. Now, the verse reiterates the three karmas in the general answer, while the separate answer is only the mind, the wording is beautiful, and they complement each other, which is the ingenuity of the verse. Starting from 'If' below, praise the second answer. First, use twelve lines of verse to praise the seven difficulties. The first line of the twelve lines praises the first fire difficulty, as explained in the previous commentary. The various difficulties below can be understood by analogy. Question: In the long passage above, in order to escape the three poisons of greed, anger, and ignorance, one should constantly remember Avalokiteśvara Bodhisattva. The commentary says that 'constant remembrance' is right mindfulness, and realizing afflictions is reality, without the able and the object. But now the verse says 'remember that Avalokiteśvara', since there is a distinction between the two, isn't it forgetting the one who remembers and the one who is remembered? Answer: The perfect and subtle teachings cannot be sought with emotions. The sentences seem to contradict each other on the surface, but the meaning converges to the same principle. Precisely because difference is spoken of on the undifferentiated essence, how can there be real difference?
異無差邪。今文言彼。義當兩向。若就佛說觀音為彼。即是師弟而分彼此。若就眾生。念彼觀音此乃感應。而分彼此。師弟感應妙教詮之。皆是法界一一圓融眾生。乃感心中彼佛。諸佛還應心內彼生。此教行人或遭苦難。念彼觀音。豈謂能念異所念邪。以知皆是法界故也。達彼觀音即念而具。既知即念有何能所。故彼此雖分能所俱絕。是故偈文雖云念彼。與上正念全不相違。
問。求脫苦難。心念觀音一切機緣俱能感聖。今釋念彼那但約圓。豈果報等機全不能感。
答。王三昧力救一一難。皆論十番。始離惡報終入寂光。十界眾機誰不蒙益。疏釋前答。此義備彰。頌開七難而為十二。各合具明十番感應。但以部意正在醍醐。是故長行佛示意機。唯令常念。常念必須絕於破立。今聞重頌念彼觀音。必合疑雲前令絕所今教念彼。豈不相違。故須約圓釋此伏難。彼此即念能所豈存。學者應知。觀音應物雖無所遺。今宗示人唯在妙觀。是故前疏釋乎意機。全廢余涂。一向圓解。至今重頌念彼觀音。豈可異前。自從淺解違大師意。勸今學人。若說若行勿離圓觀。一苦一樂常念觀音。既成妙機何爽圓應。一實事益唸唸常沾。二或漂下一行頌第二水難。三或在下一行加頌墮須彌峰。四或被下一行加頌墮金剛山。五或值下
【現代漢語翻譯】 現代漢語譯本 『異無差邪』（不同卻沒有差別嗎？）。現在用文字來說明『彼』（他，指觀音）。從意義上講，應當包含兩個方面。如果從佛的角度來說，觀音是『彼』（他），那就是師父和弟子的關係，從而區分了彼此。如果從眾生的角度來說，唸誦『彼』（他）觀音，這是一種感應，從而區分了彼此。師徒關係和感應，都可以用微妙的教義來解釋，一切都是法界中一一圓融的。眾生所感應的是心中的『彼』（他）佛，諸佛也迴應眾生心中的『彼』（他）佛。修習這種教義的人如果遭遇苦難，唸誦『彼』（他）觀音，難道能說能唸的與所念的是不同的嗎？因為知道一切都是法界。通達『彼』（他）觀音，即是念誦時已經具備的。既然知道即是念誦，哪裡還有能念和所念的區分？所以，雖然區分了彼此，能念和所念都已超越。因此，偈文雖然說唸誦『彼』（他），與前面所說的『正念』完全不相違背。
問：爲了脫離苦難，心中唸誦觀音，一切機緣都能感應聖者。現在解釋唸誦『彼』（他），僅僅從圓融的角度來說，難道果報等其他機緣就完全不能感應嗎？
答：王三昧的力量能救度一切苦難，都論述了十個方面。從脫離惡報開始，最終進入寂光。十界眾生的機緣，誰不蒙受利益？疏文解釋前面的回答，這個意義已經很明顯了。頌文將七難展開為十二難，各自都詳細說明了十個方面的感應。但因為這部經的重點在於醍醐妙味，所以長行文中佛示意機，只讓人常常唸誦。常常唸誦必須超越破除和建立。現在聽到重頌唸誦『彼』（他）觀音，一定會疑惑前面讓人超越能所，現在又教人唸誦『彼』（他），難道不是相互矛盾嗎？所以必須從圓融的角度來解釋這個疑問。彼此即是念誦，哪裡還有能念和所念的存在？學者應該知道，觀音菩薩應化萬物，雖然沒有遺漏，但現在本宗指示人們只在于微妙的觀想。所以前面的疏文解釋意機，完全廢除了其他途徑，一向用圓融的理解。現在重頌唸誦『彼』（他）觀音，怎麼能與前面不同呢？自從用淺薄的理解違背大師的意願，勸告現在的學人，無論是說還是做，都不要離開圓融的觀想。一苦一樂都要常常唸誦觀音，既然成就了微妙的機緣，怎麼會違背圓融的感應呢？一實事利益，唸唸都能常常沾染。二或者漂下，下一行頌文是第二水難。三或者在下，下一行加上頌文是墮落須彌山峰。四或者被下，下一行加上頌文是墮落金剛山。五或者值下
【English Translation】 English version 'Are 'different' and 'without difference' contradictory?' Now, let's explain 'that' (彼, referring to Avalokiteśvara) in words. In terms of meaning, it should encompass two aspects. If we speak from the Buddha's perspective, Avalokiteśvara is 'that,' implying a relationship of teacher and disciple, thus distinguishing between 'this' and 'that.' If we speak from the perspective of sentient beings, reciting 'that' (彼) Avalokiteśvara is a form of resonance, thus distinguishing between 'this' and 'that.' The relationship of teacher and disciple, and the resonance, can both be explained by the subtle teachings, all of which are perfectly integrated within the Dharma Realm. What sentient beings resonate with is 'that' (彼) Buddha in their hearts, and the Buddhas also respond to 'that' (彼) being within their hearts. If practitioners of this teaching encounter suffering, and recite 'that' (彼) Avalokiteśvara, can it be said that the one who recites is different from the one who is recited? Because it is known that all is the Dharma Realm. To understand 'that' (彼) Avalokiteśvara is to have it already present in the recitation. Since it is known that it is already present in the recitation, where is the distinction between the one who recites and the one who is recited? Therefore, although 'this' and 'that' are distinguished, both the ability to recite and the object of recitation are transcended. Thus, although the verse speaks of reciting 'that' (彼), it is not at all contradictory to the 'right mindfulness' mentioned earlier.
Question: Seeking to escape suffering, when the mind recites Avalokiteśvara, all opportunities can resonate with the sage. Now, explaining the recitation of 'that' (彼) solely from the perspective of perfect integration, does it mean that other opportunities, such as karmic retribution, cannot resonate at all?
Answer: The power of King Samadhi can save all sufferings, and all discuss ten aspects. Starting from escaping evil retribution and ultimately entering quiescent light. Which opportunity of sentient beings in the ten realms does not benefit? The commentary explaining the previous answer, this meaning is already clear. The verse expands the seven difficulties into twelve, each detailing the ten aspects of resonance. However, because the focus of this scripture is on the supreme flavor of nectar, the Buddha indicates the opportunity in the prose, only instructing people to recite constantly. Constant recitation must transcend breaking and establishing. Now, hearing the repeated verse reciting 'that' (彼) Avalokiteśvara, one will surely doubt that the previous instruction was to transcend the object of recitation, while now it teaches to recite 'that' (彼). Isn't this contradictory? Therefore, it is necessary to explain this hidden difficulty from the perspective of perfect integration. 'This' and 'that' are the recitation itself, where is the existence of the one who recites and the one who is recited? Scholars should know that although Avalokiteśvara's response to beings is without omission, the current sect instructs people only in subtle contemplation. Therefore, the previous commentary explained the opportunity, completely abandoning other paths, and consistently using perfect integration for understanding. Now, repeating the verse reciting 'that' (彼) Avalokiteśvara, how can it be different from before? Since using shallow understanding violates the master's intention, advise current learners, whether speaking or acting, do not depart from perfect integration contemplation. In suffering and joy, constantly recite Avalokiteśvara. Since subtle opportunities are achieved, how can it violate perfect integration resonance? One, the benefit of true reality, every thought is constantly stained. Two, or drifting down, the next line of verse is the second water difficulty. Three, or being below, the next line adds a verse about falling from Mount Sumeru. Four, or being under, the next line adds a verse about falling from Mount Vajra. Five, or encountering below
一行超頌怨賊難。六或遭下一行頌刀杖難。七或囚下頌幽執難。八咒詛下加頌咒詛難。還著本人者。凡咒毒藥。乃用鬼法欲害於人。前人邪念方受其害。若能正念還著本人。如譬喻經中。有清信士初持五戒。后時衰老多有廢忘。爾時山中有渴梵志。從其乞飲。田家事忙不暇。看之遂恨而去。梵志能起尸使鬼。召得殺鬼。敕曰。彼辱我往殺之。山中有羅漢。知往詣田家語言。汝今夜早然燈勤三自歸。口誦守口身莫犯偈。慈念眾生可得安隱。主人如教通曉唸佛誦戒。鬼至曉求其微尤。無能得害。鬼神之法人令其殺。即便欲殺但彼有不可殺之德。法當卻殺其使鬼者。其鬼乃恚欲害梵志。羅漢蔽之令鬼不見。田家悟道梵志得活。輔行引此云。正是觀音經中還著于本人之文。九或遇下追頌羅剎難。十若惡下加頌惡獸難。十一蚖蛇下加頌蛇蝎難。十二云雷下加雷雨難。足前七難而為十二。皆須具約報業煩惱六道。四教一一釋之。若論所表不出六種。須彌金剛亦是地種。雷雨屬水。獸蛇咒詛同是有情皆表識種。菩薩因中於此大種修別圓觀。今住六種如實之際。故遍法界救諸苦難。皆令得住六種本際。斯是觀音證惡法性于惡自在。方能任運遍赴諸難。以要言之。一切依正皆是觀音妙身妙心。一切眾生於聖色心而自為難。求救三業亦即觀
【現代漢語翻譯】 現代漢語譯本 一行超頌怨賊難（怨賊之難）。六或遭下一行頌刀杖難（刀杖之難）。七或囚下頌幽執難（幽禁執縛之難）。八咒詛下加頌咒詛難（咒詛之難）。還著本人者，凡咒毒藥，乃用鬼法欲害於人，前人邪念方受其害。若能正念還著本人。如譬喻經中，有清信士初持五戒，后時衰老多有廢忘。爾時山中有渴梵志（修苦行的外道），從其乞飲。田家事忙不暇看之，遂恨而去。梵志能起尸使鬼，召得殺鬼，敕曰：『彼辱我，往殺之。』山中有羅漢（阿羅漢，證得解脫的聖者），知往詣田家語言：『汝今夜早然燈，勤三自歸（皈依佛、法、僧），口誦守口身莫犯偈，慈念眾生，可得安隱。』主人如教，通曉唸佛誦戒。鬼至曉求其微尤，無能得害。鬼神之法人令其殺，即便欲殺，但彼有不可殺之德，法當卻殺其使鬼者。其鬼乃恚欲害梵志。羅漢蔽之，令鬼不見。田家悟道，梵志得活。輔行引此云：『正是觀音經中還著于本人之文。』九或遇下追頌羅剎難（羅剎之難）。十若惡下加頌惡獸難（惡獸之難）。十一蚖蛇下加頌蛇蝎難（蛇蝎之難）。十二云雷下加雷雨難（雷雨之難）。足前七難而為十二。皆須具約報業煩惱六道（天道、人道、阿修羅道、畜生道、餓鬼道、地獄道），四教（藏、通、別、圓）一一釋之。若論所表，不出六種。須彌（山名）金剛（堅硬之物）亦是地種。雷雨屬水。獸蛇咒詛同是有情，皆表識種。菩薩因中於此大種修別圓觀。今住六種如實之際，故遍法界救諸苦難，皆令得住六種本際。斯是觀音證惡法性于惡自在，方能任運遍赴諸難。以要言之，一切依正皆是觀音妙身妙心。一切眾生於聖色心而自為難，求救三業亦即觀
【English Translation】 English version The first line exceeds the difficulty of vengeful thieves (difficulty of vengeful thieves). Line six or encounters the difficulty of knives and staves (difficulty of knives and staves). Line seven or imprisonment below praises the difficulty of imprisonment and bondage (difficulty of imprisonment and bondage). Line eight, curses below adds praise to the difficulty of curses (difficulty of curses). 'Returns to the person themselves' means that all curses and poisons use demonic methods to harm people. Only when the person has evil thoughts will they be harmed. If they can have righteous thoughts, it will return to the person themselves. As in the Sutra of Parables, there was a pure believer who initially upheld the five precepts, but later in old age, he often neglected them. At that time, there was a thirsty Brahmin (ascetic of other paths) in the mountains who begged him for a drink. The farmer was busy and had no time to attend to him, so the Brahmin left with resentment. The Brahmin was able to raise corpses and command ghosts, summoning a killing ghost and ordering it, 'He humiliated me, go and kill him.' There was an Arhat (one who has attained liberation) in the mountains who knew this and went to the farmer's house, saying, 'Tonight, light a lamp early, diligently take refuge in the Three Jewels (Buddha, Dharma, Sangha), recite the verse of guarding your mouth and not committing offenses with your body, and have compassionate thoughts for all beings, and you will be able to have peace.' The master followed the teaching, reciting the Buddha's name and reciting the precepts throughout the night. The ghost sought his slightest fault until dawn, but was unable to harm him. The ghost spirit's method was to have him kill, and he wanted to kill, but he had the virtue of being unkillable, so the law should kill the one who sent the ghost. The ghost then became angry and wanted to harm the Brahmin. The Arhat concealed him, causing the ghost not to see him. The farmer attained enlightenment, and the Brahmin lived. The Auxiliary Commentary quotes this, saying, 'This is precisely the passage in the Avalokiteshvara Sutra that returns to the person themselves.' Line nine or encounters below praises the difficulty of Rakshasas (difficulty of Rakshasas). Line ten, if evil below adds praise to the difficulty of evil beasts (difficulty of evil beasts). Line eleven, poisonous snakes below adds praise to the difficulty of snakes and scorpions (difficulty of snakes and scorpions). Line twelve, clouds and thunder below adds praise to the difficulty of thunder and rain (difficulty of thunder and rain). Completing the previous seven difficulties to make twelve. All must be fully explained in terms of karmic retribution, afflictions, the six realms (devas, humans, asuras, animals, hungry ghosts, hells), and the four teachings (Tripitaka, Shared, Distinct, Perfect) one by one. If we discuss what is represented, it does not go beyond six types. Mount Sumeru (name of a mountain) and Vajra (a hard substance) are also earth elements. Thunder and rain belong to water. Beasts, snakes, and curses are all sentient beings and represent the consciousness element. Bodhisattvas cultivate distinct and perfect contemplation on these great elements in the causal stage. Now abiding in the reality of these six elements, they save all suffering throughout the Dharma realm, enabling them to abide in the original state of these six elements. This is Avalokiteshvara realizing the evil nature of Dharma and being free in evil, so they can effortlessly respond to all difficulties. In short, all environments and beings are Avalokiteshvara's wondrous body and mind. All sentient beings create difficulties for themselves with the sacred form and mind, and seeking salvation through the three karmas is also Avalokiteshvara.
音。是故機成即時而應。當以此義唸唸觀之。何患不同觀音利物。二眾生下一行總頌三毒二求。一切眾生多於界內貪瞋邪見。及以界外三毒之惑。外則無于報得男女。內則乏于定慧男女。致招二種生死困厄。是故名為無量苦逼。若其能以正助為機。即感真身妙智之力。救於二種世間之苦。疏解長行三毒二求。義該一切。對今重頌更無所遺。二具足下頌次答普門示現二。初正頌示現二。初一行超頌總答。長行先別後總。以總結別。今頌先總后別。開總出別。前後互顯矣。長行總答云。以種種形游諸國土度脫眾生。今頌卻論能應之由。由神通力及智方便也。若匪千如全體之用。不名具足神通力也。通雖性具。復由廣修妙智方便。照性發通故。得普門示現自在。十方無外三土非他。不離一心遍應諸剎。二種種下追頌別答。上長行中別列諸身。身皆三業。今頌別示三業。業皆遍周。重頌之巧也。文三。初一行別頌身業普應。合明十界但示三塗。以下況上也。又種種惡趣通指九界。九界望佛皆名為惡。次別舉三塗極惡故也。九界二死皆有四相。漸令除滅歸於常寂。二真觀下頌意業普觀二。初一行明本觀慈悲有五。觀字皆去聲呼。具明三觀及以慈悲。真觀空也。清凈觀假也。假從空得無見思染。故名清凈。又空唯自凈假令他凈。故
【現代漢語翻譯】 現代漢語譯本 音（指觀世音菩薩的名號）。因此，機緣成熟之時，觀世音菩薩便會立刻應現。應當用這種道理時時觀想，何愁不能像觀世音菩薩那樣利益眾生呢？ 『二眾生下一行總頌三毒二求』，總括一切眾生在界內（指欲界、色界、無色界）的貪慾、嗔恚、邪見，以及界外（超出三界）的三毒之惑。對外，缺乏由業報而得的男女之身；對內，缺乏定力和智慧的男女之身。導致招致兩種生死的困厄，因此名為無量苦逼。如果能夠以正行和助行為機緣，就能感應到真身妙智的力量，救度兩種世間的苦難。疏文解釋長行的三毒二求，義理涵蓋一切。現在重新頌揚，沒有遺漏。 『二具足下頌次答普門示現二』，頌揚依次回答普門示現的兩個方面。首先，正頌示現的兩個方面。第一行是超頌，總括回答。長行是先分別后總括，用總結來概括分別。現在頌是先總括後分別，從總括中開出分別。前後互相顯明。長行總答說：『以種種形游諸國土度脫眾生』。現在頌卻論述能夠應現的原因，是因為神通力和智慧方便。如果不是千如（指一切事物的本性）全體的作用，就不能稱為具足神通力。神通雖然是本性具有的，但也是由於廣泛修習妙智方便，照見本性而啓發神通，所以能夠普門示現，自在無礙。十方沒有內外之分，三土（指法身土、報身土、應身土）不是他方，不離一心而普遍應現於各個剎土。 『二種種下追頌別答』，追頌分別回答。上面長行中分別列舉各種身形，身形都包含身、口、意三業。現在頌分別顯示三業，三業都普遍周遍，這是重頌的巧妙之處。文分三部分。第一行是分別頌揚身業的普遍應現，合起來說明十法界，但只顯示三惡道，用下方的例子來比況上方。另外，種種惡趣通指九法界，九法界相對於佛來說都可稱為惡。其次，分別舉出三惡道，因為它們最為惡劣。九法界的兩種生死都有四相（生、老、病、死），逐漸使眾生消除滅盡，歸於常寂。 『二真觀下頌意業普觀二』，第一行說明根本的觀智慈悲有五種。『觀』字都讀去聲。具足說明了三種觀智以及慈悲。真觀是空觀。清凈觀是假觀。假觀從空觀中獲得，沒有見思煩惱的染污，所以名為清凈。而且，空觀只是自己清凈，假觀使他人清凈，所以
【English Translation】 English version Sound (referring to the name of Avalokiteśvara Bodhisattva). Therefore, when the opportunity arises, Avalokiteśvara Bodhisattva will immediately manifest. One should contemplate this principle at all times, so why worry about not being able to benefit sentient beings like Avalokiteśvara Bodhisattva? 'The next line after 'Two Sentient Beings' summarizes the three poisons and two requests,' encompassing all sentient beings' greed, hatred, and wrong views within the realms (referring to the Desire Realm, Form Realm, and Formless Realm), as well as the delusions of the three poisons beyond the realms (beyond the Three Realms). Externally, they lack the male or female body obtained through karmic retribution; internally, they lack the male or female body with concentration and wisdom. This leads to the suffering of two kinds of birth and death, hence the name 'boundless suffering.' If one can use right practice and auxiliary practices as opportunities, one can sense the power of the true body and wonderful wisdom, saving them from the suffering of the two kinds of worlds. The commentary explains the three poisons and two requests in the long passage, and the meaning covers everything. Now, re-praising, there is nothing left out. 'The next verse after 'Two Fully Endowed' praises the second aspect of the universal manifestation,' praising the two aspects of the universal manifestation in order. First, the verse praises the two aspects of the manifestation. The first line is a super-praise, summarizing the answer. The long passage is first separate and then summarized, using the summary to summarize the separate. Now the verse is first summarized and then separated, opening up the separation from the summary. The front and back illuminate each other. The long passage answers in general: 'Using various forms to travel through various countries to liberate sentient beings.' Now the verse discusses the reason why it can manifest, because of supernatural power and wisdom and skillful means. If it is not the whole function of the 'thousand suchnesses' (referring to the nature of all things), it cannot be called fully endowed with supernatural power. Although supernatural power is inherent in nature, it is also due to the extensive practice of wonderful wisdom and skillful means, illuminating the nature and inspiring supernatural power, so it can universally manifest and be free and unhindered. The ten directions have no inside or outside, and the three lands (referring to the Dharma Body Land, Reward Body Land, and Manifestation Body Land) are not other lands, not separate from one mind and universally manifesting in various Buddha lands. 'The next verse after 'Two Various' praises the separate answers,' praising the separate answers. The long passage above separately lists various body forms, and the body forms all contain the three karmas of body, speech, and mind. Now the verse separately shows the three karmas, and the three karmas are all universally pervasive. This is the ingenuity of the re-praise. The text is divided into three parts. The first line is a separate praise of the universal manifestation of body karma, combining to explain the ten dharma realms, but only showing the three evil paths, using the examples below to compare the above. In addition, various evil paths generally refer to the nine dharma realms, and the nine dharma realms can be called evil relative to the Buddha. Secondly, the three evil paths are separately listed because they are the most evil. The two kinds of birth and death in the nine dharma realms have four characteristics (birth, old age, sickness, and death), gradually causing sentient beings to eliminate and extinguish them, returning to eternal stillness. 'The next verse after 'Two True Contemplation' praises the universal contemplation of mind karma,' the first line explains that the fundamental wisdom of compassion has five kinds. The word 'contemplation' is pronounced in the departing tone. It fully explains the three kinds of wisdom and compassion. True contemplation is the contemplation of emptiness. Pure contemplation is the contemplation of provisional existence. Provisional contemplation is obtained from the contemplation of emptiness, without the defilement of views and thoughts, so it is called pure. Moreover, the contemplation of emptiness only purifies oneself, and the contemplation of provisional existence purifies others, so
名清凈。又不思議假三觀具足離三惑染。故名清凈。廣大智慧觀中也。雙遮雙照無偏無待即平等大慧也。此之三觀或次第修。或不次修。無不皆以慈悲合運。而其慈悲皆稱觀者。其意有二。一者慈悲是觀如四無量心。名四種禪。禪即觀也。觀音乃以無緣慈悲。觀察眾生名慈悲觀。二者慈悲之法必用三觀。良以三觀能成眾行。用三觀拔苦故名悲觀。用三觀與樂故名慈觀。故上文云。即時觀其音聲皆得解脫。豈非悲心用於三觀。雖有二解體是一也。菩薩從初至於鄰極。三觀慈悲未始離念。故令眾生常愿修此常仰茲觀。疏解長行冥顯二應。因中合有本觀慈悲。后譯重頌果有其文。信智者言冥符佛意。二無垢下一行明智光遍照。三觀慈悲因中立誓也。智光遍照果上益物鑒機也。無垢凈光照窮正性察其本末。若其不破三惑諸暗。二死風火何能普益。二世間機火災至初禪。喻同居生死。風災至三禪。喻實報生死。水災至二禪。喻方便生死。舉二不言水者。中可例知。三悲體下一行頌口業普說二。初二句頌二輪化本。說雖在口。必假身意為授法本。初句者為法現形。本期救苦。故說法身名為悲體。此身先用戒德警人。如天震雷物無不肅。次句者菩薩以慈而為心意。無緣而被名之為妙。物無不覆。譬若大云。二輪既施然可授法。二澍甘
下二句正頌口輪說法。甘露者。智者云。諸天不死之神藥也。所宣至理解必無生。若匪無生焉能不死。本性常法非說那知。于慈雲中澍大法雨。眾生受者三惑焰滅。以茲三普為入道門。故當別頌普門義也。二諍訟下加頌顯機。長行顯應以被冥機。疏以施瓔彰顯機義。今逢重頌有顯機文。益見天臺冥契聖旨。事系訟庭身臨戰陣。心憂刑罰命慮兵殘。今昔冤仇此時合會。一心致感眾難皆祛。亦可例前疏釋七難。通於三障。即諍訟等義。該諸有及以三乘。思之可見。三妙音下三行雙頌二勸二。初頌勸受持二。初一行明智境深妙。以勸常念。初三句中有五音字。皆是眾生稱唱言音。以由菩薩妙智觀。故皆成妙境。三智照故音成三境。雙遮空有即成妙音。雙照空有即成世音。世即二世間也。不別而別。此二音字中智境也。梵是四等慈悲喜捨四觀照之。即成俗諦故名梵音。稱俗照機若熟若脫。時節不差名海潮音。此二音字假智境也。畢竟空智出九界情。照眾生音超二世相。是故名為勝世間音。此一音字空智境也。言雖次第觀在一心。智外無音。音外無智。境智冥一思慮頓忘。是故須常念者。正勤持念也。此之類音雖是眾生口業所發。大聖三智照成三諦。即是三身故。勸行者念此三身。言常念者。如疏解云。即是正念非破非立。無能
【現代漢語翻譯】 現代漢語譯本 下兩句正是讚頌口輪說法。甘露（指諸天不死的神藥）。智者說，諸天不死的神藥。所宣講的至高道理必然是無生的。如果不是無生的，怎麼能不死呢？本性是常法，不說怎麼知道呢？在慈雲中降下大法雨，眾生接受后，貪嗔癡三惑的火焰熄滅。因為這三種普遍的利益是進入佛道的門徑，所以應當特別讚頌普門的意義。第二段，從『二諍訟』開始，是附加的讚頌，彰顯感應的機緣。長行經文是爲了彰顯菩薩的應驗，以接引那些暗中祈求的人。疏文用施捨瓔珞來彰顯感應的機緣。現在再次讚頌，其中有彰顯感應機緣的文字，更加可以看出天臺宗暗合佛的旨意。事情牽涉到訴訟，身體面臨戰爭，心中擔憂刑罰，性命顧慮兵器的殘害。過去和現在的冤仇，此時彙集在一起。只要一心至誠感應，各種災難都會消除。也可以像之前疏文解釋七難那樣，將這些理解為貫通三障（煩惱障、業障、報障）。即諍訟等的意義，涵蓋了所有存在以及三乘（聲聞乘、緣覺乘、菩薩乘），仔細思考就可以明白。第三段，從『妙音』開始的三行，是雙重讚頌和勸導。首先讚頌勸導受持，分為兩部分。第一行闡明智慧境界的深刻微妙，以此勸導人們常常憶念。初三句（指經文中的前三句）中有五個『音』字，都是眾生稱念的言語聲音。因為菩薩用妙智來觀察，所以都變成了美妙的境界。用三種智慧來照耀，所以聲音成就了三種境界。同時遮蔽空和有，就成就了妙音。同時照亮空和有，就成就了世音。『世』就是兩個世間（有情世間和器世間）。不分別而又有所區別。這兩個『音』字是智慧的境界。梵（清凈的意思）是四等慈悲喜捨四種觀照，就成就了俗諦，所以叫做梵音。稱念俗諦，照見眾生的根機，如果成熟或者解脫，時節都不會有差錯，叫做海潮音。這兩個『音』字是假智的境界。畢竟空的智慧，超越了九界眾生的情感，照見眾生的聲音，超越了兩個世間的表象，所以叫做勝世間音。這一個『音』字是空智的境界。言語雖然有次第，但觀照卻在一心中。智慧之外沒有聲音，聲音之外沒有智慧。境界和智慧冥合為一，思慮頓時忘卻。所以需要常常憶念，就是精進地持念。這類聲音雖然是眾生的口業所發出的，但大聖用三種智慧照耀，成就了三諦（真諦、俗諦、中諦），也就是三身（法身、報身、應身），所以勸導修行者憶念這三身。說『常念』，就像疏文解釋的那樣，就是正念，非破非立，無能所的分別。
【English Translation】 English version The following two sentences directly praise the Dharma-speaking of the mouth-wheel. Ganlu (nectar, the divine medicine of immortality of the gods). The wise one said, it is the divine medicine of immortality of the gods. The supreme principle proclaimed must be unborn. If it were not unborn, how could it be immortal? The fundamental nature is the eternal law; how would one know it if it were not spoken? In the cloud of compassion, it pours down the great Dharma rain. When sentient beings receive it, the flames of the three poisons (greed, hatred, and delusion) are extinguished. Because these three universal benefits are the gateway to entering the path, one should especially praise the meaning of Pumen (Universal Gate). The second section, starting from 'Two Disputes,' is an additional praise, highlighting the opportunity for response. The prose text highlights the responses of the Bodhisattva to receive those who secretly pray. The commentary uses the giving of necklaces to highlight the meaning of the opportunity for response. Now, with the repeated praise, there is text highlighting the opportunity for response, making it even clearer that the Tiantai school secretly aligns with the Buddha's intention. Matters involve litigation, the body faces war, the mind worries about punishment, and life considers the harm of weapons. Past and present grievances now come together. As long as one sincerely responds with one heart, all difficulties will be eliminated. One can also, like the previous commentary explaining the seven difficulties, understand these as encompassing the three obstacles (affliction obstacle, karma obstacle, retribution obstacle). That is, the meaning of disputes, etc., encompasses all existence and the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna); it can be understood by careful consideration. The third section, the three lines starting from 'Wonderful Sound,' is a double praise and exhortation. First, praise and exhortation to receive and uphold, in two parts. The first line clarifies the profound and subtle realm of wisdom, using this to exhort people to constantly remember. The first three sentences (referring to the first three sentences of the text) contain five 'sound' characters, all of which are the sounds of sentient beings chanting. Because the Bodhisattva observes with wonderful wisdom, they all become wonderful realms. Using the three wisdoms to illuminate, the sound achieves three realms. Simultaneously obscuring emptiness and existence achieves the wonderful sound. Simultaneously illuminating emptiness and existence achieves the sound of the world. 'World' refers to the two worlds (the sentient world and the physical world). Not separate, yet distinct. These two 'sound' characters are the realm of wisdom. Fan (purity) is the four immeasurables of loving-kindness, compassion, joy, and equanimity, which achieve the mundane truth, so it is called the Brahma sound. Reciting the mundane truth, illuminating the faculties of sentient beings, if they are ripe or liberated, the timing will not be off, so it is called the ocean tide sound. These two 'sound' characters are the realm of provisional wisdom. The wisdom of ultimate emptiness transcends the emotions of beings in the nine realms, illuminating the sounds of sentient beings, transcending the appearances of the two worlds, so it is called the sound that transcends the world. This one 'sound' character is the realm of emptiness wisdom. Although the words have a sequence, the contemplation is in one mind. Outside of wisdom, there is no sound; outside of sound, there is no wisdom. The realm and wisdom merge as one, thoughts are instantly forgotten. Therefore, it is necessary to constantly remember, which is diligent upholding. Although these kinds of sounds are emitted by the mouth karma of sentient beings, the Great Sage illuminates them with three wisdoms, achieving the three truths (truth of suffering, truth of origin, truth of cessation, truth of the path), which are the three bodies (Dharmakāya, Sambhogakāya, Nirmāṇakāya), so he exhorts practitioners to remember these three bodies. Saying 'constantly remember,' as the commentary explains, is right mindfulness, neither negating nor establishing, without the distinction of subject and object.
無所。三諦俱照三觀俱亡。不次不偏名常名正。若其然者名為妙機。二唸唸下一行明感應難測。以勸勿疑。上先舉境智。次勸常念。今先勸勿疑。次陳感應。左右互顯耳。言唸唸者。相續繫念也。念即觀音深妙智境。雖達常住未免遷流。即于遷流照常境智。是則唸唸不離觀音。如大師示眾偈云。實心繫實境。實緣次第生。實實迭相注自然入實理。言實緣者。剎那念也。次第而起。一一皆是實觀之緣。如是繫念唯慎生疑。疑兕若生理境斯障。故明聖德以勸息疑。縱久修不成求之未應。須知凈聖冥資不虛。於二死中。如父如母可依可怙。唸唸持護感應必彰。然疑有三。所謂疑人疑法疑自。今但舉人其二可息。勸令常念復誡生疑。疑去念成。勸持意足。二具一下一行頌勸供養。先舉功德方勸頂禮。初句總示一切功德。次二句別彰慈眼及以福聚。慈為善本福收萬行。結示普門勸修供養。禮既屬身身必具口。非意不行。頂禮已成三業供養。第三嘆聞品功德。二初持地嘆功德二。初釋聞上二益。經云持地者。寶云經云。菩薩有十法。名持地三昧。如世間地。一者廣大。二眾生依。三無好惡。四受大雨。五生草木。六種子所依。七生眾寶。八生眾藥。九風不動。十師子吼亦不能驚。菩薩亦爾。經一一合。妙樂引彼釋今持地。結云。以
八教判方應今經。二此中下釋自在之業。業有多種。大約論三。一有漏業。為見思所潤受分段土生。二無漏業。三非漏非無漏業。同爲無明所潤。受變易土生。此約自行受生以說。若利他者。皆以慈悲潤彼彼業。同他受生。三藏菩薩眾生緣慈潤有漏業。同居業生。通教菩薩法緣慈潤有漏業習。于同居土神通受生。法身菩薩無緣慈潤不思議業。三土應生。今觀世音等覺後心無緣慈悲。潤于中道自在之業。故云中諦攝也。應十界感十方。凈穢方便實報同彼機類。現身說法。故云於二諦得自在也。即普門示現神通力矣。聞者能得觀行真似微妙功德。故云不少。二無等下聞品獲利益二。初約四悉釋無等等。疏有四節。結云。四悉以明發心。初釋四。初世界。二乘有上是可等法。佛智無上是無等法。初發大心等於無等。即無等中而論于等。只是等於佛智故也。大小體別名世界也。二又約下為人。乃以人數用表法門。剎那剎那莫不具足八萬四千凈穢之法。此一一法無非實相。若緣諸法作念而修塵劫不等。性中八萬。若即實相無緣發心。剎那能等八萬四千究竟之法。發實相心。是生理善。即為人也。三亦是下對治。八萬四千始終無改。迷即塵勞悟即彼岸。說波羅蜜翻彼塵勞。即對治也。四故經下第一義。前心難者初破無明實為難事。
【現代漢語翻譯】 現代漢語譯本 八教判釋對應于現在的經典。第二，這裡解釋了自在的行業。行業有很多種，大致可以分為三種：第一種是有漏業，被見惑和思惑所滋潤，在分段生死土中受生；第二種是無漏業；第三種是非有漏非無漏業，同樣被無明所滋潤，在變易土中受生。這是從自身修行受生的角度來說的。如果是爲了利益他人，都以慈悲來滋潤他們的行業，與他們一同受生。藏教菩薩以眾生緣慈滋潤有漏業，在同居土中受生。通教菩薩以法緣慈滋潤有漏業的習氣，在同居土中以神通受生。法身菩薩以無緣慈滋潤不可思議的行業，在三土中應機受生。現在觀世音（Avalokiteśvara）等覺悟后的心，以無緣慈悲滋潤于中道自在的行業，所以說是中諦所攝。應十法界（Ten Realms）的感應，在十方（Ten Directions）世界，無論是凈土還是穢土，以方便土還是實報土，都根據眾生的根器和類別，現身說法，所以說在二諦（Two Truths）中得自在。這就是普門示現的神通力。聽聞者能夠獲得觀行（contemplation）的真實、相似、微妙的功德，所以說不會少。 第二，從『無等等』（unequalled）以下，說明聽聞此品所獲得的利益。首先，用四悉檀（Four Siddhanthas）來解釋『無等等』。疏文分為四個部分，總結說：用四悉檀來闡明發心。首先解釋四悉檀：第一是世界悉檀（lokasiddhanta）。二乘（Two Vehicles）有上，是有可等同的法。佛智（Buddha's wisdom）無上，是無等同的法。初發大心，等同於無等。即在無等中而論等，只是等同於佛智的緣故。大小的體性不同，名為世界悉檀。第二，又從為人悉檀（purushasiddhanta）來說，乃是用人數來表示法門。剎那剎那，沒有不具足八萬四千種清凈和污穢的法。這一一法無非是實相（Reality）。如果緣于諸法作念而修，經歷塵劫也不等同。自性中本具八萬四千法門。如果直入實相，無緣發心，剎那間就能等同八萬四千種究竟之法。發起實相之心，是生理上的善，這就是為人悉檀。第三，也是對治悉檀（pratipakshasiddhanta）。八萬四千法門始終沒有改變，迷惑就是塵勞，覺悟就是彼岸。說波羅蜜（Paramita），翻轉那些塵勞，這就是對治悉檀。第四，故經文是第一義悉檀（paramarthasiddhanta）。前心難，是因為最初破除無明（ignorance）實在是難事。
【English Translation】 English version The Eight Teachings are judged to correspond to the present sutra. Secondly, here is explained the activity of self-mastery. There are many kinds of karma, but roughly speaking, there are three: First, defiled karma (asrava-karma), which is nourished by views and thoughts, and results in birth in the realm of sectional transmigration (sambhoga-kaya). Second, undefiled karma (anasrava-karma). Third, neither defiled nor undefiled karma, which is also nourished by ignorance (avidya), and results in birth in the realm of transformation (nirmana-kaya). This is spoken from the perspective of self-cultivation and receiving birth. If it is for the benefit of others, all karma is nourished by compassion (karuna) for them, and they receive birth together. The Bodhisattvas of the Tripitaka (Three Baskets) nourish defiled karma with sentient-being-related compassion (sattva-alambana-karuna), and are born in the realm of common dwelling (sahaloka-dhatu). The Bodhisattvas of the Common Teaching (Sadharana-yana) nourish the habits of defiled karma with dharma-related compassion (dharma-alambana-karuna), and receive birth through supernatural powers in the realm of common dwelling. The Dharma-body Bodhisattvas (Dharmakaya Bodhisattvas) nourish inconceivable karma with objectless compassion (anupalambha-karuna), and are born in response to the needs of the three realms (tri-dhatu). Now, Avalokiteśvara (Guanshiyin), after achieving equal enlightenment (samadhi), nourishes the karma of self-mastery in the Middle Way (madhyama-pratipada) with objectless compassion. Therefore, it is said to be included in the Middle Truth (madhyama-satya). Responding to the perceptions of the ten realms (dasa-dhatu) in the ten directions (dasa-dik), whether in pure or impure lands, in expedient or real reward realms, he manifests bodies and preaches the Dharma according to the capacities of beings. Therefore, it is said that he attains self-mastery in the Two Truths (dve-satya). This is the power of universal manifestation (samantamukha-sandarsana). Those who hear it can obtain the true, similar, and subtle merits of contemplation (vipassana), so it is said that it is not little. Secondly, from 'unequalled' (anupama) downwards, it explains the benefits obtained from hearing this chapter. First, it explains 'unequalled' using the Four Siddhanthas (catuh-siddhanta). The commentary (sutra) is divided into four sections, concluding: 'Use the Four Siddhanthas to clarify the arising of the mind.' First, explain the four: First is the World Siddhantha (loka-siddhanta). The Two Vehicles (dvi-yana) have a superior, which is a dharma that can be equaled. Buddha's wisdom (buddha-jnana) is unsurpassed, which is a dharma that cannot be equaled. The initial arising of the great mind (maha-citta) is equal to the unequalled. That is, within the unequalled, there is talk of equality, it is only equal to Buddha's wisdom. The difference in the nature of large and small is called the World Siddhantha. Second, from the Individual Siddhantha (pudgala-siddhanta), it uses the number of people to represent the Dharma gate. In every moment (ksana), there is no lack of the eighty-four thousand pure and impure dharmas. Each of these dharmas is none other than Reality (tathata). If one cultivates by focusing on dharmas, it will take countless eons to be equal. The eighty-four thousand dharmas are inherently present in one's nature. If one directly enters Reality and arises the mind without conditions, in an instant one can be equal to the eighty-four thousand ultimate dharmas. Arousing the mind of Reality is a good thing in terms of physiology, this is the Individual Siddhantha. Third, it is also the Antidote Siddhantha (pratipaksa-siddhanta). The eighty-four thousand dharmas never change from beginning to end. Delusion is defilement (klesha), enlightenment is the other shore (paramita). Speaking of Paramita (perfection), it reverses those defilements, this is the Antidote Siddhantha. Fourth, therefore, the sutra is the Ultimate Meaning Siddhantha (paramartha-siddhanta). The initial mind is difficult because initially eradicating ignorance (avidya) is truly difficult.
大經所贊。正在分真。是故頂禮初發心。即發心住也。此位能具四十一位真應功德。此心超勝已不可等。此不可等等於妙覺。既是真發即第一義。二此即下結上之四釋。初四等果。二三等理果。理不二豈有階差。然約諸文。三慧四悉多就位辯。故須四釋。不別而別。約位而明。五品聞慧即超二乘。不二觀成凡心等佛。小果有上大果無等。小大差別故當世界。初信至七位當思慧。既粗垢先除發實相似解。照乎性德八萬法門。既生理善故屬為人。八信至十位當修慧。內外塵沙不除自遣。能以性中八萬功德。對破逆修八萬塵勞。自他惡破故屬對治。初發心住三慧功成。性三圓發。四十二位互具雖等。較其難易初入功深。此位始得。真心開發名第一義。二發心下約三即顯真發。名字發者。于能詮名。豁然開發三種菩提願行之心。對違順境此心彌熾。圓伏三惑名觀行成。若名字即縱能勤修八法成乘。以未開悟不名為發。今發觀行稱名字者。蓋此五品非真非似。但是信解詮妙名字。于妙三諦決無疑滯。能伏無明不為境動。是故稱為名字發也。相似發者。因觀加功。故三菩提倍前開發。似於本性六根互用。稍類分真。如鍮比金猶火先暖。故名相似發菩提心。真心發者。一發一切發發一切方便。發一切觀照發一切真性。此三菩提圓融通
【現代漢語翻譯】 現代漢語譯本： 《大經》所讚歎的，正在於分證真如。因此，頂禮最初發心，即是發心住位。此位能夠具足四十一地真應的功德。此心超勝，已經不可比擬。此不可比擬，等同於妙覺。既然是真發心，即是第一義。 其次，這裡是以下總結上文的四種解釋。第一種是四種果位的平等。第二、三種是理體果位的平等。理體不二，哪裡會有階級差別？然而根據各種經文，三慧和四悉檀都是就位而論述的，所以需要四種解釋。不別而別，是就位而明。五品位的聞慧就已經超越了二乘。不二觀成就，凡夫心等同於佛心。小果有上，大果無等。小大差別，所以應當普度世界。 初信位到七信位，對應于思慧。既然粗重的垢染先被去除，發心就有了真實的相似解，照耀著性德的八萬法門。既然生理上的善行已經具備，所以屬於為人。八信位到十信位，對應于修慧。內外塵沙不除自遣。能夠以性中的八萬功德，對破逆修的八萬塵勞。自身和他人的惡業都被破除，所以屬於對治。初發心住位，三慧功成，性三德圓滿煥發。四十二位雖然互相具足，看似平等，但比較其難易程度，最初的進入最為功深。此位才開始得到真心開發，名為第一義。 第二，發心以下，是就三即來彰顯真發心。名字發心，對於能詮釋的名相，豁然開發三種菩提的願行之心。面對違逆和順境，此心更加熾盛。圓滿地降伏三種惑業，名為觀行成就。如果只是名字發心，即使能夠勤修八法而成乘，因為沒有開悟，也不能稱為發心。現在發觀行而稱為名字發心，是因為這五品位既非真也非似，只是信解詮釋微妙的名字，對於妙三諦決無疑滯，能夠降伏無明而不為外境所動，所以稱為名字發也。 相似發心，因為觀行加以用功，所以三種菩提比之前更加開發，類似於本性六根互用，稍微類似於分證真如。如同黃銅比之於黃金，又如火先有暖意。所以名為相似發菩提心。 真心發心，一發一切發，發一切方便，發一切觀照，發一切真性。這三種菩提圓融通達。
【English Translation】 English version: What the Great Sutra praises lies in the partial realization of Suchness (Tathata). Therefore, we pay homage to the initial aspiration, which is the Stage of Initial Aspiration (Prathamacittotpāda-sthiti). This stage can possess the true and responsive merits of the forty-one stages. This mind is so superior that it is beyond comparison. This incomparability is equal to Wonderful Enlightenment (Myawak). Since it is a true aspiration, it is the First Principle (Paramārtha). Secondly, this is a summary of the four explanations above. The first is the equality of the four fruits. The second and third are the equality of the principle of the fruits. If the principle is non-dual, how can there be hierarchical differences? However, according to various texts, the Three Wisdoms (Tri-prajñā) and Fourfold Benefits (Catuḥ-arthasiddhi) are discussed in terms of stages, so four explanations are needed. They are distinct yet not separate, explained in terms of stages. The Hearing Wisdom (Śruta-prajñā) of the Five Stages already surpasses the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). The non-dual contemplation is accomplished, and the mind of an ordinary person is equal to the mind of a Buddha. The small fruit has a limit, but the great fruit is limitless. The difference between small and great is why we should universally deliver the world. The Initial Faith (Śraddhā) to the Seventh Stage corresponds to the Wisdom of Thinking (Cintā-prajñā). Since the coarse defilements are removed first, the aspiration has a real similar understanding, illuminating the eighty-four thousand Dharma doors of the inherent nature. Since the good deeds of physiological nature are already possessed, it belongs to benefiting others. The Eighth Faith to the Tenth Stage corresponds to the Wisdom of Cultivation (Bhāvanā-prajñā). The internal and external dusts and sands are removed without being eliminated by themselves. One can use the eighty-four thousand merits in the nature to counteract the eighty-four thousand afflictions of reverse cultivation. The evil of oneself and others is broken, so it belongs to the antidote. In the Stage of Initial Aspiration, the Three Wisdoms are accomplished, and the three virtues of nature are fully manifested. Although the forty-two stages mutually possess and seem equal, comparing their difficulty, the initial entry is the most profound. Only in this stage can the true mind be developed, which is called the First Principle. Secondly, from the aspiration onwards, the true aspiration is revealed by the three identities. The aspiration in name (Nāma-cittotpāda), for the names that can explain, suddenly develops the vows and practices of the three Bodhis (Tri-bodhi). Facing adverse and favorable circumstances, this mind becomes more intense. Completely subduing the three delusions (Tri-moha) is called the accomplishment of contemplation and practice. If it is only the aspiration in name, even if one can diligently cultivate the Eightfold Path (Aṣṭāṅga-mārga) to form a vehicle, because one is not enlightened, it cannot be called aspiration. Now, calling the aspiration of contemplation and practice the aspiration in name is because these five stages are neither true nor similar, but only believe and understand the subtle names, and have no doubt about the subtle Three Truths (Tri-satya), and can subdue ignorance without being moved by the environment, so it is called the aspiration in name. The similar aspiration (Sadṛśa-cittotpāda), because contemplation and practice are used, the three Bodhis are more developed than before, similar to the mutual use of the six roots of the inherent nature, slightly similar to the partial realization of Suchness. Like brass compared to gold, and like fire having warmth first. Therefore, it is called the similar aspiration of Bodhicitta. The true aspiration (Satya-cittotpāda), one aspiration is all aspirations, aspiring to all skillful means, aspiring to all contemplation, aspiring to all true nature. These three Bodhis are perfectly integrated.
達不前不後亦不一時。分證三德分同果佛。故華嚴云。初發心時便成正覺。所有慧身不由他悟。微妙凈法身湛然應一切。始從初住終至等覺。皆有此發位。位轉深前之二發相顯故來。經文結益正在真發。
觀音義疏記卷第四
釋重頌
宋天竺寺沙門遵式述
第二重頌。是隋煬大業中智者滅后笈多所譯。方入大部。故疏闕釋。靈感傳天人語南山云。什師八地菩薩。譯法華闕觀音重頌。既涉冥報。信有此文。今扶上二番問答。隨文略釋固難盡理。講者但令不失上文。大途梗概何必騁異。此頌二十六行為二。初一偈雙問二章。次二十五偈雙答二問。初問中一句嘆德。三句正問。一句之內名體合。嘆世尊名也。所以略舉尊號。則知上九併爲三世中尊嘆之要也。具相質也。相妙而具妙是嘆辭。具謂三十二滿足。又可妙即是好。以八十種好嚴其相。令妙好也。
複次名實俱嘆法身。名是妙名相為妙相。上文云。具相三十二以八十種好用莊嚴法身。即此意也。具此相好者。即具二嚴能答我問。故舉而嘆也。正問中初句兼於二問。文云重問。即重問上二段之事。孰謂不然。次二句別問觀音。欲佛先答。初章就近更徴故也。亦可三句並問初章。自招后答。既有真身冥益。豈無應像顯赴耶。故許說中雙許二
番。謂聞名及見身是也。第二答中作三意。初二偈總答二章。次十九偈別答二章。三四偈勸持名供養。總答中初一偈正答。次一偈依本觀慈悲汝聽觀音行是總答前章。觀音即境智因緣得名。善應諸方所是總答後段普門示現。並用上總意消之。次一偈卻尋本觀慈誓。顯今智斷十番利益。本依別圓無量無作四諦。起于願行。由誓境深廣故。弘誓如海。弘即廣也。歷劫顯時。久遠一一劫中。侍多千億。顯值復多。一一佛所復發別愿。如四十八等。一一愿含法界故。復云大也。歷劫約豎侍多約橫。一一豎中有橫。一一橫中有所歷之時。廣說云云。將此總中本誓。歷下別答一一難及。普門后廣作可知。第二別答復二。初一偈是雙許說二章。聞名是許前章。見身是許后章。向誡聽今許說。言略說者。即別答也。總答多含。即文略而意廣。別答陳列。且約人界果報邊。明七難等。普門且約三十三身等。即文廣而意略。今取意略信是許別答也。聞名聞觀世音境智名也。上文約四種聞釋成三慧。義觀兩全可解。見身即普門示現。顯應三業也。心念不空者。明二段應益也。心念屬意。不云身口者此從冥顯二機攝。二章語便。何者。初章顯機。若身若口俱須域意故。意能總攝也。故上釋持名云。口為誦持心為秉持。為理不失。雖非口持覺觀是
【現代漢語翻譯】 番。指的是聽聞名號以及親眼見到觀世音菩薩的示現。第二部分回答中包含三重含義。首先兩句偈頌總括地回答了前後的兩章內容。其次十九句偈頌分別詳細地回答了兩章內容。最後四句偈頌勸勉人們受持名號並進行供養。在總括的回答中，第一句偈頌是直接的回答，接下來一句偈頌'依本觀慈悲汝聽觀音行'是總括地回答了前一章的內容。觀音菩薩的名號是根據其對境的智慧和因緣而得來的。'善應諸方所'是總括地回答了后一段關於普門示現的內容，並且用前面的總括含義來解釋它。接下來一句偈頌追溯了觀世音菩薩的根本慈悲誓願，彰顯瞭如今的智慧斷除十種利益。根本在於別教、圓教的無量無作四諦，由此生起願行。由於誓願的境界深廣，所以弘誓如海。'弘'就是廣大的意思。經歷漫長的時間來顯現，在久遠的每一個劫中，侍奉眾多的千億諸佛，彰顯了所值的佛陀眾多。在每一尊佛的處所，又發起不同的誓願，例如四十八大愿等。每一個誓願都包含著法界，所以又說是'大'。'歷劫'是從豎向的時間維度來說，'侍多'是從橫向的空間維度來說。每一個豎向的時間維度中都有橫向的空間維度，每一個橫向的空間維度中都有所經歷的時間。更詳細的解釋可以參考相關論述。將這個總括中的根本誓願，應用於下面分別回答的每一個災難以及普門示現之後，可以廣泛地瞭解其含義。第二部分分別回答又分為兩部分。第一句偈頌是同時應允宣說前後兩章的內容。'聞名'是應允前一章的內容，'見身'是應允后一章的內容。之前是告誡聽聞，現在是應允宣說。'略說'就是分別回答的意思。總括的回答包含的內容更多，即文字簡略而意義廣泛。分別回答則是陳列出來。暫且從人界的果報方面，闡明七難等。普門示現暫且從三十三種化身等方面來說，即文字廣泛而意義簡略。現在採用意義簡略的方式，相信這是應允分別回答。'聞名'是聽聞觀世音菩薩的境界智慧之名。上文從四種聽聞來解釋成就三種智慧，義理和觀行兩方面都可以理解。'見身'就是普門示現，彰顯了應化三業。'心念不空'，說明了兩段的應驗和利益。'心念'屬於意業，沒有說身口，這是從冥顯兩種根機來攝受。兩章的語言方便。為什麼呢？因為第一章是顯機，無論是身還是口都需要專注于意念。意念能夠總攝一切。所以上面解釋受持名號時說，口為誦持，心為秉持，爲了義理不失，即使不是口頭持誦，覺觀也是。
【English Translation】 This refers to hearing the name and seeing the manifestation of Avalokiteśvara (Guānshìyīn Púsà 觀世音菩薩). The second answer contains three meanings. First, two verses summarize the content of the previous and subsequent chapters. Second, nineteen verses separately and in detail answer the content of the two chapters. Finally, four verses encourage people to uphold the name and make offerings. In the summary answer, the first verse is a direct answer, and the next verse, 'Relying on the original contemplation of compassion, listen to the practice of Avalokiteśvara,' is a summary answer to the previous chapter. The name of Avalokiteśvara is derived from his wisdom and conditions regarding the object. 'Skillfully responding to all directions' is a summary answer to the latter part about the universal gate manifestation, and it is explained using the preceding summary meaning. The next verse traces back to Avalokiteśvara's fundamental compassionate vows, highlighting the present wisdom to cut off the ten kinds of benefits. The foundation lies in the immeasurable and uncreated Four Noble Truths of the Separate Teaching (Biéjiào 別教) and Perfect Teaching (Yuánjiào 圓教), from which arise vows and practices. Because the realm of the vows is deep and vast, the great vows are like the sea. 'Great' means vast. Manifesting through a long period of time, in each distant kalpa, serving numerous billions of Buddhas, highlighting the abundance of what is valued. In each Buddha's place, different vows are made, such as the Forty-Eight Great Vows. Each vow contains the Dharma realm, so it is also said to be 'great.' 'Through kalpas' is from the vertical dimension of time, 'serving many' is from the horizontal dimension of space. Each vertical dimension of time contains a horizontal dimension of space, and each horizontal dimension of space contains the time experienced. More detailed explanations can be found in relevant discussions. Applying this fundamental vow in the summary to each difficulty answered separately and after the universal gate manifestation, one can broadly understand its meaning. The second part of the separate answer is further divided into two parts. The first verse simultaneously agrees to expound the content of the previous and subsequent chapters. 'Hearing the name' agrees to the content of the previous chapter, and 'seeing the body' agrees to the content of the subsequent chapter. Before, it was an admonition to listen, now it is an agreement to expound. 'Briefly speaking' means answering separately. The summary answer contains more content, that is, the text is concise but the meaning is broad. The separate answer is to list them out. For the time being, from the aspect of the karmic retribution of the human realm, clarify the seven difficulties, etc. The universal gate manifestation temporarily speaks from the aspects of the thirty-three manifestations, that is, the text is extensive but the meaning is concise. Now adopting the method of concise meaning, believing that this is agreeing to answer separately. 'Hearing the name' is hearing the name of Avalokiteśvara's realm of wisdom. The above text explains the accomplishment of the three wisdoms from the four kinds of hearing, and both the principles and practices can be understood. 'Seeing the body' is the universal gate manifestation, highlighting the manifested three karmas. 'Mindfulness is not in vain' explains the verification and benefits of the two sections. 'Mindfulness' belongs to mental karma, not mentioning body and speech, this is to gather from the two kinds of faculties of the hidden and manifest. The language of the two chapters is convenient. Why? Because the first chapter is the manifest faculty, whether it is body or speech, it needs to focus on the mind. The mind can encompass everything. Therefore, the above explanation of upholding the name says that the mouth is for reciting, and the mind is for upholding, so that the principles are not lost, even if it is not oral recitation, awareness and contemplation are.
口行。通屬口業機攝。例如小彌陀執持名號一心不亂。亦不妨口機。下文皆云念彼觀音力。例同此釋。後段冥機約心為便。可解。不空者。縱使稱名都無顯驗。冥益不虛。第二十八偈正答。又二。初十三偈頌初章。次五偈頌后章。初又二。初十二偈明口業機應。次一行略頌身意二種機應。上文七難表六大種。而云假令。多舉諸難亦是表此。今偈加推墮二山惡獸蛇蝎。此四皆識種攝。毒藥從人及蟲鬼識種攝。從塵體地種攝。雨雹水種攝。又合羅剎鬼難。加六成十二難。初一偈火難。上文例作三科釋。貼文事證觀解。于觀中初廣約十番。遭苦稱名成機致感。次約別圓二種本住法門及慈悲誓願。顯前十界圓益。今但略作貼文一釋。余可準上。不復備敘。講者應具示其意。使義觀不壅有益來者。言大火坑者。上直云大火。此加之以坑。大而更深。意顯聖力火無淺小。皆能成難。況乎大坑。設使劫火從地獄至初禪。如此大坑滿中紅焰。菩薩亦能或以吹滅。或以口噏。或復手遮令其不燒。或作涼池次一偈水難上得淺處。即能免難。若加龍鬼淺亦可畏故。值死緣多重。于上文彌彰聖應爾。次一偈墮須彌難。如日住空顯聖力難思。然但是假設。何人能到覆被推等。設有此事聖無不為。頂生人王能上妙高。因貪帝位還降人間。若能稱名必
有免理。四一偈墮金山難。五一偈怨賊難。六一偈王難。七一偈枷鎖難。八一偈毒藥難。大慈等愛。理合均除。而還著本人者。被害稱名機成須救。能害無機噁心自克。非聖使然。又毒藥有鬼。須得著人。若不殺他必須自害。
問。若噁心自克怨賊。何故但令起慈。
答。賊害事顯。但令起慈即彰聖力。毒藥陰謀反害方驗。然賊亦有自害。如東林老僧為賊所斬。賊反以劍自刺心入背出。群黨奔迸。又毒藥未必例皆還著。有作折攝二用釋者。若二俱有機則可然。若能害者無冥顯二機折亦徒施。九一偈羅剎鬼難。然兼毒龍。前有魚龍及鬼。此重言者。龍鬼通水陸。前但在水也。上文四種龍等云云。十一偈惡獸難。十一一偈蛇蝎難。十二一偈雨雹難。欲益觀行者。應巧約惡業煩惱。作蛇虎等法門釋之。使順道理。若準請觀音疏。作三義明消伏力用。謂約事約行約理。對此中果報煩惱及所住法門會之。亦應可解。口業機應竟。第二一偈總頌身意。二種機應。三毒猛盛心不自在。名之困厄。四類同棲各說所苦。鴿說淫為最苦。蛇說瞋為最苦云云。女無子苦如上說。或分二句對意對身。細作可了。若作觀解十番為三毒所困。及約界外作順逆法門應釋。應用上文意消三毒義。身業無子無修因男女。乃至無圓頓男女。尋上
【現代漢語翻譯】 現代漢語譯本： 有免除的道理。（如果有人遭遇）四一偈所說的墮落金山之難（從高處墜落），五一偈所說的怨賊之難（被盜賊怨恨），六一偈所說的王難（被國王懲罰），七一偈所說的枷鎖難（被囚禁），八一偈所說的毒藥難（被毒藥所害）。大慈悲心平等地愛護一切眾生，道理上應該平等地解除這些苦難。但如果這些災難還降臨到本人身上，是因為受害者稱念觀世音菩薩名號的機緣成熟，需要得到救助。而那些能加害於人，但沒有（被救助）機緣的惡人，其惡念自然會被克服，這並非是聖人的力量所致。而且毒藥往往有鬼神附著，必須找到受害者。如果不殺死他人，就一定會反過來傷害自己。 問：如果惡念會被克服，怨賊會自食其果，為什麼只教導人們生起慈悲心？ 答：盜賊的加害行為是顯而易見的，所以只教導人們生起慈悲心，就能彰顯聖人的力量。而毒藥的陰謀是暗中進行的，只有反過來傷害施毒者才能驗證其效力。當然，盜賊也有自食其果的情況，例如東林寺的老和尚被盜賊所殺，盜賊反而用劍刺入自己的心臟，劍尖從後背穿出，其他同夥四處逃散。而且毒藥也未必都會反過來傷害施毒者，有人解釋說毒藥具有折伏和攝受兩種作用。如果雙方都有（被折伏或攝受的）機緣，這種解釋或許可行。但如果能加害於人者沒有顯性和隱性的兩種機緣，那麼折伏的作用也是徒勞的。九一偈所說的羅剎鬼難（被羅剎鬼所害），這裡也包括毒龍。前面已經提到了魚龍和鬼，這裡再次提到，是因為龍和鬼可以通行於水陸兩地，而前面只提到了水中的情況。上文的四種龍等等就是這個意思。十一偈所說的惡獸難（被惡獸所害），十一一偈所說的蛇蝎難（被蛇蝎所害），十二一偈所說的雨雹難（被雨雹所害）。想要利益修行觀音法門的人，應該巧妙地將惡業和煩惱比作蛇、虎等法門來解釋，使其符合道理。如果按照《請觀音疏》的說法，從約事、約行、約理三個方面來闡明觀音菩薩的消伏力量，並將其與此處的果報、煩惱以及所居住的法門聯繫起來，也應該可以理解。口業的機緣感應已經講完。第二一偈總括了身和意的兩種機緣感應。貪嗔癡三種毒害非常強烈，內心無法自主，這叫做困厄。四類眾生共同居住在一起，各自訴說著自己的痛苦。鴿子說淫慾是最痛苦的，蛇說嗔恨是最痛苦的等等。女人沒有孩子的痛苦如上文所說。或者可以將這兩句分為對意和對身兩方面來理解，仔細思考就可以明白。如果從觀想的角度來解釋，可以將十番苦難理解為被貪嗔癡三種毒害所困擾，並且可以結合界外的情況來解釋順逆法門。應該運用上文的意義來消除三種毒害。身業方面，沒有子女、沒有修行因緣的男女，乃至沒有圓頓教法的男女，可以參考上文的解釋。
【English Translation】 English version: There is a reason for exemption. The 'falling from Golden Mountain' difficulty mentioned in verse four, the 'difficulty of vengeful thieves' in verse five, the 'difficulty of the king' in verse six, the 'difficulty of shackles' in verse seven, and the 'difficulty of poison' in verse eight can be avoided. Great compassion and equal love should equally remove these difficulties. However, if these calamities still befall the individual, it is because the opportunity for the victim to invoke the name of Avalokiteśvara (Guanshiyin Pusa) is ripe and requires rescue. Those who can harm others but lack the opportunity (for rescue), their evil intentions will naturally be overcome, and this is not due to the power of the sage. Moreover, poison often has ghosts attached to it and must find a victim. If it does not kill others, it will inevitably harm itself. Question: If evil intentions are overcome and vengeful thieves suffer the consequences of their actions, why only teach people to generate compassion? Answer: The harm caused by thieves is obvious, so only teaching people to generate compassion can manifest the power of the sage. The conspiracy of poison is carried out in secret, and only when it harms the poisoner can its effectiveness be verified. Of course, there are also cases where thieves suffer the consequences of their actions, such as the old monk of Donglin Temple who was killed by a thief, but the thief instead stabbed himself in the heart with the sword, the tip of the sword protruding from his back, and the other accomplices fled in all directions. Moreover, poison does not necessarily harm the poisoner in every case. Some explain that poison has two functions: subduing and embracing. If both parties have the opportunity (to be subdued or embraced), this explanation may be feasible. However, if those who can harm others do not have both manifest and hidden opportunities, then the function of subduing is also in vain. The 'difficulty of Rakshasa ghosts' mentioned in verse nine also includes poisonous dragons. Fish dragons and ghosts have already been mentioned earlier, but they are mentioned again here because dragons and ghosts can travel on both land and water, while the previous mentions only referred to water. The four types of dragons mentioned above have this meaning. The 'difficulty of fierce beasts' mentioned in verse eleven, the 'difficulty of snakes and scorpions' mentioned in verse eleven, and the 'difficulty of rain and hail' mentioned in verse twelve. Those who wish to benefit from practicing the Avalokiteśvara Dharma should skillfully explain evil karma and afflictions as Dharma gates such as snakes and tigers, so that they are in accordance with reason. If we follow the 'Petitioning Avalokiteśvara Memorial', we can explain Avalokiteśvara Bodhisattva's power of subduing from three aspects: in terms of events, in terms of practice, and in terms of principle, and connect it with the retribution, afflictions, and the Dharma gate in which we reside here, and it should also be understandable. The karmic response of speech has been explained. The second verse summarizes the karmic responses of body and mind. The three poisons of greed, hatred, and delusion are very strong, and the mind cannot be autonomous, which is called distress. The four types of beings live together, each telling their own suffering. The pigeon says that lust is the most painful, the snake says that hatred is the most painful, and so on. The suffering of women without children is as mentioned above. Or, these two sentences can be divided into two aspects: mind and body, and careful consideration will make it clear. If we explain it from the perspective of contemplation, we can understand the ten kinds of suffering as being troubled by the three poisons of greed, hatred, and delusion, and we can also combine the situation outside the realm to explain the direct and reverse Dharma gates. We should use the meaning of the above text to eliminate the three poisons. In terms of bodily karma, men and women without children, without the causes of practice, and even without the perfect and sudden teachings, can refer to the above explanation.
文消之。若心念身禮二業成機。斷除三毒根滿足二莊嚴。永拔十界三土世間之苦。故云觀音妙智力能救世間苦。亦應更明別圓本觀慈悲云云。第二五偈別答普門示現。此中文狹。望上別文此仍成總。又為三。初二偈頌普現次二偈頌本觀。三一偈結成聖者。三業初又二。初一偈直頌普現。二一偈別舉所化。三種法界。上文列聖身。至金剛神。闕地獄界。此中舉劣況勝。成互出耳。一一身說約四句如前。又上文約三土為所應。此十方當約三土釋十方云云。次二偈本觀。又二。初偈行愿。次偈觀成普益。初又三。二句辯觀一句慈誓。一句誡歸。向真觀了空成一切智。清凈觀出假處有無染成。道種智廣大智慧。即中道觀遍於諸法名廣。勝出二邊名大。中道體即智慧觀。此體故名智慧觀。
問。何以智慧名中體耶。
答。順此經意。此經以寂照合法身為體。感應為宗。得作此說。三智實在一心中得。不可一異。悲觀等者。誓願通稱為觀緣諦發故。如止觀十法通名為觀。次偈辯益。又二。上二句明智光。次二句慈光。破暗照世云云。三一偈結成聖者。三業顯應。戒雷對身業。慈雲對意業。澍雨對口業。戒檢七支身業為便。戒凈能拔三惡之苦。故名悲體。身輪現通駭動群情。復如雷震。內心愛念名慈普覆一切如雲。無謀
【現代漢語翻譯】 現代漢語譯本： 文消之。如果心念和身禮這兩種行為成為契機，就能斷除貪嗔癡這三種毒根，圓滿福德和智慧這兩種莊嚴，永遠拔除十法界和三土世間（指欲界、色界、無色界）的痛苦。所以說觀音菩薩的奇妙智慧力量能夠救度世間的苦難。也應該更清楚地說明別教和圓教的根本觀行的慈悲等等。第二段的五個偈頌分別回答了普門示現的問題。這段文字內容比較簡略，對照前面的別文來看，這裡實際上是總說。又分為三個部分。最初的兩個偈頌讚頌普遍示現，接著的兩個偈頌讚頌根本觀行，最後一個偈頌總結成就聖者。三業（指身、口、意三業）最初又分為兩個部分。第一個偈頌直接讚頌普遍示現，第二個偈頌分別列舉所教化眾生。包括三種法界。上文列舉了聖人的身，到金剛神，缺少地獄界。這裡列舉低劣的境界來襯托殊勝的境界，形成互相補充。每一個身說法都按照前面的四句來解釋。而且上文以三土為所應化的對象，這裡的十方應該按照三土來解釋十方等等。接著的兩個偈頌是根本觀行。又分為兩個部分。第一個偈頌是行愿，第二個偈頌是觀行成就普遍利益。第一個部分又分為三個方面。兩句辨析觀行，一句是慈悲誓願，一句是告誡歸依。向真觀了達空性成就一切智，清凈觀從假入空，處於有和無之間而不被染污而成就道種智，廣大智慧，也就是中道觀遍及一切諸法名為廣，勝過二邊名為大。中道之體就是智慧觀，因為是這個本體所以稱為智慧觀。
問：為什麼智慧被稱為中道之體呢？
答：順應這部經的意義。這部經以寂照合法身（指不生不滅、不垢不凈、不增不減的法性身）為體，以感應為宗，才能這樣說。三種智慧實際上在一個心中獲得，不可說是一，也不可說是異。悲觀等等，誓願統稱為觀，因為緣于真諦而生髮。如同止觀的十種方法統稱為觀。接著的偈頌辨析利益。又分為兩個部分。前面的兩句說明智慧之光，後面的兩句說明慈悲之光。破除黑暗照亮世界等等。最後一個偈頌總結成就聖者。三業顯現應驗。戒雷對應身業，慈雲對應意業，澍雨對應口業。戒律約束身口意七支，身業因此方便。戒律清凈能夠拔除三惡道的痛苦，所以名為悲體。身輪顯現神通，使眾生驚駭動容，又如雷霆震動。內心愛念名為慈悲，普遍覆蓋一切如同雲彩，沒有謀慮。
【English Translation】 English version: It eliminates the text. If the two karmas of mind-recitation and body-prostration become opportunities, they can cut off the three poisonous roots of greed, anger, and delusion, fulfill the two adornments of merit and wisdom, and forever eradicate the suffering of the ten dharma realms and the three realms of existence (referring to the desire realm, form realm, and formless realm). Therefore, it is said that the wonderful wisdom and power of Avalokiteśvara (Guanyin) Bodhisattva can save the suffering of the world. It should also be more clearly explained the compassion of the fundamental contemplation of the separate and perfect teachings, and so on. The five verses in the second section separately answer the question of universal manifestation. This passage is relatively brief. In comparison to the previous separate text, this is actually a general statement. It is further divided into three parts. The first two verses praise the universal manifestation, the next two verses praise the fundamental contemplation, and the last verse concludes with the attainment of a sage. The three karmas (referring to the karmas of body, speech, and mind) are initially divided into two parts. The first verse directly praises the universal manifestation, and the second verse separately lists the beings to be taught, including the three dharma realms. The previous text listed the bodies of saints, up to the Vajra (Diamond) Gods, lacking the hell realm. Here, inferior realms are listed to highlight the superior realms, forming mutual supplementation. Each body's teaching is explained according to the previous four phrases. Moreover, the previous text took the three realms as the objects to be transformed, and the ten directions here should be explained according to the three realms, and so on. The following two verses are about fundamental contemplation. They are further divided into two parts. The first verse is about practice and vows, and the second verse is about the accomplishment of contemplation and universal benefit. The first part is further divided into three aspects. Two phrases analyze contemplation, one phrase is about compassionate vows, and one phrase is a warning to take refuge. Turning towards true contemplation, realizing emptiness, and accomplishing all-knowing wisdom (sarvajna); pure contemplation enters emptiness from the provisional, residing between existence and non-existence without being defiled, and accomplishing the wisdom of the path (marga-jnana); vast wisdom, which is the Middle Way contemplation, pervades all dharmas and is called 'vast,' surpassing the two extremes and is called 'great.' The essence of the Middle Way is wisdom contemplation, so it is called wisdom contemplation because it is this essence.
Question: Why is wisdom called the essence of the Middle Way?
Answer: In accordance with the meaning of this sutra. This sutra takes the quiescent and illuminating Dharma-kaya (Dharmakaya) (referring to the Dharma-nature body that is neither born nor dies, neither defiled nor pure, neither increases nor decreases) as its essence, and responsiveness as its principle, so it can be said in this way. The three wisdoms are actually obtained in one mind, and cannot be said to be one, nor can they be said to be different. Compassionate contemplation, etc., vows are collectively called contemplation, because they arise from the truth. Just like the ten methods of cessation and contemplation are collectively called contemplation. The following verse analyzes the benefits. It is further divided into two parts. The preceding two phrases explain the light of wisdom, and the following two phrases explain the light of compassion. Breaking through darkness and illuminating the world, and so on. The last verse concludes with the attainment of a sage. The three karmas manifest and are verified. The thunder of precepts corresponds to body karma, the clouds of compassion correspond to mind karma, and the rain of teachings corresponds to speech karma. The precepts restrain the seven limbs of body, speech, and mind, thus making body karma convenient. Pure precepts can eradicate the suffering of the three evil paths, so it is called the essence of compassion. The manifestation of the body-wheel (referring to the Buddha's body) and supernatural powers causes sentient beings to be shocked and moved, and is like thunder shaking. The loving thoughts in the heart are called compassion, universally covering everything like clouds, without contrivance.
而應逗會不差。複名為妙意業也。口輪演實相之法。為甘露雨。三草二木平等蒙潤三惑熱惱為之清涼。廣釋三無緣三不護等如上文。一一應跡一一說法。皆須明別圓菩薩所住法門。方有事用。釋普門一番竟。第三四偈勸持供養。又為二。初二行一句勸持。二一行三句勸供養。初又二。初一行重舉前口業機應。以為勸由。由前口業居初。舉一攝二。所以特舉。官訟軍陣者。水火難稀鬼虎事寡運衰。方值諍訟事眾世之諍本。財色田宅日用有之。勸持則要也。刀杖幽執有過方遭。軍陣王役事非由己。又捔力相持白刃森目。刀杖案籍賒死之難。賊奪有財非如師旅。斯亦勸之要也。次一行一句正勸。又二。初三句約權實格量。次二句結勸。先舉菩薩實證實益為格量本。勝彼九界權乘慈智故。云勝世間音。只音塵一法以實智佛眼觀之。即實諦妙音。權智法眼觀之。即俗諦世音。此實證也。緣中道修慈名為梵音。此慈能與機會名海潮音。譬不失度此實益也。與夫九界生法二慈作意應物。豈復為類。故云勝彼格量明矣。二句結勸。初勸常念有事理二行雲云。若事理行成。自見菩薩色法二身故。一句復止疑勸也。次一行三句勸供養。初一句嘆菩薩清凈三業。從正命生故云凈聖。言共堪受供養也。正命是聖法。人稟此法名人為聖故。云觀音
凈聖。次別舉德以為勸由。于苦惱下二句頌上施無畏德。苦惱死厄怖畏處也。作依怙無畏力也。如幼子恃怙父母。更何所畏即指前現權實身說為父母。護三乘子免二死厄。具一切下三句舉福田勸。具一切功德舉菩薩報身敬田。慈眼視眾生舉應身恩田。福聚海無量總嘆二田。高出如山之謂聚。深廣無際之謂海。亦是二田所依嘆法身也。頂禮正勸以三業供養也。身儀事顯故。特舉之必具三業。上文脫瓔珞。望今乃互舉耳。又此勸事普一切。皆得供養。百金之瓔孰人可辯。又能嚴尚貴所嚴。豈復輕耶。觀心者身業勤則增長福德供養。應身口業勤則說般若供養。報身意業勤則會理供養法身云云。釋偈竟。
宋慈雲尊者疏別行重頌附大部入藏。而南方教苑不傳。幾二百年矣。至元甲午。為教門入京。于燕城弘法寺。待之東歸。猶至寶然不敢自秘。遂鋟諸梓以惠來學。大德壬寅夏五。興元住山苾芻性澄謹題。
【現代漢語翻譯】 現代漢語譯本： 凈聖。接下來分別列舉功德，以此作為勸勉的理由。『于苦惱下』兩句頌揚了上文的施無畏功德。『苦惱死厄怖畏處』是指眾生處於苦惱、死亡、災厄和恐懼之中。『作依怙無畏力』是指給予依靠和無畏的力量。就像年幼的孩子依賴父母一樣，還有什麼可畏懼的呢？這裡所說的父母，就是指前面所說的權身和實身。保護三乘之子免受分段生死和變易生死之苦。『具一切下』三句是列舉福田來勸勉。『具一切功德』是讚揚菩薩的報身敬田。『慈眼視眾生』是讚揚應身恩田。『福聚海無量』是總贊兩種福田。高出如山稱為『聚』，深廣無際稱為『海』。這也是兩種福田所依的法身。『頂禮』是正式勸請以身、口、意三業進行供養。身體的儀態容易顯現，所以特別舉出，必定包含三業。上文說的是脫瓔珞供養，這裡是互相舉例而已。而且這種勸請供養是普遍適用於一切眾生的。價值百金的瓔珞，誰能輕易分辨呢？而且能夠莊嚴自身，尚且重視所莊嚴之物，難道會輕視嗎？觀心的人，如果身業勤奮，就能增長福德供養應身；如果口業勤奮，就能宣說般若供養報身；如果意業勤奮，就能會合理性供養法身，等等。解釋偈頌完畢。 宋代慈雲尊者的疏文單獨流通，後來附入大部經藏。但在南方教界沒有流傳，已經有近兩百年了。至元甲午年，爲了佛教事務入京，在燕京（今北京）的弘法寺等待回鄉。像對待珍寶一樣，不敢私藏，於是刻印完成的書，用來惠及來學者。大德壬寅年夏五月，興元（地名）住山比丘性澄謹題。
【English Translation】 English version: Pure Sage. Next, virtues are enumerated separately as reasons for encouragement. The two lines '于苦惱下' praise the virtue of bestowing fearlessness mentioned above. '苦惱死厄怖畏處' refers to beings being in places of suffering, death, calamity, and fear. '作依怙無畏力' refers to giving reliance and the power of fearlessness. Just like a young child relies on their parents, what else is there to fear? The parents mentioned here refer to the expedient body (Nirmanakaya) and the true body (Dharmakaya) mentioned earlier. Protecting the children of the Three Vehicles (Triyana) from the suffering of sectional death (Samsaric death) and continuous death (Nirvanic death). The three lines '具一切下' enumerate the fields of merit to encourage. '具一切功德' praises the Reward Body (Sambhogakaya) of the Bodhisattva as the field of reverence. '慈眼視眾生' praises the Response Body (Nirmanakaya) as the field of grace. '福聚海無量' generally praises the two fields of merit. Being high like a mountain is called '聚' (gathering), being deep and vast without limit is called '海' (sea). This also praises the Dharma Body (Dharmakaya), which is the basis of the two fields of merit. '頂禮' (prostration) is a formal encouragement to make offerings with the three karmas of body, speech, and mind. The demeanor of the body is easy to show, so it is specifically mentioned, and it must include the three karmas. The previous text mentioned removing necklaces as offerings, and here they are mentioned mutually. Moreover, this encouragement to make offerings is universally applicable to all beings. Who can easily distinguish a necklace worth a hundred gold pieces? And if one can adorn oneself, one should value what is adorned, how could one despise it? Those who contemplate the mind, if their bodily karma is diligent, they can increase merit and make offerings to the Response Body (Nirmanakaya); if their verbal karma is diligent, they can expound Prajna (wisdom) and make offerings to the Reward Body (Sambhogakaya); if their mental karma is diligent, they can comprehend the principle and make offerings to the Dharma Body (Dharmakaya), and so on. The explanation of the verses is complete. The commentary by Venerable Ciyun of the Song Dynasty circulated separately and was later included in the Great Canon. However, it did not circulate in the southern Buddhist community and has been nearly two hundred years. In the Jiawu year of the Zhiyuan era, I went to the capital for Buddhist affairs and waited to return home at Hongfa Temple in Yanjing (present-day Beijing). Like treating a treasure, I dared not keep it to myself, so I had it printed to benefit those who come to learn. In the fifth month of summer in the Renyin year of the Dade era, Bhiksu Xingcheng, residing in the mountains of Xingyuan (place name), respectfully inscribed.