T35n1732_大方廣佛華嚴經搜玄分齊通智方軌

大正藏第 35 冊 No. 1732 大方廣佛華嚴經搜玄分齊通智方軌

No. 1732 [cf. No. 278]

大方廣佛華嚴經搜玄分齊通智方軌卷第一(之上)

終南山至相寺沙門智儼述

此經本外國凡有十萬偈。昔晉道人支法領。從於闐國得此三萬六千偈。以晉義熙十四年歲次鶉火三月十日。于楊州謝司空寺。天竺禪師佛度跋陀羅手執梵文。譯胡音為晉。沙門釋法業親從筆授。時吳郡內史孟顗。右衛將軍褚叔度為檀越。至元熙二年六月十日出訖胡本。至太宋永初二年辛酉之歲十二月二十八日校畢。

今分判文義以五門分別。一嘆聖臨機德量由致。二明藏攝分齊。三辨教下所詮宗趣及能詮教體。四釋經題目。五分文解釋。

初嘆聖臨機德量由致者。夫如來大聖。自創悟玄蹤發軫于無住。融神妙寂志崇于菩提。故能殖道種于先際。積善業于無我。暈正智于金剛。朗如如於爾焰是以妄想弗剪而霄翔累表。靈鑒弗瑩而圓明等覺。澄深我凈至寂所不隱。凝跡常樂無所而不施。生死涅槃夷齊同觀。德備圓通大智無障礙。解脫方便妙極然矣。

第二明藏攝分齊者。斯之玄寂豈容言哉。但以大悲垂訓道無私隱故。致隨緣之說法門非一。教別塵沙。寧容限目。如

【現代漢語翻譯】現代漢語譯本大正藏第 35 冊 No. 1732 大方廣佛華嚴經搜玄分齊通智方軌 No. 1732 [cf. No. 278] 大方廣佛華嚴經搜玄分齊通智方軌卷第一(之上) 終南山至相寺沙門智儼述此經原本在外國共有十萬偈（梵文詩歌）。過去晉代的道人支法領，從於闐國（古代西域國名，今新疆和田一帶）得到此經的三萬六千偈。在晉義熙十四年，歲星執行到鶉火的位置，三月十日，在楊州謝司空寺，天竺（印度的古稱）禪師佛度跋陀羅手持梵文經本，將胡語翻譯成漢語，沙門釋法業親自記錄。當時吳郡內史孟顗、右衛將軍褚叔度作為施主。到元熙二年六月十日，胡語原本全部翻譯完畢。到太宋永初二年辛酉年十二月二十八日校對完畢。現在分判文義，用五門分別：一、讚歎聖者應機示現的德行和度量及其原因。二、說明經藏所包含的內容和範圍。三、辨明教義所詮釋的宗旨和能夠詮釋的教體。四、解釋經的題目。五、分段解釋經文。首先讚歎聖者應機示現的德行和度量及其原因：如來大聖，自己開創覺悟的玄妙軌跡，從無住的境界出發。融合神妙的寂靜，志向崇尚菩提（覺悟）。所以能夠在最初的階段種植道種，積累無我的善業。在金剛（比喻堅固的智慧）中顯現正智，在如如（真如實相）的境界中彰顯光明。因此，即使妄想沒有斷除，也能超越世俗的表象；即使靈鑒沒有完全明亮，也能達到圓滿光明的等覺（接近佛的覺悟）。澄澈深邃的我凈，達到寂靜的境界，沒有什麼可以隱藏。凝結常樂的軌跡，沒有什麼地方不去施予。生死和涅槃（寂滅）平等看待。德行具備圓滿通達，大智沒有障礙。解脫的方便法門，玄妙到了極點。第二說明經藏所包含的內容和範圍：這種玄妙寂靜的境界，怎麼可以用言語來形容呢？只是因為大悲心懷著訓導，道沒有私藏，所以導致隨順因緣的說法法門不止一種，教義像塵沙一樣眾多，怎麼能夠限制數目呢？比如

【English Translation】 English version T. 35, No. 1732 The Sūtra on Thorough Investigation of the Profound and Differentiation and Comprehensive Wisdom in the Greatly Expanded Buddha's Flower Garland Sūtra No. 1732 [cf. No. 278] The Sūtra on Thorough Investigation of the Profound and Differentiation and Comprehensive Wisdom in the Greatly Expanded Buddha's Flower Garland Sūtra, Volume 1 (Part 1) Composed by Śramaṇa Zhiyan of Zhixiang Temple on Mount Zhongnan This sūtra originally had 100,000 gāthās (verses) in a foreign country. In the past, the Daoist Zhi Faling of the Jin dynasty obtained 36,000 gāthās of this sūtra from the country of Khotan (an ancient kingdom in the Western Regions, now the Hetian area of Xinjiang). In the 14th year of the Yixi era of the Jin dynasty, when the year star was in the position of Chunhuo, on the tenth day of the third month, at the Xie Sikong Temple in Yangzhou, the Indian (ancient name for India) Dhyāna Master Buddhabhadra held the Sanskrit text and translated the 'Hu' language into Chinese, with Śramaṇa Shi Fayue personally recording it. At that time, Meng Yi, the Prefect of Wu Commandery, and Chu Shudu, the General of the Right Guard, were the patrons. By the tenth day of the sixth month of the Yuanxi era, the entire 'Hu' language original was translated. The collation was completed on the twenty-eighth day of the twelfth month of the Xinyou year of the Yongchu era of the Tai Song dynasty. Now, the meaning of the text is divided and judged using five doors: 1. Praising the virtues and capacity of the Sage's response to the occasion and the reasons for it. 2. Explaining the contents and scope of the sūtra collection. 3. Distinguishing the tenets explained by the teachings and the nature of the teachings that can explain them. 4. Explaining the title of the sūtra. 5. Explaining the text in sections. First, praising the virtues and capacity of the Sage's response to the occasion and the reasons for it: The Tathāgata (the 'Thus Come One'), the Great Sage, himself initiated the profound traces of enlightenment, starting from the realm of non-abiding. Fusing the wondrous stillness, his aspiration reveres Bodhi (enlightenment). Therefore, he is able to plant the seeds of the Path in the initial stage and accumulate selfless good deeds. Manifesting Right Wisdom in the Vajra (diamond-like, symbolizing firm wisdom), revealing luminosity in the realm of Tathatā (suchness, true reality). Therefore, even if delusional thoughts are not eliminated, one can transcend worldly appearances; even if the spiritual mirror is not completely bright, one can attain the perfect and luminous Equal Enlightenment (close to the enlightenment of the Buddha). The clear and profound purity of self reaches the state of stillness, with nothing to hide. Congealing the traces of constant joy, there is no place where he does not bestow. He views birth and death and Nirvāṇa (extinction) with equality. His virtues possess perfect thoroughness, and his great wisdom has no obstacles. The expedient methods of liberation are supremely wondrous. Second, explaining the contents and scope of the sūtra collection: How can this profound and tranquil realm be described in words? It is only because of the great compassion that cherishes instruction and the Path has no selfishness that the Dharma doors of teaching according to conditions are not just one, and the teachings are as numerous as dust particles. How can one limit their number? For example,

約以辨。一化始終教門有三。一曰漸教。二曰頓教。三曰圓教。初門漸內所詮三故。教則為三。約所為二故。教則為二。言其三者。一曰修多羅。此云線亦名經。以線能貫華經能持緯義用相似。但以此方重於經名不貴線稱。是以翻譯逐其所重。故廢線名存於經目。譬聖言教能貫穿法相使不差失令法久住。經與線相似。此從譬立名。即詮定教也。二毗那耶此云滅。以身口意惡焚燒行者義同火然戒能滅之故稱滅。此從功能彰目。教從所詮亦名為滅。即詮戒教也。三者阿毗達摩。此云無比法。亦名對法。能破煩惱及分別法相。無分別慧最為殊勝。更無有法能比此者。故曰無比法。此從無他得名。教從所詮亦名無比法。此即詮慧教也。名對法者。即阿毗是能對智。達摩是所對境法。即境用立名。此後二藏並從所詮得名也。問若然者。何故攝論云。為說三種修學別立修多羅。為成依戒依心學故立毗那耶。以此文驗。即經詮三行。戒詮二行。慧詮一行。答有二義。一克性門。二兼正門。克性如前說。兼正門有二義。一本末義經為本教。餘二次第末也。二者兼正門。經中定為正。戒慧兼也。律論亦爾。準可知耳。此經即修多羅藏攝也。所為二故。教即為二者。根有利鈍。法有淺深。故約聲聞鈍根就分別性立於三藏。成聲聞行法故也。

【現代漢語翻譯】現代漢語譯本接下來我們來辨析一下。從教化的始終來看，教門可以分為三種：一是漸教（逐步引導的教法），二是頓教（立即開悟的教法），三是圓教（圓滿無缺的教法）。首先來看漸教，由於它所詮釋的內容有三種，所以教法也分為三種。如果從所針對的對象來看，則教法可以分為兩種。所說的三種是：一是修多羅（梵語：Sūtra），翻譯成漢語是『線』，也稱為『經』。這是因為線可以貫穿花朵，經可以維繫緯線，它們的功用相似。但是因為漢地重視『經』這個名稱，而不看重『線』的稱謂，所以在翻譯時就採用了人們所重視的名稱，而捨棄了『線』這個名稱，保留了『經』這個名稱。譬如聖人的言教能夠貫穿法相，使其不產生偏差和錯失，使佛法長久住世，經和線的作用是相似的。這是從比喻的角度來命名的，也就是詮釋『定』的教法。二是毗那耶（梵語：Vinaya），翻譯成漢語是『滅』。這是因為身口意的惡行會焚燒修行者，如同火燃燒一樣，而戒律能夠滅除這些惡行，所以稱為『滅』。這是從功能的角度來彰顯名稱的，教法從所詮釋的內容來看，也可以稱為『滅』，也就是詮釋『戒』的教法。三是阿毗達摩（梵語：Abhidharma），翻譯成漢語是『無比法』，也稱為『對法』。它能夠破除煩惱，並且分別法相。無分別的智慧最為殊勝，沒有其他任何法能夠與它相比，所以稱為『無比法』。這是從沒有其他法可以相比的角度來命名的，教法從所詮釋的內容來看，也可以稱為『無比法』，也就是詮釋『慧』的教法。稱為『對法』，是因為阿毗是能對的智慧，達摩是所對的境界法，這是從境界和作用的角度來命名的。後面的兩個藏（律藏和論藏）都是從所詮釋的內容來命名的。問：如果這樣說，那麼《攝大乘論》中說：『爲了說明三種修學，所以特別設立修多羅；爲了成就依戒、依心的修學，所以設立毗那耶。』按照這段經文來驗證，就是經詮釋三種修行，戒詮釋兩種修行，慧詮釋一種修行。答：這裡有兩種含義：一是就其特性而言，二是就其兼顧和主要而言。就其特性而言，如前面所說。就其兼顧和主要而言，有兩種含義：一是根本和末端的關係，經是根本的教法，其餘的戒和慧是次第的末端。二是兼顧和主要的關係，經中『定』是主要的，『戒』和『慧』是兼顧的。律和論也是如此，可以參照理解。這部經就是修多羅藏所包含的內容。從所針對的對象來看，教法可以分為兩種，這是因為眾生的根器有利鈍之分，佛法有深淺之別。所以針對聲聞乘鈍根的眾生，就從分別事物的性質入手，設立三藏，從而成就聲聞乘的修行方法。 English version Now let's analyze. From the beginning to the end of the teachings, the doctrines can be divided into three types: first, the gradual teaching (a teaching that guides step by step); second, the sudden teaching (a teaching that leads to immediate enlightenment); and third, the complete teaching (a perfect and flawless teaching). First, let's look at the gradual teaching. Because it explains three things, the teachings are also divided into three. If viewed from the perspective of the target audience, the teachings can be divided into two. The three things are: first, the Sutra (Sanskrit: Sūtra), which translates to 'thread' in Chinese, also known as '經' (Jīng, scripture). This is because threads can string flowers together, and scriptures can hold together the weft, their functions are similar. However, because the Han people value the name '經' (scripture) and do not value the term 'thread', the name that people value was used in the translation, and the name 'thread' was discarded, retaining the name '經' (scripture). For example, the teachings of the sages can penetrate the characteristics of phenomena, so that they do not produce deviations and errors, and allow the Dharma to abide in the world for a long time. The function of scriptures and threads are similar. This is named from a metaphorical perspective, which is the teaching that explains 'Samadhi'. Second, the Vinaya (Sanskrit: Vinaya), which translates to '滅' (Miè, extinction) in Chinese. This is because the evil deeds of body, speech, and mind will burn practitioners, just like fire burns, and the precepts can extinguish these evil deeds, so it is called '滅' (extinction). This is to highlight the name from the perspective of function. From the perspective of what it explains, the teaching can also be called '滅' (extinction), which is the teaching that explains '戒' (Shila, precepts). Third, the Abhidharma (Sanskrit: Abhidharma), which translates to '無比法' (Wúbǐ fǎ, incomparable Dharma) in Chinese, also known as '對法' (Duì fǎ, counterpart Dharma). It can destroy afflictions and distinguish the characteristics of phenomena. Non-discriminating wisdom is the most outstanding, and no other Dharma can compare to it, so it is called '無比法' (incomparable Dharma). This is named from the perspective that no other Dharma can compare to it. From the perspective of what it explains, the teaching can also be called '無比法' (incomparable Dharma), which is the teaching that explains '慧' (Prajna, wisdom). It is called '對法' (counterpart Dharma) because Abhi is the wisdom that can be countered, and Dharma is the realm of phenomena that is countered. This is named from the perspective of realm and function. The latter two Pitakas (the Vinaya Pitaka and the Abhidharma Pitaka) are named from what they explain. Question: If that's the case, then the Mahāyānasaṃgraha says: 'In order to explain the three studies, the Sutra is specially established; in order to achieve the study based on precepts and mind, the Vinaya is established.' According to this passage of scripture, the Sutra explains the three studies, the Vinaya explains the two studies, and the Prajna explains one study. Answer: There are two meanings here: one is in terms of its characteristics, and the other is in terms of its inclusiveness and main focus. In terms of its characteristics, as mentioned earlier. In terms of its inclusiveness and main focus, there are two meanings: one is the relationship between the root and the branch, the Sutra is the root teaching, and the remaining Shila and Prajna are the branches in order. The second is the relationship between inclusiveness and main focus, 'Samadhi' in the Sutra is the main focus, and 'Shila' and 'Prajna' are inclusive. The Vinaya and the Shastras are also the same, which can be understood by reference. This scripture is what the Sutra Pitaka contains. From the perspective of the target audience, the teachings can be divided into two types. This is because sentient beings have sharp and dull faculties, and the Buddhadharma has profound and shallow differences. Therefore, for sentient beings with dull faculties in the Sravaka vehicle, we start from distinguishing the nature of things and establish the Tripitaka, thereby achieving the practice methods of the Sravaka vehicle.

【English Translation】 English version Now let's analyze. From the beginning to the end of the teachings, the doctrines can be divided into three types: first, the gradual teaching (a teaching that guides step by step); second, the sudden teaching (a teaching that leads to immediate enlightenment); and third, the complete teaching (a perfect and flawless teaching). First, let's look at the gradual teaching. Because it explains three things, the teachings are also divided into three. If viewed from the perspective of the target audience, the teachings can be divided into two. The three things are: first, the Sutra (Sanskrit: Sūtra), which translates to 'thread' in Chinese, also known as '經' (Jīng, scripture). This is because threads can string flowers together, and scriptures can hold together the weft, their functions are similar. However, because the Han people value the name '經' (scripture) and do not value the term 'thread', the name that people value was used in the translation, and the name 'thread' was discarded, retaining the name '經' (scripture). For example, the teachings of the sages can penetrate the characteristics of phenomena, so that they do not produce deviations and errors, and allow the Dharma to abide in the world for a long time. The function of scriptures and threads are similar. This is named from a metaphorical perspective, which is the teaching that explains 'Samadhi'. Second, the Vinaya (Sanskrit: Vinaya), which translates to '滅' (Miè, extinction) in Chinese. This is because the evil deeds of body, speech, and mind will burn practitioners, just like fire burns, and the precepts can extinguish these evil deeds, so it is called '滅' (extinction). This is to highlight the name from the perspective of function. From the perspective of what it explains, the teaching can also be called '滅' (extinction), which is the teaching that explains '戒' (Shila, precepts). Third, the Abhidharma (Sanskrit: Abhidharma), which translates to '無比法' (Wúbǐ fǎ, incomparable Dharma) in Chinese, also known as '對法' (Duì fǎ, counterpart Dharma). It can destroy afflictions and distinguish the characteristics of phenomena. Non-discriminating wisdom is the most outstanding, and no other Dharma can compare to it, so it is called '無比法' (incomparable Dharma). This is named from the perspective that no other Dharma can compare to it. From the perspective of what it explains, the teaching can also be called '無比法' (incomparable Dharma), which is the teaching that explains '慧' (Prajna, wisdom). It is called '對法' (counterpart Dharma) because Abhi is the wisdom that can be countered, and Dharma is the realm of phenomena that is countered. This is named from the perspective of realm and function. The latter two Pitakas (the Vinaya Pitaka and the Abhidharma Pitaka) are named from what they explain. Question: If that's the case, then the Mahāyānasaṃgraha says: 'In order to explain the three studies, the Sutra is specially established; in order to achieve the study based on precepts and mind, the Vinaya is established.' According to this passage of scripture, the Sutra explains the three studies, the Vinaya explains the two studies, and the Prajna explains one study. Answer: There are two meanings here: one is in terms of its characteristics, and the other is in terms of its inclusiveness and main focus. In terms of its characteristics, as mentioned earlier. In terms of its inclusiveness and main focus, there are two meanings: one is the relationship between the root and the branch, the Sutra is the root teaching, and the remaining Shila and Prajna are the branches in order. The second is the relationship between inclusiveness and main focus, 'Samadhi' in the Sutra is the main focus, and 'Shila' and 'Prajna' are inclusive. The Vinaya and the Shastras are also the same, which can be understood by reference. This scripture is what the Sutra Pitaka contains. From the perspective of the target audience, the teachings can be divided into two types. This is because sentient beings have sharp and dull faculties, and the Buddhadharma has profound and shallow differences. Therefore, for sentient beings with dull faculties in the Sravaka vehicle, we start from distinguishing the nature of things and establish the Tripitaka, thereby achieving the practice methods of the Sravaka vehicle.

為菩薩利根。約無分別等三無性。義立三藏。為成菩薩行法故也。問經云爲諸緣覺說因緣觀法。即緣覺亦有教。何故不立藏。答依普曜經。三乘教即立三藏。今依攝論及地持等。但假教即入聲聞藏。故不立也。此以二義明之。一聲聞聲聞。是人本來求聲聞道樂觀四諦。今遇佛說四諦法得道。先有種性。今復聞聲故曰聲聞聲聞。如經中說。求聲聞者如來為說四真諦法。據此為言。二緣覺聲聞者。先求緣覺道。今遇佛說因緣教法。如經中說。求緣覺者如來為說十二緣法。就此為論。初義總相知法。后義別相知法。利鈍雖殊。同期小果。總為一藏也。若上利根出無佛世。自悟因緣。而得道果。有行無教。據斯廢也。依普曜經。望理教別也。就聲聞中有其二種。謂初執性教及順破性等諸部執教。破性教者。分知法空。同依四諦趣于小果故同入聲聞藏也。二菩薩藏內有二。一者先習大法。後退入小。今還進大故。經說言。除先修習學小乘者。我今亦令入是法中名漸入也。二者久習大乘今始見佛。則能入頓。故經說言。或有眾生世世已來常受我化。始見我身聞我所說。即皆信受入如來慧也。此經即入大乘教攝也。第二頓教攝者。故下經云。若眾生下劣其心厭沒者。示以聲聞道令出於眾苦。復有眾生。諸根少明利。樂於因緣法為說辟

【現代漢語翻譯】為使菩薩具有敏銳的根器，依據無分別等三種無自性之義，設立三藏（Tripitaka）。這是爲了成就菩薩的修行方法。問：經中說為諸緣覺（Pratyekabuddha，獨自覺悟者）宣說因緣觀法，即緣覺也有教法，為何不設立藏？答：依據《普曜經》，三乘（Triyana，聲聞乘、緣覺乘、菩薩乘）的教法就設立三藏。現在依據《攝大乘論》及《地持論》等，只是假借教法就歸入聲聞藏（Śrāvakayāna Pitaka）。所以不設立緣覺藏。這是用兩種意義來闡明：一、聲聞聲聞，這些人本來就尋求聲聞道，樂於觀察四諦（Four Noble Truths）。現在遇到佛陀宣說四諦法而得道，先有這種種性，現在又聽聞佛法，所以稱為聲聞聲聞。如經中所說：『求聲聞者，如來為說四真諦法。』根據這個說法。二、緣覺聲聞，這些人先尋求緣覺道，現在遇到佛陀宣說因緣教法。如經中所說：『求緣覺者，如來為說十二因緣法。』就此而論，前一種意義是總相知法，后一種意義是別相知法。利根和鈍根雖然不同，但最終都證得小乘果位，所以總歸為一個藏。如果上等利根之人出生在沒有佛陀的時代，自己領悟因緣，而證得道果，有修行而沒有教法，就此而廢止設立緣覺藏。依據《普曜經》，是希望在理和教上有所區別。就聲聞中又有兩種，一種是最初執著于有自性的教法，以及隨順破除自性的各部執教。破除自性教法的人，部分地了知法空（Dharmasunyata），同樣依據四諦而趣向小乘果位，所以同樣歸入聲聞藏。二、菩薩藏內有兩種情況：一種是先學習大法，後來退入小乘，現在又返回修習大乘，所以經中說：『除了先前修習小乘的人，我現在也讓他們進入這個法中』，這稱為漸入。另一種是長期修習大乘，現在才見到佛陀，就能頓悟，所以經中說：『或者有眾生世世代代以來常常接受我的教化，現在才見到我的身，聽聞我所說的法，就都信受而進入如來的智慧。』這部經就歸入大乘教的範疇。第二種頓教所攝的情況，如下經所說：『如果眾生下劣，心生厭倦，就用聲聞道來引導他們脫離眾苦。』又有眾生，諸根稍微明利，樂於因緣法，就為他們宣說辟支佛（Pratyekabuddha）的教法。

【English Translation】 For the sake of Bodhisattvas with sharp faculties, the three pitakas (Tripitaka) are established based on the meaning of the three non-natures, such as non-discrimination. This is to accomplish the practices of a Bodhisattva. Question: The sutra says that the Buddha speaks the doctrine of dependent origination for Pratyekabuddhas (those who attain enlightenment on their own). So Pratyekabuddhas also have teachings. Why isn't a pitaka established for them? Answer: According to the Universal Radiance Sutra (普曜經), the three vehicles (Triyana: Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) teachings establish the three pitakas. Now, according to the Compendium of Mahāyāna (攝大乘論) and the Stages of the Grounds (地持論), teachings that are borrowed are included in the Śrāvakayāna Pitaka. Therefore, a Pratyekabuddha Pitaka is not established. This is explained with two meanings: First, Śrāvaka-śrāvakas are those who originally seek the Śrāvakayāna path and are happy to contemplate the Four Noble Truths (四諦). Now, they encounter the Buddha speaking the Four Noble Truths and attain enlightenment. They already have this nature, and now they hear the Dharma, so they are called Śrāvaka-śrāvakas. As the sutra says, 'For those who seek the Śrāvakayāna, the Tathagata speaks the Four Noble Truths.' According to this. Second, Pratyekabuddha-śrāvakas are those who first seek the Pratyekabuddhayāna path. Now, they encounter the Buddha speaking the doctrine of dependent origination. As the sutra says, 'For those who seek the Pratyekabuddhayāna, the Tathagata speaks the twelve links of dependent origination (十二因緣).' In this regard, the former meaning is knowing the Dharma in its general aspect, and the latter meaning is knowing the Dharma in its specific aspect. Although their faculties are different, they both attain the lesser fruit, so they are collectively one pitaka. If those with superior faculties are born in an age without a Buddha, they realize dependent origination on their own and attain the fruit of the path. They have practice but no teaching, so the establishment of a Pratyekabuddha Pitaka is abandoned. According to the Universal Radiance Sutra, it is hoped that there will be a distinction between principle and teaching. Within the Śrāvakayāna, there are two types: those who initially cling to the teaching of inherent existence, and those who follow the teachings of various schools that refute inherent existence. Those who refute the teaching of inherent existence partially understand the emptiness of phenomena (Dharmasunyata), and they also rely on the Four Noble Truths to move towards the lesser fruit, so they are also included in the Śrāvakayāna Pitaka. Second, within the Bodhisattva Pitaka, there are two situations: one is those who first learn the great Dharma and later regress to the lesser vehicle, but now return to practicing the great vehicle. Therefore, the sutra says, 'Except for those who have previously practiced the lesser vehicle, I will now also allow them to enter this Dharma,' which is called gradual entry. The other is those who have long practiced the Mahāyāna and now see the Buddha for the first time, and they can have a sudden enlightenment. Therefore, the sutra says, 'Or there are sentient beings who have constantly received my teachings for lifetimes, and now they see my body and hear what I say, and they all believe and enter the wisdom of the Tathagata.' This sutra is included in the category of Mahāyāna teachings. The second situation, which is included in the sudden teaching, is as the following sutra says, 'If sentient beings are inferior and their minds are weary, then guide them with the Śrāvakayāna path to escape from all suffering.' And there are sentient beings whose faculties are slightly brighter and who are happy with the doctrine of dependent origination, so speak to them about the teachings of the Pratyekabuddha.

支佛。若人根明利。饒益於眾生有大慈悲心。為說菩薩道。若有無上心決定樂大事。為示于佛身說無量佛法。以此文證知有一乘及頓教三乘差別。又依真諦攝論。一者一乘。二者三乘。三者小乘也。問頓悟與一乘何別。答此亦不定。或不別。或約智與教別。又一淺一深也。一乘藏即下十藏也。相攝準之。第三言圓教者。為于上達分階佛境者。說于解脫究竟法門。滿足佛事故名圓也。此經即頓及圓二教攝。所以知有圓教者如下文云。如因大海有十寶山等準之。問此經何故上來通三乘分別及攝者。答為此經宗通有同別二教三乘境見聞及修等故也。如法華經三界之中三車引諸子出宅。露地別授大牛之車。仍此二教同在三界為見聞境。又聲聞等為窮子。是其所引。故知小乘之外別有三乘。互得相引主伴成宗也。藏攝分齊訖。

三釋教下所詮宗趣者有其二種。一總。二別。總謂因果緣起理實為宗趣。別有四門。一教義相對以辨宗趣。二境行。三理事。四因果。教為宗義為趣。境為宗行為趣。事為宗理為趣。因為宗果為趣。次能詮教體者有其五種。第一義者實音聲名味句。第二義者可似音聲名味句。第三義者不可似音聲名味句。第四義者唯識音聲名味句。第五義者真如音聲名味句。故經云一切法皆如也。

四釋經題目

【現代漢語翻譯】現代漢語譯本緣覺（Pratyekabuddha）。如果有人根器明利，能夠饒益眾生，具有廣大的慈悲心，就為他們宣說菩薩道。如果有人具有無上的菩提心，並且決心成就大事，就為他們展示佛身，宣說無量的佛法。根據這段經文可以得知，存在一乘（Ekayana）以及頓教（Sudden teaching）和三乘（Triyana）的差別。又根據真諦（Paramārtha）的《攝大乘論》（Mahāyānasaṃgraha），有一乘、三乘和小乘（Hinayana）這三種。問：頓悟（Sudden enlightenment）與一乘有什麼區別？答：這也不一定。或者沒有區別，或者可以從智慧（Jñāna）和教法（Dharma）的角度來區分。也可以說一個淺顯，一個深奧。一乘藏（Ekayana Piṭaka）就是指下面的十藏（Ten Piṭakas）。相互攝屬可以參照這個標準。第三，說到圓教（Perfect teaching），是為那些想要向上達到分階佛境的人，宣說解脫的究竟法門，圓滿佛的功德，所以稱為圓教。這部經就屬於頓教和圓教這兩種教法所攝。之所以知道有圓教，可以根據下文所說，例如因為大海有十寶山等等來推斷。問：這部經為什麼從一開始就貫通三乘來分別和攝受呢？答：因為這部經的宗旨貫通有同別二教的三乘境界、見聞以及修行等等。例如《法華經》（Lotus Sutra）中，在三界（Trailokya）之中，用三車（Three carts）來引導諸子出宅，在露地（Open ground）分別授予大牛之車（Great ox cart）。仍然是這兩種教法共同在三界作為見聞的境界。又聲聞（Śrāvaka）等同於窮子，是他們所引導的對象。因此可知，在小乘之外，另有三乘，互相得以引導，主伴成就宗旨。藏攝的分界完畢。

三、解釋教法所詮釋的宗旨和旨趣，有兩種：一是總的，二是別的。總的來說，以因果緣起（Causality and dependent origination）的真實道理為宗旨和旨趣。別有四門：一、教義相對來辨別宗旨和旨趣；二、境界和修行；三、事和理；四、因和果。教為宗旨，義為旨趣。境為宗旨，行為旨趣。事為宗旨，理為旨趣。因為宗旨，果為旨趣。其次，能詮釋的教體有五種：第一義是真實的音聲、名、味、句；第二義是可似的音聲、名、味、句；第三義是不可似的音聲、名、味、句；第四義是唯識（Vijñānavāda）的音聲、名、味、句；第五義是真如（Tathātā）的音聲、名、味、句。所以經中說，一切法皆是如（Thusness）。

四、解釋經的題目

【English Translation】 English version Pratyekabuddha. If a person has sharp faculties, benefits sentient beings, and possesses great compassion, then the Bodhisattva path is taught to them. If someone has an unsurpassed mind and is determined to accomplish great deeds, then the Buddha's body is shown to them, and immeasurable Buddha-dharmas are taught. From this passage, it can be known that there is the Ekayana (One Vehicle), as well as the difference between the Sudden Teaching and the Triyana (Three Vehicles). Furthermore, according to Paramārtha's Mahāyānasaṃgraha, there are three: the Ekayana, the Triyana, and the Hinayana (Small Vehicle). Question: What is the difference between Sudden Enlightenment and the Ekayana? Answer: This is also uncertain. Perhaps there is no difference, or perhaps they can be distinguished by wisdom (Jñāna) and teaching (Dharma). It can also be said that one is shallow and one is deep. The Ekayana Piṭaka refers to the following ten Piṭakas. The mutual inclusion can be referenced by this standard. Thirdly, when speaking of the Perfect Teaching, it is for those who wish to ascend to the staged Buddha-realms, teaching the ultimate Dharma of liberation, fulfilling the Buddha's merits, hence it is called the Perfect Teaching. This sutra is included in both the Sudden and Perfect Teachings. The reason for knowing there is a Perfect Teaching can be inferred from the following text, such as 'because the ocean has ten treasure mountains,' and so on. Question: Why does this sutra from the beginning connect the Three Vehicles to distinguish and include them? Answer: Because the purpose of this sutra connects the realms, views, hearing, and practice of the same and different two teachings of the Three Vehicles. For example, in the Lotus Sutra, within the Trailokya (Three Realms), the Three Carts are used to guide the children out of the house, and in the Open Ground, the Great Ox Cart is separately given. Still, these two teachings are together in the Three Realms as the realm of seeing and hearing. Also, the Śrāvakas (Voice-hearers) are like poor children, who are the ones being guided. Therefore, it can be known that outside of the Hinayana, there are other Three Vehicles, which can mutually guide each other, with the main and supporting roles accomplishing the purpose. The division of the Piṭaka's inclusion is complete.

Third, explaining the purpose and aim of the teachings, there are two types: general and specific. Generally speaking, the true principle of causality and dependent origination is the purpose and aim. Specifically, there are four aspects: first, distinguishing the purpose and aim by contrasting the teaching and its meaning; second, the realm and practice; third, phenomena and principle; fourth, cause and effect. The teaching is the purpose, and the meaning is the aim. The realm is the purpose, and the practice is the aim. Phenomena are the purpose, and principle is the aim. Cause is the purpose, and effect is the aim. Secondly, the teaching body that can explain has five types: the first meaning is the true sound, name, taste, and phrase; the second meaning is the similar sound, name, taste, and phrase; the third meaning is the dissimilar sound, name, taste, and phrase; the fourth meaning is the Vijñānavāda sound, name, taste, and phrase; the fifth meaning is the Tathātā sound, name, taste, and phrase. Therefore, the sutra says, 'All dharmas are Thusness.'

Fourth, explaining the title of the sutra.

者。大方廣佛華嚴經世間凈眼品者。大謂體相用莫過故也。謂平等不增減體。具足性功德相。生世出世善因果用故。方者理正非耶。廣者法門理數具德盡其邊也。佛者覺也。此通十佛及三身佛。華有二種。一集果華不與果俱。如生死為道具等乃至因位善根等也。二莊果華與果同時。如七凈華等及滿果位諸德。修生本有互嚴可知。嚴者莊飾也。又言大者標以勝極之都目。故論云。大勝高廣一體。而異名乘旨道富。參羅無外。謂之大本。非局然矣。言方者圓通之致。處無不善。觸緣斯順。不擇物而施。故曰方。言廣者。沖而幽微而遠淵而且博。謂之廣也。言佛者中國正音云佛陀。此方稱覺者。以其朗達窮源。塵習永亡。懷明獨曜。暉光大夜。啟導群惑。自覺覺人故曰佛陀。言華嚴者。此況法身行德之美故。體非真無以彰其妙。功非極無以顯其勝。互相瑩發義並超殊。可謂自體圓通勝妙之極然矣。其猶眾彩奇珍纖飾金顏。特甚瑰麗世之無比。故就斯喻標名。故曰華嚴。經者真凈之教。訓議常則。文詮理緯。顯用行心。故曰經也。世間凈眼者。謂時中器等三世間也。及能況之相。又體用差別。故現世。無礙無染況凈眼。亦可如來未出世。無善導故如盲。佛今出世。現自他凈喻明眼耳。言世間凈眼者。此應名序。但今之時會並是

勝流入佛眾海數。德居凈域塵所不染。出自天真。信非有為。故托以顯至極圓道緣起之妙。不捨生死而無玷汙。是以就事為目故曰世間凈眼。難測。非喻莫曉。故設以擬狀。若於眼內外俱凈中表清徹。色像參羅並屬於一運。無小無大無遠無近不相妨礙。故可準況標之如眼。故下偈嘆。世間清凈猶如眼。義顯聖說然矣。品者語言理均。挌類相從。稱之為品。此經有三十四品。此品貫之在首。故稱第一。經之都目宗要之況旨明於此。故言道大方廣佛華嚴經。

第五隨文解釋者。初總料簡教之分齊。次別釋文分齊。有二。一對耶顯正明其分齊。二約所詮義明其分齊。初對耶者有其四門。一約緣辨耶。如八時不應語等。二約業辨耶。如求其名利。自是非他。樂世有等。三約惑明耶。聞作聞解不得不聞。乃至依法不依人等。四約始終辨耶。如經云八大善人等當成不善故。二約就所詮明分齊者略有十門。一同時具足相應門。于中有十。一教義具足。二理事具足。三解行具足。四因果具足。五人法具足。六分齊境位具足。七師弟法智具足。八主伴依正具足。九逆順體用自在具足。十隨生根欲示現具足。此等十門相應無有前後也。二因陀羅網境界門。此中具前十門。但義從喻異耳。余可準上。三秘密隱顯俱成門。此亦具前十門。

【現代漢語翻譯】現代漢語譯本：勝妙的智慧流入佛陀的智慧之海，其功德安住于清凈的境界，不被世俗的塵埃所污染。它源自於自然本真的智慧，是真信的體現，而非人為造作。因此，藉助『世間凈眼』來彰顯至高無上的圓滿之道緣起的奧妙。它不離生死輪迴，卻又不受其沾染。所以，就事相而言，稱之為『世間凈眼』。由於其深奧難測，若不借助比喻便難以理解，所以設定比擬來描述其狀態。如果眼睛內外都清凈，中間也清澈透亮，那麼所有的色相都包含其中，融為一體。沒有大小、遠近的分別，彼此互不干擾。因此，可以用眼睛來比擬和象徵它。所以下面的偈頌讚嘆說：『世間清凈猶如眼』。這充分顯示了聖人的教誨是真實不虛的。『品』指的是語言和義理相符，按照類別相互歸屬。這部經共有三十四品，此品位於篇首，所以稱為『第一』。整部經的總綱和精要，以及所要表達的主旨，都在這裡得以闡明。所以稱為《道大方廣佛華嚴經》。第五，隨著經文來解釋。首先，總括地簡要說明教義的層次。其次，分別解釋經文的層次。分為兩個方面：一是通過與外道的對比來彰顯正法，明確其層次；二是根據所詮釋的義理來明確其層次。首先，與外道對比，有四個方面：一是根據因緣來辨別外道，例如『八種不應說話的時機』等；二是根據行為來辨別外道，例如追求名利，自以為是，誹謗他人，貪戀世俗享樂等；三是根據迷惑來辨別外道，聽了卻不理解，甚至依法不依人等；四是根據始終來辨別外道，例如經中說『八大善人』等最終也會變成不善之人。其次，根據所詮釋的義理來明確層次，大致有十個方面：一是同時具足相應門，其中有十個方面：一、教義具足；二、理事具足；三、解行具足；四、因果具足；五、人法具足；六、分齊境位具足；七、師弟法智具足；八、主伴依正具足；九、逆順體用自在具足；十、隨眾生根性意欲示現具足。這十個方面相互對應，沒有先後順序。二是因陀羅網境界門（Indra's net realm）。此中也具備前面的十個方面，只是從比喻的角度來說有所不同，其餘可以參照上面的解釋。三是秘密和顯露同時成就門。這裡也具備前面的十個方面。

【English Translation】 English version: The victorious wisdom flows into the ocean of Buddha's wisdom, its virtue dwells in the pure realm, unpolluted by worldly dust. It originates from the natural, true wisdom, and is a manifestation of genuine faith, not artificial creation. Therefore, it relies on the 'Pure Eye of the World' to reveal the profound mystery of the arising of the supreme and perfect path. It does not abandon the cycle of birth and death, yet it is not tainted by it. Thus, in terms of phenomena, it is called the 'Pure Eye of the World'. Because it is profound and difficult to fathom, it is difficult to understand without the aid of metaphor, so analogies are set up to describe its state. If the eyes are pure both inside and out, and the middle is clear and transparent, then all forms are contained within it, integrated into one. There is no distinction of size, distance, and they do not interfere with each other. Therefore, it can be compared and symbolized as the eye. So the following verse praises: 'The purity of the world is like the eye'. This fully demonstrates that the teachings of the sages are true and not false. 'Chapter' refers to language and meaning that are consistent, and belong to each other according to categories. This sutra has thirty-four chapters, and this chapter is at the beginning, so it is called 'First'. The general outline and essence of the entire sutra, as well as the main theme to be expressed, are clarified here. Therefore, it is called the Great Expansive Buddha Flower Adornment Sutra (Avatamsaka Sutra). Fifth, explaining according to the text. First, briefly summarize the levels of the teachings. Second, explain the levels of the text separately. There are two aspects: one is to highlight the correct Dharma by contrasting it with external paths, clarifying its levels; the other is to clarify its levels according to the meaning being explained. First, contrasting with external paths, there are four aspects: one is to distinguish external paths based on conditions, such as 'eight times when one should not speak', etc.; two is to distinguish external paths based on actions, such as pursuing fame and profit, being self-righteous, slandering others, being attached to worldly pleasures, etc.; three is to distinguish external paths based on delusion, hearing but not understanding, even relying on the law but not on people, etc.; four is to distinguish external paths based on beginning and end, such as the sutra saying that 'eight great good people', etc., will eventually become unwholesome. Second, clarifying the levels according to the meaning being explained, there are roughly ten aspects: one is the simultaneous completeness and correspondence gate, which has ten aspects: 1. Teaching and meaning are complete; 2. Principle and phenomena are complete; 3. Understanding and practice are complete; 4. Cause and effect are complete; 5. Person and Dharma are complete; 6. Levels and realms are complete; 7. Teacher, disciple, Dharma, and wisdom are complete; 8. Principal, attendant, dependent, and correct are complete; 9. Adverse, favorable, essence, and function are freely complete; 10. Manifestation according to the nature and desires of sentient beings is complete. These ten aspects correspond to each other and have no order. Second is the Indra's net realm. This also has the previous ten aspects, but it differs in terms of metaphor, and the rest can be referred to the above explanation. Third is the gate of simultaneous accomplishment of secret and manifest. This also has the previous ten aspects.

但義從緣異耳。余可準上。四微細相容安立門。此亦具前十門。但義從相異耳。余可準之。五十世隔法異成門。此亦具前十門。但義從世異耳。余可準之。六諸藏純雜具德門。此亦具前十門。但義從世異耳。余可準之。七一多相容不同門。此亦具前十門。但義從理異耳。余可準之。八諸法相即自在門。此亦具前十門。但義從用異耳。余可準之。亦可依性。九唯心迴轉善成門。此亦具前十門。但義從心異耳。余可準之。十託事顯法生解門。此亦具前十門。但義從智異耳。余可準之。上之十門玄並皆別異。若教義分齊與此相應者。即是一乘圓教及頓教法門。若諸教義分與此相應而不具足者。即是三乘漸教所攝。余義依下天王等法門。準之可解也。隨文解釋者。初略舉八種教明互相成。及約三教相明其次第。次隨文釋。其八教者。一一乘三乘分齊。二真應。三回三入一。四空有。五凡聖相由。六常無常。七三乘同行。八辨法邪正。此之八義上下皆通。廣說略說相從成就本末二相。宜可準思。約三教相成者。謂始於道樹。為諸大行。一往直陳宗本之致。方廣法輪其趣淵玄。更無由藉以之為頓。所言漸者。為於始習施設方便。開發三乘引接之化。初微后著。從淺至深。次第相乘以階彼岸故。稱為漸。所言圓教者。為于上達分階佛

境者。說于如來解脫法門。究竟窮宗至極果行。滿足佛事。故曰為圓。如窮之以實。趣齊莫二。等同一味究竟無餘。何殊之有。但以對治功用不等故。隨根器別其淺深。言分有三。其次第者就於一乘了義實說。約對治方便行門差殊。要約有三以明次第。一者據方便修相對治緣起自類因行以明三教。漸即在初。頓中圓后。三義從漸說也。初漸以生信。次頓以成行。次圓以成體用耳。若約實際緣起自體因行以明時。頓初漸次圓后。初示頓以令修。次示漸彰為物。后示圓果德備故也。若約窮實法界不增不減無障礙緣起自體甚深秘密果道時。即初圓次頓后漸也。所以爾者。正以沖宗不遺于玄想。圓道不揀於始門。是以事雖近而至遠。相雖著而至密。淺至極深方窮故。初示圓令見聞。次彰頓令隨喜。后辨漸階位。顯德起信行也。此即約圓以明三耳。然教乃可爾。論其旨也。正明如來法身無上菩提至極圓道。契窮實相德盈海奧。義興真本顯明後際。語果彰之於無得。論因顯之於無發。故無相之相。其趣幽微凝同太虛。旨絕名相。可謂至道無言而玄籍彌布。真容無像而妙相備嚴。入于佛慧具佛所行。德顯殊美逾越於世。故經首貫以佛華嚴之稱者。當以旨南之說。宗要在茲。隨文釋者。此一部教大分有三。謂序正流通。若豎料簡。隨其

【現代漢語翻譯】境，是指在如來解脫法門中，達到究竟的宗門和至極的果行，圓滿完成佛事。所以稱為『圓』，就像徹底探究事物的真實，所達到的境界沒有差別，等同於一種味道，究竟而沒有剩餘，還有什麼區別呢？只是因為對治煩惱的功用不同，所以根據眾生的根器，區分出淺深不同的層次。從言語上可以分為三種。這三種次第，是就一乘了義的真實說法而言，根據對治煩惱的方便法門的不同而區分。總而言之，可以用三種方式來說明次第。第一種，根據方便修行的相對對治，緣起自類的因行，來說明三教（指佛教中的三種教法，如小乘、大乘、密乘等）。漸教在最開始，頓教在中間，圓教在最後。這三種意義是從漸教的角度來說的。先用漸教來生起信心，然後用頓教來成就修行，最後用圓教來成就體和用。如果從實際的緣起自體因行來說明時間，那麼頓教在最開始，漸教在中間，圓教在最後。先展示頓教，是爲了讓眾生修行；然後展示漸教，是爲了彰顯教法，利益眾生；最後展示圓教，是因為圓滿的果德已經具備。如果從窮盡真實的法界，不增不減，沒有障礙的緣起自體，甚深秘密的果道來說明時間，那麼圓教在最開始，頓教在中間，漸教在最後。之所以這樣說，是因為圓教能夠徹底探究宗門，不遺漏玄妙的思想；圓道不捨棄最初的入門。因此，事情雖然近在眼前，卻能達到遙遠的目標；現象雖然顯而易見，卻能達到深密的境界。從淺到極深，才能徹底探究。所以，一開始就展示圓教，讓眾生見聞；然後彰顯頓教，讓眾生隨喜；最後辨別漸教的階位，顯現功德，生起信心和修行。這是從圓教的角度來說明三教。然而，教法可以這樣說，但論及它的宗旨，正是闡明如來法身無上的菩提，至極圓滿的道。契合窮盡真實的實相，功德充滿深奧的境界。義理興起于真實的根本，顯明未來的際遇。在無所得中彰顯果，在無發生中闡明因。所以，無相之相，它的意趣幽深微妙，凝聚如同太虛。宗旨超越名相，可以說是至高的道，雖然無言，但玄妙的典籍卻遍佈。真實的容貌沒有形象，但美妙的相好卻完備莊嚴。進入佛的智慧，具備佛所行的行為，功德顯現殊勝美好，超越世間。所以，經文開頭貫以『佛華嚴』的稱謂，應當以宗旨為根本的說法，宗要在其中。隨文解釋，這部經教大體上分為三部分，即序分、正宗分、流通分。如果豎向簡別，根據...

【English Translation】 The realm refers to the ultimate goal and perfect practice in the Tathagata's (如來) (Thus Come One) liberation Dharma (法) (teachings) gate, fulfilling all Buddha activities. Therefore, it is called 'perfect,' like thoroughly investigating the truth of things, reaching a state where there is no difference, equal to one taste, ultimate and without remainder. What difference is there? It is only because the functions of counteracting afflictions are different, so according to the capacity of sentient beings, shallow and deep levels are distinguished. In terms of language, it can be divided into three types. These three sequences are based on the true saying of the One Vehicle (乘) (path) definitive meaning, distinguished according to the different expedient Dharma (法) (teachings) gates for counteracting afflictions. In short, three ways can be used to explain the sequence. The first is to explain the three teachings (referring to the three teachings in Buddhism, such as Hinayana, Mahayana, and Vajrayana) based on the relative counteraction of expedient practice, the causal practice of arising from one's own category. The gradual teaching is at the beginning, the sudden teaching is in the middle, and the perfect teaching is at the end. These three meanings are from the perspective of the gradual teaching. First, use the gradual teaching to generate faith, then use the sudden teaching to accomplish practice, and finally use the perfect teaching to accomplish the essence and function. If we explain time from the actual arising of one's own causal practice, then the sudden teaching is at the beginning, the gradual teaching is in the middle, and the perfect teaching is at the end. First, show the sudden teaching to make sentient beings practice; then show the gradual teaching to highlight the Dharma (法) (teachings) and benefit sentient beings; finally, show the perfect teaching because the perfect fruit virtue is already complete. If we explain time from the exhaustive and true Dharma (法) (teachings) realm, which neither increases nor decreases, the unobstructed arising of one's own essence, the profound and secret fruit path, then the perfect teaching is at the beginning, the sudden teaching is in the middle, and the gradual teaching is at the end. The reason for this is that the perfect teaching can thoroughly explore the sect and does not miss the mysterious thoughts; the perfect path does not abandon the initial entry. Therefore, although things are close at hand, they can reach distant goals; although phenomena are obvious, they can reach deep realms. From shallow to extremely deep, one can thoroughly explore. Therefore, the perfect teaching is displayed at the beginning to allow sentient beings to see and hear; then the sudden teaching is highlighted to allow sentient beings to rejoice; finally, the gradual stages are distinguished, the merits are revealed, and faith and practice are generated. This is to explain the three teachings from the perspective of the perfect teaching. However, the Dharma (法) (teachings) can be said in this way, but when it comes to its purpose, it is to clarify the Tathagata's (如來) (Thus Come One) Dharma (法) (teachings) body, the supreme Bodhi (菩提) (enlightenment), the ultimate perfect path. It conforms to the exhaustive and true reality, and the merits are full of profound realms. The meaning arises from the true root, revealing the future encounters. The fruit is manifested in non-attainment, and the cause is explained in non-occurrence. Therefore, the form of no-form, its meaning is profound and subtle, condensing like the vast void. The purpose transcends names and forms, and it can be said to be the supreme path. Although there are no words, the mysterious scriptures are spread everywhere. The true appearance has no image, but the wonderful features are complete and solemn. Entering the Buddha's wisdom, possessing the actions performed by the Buddha, the merits are manifested as outstanding and beautiful, surpassing the world. Therefore, the title 'Buddha Avatamsaka (華嚴)' is used at the beginning of the sutra, and it should be said that the purpose is the foundation, and the purpose is in it. According to the explanation of the text, this scripture is divided into three parts, namely the introduction, the main text, and the conclusion. If we distinguish vertically, according to...

八會有十義別。余準可識。此經一部凡有七處八會。人中三。天上四名七處也。重會普光名八會也。此為階法故有七八耳。此七八文相有無不同。略以十門分別。就八會內所以初明佛者。佛是化主。今攝物必以化主為先故。初明也。二大聖說法有所棲托。次辨處也。三攝化有所。次明菩薩。四器雖具足。請若不滿。則不為說故。次生疑。五法潤無崖。次辨集新眾。六微法不審不可即說。次辨入定。七欲辨法勝故明佛加。八顯法始終分齊。次明出不出異。九勝法既宣。次明法益。故辨動地雨華等也。十然功用既彰。化不偏屈。十方齊轉契合不虛故。次辨結會平等顯證述成。此十若離雨華等乃有十五。散華燒香放光作樂雨寶。攝五為一也。今並攝在十耳。二對會釋有無者。七處佛三身中是何。此解有二。一局一通。局者八會俱非小見。故是報身。問既報非化。何以處與下同。答此為先化流於末世。故寄世處以辨也。又問若寄世者何故經云阿迦尼吒天成。答此有二義。一寄化顯報。即八會是。二寄報顯化。即色究竟是。為彰欲界是化故約相是化。今論教意耳。通者三身具有。一一互成。又普賢文云。在我身內無障礙。又辨華藏世界海又寄道樹等。故知也。此約三乘辨。若約一乘即下十佛並皆通有也。分文三者序正流通也。序

【現代漢語翻譯】現代漢語譯本八會經有十種意義上的區別，其餘的可以參照理解。這部經總共有七處八會。人間三處，天上四處，合稱七處。重會普光名為第八會。這是因為階梯式說法而有七處八會。這七處八會經文的表述有有無不同，大致可以用十個方面來區分。就八會經的內容來說，首先闡明佛陀，因為佛是教化的主導者，現在要攝受眾生，必須以教化主導者為先，所以首先闡明佛陀。第二，大聖說法需要有所依託，所以接下來辨明處所。第三，攝受教化需要有所對象，所以接下來闡明菩薩。第四，即使條件都具備，如果請法的心願不圓滿，佛陀也不會說法，所以接下來產生疑問。第五，佛法滋潤無邊無際，所以接下來辨明聚集新的聽眾。第六，精微的佛法如果不審慎，就不能立即宣說，所以接下來辨明入定。第七，爲了辨明佛法的殊勝，所以闡明佛陀的加持。第八，彰顯佛法的始終分界，所以闡明出定與未出定的不同。第九，殊勝的佛法既然已經宣說，所以接下來闡明佛法的利益，因此辨明大地震動、天降花雨等。第十，既然功用已經彰顯，教化就不會有所偏頗，十方世界同時運轉，契合真理而不虛妄，所以接下來辨明總結法會，平等地顯現、證明和闡述。這十個方面如果分開，像天降花雨等現象就會有十五種。散花、燒香、放光、作樂、天降寶物，將這五種現象合併爲一種。現在都合併在這十個方面中。第二，對照經會解釋有無，七處佛陀的三身中是哪一種？對此有兩種解釋，一種是區域性的，一種是通達的。區域性來說，八會都不是小乘見解，所以是報身。有人問既然是報身，不是應化身，為什麼處所與應化身相同？回答說這是爲了先教化，流傳到末世，所以寄託於世間處所來辨明。又有人問，如果寄託於世間處所，為什麼經中說在阿迦尼吒天（Akanistha Heaven，色界頂層天）成就？回答說這有兩種意義，一是寄託應化身來彰顯報身，就是八會；二是寄託報身來彰顯應化身，就是色究竟天（Rupa-dhatu, the highest of the heavens in the world of form）。爲了彰顯欲界是應化身，所以從相上來說是應化身，現在討論的是教義。通達來說，三身都具有，一一互相成就。而且普賢菩薩（Samantabhadra）的經文中說，『在我身內沒有障礙』，又辨明華藏世界海（Avatamsaka, the ocean-like cosmos），又寄託于菩提樹等，所以可知。這是從三乘的角度來辨明。如果從一乘的角度來說，下面的十方諸佛都普遍具有。分判經文結構，分為序分、正宗分、流通分。序分

【English Translation】 English version The Eight Assemblies Sutra has ten kinds of differences in meaning, and the rest can be understood by reference. This sutra has a total of seven locations and eight assemblies. Three locations in the human realm and four in the heavens, totaling seven locations. The re-assembly at Puguang is called the eighth assembly. This is because of the step-by-step teaching that there are seven locations and eight assemblies. The expressions of these seven locations and eight assemblies in the scriptures have differences in presence and absence, which can be roughly distinguished in ten aspects. Regarding the content of the Eight Assemblies Sutra, first, the Buddha is clarified, because the Buddha is the leader of the teachings, and now to gather sentient beings, the leader of the teachings must be prioritized, so the Buddha is clarified first. Second, the Great Sage needs a place to rely on for teaching, so the location is identified next. Third, gathering and teaching requires an object, so the Bodhisattva is clarified next. Fourth, even if the conditions are met, if the wish to request the Dharma is not fulfilled, the Buddha will not teach, so doubts arise next. Fifth, the Dharma nourishes boundlessly, so the gathering of new listeners is identified next. Sixth, subtle Dharma cannot be preached immediately if it is not carefully considered, so entering Samadhi is identified next. Seventh, in order to identify the superiority of the Dharma, the Buddha's blessing is clarified. Eighth, highlighting the beginning and end boundaries of the Dharma, the difference between exiting and not exiting Samadhi is clarified. Ninth, since the superior Dharma has been preached, the benefits of the Dharma are clarified next, so the earth shaking, the rain of flowers, etc. are identified. Tenth, since the function has been manifested, the teaching will not be biased, and the ten directions of the world will operate simultaneously, conforming to the truth without falsehood, so the conclusion of the Dharma assembly is identified next, equally manifesting, proving, and elaborating. If these ten aspects are separated, there will be fifteen phenomena such as the rain of flowers. Scattering flowers, burning incense, emitting light, making music, and raining treasures, these five phenomena are combined into one. Now they are all combined in these ten aspects. Second, comparing the sutra assemblies to explain presence and absence, which of the Buddha's three bodies is in the seven locations? There are two explanations for this, one is local and the other is universal. Locally, the eight assemblies are not Hinayana views, so it is the Sambhogakaya (Reward Body). Someone asked, since it is the Sambhogakaya, not the Nirmanakaya (Transformation Body), why is the location the same as the Nirmanakaya? The answer is that this is to teach first and spread to the end times, so it is entrusted to the worldly location to identify. Someone also asked, if it is entrusted to the worldly location, why does the sutra say that it was achieved in Akanistha Heaven (the highest of the heavens in the world of form)? The answer is that there are two meanings, one is to entrust the Nirmanakaya to highlight the Sambhogakaya, which is the eight assemblies; the other is to entrust the Sambhogakaya to highlight the Nirmanakaya, which is the Rupa-dhatu (the highest of the heavens in the world of form). In order to highlight that the desire realm is the Nirmanakaya, so from the appearance it is the Nirmanakaya, and now we are discussing the doctrine. Universally, the three bodies are all possessed, and each achieves each other. Moreover, the sutra of Samantabhadra (Universal Worthy Bodhisattva) says, 'There is no obstacle in my body', and also identifies the Avatamsaka (Flower Garland Sutra, the ocean-like cosmos), and entrusts it to the Bodhi tree, etc., so it can be known. This is to identify from the perspective of the Three Vehicles. If we talk about the One Vehicle, the Buddhas of the ten directions below all universally possess it. Judging the structure of the sutra, it is divided into the introduction section, the main section, and the circulation section. The introduction section

者方便相。正者說體相。流通津用相。此凈眼品是序。盧舍那下辨正宗。經不來盡故無流通。所以知。大論云。不思議經有十萬偈。此唯有三萬六千偈。故知也。亦可有流通。眾生心微塵已下文是。但為龍樹菩薩會事等處十萬。準省之故不足耳。若從文義以分。至文別辨耳。序文分二。初明證信。二天王設供等已下明其發起序。證信序文有二義。初二句四字局此證信。二一時下義有通。此約一義耳。又亦可二句義通一部而文局。初一時已下文通而義局也。約此義即有六句。一如是。二我聞。三一時。四佛。五住處。六同聞眾。初釋如是者。眾聖理教文義相應故也。亦可我傳文義如佛所說也。是聖教義也。又信順辭耳。我聞可知。一時者根授相應時也。時有三義。一平等時謂無沉浮顛倒。二和合時謂令聞能聞正聞。三轉法輪時謂正說正受。佛者可知。處者謂摩竭提寂滅道場。此是大聖所託。以一在釋一切在。國通場局。此云無害國。寂滅表離障圓果凈寂德也。始成者有二義。一得道始。初七日時。二現世始。說法第二七日時也。由令他知成道始故。此文有二。初二句總開依正立宗。二別辨。別內分二。初釋依報。二如來處此下辨正報也。初即器世間也。文有三。初辨道場地二其菩提樹下辨其道樹。三不可思議下明師子座

。此立意者。地為住行之本。樹為眾德建立。座為攝益之用。初場中有三子句。一辨道場體莊嚴具足。二佛神力下明果德資成。三無量善根下出其因行。初體文復有三。一總辨體。二眾雜寶華下六句辨自利德。三雨無盡寶下二利自他德也。自利六句中。初一句微妙圓凈。次一具德凈。次一色相凈。次一高顯凈。次一眷屬凈。次一隱映凈。利他二句內。初明津用凈。次一覆潤凈。此二句通自他。次佛神力下第二子句中有三句。初明變凈土令地廣博。二光明普照下德用也。三一切奇特妙寶積等者體攝眾德。就道樹文二子句。一有九句辨樹體莊嚴。二佛神力下辨果德資成。初文分三。初明樹體高勝能陰覆也。二清凈琉璃下五句正辨莊嚴。三樹光普照下三句明利他用。此中有三業。初意次身次口。坐文分五。初明座體出過情量。二眾妙寶華下正辨莊嚴。三流光如雲下辨利他用。亦有三業。初身次意后口。四如來光明逾等下。上果下加。有五句。一陰覆勝。二感化勝。三無礙勝。四疾遍勝。五具德勝。五無量眾寶下總結成也。第二辨正報文有二。初如來處等總釋。二了三世下別辨。第二別釋文有三。初明法身。二其身遍坐一切道場下明報身。三悉能普現一切眾會下明其化身。此約三乘判文。若依一乘此中即具十佛體德用。準以思

【現代漢語翻譯】現代漢語譯本此立意是指：地是安住和行走的根本，樹是眾多功德建立的基礎，座是攝受利益的工具。最初的道場中有三個部分：一是辨明道場的本體莊嚴具足，二是佛的神力降臨，彰顯果德的資糧成就，三是『無量善根』以下，闡述其因地修行。最初的本體部分又有三點：一是總的辨明本體，二是『眾雜寶華』以下六句，辨明自利之德，三是『雨無盡寶』以下兩句，利益自己和他人的功德。在自利六句中，第一句是微妙圓滿清凈，第二句是具足功德清凈，第三句是色相清凈，第四句是高顯清凈，第五句是眷屬清凈，第六句是隱約映襯清凈。利他兩句中，第一句是闡明利益作用清凈，第二句是覆蓋滋潤清凈。這兩句是共通於自利和他利的。其次，『佛神力』以下第二個部分有三句：第一句是闡明變化清凈的國土，使大地廣闊博大，第二句是『光明普照』，是功德作用，第三句是『一切奇特妙寶積等』，是本體包含眾多功德。關於道樹的文字有兩部分：一是有九句辨明樹的本體莊嚴，二是『佛神力』以下辨明果德的資糧成就。最初的部分分為三點：一是闡明樹的本體高大殊勝，能夠遮蔽陰涼，二是『清凈琉璃』以下五句，正是辨明莊嚴，三是『樹光普照』以下三句，闡明利益他人的作用。這其中有三種業：先是意業，其次是身業，再次是口業。關於座位的文字分為五點：一是闡明座位的本體超出情理衡量，二是『眾妙寶華』以下，正是辨明莊嚴，三是『流光如雲』以下，辨明利益他人的作用。也有三種業：先是身業，其次是意業，最後是口業。四是『如來光明逾等』以下，以上面的果報來增加，有五句：一是陰涼覆蓋殊勝，二是感化殊勝，三是無障礙殊勝，四是迅速周遍殊勝，五是具足功德殊勝。五是『無量眾寶』以下，總結成就。第二部分辨明正報的文字有兩點：一是『如來處等』，總的解釋，二是『了三世』以下，分別辨明。第二部分分別解釋的文字有三點：一是闡明法身，二是『其身遍坐一切道場』以下，闡明報身，三是『悉能普現一切眾會』以下，闡明化身。這是根據三乘來判別文字。如果依據一乘，這其中就具備了十佛的體、德、用。可以參照來思考。 English version This intention refers to: the ground is the basis for dwelling and walking, the tree is the foundation for establishing numerous virtues, and the seat is the means for gathering benefits. In the initial assembly ground, there are three parts: first, to distinguish the adornment of the essence of the assembly ground as complete; second, the descent of the Buddha's divine power, illuminating the accomplishment of the merits of the fruition; third, from 'immeasurable roots of goodness' onwards, expounding its causal practices. The initial essence part has three points: first, a general distinction of the essence; second, the six lines from 'various mixed precious flowers' onwards, distinguishing the merits of self-benefit; third, the two lines from 'raining endless treasures' onwards, benefiting oneself and others. In the six lines of self-benefit, the first line is subtle, complete, and pure; the second line is complete with merits and pure; the third line is pure in appearance; the fourth line is pure in height and manifestation; the fifth line is pure in retinue; the sixth line is pure in subtle reflection. In the two lines of benefiting others, the first line clarifies the purity of beneficial function, and the second line is the purity of covering and moistening. These two lines are common to both self-benefit and other-benefit. Secondly, the second part from 'Buddha's divine power' onwards has three lines: the first line clarifies the transformation of the pure land, making the earth vast and expansive; the second line is 'light universally illuminates', which is the function of merit; the third line is 'all kinds of extraordinary and wonderful treasures accumulated', which is the essence encompassing numerous merits. Regarding the text about the Bodhi tree, there are two parts: one is nine lines distinguishing the adornment of the essence of the tree; the second is from 'Buddha's divine power' onwards, distinguishing the accomplishment of the merits of the fruition. The initial part is divided into three points: first, clarifying the essence of the tree as tall and supreme, capable of providing shade; second, the five lines from 'pure crystal' onwards, precisely distinguishing the adornment; third, the three lines from 'tree light universally illuminates' onwards, clarifying the function of benefiting others. Within this, there are three karmas: first, mental karma; second, physical karma; third, verbal karma. The text about the seat is divided into five points: first, clarifying the essence of the seat as exceeding rational measurement; second, from 'various wonderful precious flowers' onwards, precisely distinguishing the adornment; third, from 'flowing light like clouds' onwards, distinguishing the function of benefiting others. There are also three karmas: first, physical karma; second, mental karma; and finally, verbal karma. Fourth, from 'the Buddha's light surpasses' onwards, adding to the above fruition, there are five lines: first, the shade covering is supreme; second, the influence is supreme; third, the unobstructedness is supreme; fourth, the swift pervasiveness is supreme; fifth, the completeness of merits is supreme. Fifth, from 'immeasurable treasures' onwards, summarizing the accomplishment. The second part, distinguishing the text of the principal reward, has two points: first, 'the Tathagata dwells', a general explanation; second, 'understanding the three times', distinguishing separately. The second part, the text of separate explanation, has three points: first, clarifying the Dharmakaya (法身); second, 'his body pervades all assembly grounds', clarifying the Sambhogakaya (報身); third, 'capable of universally manifesting in all assemblies', clarifying the Nirmanakaya (化身). This is based on the Three Vehicles to distinguish the text. If based on the One Vehicle, this encompasses the essence, virtues, and functions of the Ten Buddhas. One can contemplate accordingly.

【English Translation】 English translation line 1 English translation line 2

攝。初法身文有三句。初辨身業德有二句。二妙音遍至下二句明口業德。三平等法相下三句辨意業德。二報身文分三。初身用有四句。一座分齊。二知根行。三除惑染。四生德也。二普放三世智海光明下三句辨口業。三力無畏下一句明其意業。三辨化身文。初身業有三句。二了達一切下二句意業。三一切光明下二句口業。就口業文分二。初辨放光能普現諸義。次諸佛世界下辨益分齊。第六同聞眾。即眾生世間文明大眾圓集。此作二門辨。一明諸會有無不同。二依文釋。有無分二。一大小。二雜類。大小者七會皆大。第八通小。所以者前為顯頓教大乘體。第八為入法界。普攝小乘令入大。顯人力故。二雜類者唯前一后一。列雜類神王名。余略不列。所以者。前為表仰修信如稱法界人信解萬行相。后為表稱法界攝法界人修入德滿相也。問若爾何故涅槃經攝眾類多。此少也。答彼望熟故遠說。此約始近論也。所以可知。又亦可始約初位為分齊故不通小下。余如下辨。第二釋文分三。初別如來法身凈土攝三十四眾。二爾時于佛師子座下復以法身凈土方便之力攝起一眾。始末合有三十五眾。初略列眾名。二列名嘆德。初文分二。一辨菩薩等明無為緣集眾。二諸神等明有為緣集眾。下列名嘆德準可知。初菩薩眾中分三。一舉數。二

【現代漢語翻譯】現代漢語譯本攝（she）：總括。初法身文有三句。初辨身業德有二句。二『妙音遍至』下二句明口業德。三『平等法相』下三句辨意業德。二報身文分三。初身用有四句。一座分齊。二知根行。三除惑染。四生德也。二『普放三世智海光明』下三句辨口業。三『力無畏』下一句明其意業。三辨化身文。初身業有三句。二『了達一切』下二句意業。三『一切光明』下二句口業。就口業文分二。初辨放光能普現諸義。次『諸佛世界』下辨益分齊。第六同聞眾。即眾生世間文明大眾圓集。此作二門辨。一明諸會有無不同。二依文釋。有無分二。一大小。二雜類。大小者七會皆大。第八通小。所以者前為顯頓教大乘體。第八為入法界。普攝小乘令入大。顯人力故。二雜類者唯前一后一。列雜類神王名。余略不列。所以者。前為表仰修信如稱法界人信解萬行相。后為表稱法界攝法界人修入德滿相也。問若爾何故《涅槃經》（Nirvana Sutra）攝眾類多。此少也。答彼望熟故遠說。此約始近論也。所以可知。又亦可始約初位為分齊故不通小下。余如下辨。第二釋文分三。初別如來法身凈土攝三十四眾。二『爾時于佛師子座』下復以法身凈土方便之力攝起一眾。始末合有三十五眾。初略列眾名。二列名嘆德。初文分二。一辨菩薩等明無為緣集眾。二諸神等明有為緣集眾。下列名嘆德準可知。初菩薩眾中分三。一舉數。二

【English Translation】 English version Śamatha (攝): To summarize. The initial section on Dharmakāya (法身, Dharma Body) has three sentences. The first part, describing the virtues of body karma, has two sentences. The second part, from '妙音遍至' (subtle sounds pervade), the following two sentences clarify the virtues of speech karma. The third part, from '平等法相' (equal Dharma characteristics), the following three sentences distinguish the virtues of mind karma. The second section on Sambhogakāya (報身, Reward Body) is divided into three. The first, on the body's function, has four sentences: 1. Defining the seat's limits. 2. Knowing the roots and practices. 3. Eliminating delusion and defilement. 4. Generating virtue. The second, from '普放三世智海光明' (universally emitting the light of wisdom's ocean of the three times), the following three sentences distinguish speech karma. The third, '力無畏' (power and fearlessness), the following sentence clarifies its mind karma. The third section distinguishes Nirmāṇakāya (化身, Transformation Body). The first, on body karma, has three sentences. The second, from '了達一切' (understanding all), the following two sentences are about mind karma. The third, '一切光明' (all light), the following two sentences are about speech karma. Regarding the speech karma section, it is divided into two. First, distinguishing how emitting light can universally manifest various meanings. Second, from '諸佛世界' (Buddha worlds), distinguishing the limits of benefit. The sixth, the assembly of those who hear together, is the complete gathering of the civilized masses in the world of sentient beings. This is distinguished in two aspects: 1. Clarifying the differences in the presence or absence of various assemblies. 2. Explaining according to the text. The presence or absence is divided into two: 1. Size. 2. Mixed types. Regarding size, the seven assemblies are all large. The eighth includes the small. The reason is that the former is to reveal the essence of the sudden teaching of Mahāyāna (大乘, Great Vehicle). The eighth is for entering the Dharmadhātu (法界, Dharma Realm), universally gathering the Śrāvakayāna (小乘, Hearer Vehicle) to enter the Great Vehicle, revealing human power. Regarding mixed types, only the first and last list the names of various types of divine kings. The rest are omitted. The reason is that the former represents the aspect of reverently cultivating faith, like those who accord with the Dharmadhātu, believing, understanding, and practicing myriad practices. The latter represents the aspect of those who accord with the Dharmadhātu, gathering those who gather the Dharmadhātu, cultivating and entering the complete aspect of virtue. Question: If so, why does the Nirvana Sutra (涅槃經) gather more types of beings, while this gathers fewer? Answer: Because that one speaks from a distant perspective, considering maturity. This one discusses from a close perspective, considering the beginning. The reason is knowable. Also, it can be said that the beginning is about the initial position as a limit, so it does not include the small. The rest will be distinguished below. The second explanation of the text is divided into three. First, distinguishing the thirty-four assemblies gathered by the Tathāgata's (如來, Thus Come One) Dharmakāya Pure Land. Second, from '爾時于佛師子座' (at that time, on the Buddha's lion throne), again, using the power of the Dharmakāya Pure Land's expedient means, gathers one more assembly. From beginning to end, there are a total of thirty-five assemblies. First, briefly listing the names of the assemblies. Second, listing the names and praising their virtues. The initial text is divided into two: 1. Distinguishing the Bodhisattvas (菩薩, Enlightenment Being) and others, clarifying the assembly gathered by unconditioned causes. 2. The gods and others, clarifying the assembly gathered by conditioned causes. Listing the names and praising their virtues can be understood accordingly. In the initial Bodhisattva assembly, there are three parts: 1. Mentioning the number. 2.

列菩薩名。此有三。初辨。次結。三嘆德。與俱者有二。一佛與俱與之俱說。二傳法俱與之俱聞。普者德滿法界曰普。至順調柔曰賢。所以此中明菩薩名雜者有二意。一為顯下粗細等雜世界故。二為此眾通下八會序顯多類法故也。餘者可知。三嘆德文有四。初總嘆。二諸波羅蜜下別嘆自分德。三無上智愿下別辨能入他分德。四悉得諸佛下辨普賢行愿自在攝化。總文分二。一皆是善友者顯人勝。盧舍那者此云廣博嚴凈。二辨自分文有三子句。一明自利行。二辨才大海下利他行。三住於一地下明以行成位。辨所攝分齊。云住於一地普攝一切諸地等者。就行相次第終至窮實自體以論。略要有四。一者以於始故能生於后。終竟滿足。故名攝也。二者雖足初始。然皆能行於諸地所行。諸法無殊。故言攝也。而所成之行但在於自分之位。上下憂劣但以明昧為異也。三者但是初始即攝一切諸地功德。故名攝也。四者非謂以初后故名攝。但是初始。即正是終故名攝也。就自利分三。謂總正助也。利他文有三。初一辨口業。次一身業。次三善知下意業。此中初知根。二知理法。三知事法。他分文有四句。一明自利五句。一得愿。二得教。三得果法。四得位德。五得定也。二于眾生海下利他二句。初立次釋也。三善入下二句善入法身。初立

【現代漢語翻譯】現代漢語譯本列舉菩薩名號。這裡有三個部分。首先是辨別，其次是總結，第三是讚歎功德。『與俱者』（一同參與者）有兩種含義：一是佛陀與他們同在，與他們一同宣說；二是傳法者與他們同在，與他們一同聽聞。『普』（Pu）意味著功德圓滿遍及法界，『賢』（Xian）意味著順從調柔。所以，這裡闡明菩薩名號混雜有兩個用意：一是為顯示下面粗細等混雜的世界；二是為此大眾貫通下面八會，序顯多種法門。其餘部分可以理解。讚歎功德的文句有四個部分。首先是總的讚歎，其次是『諸波羅蜜』（Zhu Boluomi，各種波羅蜜）以下分別讚歎自身的分內功德，第三是『無上智愿』（Wushang Zhiyuan，無上智慧和願力）以下分別辨明能夠進入他人分內功德，第四是『悉得諸佛』（Xi de Zhufuo，完全獲得諸佛）以下辨明普賢（Puxian）行愿自在攝化。總的文句分為兩部分。一是『皆是善友』（Jie shi shanyou，都是善友）顯示人的殊勝。『盧舍那』（Lushena）翻譯為廣博嚴凈。二是辨明自身分內功德的文句有三個子句。一是闡明自利修行，二是『辨才大海』（Biancai dahai，辯才如海）以下闡明利他修行，三是『住於一地』（Zhu yu yidi，安住於一個階位）以下闡明以修行成就果位。辨明所攝的分際，說『住於一地普攝一切諸地等』（Zhu yu yidi pu she yiqie zhudi deng，安住於一個階位普遍攝取一切階位等等），就修行次第最終達到窮盡真實自體來論述。概括起來有四個方面：一是因為處於初始階段，所以能夠產生後面的，最終圓滿，所以稱為『攝』（She，攝取）。二是因為雖然滿足於初始階段，然而都能夠行於各個階位所行的，各種法沒有差別，所以說『攝』。而所成就的修行只是在于自身的分位，上下優劣只是以明昧作為區別。三是隻是初始階段就攝取一切階位的功德，所以稱為『攝』。四不是因為初始和後面的緣故稱為『攝』，只是初始階段，就正是終結，所以稱為『攝』。就自利部分分為三個方面，即總說、正說、助說。利他的文句有三個方面。首先是辨別口業，其次是身業，再次是『三善知』（San shanzhi，三種善知）以下是意業。這裡首先是知根，其次是知理法，再次是知事法。他人分內的文句有四個部分。一是闡明自利五句。一是得愿，二是得教，三是得果法，四是得位德，五是得定。二是『于眾生海』（Yu zhongsheng hai，在眾生海中）以下利他二句。首先是立論，其次是解釋。三是『善入』（Shan ru，善於進入）以下二句是善於進入法身。首先是立論。

【English Translation】 English version Listing the names of Bodhisattvas. There are three parts here. First, identification; second, conclusion; and third, praise of virtues. 'With whom' has two meanings: first, the Buddha is with them, speaking with them; second, the Dharma transmitters are with them, listening with them. 'Pu' (普, Universal) means that merits and virtues are complete and pervade the Dharma realm, and 'Xian' (賢, Worthy) means obedient and gentle. Therefore, clarifying the mixed names of Bodhisattvas here has two purposes: one is to show the coarse and fine mixed worlds below; the other is to connect the following eight assemblies for this assembly, showing various Dharma methods in sequence. The rest can be understood. The sentences praising virtues have four parts. First, a general praise; second, from 'Zhu Boluomi' (諸波羅蜜, Various Paramitas) onwards, a separate praise of one's own virtues; third, from 'Wushang Zhiyuan' (無上智愿, Supreme Wisdom and Vows) onwards, a separate clarification of the ability to enter the virtues of others; fourth, from 'Xi de Zhufuo' (悉得諸佛, Completely Attaining All Buddhas) onwards, a clarification of Samantabhadra's (Puxian's) conduct, vows, and the freedom to subdue and transform. The general sentences are divided into two parts. First, 'Jie shi shanyou' (皆是善友, All are good friends) shows the superiority of people. 'Lushena' (盧舍那) is translated as vast, broad, solemn, and pure. Second, the sentences clarifying one's own virtues have three sub-sentences. First, clarifying self-benefiting practice; second, from 'Biancai dahai' (辨才大海, Eloquence as vast as the sea) onwards, clarifying the practice of benefiting others; third, from 'Zhu yu yidi' (住於一地, Abiding in one stage) onwards, clarifying the achievement of the fruit position through practice. Clarifying the boundaries of what is included, saying 'Zhu yu yidi pu she yiqie zhudi deng' (住於一地普攝一切諸地等, Abiding in one stage, universally including all stages, etc.), discusses the sequence of practice, ultimately reaching the exhaustive true self-nature. In summary, there are four aspects: first, because it is at the initial stage, it can generate the later stages, ultimately fulfilling them, so it is called 'She' (攝, Inclusion). Second, because although it is satisfied with the initial stage, it can still practice what is practiced in each stage, and the various Dharmas are no different, so it is said to be 'She'. However, the practice achieved is only in one's own position, and the superiority and inferiority of the upper and lower levels are only distinguished by clarity and obscurity. Third, only the initial stage includes the merits and virtues of all stages, so it is called 'She'. Fourth, it is not called 'She' because of the initial and later stages, but only the initial stage is precisely the end, so it is called 'She'. Regarding the self-benefiting part, it is divided into three aspects: general, main, and auxiliary. The sentences on benefiting others have three aspects. First, distinguishing verbal karma; second, physical karma; and third, from 'San shanzhi' (三善知, Three Good Knowledges) onwards, mental karma. Here, first is knowing the root, second is knowing the Dharma of principle, and third is knowing the Dharma of phenomena. The sentences on the virtues of others have four parts. First, clarifying the five sentences of self-benefit: first, obtaining vows; second, obtaining teachings; third, obtaining the Dharma of fruit; fourth, obtaining the virtues of position; and fifth, obtaining samadhi. Second, from 'Yu zhongsheng hai' (于眾生海, In the sea of sentient beings) onwards, two sentences on benefiting others: first, establishing the argument; second, explaining. Third, the two sentences from 'Shan ru' (善入, Good at entering) onwards are good at entering the Dharmakaya: first, establishing the argument.

次釋也。四遍游下二句為物出生凈土。初世界海。次國土海也。第四普賢願行文有四。一得諸佛三世方便。二辨供養。三得普賢愿。四攝產生智德。亦可對物攝勝。就有為緣集文有三十三眾。從下向上列名所以者。為表進行增微故。問此諸眾住何土中。答此眾一身住土四土之中三土化土中之一分。此可思之。何故下贊佛文從上向下列者。為彰尊位次第也。初力士眾分三。一舉數。二列名。三嘆德。嘆德文有三。初總。次五句別。一具愿門。二具德門。三具定門。四具神力門。五具解脫門。即自利德也。三處一切眾生下二句利他。餘眾列名嘆德可知。迦樓羅者金翅鳥也。緊那羅此云疑神。作樂也。摩睺羅伽此云莽神也。夜摩者此云時天。亦名妙善。兜率者此云知足。大梵者此由新離欲染也。摩醯首羅此云大自在天。文有三。前二可知。就嘆德文有四子段。一總嘆。二於一切眾生下別嘆利他。三無量妙色下嘆自利。第四睹佛姿顏乃至所以者何下。因事辨成二用所以。第三自利文分三。初明法身身業。次於十力中下明意業。處一切眾下口業。此文有五句。展轉可知。第四所以文有二初明所依。二辨所以。所以中初問次答。答文有三。初辨所依緣。二于諸如來下明依緣成行。三各隨下結別所成。推功在佛。第二文中有六子句。

【現代漢語翻譯】現代漢語譯本：這是對此的進一步解釋。'四遍游'之後的兩句描述了事物從凈土中誕生。首先是世界海（指包含無數世界的海洋），然後是國土海（指佛所居住的國土的海洋）。第四部分，關於普賢菩薩的願行文，包含四個方面：一、獲得諸佛三世的方便法門（指過去、現在、未來三世諸佛所用的方法）；二、辨別供養（指明白如何供養）；三、獲得普賢菩薩的願力；四、攝取眾生，成就智慧功德。也可以理解為通過事物來攝取殊勝之處。在關於有為緣起聚集的文字中，提到了三十三個眾。從下向上列出他們的名字的原因是爲了表明修行的過程是逐漸進步的。問：這些眾生居住在哪個國土中？答：這些眾生的一身居住在四土（指常寂光土、實報莊嚴土、方便有餘土、凡聖同居土）中的三土（除常寂光土外）的化土（指佛爲了教化眾生而顯現的國土）中的一部分。這一點可以仔細思考。為什麼讚歎佛的文字是從上向下排列的呢？爲了彰顯尊位的次第。首先是力士眾，分為三部分：一、列舉數量；二、列出名字；三、讚歎功德。讚歎功德的文字有三部分：首先是總體的讚歎；其次是五句分別讚歎，一、具足愿門（指具足各種願力）；二、具足德門（指具足各種功德）；三、具足定門（指具足各種禪定）；四、具足神力門（指具足各種神通力量）；五、具足解脫門（指具足從煩惱中解脫的功德），這是自利（指自身獲得利益）的功德。第三部分，'處一切眾生'之後的兩句是利他（指利益他人）。其餘各眾列出名字和讚歎功德的部分可以自行理解。迦樓羅（Garuda）是指金翅鳥。緊那羅（Kinnara）在這裡翻譯為疑神，是負責作樂的神。摩睺羅伽（Mahoraga）在這裡翻譯為莽神。夜摩（Yama）在這裡翻譯為時天，也叫做妙善。兜率（Tushita）在這裡翻譯為知足。大梵（Mahabrahma）是指新近脫離慾望染污的天人。摩醯首羅（Maheshvara）在這裡翻譯為大自在天。這段文字分為三部分，前兩部分可以自行理解。關於讚歎功德的文字有四個小段：一、總體讚歎；二、'於一切眾生'之後分別讚歎利他；三、'無量妙色'之後讚歎自利；第四、'睹佛姿顏乃至所以者何'之後，通過因果關係來辨明成就兩種作用的原因。第三部分，關於自利的文字分為三部分：首先是闡明法身的身業（指法身的行為）；其次是'於十力中下'闡明意業（指意識的行為）；'處一切眾下'闡明口業（指語言的行為）。這段文字有五句話，可以依次理解。第四部分，關於原因的文字分為兩部分：首先是闡明所依據的條件；其次是辨明原因。在原因中，首先是提問，然後是回答。回答的文字有三部分：首先是辨明所依據的因緣；其次是'于諸如來下'闡明依靠因緣成就修行；第三是'各隨下'總結各自所成就的。將功勞歸於佛。第二段文字中有六個小句。

【English Translation】 English version: This is a further explanation. The two sentences after 'fourfold wandering' describe the birth of things from the Pure Land. First is the World Sea (referring to the ocean containing countless worlds), and then the Land Sea (referring to the ocean of lands where Buddhas reside). The fourth part, concerning the vows and practices of Samantabhadra Bodhisattva, contains four aspects: first, obtaining the expedient methods of the Buddhas of the three times (referring to the methods used by the Buddhas of the past, present, and future); second, discerning offerings (referring to understanding how to make offerings); third, obtaining the power of Samantabhadra Bodhisattva's vows; fourth, gathering sentient beings and accomplishing wisdom and merit. It can also be understood as using things to gather the excellent aspects. In the text about the gathering of conditioned arising, thirty-three assemblies are mentioned. The reason for listing their names from bottom to top is to show that the process of practice is gradually progressing. Question: In which land do these beings reside? Answer: The one body of these beings resides in a portion of the transformation land (referring to the land manifested by the Buddha to teach sentient beings) within the three lands (excluding the Land of Eternal Tranquility) of the four lands (referring to the Land of Eternal Tranquility, the Land of Actual Reward and Adornment, the Land of Expedient Remainder, and the Land of Coexistence of Ordinary Beings and Sages). This point can be carefully considered. Why are the texts praising the Buddha arranged from top to bottom? To highlight the order of venerable positions. First is the Assembly of Strong Men, divided into three parts: first, listing the number; second, listing the names; third, praising the merits. The text praising the merits has three parts: first, the overall praise; second, the five sentences of separate praise, one, possessing the door of vows (referring to possessing various vows); two, possessing the door of virtues (referring to possessing various virtues); three, possessing the door of samadhi (referring to possessing various samadhis); four, possessing the door of supernatural powers (referring to possessing various supernatural powers); five, possessing the door of liberation (referring to possessing the merits of liberation from afflictions), which is the merit of self-benefit (referring to oneself obtaining benefits). The third part, the two sentences after 'dwelling in all sentient beings' are for benefiting others (referring to benefiting others). The parts listing the names and praising the merits of the remaining assemblies can be understood by oneself. Garuda (Garuda) refers to the golden-winged bird. Kinnara (Kinnara) is translated here as a deity of doubt, who is responsible for making music. Mahoraga (Mahoraga) is translated here as a serpent deity. Yama (Yama) is translated here as the Time Heaven, also called Wonderful Goodness. Tushita (Tushita) is translated here as Contentment. Mahabrahma (Mahabrahma) refers to the heavenly being who has recently escaped the defilement of desire. Maheshvara (Maheshvara) is translated here as the Great自在天 (Great自在天). This text is divided into three parts, the first two parts can be understood by oneself. The text about praising the merits has four small sections: one, overall praise; two, separately praising benefiting others after 'in all sentient beings'; three, praising self-benefit after 'immeasurable wonderful colors'; fourth, after 'seeing the Buddha's appearance and even the reason why', clarifying the reason for achieving two functions through cause and effect. The third part, the text about self-benefit is divided into three parts: first, clarifying the bodily karma (referring to the actions of the Dharma body) of the Dharma body; second, 'in the ten powers below' clarifying the mental karma (referring to the actions of consciousness); 'dwelling in all below' clarifying the verbal karma (referring to the actions of speech). This text has five sentences, which can be understood sequentially. The fourth part, the text about the reason is divided into two parts: first, clarifying the conditions on which it is based; second, clarifying the reason. In the reason, first is the question, then the answer. The text of the answer has three parts: first, clarifying the conditions on which it is based; second, 'in all Tathagatas below' clarifying the accomplishment of practice by relying on conditions; third, 'each following below' summarizing what each has accomplished. Attributing the credit to the Buddha. There are six small clauses in the second paragraph.

一在信位為佛攝生善根。二為佛引入解位。三為佛攝入證位已上。四從逮得無量功德下明得八地已上無功用勢力。五皆悉成就下辨十地已上普賢願行。六菩薩所行下結別所成。第三結功在佛文中分四。一結。二正推如來智光普照。三得成因乘解脫力入佛果海。親辨所由。四於法門得自在成述已行滿。亦可四句展轉辨成。次就嘆佛文十八眾內。此但略上隱顯。故明十八。大分為二。一善海等各於一法門得自在。二第十八普賢菩薩於一切法門得自在。此中約緣起樓觀顯同生異生德門分齊。宜可思之。亦可前十七異生。后第十八普賢菩薩是其同生。就異生文有十七。初善海內有二。一舉法門自在即意業行供養。王身現在即身業供養。二說偈下辨口業供養。偈贊文總為嘆如來三業滿法界用。就中初六偈總嘆佛三業在世勝。二有一切世間眾生下六三業在世起殊勝德用。次如來妙色身下二偈別嘆身業。次如來音聲無礙下二別嘆口業。次一切十方無邊佛下二辨佛意業。次二偈舉因釋成。二樂業光天偈嘆佛寂用雙行德。文分三。初一總嘆。次十六偈別舉。三無數無量劫下二舉因結成。三禪有七天。凈智有二十二偈。總嘆如來身業功能。初六嘆法身。次六嘆報身。次六嘆化身。次四總嘆如來慈悲德。二禪十天。二十偈總嘆佛大方便行及所

【現代漢語翻譯】現代漢語譯本一、在信位，佛陀攝受眾生的善根。二、佛陀引導眾生進入理解的位置。三、佛陀攝受眾生進入證悟的位置以上。四、從『逮得無量功德』開始，闡明獲得八地（不動地，八地菩薩）以上無功用的勢力。五、從『皆悉成就』開始，辨明十地（法雲地，最高階位的菩薩）以上普賢菩薩的願行。六、『菩薩所行』總結了各自成就。第三部分總結功德在於佛陀，分為四點：一、總結。二、正面推崇如來（Tathagata，佛的稱號）的智慧之光普遍照耀。三、獲得成就因乘（指菩薩的修行）的解脫力，進入佛果（Buddha-fruit，成佛的境界）之海，親自辨明所由。四、在法門（Dharma-door，修行的方法）中獲得自在，成就已述之行圓滿。也可以用四句展轉辨明成就。接下來就讚歎佛陀的文字，在十八眾（十八種不同型別的眾生）中，這裡只是略微地隱去和顯現，所以說明十八。大體分為兩部分：一、善海等各自在一個法門中獲得自在。二、第十八位普賢菩薩（Samantabhadra，象徵菩薩行愿的大菩薩）在一切法門中獲得自在。這裡根據緣起樓觀（Pratītyasamutpāda-vyūha，華嚴經中的一種境界）來顯示同生（與佛同生）和異生（與佛不同生）的德門分界，應該仔細思考。也可以認為前十七位是異生，后第十八位普賢菩薩是同生。就異生文有十七：最初善海內有二：一、舉出法門自在，即意業（Manas-karma，思想行為）行供養。王身現在，即身業（Kāya-karma，身體行為）供養。二、『說偈』下辨明口業（Vāk-karma，語言行為）供養。偈頌讚文總的來說是讚歎如來三業（身口意三業）充滿法界的作用。其中最初六偈總贊佛陀三業在世間的殊勝。二、『有一切世間眾生』下六偈讚歎三業在世間生起殊勝的德用。接下來『如來妙色身』下二偈分別讚歎身業。接下來『如來音聲無礙』下二偈分別讚歎口業。接下來『一切十方無邊佛』下二偈辨明佛陀意業。接下來二偈舉出原因解釋成就。二、樂業光天偈頌讚嘆佛陀寂靜作用雙重修行的功德。文分三：初一偈總贊。接下來十六偈分別舉出。三、『無數無量劫』下二偈舉出原因總結成就。三、禪定中有七天，凈智中有二十二偈，總贊如來身業的功能。最初六偈讚歎法身（Dharmakāya，佛的法性之身）。接下來六偈讚歎報身（Sambhogakāya，佛的報應之身）。接下來六偈讚歎化身（Nirmāṇakāya，佛的化現之身）。接下來四偈總贊如來慈悲的功德。二禪中有十天，二十偈總贊佛陀大方便的修行以及所...

【English Translation】 English version 1. In the stage of faith, the Buddha gathers the good roots of sentient beings. 2. The Buddha leads sentient beings into the stage of understanding. 3. The Buddha gathers sentient beings into the stage of realization and beyond. 4. Starting from 'Having attained immeasurable merits,' it clarifies the effortless power of those who have attained the Eighth Ground (Acala, the immovable ground, 8th Bhumi) and above. 5. Starting from 'All are accomplished,' it distinguishes the vows and practices of Samantabhadra (Universal Worthy Bodhisattva) on the Tenth Ground (Dharmamegha, the cloud of Dharma, 10th Bhumi) and above. 6. 'The practices of Bodhisattvas' concludes the respective accomplishments. The third part concludes that the merit lies in the Buddha, divided into four points: 1. Conclusion. 2. Positively extolling the Tathagata's (Thus Come One, an epithet of the Buddha) wisdom light universally illuminating. 3. Attaining the liberating power of the cause-vehicle (referring to the practice of Bodhisattvas), entering the ocean of the Buddha-fruit (Buddha-fruit, the state of Buddhahood), personally distinguishing the reasons. 4. Gaining freedom in the Dharma-doors (Dharma-door, methods of practice), accomplishing the fulfillment of the practices already described. It can also be distinguished by four sentences to clarify the accomplishment. Next, regarding the texts praising the Buddha, among the eighteen assemblies (eighteen different types of beings), here it is only slightly concealed and revealed, so it explains eighteen. Broadly divided into two parts: 1. Good Sea (善海) and others each gain freedom in one Dharma-door. 2. The eighteenth, Samantabhadra Bodhisattva (Samantabhadra, symbolizes the great vows and practices of Bodhisattvas) gains freedom in all Dharma-doors. Here, according to the Pratītyasamutpāda-vyūha (Garland Sutra, a state in Avatamsaka Sutra), it shows the boundaries of the virtuous doors of those born together (born with the Buddha) and those born differently (born differently from the Buddha), which should be carefully considered. It can also be considered that the first seventeen are those born differently, and the eighteenth, Samantabhadra Bodhisattva, is born together. Regarding the text on those born differently, there are seventeen: Initially, within Good Sea there are two: 1. Mentioning the freedom of the Dharma-door, which is mental karma (Manas-karma, mental actions) offering. The King's body is present, which is physical karma (Kāya-karma, physical actions) offering. 2. 'Speaking verses' below distinguishes verbal karma (Vāk-karma, verbal actions) offering. The verses of praise generally praise the Tathagata's three karmas (body, speech, and mind) filling the Dharma realm. Among them, the first six verses generally praise the Buddha's three karmas being supreme in the world. 2. 'There are all sentient beings in the world' below, six verses praise the supreme virtuous functions arising from the three karmas in the world. Next, 'The Tathagata's wonderful colored body' below, two verses separately praise physical karma. Next, 'The Tathagata's unobstructed voice' below, two verses separately praise verbal karma. Next, 'All Buddhas of the boundless ten directions' below, two verses distinguish the Buddha's mental karma. Next, two verses mention the cause to explain the accomplishment. 2. The verses of Joyful Karma Light Heaven praise the Buddha's merit of dual practice of stillness and function. The text is divided into three: The first verse generally praises. Next, sixteen verses separately mention. 3. 'Countless immeasurable kalpas' below, two verses mention the cause to conclude the accomplishment. 3. There are seven heavens in Dhyana (meditation), and twenty-two verses in Pure Wisdom, generally praising the functions of the Tathagata's physical karma. The first six verses praise the Dharmakāya (Dharmakāya, the Dharma-body of the Buddha). Next, six verses praise the Sambhogakāya (Sambhogakāya, the reward-body of the Buddha). Next, six verses praise the Nirmāṇakāya (Nirmāṇakāya, the transformation-body of the Buddha). Next, four verses generally praise the Tathagata's merit of compassion. There are ten heavens in the second Dhyana, and twenty verses generally praise the Buddha's great skillful means of practice and what...

證法。初六偈總嘆佛方便行。次六嘆以法門攝化。次六嘆八相成道化。次二舉因結成。初禪有十天。頌內十六嘆佛寂用無礙自在德。初四嘆佛身業。次四嘆佛口業無礙。次四嘆佛意業。次四總嘆三業無邊。他化十天誦文有二十偈。嘆佛后得智用。初四法身普益生善滅惡。次四佛口業用。次二意業用。次六總嘆佛能滅惡生善。次四嘆佛應機自在而無高心。化樂天有二十偈。中嘆佛三身德。初六嘆法身德用自在。次十四嘆報身。十四中有四。初二辨佛口業。次六身業。次四嘆佛本因。次二嘆佛攝生自在。兜率有八天。頌中十六偈總嘆佛周遍法界說法自在。初六總嘆佛用無礙。次六嘆佛除生三障德。次二嘆佛能成眾生行益不空。次二嘆眾圓集顯聖攝力耳。夜摩十天。頌十六總嘆佛三業功德。初八意業。次二口業。次六身業。忉利有十天。頌有二十偈。總嘆三世佛權實菩提智門。初四辨唸佛者得遇聖緣。次八辨佛方便被物。次六嘆佛成勝智身令修入者成勝利益。次二結勸唸佛滅三障也。即惑業報耳。日天有十。頌中二十二總嘆佛智日功。初十二嘆佛眾德莊嚴。次八嘆佛勝智善巧。次二嘆法深廣。月天有十。頌中十六總嘆佛于癡闇中放智教光成其觀行也。初十辨佛智光益產生證心不傾動。次六明放光智轉相教示成其正觀。次下乾

【現代漢語翻譯】證法（Zheng Fa）：此部分闡述了證明佛法真理的方法。初六偈總嘆佛方便行：最初的六句偈頌總括讚歎了佛陀的方便之行。次六嘆以法門攝化：接下來的六句讚歎佛陀以各種法門來攝受和教化眾生。次六嘆八相成道化：再接下來的六句讚歎佛陀示現八相成道來教化眾生。次二舉因結成：最後的兩句總結了原因和結果。初禪有十天：在初禪天有十個天界。頌內十六嘆佛寂用無礙自在德：頌文中的十六句讚歎了佛陀寂靜之中的妙用，以及無礙自在的功德。初四嘆佛身業：最初的四句讚歎佛陀的身業。次四嘆佛口業無礙：接下來的四句讚歎佛陀的口業無礙。次四嘆佛意業：再接下來的四句讚歎佛陀的意業。次四總嘆三業無邊：最後的四句總括讚歎佛陀身、口、意三業的無邊功德。他化十天誦文有二十偈：在他化自在天，誦文中有二十句偈頌。嘆佛后得智用：讚歎佛陀后得智的妙用。初四法身普益生善滅惡：最初的四句讚歎佛陀的法身普遍利益眾生，使眾生生善滅惡。次四佛口業用：接下來的四句讚歎佛陀口業的妙用。次二意業用：再接下來的兩句讚歎佛陀意業的妙用。次六總嘆佛能滅惡生善：接下來的六句總括讚歎佛陀能夠滅除惡業，生出善業。次四嘆佛應機自在而無高心：最後的四句讚歎佛陀應機說法，自在無礙，而沒有絲毫的驕慢之心。化樂天有二十偈：在化樂天有二十句偈頌。中嘆佛三身德：中間部分讚歎佛陀的三身功德。初六嘆法身德用自在：最初的六句讚歎佛陀法身的功德和妙用，自在無礙。次十四嘆報身：接下來的十四句讚歎佛陀的報身。十四中有四：這十四句中又分為四個部分。初二辨佛口業：最初的兩句辨明佛陀的口業。次六身業：接下來的六句讚歎佛陀的身業。次四嘆佛本因：再接下來的四句讚歎佛陀的根本因地。次二嘆佛攝生自在：最後的兩句讚歎佛陀攝受眾生的自在。兜率有八天：在兜率天有八個天界。頌中十六偈總嘆佛周遍法界說法自在：頌文中的十六句偈頌總括讚歎佛陀周遍法界說法自在。初六總嘆佛用無礙：最初的六句總括讚歎佛陀的妙用無礙。次六嘆佛除生三障德：接下來的六句讚歎佛陀能夠去除眾生三種障礙的功德。次二嘆佛能成眾生行益不空：再接下來的兩句讚歎佛陀能夠成就眾生的修行，利益不落空。次二嘆佛圓集顯聖攝力耳：最後的兩句讚歎佛陀圓滿聚集，顯現聖力，攝受眾生。夜摩十天：在夜摩天有十個天界。頌十六總嘆佛三業功德：頌文十六句總括讚歎佛陀身、口、意三業的功德。初八意業：最初的八句讚歎佛陀的意業。次二口業：接下來的兩句讚歎佛陀的口業。次六身業：再接下來的六句讚歎佛陀的身業。忉利有十天：在忉利天有十個天界。頌有二十偈：頌文中有二十句偈頌。總嘆三世佛權實菩提智門：總括讚歎三世諸佛權巧方便和真實菩提的智慧之門。初四辨唸佛者得遇聖緣：最初的四句辨明唸佛的人能夠遇到殊勝的因緣。次八辨佛方便被物：接下來的八句辨明佛陀的方便法門能夠利益眾生。次六嘆佛成勝智身令修入者成勝利益：再接下來的六句讚歎佛陀成就殊勝的智慧之身，使修行者獲得殊勝的利益。次二結勸唸佛滅三障也：最後的兩句總結並勸勉唸佛能夠滅除三種障礙。即惑業報耳：也就是迷惑、業力、果報。日天有十：在日天有十個天界。頌中二十二總嘆佛智日功：頌文中的二十二句總括讚歎佛陀智慧如日般的功德。初十二嘆佛眾德莊嚴：最初的十二句讚歎佛陀以各種功德莊嚴自身。次八嘆佛勝智善巧：接下來的八句讚歎佛陀殊勝的智慧和善巧方便。次二嘆法深廣：最後的兩句讚歎佛法的深奧和廣博。月天有十：在月天有十個天界。頌中十六總嘆佛于癡闇中放智教光成其觀行也：頌文中的十六句總括讚歎佛陀在愚癡黑暗中放出智慧的教化之光，成就眾生的觀行。初十辨佛智光益產生證心不傾動：最初的十句辨明佛陀的智慧之光利益眾生，使眾生產生證悟之心，不為外境所動搖。次六明放光智轉相教示成其正觀：接下來的六句闡明佛陀放出智慧之光，互相教導指示，成就眾生的正觀。次下乾：

【English Translation】 Zheng Fa (Proof of Dharma): This section elaborates on the methods to prove the truth of the Buddha's teachings. First six Gathas generally praise the Buddha's expedient practices: The initial six verses summarize and praise the Buddha's expedient actions. Next six praise the conversion through Dharma methods: The following six verses praise the Buddha's use of various Dharma methods to embrace and teach sentient beings. Next six praise the transformation through the Eight Aspects of Enlightenment: The subsequent six verses praise the Buddha's manifestation of the Eight Aspects of Enlightenment to transform sentient beings. Next two conclude by citing cause and effect: The final two verses summarize the cause and effect. First Dhyana has ten heavens: In the First Dhyana heaven, there are ten celestial realms. Sixteen verses within the hymn praise the Buddha's unobstructed and free virtues of stillness and function: The sixteen verses in the hymn praise the Buddha's wonderful function within stillness, as well as the unobstructed and free merits. First four praise the Buddha's body karma: The initial four verses praise the Buddha's body karma. Next four praise the Buddha's unobstructed speech karma: The following four verses praise the Buddha's unobstructed speech karma. Next four praise the Buddha's mind karma: The subsequent four verses praise the Buddha's mind karma. Next four generally praise the boundless merits of the three karmas: The final four verses generally praise the boundless merits of the Buddha's body, speech, and mind karmas. The recitation text for the Ten Paranirmita-vasavartin Heavens has twenty verses: In the Paranirmita-vasavartin Heaven, there are twenty verses in the recitation text. Praising the Buddha's subsequent wisdom function: Praising the wonderful function of the Buddha's subsequent wisdom. First four: Dharmakaya universally benefits, generating good and eliminating evil: The initial four verses praise the Buddha's Dharmakaya universally benefiting sentient beings, enabling them to generate good and eliminate evil. Next four: Buddha's speech karma function: The following four verses praise the wonderful function of the Buddha's speech karma. Next two: Mind karma function: The subsequent two verses praise the wonderful function of the Buddha's mind karma. Next six generally praise the Buddha's ability to eliminate evil and generate good: The following six verses generally praise the Buddha's ability to eliminate evil karma and generate good karma. Next four praise the Buddha's skillful response without arrogance: The final four verses praise the Buddha's skillful teaching in response to circumstances, being free and unobstructed, without any arrogance. The Nirmanarati Heaven has twenty verses: In the Nirmanarati Heaven, there are twenty verses. The middle part praises the Buddha's three bodies' virtues: The middle section praises the merits of the Buddha's three bodies. First six praise the Dharmakaya's virtues and free function: The initial six verses praise the virtues and wonderful function of the Buddha's Dharmakaya, being free and unobstructed. Next fourteen praise the Sambhogakaya: The following fourteen verses praise the Buddha's Sambhogakaya. Four within the fourteen: These fourteen verses are further divided into four parts. First two distinguish the Buddha's speech karma: The initial two verses distinguish the Buddha's speech karma. Next six: Body karma: The following six verses praise the Buddha's body karma. Next four praise the Buddha's fundamental cause: The subsequent four verses praise the Buddha's fundamental causal ground. Next two praise the Buddha's freedom in embracing beings: The final two verses praise the Buddha's freedom in embracing sentient beings. Tushita has eight heavens: In the Tushita Heaven, there are eight celestial realms. Sixteen verses in the hymn generally praise the Buddha's freedom in teaching throughout the Dharma realm: The sixteen verses in the hymn generally praise the Buddha's freedom in teaching throughout the Dharma realm. First six generally praise the Buddha's unobstructed function: The initial six verses generally praise the Buddha's unobstructed wonderful function. Next six praise the Buddha's virtue of removing the three obstacles of beings: The following six verses praise the Buddha's merit of removing the three obstacles of sentient beings. Next two praise the Buddha's ability to fulfill beings' practices without emptiness: The subsequent two verses praise the Buddha's ability to fulfill sentient beings' practices, with benefits not falling into emptiness. Next two praise the Buddha's perfect gathering, manifesting sacred power, and embracing beings: The final two verses praise the Buddha's perfect gathering, manifesting sacred power, and embracing sentient beings. Yama has ten heavens: In the Yama Heaven, there are ten celestial realms. Sixteen verses generally praise the Buddha's three karmas' merits: The sixteen verses generally praise the merits of the Buddha's body, speech, and mind karmas. First eight: Mind karma: The initial eight verses praise the Buddha's mind karma. Next two: Speech karma: The following two verses praise the Buddha's speech karma. Next six: Body karma: The subsequent six verses praise the Buddha's body karma. Trayastrimsa has ten heavens: In the Trayastrimsa Heaven, there are ten celestial realms. The hymn has twenty verses: The hymn has twenty verses. Generally praise the expedient and real Bodhi wisdom gates of the Buddhas of the three times: Generally praise the skillful means and the true Bodhi wisdom gates of the Buddhas of the three times. First four distinguish that those who recite the Buddha's name can encounter sacred causes: The initial four verses distinguish that those who recite the Buddha's name can encounter auspicious causes. Next eight distinguish the Buddha's expedient methods benefiting beings: The following eight verses distinguish the Buddha's expedient Dharma methods benefiting sentient beings. Next six praise the Buddha's accomplishment of a superior wisdom body, enabling practitioners to achieve superior benefits: The subsequent six verses praise the Buddha's accomplishment of a superior wisdom body, enabling practitioners to achieve superior benefits. Next two conclude by encouraging the recitation of the Buddha's name to eliminate the three obstacles: The final two verses conclude by encouraging the recitation of the Buddha's name to eliminate the three obstacles. Namely, delusion, karma, and retribution: That is, delusion, karmic force, and karmic retribution. Surya has ten: In the Surya Heaven, there are ten celestial realms. Twenty-two verses in the hymn generally praise the Buddha's wisdom-sun merits: The twenty-two verses in the hymn generally praise the Buddha's wisdom-like-sun merits. First twelve praise the Buddha's adornment with numerous virtues: The initial twelve verses praise the Buddha adorning himself with various virtues. Next eight praise the Buddha's superior wisdom and skillful means: The following eight verses praise the Buddha's superior wisdom and skillful means. Next two praise the Dharma's depth and breadth: The final two verses praise the Dharma's depth and breadth. Chandra has ten: In the Chandra Heaven, there are ten celestial realms. Sixteen verses in the hymn generally praise the Buddha releasing the light of wisdom in the darkness of ignorance, accomplishing their contemplation practice: The sixteen verses in the hymn generally praise the Buddha releasing the light of wisdom in the darkness of ignorance, accomplishing sentient beings' contemplation practice. First ten distinguish the Buddha's wisdom light benefiting beings, generating a steadfast mind of realization: The initial ten verses distinguish the Buddha's wisdom light benefiting sentient beings, generating a steadfast mind of realization, unshaken by external circumstances. Next six clarify the mutual teaching and instruction through the light of wisdom, accomplishing their correct contemplation: The following six verses clarify the Buddha releasing the light of wisdom, mutually teaching and instructing, accomplishing sentient beings' correct contemplation. Next lower Qian:

闥婆等四眾即四天王是也。從所領為名故作此說。若從主名者。大論云。東方天名提頭賴吒。此云治國。領二部鬼神。一名乾闥婆。二名毗舍阇。南方天名毗樓勒叉。此云增長。領二部鬼神。一名鳩槃荼。二名辟荔多。西方天名毗樓博叉。此云雜語。領二部鬼神。一諸龍。二富多那。北方天名毗沙門。此云多聞。領二部鬼神。一夜叉。二羅剎。此所領即是經中八部鬼神。此即二十八天中一天。東方天有十。謂持國等。頌中有二十。總辨慈悲方便示法事凈土成利他益也。初六嘆佛攝生令見法身。次有八偈嘆佛在凈土化生得果。次有六偈嘆佛隨處益物。南方天有十。頌有二十偈。嘆佛慈悲法門。初六嘆佛大悲忍苦調伏眾生。次十四明佛悲德周遍十方用無相也。于中有二。初十二辨慈悲相。次二辨用離相。西方天有十。頌中有二十。嘆佛悲益故令生得法喜。初六偈辨佛悲力救生。次四嘆佛在生死者令入法海。次四令在苦者得其凈土。次六偈嘆佛在凈土中說妙法海成法供養。如須彌藏經說。龍報有五種形。一善住龍為象形。二難陀龍為蛇形。三阿那婆達龍為馬形。四婆樓那龍為魚形。五摩那蘇婆帝龍亦名摩那斯。為蝦蟆形。變形如律說。各領所形龍。北方天夜叉者輕捷。頌中有十六。嘆佛為拔苦故在世間。初八偈嘆佛平等慈德

【現代漢語翻譯】現代漢語譯本闥婆（Gandharva，一種天神）等四眾，即四大天王。因從其所統領的部眾而得名，故作此說。若從天王本身的名字來說，《大智度論》中記載，東方天王名為提頭賴吒（Dhrtarastra），意為『治國』，統領兩部鬼神，一名乾闥婆，二名毗舍阇（Pisaca，食人鬼）。南方天王名為毗樓勒叉（Virudhaka），意為『增長』，統領兩部鬼神，一名鳩槃荼（Kumbhanda，甕形鬼），二名辟荔多（Preta，餓鬼）。西方天王名為毗樓博叉（Virupaksa），意為『雜語』，統領兩部鬼神，一為諸龍，二為富多那（Putana，臭鬼）。北方天王名為毗沙門（Vaisravana），意為『多聞』，統領兩部鬼神，一夜叉（Yaksa，捷疾鬼），二羅剎（Rakshasa，食人鬼）。這些所統領的部眾就是經中所說的八部鬼神。這屬於二十八天中的一天。東方天有十位，如持國天等。頌中有二十偈，總共闡述了慈悲方便，示現佛法之事，以及凈土成就利益他人的功德。最初的六偈讚歎佛陀攝受眾生，使他們得見法身。接著有八偈讚歎佛陀在凈土化生，證得果位。再有六偈讚歎佛陀隨處利益眾生。南方天有十位，頌中有二十偈，讚歎佛陀的慈悲法門。最初六偈讚歎佛陀的大悲，忍受苦難，調伏眾生。接著十四偈闡明佛陀的悲德周遍十方，運用無相之法。其中分為兩部分，最初十二偈辨明慈悲之相，接著兩偈辨明運用離相之法。西方天有十位，頌中有二十偈，讚歎佛陀的悲心利益眾生，使他們生起並獲得法喜。最初六偈辨明佛陀的悲力救度眾生。接著四偈讚歎佛陀使在生死輪迴中的眾生進入佛法之海。再四偈使在苦難中的眾生得到凈土。接著六偈讚歎佛陀在凈土中宣說微妙法海，成就法供養。如《須彌藏經》所說，龍的報身有五種形貌：一、善住龍為象形；二、難陀龍為蛇形；三、阿那婆達龍為馬形；四、婆樓那龍為魚形；五、摩那蘇婆帝龍，也名摩那斯（Manas），為蝦蟆形。變形的情況如戒律所說，各自統領與其形貌相應的龍。北方天的夜叉（Yaksa）行動輕捷。頌中有十六偈，讚歎佛陀爲了拔除眾生的痛苦而來到世間。最初八偈讚歎佛陀平等慈悲的德行。

【English Translation】 English version The 'Tathva' (Gandharva, a type of celestial being) and other four assemblies are the Four Heavenly Kings. This is said because they are named after the retinues they lead. If named after the lords themselves, the Mahaprajnaparamita-sastra says: The Eastern Heavenly King is named Dhrtarastra, which means 'governing the state,' and leads two groups of spirits: one is Gandharva, and the other is Pisaca (flesh-eating demons). The Southern Heavenly King is named Virudhaka, which means 'growth,' and leads two groups of spirits: one is Kumbhanda (pot-shaped demons), and the other is Preta (hungry ghosts). The Western Heavenly King is named Virupaksa, which means 'mixed speech,' and leads two groups of spirits: one is dragons, and the other is Putana (foul-smelling ghosts). The Northern Heavenly King is named Vaisravana, which means 'much learning,' and leads two groups of spirits: one is Yaksa (swift demons), and the other is Rakshasa (flesh-eating demons). These retinues are the eight classes of spirits mentioned in the sutras. This belongs to one of the twenty-eight heavens. There are ten Eastern Heavenly Kings, such as Dhrtarastra. There are twenty verses in the gatha, which collectively explain the skillful means of compassion, the manifestation of the Dharma, and the merits of the Pure Land in accomplishing the benefit of others. The first six verses praise the Buddha's embracing of sentient beings, enabling them to see the Dharmakaya (Dharma body). Then there are eight verses praising the Buddha's manifestation in the Pure Land, attaining the fruit of enlightenment. Then there are six verses praising the Buddha's benefiting beings everywhere. There are ten Southern Heavenly Kings, and twenty verses in the gatha, praising the Buddha's Dharma gate of compassion. The first six verses praise the Buddha's great compassion, enduring suffering, and subduing sentient beings. Then fourteen verses explain the Buddha's pervasive virtue of compassion throughout the ten directions, employing the formless Dharma. Among them, there are two parts: the first twelve verses distinguish the characteristics of compassion, and the next two verses distinguish the employment of the formless Dharma. There are ten Western Heavenly Kings, and twenty verses in the gatha, praising the Buddha's compassionate benefit to sentient beings, causing them to arise and obtain Dharma joy. The first six verses distinguish the Buddha's power of compassion in saving sentient beings. Then four verses praise the Buddha for enabling sentient beings in samsara (the cycle of birth and death) to enter the ocean of Dharma. Then four verses enable sentient beings in suffering to obtain the Pure Land. Then six verses praise the Buddha for expounding the wonderful ocean of Dharma in the Pure Land, accomplishing Dharma offerings. As the Sumeru-garbha Sutra says, the dragon's retribution body has five forms: first, the 'Well-Dwelling Dragon' has the form of an elephant; second, the 'Nanda Dragon' has the form of a snake; third, the 'Anavatapta Dragon' has the form of a horse; fourth, the 'Varuna Dragon' has the form of a fish; fifth, the 'Manasvin Dragon,' also named Manas, has the form of a toad. The transformations are as described in the Vinaya (monastic discipline), each leading the dragons corresponding to their forms. The Yaksa (swift demons) of the Northern Heaven are swift and agile. There are sixteen verses in the gatha, praising the Buddha for coming into the world to eradicate the suffering of sentient beings. The first eight verses praise the Buddha's virtue of equal compassion.

。次六辨佛智身法身攝生趣正道。次二舉因結成。上三十三眾中名此為鬼王者。八部中唯緊那羅龍毗舍阇是畜生。但夜叉羅剎力大故與鬼名。此中五皆鬼也。金剛力士有十。頌中有二十。辨佛法身三業難壞。初六嘆佛身業自在。次六辨佛口業。次八嘆佛意業。此上諸類並像現劣而體是勝故。大集云。諸佛諸菩薩言。汝欲往釋迦佛所者當現作梵王等。故知也。又此華藏界豈有此實類也。意如攝論。次解第十八菩薩眾說偈嘆佛。此唯列普賢不列餘名者。此形居道位。德標普門。彰一即一切一切即一故也。此文有二。初列名嘆德。次偈頌表三業供養可知。上下二眾長行嘆德。是經家列非當時文就長行有二。初總。次所謂下別總文分二。初自分德。二能入如來下入他分德。別文分二。前八法門廣前自分。后二法門廣前他分。又此五對十句。二二自他利頌中二十偈。義分有六。初二嘆佛住處及眷屬凈。次二嘆佛土主凈。次二半嘆利益圓凈。次有七偈半化用圓凈。次二嘆佛果位勝出圓凈。后四體用凈。就七偈內初三半佛身業凈。次二偈口業凈。次一切三世下二偈辨佛意業凈。后四偈文分二。初一辨法身體凈。次三用凈即三業用也。即為三耳。此中釋普賢分齊以八門明因陀羅。可以知之。一理。二土。三身。四教。五法。六行。七時

【現代漢語翻譯】次六，辨別佛智、身法身攝受眾生趨向正道（次六辨佛智身法身攝生趣正道）。接下來兩段總結原因和結果（次二舉因結成）。前面三十三眾中稱這些為鬼王者，八部眾中只有緊那羅（Kinnara，人非人）、龍（Naga，蛇神）、毗舍阇（Pisaca，食人鬼）是畜生。但夜叉（Yaksa，藥叉）和羅剎（Rakshasa，羅剎）力量強大，所以歸為鬼類。這裡面五種都屬於鬼（上三十三眾中名此為鬼王者。八部中唯緊那羅龍毗舍阇是畜生。但夜叉羅剎力大故與鬼名。此中五皆鬼也）。金剛力士有十位，頌中有二十位（金剛力士有十。頌中有二十）。辨別佛法身的三業難以破壞（辨佛法身三業難壞）。最初六段讚歎佛的身業自在（初六嘆佛身業自在）。接下來六段辨別佛的口業（次六辨佛口業）。再接下來八段讚歎佛的意業（次八嘆佛意業）。以上這些種類，顯現的形象低劣，但本體卻是殊勝的。所以《大集經》說：『諸佛菩薩說，你們想去釋迦牟尼佛（Sakyamuni Buddha）那裡，應當顯現為梵王等。』由此可知（此上諸類並像現劣而體是勝故。大集云。諸佛諸菩薩言。汝欲往釋迦佛所者當現作梵王等。故知也）。而且，這華藏世界（Garland Store Array World）哪裡有這些真實的種類呢？意思如同《攝大乘論》（意如攝論）。接下來解釋第十八菩薩眾所說的偈頌，讚歎佛（次解第十八菩薩眾說偈嘆佛）。這裡只列出普賢菩薩（Samantabhadra），沒有列出其他菩薩的名字，是因為普賢菩薩的形體居於道位，德行標誌著普門，彰顯一即一切，一切即一的道理（此唯列普賢不列餘名者。此形居道位。德標普門。彰一即一切一切即一故也）。這段文字分為兩部分，首先列出名字讚歎功德，然後用偈頌表達三業供養，可以理解（此文有二。初列名嘆德。次偈頌表三業供養可知）。上下兩眾用長行文讚歎功德，這是經家所列，並非當時的文章。就長行文來說，分為兩部分，首先是自分功德，其次是『能入如來』以下的他分功德（上下二眾長行嘆德。是經家列非當時文就長行有二。初總。次所謂下別總文分二。初自分德。二能入如來下入他分德）。別文又分為兩部分，前面八法門擴充套件了前面的自分，後面二法門擴充套件了前面的他分（別文分二。前八法門廣前自分。后二法門廣前他分）。這五對十句，二二自他利，頌中二十偈，意義分為六部分（又此五對十句。二二自他利頌中二十偈。義分有六）。最初兩偈讚歎佛的住處和眷屬清凈（初二嘆佛住處及眷屬凈）。接下來兩偈讚歎佛的國土主清凈（次二嘆佛土主凈）。接下來兩偈半讚歎利益圓滿清凈（次二半嘆利益圓凈）。接下來有七偈半是化用圓滿清凈（次有七偈半化用圓凈）。接下來兩偈讚歎佛的果位殊勝超出圓滿清凈（次二嘆佛果位勝出圓凈）。最後四偈是體用清凈（后四體用凈）。在七偈中，最初三偈半是佛的身業清凈（就七偈內初三半佛身業凈）。接下來兩偈是口業清凈（次二偈口業凈）。接下來『一切三世』下兩偈辨別佛的意業清凈（次一切三世下二偈辨佛意業凈）。最後四偈文分為兩部分，首先一偈辨別法身體清凈，接下來三偈是用清凈，也就是三業用（后四偈文分二。初一辨法身體凈。次三用凈即三業用也）。也就是三耳。這裡解釋普賢菩薩的範圍，用八門來闡明因陀羅（Indra，帝釋天），可以瞭解（即為三耳。此中釋普賢分齊以八門明因陀羅。可以知之）。一是理，二是土，三是身，四是教，五是法，六是行，七是時（一理。二土。三身。四教。五法。六行。七時）。

【English Translation】 Next, the sixth section distinguishes the Buddha's wisdom, the Dharmakaya (Dharmakaya, the body of the law), and how it embraces sentient beings, guiding them to the right path (次六辨佛智身法身攝生趣正道). The following two paragraphs summarize the cause and effect (次二舉因結成). Among the thirty-three assemblies mentioned earlier, these are referred to as ghost kings. Among the eight classes of beings, only Kinnaras (Kinnara, half-human half-bird), Nagas (Naga, serpent deities), and Pisacas (Pisaca, flesh-eating demons) are animals. However, Yakshas (Yaksa, nature spirits) and Rakshasas (Rakshasa, demons) are powerful, so they are classified as ghosts. Five of them belong to the ghost category here (上三十三眾中名此為鬼王者。八部中唯緊那羅龍毗舍阇是畜生。但夜叉羅剎力大故與鬼名。此中五皆鬼也). There are ten Vajra warriors, but twenty in the verses (金剛力士有十。頌中有二十). Distinguish the Buddha's Dharmakaya, whose three karmas are difficult to destroy (辨佛法身三業難壞). The first six sections praise the Buddha's bodily karma as being unconstrained (初六嘆佛身業自在). The next six sections distinguish the Buddha's verbal karma (次六辨佛口業). The following eight sections praise the Buddha's mental karma (次八嘆佛意業). The above-mentioned categories appear inferior in form, but their essence is superior. Therefore, the Mahasamghata Sutra says: 'The Buddhas and Bodhisattvas said, if you want to go to Sakyamuni Buddha (Sakyamuni Buddha), you should manifest as Brahma kings, etc.' From this, it can be known (此上諸類並像現劣而體是勝故。大集云。諸佛諸菩薩言。汝欲往釋迦佛所者當現作梵王等。故知也). Moreover, where in this Garland Store Array World (Garland Store Array World) are these real kinds? The meaning is like the Compendium of Mahayana (意如攝論). Next, explain the verses spoken by the eighteenth assembly of Bodhisattvas, praising the Buddha (次解第十八菩薩眾說偈嘆佛). Only Samantabhadra Bodhisattva (Samantabhadra) is listed here, and the names of other Bodhisattvas are not listed, because Samantabhadra Bodhisattva's form resides in the position of the path, and his virtue marks the universal gate, highlighting the principle that one is all and all is one (此唯列普賢不列餘名者。此形居道位。德標普門。彰一即一切一切即一故也). This text is divided into two parts: first, list the names and praise the merits, and then use verses to express the offering of the three karmas, which can be understood (此文有二。初列名嘆德。次偈頌表三業供養可知). The upper and lower assemblies use prose to praise the merits. This is listed by the sutra writers and is not the text of the time. As for the prose, it is divided into two parts: first, one's own merits, and second, the merits of others below 'able to enter the Tathagata' (上下二眾長行嘆德。是經家列非當時文就長行有二。初總。次所謂下別總文分二。初自分德。二能入如來下入他分德). The separate text is divided into two parts: the first eight Dharma gates expand the previous self-division, and the last two Dharma gates expand the previous other-division (別文分二。前八法門廣前自分。后二法門廣前他分). These five pairs of ten sentences, two by two, benefit oneself and others. The twenty verses in the verses are divided into six parts in meaning (又此五對十句。二二自他利頌中二十偈。義分有六). The first two verses praise the purity of the Buddha's dwelling place and retinue (初二嘆佛住處及眷屬凈). The next two verses praise the purity of the Buddha's land lord (次二嘆佛土主凈). The next two and a half verses praise the perfect purity of benefits (次二半嘆利益圓凈). The next seven and a half verses are the perfect purity of transformation (次有七偈半化用圓凈). The next two verses praise the Buddha's fruit position as being superior and surpassing perfect purity (次二嘆佛果位勝出圓凈). The last four verses are the purity of essence and function (后四體用凈). Among the seven verses, the first three and a half verses are the purity of the Buddha's bodily karma (就七偈內初三半佛身業凈). The next two verses are the purity of verbal karma (次二偈口業凈). The next two verses below 'all three times' distinguish the purity of the Buddha's mental karma (次一切三世下二偈辨佛意業凈). The last four verses are divided into two parts: first, one verse distinguishes the purity of the Dharmakaya, and the next three verses are the purity of function, that is, the function of the three karmas (后四偈文分二。初一辨法身體凈。次三用凈即三業用也). That is, three ears. Here, the scope of Samantabhadra Bodhisattva is explained, and the eight gates are used to clarify Indra (Indra, the lord of devas), which can be understood (即為三耳。此中釋普賢分齊以八門明因陀羅。可以知之). First is principle, second is land, third is body, fourth is teaching, fifth is Dharma, sixth is practice, and seventh is time (一理。二土。三身。四教。五法。六行。七時).

。八事。事即塵等也。凡論大意。約文有二。一但有使習煩惱染業及報併入凡境。自外入聖境聖中有二。謂理量二法。此二各有二法。因陀羅網境界即理中量也。及量中之一分耳。此可思準之。次下大段第二不動而集眾。此上諸眾未必有動。但欲顯同體攝。故有此耳。又顯果位具因法故也。就中有八子段。一明出處。謂師子坐樓觀側。二舉數。三列十名。所以列雜名者。欲顯說增微多類法故。四設諸供養下列供具。五皆大歡下正供佛。六隨方而坐。七彼菩薩等下嘆德。八說偈嘆佛。前地總。此樓觀別住也。供具有五。散華燒香放光作樂雨寶。就嘆德有十句。一自分因行門。二勝進證時。他分無礙。三真佛境中無盡辨才。四得佛意業成不思之用。五得普門境佛身業普現。六總說悉能入三世智地。七總嘆常無常二涅槃因力具足。八方便凈涅槃。九自凈常果因。十總結成法供養行。頌讚有十九偈分為四。嘆佛三業及坐道樹自在德。初三偈嘆佛意業用。次十偈辨身在樹王自在。次二偈口業自在。次四嘆座莊嚴大用自在。次下第三諸王興供養行亦可。第二發起序。就中分三。初佛神力動地等。所言動者一方動。遍動者四方同時動。等遍動者八方動。此解十八動出大論。吼覺震是聲。餘者色也。下文有六種動。即東涌西沒等是也。

諸經有異動。不出此二。準以思攝。二明興供養。三此世界中佛坐道場下結所得業。第二文分四。一總。二別。三結。四等余方。諸王德業文有二。一正嘆此王。二等余世界。就正嘆文有六句。前三自利。次一利他。次二自他行成滿入勝分。初一總說各隨樂所入法及能入方便法門。二依證出觀心生歡喜法門。三別說方便對治法。四通達諸方勇猛利他法門。五如來位境勝分已入。六諸佛所證無量法海皆已得度。結文二意可知。釋凈眼品已。總有四種生解法。以起下文。除立破四答善巧翻依等。一次第門。相形取解故。二總別門。如六相等。從相入實故。三攝取門。如依言攝義故也。四例聲門。七種例聲例文取義故。

盧舍那佛品第二

自此已下正明正宗。文有四門分別。一辨名。二來意。三明宗趣。四釋文。

一釋名者。盧舍那此云廣博嚴凈。問此品辨依報。何故從主名者。此土與主為所依。正報強故舉人顯土。

二來意者。何故此品來。既眾集已。次明所顯法故也。

三辨宗趣者有二。一人。二法。人有二。謂能加及所加。各有體相用。下諸會並一約處會分異耳。能加體者以內證法智為體。七日思惟慶喜以顯德相。加說為用。所加助化人體者入定為體。蒙加為相。起說為用。余會升沉

【現代漢語翻譯】現代漢語譯本諸經之中存在不同的變動，但都離不開以下兩種情況。第一種是通過思維來攝取（佛法），第二種是闡明興建供養。第三種是說明在此世界中，佛陀坐在菩提樹下所證得的業果。第二部分分為四個方面：總說、別說、總結以及與其他世界的對比。諸王的德業部分分為兩個方面：一是讚歎此王，二是與其他世界的對比。在讚歎此王的部分有六句話：前三句是自利，接下來一句是利他，再接下來兩句是自利利他修行圓滿，進入殊勝的境界。第一句總說各自隨其所樂而入的法，以及能夠進入的方便法門。第二句依據證悟，闡述觀心而生歡喜的法門。第三句分別闡述方便對治之法。第四句是通達各方，勇猛利他之法門。第五句是如來果位的境界殊勝，已經進入。第六句是諸佛所證悟的無量法海都已經度過。總結部分的兩層含義可以理解。解釋《凈眼品》完畢。總共有四種生起理解的方法，以此引出下文。包括建立、破除、四種回答、善巧地翻轉和依靠等等。第一種是次第門，通過相互比較來獲取理解。第二種是總別門，例如六相等等，從現象進入實相。第三種是攝取門，例如依靠言語來攝取意義。第四種是例聲門，通過七種例聲例文來獲取意義。

《盧舍那佛品》第二

從這裡開始，正式闡明正宗。文章分為四個方面來分別闡述：一是辨別名稱，二是說明來意，三是闡明宗趣，四是解釋經文。

一是解釋名稱。《盧舍那(Locana)》翻譯成漢語是廣博嚴凈。問：此品辨別的是依報（環境），為什麼從主（佛）的名字開始呢？因為此土以主為所依，正報（佛的果報）強大，所以舉出人來彰顯土地。

二是說明來意。為什麼會有此品呢？既然大眾已經聚集，接下來就闡明所要顯示的法。

三是辨別宗趣，分為人和法兩個方面。人又分為能加持者和所加持者。各自有體、相、用。下面的各個法會只是在處所和集會上有所不同而已。能加持者的本體是以內證的法智為體，七日思惟慶喜來彰顯德相，加持說法為用。所加持的助化人，以入定為體，蒙受加持為相，起身說法為用。其餘法會的升沉。

【English Translation】 English version There are different variations among the sutras, but they do not deviate from these two. The first is to comprehend (the Dharma) through contemplation, and the second is to elucidate the construction of offerings. The third is to explain the karmic results attained by the Buddha sitting under the Bodhi tree in this world. The second section is divided into four aspects: general explanation, specific explanation, summary, and comparison with other worlds. The section on the virtues and deeds of the kings is divided into two aspects: first, praising this king; and second, comparing with other worlds. In the section praising this king, there are six sentences: the first three sentences are for self-benefit, the next sentence is for benefiting others, and the next two sentences are for the complete fulfillment of self-benefit and benefiting others, entering a supreme state. The first sentence generally speaks of the Dharma that each person enters according to their pleasure, and the expedient methods to enter. The second sentence, based on enlightenment, elucidates the Dharma of generating joy through contemplating the mind. The third sentence specifically elucidates the expedient methods of counteracting afflictions. The fourth sentence is the Dharma of penetrating all directions and courageously benefiting others. The fifth sentence is the supreme state of the Tathagata's (Tathagata) position, already entered. The sixth sentence is that the immeasurable ocean of Dharma that all Buddhas have realized has already been crossed. The two layers of meaning in the summary section can be understood. The explanation of the 'Pure Eye Chapter' is complete. There are a total of four methods of generating understanding, to introduce the following text. These include establishing, refuting, four kinds of answers, skillfully reversing, and relying, etc. The first is the sequential gate, obtaining understanding through mutual comparison. The second is the general and specific gate, such as the six aspects, etc., entering reality from phenomena. The third is the comprehensive gate, such as relying on words to comprehend meaning. The fourth is the example-sound gate, obtaining meaning through seven kinds of example-sound examples.

Chapter Two: Locana Buddha (Locana)

From here onwards, the main theme is formally elucidated. The text is divided into four aspects for separate explanation: first, distinguishing the name; second, explaining the intention; third, elucidating the doctrine; and fourth, explaining the text.

First, explaining the name. 'Locana (Locana)' is translated into Chinese as 'Vast, Extensive, Solemn and Pure'. Question: This chapter distinguishes the dependent retribution (environment), why does it start from the name of the master (Buddha)? Because this land takes the master as its reliance, and the direct retribution (the Buddha's karmic reward) is strong, therefore, the person is mentioned to highlight the land.

Second, explaining the intention. Why is there this chapter? Since the assembly has already gathered, next, the Dharma to be revealed is elucidated.

Third, distinguishing the doctrine, divided into two aspects: person and Dharma. The person is further divided into the one who can bless and the one who is blessed. Each has substance, form, and function. The various Dharma assemblies below only differ in location and gathering. The substance of the one who can bless is the Dharma wisdom of inner realization, taking the joy of seven days of contemplation to manifest virtuous qualities, and blessing through speaking the Dharma as its function. The person who is blessed and assists in transformation takes entering samadhi (Samadhi) as its substance, receiving blessings as its form, and rising to speak the Dharma as its function. The rise and fall of the remaining Dharma assemblies.

優劣準之可解耳。法者四種凈土為此會宗。又亦可法界及世界海為宗也。其法用真如為體。別德為相。益物為用。

第四分文釋者有二。一對會。二隨品。此盧舍那品果廣而因略。故屬果德。二名號下因廣而果略。故判因行。更有別判。如第二會初釋。二就品分者有三。初至光覺等來舉果勸樂生信分。二明難下明修因契果生解分。三離世間下辨依緣修行成德分。所以須爾者。為眾生薄少善根信心難發故。此品內佛加普賢說凈土依果。第二會內文殊承力說佛三業明其正報。以此勝依正以起信心。既起信心已。次須為說法令其起解故。明難品下廣辨行相勸依。已見法明白。次須勸依起行歸有所得故。離世間下明依緣成德分。亦可依會分文定耳。余義可知。又依瓔珞經云。第一會明世界及法界海。第二會明凈土。此依經判。大妙。文有此意。甚須思簡。至文當知。次第二引證者。如維摩經佛國品在先。如是非一可知。此品大分二。一總通釋。二別約文辨。初總有三。一能詮教。二所詮法。其法義不定。廣如四十無礙辨才等中釋。二別約文辨有二。初大眾生念陳疑。二爾時世尊知諸菩薩心下明其答相。因初請問料簡八會。諸問不同。即十門中第四也。此略有三。一辨有無。二明法門廣略前後。三辨問人多少不等。初有無

【現代漢語翻譯】現代漢語譯本優劣的判斷標準是可以理解的。『法』指的是四種凈土，這裡是各種宗派的彙集之處。也可以將法界和世界海作為宗。其法的本體是真如，特殊的功德是它的相，利益眾生是它的作用。第四部分是文義的解釋，分為兩部分：一是總體的會通，二是隨品解釋。此《盧舍那品》果報廣大而因行簡略，因此屬於果德。而《二名號品》因行廣大而果報簡略，因此判為因行。還有其他的判法，如第二會開始的解釋。二是就品來分，分為三部分：從開始到『光覺等來』，是舉出果報勸人樂於往生、生起信心；二是『明難』以下，是說明修因契合果報，生起理解；三是『離世間』以下，是辨別依靠因緣修行成就功德。之所以要這樣分，是因為眾生善根淺薄，信心難以生髮。此品中，佛陀加持普賢菩薩宣說凈土的依報和果報。第二會中，文殊菩薩承佛威力宣說佛的三業，闡明其正報。用殊勝的依報和正報來生起信心。既然生起了信心，接下來需要說法，使他們生起理解，所以『明難品』以下廣泛辨析行相，勸人依靠。已經明白了法，接下來需要勸人依教奉行，最終有所得，所以『離世間品』以下闡明依靠因緣成就功德。也可以按照會來分文義，其餘的含義可以自己理解。另外，依據《瓔珞經》所說，第一會闡明世界和法界海，第二會闡明凈土。這是依據經文來判定的，非常精妙。文中有這個意思，需要仔細思考辨別，到正文時自然會明白。其次，第二點是引證，如《維摩經·佛國品》在先，這樣的例子不止一個，可以自己理解。此品大體分為兩部分：一是總體的通釋，二是分別按照經文辨析。最初的總體部分有三點：一是能詮之教，二是所詮之法。其法義不固定，廣泛的內容如四十無礙辯才等中解釋。二是分別按照經文辨析，分為兩部分：一是大眾生念陳述疑問，二是『爾時世尊知諸菩薩心』以下，闡明佛陀回答的相狀。因為最初的請問，需要對八會進行簡別，各種問題不同，就是十門中的第四門。這裡簡略地分為三點：一是辨別有無，二是闡明法門的廣略和先後，三是辨別提問的人數多少不同。首先是辨別有無。

【English Translation】 English version The criteria for judging superiority and inferiority can be understood. 『Dharma』 refers to the four types of Pure Lands, which serve as the convergence point for various schools. Alternatively, the Dharmadhatu and the ocean of world-systems can be regarded as the foundation. The essence of this Dharma is Suchness (Tathata), its distinctive virtue is its characteristic, and benefiting beings is its function. The fourth part is the explanation of the text, divided into two parts: first, a general synthesis; second, explanation according to the chapter. In this 『Chapter on Vairocana,』 the fruit is vast while the cause is concise, thus belonging to the virtue of the fruit. In the 『Chapter on Two Names,』 the cause is vast while the fruit is concise, thus judged as the practice of the cause. There are other judgments, such as the explanation at the beginning of the second assembly. Second, dividing according to the chapter, there are three parts: from the beginning to 『the coming of Light and Awareness,』 it is to encourage joy in rebirth and generate faith by presenting the fruit; second, from 『Clarifying Difficulties』 onwards, it is to explain the alignment of cultivating the cause with the fruit, generating understanding; third, from 『Leaving the World』 onwards, it is to distinguish the accomplishment of virtue through relying on conditions and cultivation. The reason for this division is that beings have shallow roots of goodness, and faith is difficult to arise. In this chapter, the Buddha blesses Samantabhadra (Puxian) to expound on the dependent and resultant aspects of the Pure Land. In the second assembly, Manjushri (Wenshu) relies on the Buddha's power to expound on the three karmas of the Buddha, clarifying its direct reward. Use the excellent dependent and direct rewards to generate faith. Since faith has arisen, it is necessary to expound the Dharma to enable them to generate understanding, so from 『Clarifying Difficulties』 onwards, the characteristics of practice are widely analyzed, encouraging reliance. Having understood the Dharma, it is necessary to encourage practice according to the teachings, ultimately achieving something, so from 『Leaving the World』 onwards, it clarifies the accomplishment of virtue through relying on conditions. It is also possible to divide the text according to the assemblies, and the remaining meanings can be understood by oneself. Furthermore, according to the Inraketu Sutra, the first assembly clarifies the world and the ocean of the Dharmadhatu, and the second assembly clarifies the Pure Land. This is judged according to the sutra, which is very subtle. This meaning is in the text, and careful consideration and discernment are needed, which will become clear when reaching the main text. Next, the second point is citation, such as the Vimalakirti Sutra, Chapter on Buddha Lands, comes first, and there are more than one such example, which can be understood by oneself. This chapter is broadly divided into two parts: first, a general explanation; second, analysis according to the text. The initial general part has three points: first, the teaching that can explain; second, the Dharma that is explained. The meaning of the Dharma is not fixed, and the extensive content is explained in the Forty Unobstructed Eloquences, etc. Second, analyzing according to the text, it is divided into two parts: first, the assembly of beings expresses doubts; second, from 『At that time, the World-Honored One knew the minds of all the Bodhisattvas』 onwards, it clarifies the aspect of the Buddha's response. Because of the initial request, it is necessary to distinguish the eight assemblies, and the various questions are different, which is the fourth of the ten doors. Here it is briefly divided into three points: first, distinguishing existence and non-existence; second, clarifying the breadth, conciseness, and order of the Dharma gates; third, distinguishing the different numbers of questioners. First is distinguishing existence and non-existence.

者。初二會後三會初有問也。所以者初為通問因果二法故。第二所以者復問行法初故。后三所以問修行中同異故。余對文辨。次依文釋疑問中分二。初長行。后偈頌。長行有三。初舉能問人興念。二何等下正請。三唯愿下結請。請中有二十三句問。又佛作頭成十四句分二。初二十一句問得果法。次一切菩薩下問因法就果文。準下五海十智答文有五子段。初十二句明三身果體差別。又若依一乘即體德用也。余準之。次世界海一句辨凈土依果。三眾生海一句辨所化生。四法界方便一句辨化生法藥。五佛海下六句辨果德攝化作用之義。初十二文分三。初四辨法身德。二佛力下五句辨報佛德。三佛眼下三句明化身德。此約三乘定文耳。佛地者果位出生眾德故。佛境界者分局也。佛持者法身持眾德也。佛行者行業也。化身文眼耳等辨身業。佛光明等辨口業。佛智海辨意業。就佛海下六句化用文中。初三辨報佛化用。后三辨化佛作用。就因問分二。初一切菩薩所修行海者總也。次別。別文分二。初大乘心等辨地前信樂等種為因也。二出生諸度下辨地上行。即攝十度。波羅蜜即六波羅蜜。愿即愿方便。智即力智也。頌文有二。初長行。次偈頌。偈有十八。偈準地論此名口業也。就中分三。初六偈總贊請。次十一偈半頌上請文。次半頌

【現代漢語翻譯】現代漢語譯本提問者。在初二會之後，第三次集會開始時有人提問。第一次提問的原因是爲了貫通因果二法。第二次提問的原因是爲了再次詢問修行的方法。后三次提問的原因是爲了詢問修行中的相同與不同之處。其餘部分對照原文辨析。接下來依據經文解釋疑問，分為兩部分：首先是長行文，然後是偈頌。長行文有三部分：首先是提出問題的人興起念頭；其次是『何等』以下，正式提出問題；最後是『唯愿』以下，總結請求。在請求中包含二十三個問句，佛陀以『作頭成』十四句來回答，分為兩部分：首先是二十一句，詢問證得果位的方法；其次是『一切菩薩』以下，詢問因地修行的方法。就果位文而言，參照下文五海十智的回答，分為五個小段：首先是十二句，闡明三身果體的差別。如果依據一乘的觀點，就是體、德、用。其餘部分可以類推。其次是『世界海』一句，辨析凈土的依果。第三是『眾生海』一句，辨析所教化的眾生。第四是『法界方便』一句，辨析教化眾生的法藥。第五是『佛海』以下六句，辨析果德攝受教化的作用。最初的十二句分為三部分：首先是四句，辨析法身之德；其次是『佛力』以下五句，辨析報佛之德；第三是『佛眼』以下三句，闡明化身之德。這大約是依據三乘的觀點來確定的。『佛地』指的是果位出生各種功德。『佛境界』指的是分局。『佛持』指的是法身持有各種功德。『佛行』指的是行業。化身文中，『眼耳』等辨析身業，『佛光明』等辨析口業，『佛智海』辨析意業。就『佛海』以下六句的教化作用文而言，最初三句辨析報佛的教化作用，后三句辨析化佛的作用。就因地提問而言，分為兩部分：首先是『一切菩薩所修行海』，這是總的概括；其次是分別闡述。分別闡述又分為兩部分：首先是『大乘心』等，辨析地前信樂等種子作為因；其次是『出生諸度』以下，辨析地上之行，即攝受十度。『波羅蜜』即六波羅蜜，『愿』即愿方便，『智』即力智。頌文有兩部分：首先是長行文，然後是偈頌。偈頌有十八首。偈頌參照《地論》，這被稱為口業。其中分為三部分：首先是六首偈頌，總贊請求；其次是十一首半偈頌，頌揚上面的請求文；最後是半首偈頌。

【English Translation】 English version The questioner. After the first two assemblies, someone asked at the beginning of the third assembly. The first question was asked to connect the two Dharmas of cause and effect. The second question was asked to inquire again about the method of practice. The reason for the last three questions was to inquire about the similarities and differences in practice. The rest can be discerned by comparing with the original text. Next, according to the scripture, the questions are explained in two parts: first, the prose section (long lines); second, the verses. The prose section has three parts: first, the person who raises the question generates a thought; second, from 'What' onwards, the question is formally raised; third, from 'May' onwards, the request is summarized. The request contains twenty-three questions, and the Buddha answers with 'making a head' fourteen sentences, divided into two parts: first, twenty-one sentences, asking about the method of attaining the fruit position; second, from 'all Bodhisattvas' onwards, asking about the method of cultivation in the causal stage. Regarding the text on the fruit position, referring to the answer of the five seas and ten wisdoms below, it is divided into five small sections: first, twelve sentences, clarifying the differences in the three bodies of the fruit. If based on the view of the One Vehicle, it is the substance, virtue, and function. The rest can be inferred by analogy. Second, the sentence 'world sea' distinguishes the dependent fruit of the pure land. Third, the sentence 'sea of sentient beings' distinguishes the sentient beings to be taught. Fourth, the sentence 'Dharma realm expedient' distinguishes the Dharma medicine for teaching sentient beings. Fifth, the six sentences from 'Buddha sea' onwards distinguish the function of the fruit virtue in gathering and transforming. The initial twelve sentences are divided into three parts: first, four sentences, distinguishing the virtue of the Dharmakaya; second, the five sentences from 'Buddha's power' onwards, distinguishing the virtue of the Reward Body Buddha; third, the three sentences from 'Buddha's eye' onwards, clarifying the virtue of the Transformation Body Buddha. This is roughly determined based on the view of the Three Vehicles. 'Buddha-ground' refers to the birth of various merits in the fruit position. 'Buddha-realm' refers to the divisions. 'Buddha-holding' refers to the Dharmakaya holding various merits. 'Buddha-conduct' refers to the industry. In the Transformation Body text, 'eyes and ears' etc. distinguish the physical karma, 'Buddha's light' etc. distinguish the verbal karma, and 'Buddha's wisdom sea' distinguishes the mental karma. Regarding the text on the transformative function of the six sentences from 'Buddha sea' onwards, the first three sentences distinguish the transformative function of the Reward Body Buddha, and the last three sentences distinguish the function of the Transformation Buddha. Regarding the questions on the causal stage, it is divided into two parts: first, 'all Bodhisattvas' practice sea', which is a general summary; second, separate elaborations. The separate elaborations are divided into two parts: first, 'Mahayana mind' etc., distinguishing the seeds of faith and joy before the ground as the cause; second, 'birth of all perfections' below, distinguishing the practice on the ground, which is to gather the ten perfections. 'Paramita' is the six paramitas, 'vow' is the expedient of vows, and 'wisdom' is the power of wisdom. The verse text has two parts: first, the prose section; then the verses. There are eighteen verses. The verses refer to the Shidi Jing Lun (Treatise on the Ten Stages Sutra), which is called verbal karma. It is divided into three parts: first, six verses, praising the request in general; second, eleven and a half verses, praising the above request text; finally, half a verse.

上結。請前六文內分三。初一自利德圓。次三利他滿。后二根器樂聞。就十一句巧略故不可週盡。初八頌三身十二句。次一頌世界海下三句。次二頌上佛海等六句及因行等二句。次第二明答相。文分七。初辨放光集眾明其序分。二爾時普賢即入凈藏定下三昧分。三普賢入定已下辨加分。四大眾同聲下請分。五爾時普賢菩薩承佛神力已下明本分。六爾時普賢從定下辨起分。七爾時普賢菩薩欲令眾歡喜下明其說分。文分二。初廣集說儀。二如此四天下已下結通平等。初文有四。初放光。二集眾。三示眾令知說法者。四于彼有蓮華生下顯說儀則。次放光有二意一。現相表實。二起其信心。此文二意通下會耳。因此放初光即明。諸會放光集眾偈頌三義不同。此即十中第五番也。集眾說偈對文辨。諸會序內顯解行法及德位淺深不同。但第六七八三會無放光集眾。所以第六不放者。凡放光表往來眾集等。地前世間故有往還。地上證體無漏盡其性。處無可攝聚在異處也。但可共加顯深方說也。七八不放者起光本顯為集眾彰法。后二法已先顯。今依修行。故不假也。然彼第八會正說中放光者。為明果德攝益分齊不為集眾也。又第七會證行境界法唯相應。辨信非言事能證成。故無光及眾集耳。又初會光為集眾證經。二光覺品顯所依法淺深

【現代漢語翻譯】現代漢語譯本上結。請前六文內分三。初一自利德圓。次三利他滿。后二根器樂聞。就十一句巧略故不可週盡。初八頌三身十二句。次一頌世界海下三句。次二頌上佛海等六句及因行等二句。次第二明答相。文分七。初辨放光集眾明其序分。二爾時普賢（Samantabhadra）即入凈藏定下三昧分。三普賢（Samantabhadra）入定已下辨加分。四大眾同聲下請分。五爾時普賢菩薩（Samantabhadra Bodhisattva）承佛神力已下明本分。六爾時普賢（Samantabhadra）從定下辨起分。七爾時普賢菩薩（Samantabhadra Bodhisattva）欲令眾歡喜下明其說分。文分二。初廣集說儀。二如此四天下已下結通平等。初文有四。初放光。二集眾。三示眾令知說法者。四于彼有蓮華生下顯說儀則。次放光有二意一。現相表實。二起其信心。此文二意通下會耳。因此放初光即明。諸會放光集眾偈頌三義不同。此即十中第五番也。集眾說偈對文辨。諸會序內顯解行法及德位淺深不同。但第六七八三會無放光集眾。所以第六不放者。凡放光表往來眾集等。地前世間故有往還。地上證體無漏盡其性。處無可攝聚在異處也。但可共加顯深方說也。七八不放者起光本顯為集眾彰法。后二法已先顯。今依修行。故不假也。然彼第八會正說中放光者。為明果德攝益分齊不為集眾也。又第七會證行境界法唯相應。辨信非言事能證成。故無光及眾集耳。又初會光為集眾證經。二光覺品顯所依法淺深

【English Translation】 English version Concluding the above. The previous six sections are divided into three parts. The first section discusses the perfection of self-benefit virtue. The next three sections discuss the fulfillment of benefiting others. The last two sections discuss the capacity of beings who are delighted to hear the Dharma. Due to the skillful brevity of the eleven sentences, it is impossible to be completely exhaustive. The first eight verses praise the three bodies in twelve sentences. The next verse praises the world-sea in three sentences. The next two verses praise the Buddha-sea and so on in six sentences, and the causal practices and so on in two sentences. The second section explains the aspect of answering. This section is divided into seven parts. The first part distinguishes the emanation of light and the gathering of the assembly, clarifying the introductory section. Second, 'At that time, Samantabhadra (Universal Worthy Bodhisattva) immediately entered the Pure Treasury Samadhi,' which is the samadhi section. Third, 'After Samantabhadra (Universal Worthy Bodhisattva) entered samadhi,' which distinguishes the empowerment section. Fourth, the section of requesting by the assembly in unison. Fifth, 'At that time, Samantabhadra Bodhisattva (Universal Worthy Bodhisattva), relying on the Buddha's divine power,' which clarifies the principal section. Sixth, 'At that time, Samantabhadra (Universal Worthy Bodhisattva) arose from samadhi,' which distinguishes the arising section. Seventh, 'At that time, Samantabhadra Bodhisattva (Universal Worthy Bodhisattva), wishing to delight the assembly,' which clarifies the speaking section. This section is divided into two parts. First, the extensive collection of speaking manners. Second, 'Like these four continents,' which concludes with universal equality. The first section has four parts. First, the emanation of light. Second, the gathering of the assembly. Third, showing the assembly to let them know the speaker of the Dharma. Fourth, 'In that place, a lotus flower arises,' which reveals the rules of speaking. Next, the emanation of light has two meanings: first, the manifestation of phenomena represents reality; second, to arouse their faith. These two meanings are connected to the following assemblies. Therefore, the initial emanation of light clarifies that the three meanings of the verses of the emanation of light and the gathering of the assembly are different in each assembly. This is the fifth turn among the ten. The gathering of the assembly and the speaking of verses are distinguished by the text. The introductory sections of the assemblies reveal the differences in understanding, practice, Dharma, virtue, and the depth of position. However, the sixth, seventh, and eighth assemblies do not have the emanation of light and the gathering of the assembly. The reason why the sixth assembly does not emanate light is that the emanation of light represents the coming and going of the assembly. Before reaching the grounds, the world has coming and going. On the grounds, the realization of the essence is without outflows, exhausting its nature. There is no place to gather and collect in different places. It can only be jointly empowered to reveal the profoundness before speaking. The seventh and eighth assemblies do not emanate light because the original intention of emanating light is to reveal the Dharma for the gathering of the assembly. The latter two Dharmas have already been revealed, and now they rely on practice, so it is not necessary. However, the emanation of light in the eighth assembly during the main discourse is to clarify the boundaries of the benefit of the fruit virtue, not for the gathering of the assembly. Furthermore, the seventh assembly's Dharma of realizing the state of practice is only corresponding. Distinguishing faith is not a matter of words that can be proven, so there is no light or gathering of the assembly. Also, the light of the first assembly is for the gathering of the assembly to certify the sutra. The second light, the chapter on awakening, reveals the depth of the Dharma to be relied upon.

。通下為則。三第三會已去三會光為顯當位得理分齊。又問第六會放光集眾俱無者。欲顯無漏德位不可以事彰故也。放光文分二。初面門是身業。二光中起聲說偈是口業。蓮華藏海因人非及故。須光加方可見也。所以面門放者表正向教道曠被說故。言面門者面之正容非別口也。所以一一齒者表能對資成功立也。就放光文中有五。初辨所依。次總列十門。三如是等下出光眷屬行。四后一一光下辨用。五顯光攝益。光十門分三。初六法身正報相。次二明凈土依相。次二明攝化相頌文十九偈有三。初十嘆佛德行善能開覺。次七勸詣導師興其供養。往佛所也。次二重嘆佛德用內證諦海生物勝欲。就第二集新眾文中。先明諸會有無。二次分文有無四。一有無。二來處遠近。三本處佛號及菩薩名不等。四供養多少有無者。唯他化天說十地。及重會此二無新眾。有四意眾集。一為表所攝機。二為證法。三為興供養。四明眾圓集如是等所以可知。其第八會定後集者。表知識方便善巧令自他入於法界。不為顯法。亦可為顯攝他用非證自義。仍是眾集為證法耳。二辨來眾遠近者十百千等如文。余義對文釋。集眾有四相。一處名彰法相。二佛名顯解。三菩薩名明位始終。四座名辨攝法利用。此但局新眾。余即通也。就十方新眾文有五。一圓眾

來此。二如是等下總結。三菩薩次第坐下各顯已所得法門顯有化德。四唸唸中於一一世界下明緣起力用自在化物。五明說偈。初文十中各有七分。一處海。二佛剎。三佛名。四彼菩薩名為某佛開覺。五與侍俱來。六興供具供佛。七各據本方坐。第二結文十億佛剎等有十億菩薩來者。此是國土海體同不別。此眾生土名字不同者。為表果德普通攝益現法差別不同故也。第三有六。一坐已。二毛孔出光。三光中出菩薩。四菩薩方便周遍諸塵。五一一塵中有佛剎。六一一剎中有佛現。此是實事非化權也。次第四文有三。初辨所化生。二以夢自在法門下辨能化之法。初辨次結。三於一念頃下辨化成益。就成益文有六句。一益人天。二益內凡。三益成十果向。四益令成十回向已還。五益令得七地已還。六益成八地已上。五頌文有二。初十偈頌前十方菩薩久修勝行赴此。后十偈頌前次第坐下及益生文。前十中分三。初二偈辨菩薩自德。次有五偈辨能拔生離苦。次有三偈由德成故。能遍游十方佛所顯其殊能。后十偈通頌上坐已下所得法門化德等文也。余相可知。第三佛示普賢使知說法者令眾敬請文有四。一辨放光益意。次正放光此有五句可知。三光所照處正示。四從足下入攝用歸本。顯因果二融。第四齣蓮華及菩薩。顯說儀中有三。初

【現代漢語翻譯】現代漢語譯本來此。（指菩薩從十方而來）二、如是等下總結。（指總結前文菩薩來集的場景）三、菩薩次第坐下各顯已所得法門顯有化德。（指菩薩們依次落座，各自展示自己所證悟的法門，彰顯其教化眾生的功德）四、唸唸中於一一世界下明緣起力用自在化物。（指在每一個念頭中，于每一個世界，都彰顯緣起的力量，自在地教化眾生）五、明說偈。（指接下來將以偈頌的形式進行闡述）初文十中各有七分。（指第一部分經文分為十個小節，每個小節又有七個部分）一、處海。（指菩薩所居住的處所，如大海一般廣闊）二、佛剎（chà）。（指佛所居住的清凈國土）三、佛名。（指諸佛的名號）四、彼菩薩名為某佛開覺。（指那些菩薩是因某佛的開示而覺悟）五、與侍俱來。（指菩薩與侍者一同前來）六、興供具供佛。（指準備供養的器具來供養佛）七、各據本方坐。（指各自回到原來的方位坐下）第二結文十億佛剎等有十億菩薩來者。（指總結有十億佛剎中有十億菩薩前來）此是國土海體同不別。（指這些國土如同大海一般，本體相同，沒有區別）此眾生土名字不同者。（指這些眾生所居住的國土名字不同）為表果德普通攝益現法差別不同故也。（指爲了表明諸佛果地的功德普遍攝受利益眾生，而顯現的教化方法有所差別）第三有六。（指第三部分有六個方面的內容）一、坐已。（指菩薩們坐定之後）二、毛孔出光。（指菩薩的毛孔放出光明）三、光中出菩薩。（指光明中出現菩薩）四、菩薩方便周遍諸塵。（指菩薩的方便法門遍佈各個微塵）五、一一塵中有佛剎。（指每一個微塵中都有佛剎）六、一一剎中有佛現。（指每一個佛剎中都有佛顯現）此是實事非化權也。（指這是真實的事情，不是權巧方便的示現）次第四文有三。（指第四部分經文有三個方面的內容）初辨所化生。（指首先辨別所要教化的眾生）二、以夢自在法門下辨能化之法。（指用如夢一般的自在法門來辨別能夠教化的方法）初辨次結。（指首先辨別，然後總結）三、於一念頃下辨化成益。（指在一念之間辨別教化所成就的利益）就成益文有六句。（指就成就利益的經文有六句話）一、益人天。（指利益人道和天道的眾生）二、益內凡。（指利益內凡位的修行者）三、益成十果向。（指利益成就十果向的修行者）四、益令成十回向已還。（指利益使修行者成就十回向及以上）五、益令得七地已還。（指利益使修行者證得七地菩薩及以上）六、益成八地已上。（指利益成就八地菩薩及以上）五、頌文有二。（指偈頌部分分為兩個部分）初十偈頌前十方菩薩久修勝行赴此。（指前十個偈頌讚頌十方菩薩長期修行殊勝的行持，前來集會）后十偈頌前次第坐下及益生文。（指后十個偈頌讚頌前面菩薩依次落座以及利益眾生的經文）前十中分三。（指前十個偈頌分為三個部分）初二偈辨菩薩自德。（指最初兩個偈頌辨別菩薩自身的功德）次有五偈辨能拔生離苦。（指接著五個偈頌辨別菩薩能夠拔除眾生痛苦）次有三偈由德成故。（指接著三個偈頌說明由於功德成就的緣故）能遍游十方佛所顯其殊能。（指能夠遍游十方佛的處所，顯現其殊勝的能力）后十偈通頌上坐已下所得法門化德等文也。（指后十個偈頌總括讚頌從菩薩落座開始，所證得的法門，教化眾生的功德等經文）余相可知。（指其餘的含義可以推知）第三佛示普賢使知說法者令眾敬請文有四。（指第三部分，佛指示普賢菩薩，使大眾知道說法者，從而恭敬祈請，分為四個部分）一、辨放光益意。（指辨別佛放光所帶來的利益和意義）次正放光此有五句可知。（指接著正式放光，其中有五句話可以理解）三、光所照處正示。（指光明所照耀的地方，佛正式地指示）四、從足下入攝用歸本。（指光明從佛的足下進入，收攝作用，迴歸根本）顯因果二融。（指顯現因和果二者融合）第四齣蓮華及菩薩。（指第四部分，出現蓮花和菩薩）顯說儀中有三。（指顯現說法的儀軌，分為三個部分）初（指最初的部分）

【English Translation】 English version Coming here. (Referring to the Bodhisattvas coming from the ten directions) Second, 'such as these' etc. summarizes below. (Referring to summarizing the scene of the Bodhisattvas gathering) Third, the Bodhisattvas sit down in order, each displaying the Dharma they have attained, revealing their transformative virtues. (Referring to the Bodhisattvas sitting down in sequence, each demonstrating the Dharma they have realized, highlighting their merits in teaching sentient beings) Fourth, in every thought, in every world, it clarifies the power of dependent origination, freely transforming beings. (Referring to in every thought, in every world, manifesting the power of dependent origination, freely teaching sentient beings) Fifth, clarifying the verses to be spoken. (Referring to the following explanation will be in the form of verses) The initial text of ten each has seven parts. (Referring to the first part of the scripture is divided into ten sections, each section having seven parts) First, the ocean of places. (Referring to the places where Bodhisattvas reside, as vast as the ocean) Second, Buddha-fields (buddhakṣetra). (Referring to the pure lands where Buddhas reside) Third, the names of the Buddhas. (Referring to the names of the Buddhas) Fourth, those Bodhisattvas are awakened by the enlightenment of a certain Buddha. (Referring to those Bodhisattvas who are enlightened by the teachings of a certain Buddha) Fifth, coming together with attendants. (Referring to the Bodhisattvas coming together with their attendants) Sixth, preparing offerings to offer to the Buddha. (Referring to preparing offering implements to offer to the Buddha) Seventh, each sitting according to their original direction. (Referring to each returning to their original direction to sit) The second concluding text states that ten billion Buddha-fields have ten billion Bodhisattvas coming. (Referring to summarizing that ten billion Buddha-fields have ten billion Bodhisattvas coming) This is because the bodies of the land-oceans are the same and not different. (Referring to these lands being like the ocean, the essence is the same, without difference) The names of these sentient beings' lands are different. (Referring to the names of the lands where these sentient beings reside are different) This is to show that the virtues of the fruition universally encompass and benefit, manifesting different methods of teaching. (Referring to showing that the virtues of the Buddhas' fruition universally encompass and benefit sentient beings, thus manifesting different methods of teaching) Third, there are six. (Referring to the third part having six aspects) First, having sat down. (Referring to the Bodhisattvas having sat down) Second, light emanating from pores. (Referring to light emanating from the Bodhisattvas' pores) Third, Bodhisattvas emerging from the light. (Referring to Bodhisattvas emerging from the light) Fourth, the Bodhisattvas' skillful means pervading all dust particles. (Referring to the Bodhisattvas' skillful means pervading all dust particles) Fifth, each dust particle contains a Buddha-field. (Referring to each dust particle containing a Buddha-field) Sixth, each field has a Buddha appearing. (Referring to each Buddha-field having a Buddha appearing) This is a real event, not a transformation by expedient means. (Referring to this being a real event, not a manifestation by skillful means) Next, the fourth text has three. (Referring to the fourth part of the scripture having three aspects) First, distinguishing the beings to be transformed. (Referring to first distinguishing the sentient beings to be taught) Second, using the Dharma-gate of dream-like freedom to distinguish the methods of transformation. (Referring to using the Dharma-gate of dream-like freedom to distinguish the methods of teaching) First distinguishing, then concluding. (Referring to first distinguishing, then concluding) Third, in a single thought, distinguishing the benefits of transformation. (Referring to in a single thought, distinguishing the benefits achieved through teaching) Regarding the text on achieving benefits, there are six sentences. (Referring to the text on achieving benefits having six sentences) First, benefiting humans and gods. (Referring to benefiting sentient beings in the human and deva realms) Second, benefiting inner ordinary beings. (Referring to benefiting practitioners in the inner ordinary position) Third, benefiting those who are achieving the ten fruits. (Referring to benefiting practitioners who are achieving the ten fruits) Fourth, benefiting those who have achieved the ten dedications and beyond. (Referring to benefiting practitioners who have achieved the ten dedications and above) Fifth, benefiting those who have attained the seventh ground and beyond. (Referring to benefiting practitioners who have attained the seventh Bodhisattva ground and above) Sixth, benefiting those who have achieved the eighth ground and above. (Referring to benefiting practitioners who have achieved the eighth Bodhisattva ground and above) Fifth, the verses have two parts. (Referring to the verses being divided into two parts) The first ten verses praise the Bodhisattvas from the ten directions who have long cultivated superior practices and come here. (Referring to the first ten verses praising the Bodhisattvas from the ten directions who have long cultivated superior practices and come to assemble) The last ten verses praise the previous sitting in order and the text on benefiting beings. (Referring to the last ten verses praising the previous sitting in order and the text on benefiting sentient beings) The first ten are divided into three. (Referring to the first ten verses being divided into three parts) The first two verses distinguish the Bodhisattvas' own virtues. (Referring to the first two verses distinguishing the Bodhisattvas' own virtues) Next, there are five verses distinguishing the ability to liberate beings from suffering. (Referring to the next five verses distinguishing the ability of the Bodhisattvas to liberate beings from suffering) Next, there are three verses on the accomplishment of virtues. (Referring to the next three verses explaining that due to the accomplishment of virtues) They can travel to the Buddhas' places in the ten directions, displaying their special abilities. (Referring to being able to travel to the Buddhas' places in the ten directions, displaying their special abilities) The last ten verses universally praise the Dharma-gates attained from the sitting down onwards, the virtues of transformation, and other texts. (Referring to the last ten verses universally praising the Dharma-gates attained from the sitting down onwards, the virtues of teaching sentient beings, and other texts) The remaining aspects can be understood. (Referring to the remaining meanings can be inferred) Third, the Buddha instructs Samantabhadra (普賢 Pǔxián) to make the speaker known so that the assembly may respectfully request the Dharma, which has four parts. (Referring to the third part, the Buddha instructs Samantabhadra Bodhisattva, so that the assembly knows the speaker and respectfully requests the Dharma, divided into four parts) First, distinguishing the benefit and meaning of emitting light. (Referring to distinguishing the benefits and meaning brought by the Buddha emitting light) Next, the actual emitting of light, which has five sentences that can be understood. (Referring to next, the actual emitting of light, which has five sentences that can be understood) Third, the places illuminated by the light are precisely indicated. (Referring to the places illuminated by the light are precisely indicated by the Buddha) Fourth, entering from under the feet, gathering the function and returning to the origin. (Referring to the light entering from under the Buddha's feet, gathering the function and returning to the origin) Revealing the fusion of cause and effect. (Referring to revealing the fusion of cause and effect) Fourth, the emergence of lotuses and Bodhisattvas. (Referring to the fourth part, the emergence of lotuses and Bodhisattvas) Revealing the manner of speaking, which has three parts. (Referring to revealing the manner of speaking the Dharma, divided into three parts) First (Referring to the initial part)

于場處華出。亦可相輪。此有七句。此顯攝化分齊。二從佛眉間出一大菩薩。約人顯教。三說偈讚歎明教分齊。就第二齣菩薩中有七。初辨處。二明所出人。三列名。四眷屬。五出已敬繞坐。六退坐有二。七成就下嘆所出人德。此有四句。第三偈有二。初勝音說六偈。嘆佛化身應器自在。及顯法分齊。即顯教聲德。二師子焰光奮迅說十七偈。總嘆盧舍那及普賢能同諸佛。及辨轉法輪相也。即顯教威耳。初頌分三。初二明化身充滿法界現生前意。次二現用說法亦教分齊。次二威德難思。第二奮迅音菩薩偈內。初三辨盧舍那自在轉法輪。次十四偈明三業轉。即緣具也。此明約緣顯三種法輪。初文有四。初半總顯。二半辨輪體。三一行明所應方處隨轉。四一行明義相耳。法輪有四種。一教。二行。三理。四事也。問此轉法輪與三乘三轉十二行輪何別。答此但一轉成其十行。所謂一轉無盡轉。廣如下說。又佛本行經云。佛于箕宿月初十五日內十二日昃過半人影難勝時。北面坐。于鬼宿及房宿時。轉梵法輪也。就第二中。初六偈明意業化。次四偈辨身業化。次四偈辨口業化。又釋有七。初二總辨因果起化份量。二有二辨身業。三有二明其口業。四有二明意業。次二重辨身份齊。次二重口。次二重意。二明三昧分法體。即敬承佛力

【現代漢語翻譯】現代漢語譯本於法會之處顯現。也可以是相輪（一種佛教法器）。這裡有七句經文，闡明了攝受教化所及的範圍。第二點，從佛的眉間出現一位大菩薩（Bodhisattva），這是以人的形象來彰顯教義。第三點，通過說偈讚歎來闡明教義的範圍。在第二點，即菩薩出現的部分，有七個方面：首先是辨別菩薩出現的處所；其次是說明所出現的人物；再次是列出菩薩的名號；然後是菩薩的眷屬；接著是菩薩出現后恭敬地繞佛而坐；然後是菩薩退座，分為兩種情況；最後是讚歎所出現菩薩的功德。這部分有四句經文。第三部分的偈頌分為兩個部分：首先是勝音（Śūraṅgama）菩薩說了六個偈頌，讚歎佛的化身能夠應機施教，自在無礙，並闡明了佛法的範圍，即彰顯了佛陀教法的音聲功德。其次是師子焰光奮迅（Siṃhavikrīḍitābhijñā）菩薩說了十七個偈頌，總贊盧舍那佛（Vairocana）和普賢菩薩（Samantabhadra）能夠與諸佛相同，並辨明了轉法輪（Dharmacakra）的相狀，即彰顯了佛陀教法的威德。初頌分為三個部分：首先兩句說明化身充滿法界，顯現在眾生面前的意義；其次兩句說明化身的作用是說法，也闡明了教法的範圍；再次兩句說明佛的威德難以思議。第二部分，奮迅音菩薩的偈頌中，首先三句辨明盧舍那佛自在地轉法輪；其次十四句說明身、口、意三業的運轉，即因緣具足。這裡說明了依因緣來彰顯三種法輪。第一部分經文有四個方面：首先半句是總的顯明；其次半句是辨別法輪的本體；再次一行經文說明法輪應在何處隨順運轉；最後一行經文說明法輪的義理和相狀。法輪有四種：教、行、理、事。有人問：這轉法輪與三乘（Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna）的三轉十二行法輪有什麼區別？回答是：這只是一轉就成就了十行，所謂一轉無盡轉，詳細的解釋在後面。另外，《佛本行經》中說，佛在箕宿月初十五日內，十二日太陽偏西過半，人影難以辨認的時候，面向北方坐著，在鬼宿和房宿的時候，轉梵法輪。在第二部分中，首先六個偈頌說明意業的教化；其次四個偈頌辨明身業的教化；再次四個偈頌辨明口業的教化。另外，解釋分為七個方面：首先兩個方面總的辨明因果所引起的教化的份量；其次有兩個方面辨明身業；再次有兩個方面說明口業；然後有兩個方面說明意業；接著有兩個方面再次辨明身業的範圍；再次有兩個方面重申口業；最後有兩個方面重申意業。第二點說明三昧（Samādhi）所分法的本體，即恭敬地承受佛的力量。

【English Translation】 English version Appearing at the assembly place. Also, it can be a 'saṃgha-cakra' (a Buddhist instrument). Here are seven sentences, elucidating the scope of what is encompassed and transformed. Secondly, a great Bodhisattva emerges from the Buddha's brow, illustrating the teachings through a human form. Thirdly, the scope of the teachings is clarified through verses of praise. In the second point, the emergence of the Bodhisattva, there are seven aspects: first, distinguishing the place of the Bodhisattva's appearance; second, explaining the person who appears; third, listing the Bodhisattva's names; then, the Bodhisattva's retinue; next, the Bodhisattva, after appearing, respectfully circumambulates the Buddha and sits down; then, the Bodhisattva withdraws from the seat, divided into two situations; finally, praising the merits of the Bodhisattva who appears. This part has four sentences. The verses in the third part are divided into two sections: first, Śūraṅgama Bodhisattva speaks six verses, praising the Buddha's transformation body's ability to teach according to the capacity of beings, unhindered, and clarifying the scope of the Dharma, that is, highlighting the sonic merits of the Buddha's teachings. Secondly, Siṃhavikrīḍitābhijñā Bodhisattva speaks seventeen verses, generally praising Vairocana Buddha and Samantabhadra Bodhisattva's ability to be the same as all Buddhas, and distinguishing the appearance of turning the Dharma wheel, that is, highlighting the majestic virtue of the Buddha's teachings. The initial praise is divided into three parts: first, two sentences explain the meaning of the transformation body filling the Dharma realm and appearing before beings; next, two sentences explain the function of the transformation body as teaching, also clarifying the scope of the teachings; again, two sentences explain the inconceivable virtue of the Buddha. In the second part, in the verses of the Siṃhavikrīḍitābhijñā Bodhisattva, first three sentences distinguish Vairocana Buddha's free turning of the Dharma wheel; next, fourteen verses explain the operation of the three karmas of body, speech, and mind, that is, the conditions are complete. Here, it explains that the three types of Dharma wheels are manifested based on conditions. The first part of the text has four aspects: first, half a sentence is a general manifestation; second, half a sentence distinguishes the essence of the Dharma wheel; again, a line of text explains where the Dharma wheel should be turned in accordance; finally, a line of text explains the meaning and appearance of the Dharma wheel. There are four types of Dharma wheels: teaching, practice, principle, and phenomena. Someone asks: What is the difference between this turning of the Dharma wheel and the three turnings and twelve actions of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna)? The answer is: This is only one turning that accomplishes the ten actions, the so-called one turning is an inexhaustible turning, and the detailed explanation is later. In addition, the 'Buddha's Fundamental Conduct Sutra' says that the Buddha sat facing north on the fifteenth day of the first month of the constellation Ji, when the sun was more than halfway past noon on the twelfth day, and the shadow of a person was difficult to recognize, and turned the Brahma Dharma wheel during the constellations Gui and Fang. In the second part, first six verses explain the teaching of mental karma; next four verses distinguish the teaching of bodily karma; again four verses distinguish the teaching of verbal karma. In addition, the explanation is divided into seven aspects: first two aspects generally distinguish the amount of teaching caused by cause and effect; next there are two aspects distinguishing bodily karma; again there are two aspects explaining verbal karma; then there are two aspects explaining mental karma; then there are two aspects again distinguishing the scope of bodily karma; again there are two aspects reiterating verbal karma; finally there are two aspects reiterating mental karma. The second point explains the essence of the Dharma divided by Samādhi, that is, respectfully receiving the power of the Buddha.

。受加以發起。于內有二。一約諸會料簡。二釋文。料簡分四。即第六番也。一有無者入定為表法深。唯第二會所對機淺。法不可深故。又是住方便無自位體。故不入定。法對機位故也。二重入不重入者。初會義重。余會無也。亦可不重為此本分定中說故。所以下別釋耳。三因果體別者第一第七及八明。是佛定。三四五六並菩薩定。何為者。初為無垢如藏是凈體故入凈藏定。第七會自利果行成熟故入佛華嚴定。此語望化主。若就行者修因華嚴果故。為修從始故重普光。第八法界解脫利他果滿。故佛自入師子奮迅定。此亦約化主。若就修行表因人操境建志立身故。又此三會所顯法並通因果。故入果定耳。中間四會入因定。對文方釋。四能入人異者。七處入定中前六會明菩薩入。為彰分契理故。亦明踴悅因人。第八佛自入定者明法界解脫究竟果體唯佛能窮故。亦可舉佛顯法際故。又對佛顯諸人所知分齊故。余意在下辨。次依文釋分三。初辨普賢入凈藏定二照諸佛無礙。此中智斷分二也。三於此已下辨等諸佛所得定也。亦可結通也。第三入是三昧下明佛加分文二。一因是料簡諸會加被差別。即第七番也。二釋文。料簡有二。一辨有無二辨諸佛遠近及多少名字有異。有無者二七八會不明諸佛加何為。凡加被為果攝益令下位下智

【現代漢語翻譯】現代漢語譯本受加以發起（接受並進一步闡發）。于內有二（其中包含兩個方面）：一約諸會料簡（一是關於各法會的簡要說明），二釋文（二是解釋經文）。料簡分四（簡要說明分為四個方面），即第六番也（也就是第六部分）。一有無者（一，關於『有』與『無』）：入定為表法深（進入禪定是爲了表明佛法的深奧），唯第二會所對機淺（只有第二次法會所針對的根基較淺），法不可深故（佛法不可過於深奧）。又是住方便無自位體（而且安住于權宜之法，沒有自身的實體），故不入定（所以不進入禪定）。法對機位故也（佛法是針對不同根基而設立的）。二重入不重入者（二，關於重複進入與不重複進入）：初會義重（第一次法會的意義重大），余會無也（其餘法會則沒有）。亦可不重為此本分定中說故（也可以認為不重複，因為這是在本分的禪定中所說的）。所以下別釋耳（所以下面分別解釋）。三因果體別者（三，關於因與果的本體區別）：第一第七及八明（第一次、第七次和第八次法會闡明），是佛定（是佛的禪定）。三四五六並菩薩定（第三、第四、第五和第六次法會都是菩薩的禪定）。何為者（為什麼呢）？初為無垢如藏是凈體故入凈藏定（最初是爲了無垢如來藏是清凈的本體，所以進入凈藏定）。第七會自利果行成熟故入佛華嚴定（第七次法會是自利果行成熟，所以進入佛華嚴定）。此語望化主（這裡是指教化之主）。若就行者修因華嚴果故（如果就修行者而言，是修因華嚴果的緣故）。為修從始故重普光（爲了修行從開始，所以重視普光）。第八法界解脫利他果滿（第八次法界解脫利他果圓滿），故佛自入師子奮迅定（所以佛親自進入師子奮迅定）。此亦約化主（這也是指教化之主）。若就修行表因人操境建志立身故（如果就修行而言，表明因人掌握境界，建立志向，立身處世的緣故）。又此三會所顯法並通因果（而且這三次法會所顯示的佛法都貫通因果），故入果定耳（所以進入果定）。中間四會入因定（中間四次法會進入因定），對文方釋（對照經文才能解釋）。四能入人異者（四，關於能夠進入禪定的人不同）：七處入定中前六會明菩薩入（在七處入定中，前六次法會說明是菩薩進入）。為彰分契理故（爲了彰顯分契真理的緣故）。亦明踴悅因人（也說明踴躍歡喜的因人）。第八佛自入定者明法界解脫究竟果體唯佛能窮故（第八次法會佛親自進入禪定，說明法界解脫究竟果體只有佛才能窮盡）。亦可舉佛顯法際故（也可以舉佛來顯示佛法的邊際）。又對佛顯諸人所知分齊故（又針對佛來顯示諸人所知的分界）。余意在下辨（其餘的意義在下面辨析）。次依文釋分三（接下來根據經文解釋，分為三個部分）：初辨普賢入凈藏定（首先辨析普賢菩薩進入凈藏定），二照諸佛無礙（其次照見諸佛的無礙）。此中智斷分二也（其中智慧和斷惑分為兩個方面）。三於此已下辨等諸佛所得定也（第三，從這裡以下辨析諸佛所得的禪定）。亦可結通也（也可以總結貫通）。第三入是三昧下明佛加分文二（第三，進入三昧以下說明佛加持的部分，分為兩個方面）：一因是料簡諸會加被差別（一是原因是簡要說明各法會加持的差別），即第七番也（也就是第七部分）。二釋文（二是解釋經文）。料簡有二（簡要說明分為兩個方面）：一辨有無（一是辨析有無），二辨諸佛遠近及多少名字有異（二是辨析諸佛的遠近、多少以及名字的差異）。有無者（關於『有』與『無』）：二七八會不明諸佛加何為（第二次、第七次和第八次法會沒有說明諸佛加持的原因）。凡加被為果攝益令下位下智（凡是加持都是爲了果的攝益，使下位下智）。 English version Initiated by acceptance and further elaboration. Within this, there are two aspects: first, a concise explanation of each assembly; second, an interpretation of the text. The concise explanation is divided into four aspects, which is the sixth section. First, regarding 'existence' and 'non-existence': entering Samadhi (定, dhyāna) signifies the profoundness of the Dharma (法, dharma); only the second assembly addresses those with shallower roots, as the Dharma cannot be too profound. Furthermore, residing in expedient means lacks an inherent entity, hence not entering Samadhi. The Dharma is tailored to different capacities. Second, regarding repeated and non-repeated entries: the first assembly holds significant meaning, which is absent in the other assemblies. It can also be considered non-repeated because it is discussed within the Samadhi of this fundamental division. Therefore, separate explanations follow. Third, regarding the distinction between the essence of cause and effect: the first, seventh, and eighth assemblies clarify that these are the Samadhis of the Buddhas (佛, buddha). The third, fourth, fifth, and sixth assemblies are the Samadhis of the Bodhisattvas (菩薩, bodhisattva). Why? Initially, it is because the stainless Tathāgatagarbha (如來藏, tathāgatagarbha) is a pure essence, hence entering the Pure Treasury Samadhi (凈藏定, Jingzang ding). The seventh assembly is when the practice of benefiting oneself matures, hence entering the Buddha Avatamsaka Samadhi (佛華嚴定, Fo Huayan ding). This refers to the teaching host. If considering practitioners, it is because of cultivating the cause and realizing the Avatamsaka effect. To cultivate from the beginning, therefore, great importance is attached to Universal Light. The eighth assembly is when the liberation of the Dharma realm and the benefit of others are fulfilled, hence the Buddha personally enters the Lion's Roar Samadhi (師子奮迅定, Shizi Fenxun ding). This also refers to the teaching host. If considering practice, it signifies that the person controlling the environment establishes aspirations and builds a foundation. Moreover, the Dharma revealed in these three assemblies encompasses both cause and effect, hence entering the Samadhi of effect. The middle four assemblies enter the Samadhi of cause, which can only be explained by referring to the text. Fourth, regarding the difference in those who can enter: among the seven places of entering Samadhi, the first six assemblies clarify that Bodhisattvas enter. This is to highlight the alignment with truth. It also clarifies the cause of those who rejoice. The eighth assembly, where the Buddha personally enters Samadhi, clarifies that only the Buddha can exhaustively understand the ultimate essence of the liberation of the Dharma realm. It can also be seen as using the Buddha to reveal the boundaries of the Dharma. Furthermore, it is aimed at the Buddha to show the limits of what others know. The remaining meanings are discerned below. Next, according to the text, the explanation is divided into three parts: first, discerning Samantabhadra's (普賢, Samantabhadra) entry into the Pure Treasury Samadhi; second, illuminating the unobstructedness of all Buddhas. Here, wisdom and severance of delusion are divided into two aspects. Third, from here onwards, discerning the Samadhis attained by all Buddhas. It can also be a conclusion and connection. Third, 'Entering this Samadhi' and below clarifies the part of the Buddha's empowerment, divided into two aspects: first, the cause is a concise explanation of the differences in empowerment among the assemblies, which is the seventh section. Second, interpreting the text. The concise explanation is divided into two aspects: first, discerning existence and non-existence; second, discerning the differences in the distance, number, and names of the Buddhas. Regarding 'existence' and 'non-existence': the second, seventh, and eighth assemblies do not clarify the reason for the Buddhas' empowerment. All empowerment is for the benefit of the result, enabling those of lower status and lesser wisdom.

【English Translation】 English translation line 1 English translation line 2

得力堪說上法及勝進起行。第二辨機初不定防其進退故不入定。以表法決深故。又人不入定審見法故不加也。第七會有二。一即此會行所依法與前不異故。二明行者起修粗細不定故也。第八會辨佛自入三昧。法界解脫之果大周圓極。故不假加。次佛名不同者顯德差別也。次依文釋分三。初口加與辨及加所為。二爾時一切諸佛與下明意加與智。三爾時十方下明身加摩頂與其無畏。又此文分二。初辨入定故加。二所謂下辨加所為。即是加相。初文有三。一為加故諸佛現身。二彼諸如來下贊入深定有力能說。三是皆下明加贊所由也。口加文中分三。一總。次二句辨自他行體。次七句明利他行用。意加分三。初一總。次別辨十智。三何以故下釋成。初十智文。前三自利。后七利他。此與下十智多同。何故既說果德。佛不自說者此為表勝果下因堪克故。又普賢得定故。長子故。眾首故。盡盧舍那佛愿底故。本願故也。又自善根力故。準下於此應有摩頂已即出。今略無出。下始明出。及益意可知耳。因此明諸會出定說法不同。即第八番也。先辨起定不同。諸會說法對文方辨。第八有入無出。表入法界無返故。第二會出入俱無。初會文不定也。亦可真俗雙觀。或文家交錯。余會具出入耳。第四段菩薩同聲重請普賢。即請分。文分二。

【現代漢語翻譯】現代漢語譯本得力者能夠宣說至上的佛法，並且能夠發起殊勝的修行。第二，辨別根機，因為眾生的根器不定，需要防止他們退轉，所以不讓他們入定。這是爲了表明佛法的決斷和深刻。而且，因為人們不入定也能審視佛法，所以不加以干預。第七會中有兩種情況：一是此會中修行的所依據的佛法與之前的沒有不同；二是說明修行者發起修行時，粗細程度不定。第八會中，佛陀親自進入三昧（Samadhi，禪定）。法界解脫的果實廣大、周遍、圓滿至極，所以不需要其他佛菩薩的加持。其次，佛的名號不同，是爲了彰顯其功德的差別。接下來，根據經文解釋，分為三部分：首先是口頭的加持與辨別，以及加持的目的；其次是『爾時一切諸佛』以下，說明意念的加持與智慧；最後是『爾時十方』以下，說明身體的加持，即摩頂，以及給予無畏。此外，這段經文分為兩部分：首先是辨別入定，所以加以干預；其次是『所謂』以下，辨別加持的目的，也就是加持的相狀。第一部分有三點：一是為加持的緣故，諸佛現身；二是『彼諸如來』以下，讚歎入深定的力量，能夠說法；三是『是皆』以下，說明加持和讚歎的緣由。口頭加持的經文中分為三部分：一是總說；其次兩句辨別自利和他利修行的本體；其次七句說明利益他人的修行作用。意念加持分為三部分：一是總說；其次分別辨別十智（Ten Powers of a Buddha）；三是『何以故』以下，解釋和成就。最初的十智文中，前三是自利，后七是利他。這與下面的十智大多相同。為什麼已經說了果德，佛陀不親自說呢？這是爲了表明殊勝的果實，下面的因能夠勝任。而且，普賢（Samantabhadra）菩薩因為得到禪定，因為是長子，因為是大眾的首領，因為窮盡了盧舍那佛（Vairocana Buddha）的愿底，因為本願的緣故。而且，因為自身善根的力量。按照下面的經文，這裡應該有摩頂之後立即出定。現在省略了出定的部分。下面的經文開始說明出定，以及利益，意思可以理解。因此說明諸會出定說法不同，也就是第八番。首先辨別起定的不同。諸會說法對照經文才能辨別。第八會有入定而沒有出定，表明進入法界沒有返回。第二會出定和入定都沒有。初會的經文不定。也可以從真諦和俗諦雙重角度觀察，或者經文的編排交錯。其餘的會都有出定和入定。第四段是菩薩同聲重新請求普賢菩薩，也就是請求的部分。經文分為兩部分。

【English Translation】 English version Those who are capable can expound the supreme Dharma and initiate superior practices. Secondly, discerning the faculties, because beings' capacities are uncertain, it's necessary to prevent them from regressing, hence they are not allowed to enter Samadhi (禪定, meditative absorption). This is to demonstrate the decisiveness and profundity of the Dharma. Moreover, because people can examine the Dharma without entering Samadhi, no intervention is added. The seventh assembly has two situations: one is that the Dharma relied upon for practice in this assembly is no different from the previous ones; the other is to explain that when practitioners initiate practice, the degree of coarseness or fineness is uncertain. In the eighth assembly, the Buddha personally enters Samadhi. The fruit of liberation in the Dharma Realm is vast, pervasive, and supremely complete, so it does not require the blessings of other Buddhas and Bodhisattvas. Secondly, the different names of the Buddhas are to manifest the differences in their virtues. Next, according to the explanation of the text, it is divided into three parts: first is the verbal blessing and discernment, and the purpose of the blessing; second is 'At that time, all the Buddhas' below, explaining the blessing of thought and wisdom; and finally, 'At that time, the ten directions' below, explaining the blessing of the body, that is, touching the crown of the head (摩頂, mō dǐng), and giving fearlessness. In addition, this passage is divided into two parts: first is discerning entering Samadhi, so intervention is added; second is 'So-called' below, discerning the purpose of the blessing, which is the appearance of the blessing. The first part has three points: one is that for the sake of blessing, the Buddhas manifest their bodies; second is 'Those Tathagatas' below, praising the power of entering deep Samadhi, being able to expound the Dharma; and third is 'These all' below, explaining the reason for the blessing and praise. The verbal blessing text is divided into three parts: one is the general statement; the next two sentences discern the essence of self-benefit and benefiting others in practice; the next seven sentences explain the function of benefiting others in practice. The thought blessing is divided into three parts: one is the general statement; second is to separately discern the Ten Powers of a Buddha (十智, shí zhì); and third is 'Why is it so' below, explaining and accomplishing. In the initial text of the Ten Powers, the first three are for self-benefit, and the last seven are for benefiting others. This is mostly the same as the Ten Powers below. Why, having already spoken of the fruit of virtue, does the Buddha not speak of it himself? This is to show that the superior fruit, the cause below can be competent. Moreover, Samantabhadra (普賢, Pǔxián) Bodhisattva, because he has attained Samadhi, because he is the eldest son, because he is the leader of the assembly, because he has exhausted the bottom of the vows of Vairocana Buddha (盧舍那佛, Lúshěnà Fó), because of his original vows. Moreover, because of the power of his own good roots. According to the text below, there should be emerging from Samadhi immediately after touching the crown of the head here. Now the part of emerging from Samadhi is omitted. The text below begins to explain emerging from Samadhi, and the meaning of the benefits can be understood. Therefore, it explains that the emerging from Samadhi and expounding the Dharma are different in the various assemblies, which is the eighth time. First, discern the difference in arising from Samadhi. The Dharma expounded in the various assemblies can only be discerned by comparing the texts. The eighth assembly has entering Samadhi but no emerging from Samadhi, indicating that entering the Dharma Realm has no return. The second assembly has neither emerging from Samadhi nor entering Samadhi. The text of the first assembly is uncertain. It can also be observed from the dual perspective of the true and the conventional, or the arrangement of the texts is staggered. The remaining assemblies all have emerging from Samadhi and entering Samadhi. The fourth section is the Bodhisattvas requesting Samantabhadra Bodhisattva again in unison, which is the requesting part. The text is divided into two parts.

初少長行怪不說意生后請文。普賢為先唯自眾請未新舊共請請不滿故不說耳。頌請二十偈分二。初嘆德請。二下二偈結請。前文有五。初二辨普賢久諸佛所修諸願行應依大愿為眾即說。次四辨普賢常見諸佛在塵道中應同示說故今應說。次六辨普賢久成定力遍知器海能廣為說應同於彼愿為眾說。次四辨普賢三業。能雲雨利他。何故不說。次二正舉性報二土是十力修得。勸應機為說。下二結請。所以唯十地內具加請者為成因證行法。余即不爾也。

大方廣佛華嚴經搜玄分齊通智方軌卷第一(之上)二十四

乙巳歲分司大藏都監開板

大方廣佛華嚴經搜玄分齊通智方軌卷第一(之下)

終南山至相寺沙門智儼述

第五正本宗答文。大分為二。初觀五海等明其本分。二明十智。即五海之智。初文有二。一明承佛神力顯不自力能入。二正觀五海審察其法。今此通說興教所為有十義。一成佛本願故名諸佛本願經。以此準之。二成菩薩本願可知。三利益時機可知。四末代見聞益可知。五欲顯本有理及明修成因果二行。六辨因果二位增微不同。如因中果果中因者是。及明初粗次細等。七明行位相對辨通局。此望同時可知。八因果行位前後通局不同。九辨修德相成之相。十欲顯阿含教輪圓凈。

【現代漢語翻譯】現代漢語譯本：最初，（菩薩）年少、長大、修行，遇到奇怪的事情不說，心中有所想法卻不表達，之後才請求（佛陀）開示。《普賢行愿品》為先導，唯有自發的大眾請求，沒有新舊之分，共同請求，但請求不充分，所以（佛陀）才沒有說。用頌文請求，共二十偈，分為兩部分。第一部分讚歎功德並請求開示，第二部分用兩偈總結請求。前面的經文有五點內容。首先，用兩段文字說明普賢（Samantabhadra，菩薩名）長久以來在諸佛處所修習的各種願行，應該依據大愿為大眾宣說。其次，用四段文字說明普賢常見諸佛在塵世中示現，應該同樣示現並宣說，所以現在應該說。再次，用六段文字說明普賢久已成就定力，遍知一切，像容器一樣能容納一切，能夠廣泛地為大眾宣說，應該像他那樣，愿為大眾宣說。再次，用四段文字說明普賢的身、口、意三業，能夠像雲雨一樣利益他人，為什麼不說呢？最後，用兩段文字正式提出性土和報土是十力（dasabala，佛陀的十種力量）修得的，勸請（佛陀）應該根據時機為大眾宣說。後面的兩段文字總結請求。之所以只有十地（bhumi，菩薩修行的十個階段）之內的菩薩才具備請求的資格，是因為要成就因證行法，其餘的菩薩則不具備這樣的資格。

《大方廣佛華嚴經搜玄分齊通智方軌》卷第一（之上）乙巳年分司大藏都監開板

《大方廣佛華嚴經搜玄分齊通智方軌》卷第一（之下）

終南山至相寺沙門智儼述

第五部分，正式回答本宗的經文。大體分為兩部分。首先，觀察五海（panchasamudra，佛經中描述的五種大海）等，闡明其根本部分。其次，闡明十智（dasa-jnana，十種智慧），即五海的智慧。第一部分經文有兩點內容。第一，說明憑藉佛的神力，顯示不是依靠自身的力量才能進入。第二，正式觀察五海，審察其中的法則。現在，總的來說，興教的目的有十個方面。一是成就佛的本願，所以名為諸佛本願經。以此類推。二是成就菩薩的本願，可以得知。三是利益的時機，可以得知。四是末法時代見聞的利益，可以得知。五是想要顯示本有的理，以及闡明修成因果的兩種修行。六是辨別因果兩種地位的增減細微不同。例如因中的果，果中的因就是這樣。以及闡明開始粗略，然後逐漸細緻等等。七是闡明行位相對，辨別其普遍性和侷限性。這相對於同時期來說是可以理解的。八是因果行位的前後普遍性和侷限性不同。九是辨別修德相成的狀態。十是想要顯示阿含教輪的圓滿清凈。

【English Translation】 English version: Initially, (Bodhisattvas) when young, growing up, and practicing, encounter strange things but do not speak of them, have thoughts in their minds but do not express them, and only later request (the Buddha) to enlighten them. 'The Chapter on the Practices and Vows of Samantabhadra' (Samantabhadra, a Bodhisattva) takes precedence, and only those who spontaneously request, without distinction between new and old, jointly request, but the request is insufficient, so (the Buddha) does not speak. The request is made in verses, totaling twenty, divided into two parts. The first part praises the virtues and requests instruction, and the second part concludes the request with two verses. The preceding text has five points. First, two paragraphs explain that Samantabhadra has long cultivated various vows and practices at the places of all Buddhas, and should rely on the great vows to speak for the benefit of the masses. Second, four paragraphs explain that Samantabhadra often sees Buddhas manifesting in the world, and should similarly manifest and speak, so he should speak now. Third, six paragraphs explain that Samantabhadra has long achieved the power of concentration, knows everything, and like a vessel can contain everything, and can extensively speak for the benefit of the masses, and should be like him, willing to speak for the benefit of the masses. Fourth, four paragraphs explain that Samantabhadra's body, speech, and mind can benefit others like clouds and rain, so why not speak? Finally, two paragraphs formally propose that the nature-land and reward-land are obtained through the cultivation of the ten powers (dasabala, the ten powers of the Buddha), and urge (the Buddha) to speak for the benefit of the masses according to the occasion. The following two paragraphs conclude the request. The reason why only Bodhisattvas within the ten bhumis (bhumi, the ten stages of Bodhisattva practice) are qualified to request is to achieve the cause-evidence-practice Dharma, while other Bodhisattvas do not have such qualifications.

'The Great Expansive Buddha Flower Adornment Sutra: Exploring the Profound, Differentiating the Limits, Penetrating Wisdom, and Guiding Principles,' Volume One (Part One) Engraved in the Yi Si Year by the Directorate of the Great Treasury

'The Great Expansive Buddha Flower Adornment Sutra: Exploring the Profound, Differentiating the Limits, Penetrating Wisdom, and Guiding Principles,' Volume One (Part Two)

Composed by the Shramana Zhiyan of Zhixiang Temple on Zhongnan Mountain

Fifth part, formally answering the text of this school. It is broadly divided into two parts. First, observing the five seas (panchasamudra, the five great oceans described in Buddhist scriptures) and so on, clarifying its fundamental part. Second, clarifying the ten wisdoms (dasa-jnana, ten kinds of wisdom), which are the wisdoms of the five seas. The first part of the text has two points. First, it explains that by relying on the Buddha's divine power, it shows that it is not by relying on one's own power that one can enter. Second, it formally observes the five seas, examining the laws within them. Now, generally speaking, the purpose of promoting the teachings has ten aspects. First, to fulfill the Buddha's original vow, so it is called the Sutra of the Original Vows of All Buddhas. By analogy with this. Second, the original vow of the Bodhisattvas can be known. Third, the opportune time for benefiting can be known. Fourth, the benefits of seeing and hearing in the Dharma-ending age can be known. Fifth, it is desired to reveal the inherent principle, and to clarify the two practices of cultivating and achieving cause and effect. Sixth, to distinguish the subtle differences in the increase and decrease of the two positions of cause and effect. For example, the fruit in the cause, and the cause in the fruit are like this. And to clarify that it starts roughly and then gradually becomes detailed, and so on. Seventh, to clarify the relationship between practice and position, and to distinguish its universality and limitations. This can be understood relative to the same period. Eighth, the universality and limitations of the cause-effect practice positions are different before and after. Ninth, to distinguish the state of mutual accomplishment of cultivation and virtue. Tenth, to show the perfect purity of the Agama teaching wheel.

及約時事顯真應二行相。此可思之。依尋下文八會通有十義。至下會文可亦準之。若橫取文相顯可知。世界海者答上世界海。為凈土行成眾生住處。眾生海者所化生也。答上眾生海。法界業海者業用也。成下法身耳欲樂諸根海者通答上因行二句。三世諸佛海者辨佛化用廣周。答上三身十二句及化用中六句。亦可此六句屬上諸根海。但心境界異以相顯根耳。亦可相即入業用海。二十智者分五。一告。二列名。三結難思。四許說。五明說意耳。即上佛所與十智。今嘆能顯深法故也。亦少有不同者對根別擬。故異耳。佛子者有五義如論。十智者。一世界成敗清凈智。答上果問中佛世界一問。二眾生界起智。答上果問中所化眾生海一句。三法界智。答上能化法藥一句。四如來自在下答上三身德十二句。此一句即答上法身中佛地佛持等三句。次凈轉法輪智答上佛行一句。次力無畏不共法智答上報佛中佛力佛勝法示現菩提等三句。次光明讚歎音聲智答上佛光明一句。次三種教化智答上佛眼耳佛智海等三輪化佛德。次三昧法門不壞智答上報佛三昧。以果德體故別答之。次如來自在智答上化用德中佛海等六句。下廣文隨相準釋上五海。初世界海十智中世界成壞智。亦可通說下廣答也。此之十智即三世間智。一器世間。二眾生世間。第三

【現代漢語翻譯】現代漢語譯本：以及約略顯示真理和應驗的兩種表象。這些是可以思考的。依據下文，八會貫通有十種意義。到下會經文時也可以參照這個準則。如果從橫向理解經文的表象，就可以明白。『世界海』回答了前面的『世界海』，是爲了凈土修行而成就的眾生居住之處。『眾生海』是指所教化的眾生。回答了前面的『眾生海』。『法界業海』是指業力的作用。成就了下文的『法身耳欲樂諸根海』，這是總括地回答了前面的『因行』兩句。『三世諸佛海』是爲了辨明佛陀教化的廣泛和周遍。回答了前面的『三身』十二句以及『化用』中的六句。也可以認為這六句屬於前面的『諸根海』，只是因為心境不同，所以用表象來顯示根源。也可以認為表象即是進入業力作用之海。二十智者分為五個部分：一是告知，二是列舉名稱，三是總結難以思議，四是允許解說，五是闡明解說的意義。也就是前面佛陀所給予的十種智慧，現在讚歎這些智慧能夠顯現深奧的佛法。也略有不同之處，是針對不同的根器而分別比擬，所以有所差異。『佛子』有五種意義，如同論述中所說。十智是：一、世界成敗清凈智，回答了前面果報提問中的『佛世界』一問。二、眾生界起智，回答了前面果報提問中所教化的『眾生海』一句。三、法界智，回答了前面能教化的『法藥』一句。四、如來自在，回答了前面『三身』功德十二句。這一句就是回答了前面『法身』中『佛地佛持』等三句。其次是清凈轉法輪智，回答了前面『佛行』一句。其次是力無畏不共法智，回答了前面『報佛』中『佛力佛勝法示現菩提』等三句。其次是光明讚歎音聲智，回答了前面『佛光明』一句。其次是三種教化智，回答了前面『佛眼耳佛智海』等三輪教化佛陀的功德。其次是三昧法門不壞智，回答了前面『報佛三昧』。因為是果報功德的本體，所以單獨回答。其次是如來自在智，回答了前面『化用』功德中『佛海』等六句。下文廣泛地根據表象來解釋上面的五海。最初是世界海十智中的世界成壞智，也可以總括地解說下面的廣泛回答。這十種智慧就是三世間智：一是器世間，二是眾生世間，第三

【English Translation】 English version: And approximately shows the two aspects of truth and verification. These are worth contemplating. According to the following text, the eight assemblies are interconnected with ten meanings. This principle can also be applied to the subsequent assembly texts. If we understand the appearance of the text horizontally, it can be understood. 'World-sea' answers the previous 'world-sea', which is the dwelling place of sentient beings who have achieved pure land practice. 'Sentient being-sea' refers to the sentient beings who are being taught. It answers the previous 'sentient being-sea'. 'Dharma-realm karma-sea' refers to the function of karmic power. It completes the following 'Dharma-body ear desire joy roots-sea', which is a general answer to the previous two sentences of 'cause and practice'. 'Three-world Buddhas-sea' is to clarify the breadth and pervasiveness of the Buddha's teachings. It answers the previous twelve sentences of 'three bodies' and the six sentences in 'transformation and application'. It can also be considered that these six sentences belong to the previous 'roots-sea', but because the states of mind are different, the roots are revealed through appearances. It can also be considered that appearances are entering the sea of karmic function. The twenty wise ones are divided into five parts: first, to inform; second, to list names; third, to conclude that it is difficult to conceive; fourth, to allow explanation; and fifth, to clarify the meaning of the explanation. That is, the ten wisdoms given by the Buddha earlier, now praising these wisdoms for being able to reveal profound Dharma. There are also slight differences, which are analogies made separately for different capacities, so there are differences. 'Buddha-son' has five meanings, as stated in the treatise. The ten wisdoms are: first, the wisdom of the purity of the world's formation and destruction, answering the question of 'Buddha-world' in the previous question of retribution. Second, the wisdom of the arising of the sentient being realm, answering the previous sentence of 'sentient being-sea' in the question of retribution. Third, Dharma-realm wisdom, answering the previous sentence of 'Dharma-medicine' that can teach. Fourth, Tathagata's self-mastery, answering the previous twelve sentences of 'three bodies' merits. This sentence answers the previous three sentences of 'Buddha-ground Buddha-holding' in 'Dharma-body'. Next is the wisdom of pure turning of the Dharma wheel, answering the previous sentence of 'Buddha-practice'. Next is the wisdom of power, fearlessness, and unshared Dharma, answering the previous three sentences of 'Buddha-power Buddha-superior Dharma showing Bodhi' in 'reward Buddha'. Next is the wisdom of light, praise, and sound, answering the previous sentence of 'Buddha-light'. Next is the wisdom of the three kinds of teachings, answering the merits of the three wheels of teaching of 'Buddha-eye ear Buddha-wisdom sea', etc. Next is the wisdom of Samadhi Dharma-gate indestructible, answering the previous 'reward Buddha Samadhi'. Because it is the essence of the merit of retribution, it is answered separately. Next is the Tathagata's self-mastery wisdom, answering the previous six sentences of 'Buddha-sea', etc. in the merit of 'transformation and application'. The following text extensively explains the above five seas according to the appearances. The first is the wisdom of the world's formation and destruction in the ten wisdoms of the world-sea, which can also be explained in general in the following extensive answer. These ten wisdoms are the wisdom of the three worlds: first, the vessel world; second, the sentient being world; and third

第四智正覺。次愿轉法輪智說前三世間行。六力無畏不共智依法成治。行力治魔。無畏治外道。不共治二乘。七光明音聲智以佛事善成讚揚三寶。第八三種教化智興隆三寶使不斷絕。第九三昧法門不壞智明證智。十如來種種自在智即后得智。又此說前一海。即具十智耳。以智法正助各相成故。為五海依下三世間轉成十身。法相似故。如是下三結嘆難說聞。四我當下顯承力方許說。五欲令下明說意。又義言觀佛五海十智說自十智。又通觀因地五海十智說自十智。為起說方便智與本法施設不同故。又亦可下別辨文中論土者是知習境也。此可思準之。亦可唯佛地耳。又亦可地前人說是智習境。地上菩薩及果人說是證非習也。第六起分文分二。初辨起益。二毛孔讚歎。初文分二。一正起主伴定有二句。初起定。二不壞本體。二一切三世三昧下辨起定益用有二。初內益。二動地下外事益有三。動地及二益也。初用文二。一此眾益。二如此下他方益。此眾益有四。一得定。二得內方便。三得外用辨智。四得大悲願行。第二毛孔偈贊普賢德。文十四偈即是加贊光也。分二。初八明普賢菩薩自在盡佛源底。次六偈明普賢應化及土普應眾生自在成義。前八中初三身業自在。次一口業自在。次一行意業自在。次三總嘆三業自在盡佛境界。第

【現代漢語翻譯】現代漢語譯本第四智正覺（第四種智慧的真正覺悟）。接下來，我希望以轉法輪智（轉動佛法之輪的智慧）來說明前三世間（過去、現在、未來三個世界）的修行。六力（六種力量）、無畏（無所畏懼）、不共智（不與二乘共享的智慧）依法成就，用來治理。行力（行動的力量）治理魔，無畏治理外道，不共智治理二乘（聲聞和緣覺）。七光明音聲智（七種光明和聲音的智慧）以佛事（佛陀的事業）善巧成就，讚揚三寶（佛、法、僧）。第八三種教化智（三種教化的智慧）使三寶興隆，永不斷絕。第九三昧法門不壞智（禪定法門不壞的智慧）是明證智（清晰證明的智慧）。第十如來種種自在智（如來各種自在的智慧）即后得智（證得根本智后所獲得的智慧）。又，這裡所說的前一海，就具備了十智。因為智慧、法、正助互相成就的緣故。爲了五海（五種智慧之海）依靠下三世間（欲界、色界、無色界）轉成十身（十種化身），法相似的緣故。像這樣，下三結嘆難以述說和聽聞。第四，我當下顯現承力，才允許述說。第五，希望下面說明意。又，從義理上說，觀察佛的五海十智，來說明自己的十智。又，通觀因地（修行時的狀態）的五海十智，來說明自己的十智。因為發起述說的方便智與本法（根本的佛法）的施設不同。又，也可以分別辨別文中討論的『土』，是知習境（瞭解修習境界）的意思。這可以思考並參照。也可以僅僅是佛地（佛的境界）。又，也可以是地前人（證悟之前的人）說這是智習境（智慧修習的境界），地上菩薩（已證悟的菩薩）及果人（已證得果位的人）說這是證（證悟），而非習（修習）。第六起分文分為二。首先辨別發起的利益。其次是毛孔讚歎。首先，辨別發起的利益，分為二：一是正起主伴定有二句。首先是起定（發起禪定）。二是不壞本體（不破壞本體）。第二，一切三世三昧下辨別起定益用有二。首先是內益（內在的利益）。二是動地下外事益有三（震動大地及兩種外在利益有三種）。震動大地及兩種利益。首先是用文二。一是此眾益（對這個集會的利益）。二是如此下他方益（對其他地方的利益）。此眾益有四：一是得定（獲得禪定）。二是得內方便（獲得內在的方便）。三是得外用辨智（獲得外在的應用和辨別智慧）。四是得大悲願行（獲得大悲心、願力和行動）。第二毛孔偈贊普賢德（用毛孔的偈頌讚美普賢菩薩的功德）。文十四偈就是加贊光（十四個偈頌就是讚美光明）。分為二：首先八個偈頌說明普賢菩薩自在，窮盡佛的根源。其次六個偈頌說明普賢菩薩應化及國土普遍應化眾生，成就意義。前八個偈頌中，首先三個偈頌是身業自在（身體行為的自在）。其次一個偈頌是口業自在（語言的自在）。其次一個偈頌是意業自在（意念的自在）。其次三個偈頌是總嘆三業自在，窮盡佛的境界。第

【English Translation】 English version The fourth is the Right Awakening of Wisdom. Next, I wish to use the Wisdom of Turning the Wheel of Dharma (智轉法輪智) to explain the practice of the three worlds (三世間) of the past, present, and future. The Six Powers (六力), Fearlessness (無畏), and Uncommon Wisdom (不共智) are accomplished according to the Dharma and used to govern. The Power of Action (行力) governs demons, Fearlessness governs external paths, and Uncommon Wisdom governs the Two Vehicles (二乘) (Śrāvakas and Pratyekabuddhas). The Seventh is the Wisdom of Light and Sound (七光明音聲智), which skillfully accomplishes the Buddha's affairs (佛事) and praises the Three Jewels (三寶) (Buddha, Dharma, and Sangha). The Eighth is the Wisdom of Three Kinds of Teaching (三種教化智), which makes the Three Jewels flourish and never cease. The Ninth is the Indestructible Wisdom of Samadhi Dharma Gate (三昧法門不壞智), which is the Wisdom of Clear Proof (明證智). The Tenth is the Tathagata's Various Self-Existing Wisdoms (如來種種自在智), which is the Subsequent Wisdom (后得智). Moreover, the one ocean mentioned earlier possesses the ten wisdoms. This is because wisdom, Dharma, and correct assistance accomplish each other. In order for the Five Oceans (五海) to rely on the lower three worlds (下三世間) (Desire Realm, Form Realm, Formless Realm) to transform into the Ten Bodies (十身), the Dharma is similar. In this way, the lower three conclude with praise, which is difficult to describe and hear. Fourth, I will now reveal the power of acceptance before I am allowed to speak. Fifth, I hope to explain the meaning below. Also, in terms of meaning, observe the Buddha's Five Oceans and Ten Wisdoms to explain one's own ten wisdoms. Also, generally observe the Five Oceans and Ten Wisdoms of the causal ground (因地) (state of practice) to explain one's own ten wisdoms. This is because the expedient wisdom of initiating speech is different from the establishment of the original Dharma (本法) (fundamental Buddha Dharma). Also, one can separately distinguish that the 'land' discussed in the text refers to the meaning of knowing the realm of practice (知習境). This can be considered and referred to. It can also be only the Buddha-ground (佛地) (Buddha's realm). Also, it can be that people before the ground (地前人) (people before enlightenment) say that this is the realm of wisdom practice (智習境), while Bodhisattvas on the ground (地上菩薩) (enlightened Bodhisattvas) and people who have attained fruition (果人) (people who have attained fruition) say that this is enlightenment (證), not practice (習). The sixth part, the initiation section, is divided into two. First, distinguish the benefits of initiation. Second, the pores praise. First, distinguish the benefits of initiation, divided into two: First, the correct initiation of the main companion is determined by two sentences. The first is the initiation of samadhi (起定) (initiation of meditation). The second is not destroying the original substance (不壞本體) (not destroying the original substance). Second, all three worlds of samadhi below distinguish the benefits of initiation and use, divided into two. The first is the internal benefit (內益) (internal benefit). The second is the external benefit of moving the earth below, divided into three (動地下外事益有三) (shaking the earth and two external benefits have three). Shaking the earth and two benefits. First, use the text two. The first is the benefit of this assembly (此眾益) (benefit to this assembly). The second is the benefit to other places below (如此下他方益) (benefit to other places). The benefit of this assembly has four: First, attaining samadhi (得定) (attaining samadhi). Second, attaining internal convenience (得內方便) (attaining internal convenience). Third, attaining external use and distinguishing wisdom (得外用辨智) (attaining external use and distinguishing wisdom). Fourth, attaining great compassion, vows, and actions (得大悲願行) (attaining great compassion, vows, and actions). The second pore verse praises Samantabhadra's virtue (毛孔偈贊普賢德) (the verse of pores praises Samantabhadra Bodhisattva's merit). The text of fourteen verses is to add praise to the light (文十四偈就是加贊光) (fourteen verses are to praise the light). Divided into two: First, eight verses explain Samantabhadra Bodhisattva's self-existence, exhausting the Buddha's source. Second, six verses explain Samantabhadra Bodhisattva's response and the land universally responds to sentient beings, accomplishing meaning. In the first eight verses, the first three verses are the self-existence of body karma (身業自在) (self-existence of body behavior). The second verse is the self-existence of mouth karma (口業自在) (self-existence of language). The third verse is the self-existence of mind karma (意業自在) (self-existence of thought). The next three verses are the general praise of the self-existence of the three karmas, exhausting the Buddha's realm. The

七菩薩令眾增喜敬。文即說分有二。初令眾喜即授說方便。二正與法。初文分二。初長行明重欲說意。二正說偈令喜也。偈文分五。初十約佛嘆德用深廣。二普賢菩薩下四明普賢善入能廣利物。三無量下二推功在佛。四一切剎土下二釋普賢益其功在佛意。五有二結德勸聽。許說在當。初文分四。初二總嘆。次二嘆佛功用。次四舉眾生界及法難思。復能遍攝促入。次二舉法利益。第二文有二。初二普賢善入。次二明普賢利物勝能。普眼者具五眼自在智故普也。又具十眼也。理量等知故云普耳。次第二正說廣文。諸會能說人異者。唯阿僧祇小相二品佛自說。余品別人說也。依大論說有五。一佛。二弟子。三神仙。四諸天。五變化。此據出聲名句味。若望授與即通情與非情。又有五種說。如下文也。就文分二。初廣出世界體相即答上果德二十一問。二乃往過去下答上二問因法。初文分三。一總明世界因緣等莊嚴十種事義。二爾時普賢菩薩欲分別下明此世界海集起因緣之狀相。三法界不可壞下以偈頌上二段文。問何故本分觀海說智。此說分廢智說海而不具明。但論世界海者何也。答此為立文者但成信解智而未盡海源。又世界由智成。說海即是智。復此略明顯互為詮相故也。又此說由是方便相故。即是智也。此須思之。初文分二

。一列十名。二別解總列十名莊嚴文分四。初舉數並引證。二列十名。三結體。四引余世界塵等莊嚴具成。二別十中后一初一列名不釋。何故爾。由說通餘九。今約不明。欲成蓮華世界略不明壞。亦可成即壞也。凡依三乘凈土有四種。一性。二報。三事。四化可知。若依此部一乘但有二種。謂世界海及國土海。或十種如下瞿夷說。今將此十名。對攝論十八相圓凈對辨同異。彼文攝佛別住處合有十九也。佛別住大寶重閣上已明故。此中略無。即是彼論別住處也。今此起具因緣。是彼因圓凈亦通第一色相凈及三量圓凈。故偈云眾寶成及無邊際故知。文中分二。初長行。次偈頌。諸偈皆爾。長行分四。可知。三別中有八。一佛神力即勝進力。攝成即佛后智也。二緣起理然。三是因得。四行業果感。五普行攝成。六共因所得為生取土攝成故。七是佛依果。八普愿所感。偈有二十文有三。初一總次十八以廣顯略。三后一偈結之。第二住中三十半偈。初八明土相。二二十偈廣顯事安住義。三有二行半五字偈顯因陀羅安住相。第三形偈中有三。初三行廣顯形。二四字偈下六頌土因。三一切業海下八半辨因陀羅住持。第四體內十偈以廣顯略可知第五莊嚴中二十偈亦以廣顯略可知。第六清凈十八偈中亦以廣顯略可知。第七佛出世二十偈中

【現代漢語翻譯】現代漢語譯本一列十名。二、別解總列十名莊嚴文分四：初，舉數並引證；二，列十名；三，結體；四，引余世界塵等莊嚴具成。二、別十中，后一初一列名不釋。何故爾？由說通餘九。今約不明，欲成蓮華世界略不明壞，亦可成即壞也。凡依三乘凈土有四種：一、性；二、報；三、事；四、化，可知。若依此部一乘，但有二種，謂世界海及國土海。或十種，如下瞿夷（Geyi）說。今將此十名，對攝論十八相圓凈對辨同異。彼文攝佛別住處合有十九也。佛別住大寶重閣上已明故，此中略無，即是彼論別住處也。今此起具因緣，是彼因圓凈，亦通第一色相凈及三量圓凈。故偈云：『眾寶成及無邊際』，故知。文中分二：初，長行；次，偈頌。諸偈皆爾。長行分四，可知。三、別中有八：一，佛神力，即勝進力，攝成即佛后智也；二，緣起理然；三，是因得；四，行業果感；五，普行攝成；六，共因所得為生取土攝成故；七，是佛依果；八，普愿所感。偈有二十文，有三：初一總，次十八以廣顯略，三后一偈結之。第二住中三十半偈：初八明土相；二，二十偈廣顯事安住義；三，有二行半五字偈顯因陀羅（Yintuo Luo）安住相。第三形偈中有三：初三行廣顯形；二，四字偈下六頌土因；三，一切業海下八半辨因陀羅（Yintuo Luo）住持。第四體內十偈以廣顯略可知。第五莊嚴中二十偈亦以廣顯略可知。第六清凈十八偈中亦以廣顯略可知。第七佛出世二十偈中

【English Translation】 English version A list of ten names. Secondly, the separate explanation of the ten adornments is divided into four parts: First, enumerate and cite evidence; second, list the ten names; third, conclude the structure; and fourth, cite the adornments of other world dusts, etc. In the second separation of the ten, the last one and the first one are listed without explanation. Why is that? Because the explanation is common to the other nine. Now, regarding what is unclear, the lotus world is slightly unclear about destruction, and it can also be formed and then destroyed. Generally, according to the three vehicles of Pure Land, there are four types: first, nature; second, reward; third, matter; and fourth, transformation, which can be known. If according to this part of the One Vehicle, there are only two types, namely the sea of worlds and the sea of lands. Or ten types, as Geyi said below. Now, these ten names are compared with the eighteen aspects of perfect purity in the Saṃgrahaṇī. The text there includes the Buddha's separate dwelling place, totaling nineteen. Because the Buddha's separate dwelling place on the Great Treasure Pavilion has already been explained, it is omitted here, which is the separate dwelling place in that treatise. Now, the causes and conditions for this arising are the perfect purity of that cause, which also includes the purity of the first form and the perfect purity of the three measures. Therefore, the verse says: 'Made of many treasures and boundless,' hence it is known. The text is divided into two parts: first, the prose; second, the verses. All verses are like this. The prose is divided into four parts, which can be known. Thirdly, there are eight distinctions: first, the Buddha's divine power, which is the power of surpassing progress, and its inclusion is the Buddha's subsequent wisdom; second, the principle of dependent origination is natural; third, it is obtained by cause; fourth, the karmic results are felt; fifth, universal practice is included; sixth, the common cause is obtained for the sake of taking the land; seventh, it is the Buddha's dependent result; eighth, it is felt by universal vows. There are twenty verses, with three parts: first, a summary; second, eighteen to broadly reveal the concise; and third, the last verse concludes it. In the second dwelling, there are thirty and a half verses: the first eight explain the characteristics of the land; second, twenty verses broadly reveal the meaning of dwelling in affairs; third, there are two and a half lines of five-character verses revealing the aspect of Indra's (Yintuo Luo) dwelling. In the third form verse, there are three parts: first, three lines broadly reveal the form; second, the four-character verse below praises the cause of the land in six verses; third, below the sea of all karmas, eight and a half verses distinguish Indra's (Yintuo Luo) upholding. In the fourth body, ten verses are used to broadly reveal the concise, which can be known. In the fifth adornment, twenty verses are also used to broadly reveal the concise, which can be known. In the sixth purity, eighteen verses are also used to broadly reveal the concise, which can be known. In the seventh Buddha's appearance in the world, twenty verses are in

有二。初四辨佛出世。次第二廣明利益可知。第八劫文略無頌耳。次第二廣開示成立世界海因緣狀相。文中有四。一辨普賢重分別意。二明凈土因有三。謂時緣行等也。三辨相成。四常說法處結處屬人也。此中事狀廣說。余理行教等略說。可思之。第三文有三。初明風輪上香水海辨本末相成。二香水海上已下復持世界性顯重成義。三彼眾香水中下復持向上十二佛國等七世界性明分齊義。就初中有七子段。一風等地通是本。二寶王地。三有斫迦羅下明有寶王映現受用如意。四大地處下明地上有小香水海等。五明香河繞香海廣作利益。六明河中有寶樹莊嚴。七有少長行。一一境界有塵數莊嚴。亦可結分齊耳。諸文並有二。初長行次偈頌。第一風本末中五。一風。二水。三華。四世界金剛。五金剛山風文有三。謂一總二別三結等。二別中有十重風耳。偈文有二十。但明用相略不辨持。文有五。一有七辨因住持嚴。亦頌前文。次五佛德圓周十方。次一明此土窮因陀羅網體。次六明佛事隨心自在大用。次一辨具普賢智行得見聞此土。次金剛地文有五。初寶地。二地上海。三眾寶。四金剛地出生寶。五光明頌中十七。初九頌上五句。由佛力故。次八法輪及佛充遍十方。即地用也。九中初三頌上圓珠地。次一頌金剛地。次一頌寶莊嚴

【現代漢語翻譯】現代漢語譯本有二（兩種）。第一是辨明諸佛出世的因緣。第二是廣泛闡明利益，這很容易理解。第八劫的經文比較簡略，沒有偈頌。接下來第二部分是廣泛地開示和說明成立世界海的因緣和狀態。經文中有四個部分：一是辨明普賢菩薩（Samantabhadra）重新分別的用意；二是說明凈土的因有三種，即時間、因緣和修行等；三是辨明相互成就的關係；四是常說法之處，總結歸屬之人。這裡的事相狀態說得很詳細，其餘的理、行、教等說得比較簡略，可以思考。第三段經文有三部分：首先說明風輪之上的香水海，辨明本末相互成就的關係；其次，在香水海之上，再次以世界的體性來顯示重重成就的意義；第三，在那些眾香水中，再次以向上的十二佛國等七種世界的體性，來闡明分界限的意義。在第一部分中，有七個小段：一是風等地，總的來說是根本；二是寶王地（Bao Wang Di）；三是有斫迦羅（Cakravāla），說明有寶王映現，受用如意；四大地處，說明地上有小的香水海等；五是說明香河環繞香海，廣泛地利益眾生；六是說明河中有寶樹莊嚴；七是有長短行文。每一個境界都有塵數般的莊嚴，也可以總結分界限。所有的經文都有兩個部分：一是長行文，二是偈頌。第一部分，風的本末中有五段：一是風，二是水，三是華（花），四是世界金剛（Vajra），五是金剛山（Vajra Mountain）。風的經文有三段，即總說、別說和總結等。別說中有十重風。偈頌有二十首，只是說明作用和狀態，比較簡略，沒有辨明支援。經文有五段：一是七句辨明因，住持莊嚴，也讚頌前面的經文；二是五句讚頌佛的德行圓滿周遍十方；三是一句說明此土窮盡因陀羅網（Indra's net）的體性；四是六句說明佛事隨心自在的大用；五是一句辨明具足普賢的智慧和修行，才能得見得聞此土。其次，金剛地的經文有五段：一是寶地（Bao Di）；二是地上海（Di Shang Hai）；三是眾寶（Zhong Bao）；四是金剛地出生寶（Jin Gang Di Chu Sheng Bao）；五是光明頌中有十七句，前九句讚頌上面的五句，因為佛力的緣故。其次八句說法輪和佛充遍十方，即地的作用。九句中，前三句讚頌上面的圓珠地（Yuan Zhu Di），其次一句讚頌金剛地，其次一句讚頌寶莊嚴（Bao Zhuang Yan）。

【English Translation】 English version There are two (types). The first is to discern the causes and conditions of the Buddhas' appearance in the world. The second is to extensively elucidate the benefits, which is easy to understand. The text of the eighth kalpa is relatively brief and has no gathas (verses). Next, the second part is to extensively expound and explain the causes and conditions and states of the formation of the world sea. There are four parts in the text: first, to discern the intention of Samantabhadra (Universal Worthy Bodhisattva) to re-differentiate; second, to explain that there are three causes for the Pure Land, namely time, conditions, and practice; third, to discern the relationship of mutual accomplishment; fourth, the place where the Dharma is often spoken, summarizing the person to whom it belongs. The states of affairs here are described in detail, and the rest of the principles, practices, teachings, etc. are described relatively briefly, which can be pondered. The third passage of scripture has three parts: first, it explains the fragrant water sea above the wind wheel, discerning the relationship between the root and the branch that mutually accomplish each other; second, above the fragrant water sea, it once again uses the nature of the world to show the meaning of multiple accomplishments; third, in those fragrant waters, it once again uses the nature of the twelve Buddha lands and other seven worlds upwards to clarify the meaning of the boundaries. In the first part, there are seven small sections: first, the wind and the earth, in general, are the root; second, Bao Wang Di (Treasure King Land); third, there is Cakravāla, explaining that there is a Treasure King reflected, enjoying wish-fulfilling; fourth, the four great earth places, explaining that there are small fragrant water seas, etc. on the ground; fifth, it explains that the fragrant river surrounds the fragrant sea, extensively benefiting sentient beings; sixth, it explains that there are jeweled trees adorned in the river; seventh, there are long and short lines of text. Each realm has adornments like dust particles, and the boundaries can also be summarized. All the scriptures have two parts: first, the prose, and second, the gathas. In the first part, there are five sections in the origin and end of the wind: first, the wind, second, the water, third, the Hua (flower), fourth, the Vajra (diamond) of the world, and fifth, the Vajra Mountain. There are three sections in the wind scripture, namely general, specific, and summary. There are ten layers of wind in the specific explanation. There are twenty gathas, which only explain the function and state, which is relatively brief and does not discern the support. There are five sections in the scripture: first, seven sentences discern the cause, upholding the adornment, and also praise the previous scripture; second, five sentences praise the Buddha's virtues, which are complete and pervasive in the ten directions; third, one sentence explains the nature of this land that exhausts Indra's net; fourth, six sentences explain the great function of the Buddha's affairs that are free and at ease according to the mind; fifth, one sentence discerns that one must possess the wisdom and practice of Samantabhadra to be able to see and hear this land. Secondly, there are five sections in the Vajra Land scripture: first, Bao Di (Treasure Land); second, Di Shang Hai (Sea Above the Land); third, Zhong Bao (Various Treasures); fourth, Jin Gang Di Chu Sheng Bao (Vajra Land Producing Treasures); fifth, there are seventeen sentences in the Brightness Praise, the first nine sentences praise the above five sentences, because of the Buddha's power. Secondly, eight sentences say that the Dharma wheel and the Buddha pervade the ten directions, which is the function of the land. In the nine sentences, the first three sentences praise the Yuan Zhu Di (Round Pearl Land) above, the second sentence praises the Vajra Land, and the second sentence praises Bao Zhuang Yan (Treasure Adornment).

。次二頌海。次二頌光明。斫迦羅此云輪也。八中分二。初四身業體。次四辨用。三摩尼寶王映中有五句。頌中二十偈。初三就地以明映凈。次五頌華。四頌云。次二頌剎莊嚴。次四明此世界十方菩薩常來不絕。下明修普賢行得入無邊佛剎。四明地上香海中。初總中有十四句。別頌二十頌上妙寶香等廣作佛事。五河中有二。初長行次偈頌。長行有四可知。頌有二十。初十二頌河體及光明。次八廣佛圓極自在。六寶樹文有五可知。頌有四偈有二。初二明果行自在。次二明因行自在。七當知下明世界清凈莊嚴及結也。第二風所持香海上別持不可說佛剎世界性住。此中有二。初長行次偈頌。初文分三。初總明佛剎。二或有下別明住。三或須彌下明世界形。頌有二十。頌前長行中第二文。初一頌凈土性相。次三略頌住。次五頌形相莊嚴。次二明約業淺深顯土優劣。次三總顯優劣。作入深方便。次二辨成。次四明能成方便功力。三明向上持世界文有四子句。初牒上香海河等並列名。二明所出蓮華。三明華所持十二佛國海七世界性。四如是下結等余方。此有二可知。若依下瞿夷文內。除三千界外有十世界。一性。二海。三輪。四圓滿。五分別。六旋。七轉。八蓮華。九須彌。十相。又義言此十界互為首。餘九莊嚴成一百句。今此世

界。或是蓮華。或是海。餘者共嚴也。可準思之。世界成相雖有眾多。義由難解。所以知耶。依此經文更有剎名。不知是何。今依一義。此剎非是如上諸相。由說佛剎無上諸相高下別故。依佛取處名剎名土。即無別異高下。若約眾生取土。即有諸相高下。文言常轉法輪處者約眾生說也。若依此解文少可尋。又大論中第五十卷內。複次三千大千世界名一世界。一時起一時滅。如是等十方如恒河沙等世界是一佛世界。如是一佛世界數如恒河沙等世界是一佛世界海。如是佛世界海數如十方恒河沙世界是佛世界種。如是世界種十方無量是名一佛世界。於一切世界中取如是分是名一佛所度之分(此約三乘說)。又大經本中十種世界。一世界性。是同類義。二世界海。色類多義。復深廣義。三世界輪。齊用義故。四世界圓滿。具德義故。五世界分別。是不雜義。六世界旋。是正旋義。七世界轉。側轉義。八世界蓮華。敷發義。九世界須彌。是勝妙義。十世界相。是形貌義。何故說十。欲顯無量故。問何故一中具見一切土答為修行者居自報土各各不同。佛攝眾生所現世界及佛土等似彼報土引諸眾生。仍攝佛境盡故使然也。又問何故大論明世界海。與此經不同。答彼為三乘人方便漸釋故不同也。第三頌上二大段文有七十偈。大分為九。

【現代漢語翻譯】現代漢語譯本界。或是蓮華（蓮花）。或是海。其餘的共同莊嚴。可以參照思考。世界形成的景象雖然有很多種，但其含義難以理解。為什麼這麼說呢？因為根據此經文還有剎名（佛土的名稱），不知道是什麼意思。現在根據一種解釋，此剎（佛土）不是像上面所說的各種景象。因為說佛剎（佛土）有無上的各種景象，有高下之別。根據佛所取之處，名為剎（佛土），名為土，就沒有差別和高下。如果根據眾生所取的土，就有各種景象和高下。經文中說『常轉法輪處』是約眾生來說的。如果按照這種解釋，經文稍微容易理解。又《大智度論》第五十卷中說，再次，三千大千世界名為一個世界，一時起一時滅。像這樣，十方如恒河沙數的世界是一個佛世界。像這樣一個佛世界的數量如恒河沙數的世界是一個佛世界海。像這樣佛世界海的數量如十方恒河沙數的世界是佛世界種。像這樣世界種十方無量，名為一個佛世界。在一切世界中取像這樣的部分，名為一個佛所度化的部分（這是約三乘來說的）。又《大般涅槃經》中有十種世界。一、世界性，是同類之義。二、世界海，是種類多之義，又是深廣之義。三、世界輪，是齊用之義。四、世界圓滿，是具德之義。五、世界分別，是不雜之義。六、世界旋，是正旋之義。七、世界轉，是側轉之義。八、世界蓮華（蓮花），是敷發之義。九、世界須彌（須彌山），是勝妙之義。十、世界相，是形貌之義。為什麼說十種？爲了顯示無量之義。問：為什麼在一個世界中能具見一切佛土？答：因為修行者所居住的自報土（自身果報所感得的國土）各不相同。佛攝受眾生所顯現的世界及佛土等，類似於他們的報土（自身果報所感得的國土），引導眾生。仍然攝盡佛的境界，所以才這樣。又問：為什麼《大智度論》所說的世界海與此經不同？答：因為那是為三乘人方便漸次解釋，所以不同。第三頌上面的兩大段文字共有七十偈，大體分為九部分。

【English Translation】 English version A realm. Or a Lotus. Or an ocean. The rest are jointly adorned. One can contemplate accordingly. Although there are many appearances of world formations, their meaning is difficult to understand. Why is this so? Because according to this sutra text, there are also names of 'ksetras' (Buddha-fields), and it is not known what they mean. Now, according to one interpretation, this 'ksetra' (Buddha-field) is not like the various appearances mentioned above. Because it is said that Buddha-fields have supreme appearances, with differences in height and inferiority. According to the place taken by the Buddha, named 'ksetra' (Buddha-field), named 'land', there is no difference in height or inferiority. If according to the land taken by sentient beings, there are various appearances and differences in height and inferiority. The text says 'the place where the Dharma wheel is constantly turned' is spoken in relation to sentient beings. If according to this interpretation, the text is slightly easier to understand. Also, in the 50th fascicle of the Mahaprajnaparamita-sastra (Great Treatise on the Perfection of Wisdom), it says, 'Furthermore, three thousand great thousand worlds are called one world, arising and ceasing at the same time. Like this, the ten directions of worlds as numerous as the sands of the Ganges River are one Buddha-world. Like this, the number of one Buddha-world as numerous as the sands of the Ganges River is one Buddha-world-ocean. Like this, the number of Buddha-world-oceans as numerous as the sands of the Ganges River in the ten directions is a Buddha-world-seed. Like this, the world-seeds are immeasurable in the ten directions, and this is called one Buddha-world. Taking such a portion in all the worlds is called the portion that is saved by one Buddha (this is spoken in relation to the Three Vehicles).' Also, in the Mahaparinirvana Sutra (Great Nirvana Sutra), there are ten kinds of worlds. First, 'world-nature' is the meaning of being of the same kind. Second, 'world-ocean' is the meaning of many kinds, and also the meaning of being deep and vast. Third, 'world-wheel' is the meaning of uniform use. Fourth, 'world-perfection' is the meaning of possessing virtues. Fifth, 'world-distinction' is the meaning of being unmixed. Sixth, 'world-rotation' is the meaning of correct rotation. Seventh, 'world-turning' is the meaning of lateral turning. Eighth, 'world-lotus' is the meaning of blooming. Ninth, 'world-Sumeru' (Mount Sumeru) is the meaning of being supreme and wonderful. Tenth, 'world-appearance' is the meaning of form and appearance. Why are ten kinds mentioned? To show the meaning of immeasurable. Question: Why can one see all Buddha-lands in one world? Answer: Because the self-reward lands (lands resulting from one's own karmic rewards) where practitioners reside are different from each other. The worlds and Buddha-lands manifested by the Buddha's embracing of sentient beings are similar to their reward lands (lands resulting from one's own karmic rewards), guiding sentient beings. Still, the Buddha's realm is completely embraced, so it is like this. Also, question: Why is the world-ocean mentioned in the Mahaprajnaparamita-sastra (Great Treatise on the Perfection of Wisdom) different from this sutra? Answer: Because that is a gradual explanation for the convenience of people of the Three Vehicles, so it is different. The two large sections of text above in the third verse have seventy gathas (verses), which are broadly divided into nine parts.

初二十頌上成壞世界海次二頌上莊嚴及住世界。次十八頌清凈世界。次五頌體世界。次五頌起具因緣世界。次六頌形世界。次二頌劫世界。次五頌佛出世界。餘七頌說世界。就初二十句內。初十一法說。次九喻說。又此結對染器世界交絡結之。所以者。為欲引下信心顯入上法方便。故此準之。次第二文辨得果之因緣答前二十三問中一切菩薩所修行兩問。論土因者如經可知。文中分四。一舉往世佛及土是起因緣。二佛子彼焰光城中下辨因人即童子也。三明見佛得定。即為自分正因。四彼佛滅後下明覆見佛得定。有二可知。即為勝進因。此文具彰因門理教行事因果三世自他主伴人法因緣本生記別普賢法門等具成。可準前取之。又此等何以無重頌偈者。答凡頌有二。一少攝多義。二異時為後來者。此等若頌即無上二義。此可思之。初文分四。一明久遠劫數。二爾時有世界下明土處。三時彼林中下明有道場華座。四過百歲下明佛出世。第三見佛得定有四。一時彼童子明得定有二可知。二時普莊嚴童子下以定力說偈。三爾時善慧王下明王聞偈喜復更說偈。四爾時善慧王下明與勸大眾往佛所。童子偈文有三。初生起。二正頌。三明音分齊。偈中初四贊佛難聞。次三頌佛慈光益世。次一勸眾詣佛供養。王九偈中。初生起。二正頌偈。

【現代漢語翻譯】現代漢語譯本初二十頌講述了成壞世界海（成住壞空的世界循環）的情況，接下來的兩頌講述了莊嚴和安住的世界。然後用十八頌講述清凈的世界，五頌講述體世界（世界的本質），五頌講述產生世界的因緣，六頌講述世界的形狀，兩頌講述劫世界（時間概念下的世界），五頌講述佛陀出世的世界，剩餘七頌講述世界。在最初的二十句中，前十一句用事相描述，后九句用比喻描述。這裡將染污的器世界（眾生居住的環境）交織在一起，是爲了引導人們生起信心，方便進入更高的佛法境界。可以參照這個思路理解後面的內容。接下來的第二部分內容辨析了獲得果報的因緣，回答了前面二十三個問題中關於一切菩薩所修行的兩個問題。關於國土的因，可以參考經文。這部分分為四個部分：一是舉出過去世的佛和國土作為生起因緣；二是『佛子彼焰光城中下』辨析因人，也就是童子；三是闡明見佛得定，這是作為自己的正因；四是『彼佛滅後下』闡明再次見佛得定，有兩種情況可以得知，這是作為勝進因。這段文字完整地彰顯了因門（因緣之門）的理、教、行、事、因果、三世、自他、主伴、人法、因緣、本生、記別、普賢法門等，可以參照前面的內容來理解。另外，為什麼這些內容沒有重複的頌偈呢？回答是，頌偈有兩種作用：一是少量文字概括大量意義，二是不同時期為後來者而作。這些內容如果用頌偈概括，就無法達到上述兩種作用。這一點可以思考。第一部分分為四個部分：一是闡明久遠的劫數；二是『爾時有世界下』闡明國土所在之處；三是『時彼林中下』闡明有道場華座；四是『過百歲下』闡明佛陀出世。第三部分，見佛得定，分為四個部分：一是『時彼童子』闡明得定，有兩種情況可以得知；二是『時普莊嚴童子下』用定力說偈；三是『爾時善慧王下』闡明國王聽聞偈頌歡喜，又說了偈頌；四是『爾時善慧王下』闡明勸大眾前往佛陀處。童子的偈頌有三個部分：一是生起，二是正頌，三是闡明音聲的界限。偈頌中，前四句讚歎佛陀難以聽聞，接下來的三句頌揚佛陀的慈光利益世間，最後一句勸請大眾前往佛陀處供養。國王的九句偈頌中，一是生起，二是正頌偈。

【English Translation】 English version The initial twenty verses describe the formation, destruction, and seas of worlds (the cycle of formation, abiding, decay, and emptiness). The following two verses describe the adorned and abiding worlds. Then, eighteen verses describe the pure worlds, five verses describe the essence of worlds (the nature of worlds), five verses describe the causes and conditions for the arising of worlds, six verses describe the shapes of worlds, two verses describe the kalpa-worlds (worlds under the concept of time), five verses describe the worlds where Buddhas appear, and the remaining seven verses describe the worlds. In the first twenty lines, the first eleven lines describe through phenomena, and the last nine lines describe through metaphors. Here, the defiled vessel-worlds (the environment where sentient beings reside) are intertwined to guide people to generate faith and facilitate entry into higher realms of Dharma. This idea can be used as a reference to understand the following content. The next second part analyzes the causes and conditions for obtaining fruition, answering the two questions from the previous twenty-three questions regarding the practices of all Bodhisattvas. Regarding the cause of the Buddha-land, refer to the sutras. This part is divided into four sections: first, citing past Buddhas and Buddha-lands as the arising cause; second, 'Buddha-son, in that Flame Light City below' analyzes the person of the cause, which is the boy; third, clarifying obtaining samadhi upon seeing the Buddha, which serves as one's own direct cause; fourth, 'After that Buddha's passing below' clarifies seeing the Buddha again and obtaining samadhi, which can be known in two ways, serving as the superior advancing cause. This text fully reveals the principles, teachings, practices, events, causes and effects, three times, self and others, main and accompanying, people and Dharma, causes and conditions, past lives, predictions, Samantabhadra's Dharma-door, etc., of the cause-door (the door of causes and conditions), which can be understood by referring to the previous content. Furthermore, why are there no repeated verses in these contents? The answer is that verses have two functions: first, to summarize a large amount of meaning with few words; second, to be created at different times for later generations. If these contents were summarized with verses, the above two functions could not be achieved. This point is worth considering. The first part is divided into four sections: first, clarifying the distant kalpas; second, 'At that time, there was a world below' clarifying the location of the Buddha-land; third, 'At that time, in that forest below' clarifying the presence of a Bodhimanda lotus seat; fourth, 'After a hundred years below' clarifying the appearance of the Buddha in the world. The third part, obtaining samadhi upon seeing the Buddha, is divided into four sections: first, 'At that time, that boy' clarifying obtaining samadhi, which can be known in two ways; second, 'At that time, the Universal Adornment Boy below' speaks verses with the power of samadhi; third, 'At that time, King Good Wisdom below' clarifies that the king, upon hearing the verses, rejoiced and spoke verses again; fourth, 'At that time, King Good Wisdom below' clarifies encouraging the assembly to go to the Buddha's place. The boy's verses have three parts: first, arising; second, the main verses; third, clarifying the limits of the sound. In the verses, the first four lines praise the Buddha as difficult to hear, the next three lines praise the Buddha's compassionate light benefiting the world, and the last line encourages the assembly to go to the Buddha's place to make offerings. In the king's nine lines of verses, first, arising; second, the main verses.

初一總勸眾詣佛。次七教令嚴供具。次一教令與眷屬俱供見佛。四往詣佛所文分四。一往佛所有二可知。二爾時如來下佛為說經。三爾時童子下明獲益。即自分中勝進也。四爾時功德下辨佛壽命起后說文。三聞經得定獲益文分四。一明得定。二童子偈贊令眾得益。三說是偈時下正明益相。四佛說偈印成令發心者心堅固。就童子十偈初二贊佛法身。次七明佛久修願行今令眾見。后一舉佛德勸菩薩修行。佛偈文分四。初三嘆童子有勇猛力。次四嘆普莊嚴大精進力。次一授記。由供佛故成佛。次一引證。勸令勇猛遍諸世界。此中因得定其位者。童子第一見佛當十信滿心自分。第二聞法當十信滿心勝進。第三見佛當解位初心自分。第四聞法當解位初心增上也。所以知者。以童子所得三昧用比上下諸位經文。是以得知耳。此略無頌。何以竟會不明得益者有二意。一此經佛初成道總顯法輪體。但表佛有法益在後時未即利也。二如日初出光照高原。此八會次第益菩薩令其勝進。即是益也。由無中下根故不別辨益相耳。初會竟訖。

第二會普光堂如來名號品第三

有四。一釋名。二來意。三宗趣。四分文釋。

釋名者有二。一處名。普者德普。光者智光。亦可光普。二品名者。名即通名。號者別號。

二來意

【現代漢語翻譯】現代漢語譯本初一（每月初一）總勸大家去拜佛。接著的七天，教導大家準備好供品。再下一個初一，教導大家帶著家人一起供養並瞻仰佛。四次前往佛所在的地方，經文分為四個部分。一是前往佛所在的地方，這部分內容顯而易見。二是『爾時如來下』，佛為大眾說法。三是『爾時童子下』，闡明所獲得的利益，也就是在自身位階上的勝進。四是『爾時功德下』，辨明佛的壽命，開啟後續的說法。聞經得定，獲得利益的部分分為四個方面。一是闡明獲得禪定。二是童子以偈頌讚嘆，使大眾獲得利益。三是『說是偈時下』，正式闡明獲得利益的相狀。四是佛說偈語印證，使發心者心意更加堅定。就童子的十首偈頌而言，前兩首讚歎佛的法身。接著七首闡明佛長久以來的修行願行，現在讓大眾得以見到。最後一首舉出佛的功德，勸勉菩薩修行。佛的偈頌分為四個部分。最初三句讚歎童子具有勇猛的力量。接著四句讚歎普莊嚴的大精進力。接著一句是授記，因為供養佛的緣故，將來能夠成佛。最後一句是引證，勸勉大家勇猛精進，遍佈各個世界。這裡因為獲得禪定而確定其位階的是：童子第一次見佛，相當於十信位的滿心階段的自身位階。第二次聞法，相當於十信位的滿心階段的勝進。第三次見佛，相當於解位的初心階段的自身位階。第四次聞法，相當於解位的初心階段的增上。之所以這樣判斷，是因為用童子所獲得的禪定來比照上下各個位階的經文，因此可以得知。這裡省略了偈頌。為什麼最終的法會沒有明確說明獲得利益的人呢？有兩種原因。一是這部經是佛陀初成道時，總體展現法輪的整體，只是表明佛具有法益，在之後的時機才逐漸利益眾生。二是如同太陽初升，光芒照耀高原。這八次法會依次利益菩薩，使他們能夠勝進，這就是利益。因為沒有中下根器的人，所以沒有分別辨明利益的相狀。初會結束。第二會，普光堂（Pu Guang Tang）如來名號品第三分為四個部分。一是解釋名稱。二是說明來意。三是說明宗旨和趣味。四是分段解釋經文。解釋名稱分為兩個方面。一是處所的名稱。『普』（Pu）代表功德普及。『光』（Guang）代表智慧之光。也可以理解為光明普及。二是品名的解釋。『名』（Ming）是通名，『號』（Hao）是別號。二、來意

【English Translation】 English version On the first day (of the month), he generally encourages everyone to visit the Buddha. For the next seven days, he teaches them to prepare offerings. On the following first day, he teaches them to offer and behold the Buddha with their families. The four visits to the Buddha's place are divided into four parts. First, going to the Buddha's place, which is self-evident. Second, 'At that time, the Tathagata...' (爾時如來下), the Buddha speaks the Dharma for the assembly. Third, 'At that time, the youth...' (爾時童子下), clarifying the benefits obtained, which is advancement in one's own stage. Fourth, 'At that time, the merits...' (爾時功德下), distinguishing the Buddha's lifespan, initiating the subsequent teachings. The section on hearing the Dharma, attaining Samadhi, and gaining benefits is divided into four aspects. First, clarifying the attainment of Samadhi. Second, the youth praises with verses, benefiting the assembly. Third, 'When these verses were spoken...' (說是偈時下), formally clarifying the appearance of gaining benefits. Fourth, the Buddha confirms with verses, strengthening the resolve of those who have made the aspiration. Regarding the youth's ten verses, the first two praise the Dharmakaya (法身) of the Buddha. The next seven explain the Buddha's long-standing vows and practices, which the assembly can now witness. The last verse highlights the Buddha's merits and encourages Bodhisattvas to practice. The Buddha's verses are divided into four parts. The first three lines praise the youth's courageous power. The next four lines praise the great vigor of Universal Adornment (普莊嚴). The next line is a prediction, that because of offering to the Buddha, one will be able to attain Buddhahood in the future. The last line is a citation, encouraging everyone to be courageous and diligent, spreading throughout all worlds. Here, because of attaining Samadhi, the stage is determined as follows: the youth's first sight of the Buddha is equivalent to the self-stage of the full mind stage of the Ten Faiths (十信). The second hearing of the Dharma is equivalent to the advancement of the full mind stage of the Ten Faiths. The third sight of the Buddha is equivalent to the self-stage of the initial mind stage of the Understanding Stage (解位). The fourth hearing of the Dharma is equivalent to the enhancement of the initial mind stage of the Understanding Stage. The reason for this judgment is that the Samadhi attained by the youth is compared to the sutras of the upper and lower stages, so it can be known. The verses are omitted here. Why doesn't the final Dharma assembly explicitly state who has gained benefits? There are two reasons. First, this sutra is the overall presentation of the entirety of the Dharma Wheel (法輪) when the Buddha first attained enlightenment, only indicating that the Buddha has Dharma benefits, which will gradually benefit sentient beings at a later time. Second, it is like the sun rising, its light shining on the plateau. These eight Dharma assemblies sequentially benefit Bodhisattvas, enabling them to advance, which is the benefit. Because there are no people of middle or lower capacity, the appearance of benefits is not distinguished separately. The first assembly concludes. The second assembly, Chapter Three on the Names of the Tathagatas in Pu Guang Tang (普光堂) Divided into four parts. First, explaining the name. Second, explaining the intention. Third, explaining the purpose and interest. Fourth, explaining the sutra in sections. Explaining the name is divided into two aspects. First, the name of the place. 'Pu' (普) represents the universality of merits. 'Guang' (光) represents the light of wisdom. It can also be understood as the universality of light. Second, the explanation of the chapter name. 'Ming' (名) is the general name, and 'Hao' (號) is the specific name. Second, the intention

者此有二意。一會來意。二品來意。何故會來。前舉凈土為所信境。次辨能信心故也。二品來意者。前辨所依土。次土中化主人名故也。

三宗體者分別有二。一約人。二約法。人者化主及助化各有體相用。如文應知。但局此會。二約法出體者。謂十信行法。后當分別。名號品以化悲德自在相為宗。亦可是佛國海為宗。

四釋文者。依大光律師云。前會普賢承力說凈土依果。此下明因行。此意從會判故也。此為前會果廣而因略。此會因廣而果略故爾也。問何故因與果同會者。答計行應別。今但為顯法依人弘故。同一會不分別也。就前三品正報中。初名號明佛身業。二四諦品是佛口業。三光明覺辨佛意業。又亦可名號品顯土以生信。二四諦品彰法是寶。三光覺品顯法增微成下軌則也。就名號大分有二。初辨此會序。二是時文殊師利下明其正說。序文分四。初明住處及佛德。二與十佛國土下辨所被機及其助化。三諸菩薩作是念下明欲請。四爾時世尊下辨集余方新眾以發起。今約長分為定。何者長分為八。一舉處及化主並嘆佛德明顯法因緣。二明所被機。三明陳所疑事。四辨集新眾。五文殊嘆曰快哉下嘆化事甚深成土難測。六四諦品下教法甚深諦言設則。七光覺品下許說方便顯法漸次彰其淺深。八明難品下正陳

【現代漢語翻譯】現代漢語譯本：這裡有兩種含義。一是集會的來意，二是品目的來意。為什麼集會而來？因為前面舉出凈土作為所信仰的境界，接下來辨明能生起信心之故。二品來意的意思是，前面辨明所依止的國土，接下來闡述國土中教化主人的名號。三宗體分別有二。一是約人，二是約法。約人而言，教化之主和輔助教化者各有體相用，如經文所示應當知曉。但侷限於此次集會。約法而出體，指的是十信行法，後面將會分別闡述。名號品的宗旨是以佛陀的慈悲德行和自在之相為宗，也可以說是以佛國海為宗。四是解釋經文。依據大光律師的說法，前次集會普賢菩薩憑藉佛力宣說凈土的依果，這次集會闡明因行。這個意思是根據集會來判定的。這是因為前次集會果報廣大而因行簡略，這次集會因行廣大而果報簡略的緣故。問：為什麼因和果在同一個集會中？答：如果按照修行來說，因和果應該有所區別。現在只是爲了彰顯佛法依靠人來弘揚，所以同一個集會不分別因果。就前面三品正報中，初名號品闡明佛的身業，二四諦品是佛的口業，三光明覺品辨明佛的意業。又可以認為名號品彰顯國土以生起信心，二四諦品彰顯佛法是珍寶，三光覺品彰顯佛法增益微妙，成為下面的軌則。就名號品大體分為二，首先辨明此次集會的序言，二是『爾時文殊師利』以下闡明其正說。序文分為四，首先闡明住處以及佛的德行，明顯佛法的因緣。二是『與十佛國土』以下辨明所教化的對象以及輔助教化者。三是『諸菩薩作是念』以下闡明想要請問。四是『爾時世尊』以下辨明聚集其他方的新聽眾來發起。現在按照長行文來確定分段。哪八個長行文呢？一是舉出住處以及教化之主，並讚歎佛的德行，明顯佛法的因緣。二是闡明所教化的對象。三是闡明陳述所疑惑的事情。四是辨明聚集新的聽眾。五是文殊菩薩讚歎說『快哉』以下，讚歎教化之事甚深，成就國土難以測度。六是四諦品以下，教法甚深，諦實之言設立。七是光覺品以下，允許宣說方便，彰顯佛法漸次，彰顯其淺深。八是明難品以下，正式陳述疑問。

【English Translation】 English version: Here, there are two meanings. First, the purpose of the assembly; second, the purpose of the chapters. Why assemble? Because previously, the Pure Land was presented as the object of faith, and next, the ability to generate faith is explained. The meaning of the two chapters is that previously, the land of reliance was explained, and next, the names of the masters who transform beings in that land are elaborated. The three tenets are divided into two aspects: one concerning people, and the other concerning the Dharma. Regarding people, the transforming master and the assisting transformers each have their essence, characteristics, and function, as should be understood from the text. However, this is limited to this assembly. Regarding the Dharma, the essence is the Ten Faith Practices, which will be explained later. The 'Names' chapter takes the compassionate virtue and the state of self-mastery of the Buddha as its tenet, and it can also be said that it takes the ocean of Buddha-lands as its tenet. Fourth is the explanation of the text. According to the Great Light Vinaya Master, the previous assembly, through the power of Samantabhadra (普賢, Universal Worthy), expounded the dependent fruit of the Pure Land, while this assembly elucidates the causal practices. This meaning is determined based on the assembly. This is because the previous assembly had extensive results but concise causes, while this assembly has extensive causes but concise results. Question: Why are cause and effect in the same assembly? Answer: If measured by practice, cause and effect should be distinct. Now, it is only to show that the Dharma relies on people to propagate, so they are not distinguished in the same assembly. Among the first three chapters on proper rewards, the first, the 'Names' chapter, clarifies the Buddha's body karma; the second, the 'Four Noble Truths' chapter, is the Buddha's speech karma; and the third, the 'Light and Awareness' chapter, distinguishes the Buddha's mind karma. Also, it can be considered that the 'Names' chapter reveals the land to generate faith, the 'Four Noble Truths' chapter manifests the Dharma as a treasure, and the 'Light and Awareness' chapter reveals the Dharma's increasing subtlety, becoming the rules below. Regarding the 'Names' chapter, it is broadly divided into two parts: first, clarifying the preface to this assembly; and second, from 'Then, Manjushri (文殊師利) ...' onwards, clarifying its proper exposition. The preface is divided into four parts: first, clarifying the dwelling place and the Buddha's virtues, clearly showing the causes and conditions of the Dharma; second, from 'With the ten Buddha-lands...' onwards, distinguishing the beings to be taught and their assisting transformers; third, from 'The Bodhisattvas thought...' onwards, clarifying the intention to request; and fourth, from 'Then, the World-Honored One...' onwards, distinguishing the gathering of new audiences from other directions to initiate. Now, we determine the divisions according to the long prose. What are the eight long prose sections? First, mentioning the dwelling place and the transforming master, and praising the Buddha's virtues, clearly showing the causes and conditions of the Dharma. Second, clarifying the beings to be taught. Third, clarifying the presentation of the matters of doubt. Fourth, distinguishing the gathering of new audiences. Fifth, Manjushri (文殊) praised, saying 'Excellent!' and so on, praising the profoundness of the transforming activities, the accomplishment of the land being difficult to fathom. Sixth, from the 'Four Noble Truths' chapter onwards, the Dharma is profound, and the words of truth are established. Seventh, from the 'Light and Awareness' chapter onwards, allowing the exposition of skillful means, revealing the gradual nature of the Dharma, showing its shallowness and depth. Eighth, from the 'Questions' chapter onwards, formally presenting the questions.

行儀辨法淺深之狀相也。何意樹堂並說者。為此堂在樹南同處。諸鬼神龍為佛作故爾也。就初嘆德文有二。初辨證性明自利。二至無礙趣下辨利他德。自利有五句可知。利他有五可知。二列所被眾。此中有四。一簡大異小。二簡始異終。三簡新異舊。四嘆德。就嘆德文有十分二。初舉二章門。二有八句。四句對前一門也。二二自他利。三時眾請文有四十四句。問所以此會通問上位及果德者。此會是起行初並復對化主。文次故爾也。亦可此問佛土。非世界海可思之。問內分三。初十問辨法身三輪果即生信之境。即先際佛法即此會答之。次開示下有二十問辨中際佛法。至菩薩住處品已來答之。次佛無上下有十四問辨后際佛法。訖小相品已來答之。大光師但作三十三問。即合隨喜等十句總為一問。此最好也。先際內初五問名號品答。次二四諦答。次一光覺答。次隨佛剎起等者明難等三品等答。示成正覺亦光覺答之。賢首品亦有答相。亦可並儘性起品來答之。中際內初三及第五問位法。第四十藏十愿下有五。問行法位法可知。十愿十自在等從升忉利天品盡十地品答之。次十定等十四句從十明品訖菩薩住處品答之。后際十三問佛不思議品訖小相品答之。十愿十明品答。十自在下十無盡藏品答之。十頂不見別答。十忍品答此十定。

【現代漢語翻譯】現代漢語譯本對行儀辨別佛法深淺的狀況進行描述。為什麼樹堂要一起說明呢？因為這個堂在樹的南邊，兩者在同一個地方。諸位鬼神和龍爲了佛而建造了這個堂。在最初讚歎功德的文字中有兩部分。第一部分辨證自性，闡明自利；第二部分到『無礙趣』以下，辨別利他的功德。自利有五句可以理解，利他也有五句可以理解。第二部分列舉了所教化的對象，這裡面有四點：一是區分大和小，二是區分開始和結束，三是區分新和舊，四是讚歎功德。在讚歎功德的文字中，有十分之二的內容是舉出兩個章節的綱要，另外有八句話，其中四句是針對前面的一個綱要。二是關於自利和他利。三是當時大眾請法的文字，共有四十四句。提問的原因是，這次法會貫通了上位菩薩和佛的果位功德。這次法會是修行的開始，並且是針對教化之主的。文章的順序是這樣的。也可以這樣理解，這裡問的是佛土，不是世界海可以思考的。提問的內容分為三部分。最初的十個問題辨別法身三輪果，也就是產生信仰的境界。也就是先際的佛法，這次法會就是回答這些問題。接下來，從『開示』開始的二十個問題，辨別中際的佛法，到《菩薩住處品》為止回答這些問題。最後，『佛無上』開始的十四個問題，辨別后際的佛法，到《小相品》為止回答這些問題。大光法師只做了三十三個問題，也就是把隨喜等十句總共算作一個問題，這是最好的。先際的內容中，最初的五個問題在《名號品》中回答。接下來的兩個問題在《四諦品》中回答。再下一個問題在《光覺品》中回答。再下一個問題，從『隨佛剎起』等開始，在《明難》等三品中回答。『示成正覺』也在《光覺品》中回答。《賢首品》中也有相關的回答。也可以把《儘性起品》也算作回答。中際的內容中，最初的三個以及第五個問題是關於位法（菩薩的階位和修法）。第四個問題，關於十藏十愿，在《升忉利天品》到《十地品》中回答。接下來的十個問題，關於十定等十四句，從《十明品》到《菩薩住處品》回答。后際的十三個問題，在《佛不思議品》到《小相品》回答。《十愿品》、《十明品》回答了相關問題。《十自在品》以下，《十無盡藏品》回答了相關問題。《十頂品》沒有單獨回答，《十忍品》回答了關於十定的問題。

【English Translation】 English version It describes the states of distinguishing the depth of Dharma through conduct and demeanor. Why are 'Tree Hall' (Shu Tang) mentioned together? Because this hall is located south of the tree, in the same place. The various ghosts, gods, and dragons built this hall for the Buddha. In the initial praise of virtues, there are two parts. The first part discerns the self-nature, clarifying self-benefit; the second part, from 'Unobstructed Approach' (Wu Ai Qu) onwards, discerns the virtues of benefiting others. Self-benefit can be understood in five sentences, and benefiting others can also be understood in five sentences. The second part lists the beings to be taught, which includes four points: first, distinguishing between the great and the small; second, distinguishing between the beginning and the end; third, distinguishing between the new and the old; and fourth, praising virtues. In the text praising virtues, two-tenths of it involves outlining the key points of two chapters, with eight sentences in addition, four of which are directed at the preceding outline. The second is about self-benefit and benefiting others. The third is the text of the assembly requesting Dharma at that time, totaling forty-four sentences. The reason for the questions is that this assembly connects the merits of the higher-level Bodhisattvas and the Buddha's fruition. This assembly is the beginning of practice and is directed at the master of transformation. The order of the text is like this. It can also be understood that what is being asked here is the Buddha-land, not something that the ocean of worlds can contemplate. The content of the questions is divided into three parts. The initial ten questions discern the Dharma-body's three wheels of fruition, which is the realm of generating faith. That is, the Dharma of the initial realm, and this assembly answers these questions. Next, the twenty questions starting from 'Revelation' (Kai Shi) discern the Dharma of the middle realm, and these are answered up to the 'Bodhisattva's Abode Chapter' (Pu Sa Zhu Chu Pin). Finally, the fourteen questions starting from 'Buddha is Supreme' (Fo Wu Shang) discern the Dharma of the later realm, and these are answered up to the 'Minor Marks Chapter' (Xiao Xiang Pin). Dharma Master Daguang only made thirty-three questions, which is to count the ten sentences including rejoicing as one question, which is the best. In the content of the initial realm, the initial five questions are answered in the 'Names Chapter' (Ming Hao Pin). The next two questions are answered in the 'Four Noble Truths Chapter' (Si Di Pin). The next question is answered in the 'Light Enlightenment Chapter' (Guang Jue Pin). The next question, starting from 'Arising with the Buddha-land' (Sui Fo Cha Qi), is answered in the three chapters including 'Clarifying Difficulties' (Ming Nan). 'Demonstrating Attainment of Perfect Enlightenment' (Shi Cheng Zheng Jue) is also answered in the 'Light Enlightenment Chapter'. There are also relevant answers in the 'Chief Worthy Chapter' (Xian Shou Pin). The 'Exhausting Nature Arising Chapter' (Jin Xing Qi Pin) can also be counted as an answer. In the content of the middle realm, the initial three and the fifth questions are about the position Dharma (the stages and practices of Bodhisattvas). The fourth question, about the ten treasuries and ten vows, is answered in the 'Ascending to Trayastrimsa Heaven Chapter' (Sheng Dao Li Tian Pin) to the 'Ten Grounds Chapter' (Shi Di Pin). The next ten questions, about the ten samadhis and fourteen sentences, are answered from the 'Ten Understandings Chapter' (Shi Ming Pin) to the 'Bodhisattva's Abode Chapter'. The thirteen questions of the later realm are answered in the 'Buddha's Inconceivable Qualities Chapter' (Fo Bu Si Yi Pin) to the 'Minor Marks Chapter'. The 'Ten Vows Chapter' (Shi Yuan Pin) and the 'Ten Understandings Chapter' answer relevant questions. Below the 'Ten Freedoms Chapter' (Shi Zi Zai Pin), the 'Ten Inexhaustible Treasuries Chapter' (Shi Wu Jin Zang Pin) answers relevant questions. The 'Ten Peaks Chapter' (Shi Ding Pin) does not have a separate answer; the 'Ten Forbearances Chapter' (Shi Ren Pin) answers the questions about the ten samadhis.

定即忍也。此由品分故爾。若通即對文當知。第四集新眾文有二。初明能集。此句文局而義通下會也。二辨所集。即如其像者。一如器像。二如器所對境像。像者緣集似故。影現故也。即如其像現神通力者。正以果德圓極體融至順冥津無外緣無不在故。能隨其行別位殊故。顯會相應也。所以放光下覺品重明者。此為一事表二法故。分文二處也。一為集眾。二為寄法淺深三辨所集。土同色者表功德顯外也。佛同智者內解元也。菩薩同首也進行始也。座同蓮華將成果初也。所以集眾等先從東方。為顯開明之初生長之始故也。第二正說文。若長分此即第五嘆化主甚深。所以此會不入定者。明法體不住隨器不同。若對勝器法深故須審。今十信解劣不表法深。加勸等準此可知。所以文殊說三品為平等妙慧智住勝境方顯法故。所以文殊說此品為妙慧善達佛國海故。此文有四。初嘆眾希有二句可知。二諸佛子下略牒所問法明不思議。三何以故下列名廣釋。四是皆如來下結嘆攝化益。第二有十句可知。第三文內初總次別。總內分四。初責。二答。三重問。四重答。此中初一總。餘十六別可知。諸四天下列十六句。所化機相不同。證成名號各異。此等名是別非通。此中正舉詮顯其凈土也。二何以故廣文中分二。初責。次答。答文分三。一

明此三千大千界名號不同。二有密訓下明餘三千界。三如是東方下廣解盡界名號也。此既明一佛土名。何以取上下者。此為上下亦無方傍亦無際以顯教圓也。此意如文耳。

四諦品第四

四門同前。

一辨名四者。數諦者有作無作聖諦實故也。

二來意。何故來者。前嘆化主。此嘆所說教法。何故獨此會明。答此起化初故。總嘆人法深勝故。

三辨宗。此嘆教法諦實甚深為宗。

四分文釋。此文分三。初略列此方三千諦名。二列十方三千四諦。三佛子如此娑婆下廣辨無邊界者。凡四諦有二。有作。無作。此中文通意唯無作。真實不虛。問何故不依一諦而依四諦設則者。為通與下三乘人作見聞境成後起信入道緣故。又亦可此通有作無作。為是一乘共教故。一乘有作即空。一乘無作不空。此可思之也。所以文殊說者妙慧善達虛實故。四諦義訖。

光明覺品第五

四門同前。

一辨名者。如來即化主。光者智體。明者用。覺者開曉于緣耳。又覺諸菩薩。

二來意。何故來者。將欲說故。集有緣眾並顯法分齊也。

三宗為集同法眾亦顯法增微。人法體相用準之。

四分文釋者。此上三品並通下第六會已來。增微有異文局義通。可思準之。此文有十

【現代漢語翻譯】現代漢語譯本：解釋這三千大千世界名號的不同。第二，通過秘密的訓示來闡明其餘的三千世界。第三，像這樣從東方開始，廣泛地解釋所有世界的名號。既然已經闡明了一個佛土的名稱，為什麼要取上下這兩個方向呢？這是因為上下沒有方位，也沒有邊際，以此來彰顯教義的圓融。這些意思都體現在文字中。

四諦品第四

四個門徑與之前相同。

一、辨別名稱：四諦，因為諦是真實不虛的，所以有有作和無作兩種。

二、闡述來意：為什麼要有這一品？因為前面讚歎了教化的主，這裡讚歎所說的教法。為什麼唯獨在此集會中闡明？回答是，因為這是開始教化的時候，總的讚歎人和法的深刻殊勝。

三、辨明宗旨：此品以讚歎教法的真實甚深為宗旨。

四、分段解釋：此文分為三部分。首先，簡略地列出此方三千世界的四諦名稱。其次，列出十方三千世界的四諦。第三，佛子，像這樣從娑婆世界開始，廣泛地辨別沒有邊界的世界。總的來說，四諦有兩種：有作和無作。此文從文字上來看是相通的，但意旨上唯有無作才是真實不虛的。問：為什麼不依據一諦，而要依據四諦來設立法則呢？爲了讓下三乘的人能夠通過見聞而產生境界，從而成就後來生起信心併入道的因緣。又可以認為這裡貫通了有作和無作，因為這是一乘的共同教法。一乘的有作即是空，一乘的無作即是不空。這些可以仔細思考。所以文殊菩薩所說的是妙慧，能夠很好地通達虛實。四諦的意義到此結束。

光明覺品第五

四個門徑與之前相同。

一、辨別名稱：如來即是教化的主，光是智慧的本體，明是智慧的作用，覺是開啟和曉喻因緣。又覺悟諸菩薩。

二、闡述來意：為什麼要有這一品？因為將要說法，聚集有緣的眾生，並且彰顯法的分齊。

三、宗旨：爲了聚集共同修習佛法的眾生，也爲了彰顯佛法的增益和細微之處。人、法、體、相、用都可以參照這個原則。

四、分段解釋：從這以上的三品，一直到第六會以後，增益和細微之處有所不同，文字的侷限和意義的貫通，可以仔細思考並參照。此文有十個方面。

【English Translation】 English version: Explaining the differences in the names of these three thousand great thousand worlds. Second, clarifying the remaining three thousand worlds through secret instructions. Third, starting from the east in this way, extensively explaining the names of all the worlds. Now that the name of one Buddha land has been clarified, why are the directions 'above' and 'below' taken? This is because above and below have no direction or boundary, thereby manifesting the completeness of the teachings. These meanings are all embodied in the text.

The Chapter on the Four Noble Truths, Chapter Four

The four approaches are the same as before.

Discriminating the Names: The Four Noble Truths, because 'Truth' (諦, Dì) is real and not false, so there are two types: conditioned (有作, yǒu zuò) and unconditioned (無作, wú zuò).
Explaining the Purpose: Why is there this chapter? Because the previous chapter praised the master of teaching, and this chapter praises the teachings that are spoken. Why is it clarified only in this assembly? The answer is because this is the beginning of the teachings, and it is a general praise of the profound and excellent nature of both the person and the Dharma.
Clarifying the Tenet: This chapter takes praising the truth and profoundness of the teachings as its tenet.
Explaining by Sections: This text is divided into three parts. First, briefly listing the names of the Four Noble Truths in this three thousand world system. Second, listing the Four Noble Truths of the three thousand worlds in the ten directions. Third, 'Buddha-son, starting from this Saha world (娑婆世界, Suōpó shìjiè) in this way,' extensively discriminating the boundless worlds. In general, there are two types of Four Noble Truths: conditioned and unconditioned. This text is interconnected in terms of wording, but in terms of meaning, only the unconditioned is truly real and not false. Question: Why not rely on one Truth, but rely on the Four Noble Truths to establish the rules? In order to allow people of the lower three vehicles to generate a state through seeing and hearing, thereby achieving the conditions for later arising faith and entering the path. It can also be considered that this connects the conditioned and unconditioned, because this is the common teaching of the One Vehicle. The conditioned of the One Vehicle is emptiness, and the unconditioned of the One Vehicle is non-emptiness. These can be carefully considered. Therefore, what Mañjuśrī (文殊, Wénshū) Bodhisattva speaks of is wonderful wisdom, which can well understand the real and the unreal. The meaning of the Four Noble Truths ends here.

The Chapter on the Light of Awareness, Chapter Five

The four approaches are the same as before.

Discriminating the Names: Tathagata (如來, Rúlái) is the master of teaching, 'light' is the substance of wisdom, 'brightness' is the function of wisdom, and 'awareness' is the opening and enlightening of conditions. Also, awakening all Bodhisattvas.
Explaining the Purpose: Why is there this chapter? Because the Dharma is about to be spoken, gathering sentient beings with affinity, and manifesting the distinctions of the Dharma.
Tenet: In order to gather sentient beings who practice the Dharma together, and also to manifest the increase and subtlety of the Dharma. The person, the Dharma, the substance, the characteristics, and the function can all be referred to this principle.
Explaining by Sections: From the three chapters above, all the way to the sixth assembly and beyond, the increase and subtlety are different, the limitations of the text and the interconnection of meaning can be carefully considered and referred to. This text has ten aspects.

。初文分六。初佛兩足放光。二明光所照處。謂此三千世出因果所有法各有二文也。三結分齊。四由佛神力故見諸菩薩來集有二。初總次別。別有菩薩土佛三文也。五文殊說偈嘆佛一乘。三乘小乘法是一乘信法方便也。六如此處下結類余方。餘九同然。略無結文。因此料簡諸會放光隱伏同異者。第一會放光有十意如文。即為證法始。名號品初神力集眾顯其位相。光覺品初相輪光顯信位所依法分齊。次佛神力集眾顯當位中所成德。此經中雲神力。未必放光。次菩薩說偈者即明當會所解理事法分齊。此法依位成耳。問此處顯位集眾。何故別品明。下四會不爾。欲顯攝化所依佛土及顯教諦實入其當位並與下為則故爾。佛足相輪放光示十信是行足圓備故也。此中放光分齊有二十五重。初九別列。餘者總結。文相如經。第二文辨光照現可知。第四文內所以文殊在前賢首在後為表智先福后故。又明前智行后位故也。文殊者此云妙德。妙慧行也。又此中光覺在於一時。而能別見遠近。又諸方運集只是一人而令眾異見。未必有多。又諸方往來者唯見當處集。未必見余方交往者。又諸方光及現十方所有者並見當中。未見偏處者。此為以報法攝化土所有故也。又亦前機自變當處自心為本。所以諸事隨心為正化者無此別相也。此可思之。第五

【現代漢語翻譯】現代漢語譯本初文分為六部分。第一部分是佛陀兩足放光。第二部分說明光所照之處，即此三千世界中顯現因果的所有法，各有兩種含義。第三部分總結分界。第四部分由於佛的神力，見到諸菩薩前來聚集，分為總述和分述。分述又分為菩薩、國土、佛陀三部分。第五部分是文殊菩薩說偈讚歎佛陀的一乘法。三乘（聲聞乘、緣覺乘、菩薩乘）和小乘法都是一乘的信法方便。第六部分是『如此處下』，總結此類情況在其他方也是一樣。其餘九會都是如此，只是省略了總結的文字。因此，可以推斷各會放光的情況，以及隱沒和顯現的相同與不同之處。第一會放光有十種含義，如經文所述，即作為證法的開始。《名號品》一開始，以神力聚集大眾，顯示其位階。《光覺品》一開始，以相輪光顯示信位所依據的法及其分界。其次，佛以神力聚集大眾，顯示在當位中所成就的功德。此經中說『神力』，未必放光。其次，菩薩說偈，即說明當會所理解的理、事、法及其分界。此法是依據位階而成就的。問：此處顯示位階和聚集大眾，為何要用單獨的品來闡明？而下四會卻沒有這樣做。這是爲了顯示攝化所依據的佛土，以及顯示教義的真實性，使眾生進入其當位，並與下文形成法則。佛足相輪放光，表示十信是行足圓滿具備的緣故。此中放光的分界有二十五重。最初九種分別列出，其餘則總結。文句的表述如經文所示。第二段文字辨析光照顯現的情況，可以理解。第四段文字中，文殊菩薩在前，賢首菩薩在後，是爲了表明智慧在前，福德在後。也說明先有智慧的行動，後有相應的位階。文殊（Manjusri）菩薩，意為妙德，是妙慧的行動。又，此中光覺在同一時間，卻能分別看到遠近。又，諸方菩薩雲集，只是一位佛陀，卻讓眾生看到不同的景象，未必有很多佛陀。又，諸方往來者，只看到當處的聚集，未必看到其他方交往者。又，諸方光芒以及顯現十方所有景象，都可以在當中看到，未見偏處者。這是因為以報法攝化國土所有的緣故。又，也是前來的根機自己變化，以當處自心為根本。所以諸事隨心而變，對於真正的教化者來說，沒有這種區別。這些可以思考。第五段

【English Translation】 English version The initial text is divided into six parts. The first part is the Buddha emitting light from both feet. The second part explains the places illuminated by the light, namely, all the Dharmas of cause and effect manifested in this three thousand world system, each having two meanings. The third part summarizes the divisions. The fourth part, due to the Buddha's divine power, sees the Bodhisattvas coming to gather, divided into general and specific descriptions. The specific descriptions are further divided into three parts: Bodhisattvas, Buddha-lands, and Buddhas. The fifth part is Manjusri (Manjusri, meaning 'Wonderful Virtue') Bodhisattva reciting a verse praising the Buddha's One Vehicle. The Three Vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle) and the Small Vehicle are all expedient means of the One Vehicle's Dharma of faith. The sixth part, starting with 'Thus, below,' summarizes that such situations are the same in other directions. The remaining nine assemblies are similar, but the concluding text is omitted. Therefore, one can infer the circumstances of light emission in each assembly, as well as the similarities and differences in concealment and manifestation. The first assembly's light emission has ten meanings, as described in the sutra, which serves as the beginning of Dharma proof. At the beginning of the 'Nomenclature Chapter,' divine power gathers the assembly, displaying their positions. At the beginning of the 'Light and Awareness Chapter,' the halo light displays the Dharma and its divisions upon which the faith position is based. Secondly, the Buddha gathers the assembly with divine power, displaying the merits achieved in that position. In this sutra, 'divine power' does not necessarily mean emitting light. Secondly, the Bodhisattva's verse recitation explains the principles, phenomena, and Dharma and their divisions understood in that assembly. This Dharma is achieved based on the position. Question: Why is the display of position and gathering of the assembly explained in a separate chapter here? The following four assemblies do not do this. This is to display the Buddha-land upon which conversion is based, and to display the truth of the teachings, enabling beings to enter their respective positions, and to form a rule with the following text. The Buddha's foot halo emitting light indicates that the ten faiths are complete with the perfection of the feet of practice. The divisions of light emission here have twenty-five layers. The first nine are listed separately, and the rest are summarized. The textual expressions are as described in the sutra. The second passage analyzes the circumstances of light illumination and manifestation, which can be understood. In the fourth passage, Manjusri Bodhisattva is in front, and Worthy Leader (Hsien-shou) Bodhisattva is behind, to indicate that wisdom comes before merit. It also indicates that wise action comes before the corresponding position. Manjusri (Manjusri) Bodhisattva means Wonderful Virtue, which is the action of wonderful wisdom. Also, the light and awareness here are at the same time, but can separately see near and far. Also, the gathering of Bodhisattvas from all directions is only one Buddha, but it allows beings to see different scenes, not necessarily many Buddhas. Also, those who come and go from all directions only see the gathering at that place, not necessarily seeing those who interact in other directions. Also, the light from all directions and the manifestation of all phenomena in the ten directions can be seen in the center, not seeing those in partial places. This is because the reward body transforms all the Buddha-lands. Also, it is the transformation of the incoming faculties themselves, taking the mind of that place as the root. Therefore, all things change according to the mind, and for the true converter, there is no such difference. These can be pondered. Fifth paragraph

偈頌文言出文殊。意表餘十菩薩。所以文殊說者示法從慧出故。偈云總明般若所證。真性相同初地行。又亦可並漸漸增多故。不可偏表其十地及十菩薩頌也。又亦十名顯數圓。漸多遠者顯法漸深耳。大分有三。初一辨取相不應真法。二有八偈辨離取應實法。次一嘆解者有勝能也。八中初三辨分別無性。次三辨依他不生。次二真實離相也。亦可八行俱依一境觀。又今辨增相者。約因果各二種。一豎。二橫。因豎約法明凈。橫即知法寬狹。果者豎即自分非他分。橫則得處多少也。又下諸集眾嘆德並嘆當位分齊。所成知見下可準之。第二覺首偈文。此下九偈倍為異耳。總明知善惡等慈化物益。相同二地戒行。文分為二。初六明佛覺他令離二邊。二有四明菩薩利益同佛。第三財首偈總辨平等法財資成益物。相同三地。后智教流益物。文中初一明佛德效能無礙利生。次九辨幻現八相正說法身。第四寶首偈相同四地無攝義。此雖未得但解見也。偈文中三。初五明佛成其無攝。次四如自所解利眾生。次一喻以顯凈。第五德首偈相同五地中相續不異義。明不住道慈悲益物。偈文中三。初五辨菩薩慈悲不住道。次一正觀相續不異義。次四辨令他成真實凈境。文又得十平等凈。一行為一義可知。第六目首偈相同六地無染凈義。偈文中有十七

【現代漢語翻譯】現代漢語譯本偈頌文言出自文殊菩薩（Manjusri）。其意義在於表達其餘十位菩薩（Bodhisattva）的境界。所以由文殊菩薩宣說，是因為佛法是從智慧中流露出來的緣故。偈頌說總括地闡明了般若（Prajna）所證悟的，真如自性與初地菩薩的修行相同。而且也可以說是隨著修行的漸進，功德也逐漸增多。因此，不能片面地認為它僅僅代表十地菩薩的境界。此外，十個名號也顯示了數量的圓滿，而『漸多遠』則顯示了佛法的逐漸深奧。大致可以分為三個部分。首先，第一部分辨析執取表相不應是真實的佛法。其次，有八個偈頌辨析離開執取才能證得真實的佛法。最後，一部分讚歎理解這些道理的人具有殊勝的能力。在八個偈頌中，前三個辨析分別念沒有自性。接著三個辨析依他起性（paratantra）是不生的。最後兩個偈頌闡述了真實是遠離表相的。也可以說這八種修行都依于同一個境界來觀察。現在辨析增上相，可以從因果兩個方面來分析，每方面又分為兩種：一是豎向的，二是橫向的。因的豎向是指從法性光明清凈的角度來說明，橫向是指對法的理解的寬窄。果的豎向是指自己證得的，不是他人給予的，橫向是指證得的處所的多少。此外，下面各處集會的大眾讚歎功德，都是讚歎當位菩薩所證得的境界。所成就的知見，可以依此類推。第二首是覺首菩薩（Jñanasri）的偈頌。從這首偈頌開始，接下來的九首偈頌更加不同凡響。總括地闡明了知曉善惡等，以慈悲心教化眾生，利益眾生。與二地菩薩的戒行相同。從文義上可以分為兩個部分。首先，前六句說明佛陀覺悟他人，使他們遠離二邊。接著四句說明菩薩的利益眾生與佛陀相同。第三首是財首菩薩（Vasudatta）的偈頌，總括地辨析以平等的法財來資助成就，利益眾生。與三地菩薩相同。後面是智慧教化流佈，利益眾生。文中，首先一句說明佛陀的德行效能沒有障礙，能夠利益眾生。接著九句辨析幻化顯現八相成道，正是說法身。第四首是寶首菩薩（Ratnacandra）的偈頌，與四地菩薩的無攝受義相同。雖然還沒有證得，但是理解了這種見解。偈頌文中分為三個部分。首先，前五句說明佛陀成就了無攝受。接著四句如同自己所理解的那樣利益眾生。最後一句用比喻來顯示清凈。第五首是德首菩薩（Gunacandra）的偈頌，與五地菩薩的相續不異義相同。說明不住于道，以慈悲心利益眾生。偈頌文中分為三個部分。首先，前五句辨析菩薩的慈悲不住于道。接著一句正面觀察相續不異的意義。最後四句辨析使他人成就真實的清凈境界。文中又得到十種平等清凈，一種行為一種意義，可以知道。第六首是目首菩薩（Netracandra）的偈頌，與六地菩薩的無染凈義相同。偈頌文中有十七句。

【English Translation】 English version The verses and gathas come from Manjusri (Bodhisattva of Wisdom). Their meaning lies in expressing the realms of the remaining ten Bodhisattvas. The reason Manjusri speaks them is that the Dharma flows from wisdom. The verses comprehensively clarify what is realized by Prajna (wisdom), the true nature being the same as the practice of the first Bhumi (stage of Bodhisattva). Moreover, it can also be said that as practice progresses, merits gradually increase. Therefore, it should not be one-sidedly considered as only representing the realm of the ten Bhumis. In addition, the ten names also show the completeness of the number, and 'gradually increasing distance' shows the gradual deepening of the Dharma. Broadly, it can be divided into three parts. First, the first part distinguishes that grasping at appearances should not be the true Dharma. Second, there are eight verses distinguishing that only by leaving grasping can one attain the true Dharma. Finally, one part praises those who understand these principles as having superior abilities. In the eight verses, the first three distinguish that discriminating thoughts have no self-nature. The next three distinguish that dependent origination (paratantra) is unborn. The last two verses elaborate that reality is apart from appearances. It can also be said that these eight practices all rely on the same realm for observation. Now, analyzing the increasing aspect can be done from the perspective of cause and effect, each divided into two types: one is vertical, and the other is horizontal. The vertical aspect of the cause refers to explaining from the perspective of the luminosity and purity of Dharma, and the horizontal aspect refers to the breadth of understanding of the Dharma. The vertical aspect of the effect refers to what one has realized oneself, not what is given by others, and the horizontal aspect refers to the amount of places attained. In addition, the assemblies of people praising merits below are all praising the realms attained by the Bodhisattvas in their respective positions. The knowledge and views achieved can be inferred by analogy. The second is the verse of Jñanasri (Bodhisattva of Primordial Awareness). Starting from this verse, the following nine verses are even more extraordinary. They comprehensively clarify knowing good and evil, and transforming beings with compassion, benefiting beings. It is the same as the precepts and conduct of the second Bhumi. From the meaning of the text, it can be divided into two parts. First, the first six lines explain that the Buddha awakens others, causing them to be apart from the two extremes. The next four lines explain that the Bodhisattva's benefiting beings is the same as the Buddha's. The third is the verse of Vasudatta (Bodhisattva of Wealth), which comprehensively analyzes using equal Dharma wealth to support accomplishment and benefit beings. It is the same as the third Bhumi. Following is the flow of wisdom teaching, benefiting beings. In the text, the first line explains that the Buddha's virtuous performance has no obstacles and can benefit beings. The next nine lines analyze the illusory manifestation of the eight aspects of attaining Buddhahood, which is precisely the Dharma body speaking the Dharma. The fourth is the verse of Ratnacandra (Bodhisattva of Treasure), which is the same as the meaning of non-attachment of the fourth Bhumi. Although it has not yet been attained, this view has been understood. The verse is divided into three parts. First, the first five lines explain that the Buddha has achieved non-attachment. The next four lines benefit beings as one understands. The last line uses a metaphor to show purity. The fifth is the verse of Gunacandra (Bodhisattva of Virtue), which is the same as the meaning of continuity without difference of the fifth Bhumi. It explains not dwelling in the Tao, benefiting beings with compassion. The verse is divided into three parts. First, the first five lines analyze the Bodhisattva's compassion not dwelling in the Tao. The next line positively observes the meaning of continuity without difference. The last four lines analyze enabling others to achieve the true pure realm. In the text, ten kinds of equal purity are obtained, one action one meaning, which can be known. The sixth is the verse of Netracandra (Bodhisattva of Eyes), which is the same as the meaning of non-defilement and purity of the sixth Bhumi. There are seventeen lines in the verse.

。為四。初二辨執取不見真佛。即辨失。次四成如量智者得見報佛。此即德耳。次六辨得正體智者見法身。次五明法深微顯解分齊。又此中上下有二文同異。一者一中多一數中見十故。多中一者十數中見一故。又一即多者一數即多而不見一故。多即一者多數即一而不見多也。此可準之。又即事辨一多。二異事辨一多。可思之。第七進首偈相同七地中種種法無別異義。偈文中三。初六辨空中方便智有中殊勝行。即嘆德也。次十勸觀實性顯解方儀。次四明於理量二境入得勝法也。第八法首偈相同八地無增減法界義。文中初二明佛成理智故能滅障。次六嘆佛深法益。次十二勸攝果性三世用力也。於二為一對。初一辨智入法。次一結成智用。又長分為十耳。外即凈土攝生。內則成其自實也。第九智首法門相同九地明大悲利他自在智。偈文中初二辨意業。次十六明口業。次二辨得法無礙故大用無礙。又初二總。次廣嘆用相也。第十賢首偈相同十地業自在後智用也。偈文初十四正辨業自在。次六喻說十四中。初五明觀實性得依果因。次九明觀業自在故得正果因。初五文中。二行體。三行用。九文內分四。初三明順真如觀故得菩提果。次二修事觀故得法身果。次二修慈悲故得化身果。次二從佛聞法故得報身果也。此品答上第八佛功德

勢力及第十示成正覺二問。問何故約增光覺集眾。答為表法有淺深行有增微故也。此文與后為則。今略開諸位為二十二門。六道因果即為六門。聲聞辟支二人因果。通說復為二門。聲聞辟支所依之佛。為彼二機說四諦教及十二因緣教。即分佛通因及果復為二門。聲聞緣覺迴心入大乘。于初教處。通因及果復為二門。直進初心菩薩通因及果復為一門。直進熟教及迴心熟教通因及果復為二門。頓教因果復為一門。從愚法聲聞總攝諸位干慧地已上菩薩及佛復為一門。普賢位中從信已上乃至十地。皆通因果菩薩及佛復為五門。此依普賢阿含說。

明難品第六

五門分別。

一釋品名及來意。明難者有二。一約法。明十義深微故也。

二約辭。論難顯義情故也。明者教。難者十義。又明者智。難者論道也。來意者何故來。眾集已。為說信法成解故來也。余義可知。二出所治。一瞋障百法明門之障。此下生解斷障凡有四義。一約生信。即初地斷使種。二約位。即解位使習種俱斷。

三約行。即十信滿心使習種等俱斷。

四約實。即本來不須斷。自體凈也可準思之。又問斷惑相云何。答非初非中后。前中后取故。云何斷。如虛空。此是三乘共學義也。三明所得。得百法明門。若約行門即得華嚴

【現代漢語翻譯】勢力及第十示成正覺二問：問：為何要依據增光覺來聚集大眾？答：爲了表明佛法有深淺，修行有增減的細微差別。這段文字與後面的內容互為呼應。現在簡略地將各個階位分為二十二門。六道輪迴的因果即為六門。聲聞（Śrāvaka，聽聞佛法而悟道的修行者）和辟支佛（Pratyekabuddha，無師自悟的修行者）二人的因果，共同來說又可分為二門。聲聞和辟支佛所依止的佛，為這兩種根器的修行者宣說四諦教法（catvāri-āryasatyāni，苦、集、滅、道）以及十二因緣教法（dvādaśāṅga-pratītyasamutpāda）。即把佛的共通之因和果又分為二門。聲聞和緣覺迴心轉入大乘，在最初的教化之處，共通之因和果又分為二門。直接前進的初心菩薩的共通之因和果分為一門。直接前進的熟教和迴心熟教的共通之因和果又分為二門。頓教的因果分為一門。從愚法聲聞總攝各個階位，干慧地（Śuṣkavipāśyanābhūmi，菩薩修行過程中的一個階段）以上的菩薩和佛分為一門。普賢位（Samantabhadra，象徵一切諸佛的理德與行德的菩薩）中，從信位以上乃至十地（daśa-bhūmi，菩薩修行過程中的十個階段），都包括因果菩薩和佛，又分為五門。這是依據《普賢阿含經》所說。明難品第六五門分別：一、解釋品名和來意：明難有兩種含義。一是就法而言，說明十義深奧微妙。二是就辭而言，通過論難來顯明義理和情感。『明』指的是教法，『難』指的是十義。或者，『明』指的是智慧，『難』指的是論道。來意是指為何而來？大眾聚集之後，爲了宣說信法，成就理解而來。其餘含義可以類推得知。二、指出所要對治的：一是嗔恚，它障礙了百法明門（Śata-dharma-prakāśa-dvāra，唯識宗所說的，通達一切法皆不離識的法門）。以下生起理解，斷除障礙，總共有四種含義。一是就生起信心而言，即初地（prathamā-bhūmi，菩薩十地中的第一地，歡喜地）斷除煩惱的種子。二是就階位而言，即在解位，煩惱的習氣和種子都斷除。三是就行持而言，即十信位圓滿時，煩惱的習氣和種子等都斷除。四是就實相而言，即本來就不需要斷除，自性清凈，可以依此來思考。又問：斷除迷惑的相狀是怎樣的？答：不是在最初，也不是在中間，也不是在最後。因為前、中、后都是取相而有。如何斷除？就像虛空一樣。這是三乘（triyāna，聲聞乘、緣覺乘、菩薩乘）共同修學的義理。三、說明所獲得的：獲得百法明門。如果就修行法門而言，即獲得《華嚴經》（Avataṃsaka Sūtra）的利益。

【English Translation】 The two questions of power and the tenth showing the accomplishment of perfect enlightenment: Question: Why gather the assembly based on increasing light and awakening? Answer: To indicate that the Dharma has depths and shallows, and practice has subtle increases and decreases. This passage corresponds to what follows. Now, let's briefly divide the various stages into twenty-two categories. The cause and effect of the six realms of reincarnation constitute six categories. The cause and effect of the two, Śrāvaka (hearer) and Pratyekabuddha (solitary Buddha), can be collectively discussed as two categories. The Buddha upon whom the Śrāvakas and Pratyekabuddhas rely, who expounds the Four Noble Truths (catvāri-āryasatyāni) and the Twelve Nidānas (dvādaśāṅga-pratītyasamutpāda) for these two types of practitioners, divides the Buddha's common cause and effect into two categories. When Śrāvakas and Pratyekabuddhas turn their minds towards the Mahāyāna, at the initial teaching stage, the common cause and effect are divided into two categories. The common cause and effect of the direct-advancing beginner Bodhisattva constitute one category. The common cause and effect of the direct-advancing mature teaching and the mind-turning mature teaching constitute two categories. The cause and effect of the sudden teaching constitute one category. From the Śrāvakas of ignorant Dharma, encompassing all stages, Bodhisattvas above the Dry Insight Ground (Śuṣkavipāśyanābhūmi) and Buddhas constitute one category. Within the Samantabhadra (Universal Virtue) position, from the stage of faith upwards to the Ten Grounds (daśa-bhūmi), all include cause-and-effect Bodhisattvas and Buddhas, constituting five categories. This is based on the Samantabhadra Āgama. Chapter Six: Clarifying Difficulties Distinguishing the Five Categories: 1. Explaining the title and purpose of the chapter: There are two meanings to 'Clarifying Difficulties.' First, in terms of the Dharma, it clarifies the profound and subtle nature of the ten meanings. Second, in terms of language, it clarifies the meaning and emotions through debate. 'Clarifying' refers to the teachings, and 'Difficulties' refers to the ten meanings. Alternatively, 'Clarifying' refers to wisdom, and 'Difficulties' refers to discussing the path. What is the purpose of coming here? After the assembly has gathered, it is to expound the Dharma of faith and achieve understanding. The remaining meanings can be inferred. 2. Pointing out what needs to be addressed: First, anger, which obstructs the Hundred Dharma Gates (Śata-dharma-prakāśa-dvāra). The following arising of understanding and cutting off of obstacles has four meanings in total. First, in terms of generating faith, it is the cutting off of the seeds of afflictions at the first ground (prathamā-bhūmi). Second, in terms of stage, it is the cutting off of both the habits and seeds of afflictions at the stage of understanding. Third, in terms of practice, it is the cutting off of the habits and seeds of afflictions, etc., when the ten faiths are fulfilled. Fourth, in terms of reality, it is that there is originally no need to cut off, as the self-nature is pure. This can be contemplated accordingly. Furthermore, it is asked: What is the appearance of cutting off delusion? The answer is: not in the beginning, not in the middle, not in the end. Because the beginning, middle, and end are all based on grasping appearances. How is it cut off? Like space. This is the principle that the three vehicles (triyāna) learn together. 3. Explaining what is obtained: Obtaining the Hundred Dharma Gates. If it is in terms of the practice path, it is obtaining the benefits of the Avataṃsaka Sūtra (Flower Garland Sutra).

三昧。四辨所成成其信。謂十信心。一信心。二念心。三精進心。四慧心。五定心。六不退心。七回向心。八護心。九戒心。十願心。如經初發心住未土住前。有此十心名字增修是心。一劫二劫三劫乃得入初住位中增修百法明門。十心之中心心有十故成百法。常發有行無行大愿。得入習種性中修行一切愿。依此下文有一百四十事上行愿。依瓔珞經。有二十四行中成愿。即此品宗。此約別相語。通義如論應知。宗者有二義。若約品即以十深義為宗。若約會即用十信位法為宗也。

五辨文者。正宗文中上辨舉果勸樂生信分。自下第二修因契果生解分即所學法也。亦可是第八顯其解行義。或辨法淺深之狀相也。文中分二。初訖小相已來明方便對治修成因果。二普賢菩薩品下訖性起品明自體因果。釋意可知。初為修成者依聞熏修起故。所以名性起修顯者本性今成故。又圓明因果實覺發中故。約三際辨者。此明難品訖賢首明始起于先際。二忉利天下善修于中際。三不思議法品訖小相終顯於後際也。次約四成就者。初辨未信令信。二忉利天下明已信成解行。三十地品下已入者成就。四不思議下已成就者令解脫。余準可知。又約修成分亦好。又從此下並是序分。第六一會是其正宗。前是阿含。后名義證故。又為第六會中廣出本

【現代漢語翻譯】現代漢語譯本三昧（Samadhi，禪定）。四辨（四種辨才）所成就的是信心，即十信心：一、信心；二、念心；三、精進心；四、慧心；五、定心；六、不退心；七、迴向心；八、護心；九、戒心；十、願心。如經中所說，初發心住（處於十住位最初階段的菩薩）在未入初住位之前，有這十種心的名字，通過不斷修習這些心，經歷一劫、二劫、三劫才能進入初住位，並進一步修習百法明門（唯識宗所立一百種法）。十信心之中，每個心又包含十種，所以成就百法。常常發起有行、無行的大愿，才能進入習種性（菩薩修行五十二階位中的最初十個階位）中修行一切愿。依據下文，有一百四十事上行愿。依據《瓔珞經》，有二十四行中成愿，這就是此品的宗旨。這是從別相（個別、具體的方面）來說的，通義（普遍、一般的意義）應該像論中所說的那樣理解。宗旨有二重含義：如果從品（章節）的角度來說，就以十深義為宗旨；如果從會（法會）的角度來說，就用十信位法為宗旨。

五、辨文（辨別經文）方面：正宗文（經文正文）中，前面辨別舉果勸樂生信分（通過闡述果報來勸勉眾生生起信心），從下文開始是第二部分，修因契果生解分（通過修行因地來契合果地，從而生起理解），也就是所要學習的法。也可以說是第八會顯明其解行義（理解和實踐的意義）。或者辨別法義深淺的狀況。文中分為兩部分：初訖小相已來（從開始到小相品結束）說明方便對治修成因果（通過方便法門來對治煩惱，從而修成因果）；二、普賢菩薩品下訖性起品（從普賢菩薩品到性起品結束）說明自體因果（自性本具的因果）。經文的意義可以參考註釋。第一部分為修成，是因為依聞熏修而生起，所以名為性起修顯（本性本具，通過修行而顯現）。又因為圓明因果實覺發中（圓滿明瞭的因果在真實的覺悟中顯發）。從時間上辨別：此明難品訖賢首（從明難品到賢首品結束）說明始起于先際（最初的開始）；二、忉利天下善修于中際（在忉利天宮的法會中，善修于中間階段）；三、不思議法品訖小相終顯於後際（從不思議法品到小相品結束，顯現於最後階段）。其次從四成就（四種成就）來說：初辨未信令信（首先辨別，使未信者生起信心）；二、忉利天下明已信成解行（在忉利天宮的法會中，闡明已信者成就理解和實踐）；三十地品下已入者成就（從三十地品開始，已入者得到成就）；四、不思議下已成就者令解脫（從不思議品開始，已成就者得到解脫）。其餘可以類推。又可以從修成分（修行的成分）來說。又從此下並是序分（從這裡開始都是序分），第六一會是其正宗（第六次法會是正宗），前面是阿含（早期佛教經典），後面是義證（義理的證明），又為第六會中廣出本（又為第六次法會中廣泛地闡述根本）。

【English Translation】 English version Samadhi (三昧, meditative absorption). The four kinds of eloquence (四辨) accomplish faith, namely the ten faiths: 1. Faith (信心); 2. Mindfulness (念心); 3. Diligence (精進心); 4. Wisdom (慧心); 5. Concentration (定心); 6. Non-retrogression (不退心); 7. Dedication (迴向心); 8. Protection (護心); 9. Precepts (戒心); 10. Vows (願心). As the sutra says, before the initial mind-dwelling (初發心住, the first stage of the ten dwellings for Bodhisattvas) and before entering the first dwelling, there are these ten minds. By continuously cultivating these minds, one can enter the first dwelling after one, two, or three kalpas (劫, eons), and further cultivate the hundred dharma gates (百法明門, the hundred dharmas established by the Yogacara school). Among the ten faiths, each mind contains ten, thus accomplishing the hundred dharmas. Constantly generating great vows with and without actions, one can enter the stage of habitual nature (習種性, the initial ten stages of the fifty-two stages of Bodhisattva practice) and cultivate all vows. According to the following text, there are one hundred and forty matters of superior practice and vows. According to the Yingluo Sutra (瓔珞經), there are twenty-four practices that accomplish vows, which is the purpose of this chapter. This is from the perspective of specific characteristics (別相), the general meaning (通義) should be understood as discussed in the treatises. There are two meanings of purpose: if from the perspective of the chapter (品), then the ten profound meanings are the purpose; if from the perspective of the assembly (會), then the dharma of the ten faith positions is the purpose.

Discerning the Text (辨文): In the main text (正宗文), the first part discerns the section on encouraging faith by illustrating the results (舉果勸樂生信分). From the following text onwards is the second part, the section on cultivating causes to accord with results and generate understanding (修因契果生解分), which is the dharma to be learned. It can also be said that the eighth assembly reveals the meaning of understanding and practice (解行義). Or it discerns the states of the dharma's depth and shallowness. The text is divided into two parts: the first part, from the beginning to the end of the 'Small Marks' chapter (小相品), explains how to cultivate causes and achieve results through expedient means and antidotes (方便對治修成因果); the second part, from the 'Samantabhadra Bodhisattva' chapter (普賢菩薩品) to the end of the 'Nature Origination' chapter (性起品), explains the inherent causes and results (自體因果). The meaning of the text can be understood from the commentaries. The first part is for cultivation and achievement because it arises from hearing, learning, and cultivating, hence it is called 'nature origination through cultivation' (性起修顯, revealing the inherent nature through cultivation). Also, because the perfect and clear causes and results are revealed in true enlightenment (圓明因果實覺發中). Discerned from the perspective of time: this explains that from the 'Difficult to Understand' chapter (明難品) to the end of the 'Chief Worthy' chapter (賢首品), the beginning arises in the prior time (始起于先際); second, in the Trayastrimsa Heaven assembly (忉利天下), good cultivation is in the middle time (善修于中際); third, from the 'Inconceivable Dharma' chapter (不思議法品) to the end of the 'Small Marks' chapter (小相品), it is revealed in the later time (顯於後際). Next, from the perspective of the four accomplishments (四成就): first, discern to make the unfaithful believe (辨未信令信); second, in the Trayastrimsa Heaven assembly, clarify that the faithful have accomplished understanding and practice (明已信成解行); from the 'Thirty Grounds' chapter (三十地品) onwards, those who have entered are accomplished (已入者成就); fourth, from the 'Inconceivable' chapter (不思議品) onwards, those who have been accomplished are liberated (已成就者令解脫). The rest can be inferred. It can also be explained from the perspective of the components of cultivation (修成分). Also, from here onwards is the introductory section (序分), the sixth assembly is the main section (正宗), the preceding is the Agamas (阿含, early Buddhist scriptures), the latter is the proof of meaning (義證), and it is also for the sixth assembly to extensively expound the origin (廣出本).

有修成體相等故知也。此可思準。初信文分三。初一品明依法生解。二凈行品依解成行。三賢首品明依行彰德以成位耳。初文中分二。初明問答顯十種深義。二爾時娑婆界下顯解行入法界圓通無礙。即明法益耳。初文有二。一文殊問眾人答。明妙慧導眾行。二眾人問文殊答。明以眾行成妙慧。文有十義。一緣起甚深。二教化甚深。三業果甚深。四佛說法甚深。五福田甚深。六正教甚深。七正行甚深。八助道甚深。九一乘甚深。十佛境界甚深。所以初緣起者由菩薩初學應先觀諸法如實因緣故也。緣起者黎耶共善等三性及無為集起故也。文中問答即為二耳。問內有四。初總告。次立正義。三申問。四起后難有二意如文。共成一緣起相違難。問意云何心以無分別為一性。云何能成種種事也。若能成者不應無分別耳。二既諸法並無知者。所作云何仍有真俗事也。又解但是一問。後文是結耳。問文十事可知。答意但為無分別不住故能成眾事。若知分別不可成也。問既不分別。云何成因果。答作無主故。反示可見耳。偈文分三。初一讚請勸聽以許說。二有七偈法說譬況以顯理。次有三對彼前法明觀行也。第二文分二。初五舉法答上問。次二遣伏執。初有二。初法次喻。所以得知不住故作。偈云諸法不自在故。云何知作時不知。偈云

求實不可得故。余可知耳。次喻有四。初約緣成相續經時喻。次一約緣起有為生滅喻。次一約因緣騰擊動成喻。次一約緣起體相互依喻。伏疑雲既不分別云何流轉。偈云由眼耳故。復云既也無自。云何有現相。偈云示現轉故。文言不相知者非謂情知。今言有力性作也。二自不對故云不相知。用自性為知法之始也。觀文分三。初牒前理。對法辨觀。成分別無相觀。二一依他無生觀。三一偈真實無性也。所以覺首說者知覺法始故。第二教化甚深中分二。初問后答。何意來。前攝心入理。此後智度生。財是法財。問有二。初總告。次別。別中有三。初一總。次十一別。三一結問也。第二文有十一句相生。問文可知。問意云何如上說。若眾生無性。云何教化。若隨教化。云何心住無性。答文有二。初生起。二偈答。義意但以知境無性。雖在緣即離取非也。但為無生故化反示可知。偈文分二。初贊問者許說勸聽。二示正義。正義文分三。初三偈總示正義。次四約觀門顯示。次有二偈示伏疑。初文分三。初一總示。次一正明約內身示觀行。次一以內類外辨化生無取。第二約觀門辨者有四。一舉因緣無始明所觀法。次一勸觀。次一明諸法是無。即約觀釋相。次一正約唯識門以遣。三伏疑有二。一既世法本然無性。眾生何故不知。偈云

【現代漢語翻譯】現代漢語譯本求實不可得，所以我才說可以知道（實相）。接下來用四個比喻來說明。第一個比喻是關於因緣和合而成的相續，經歷時間的變化。第二個比喻是關於因緣生起的有為法，有生有滅。第三個比喻是關於因緣相互撞擊而產生動力的現象。第四個比喻是關於因緣生起的本體相互依存的關係。有人可能會疑惑，如果不分別，怎麼會有流轉呢？偈頌說：『由眼耳故』（因為有眼耳等根）。又有人會問，既然沒有自性，怎麼會有現象顯現呢？偈頌說：『示現轉故』（因為是示現的轉變）。經文里說的『不相知』，不是指情識上的不知，而是指沒有力量和自性。二者不對立，所以說『不相知』。用自性作為認識法的開端。觀察經文，分為三部分。第一部分是依照前面的道理，通過對法來辨別觀察，成就分別無相的觀法。第二部分是依他無生觀。第三部分是一首偈頌，說明真實無性。覺首菩薩之所以這樣說，是因為知覺是法的開端。第二部分，教化甚深，分為兩部分。先是提問，然後是回答。為什麼要來這裡？前面是爲了攝心入理，這裡是爲了生起智慧。『財』指的是法財。提問分為兩部分。先是總的提問，然後是分別提問。分別提問中又分為三部分。先是一個總的提問，然後是十一個分別提問，最後是一個總結性的提問。第二部分經文有十一個相互關聯的句子，提問的內容可以知道。提問的含義是什麼，就像上面所說的？如果眾生沒有自性，怎麼教化他們？如果隨著教化，心怎麼能安住在無性之中？回答分為兩部分。先是生起，然後是用偈頌回答。意思是說，只要知道境界沒有自性，即使身處因緣之中，也能遠離執取。只是爲了無生，所以才教化，反而顯示出可以知道（實相）。偈頌分為兩部分。先是讚歎提問者，允許宣說，勸人聽聞。然後是顯示正義。正義分為三部分。先是用三首偈頌總的顯示正義，然後是用四種觀門來顯示，最後用兩首偈頌來消除疑惑。第一部分分為三部分。先是總的顯示，然後是正面的說明，通過內在的身體來顯示觀行，最後是用內在的身體來類比外在的現象，辨別教化所生，沒有執取。第二部分，通過觀門來辨別，有四點。第一點是舉出因緣無始，來說明所觀察的法。第二點是勸人觀察。第三點是說明諸法是無，這是通過觀來解釋相。第四點是正面地運用唯識的法門來遣除（執著）。第三部分，消除疑惑有兩點。既然世間法本來就沒有自性，眾生為什麼不知道？偈頌說：

【English Translation】 English version Because the ultimate reality is unattainable, I say it can be known. Next, there are four metaphors. The first metaphor is about the continuous flow of phenomena arising from conditions, experiencing changes over time. The second metaphor is about conditioned phenomena arising from causes, subject to birth and death. The third metaphor is about the phenomenon of momentum generated by the collision of conditions. The fourth metaphor is about the interdependent relationship of the essence of phenomena arising from conditions. Someone might doubt, if there is no discrimination, how can there be transmigration? The verse says: 'Due to the eye and ear' (because there are roots such as the eye and ear). Someone might also ask, since there is no self-nature, how can phenomena appear? The verse says: 'Due to manifestation and transformation' (because it is the transformation of manifestation). The 'unknowing' mentioned in the scripture does not refer to the unknowing of emotions and consciousness, but to the absence of power and self-nature. The two are not opposed, so it is said 'unknowing'. Using self-nature as the beginning of knowing the Dharma. Observing the text, it is divided into three parts. The first part is to discern and observe through the Dharma according to the previous principles, achieving the contemplation of non-appearance through discrimination. The second part is the contemplation of other-dependent non-arising. The third part is a verse explaining the true nature of non-self. The reason why Bodhisattva Jue Shou said this is because perception is the beginning of the Dharma. The second part, the profound teaching, is divided into two parts. First is the question, then the answer. Why come here? The previous was to gather the mind into the principle, this is to generate wisdom. 'Wealth' refers to Dharma wealth. The question is divided into two parts. First is the general question, then the separate questions. The separate questions are divided into three parts. First is a general question, then eleven separate questions, and finally a concluding question. The second part of the text has eleven interrelated sentences, and the content of the questions can be known. What is the meaning of the question, as mentioned above? If sentient beings have no self-nature, how can they be taught? If following the teachings, how can the mind abide in non-self-nature? The answer is divided into two parts. First is arising, then answering with verses. The meaning is that as long as one knows that the realm has no self-nature, even if one is in conditions, one can stay away from attachment. It is only for the sake of non-arising that one teaches, but instead shows that it can be known (ultimate reality). The verses are divided into two parts. First is praising the questioner, allowing the explanation, and encouraging people to listen. Then is showing the true meaning. The true meaning is divided into three parts. First is a general display of the true meaning with three verses, then it is displayed with four contemplation gates, and finally two verses are used to eliminate doubts. The first part is divided into three parts. First is the general display, then the positive explanation, showing the practice of contemplation through the inner body, and finally using the inner body to analogize external phenomena, distinguishing the arising of teachings, without attachment. The second part, distinguishing through the contemplation gate, has four points. The first point is to cite the beginningless nature of conditions to explain the Dharma being observed. The second point is to encourage people to observe. The third point is to explain that all dharmas are non-existent, which is to explain the appearance through contemplation. The fourth point is to positively use the Yogacara (唯識) school to dispel (attachments). The third part, eliminating doubts, has two points. Since worldly dharmas originally have no self-nature, why don't sentient beings know? The verse says:

悉虛妄故。二若法無者何以種種現。偈云從緣起無異相故。所以財首說者能以正法財施眾生故。第三業果甚深有問答二文。問有五。初告。次立義。三問。四結。五生后。第三問文有五對十句可知。問意既性無我所。云何受苦樂。若受苦樂云何仍說無性。此是理事相違難。問與前緣起難何別。答前是二事相違故別也。答意為苦樂即性無別體。為是不違耳。偈文分二。初法。次喻。喻文有九。一辨依他離性喻。二緣起成有喻。三因緣現果喻。四緣果離性喻。此望能熏。五因體無雜喻。六受生離作喻。七果報無本喻。八勝事無根喻。此望用耳。亦可互彰。九有無同性喻。此並不壞世間說第一義也。所以寶首說者能事中顯理。初得可貴故。第四說法甚深。初問次答。問文總別二文。別中分四。初辨所得法。二十句正陳問。三而法下結。四生后難文有十種相違。問意法若非一可隨言並實。法若不應言教便是妄。此是教義相違難。答意所言一者法唯一不住義也。亦可一善巧是故能貫。眾教仍一義成也。偈文分二。初贊問者。二約喻顯示。喻中有九。第一明法能荷負萬機喻。二緣滅眾惑喻。三入器無變喻。此望德用。四拂動諸根喻。五應欲隨潤喻。六緣生眾德喻。七揀染赴凈喻。八應物無往喻。九應緣住體喻。所以德首說者為初顯

【現代漢語翻譯】因為一切都是虛妄的。第二，如果法（dharma，宇宙真理）不存在，為何會有種種現象顯現？偈語說：『從緣起（pratītyasamutpāda， dependent origination）故無異相。』所以寶首（Ratnaśikhin，菩薩名）所說的是能夠以正法之財佈施眾生。第三，業果（karma-phala， the result of actions）非常深奧，有問答兩部分。問有五個。首先是告知，其次是立義，第三是提問，第四是總結，第五是產生後續。第三個問題有五對十句，可以理解。問題的意思是，既然自性（svabhāva， intrinsic existence）中沒有『我所』（ātman， self），為何會感受苦樂？如果感受苦樂，為何仍然說無自性？這是理（principle）事（phenomena）相違的難題。這個問題與之前的緣起難有什麼區別？回答是，之前是兩件事相違，所以不同。回答的意思是，苦樂即是自性，沒有別的本體，所以不相違背。偈文分為兩部分，首先是法，其次是比喻。比喻有九個。一是辨別依他起（paratantra， dependent origination）離自性的比喻；二是緣起成就有的比喻；三是因緣（hetu-pratyaya， causes and conditions）顯現果（phala， result）的比喻；四是緣果離自性的比喻，這是針對能熏（vāsanā， habit energy）而言的；五是因體無雜的比喻；六是受生離作的比喻；七是果報無本的比喻；八是勝事無根的比喻，這是針對作用而言的，也可以互相彰顯；九是有無同性的比喻。這並不破壞世間法，而是說第一義諦（paramārtha-satya， ultimate truth）。所以寶首所說的是能夠在事中顯理，因為最初得到的可貴。第四，說法非常深奧。首先是提問，其次是回答。問題分為總和別兩部分。別中分為四部分。首先是辨別所得之法；二是十句正陳述問題；三是『而法下』總結；四是產生後續的難題，有十種相違。問題的意思是，法如果不是一，可以隨言並實；法如果不應言教，便是虛妄。這是教（doctrine）義（meaning）相違的難題。回答的意思是，所說的一，是法唯一不住的意思。也可以說，一種善巧，所以能夠貫穿眾教，仍然成就一個意義。偈文分為兩部分，首先是讚歎提問者，二是約比喻顯示。比喻中有九個。第一是說明法能夠荷負萬機的比喻；二是緣滅眾惑的比喻；三是入器無變的比喻，這是針對德用而言的；四是拂動諸根的比喻；五是應欲隨潤的比喻；六是緣生眾德的比喻；七是揀染赴凈的比喻；八是應物無往的比喻；九是應緣住體的比喻。所以德首（Guṇaśikhin，菩薩名）所說的是爲了最初顯現。現代漢語譯本：因為一切都是虛妄的。第二，如果法（宇宙真理）不存在，為何會有種種現象顯現？偈語說：『從緣起故無異相。』所以寶首（菩薩名）所說的是能夠以正法之財佈施眾生。第三，業果非常深奧，有問答兩部分。問有五個。首先是告知，其次是立義，第三是提問，第四是總結，第五是產生後續。第三個問題有五對十句，可以理解。問題的意思是，既然自性中沒有『我所』，為何會感受苦樂？如果感受苦樂，為何仍然說無自性？這是理事相違的難題。這個問題與之前的緣起難有什麼區別？回答是，之前是兩件事相違，所以不同。回答的意思是，苦樂即是自性，沒有別的本體，所以不相違背。偈文分為兩部分，首先是法，其次是比喻。比喻有九個。一是辨別依他起離自性的比喻；二是緣起成就有的比喻；三是因緣顯現果的比喻；四是緣果離自性的比喻，這是針對能熏而言的；五是因體無雜的比喻；六是受生離作的比喻；七是果報無本的比喻；八是勝事無根的比喻，這是針對作用而言的，也可以互相彰顯；九是有無同性的比喻。這並不破壞世間法，而是說第一義諦。所以寶首所說的是能夠在事中顯理，因為最初得到的可貴。第四，說法非常深奧。首先是提問，其次是回答。問題分為總和別兩部分。別中分為四部分。首先是辨別所得之法；二是十句正陳述問題；三是『而法下』總結；四是產生後續的難題，有十種相違。問題的意思是，法如果不是一，可以隨言並實；法如果不應言教，便是虛妄。這是教義相違的難題。回答的意思是，所說的一，是法唯一不住的意思。也可以說，一種善巧，所以能夠貫穿眾教，仍然成就一個意義。偈文分為兩部分，首先是讚歎提問者，二是約比喻顯示。比喻中有九個。第一是說明法能夠荷負萬機的比喻；二是緣滅眾惑的比喻；三是入器無變的比喻，這是針對德用而言的；四是拂動諸根的比喻；五是應欲隨潤的比喻；六是緣生眾德的比喻；七是揀染赴凈的比喻；八是應物無往的比喻；九是應緣住體的比喻。所以德首所說的是爲了最初顯現。

【English Translation】 Because everything is illusory. Secondly, if the dharma (cosmic truth) does not exist, why do various phenomena appear? The verse says: 'Because of dependent origination (pratītyasamutpāda), there is no different appearance.' Therefore, what Ratnaśikhin (name of a Bodhisattva) speaks of is being able to bestow the wealth of the true dharma upon sentient beings. Thirdly, the karmic result (karma-phala) is very profound, with two parts: questions and answers. There are five questions. First is the announcement, second is establishing the meaning, third is asking the question, fourth is the conclusion, and fifth is generating the aftermath. The third question has five pairs of ten sentences, which can be understood. The meaning of the question is, since there is no 'self' (ātman) in inherent existence (svabhāva), why experience suffering and happiness? If experiencing suffering and happiness, why still say there is no inherent existence? This is the difficulty of the contradiction between principle and phenomena. What is the difference between this question and the previous difficulty of dependent origination? The answer is that the previous one is the contradiction of two things, so it is different. The meaning of the answer is that suffering and happiness are inherent existence, without a separate entity, so they are not contradictory. The verse is divided into two parts, first the dharma, and second the metaphor. There are nine metaphors. One is the metaphor of distinguishing dependent origination (paratantra) from inherent existence; two is the metaphor of dependent origination accomplishing existence; three is the metaphor of causes and conditions (hetu-pratyaya) manifesting the result (phala); four is the metaphor of the result of conditions being separate from inherent existence, which is in relation to the habit energy (vāsanā); five is the metaphor of the essence of causes being without mixture; six is the metaphor of being born without creation; seven is the metaphor of the result of karma having no origin; eight is the metaphor of superior things having no root, which is in relation to function, and they can also highlight each other; nine is the metaphor of existence and non-existence having the same nature. This does not destroy worldly dharma, but speaks of the ultimate truth (paramārtha-satya). Therefore, what Ratnaśikhin speaks of is being able to reveal principle in phenomena, because the initial attainment is precious. Fourthly, the teaching is very profound. First is the question, second is the answer. The question is divided into general and specific parts. The specific part is divided into four parts. First is distinguishing the dharma attained; second is the ten sentences directly stating the question; third is the 'and dharma below' conclusion; fourth is the difficulty of generating the aftermath, with ten kinds of contradictions. The meaning of the question is, if the dharma is not one, it can follow words and be real; if the dharma should not be taught, then it is false. This is the difficulty of the contradiction between doctrine and meaning. The meaning of the answer is that the one spoken of is the meaning of the dharma being uniquely non-abiding. It can also be said that one skillful means is able to penetrate all teachings, still accomplishing one meaning. The verse is divided into two parts, first is praising the questioner, and second is showing through metaphors. There are nine metaphors. First is explaining the metaphor of the dharma being able to bear the myriad functions; second is the metaphor of the extinction of conditions eliminating the multitude of delusions; third is the metaphor of entering a vessel without change, which is in relation to virtue and function; fourth is the metaphor of stirring the roots; fifth is the metaphor of responding to desires and following moisture; sixth is the metaphor of conditions giving rise to the multitude of virtues; seventh is the metaphor of choosing purity and going to purity; eighth is the metaphor of responding to things without going; ninth is the metaphor of responding to conditions and abiding in the essence. Therefore, what Guṇaśikhin (name of a Bodhisattva) speaks of is for the initial manifestation. English version: Because everything is illusory. Secondly, if the dharma (cosmic truth) does not exist, why do various phenomena appear? The verse says: 'Because of dependent origination, there is no different appearance.' Therefore, what Ratnaśikhin (name of a Bodhisattva) speaks of is being able to bestow the wealth of the true dharma upon sentient beings. Thirdly, the karmic result is very profound, with two parts: questions and answers. There are five questions. First is the announcement, second is establishing the meaning, third is asking the question, fourth is the conclusion, and fifth is generating the aftermath. The third question has five pairs of ten sentences, which can be understood. The meaning of the question is, since there is no 'self' in inherent existence, why experience suffering and happiness? If experiencing suffering and happiness, why still say there is no inherent existence? This is the difficulty of the contradiction between principle and phenomena. What is the difference between this question and the previous difficulty of dependent origination? The answer is that the previous one is the contradiction of two things, so it is different. The meaning of the answer is that suffering and happiness are inherent existence, without a separate entity, so they are not contradictory. The verse is divided into two parts, first the dharma, and second the metaphor. There are nine metaphors. One is the metaphor of distinguishing dependent origination from inherent existence; two is the metaphor of dependent origination accomplishing existence; three is the metaphor of causes and conditions manifesting the result; four is the metaphor of the result of conditions being separate from inherent existence, which is in relation to the habit energy; five is the metaphor of the essence of causes being without mixture; six is the metaphor of being born without creation; seven is the metaphor of the result of karma having no origin; eight is the metaphor of superior things having no root, which is in relation to function, and they can also highlight each other; nine is the metaphor of existence and non-existence having the same nature. This does not destroy worldly dharma, but speaks of the ultimate truth. Therefore, what Ratnaśikhin speaks of is being able to reveal principle in phenomena, because the initial attainment is precious. Fourthly, the teaching is very profound. First is the question, second is the answer. The question is divided into general and specific parts. The specific part is divided into four parts. First is distinguishing the dharma attained; second is the ten sentences directly stating the question; third is the 'and dharma below' conclusion; fourth is the difficulty of generating the aftermath, with ten kinds of contradictions. The meaning of the question is, if the dharma is not one, it can follow words and be real; if the dharma should not be taught, then it is false. This is the difficulty of the contradiction between doctrine and meaning. The meaning of the answer is that the one spoken of is the meaning of the dharma being uniquely non-abiding. It can also be said that one skillful means is able to penetrate all teachings, still accomplishing one meaning. The verse is divided into two parts, first is praising the questioner, and second is showing through metaphors. There are nine metaphors. First is explaining the metaphor of the dharma being able to bear the myriad functions; second is the metaphor of the extinction of conditions eliminating the multitude of delusions; third is the metaphor of entering a vessel without change, which is in relation to virtue and function; fourth is the metaphor of stirring the roots; fifth is the metaphor of responding to desires and following moisture; sixth is the metaphor of conditions giving rise to the multitude of virtues; seventh is the metaphor of choosing purity and going to purity; eighth is the metaphor of responding to things without going; ninth is the metaphor of responding to conditions and abiding in the essence. Therefore, what Guṇaśikhin speaks of is for the initial manifestation.

法多能故。第五福田甚深。文相準前可知。問中有二。初告舉正義。二成難。難中有四。初總告。次別。三結。四生后。別有十句。問答相可解。此是因緣相違難也。偈文有十。一緣能現果喻。二對機隨解喻。三權巧令喜喻。四應感令喜喻。五物感現形喻。六緣滅眾惑喻。七對治諸惑喻。亦可起緣分齊。八悲情普被喻。九動拂諸有喻。十毒滅三有喻。所以目首說者初見法明白故。第六正教甚深。文有二。初問次答。問中有四。初總告。二正問。三結。四生后。問文約所知十法為問。問意云何若教能斷。即不須更後知因果方得斷也。若要須知因果方斷者立教有何益也。答意有二。一進二退。退者自無益。進者教。即有勝用上難是教力相違難也。偈答文分三。一勸聽開二門立宗。次一勸精進以彰教力。即對初門。次八辨懈怠失對上第二門。此文初一多聞懈怠喻。二無力懈怠喻三遍修懈怠喻。四倒修懈怠喻。五過求懈怠喻。六少力懈怠喻。七少治懈怠喻。八無有出意喻也。又執我慢高喻。所以進首說者初進能顯成勝德故。第七正行甚深。有問答二文。問文有二。初告。次問。問中有四可知。第三所陳句有八可知。問意云何聖說云聞說法有能斷煩惱。云何有聞法不斷惑而惑依心心無所行反能斷惑也。此名聖說行教相違難。答意

【現代漢語翻譯】法多能故。第五福田甚深。文相準前可知。問中有二。初告舉正義。二成難。難中有四。初總告。次別。三結。四生后。別有十句。問答相可解。此是因緣相違難也。偈文有十。一緣能現果喻。二對機隨解喻。三權巧令喜喻。四應感令喜喻。五物感現形喻。六緣滅眾惑喻。七對治諸惑喻。亦可起緣分齊。八悲情普被喻。九動拂諸有喻。十毒滅三有喻。所以目首說者初見法明白故。第六正教甚深。文有二。初問次答。問中有四。初總告。二正問。三結。四生后。問文約所知十法為問。問意云何若教能斷。即不須更後知因果方得斷也。若要須知因果方斷者立教有何益也。答意有二。一進二退。退者自無益。進者教。即有勝用上難是教力相違難也。偈答文分三。一勸聽開二門立宗。次一勸精進以彰教力。即對初門。次八辨懈怠失對上第二門。此文初一多聞懈怠喻。二無力懈怠喻三遍修懈怠喻。四倒修懈怠喻。五過求懈怠喻。六少力懈怠喻。七少治懈怠喻。八無有出意喻也。又執我慢高喻。所以進首說者初進能顯成勝德故。第七正行甚深。有問答二文。問文有二。初告。次問。問中有四可知。第三所陳句有八可知。問意云何聖說云聞說法有能斷煩惱。云何有聞法不斷惑而惑依心心無所行反能斷惑也。此名聖說行教相違難。答意

【English Translation】 Modern Chinese translation: 'Because the Dharma has many abilities, the fifth field of merit is very profound. The meaning of the text can be understood by referring to the previous sections. There are two parts to the question: first, stating the correct meaning; second, establishing the difficulty. There are four parts to the difficulty: first, a general statement; second, specifics; third, a conclusion; and fourth, arising later. There are ten separate sentences. The questions and answers can be understood in relation to each other. This is the difficulty of contradictory causes and conditions.' 'There are ten verses. First, the analogy of conditions manifesting results. Second, the analogy of adapting to the audience and explaining accordingly. Third, the analogy of skillful means bringing joy. Fourth, the analogy of responding to stimuli and bringing joy. Fifth, the analogy of things manifesting forms through stimuli. Sixth, the analogy of the cessation of conditions leading to the cessation of afflictions. Seventh, the analogy of counteracting various afflictions, which can also initiate the distinction of conditions. Eighth, the analogy of compassion universally covering. Ninth, the analogy of shaking and sweeping away all existence. Tenth, the analogy of poison extinguishing the three realms of existence. The reason for speaking of 'eye first' is that one initially sees the Dharma clearly.' 'Sixth, the correct teaching is very profound. There are two parts to the text: first, the question; second, the answer. There are four parts to the question: first, a general statement; second, the main question; third, a conclusion; and fourth, arising later. The question text is about asking about the ten dharmas that are known. What is the meaning of the question? If the teaching can cut off afflictions, then there is no need to know the cause and effect later in order to cut them off. If it is necessary to know the cause and effect in order to cut them off, then what is the benefit of establishing the teaching?' 'The meaning of the answer has two aspects: advancing and retreating. Retreating means it is of no benefit itself. Advancing means the teaching has superior use. The above difficulty is the difficulty of contradictory teaching power. The verse answer text is divided into three parts: first, encouraging listening and opening two doors to establish the doctrine; second, encouraging diligence to demonstrate the power of the teaching, which corresponds to the first door; third, explaining the faults of laziness, which corresponds to the second door. This text initially uses the analogy of laziness due to much learning; second, the analogy of powerless laziness; third, the analogy of pervasive but improper practice; fourth, the analogy of inverted practice; fifth, the analogy of excessive seeking; sixth, the analogy of little power; seventh, the analogy of little cure; eighth, the analogy of having no intention to escape. It also uses the analogy of clinging to arrogance and pride. The reason for speaking of 'advancing first' is that initially advancing can manifest and accomplish superior virtues.' 'Seventh, the correct practice is very profound. There are two texts: question and answer. There are two parts to the question text: first, a statement; second, the question. There are four parts to the question that can be understood. There are eight sentences in the third statement that can be understood. What is the meaning of the question? The sage says that hearing the Dharma can cut off afflictions. How can hearing the Dharma not cut off afflictions, but the afflictions rely on the mind, and the mind has nowhere to go, yet it can cut off afflictions? This is called the difficulty of contradictory sage's words and practice teaching. The meaning of the answer...' English version: 'Because the Dharma has many abilities, the fifth field of merit (fú tián) is very profound. The meaning of the text can be understood by referring to the previous sections. There are two parts to the question: first, stating the correct meaning; second, establishing the difficulty. There are four parts to the difficulty: first, a general statement; second, specifics; third, a conclusion; and fourth, arising later. There are ten separate sentences. The questions and answers can be understood in relation to each other. This is the difficulty of contradictory causes and conditions.' 'There are ten verses. First, the analogy of conditions manifesting results. Second, the analogy of adapting to the audience and explaining accordingly. Third, the analogy of skillful means bringing joy. Fourth, the analogy of responding to stimuli and bringing joy. Fifth, the analogy of things manifesting forms through stimuli. Sixth, the analogy of the cessation of conditions leading to the cessation of afflictions. Seventh, the analogy of counteracting various afflictions, which can also initiate the distinction of conditions. Eighth, the analogy of compassion universally covering. Ninth, the analogy of shaking and sweeping away all existence. Tenth, the analogy of poison extinguishing the three realms of existence. The reason for speaking of 'eye first' is that one initially sees the Dharma (fǎ) clearly.' 'Sixth, the correct teaching is very profound. There are two parts to the text: first, the question; second, the answer. There are four parts to the question: first, a general statement; second, the main question; third, a conclusion; and fourth, arising later. The question text is about asking about the ten dharmas that are known. What is the meaning of the question? If the teaching can cut off afflictions, then there is no need to know the cause and effect later in order to cut them off. If it is necessary to know the cause and effect in order to cut them off, then what is the benefit of establishing the teaching?' 'The meaning of the answer has two aspects: advancing and retreating. Retreating means it is of no benefit itself. Advancing means the teaching has superior use. The above difficulty is the difficulty of contradictory teaching power. The verse answer text is divided into three parts: first, encouraging listening and opening two doors to establish the doctrine; second, encouraging diligence to demonstrate the power of the teaching, which corresponds to the first door; third, explaining the faults of laziness, which corresponds to the second door. This text initially uses the analogy of laziness due to much learning; second, the analogy of powerless laziness; third, the analogy of pervasive but improper practice; fourth, the analogy of inverted practice; fifth, the analogy of excessive seeking; sixth, the analogy of little power; seventh, the analogy of little cure; eighth, the analogy of having no intention to escape. It also uses the analogy of clinging to arrogance and pride. The reason for speaking of 'advancing first' is that initially advancing can manifest and accomplish superior virtues.' 'Seventh, the correct practice is very profound. There are two texts: question and answer. There are two parts to the question text: first, a statement; second, the question. There are four parts to the question that can be understood. There are eight sentences in the third statement that can be understood. What is the meaning of the question? The sage says that hearing the Dharma can cut off afflictions. How can hearing the Dharma not cut off afflictions, but the afflictions rely on the mind, and the mind has nowhere to go, yet it can cut off afflictions? This is called the difficulty of contradictory sage's words and practice teaching. The meaning of the answer...'

教不無力。但取不得方故也。答文分二。初總敕聽略說。二以喻況成。喻文有九。此但舉失以顯德也。一不如說行喻。二隨說廢思喻。三計文迷行喻。四自謂非分喻。五惡業障礙喻。六不解自說喻。七辨聰持說喻。八廢正成助喻。九隱非現是喻。所以法首說者能初顯法可軌非邪故。第八助道甚深。偏執此聖說正助相違。問文有五。初告。二立正義。三正問。四結。五生后。答文分二。初贊問者許說。此贊者通能所。二正答。答文分三。初一總答。次四會偏贊意。三有四偈明正助相成不可廢意。會佛說文有二。初總。次別。文相可知。正助相成文有四可知。所以智首說者能初善用正助故。第九一乘甚深有問答二文。問文有二。初告。二問。問中有四。初立正義。二問。三結。四生后可知。此是因果體用相違難。答意我佛因果體用皆同一法。謂法性一法。亦可一大慈方便法。但眾生見異耳。偈文分六。初二舉因果俱一以答上問。次二明自業各異見。次一成佛本一無別精粗。次一明善行者得見。次一明佛自在業隨物應機。次三釋伏意。意有三可知。亦可唯一耳。所以賢首說者善開聖法順理得中故。上來辨一人問多人。次下明多人問一人。即是第十佛境界甚深。有問答二文。問文有五。一告。二結已說。三嘆所問者辨德以進問

。四正問。五生后偈頌。今所問有十一相。何故先文殊覆卻難。今但直問者。為彰長位故也。十一問內文分四重。初三自利德。次四利他德。次三所利眾。又此三通能所也。后一總明所問廣大。一佛所證知份量境界。二能證境因。三問所入處。四佛境界內度幾許眾生。五隨順境界智。六隨眾生所說法。七如量智分別知。八佛境為分別識。所不識。九於何境界中能令眾生決定知佛境。十智照何等眾生心為境。十一如境中說何等廣大義。所以文殊說者妙慧達佛境界為始故。答文有十偈。初一答上佛證境界。次一答上佛境因。次一答上所入境處。次一答上佛所度。次一答上何等隨佛境智。次一答上佛境法隨眾生說。次一答上何等是佛所知境能分別智知。次半答上識佛境。下半答前何等能決定知佛境。次一答前佛境界廣。次一答前境界照。亦可依問次第答。次第二大文明既得信解平等無礙現莫二之相義也。文中有二。初明承力見此剎無礙。二如是下類通余方齊見獲益。此文有二。可知。初此方利益文中。又云初總次別三結。別中如所行法者如上第八智首所辨六度行法。如所行業者如上第三寶首所辨隨所行業受報亦然等也。如世間行者如上第六進首所辨精進速出懈怠難脫。亦如第七法首所辨修行出離多聞不得。隨身行者如上第二

財首所辨隨身隨行見為教化名隨身行。隨根行者如上第四德首所辨佛法雖一隨根分多。亦如第五目首所辨佛田雖一隨行分多。隨其行分多隨其行報所生之處。持戒毀禁者如上第一覺首所辨心性雖一隨行不同受報各異善惡等別。說法果報者如上第九賢首所辨隨眾生欲諸業及果各令見實名說果報。又如向前文殊所辨佛境界法亦得名為說果報矣。又此顯現有二。一表法順理是法皆真成聖方便。二表法體應理功能明凈一切皆見。

凈行品第七

四門同前。

一辨名。此中廣菩薩修行勝妙凈行之相故名凈行品也。亦可凈者德無垢故。行者體。又凈者愿。行者所凈耳。

二來意。所以來。依解起行故也。亦可前行次愿故也。

三以諸愿為宗。

四釋文者。此文有二。初智首問次文殊答。所以智首問文殊答者。初願相微非智不受。隨相發願非妙慧而不明。問中義類相從有十一事。總分有二。前七云何問自分因相。二得是處智下明問勝分果相。就初文內。前一福因行。次一福果行。次一智因行。次一智果行。次一法智因行。次一證智果行。次一修滿成諸度。初問有九。初三種離三毒。次一堅固不退。此不同凡夫。次一自利成。次一利他勝妙。此異二乘。次三離信位前假名菩薩見。又解初三斷對治

【現代漢語翻譯】現代漢語譯本：財首所辨別的『隨身隨行見為教化名隨身行』，是指根據每個人的根器（根性、能力）而施行的教化。『隨根行者如上第四德首所辨佛法雖一隨根分多』，就像第四德首所辨別的那樣，佛法雖然只有一個，但根據眾生的根器不同而分為多種。『亦如第五目首所辨佛田雖一隨行分多』，也像第五目首所辨別的那樣，佛田（指功德的來源）雖然只有一個，但根據修行行為的不同而分為多種。隨著修行行為的不同，所獲得的果報和所生之處也不同。『持戒毀禁者如上第一覺首所辨心性雖一隨行不同受報各異善惡等別』，持戒和毀犯戒律的人，就像第一覺首所辨別的那樣，心性雖然只有一個，但根據修行行為的不同，所受的果報也各不相同，善與惡的差別由此產生。『說法果報者如上第九賢首所辨隨眾生欲諸業及果各令見實名說果報』，宣說果報的人，就像第九賢首所辨別的那樣，根據眾生的慾望、各種業力以及果報，使他們各自看到真實的狀況，這就叫做宣說果報。『又如向前文殊所辨佛境界法亦得名為說果報矣』，又像前面文殊菩薩所辨別的佛境界法，也可以稱為宣說果報。此外，這種顯現還有兩種：一是表法順應真理，一切法都是真實的，是成就聖道的方便；二是表法之體應合真理，其功能明凈，一切都能被看見。

凈行品第七

四門（指解釋經文的四個方面）與前面相同。

一、辨名。此品廣泛闡述菩薩修行殊勝微妙的清凈行為，因此名為《凈行品》。也可以理解為，『凈』是指功德沒有垢染，『行』是指本體。或者，『凈』是指願力，『行』是指願力所要凈化的對象。

二、來意。此品之所以出現，是因為依解而起行。也可以理解為，前面是修行，後面是發願。

三、以諸愿為宗旨。

四、解釋經文。此文分為兩部分：首先是智首菩薩提問，然後是文殊菩薩回答。之所以由智首菩薩提問，文殊菩薩回答，是因為最初的願望非常微妙，沒有智慧就無法接受；隨著各種現象而發願，沒有精妙的智慧就無法明白。提問的內容按照義理類別可以分為十一件事，總的來說分為兩部分：前面七個問題是關於自身修行的因相，『二得是處智下明問勝分果相』，從『二得是處智』開始，說明提問殊勝的果報之相。在前面的七個問題中，第一個是關於福德的因行，第二個是關於福德的果行，第三個是關於智慧的因行，第四個是關於智慧的果行，第五個是關於法智的因行，第六個是關於證智的果行，第七個是關於修滿成就各種波羅蜜（度）。最初的問題有九個，首先是三種遠離三毒（貪嗔癡），其次是堅固不退轉，這與凡夫不同，再次是成就自利，再次是利益他人，殊勝微妙，這與二乘（聲聞、緣覺）不同，再次是三種遠離信位之前的假名菩薩所見。另一種解釋是，最初的三種是斷除對治。

【English Translation】 English version: What Cai Shou (name of a Bodhisattva) distinguishes as 'following the body and conduct, seeing it as teaching and transforming, named following the body and conduct' refers to teaching and transforming according to each person's faculties (nature, ability). 'Those who follow the roots and conduct, as the Fourth Virtue Head (name of a Bodhisattva) distinguishes, the Buddha-dharma is one, but divided into many according to the roots,' just as the Fourth Virtue Head distinguishes, the Buddha-dharma is only one, but it is divided into many according to the different faculties of sentient beings. 'Also like the Fifth Eye Head (name of a Bodhisattva) distinguishes, the Buddha-field is one, but divided into many according to conduct,' also like the Fifth Eye Head distinguishes, the Buddha-field (referring to the source of merit) is only one, but it is divided into many according to the different practices of cultivation. According to the different practices of cultivation, the resulting karmic rewards and the places of rebirth are also different. 'Those who uphold the precepts and violate the prohibitions, as the First Awakening Head (name of a Bodhisattva) distinguishes, the nature of mind is one, but the rewards received differ according to the different practices, and the distinctions between good and evil arise.' Those who uphold the precepts and violate the prohibitions, just as the First Awakening Head distinguishes, the nature of mind is only one, but according to the different practices of cultivation, the rewards received are also different, and the distinctions between good and evil arise from this. 'Those who speak of karmic rewards, as the Ninth Worthy Head (name of a Bodhisattva) distinguishes, according to the desires of sentient beings, the various karmas and their fruits, causing each to see the reality, is called speaking of karmic rewards.' Those who speak of karmic rewards, just as the Ninth Worthy Head distinguishes, according to the desires of sentient beings, the various karmas and their fruits, causing them to each see the real situation, this is called speaking of karmic rewards. 'Also, like what Manjushri (name of a Bodhisattva) previously distinguished, the Buddha's realm dharma can also be called speaking of karmic rewards.' Also, like the Buddha's realm dharma that Manjushri Bodhisattva previously distinguished, it can also be called speaking of karmic rewards. Furthermore, this manifestation has two aspects: first, the Dharma represents accordance with truth, all dharmas are real, and it is a means to achieve sainthood; second, the substance of the Dharma corresponds to truth, its function is clear and pure, and everything can be seen.

Chapter 7: Pure Conduct

The four doors (referring to the four aspects of explaining the sutra) are the same as before.

Distinguishing the Name. This chapter extensively elucidates the superior and subtle pure conduct of Bodhisattvas' cultivation, hence it is named 'Pure Conduct Chapter'. It can also be understood that 'pure' refers to merit without defilement, and 'conduct' refers to the substance. Or, 'pure' refers to vows, and 'conduct' refers to the object to be purified by the vows.
Intention of Coming. The reason for this chapter's appearance is that conduct arises based on understanding. It can also be understood that the previous is cultivation, and the latter is making vows.
Taking all vows as the main principle.
Explaining the Text. This text is divided into two parts: first, Zhi Shou (name of a Bodhisattva) Bodhisattva asks questions, and then Manjushri Bodhisattva answers. The reason why Zhi Shou Bodhisattva asks questions and Manjushri Bodhisattva answers is that the initial vows are very subtle, and without wisdom, they cannot be accepted; making vows according to various phenomena, without exquisite wisdom, it cannot be understood. The content of the questions can be divided into eleven matters according to the categories of meaning, and generally divided into two parts: the first seven questions are about the causal aspects of one's own cultivation, 'The second obtains the place where wisdom is, and the following clarifies the aspect of the superior reward', starting from 'The second obtains the place where wisdom is', explaining the aspect of the superior reward. In the first seven questions, the first is about the cause of merit, the second is about the fruit of merit, the third is about the cause of wisdom, the fourth is about the fruit of wisdom, the fifth is about the cause of Dharma-wisdom, the sixth is about the fruit of realization-wisdom, and the seventh is about cultivating to perfection and achieving various Paramitas (perfections). The initial questions are nine, first, three kinds of separation from the three poisons (greed, hatred, and ignorance), second, firm non-retrogression, which is different from ordinary people, third, achieving self-benefit, fourth, benefiting others, superior and subtle, which is different from the Two Vehicles (Shravakas and Pratyekabuddhas), and again, three kinds of separation from the nominal Bodhisattvas seen before the stage of faith. Another explanation is that the initial three are the eradication of antidotes.

。次三體。后三性治也。思即知之耳。第二問事有十也。第三問亦有九事。第四問中有八。余文可知。第二果內問中。勝進果文有四。一入果分故堪受物養。二為天神等敬護。三辨大悲行德。四辨位德也。就第二文殊答答盡。思之可知。舉一愿答前多問無餘耳。文有三。初長行略答。二偈誦廣答。三長行結也。初文有二。初贊問者曉喻其懷有二可知。二佛子下正答。答文有三。初辨自利。次去來今下利他。三明達實相下明勝進果行。文有二可知。第二尊導者佛為一。能請故為二也。又對普賢因人望果故。又自利道滿為初。今利他德圓為次耳。二偈文。初牒次偈釋答。愿有二種。一行前。二行后。此是行后。亦可同時由即行故。此總有二意。一即轉其見心即成行體。二轉求異事成彼愿事也。此愿有十種勢。一會事入理。如菩薩在家等。二以因同果。如若在聚會等。三以自同他。如見無慚愧等。四以人同法。如見疾病人等。五以染同凈。如見背恩人等。六以世同出世。如在房舍等。七以境成心。如若入僧房等。八以體隨用。如見苦行人等。九相似類成。如佈施所珍等。十以實同虛。如若在伎樂等。如是準之。偈有一百四十大分為二。初十一明在家菩薩法不捨世間行。余文明出家行。是不住有為行。出家文有五。初十五明出

【現代漢語翻譯】現代漢語譯本次三體（指身、口、意三方面）。后三性（遍計所執性、依他起性、圓成實性）治理也是如此。思考就能明白。第二問涉及十件事。第三問涉及九件事。第四問中有八件事。其餘內容可以自己理解。第二果（斯陀含果）內的提問中，關於勝進果（更進一步的果位）的描述有四點：一是進入果位，因此堪受供養；二是受到天神等的尊敬和守護；三是闡明大悲行的功德；四是闡明果位的功德。關於第二點，文殊菩薩的回答已經很詳盡了，思考就能明白。用一個愿來回答之前眾多的問題，沒有遺漏。文章分為三部分：首先是長行（散文）的簡略回答；其次是偈頌的詳細回答；最後是長行的總結。首先的長行部分分為兩部分：一是讚歎提問者，曉喻其心懷，這有兩點可以理解；二是『佛子下』正式回答。回答分為三部分：首先是闡明自利；其次是『去來今下』利他；三是『明達實相下』闡明勝進果行。文章分為兩部分可以理解。第二，尊導者，佛為第一，能請問的人為第二。又因為普賢菩薩是因地的人，而佛是果地，所以這樣說。又因為自利之道圓滿是第一，現在利他的功德圓滿是第二。偈頌部分。首先是按照順序用偈頌解釋回答。愿有兩種：一是行前愿，二是行后愿。這裡是行后愿，也可以說是同時，因為愿即是行。這裡總共有兩種含義：一是轉變其見解之心，即成為行體的本身；二是轉變追求其他事，成為那個愿的事。這個愿有十種力量：一是將世間事融入真理，例如菩薩在家等；二是以因同於果，例如若在聚會等；三是以自己同於他人，例如見到沒有慚愧心的人等；四是以人同於法，例如見到生病的人等；五是以染污同於清凈，例如見到背恩的人等；六是以世間同於出世間，例如在房舍等；七是以境界成就心，例如若進入僧房等；八是以本體隨順作用，例如見到苦行的人等；九是相似的類別成就，例如佈施所珍愛之物等；十是以真實同於虛幻，例如若在伎樂等。像這樣類推。偈頌有一百四十句，大體分為兩部分：前十一句闡明在家菩薩不捨棄世間法的修行。其餘部分闡明出家修行，是不住于有為法的修行。出家部分分為五部分：首先十五句闡明

【English Translation】 English version The next three bodies (referring to the three aspects of body, speech, and mind). The subsequent three natures (Parikalpita-svabhava (遍計所執性), Paratantra-svabhava (依他起性), and Parinispanna-svabhava (圓成實性)) are also governed in this way. Understanding comes through contemplation. The second question involves ten matters. The third question involves nine matters. The fourth question contains eight matters. The remaining content can be understood on your own. Within the questions regarding the second fruit (Sakadagami (斯陀含果)), there are four descriptions of the progressive fruit (further advanced state): first, entering the fruit, thus being worthy of receiving offerings; second, being respected and protected by gods and other beings; third, elucidating the merits of the great compassionate practice; fourth, elucidating the merits of the state. Regarding the second point, Manjushri (文殊菩薩)'s answer is already very detailed; understanding comes through contemplation. Using one vow to answer the many previous questions, nothing is omitted. The text is divided into three parts: first, the brief answer in prose (長行); second, the detailed answer in verses (偈頌); and third, the conclusion in prose. The initial prose part is divided into two parts: first, praising the questioner, enlightening their mind, which has two points that can be understood; second, the formal answer 'Buddha's disciples below'. The answer is divided into three parts: first, elucidating self-benefit; second, 'past, present, and future below' benefiting others; third, 'clearly understanding the true nature below' elucidating the progressive fruit practice. The text can be understood in two parts. Second, the guide, the Buddha is first, and the one who can ask questions is second. Also, because Samantabhadra (普賢菩薩) is a person on the causal ground, while the Buddha is on the fruit ground, that's why it's said this way. Also, because the perfection of the path of self-benefit is first, and now the perfection of the merit of benefiting others is second. The verse section. First, explaining the answers in verses in order. There are two types of vows: first, pre-practice vows, and second, post-practice vows. Here are post-practice vows, which can also be said to be simultaneous, because the vow is the practice. There are a total of two meanings here: first, transforming the mind of one's views becomes the very essence of the practice; second, transforming the pursuit of other things becomes the matter of that vow. This vow has ten powers: first, integrating worldly matters into truth, such as a Bodhisattva at home, etc.; second, equating the cause with the effect, such as if in a gathering, etc.; third, equating oneself with others, such as seeing people without shame, etc.; fourth, equating people with the Dharma, such as seeing sick people, etc.; fifth, equating defilement with purity, such as seeing ungrateful people, etc.; sixth, equating the mundane with the supramundane, such as being in a house, etc.; seventh, accomplishing the mind with the environment, such as entering a monastery, etc.; eighth, the essence following the function, such as seeing ascetic practitioners, etc.; ninth, similar categories accomplishing, such as giving away cherished possessions, etc.; tenth, equating reality with illusion, such as being in music and entertainment, etc. Extrapolate in this way. There are one hundred and forty verses, roughly divided into two parts: the first eleven verses elucidate the practice of lay Bodhisattvas not abandoning worldly Dharma. The remaining part elucidates monastic practice, which is the practice of not dwelling in conditioned Dharma. The monastic part is divided into five parts: the first fifteen verses elucidate

家受戒法。二若入房舍下二十辨住處進以威儀行法。三手執錫杖下五十七明道路行法。四入里乞食下二十明入城邑聚落乞食行法。五若入水時下十七明出離修道行法。愿有三種。一要期誓願。二行愿。三自體無障礙愿。初未成欲成。二正成行。三成已是真愿。即六決定及性起等一切諸愿皆有三文。初一句自分境。次一句及眾生。次二句攝同勝事也。又問何故瓔珞經對入理處愿多。此經對事愿多者。答此經順一乘教在事益大。瓔珞經順三乘教在理益即多也。可準思之。

賢首品第八

四門同前。

一辨名者。十信已滿位是賢聖之初。為凡頂菩薩中初故曰賢首品。

二明來意。何故來。行既成立。次須廣嘆德用成位故來也。

三宗為嘆德。

四釋文。此品有七百一十五偈半。文中有三。初文殊問。二有七百七偈半賢首正答。三賢首說。此品竟時下有六偈。經家所顯諸佛證成。問文二。初長行。經家總顯文殊問意之相也。次有二偈。牒前凈行成是信因。以正請問。初一結前。次一起后。所以文殊問賢首答者十信位中圓通之德非妙慧不受。深義凈德唯賢始得。明第二答中。文有四。初十三偈總明信位發心行相。二深心下五百一十九偈半廣明信位德體殊能。三一切諸佛皆共說下一百五十四

【現代漢語翻譯】現代漢語譯本家受戒法。二、若入房舍，下二十條辨別住處，進而以威儀行法。三、手執錫杖，下五十七條闡明道路行法。四、入里乞食，下二十條闡明進入城邑聚落乞食的行法。五、若入水時，下十七條闡明出離修道的行法。愿有三種：一、要期誓願，二、行愿，三、自體無障礙愿。最初是未成就而想要成就，第二是正在成就的修行，第三是已經成就的真實願望。即六種決定以及性起等一切諸愿都有三種含義。第一句是劃分自己的境界，第二句是利益眾生，第三、四句是包含共同殊勝的事業。又問：為什麼《瓔珞經》對於入理處的願望較多，而此經對於事相上的願望較多呢？答：此經順應一乘教法，在事相上的利益更大。《瓔珞經》順應三乘教法，在理上的利益就多。可以參照思考。

賢首品第八

四門與前相同。

一、辨名：十信位圓滿是賢聖的開始。因為是凡夫頂位菩薩中的最初位，所以稱為賢首品。

二、明來意：為什麼而來？因為修行已經成立，接下來需要廣泛讚歎德行和功用，成就果位，所以前來。

三、宗旨為讚歎德行。

四、釋文：此品共有七百一十五偈半。文中分為三部分：首先是文殊菩薩的提問，其次是有七百零七偈半是賢首菩薩的正式回答，最後是賢首菩薩的解說。此品結束時有六偈，是經家所顯現的諸佛的證明和成就。提問分為兩部分：首先是長行，經家總括地闡明文殊菩薩提問的意圖和相狀。其次有兩偈，承接前面的凈行成就，是信心的原因，用來正式請問。第一偈總結前面，第二偈開啟後面。所以文殊菩薩提問，賢首菩薩回答，是因為十信位中的圓通德行，非妙慧不能領受；深奧的義理和清凈的德行，只有賢首才能獲得。闡明第二部分回答中，文分為四部分：首先是十三偈，總括地闡明信位的發心和修行相狀；其次是深心下五百一十九偈半，廣泛地闡明信位的德行本體和殊勝功能；第三是一切諸佛皆共說下，一百五十四

【English Translation】 English version The precepts for laypeople. Secondly, 'If entering a dwelling', the following twenty sections distinguish dwelling places, advancing with dignified conduct. Thirdly, 'Holding a staff', the following fifty-seven sections clarify the conduct on the road. Fourthly, 'Entering a village for alms', the following twenty sections clarify the conduct of entering cities and villages for alms. Fifthly, 'If entering water', the following seventeen sections clarify the conduct of leaving and cultivating the path. There are three types of vows: first, the vow of aspiration; second, the vow of practice; third, the vow of self-nature without obstruction. The first is wanting to achieve what has not yet been achieved, the second is the practice of achieving, and the third is the true vow that has already been achieved. That is, the six certainties and the arising of nature, all vows have three meanings. The first sentence defines one's own realm, the second sentence benefits sentient beings, and the third and fourth sentences encompass common and superior undertakings. Also asked: Why does the Yingluo Sutra (Garland Sutra) have more vows regarding entering into principle, while this sutra has more vows regarding matters? Answer: This sutra accords with the One Vehicle teaching, and the benefits in matters are greater. The Yingluo Sutra accords with the Three Vehicle teaching, and the benefits in principle are greater. Consider this accordingly.

Chapter Eight: Worthy Leader

The four doors are the same as before.

Identifying the Name: The completion of the Ten Faiths positions is the beginning of the worthy and holy. Because it is the first among the bodhisattvas at the peak of ordinary beings, it is called the 'Worthy Leader' Chapter.
Explaining the Purpose: Why come? Because practice has been established, next it is necessary to widely praise virtue and function, and accomplish the position, therefore they come.
The purpose is to praise virtue.
Explaining the Text: This chapter has seven hundred and fifteen and a half gathas (verses). The text is divided into three parts: first, Manjushri's (Manjushri Bodhisattva) question; second, seven hundred and seven and a half gathas are Worthy Leader's (a Bodhisattva) formal answer; and third, Worthy Leader's explanation. At the end of this chapter, there are six gathas, which are the Buddhas' proof and accomplishment manifested by the sutra compilers. The question is divided into two parts: first, the prose, the sutra compilers summarize and clarify the intention and appearance of Manjushri's question. Second, there are two gathas, which continue the previous accomplishment of pure conduct, which is the cause of faith, used to formally ask. The first gatha summarizes the previous, and the second gatha opens the following. Therefore, Manjushri asks, and Worthy Leader answers, because the perfect and unobstructed virtue in the Ten Faiths positions cannot be received without wonderful wisdom; profound meaning and pure virtue can only be obtained by Worthy Leader. Clarifying the second part of the answer, the text is divided into four parts: first, thirteen gathas, which summarize and clarify the appearance of the aspiration and practice of the Faith position; second, 'Deep Mind' (Shenxin) below, five hundred and nineteen and a half gathas, widely clarify the virtuous body and special functions of the Faith position; third, 'All Buddhas Together Say' (Yiqie Zhufu Jie Gongshuo) below, one hundred and fifty-four

偈明所說旨深群情莫曉以喻為況。四如我所說諸譬喻下二十一偈校量勸發。初總文有三。初半敕聽許說。次六偈半舉廣義以顯略文。次六偈正說發心功德行相。二舉廣顯略文。初有三偈半明說分齊。次二顯廣是深。次一成初略說。三總贊德文內有三。初半舉因緣二門總嘆德。次一半略辨發心緣及因通辨上二。次四表發心意有二。初一明所離。次三辨所成。此三偈中初一開二門。次二釋前二也。第二五百一十九半中有三。初一百三十二偈辨自分因中集菩提具。次施戒忍辱精進禪下三百五勝進果中集菩提具。三神力於此得自在下八十一偈自他無礙成就功德。初文分二。初一百一十九辨自利差別相。二或有剎土無有佛下有十四利他行事。初文有十。初十八明十信初位相明四不壞信。二若信恭敬一切佛下有十。是第二位同二地相。三若信堅固不可動下七偈明第三位同三地相。四若為一切佛所護下有八。明第四位同四地相。五若能具足摩訶衍下九偈明第五位同五地相。六若得大悲心堅固下有八。明第六位同六地大悲為首觀等。七若解一切眾生行下八偈明第七位同七地相。八若能超出四魔道下十九偈辨第八位同八地行相。九若說微妙甚深法下十三偈明第九位同九地說法相。十若身功德智慧具下十八偈辨第十位同十地相。初位文有二

【現代漢語翻譯】現代漢語譯本：偈頌所闡明的旨意深奧，眾人難以理解，因此用比喻來加以說明情況。接下來的二十一首偈頌，如我所說的各種譬喻，是爲了衡量、勸勉和啓發（菩提心）。最初的總說部分有三點。首先是半句經文，是佛陀允許並要求聽眾仔細聽講。其次是六偈半，舉出廣泛的意義來彰顯簡略的經文。再次是六偈，正式闡述發菩提心的功德和修行狀態。第二部分，舉出廣泛的意義來彰顯簡略的經文。首先有三偈半，說明所說內容的範圍和界限。其次兩偈，闡明廣泛的意義是深奧的。再次一偈，總結最初的簡略說法。第三部分，總贊功德的經文中有三點。首先是半句經文，舉出因緣二門總贊功德。其次一半經文，簡略地辨別發心的因緣，以及普遍地辨別上述二者。再次四偈，表明發心的意義，包含兩點。首先一偈，說明所要遠離的。其次三偈，辨別所要成就的。這三偈中，第一偈開啟因緣二門。其次兩偈，解釋前面的因緣二門。第二大段，五百一十九偈半中包含三部分。首先是一百三十二偈，辨別在自身因地中積聚菩提資糧。其次，從佈施、持戒、忍辱、精進、禪定等開始，三百零五偈，辨別在殊勝增進的果地中積聚菩提資糧。第三，從『神力於此得自在』開始，八十一偈，辨別自他無礙成就功德。第一部分又分為兩部分。首先是一百一十九偈，辨別自利的差別相。其次，從『或有剎土無有佛』開始，有十四種利他行事。第一部分包含十個方面。首先是十八偈，闡明十信的最初位，闡明四不壞信（對佛、法、僧、戒的堅定信仰）。其次，從『若信恭敬一切佛』開始，有十偈，是第二位，與二地菩薩的境界相似。第三，從『若信堅固不可動』開始，七偈，闡明第三位，與三地菩薩的境界相似。第四，從『若為一切佛所護』開始，有八偈，闡明第四位，與四地菩薩的境界相似。第五，從『若能具足摩訶衍（Mahāyāna，大乘）』開始，九偈，闡明第五位，與五地菩薩的境界相似。第六，從『若得大悲心堅固』開始，有八偈，闡明第六位，與六地菩薩的境界相似，以大悲為首的觀行等。第七，從『若解一切眾生行』開始，八偈，闡明第七位，與七地菩薩的境界相似。第八，從『若能超出四魔道』開始，十九偈，辨別第八位，與八地菩薩的修行狀態相似。第九，從『若說微妙甚深法』開始，十三偈，闡明第九位，與九地菩薩的說法狀態相似。第十，從『若身功德智慧具』開始，十八偈，辨別第十位，與十地菩薩的境界相似。最初的位次包含兩個部分。

【English Translation】 English version: The meaning expressed in the verses is profound, and the multitude cannot understand it, so analogies are used to illustrate the situation. The following twenty-one verses, such as the various metaphors I have spoken, are for measuring, exhorting, and inspiring (Bodhi mind). The initial general statement has three points. First is half a verse, which is the Buddha allowing and asking the audience to listen carefully. Second are six and a half verses, citing broad meanings to highlight the concise text. Third are six verses, formally expounding the merits and practice states of generating Bodhi mind. The second part, citing broad meanings to highlight the concise text. First, there are three and a half verses, explaining the scope and limits of what is being said. Second, two verses, clarifying that the broad meaning is profound. Third, one verse, summarizing the initial concise statement. The third part, the verses praising merit in general, contains three points. First is half a verse, citing the two doors of cause and condition to generally praise merit. Second is half a verse, briefly distinguishing the causes and conditions of generating Bodhi mind, and universally distinguishing the above two. Third are four verses, indicating the meaning of generating Bodhi mind, containing two points. First, one verse, explaining what to abandon. Second, three verses, distinguishing what to accomplish. Among these three verses, the first verse opens the two doors of cause and condition. Second, two verses, explaining the preceding two doors of cause and condition. The second major section, five hundred and nineteen and a half verses, contains three parts. First are one hundred and thirty-two verses, distinguishing the accumulation of Bodhi resources in one's own causal ground. Second, starting from generosity, discipline, patience, diligence, meditation, etc., three hundred and five verses, distinguishing the accumulation of Bodhi resources in the ground of excellent advancement. Third, starting from 'Supernatural power is obtained freely here,' eighty-one verses, distinguishing the unobstructed accomplishment of merits for oneself and others. The first part is further divided into two parts. First are one hundred and nineteen verses, distinguishing the differential characteristics of self-benefit. Second, starting from 'Or there are lands without Buddhas,' there are fourteen kinds of altruistic activities. The first part contains ten aspects. First are eighteen verses, explaining the initial position of the ten faiths, explaining the four indestructible faiths (firm faith in the Buddha, Dharma, Sangha, and precepts). Second, starting from 'If one believes and reveres all Buddhas,' there are ten verses, which is the second position, similar to the state of the Second Ground Bodhisattva. Third, starting from 'If one believes firmly and immovably,' seven verses, explaining the third position, similar to the state of the Third Ground Bodhisattva. Fourth, starting from 'If one is protected by all Buddhas,' eight verses, explaining the fourth position, similar to the state of the Fourth Ground Bodhisattva. Fifth, starting from 'If one can fully possess the Mahāyāna (大乘, Great Vehicle),' nine verses, explaining the fifth position, similar to the state of the Fifth Ground Bodhisattva. Sixth, starting from 'If one obtains a firm heart of great compassion,' eight verses, explaining the sixth position, similar to the state of the Sixth Ground Bodhisattva, with practices such as contemplation headed by great compassion. Seventh, starting from 'If one understands the practices of all sentient beings,' eight verses, explaining the seventh position, similar to the state of the Seventh Ground Bodhisattva. Eighth, starting from 'If one can transcend the four paths of demons,' nineteen verses, distinguishing the eighth position, similar to the practice state of the Eighth Ground Bodhisattva. Ninth, starting from 'If one speaks subtle and profound Dharma,' thirteen verses, explaining the ninth position, similar to the state of the Ninth Ground Bodhisattva's Dharma speaking. Tenth, starting from 'If one's body possesses merit and wisdom,' eighteen verses, distinguishing the tenth position, similar to the state of the Tenth Ground Bodhisattva. The initial position contains two parts.

。初十六偈辨初位德。二是故下二偈通嘆十位次第德。初文有二。初四辨所信境。二有十二偈廣嘆信德生善滅障義也。初境文有二。初二三寶。次二三種佛性。若信不可壞者。何故論云善根薄喜舍等也。解有二。一此明一乘頓入人。二明此種子非上心行位也。亦可此信滿心一向不退。此語住信滿心行十解能成行也。故諸經異說準之思攝。二是故下結有二。初一法說。次一喻況。二二自分因行文。第二利他中有四。初八明清凈方便八相成道化。次二無染方便化。次一明大用體。次三結嘆自在。二施戒忍辱精進禪下辨勝進。文有二。初九十偈明自利行滿足佛事。二說法教誡及神足下有二百一十五明利他行。自利文有三。初七十偈身業不空。二柔軟美聲如哀鸞下四偈口業。三眾生苦樂利無利下十六偈意業。聲有八種者如梵摩喻經說。一最好聲其聲清雅如迦陵等。二易了聲言辭辨了。三調和聲其聲朗雄。四柔軟聲。五不誤聲。六不女聲。七尊慧聲言無憚怯如尊重人如勝慧人言無所畏。八深遠聲臍輪發聲猶如雷振。初七十偈文有三。初十出身業用。體謂定。次若欲供養一切佛下三十四偈正明身業。次欲安一切下二十六偈明現諸法門化。亦即所作事也。二勝進利他文有三。即三輪也。初二十八明神足化。二若見世間無正見下九偈說

【現代漢語翻譯】現代漢語譯本初十六偈辨初位德（初地菩薩的功德）。二是故下二偈通嘆十位次第德（總結讚歎十地菩薩的功德）。初文有二：初四辨所信境（辨別所應信仰的境界），二有十二偈廣嘆信德生善滅障義也（廣泛讚歎信德產生善行、滅除業障的意義）。初境文有二：初二三寶（佛法僧三寶），次二三種佛性（三種佛性）。若信不可壞者（如果信仰是不可摧毀的），何故論云善根薄喜舍等也（為什麼經論中說善根淺薄、喜舍不足等）？解有二：一此明一乘頓入人（這說明是針對一乘頓悟之人），二明此種子非上心行位也（說明這種子並非上等心行位的境界）。亦可此信滿心一向不退（也可以說這種信心圓滿后一心不退轉），此語住信滿心行十解能成行也（這句話是指安住于信心圓滿的心，通過十種理解能夠成就修行）。故諸經異說準之思攝（所以對於各種經典的不同說法，應該加以思考和攝取）。二是故下結有二：初一法說（用一種方法來說明），次一喻況（用一個比喻來說明）。二二自分因行文（第二部分是關於各自修行的因行）。第二利他中有四：初八明清凈方便八相成道化（闡明清凈方便的八相成道教化），次二無染方便化（闡明無染方便的教化），次一明大用體（闡明大用之體），次三結嘆自在（總結讚歎自在）。二施戒忍辱精進禪下辨勝進（第二部分是關於佈施、持戒、忍辱、精進、禪定等勝妙的進修）。文有二：初九十偈明自利行滿足佛事（闡明自利修行圓滿佛事），二說法教誡及神足下有二百一十五明利他行（闡明利他修行）。自利文有三：初七十偈身業不空（闡明身業不空），二柔軟美聲如哀鸞下四偈口業（闡明口業），三眾生苦樂利無利下十六偈意業（闡明意業）。聲有八種者如梵摩喻經說（聲音有八種，如《梵摩喻經》所說）：一最好聲其聲清雅如迦陵等（最好的聲音，其聲音清澈優雅，如迦陵鳥的鳴叫），二易了聲言辭辨了（容易理解的聲音，言辭清晰明瞭），三調和聲其聲朗雄（調和的聲音，其聲音洪亮雄壯），四柔軟聲（柔軟的聲音），五不誤聲（不錯誤的聲音），六不女聲（不女性化的聲音），七尊慧聲言無憚怯如尊重人如勝慧人言無所畏（尊貴智慧的聲音，言語沒有畏懼，如同尊重的人或具有殊勝智慧的人說話無所畏懼），八深遠聲臍輪發聲猶如雷振（深遠的聲音，從臍輪發出，猶如雷鳴）。初七十偈文有三：初十出身業用體謂定（闡明身業的作用，其體是禪定），次若欲供養一切佛下三十四偈正明身業（正式闡明身業），次欲安一切下二十六偈明現諸法門化（闡明顯現各種法門進行教化），亦即所作事也（也就是所做的事情）。二勝進利他文有三即三輪也（勝妙的進修利他有三種，即三輪），初二十八明神足化（闡明神足變化），二若見世間無正見下九偈說（如果看到世間沒有正確的見解，以下九偈說明）

【English Translation】 English version The initial sixteen verses distinguish the virtues of the first stage (the virtues of the Bodhisattva in the first Bhumi). The following two verses generally praise the virtues of the ten stages in order. The initial text has two parts: the first four verses distinguish the objects of faith, and the second part has twelve verses extensively praising the meaning of faith generating goodness and eliminating obstacles. The initial text on objects has two parts: the first two are the Three Jewels (Buddha, Dharma, Sangha), and the next two are the three kinds of Buddha-nature. If faith is indestructible, why does the treatise say that good roots are thin, and joy and generosity are lacking? There are two explanations: first, this clarifies the person who enters suddenly through the One Vehicle; second, it clarifies that this seed is not in the state of superior mind and practice. It can also be said that this faith is full and the mind is always unretreating. This statement refers to abiding in the mind full of faith, and the ten understandings can accomplish practice. Therefore, the different sayings in various sutras should be considered and incorporated accordingly. The conclusion 'Therefore' below has two parts: first, a Dharma explanation; second, a metaphorical illustration. The second part is the text on the causes and practices of each individual. The second part, benefiting others, has four parts: the first eight clarify the pure expedient of the eight aspects of accomplishing the path and transforming beings; the next two clarify the transformation through undefiled expedients; the next one clarifies the substance of great function; and the next three conclude with praise of freedom. The second part, 'Giving, Precepts, Patience, Diligence, and Dhyana,' distinguishes superior progress. The text has two parts: the first ninety verses clarify the self-benefiting practice that fulfills the Buddha's work; and the second part, 'Explaining the Dharma, giving instructions, and the supernatural powers,' has two hundred and fifteen verses clarifying the practice of benefiting others. The self-benefiting text has three parts: the first seventy verses clarify that the body karma is not empty; the second part, 'Soft and beautiful voice like a mournful swan,' has four verses on speech karma; and the third part, 'The suffering and happiness of beings, benefit and non-benefit,' has sixteen verses on mind karma. The eight kinds of voice are as described in the Brahma Metaphor Sutra: first, the best voice, which is clear and elegant like the Kalaviṅka bird; second, the easily understood voice, with clear and distinct words; third, the harmonious voice, which is loud and majestic; fourth, the soft voice; fifth, the unerring voice; sixth, the non-feminine voice; seventh, the venerable and wise voice, with fearless speech, like a respected person or a person of superior wisdom who speaks without fear; eighth, the deep and far-reaching voice, emanating from the navel chakra, like the rumbling of thunder. The initial seventy verses have three parts: the first ten verses clarify the function of body karma, whose substance is samadhi; the next part, 'If you wish to make offerings to all Buddhas,' has thirty-four verses that formally clarify body karma; and the next part, 'Wishing to pacify all,' has twenty-six verses that clarify the transformation through manifesting various Dharma gates, which is also the work being done. The second part, the superior progress of benefiting others, has three aspects, which are the three wheels: the first twenty-eight clarify the transformation through supernatural powers; and the second part, 'If you see that the world has no right view,' the following nine verses explain

法輪。三安隱眾生下一百七十八宿住輪化。即憶念化。此約本因說。若望現緣即是記心輪也。憶念文有三。初總。次別。三如是等比下結。別中合有四十四事。各有三。一列名及體。二光有本用。三說本因。文中有十種非法語者依下論用經本十七種語為十非法語。謂侵惱語。粗獷語。苦他語。令他瞋恨語。上四語為一。現前語。不現前語。鄙惡語。不斷語。上四語為四。不喜聞語聞不悅語。此二語為二。瞋惱語為一。心火能燒語。心熱惱語。不愛語。不樂語。上四語為一。不善自壞身。亦壞他人語。此二語為一。此十非法語生他事惑障其定也。又依燃燈經十種非法語。一妄語。二痛心語。三粗語。四苦惡語。五不喜語。六不樂語。七不愛語。八不入心語。九惱他語。十結怨語也。結文有四。初四舉法體。二六辨益。三有七喻。四有三。結勸可知。次第三有八十一。明自他無礙成就功德有三。初神力於此得自在下十七明於器世間自在。二東方世界無有餘下十偈明於智正覺自在。三于眼根中入正受下五十四偈明於眾生世間自在。眾生世間文有五。初有二十四明自身入定。二童子身入正受下十四於他身入定。三一毛孔入下四偈明自他入出自在。四一微塵入下十偈于外四大入定。五是名下結嘆無盡。自身文十二入即為二十四耳

【現代漢語翻譯】現代漢語譯本法輪（Dharma wheel）。三安隱眾生下一百七十八宿住輪化，即憶念化。這是從本因上來說的。如果從現緣來看，就是記心輪了。憶念文有三部分。首先是總說，然後是分別敘述，最後是『如是等比』以下是總結。分別敘述中共有四十四件事，每件事都有三個方面：一是列出名稱和體性，二是光明具有的本用，三是說明本因。文中提到的十種非法語，是依據下論所用的經本中的十七種語，歸納為十種非法語。這十種非法語是：侵惱語、粗獷語、苦他語、令他瞋恨語（以上四種語歸為一種）；現前語、不現前語、鄙惡語、不斷語（以上四種語歸為四種）；不喜聞語、聞不悅語（這兩種語歸為二種）；瞋惱語（為一種）；心火能燒語、心熱惱語、不愛語、不樂語（以上四種語歸為一種）；不善自壞身，亦壞他人語（這兩種語歸為一種）。這十種非法語會使他人產生迷惑，障礙他們的禪定。另外，依據《燃燈經》，有十種非法語：一是妄語，二是痛心語，三是粗語，四是苦惡語，五是不喜語，六是不樂語，七是不愛語，八是不入心語，九是惱他語，十是結怨語。總結部分有四個方面：一是舉出四種法體，二是辨別六種利益，三是有七種比喻，四是有三種總結勸誡，這些都是可以理解的。接下來第三部分有八十一條，說明自他無礙成就功德有三個方面：一是『神力於此得自在』以下十七條，說明對於器世間的自在；二是『東方世界無有餘』以下十偈，說明對於智正覺的自在；三是『于眼根中入正受』以下五十四偈，說明對於眾生世間的自在。眾生世間文有五個方面：首先有二十四條，說明自身入定；二是『童子身入正受』以下十四條，說明於他人身入定；三是『一毛孔入』以下四偈，說明自他入出自在；四是『一微塵入』以下十偈，說明于外四大入定；五是『是名』以下，總結讚歎無盡。自身文十二入即為二十四耳。

【English Translation】 English version The Dharma wheel. The transformation of the wheel of the one hundred and seventy-eight constellations dwelling after the three secure and peaceful beings, is the transformation of recollection. This is spoken from the perspective of the fundamental cause. If viewed from the present condition, it is the wheel of remembering the mind. There are three parts to the text on recollection. First, a general statement; second, a separate narration; and third, a conclusion from 'such equal proportions' onwards. In the separate narration, there are forty-four matters in total, each with three aspects: first, listing the name and essence; second, the inherent function of the light; and third, explaining the fundamental cause. The ten types of non-Dharma speech mentioned in the text are summarized from the seventeen types of speech in the sutra used in the following treatise. These ten types of non-Dharma speech are: intrusive and annoying speech, coarse and rough speech, speech that causes suffering to others, speech that causes others to become angry (the above four types of speech are classified as one); present speech, non-present speech, base and evil speech, incessant speech (the above four types of speech are classified as four); speech that is not pleasing to hear, speech that is unpleasant to hear (these two types of speech are classified as two); angry and annoyed speech (as one type); speech that can burn the mind like fire, speech that agitates the mind, unloving speech, unpleasant speech (the above four types of speech are classified as one); speech that unskillfully destroys oneself and also destroys others (these two types of speech are classified as one). These ten types of non-Dharma speech cause confusion in others and obstruct their samadhi (meditative concentration). Furthermore, according to the 'Burning Lamp Sutra' (燃燈經, Ran Deng Jing), there are ten types of non-Dharma speech: first, false speech; second, heart-wrenching speech; third, coarse speech; fourth, bitter and evil speech; fifth, unpleasant speech; sixth, displeasing speech; seventh, unloving speech; eighth, speech that does not enter the mind; ninth, speech that annoys others; and tenth, speech that creates enmity. The concluding part has four aspects: first, listing the four Dharma entities; second, distinguishing the six benefits; third, having seven metaphors; and fourth, having three concluding exhortations, which are all understandable. Next, the third part has eighty-one items, explaining that the unobstructed accomplishment of merit and virtue for oneself and others has three aspects: first, 'supernatural power is obtained freely here' and the following seventeen items, explaining freedom in the vessel world (器世間, qi shi jian); second, 'in the eastern world there is no remainder' and the following ten verses, explaining freedom in wisdom and perfect enlightenment; third, 'entering into correct reception in the eye faculty' and the following fifty-four verses, explaining freedom in the world of sentient beings (眾生世間, zhong sheng shi jian). The text on the world of sentient beings has five aspects: first, there are twenty-four items, explaining oneself entering samadhi; second, 'the body of a child enters correct reception' and the following fourteen items, explaining entering samadhi in the body of others; third, 'entering through one pore' and the following four verses, explaining the freedom of entering and exiting for oneself and others; fourth, 'entering through one mote of dust' and the following ten verses, explaining entering samadhi in the outer four great elements; fifth, 'this is named' and the following, concluding with praise of the inexhaustible. The twelve entries of oneself are twenty-four ears.

。此上三世間且約一相說。理有二義。一菩薩自身作三世間。二菩薩於三世間處示現自在。上文即是第二門也。第三有一百五十四明法旨深群情莫曉。引喻類答。上來正答創基建立。善根行德義顯於此。而位次言之。蓋是外凡始起發心之行。然經文所辨。乃云十地終於入佛境界無上菩提滿足佛事。言狀矛盾。其故何也。如究其實。當是一乘通宗行要。義興真本而不捨於世。鑒徹玄源曠周法界。妙絕情卑功顯無外。體無不融行無不在。先後莫二旨在一味。故果無異因之果。因無異果之因。而因果之稱寄顯于緣。其緣乃差殊流同軼虧盈自彼。於我無為。是以據其所學以彰發軫之跡。功成有在。而法通行局。事顯常儀。或有鑑真。故須明簡。圓宗之致鏡曜玄真勝出言表非思量境界。然矣而淺識情滯。旨玄難測。反於視聽。封教守詮益增情惑。自非假況以擬導達其心。無由取信。故舉近事以鏡玄趣耳。文有二。初二總舉龍神佛等不思議事。次今說下廣示喻說有二十事喻。一德行深廣相形喻。二實德離非喻。三持法明瞭喻。四辨才令喜喻。五善用令喜喻。六縮大增小喻。七定用自在喻。八變化自在喻。九勝德仇怨喻。十利生廣大喻。十一安生除怖喻。十二隨機應現喻。十三攝行自在喻。十四解脫自在喻。十五知法速疾喻。十六無

【現代漢語翻譯】現代漢語譯本：以上的三世間，且約略用一個『相』（lakṣaṇa，特徵）來說明。其中理有二重含義：一是菩薩自身作為三世間；二是菩薩在三世間處示現自在。上文所說的就是第二重含義。第三點，有一百五十四條闡明佛法的旨意，深奧難懂，眾人難以理解，所以要引用比喻來解答。以上是對『創基建立』的正答，善根、行德的意義在此顯現。而從位次上來說，大概是外凡（指凡夫）開始發起菩提心的修行。然而經文所辨析的，卻說十地菩薩最終進入佛的境界，無上菩提圓滿，佛事完成。言語表述存在矛盾，這是什麼原因呢？如果探究其實質，應當是『一乘通宗』的修行要領，義理興盛，真實不捨棄世間，鑑照玄妙的根源，廣闊周遍法界，精妙絕倫，超越情識的卑微，功德顯現無所不在，本體無所不融，行為無所不在，先後沒有差別，旨意在於同一味道。所以果沒有異於因的果，因沒有異於果的因，而因果的稱謂寄託于緣而顯現。這緣有差別，流向相同，超越虧損盈滿，都來自於彼方，對於我來說是無為的。因此，根據他們所學來彰顯出發的軌跡，功成名就有所存在，而佛法通行於區域性，事情顯現為常態。或許有人能鑑別真偽，所以需要明確簡要。圓融宗的精髓，像鏡子一樣照耀玄妙的真實，勝過言語的表達，不是思量所能達到的境界。然而淺薄的認識停留在情識上，旨意玄妙難以測度，反而背離了視聽，封閉教義，守護詮釋，更加增添了情識的迷惑。如果不是藉助比喻來引導，難以使他們相信。所以舉出近事來比喻玄妙的趣味。文中有兩部分：開始兩段總括龍、神、佛等不可思議之事；其次，『今說下』廣泛地展示比喻，有二十種比喻。一是德行深廣，相互映襯的比喻；二是真實功德遠離是非的比喻；三是持法明瞭的比喻；四是辯才令人喜悅的比喻；五是善於運用令人喜悅的比喻；六是縮小大的，增大小的比喻；七是定力運用自在的比喻；八是變化自在的比喻；九是殊勝功德化解仇怨的比喻；十是利益眾生廣大的比喻；十一是安定眾生，消除恐懼的比喻；十二是隨機應現的比喻；十三是攝受行為自在的比喻；十四是解脫自在的比喻；十五是知法迅速敏捷的比喻；十六是無

【English Translation】 English version: The above three realms of existence are discussed in terms of a single 'lakṣaṇa' (characteristic). There are two meanings to the principle involved: first, the Bodhisattva himself constitutes the three realms; second, the Bodhisattva manifests freedom within the three realms. The preceding text refers to the second meaning. Thirdly, there are one hundred and fifty-four points clarifying the profound meaning of the Dharma, which are difficult for the masses to understand, so analogies are used to answer them. The above is the correct answer to 'establishing the foundation,' and the meaning of good roots and virtuous conduct is revealed here. In terms of stages, it is roughly the practice of the initial aspiration of an ordinary person. However, the text being analyzed states that the Bodhisattva of the Ten Grounds ultimately enters the realm of Buddhahood, with unsurpassed Bodhi perfected and the work of the Buddha completed. There is a contradiction in the statements. What is the reason for this? If we investigate the essence, it should be the essential practice of the 'One Vehicle Universal Doctrine,' with the meaning flourishing, truly not abandoning the world, illuminating the profound source, broadly encompassing the Dharma realm, exquisitely surpassing the baseness of emotions, and the merit manifesting everywhere. The essence is all-encompassing, the actions are all-pervasive, there is no difference between before and after, and the meaning lies in the same flavor. Therefore, the fruit is not different from the cause of the fruit, and the cause is not different from the fruit of the cause, and the designation of cause and effect is manifested through conditions. These conditions are different, the flow is the same, surpassing deficiency and fullness, all coming from the other side, which is non-action for me. Therefore, according to what they have learned, the traces of departure are manifested, and the accomplishment is present, while the Dharma is universally practiced in a limited scope, and things appear as the norm. Perhaps someone can discern the truth, so it needs to be clear and concise. The essence of the Perfect Teaching is like a mirror shining on the profound truth, surpassing the expression of words, and not a realm that can be reached by thought. However, shallow knowledge remains in emotions, and the meaning is profound and difficult to fathom, turning away from sight and hearing, closing off the teachings, guarding the interpretations, and further increasing the confusion of emotions. If it were not for using analogies to guide them, it would be difficult to make them believe. Therefore, near events are used to illustrate the subtle interest. There are two parts to the text: the first two paragraphs summarize the inconceivable events of dragons, gods, Buddhas, etc.; secondly, 'Now speaking below' extensively displays metaphors, with twenty types of metaphors. First, the metaphor of deep and broad virtue, contrasting each other; second, the metaphor of true merit being far from right and wrong; third, the metaphor of clearly upholding the Dharma; fourth, the metaphor of eloquence bringing joy; fifth, the metaphor of skillful use bringing joy; sixth, the metaphor of shrinking the large and enlarging the small; seventh, the metaphor of the freedom of using samadhi; eighth, the metaphor of the freedom of transformation; ninth, the metaphor of superior virtue resolving enmity; tenth, the metaphor of benefiting sentient beings greatly; eleventh, the metaphor of pacifying sentient beings and removing fear; twelfth, the metaphor of responding to opportunities; thirteenth, the metaphor of freely embracing practices; fourteenth, the metaphor of the freedom of liberation; fifteenth, the metaphor of knowing the Dharma quickly; sixteenth, the metaphor of no

礙成事喻。十七順法令喜喻。十八明瞭增機喻。十九舉下成上喻。二十窮源自在喻。如我說諸譬喻者第四勸發修行文有二。初四辨能說難。次七明信者難。次十借喻況難有五事結嘆勝妙。而所說既玄。其真趣義興成感應之聖心故。次第三六偈明於瑞相贊說摩頂等成說善也。

大方廣佛華嚴經搜玄分齊通智方軌卷第一(之下)

乙巳歲分司大藏都監開板大正藏第 35 冊 No. 1732 大方廣佛華嚴經搜玄分齊通智方軌

大方廣佛華嚴經搜玄分齊通智方軌卷第二(之上)

終南山至相寺沙門智儼述

第三會佛升須彌頂品第九

四門同前。

一釋名者。佛者化主。升者上進。須彌者妙高山。頂者居勝尊上也。問何故此下四會在天說者。答德行位成。除障凈勝故在天說耳。此答前十住位問也。

二來意。何故來者信故解也。此初辨會來意。又何故會來。既報體成已。次須起化赴機故來也。因此略料簡教興所表。今諸會但不捨離本處。即表起行成報體堅固不移也。而往諸會即表起用隨機。此釋約修行體。若望生解起信門即顯行位增微耳。又解文中約佛起用赴機以解者即善知識力也。若約分位等解者即約自修行解也。可思準之。又此會已下四會並位相

【現代漢語翻譯】礙成事喻：比喻阻礙事情成功。十七順法令喜喻：比喻順從佛法而生歡喜。十八明瞭增機喻：比喻明白事理，增加智慧。十九舉下成上喻：比喻從下向上提升。二十窮源自在喻：比喻窮盡根源，獲得自在。如我說諸譬喻者第四勸發修行文有二：就像我所說的這些譬喻，第四部分勸發修行文分為兩部分。初四辨能說難：首先四段辨明能夠宣說佛法之難。次七明信者難：其次七段說明相信佛法之難。次十借喻況難有五事結嘆勝妙：然後十段借用比喻來說明困難，並以五件事總結讚歎佛法的殊勝微妙。而所說既玄。其真趣義興成感應之聖心故：所說的內容既玄妙，其真實的趣味和意義能夠興起成就感應的聖心。次第三六偈明於瑞相贊說摩頂等成說善也：接下來第三十六偈說明瑞相，讚歎摩頂等行為成就了善說。

大方廣佛華嚴經搜玄分齊通智方軌卷第一(之下)

乙巳歲分司大藏都監開板大正藏第 35 冊 No. 1732 大方廣佛華嚴經搜玄分齊通智方軌

大方廣佛華嚴經搜玄分齊通智方軌卷第二(之上)

終南山至相寺沙門智儼述

第三會佛升須彌頂品第九

四門同前。

一釋名者。佛者化主。升者上進。須彌者妙高山。頂者居勝尊上也：第一是解釋名稱。佛（Buddha）是教化的主，升是上升前進，須彌（Sumeru）是妙高山，頂是居於殊勝尊貴之處。問何故此下四會在天說者。答德行位成。除障凈勝故在天說耳：問：為什麼接下來的四次法會都在天上宣說？答：因為德行和果位成就，能夠去除障礙，清凈殊勝，所以在天上宣說。此答前十住位問也：這是回答前面關於十住位的提問。

二來意。何故來者信故解也。此初辨會來意：第二是說明來意。為什麼而來？因為信解的緣故。這是最初辨明法會來意的部分。又何故會來。既報體成已。次須起化赴機故來也：又問：為什麼法會要來？既然報身已經成就，接下來需要發起教化，應合衆生的根機，所以前來。因此略料簡教興所表。今諸會但不捨離本處。即表起行成報體堅固不移也：因此簡略地衡量教法興盛所要表達的內容。現在各次法會都不捨離本處，就表示發起修行成就的報身堅固不可動搖。而往諸會即表起用隨機。此釋約修行體：而前往各次法會，就表示發起作用，隨順眾生的根機。這是從修行的本體來解釋。若望生解起信門即顯行位增微耳：如果從生起理解和信心的角度來看，就顯示修行位次的增進和細微之處。又解文中約佛起用赴機以解者即善知識力也：又，在解釋文句中，如果從佛發起作用，應合衆生根機的角度來解釋，那就是善知識（Kalyanamitra）的力量。若約分位等解者即約自修行解也。可思準之：如果從分位等角度來解釋，那就是從自身修行的角度來解釋。可以思考並以此為準則。又此會已下四會並位相：而且這次法會以及接下來的四次法會都是位相……

【English Translation】 'A Metaphor for Obstructing Achievement': A metaphor for hindering the success of things. 'Seventeen, a Metaphor for Joyfully Following the Dharma': A metaphor for generating joy by following the Buddhist teachings. 'Eighteen, a Metaphor for Clearly Increasing Wisdom': A metaphor for understanding principles and increasing wisdom. 'Nineteen, a Metaphor for Elevating from Below to Above': A metaphor for ascending from the lower to the higher. 'Twenty, a Metaphor for Exhausting the Source and Attaining Freedom': A metaphor for exhausting the root source and attaining freedom. 'As I Speak of Various Metaphors, the Fourth Exhortation to Practice Chapter Has Two Parts': Just like the metaphors I speak of, the fourth part, the exhortation to practice, is divided into two parts. 'The First Four Discern the Difficulty of Being Able to Speak': The first four sections discern the difficulty of being able to expound the Dharma. 'The Next Seven Explain the Difficulty of Believing': The next seven sections explain the difficulty of believing in the Dharma. 'The Next Ten Use Metaphors to Illustrate the Difficulty, Concluding with Praise of the Supreme Subtlety in Five Matters': Then, ten sections use metaphors to illustrate the difficulties and conclude by praising the supreme subtlety of the Dharma in five matters. 'And What is Spoken is Profound. Its True Interest and Meaning Arise and Accomplish the Sacred Heart of Resonance': What is spoken is profound, and its true interest and meaning can arise and accomplish the sacred heart of resonance. 'The Next Thirty-Six Verses Explain the Auspicious Signs, Praising the Rubbing of the Crown of the Head, etc., Accomplishing Good Speech': Next, the thirty-six verses explain the auspicious signs, praising the act of rubbing the crown of the head, etc., accomplishing good speech.

Dafang Guangfo Huayan Jing Sou Xuan Fen Qi Tong Zhi Fang Gui Volume 1 (Bottom)

Published by the Dazang Supervising Office in the Yi Si Year Taisho Tripitaka Volume 35, No. 1732 Dafang Guangfo Huayan Jing Sou Xuan Fen Qi Tong Zhi Fang Gui

Dafang Guangfo Huayan Jing Sou Xuan Fen Qi Tong Zhi Fang Gui Volume 2 (Top)

Composed by the Shramana Zhiyan of Zhixiang Temple on Zhongnan Mountain

Chapter Nine: The Buddha Ascends Sumeru's Peak at the Third Assembly

The Four Gates are the Same as Before.

'One, Explaining the Name: Buddha (Buddha) is the Lord of Transformation. Ascending is Advancing Upward. Sumeru (Sumeru) is the Wonderfully High Mountain. Peak is Residing in a Superior and Venerable Place': The first is to explain the name. Buddha is the Lord of Transformation, ascending is advancing upward, Sumeru is the Wonderfully High Mountain, and the peak is residing in a superior and venerable place. 'Question: Why are the Next Four Assemblies Held in the Heavens? Answer: Because Virtue and Rank are Accomplished, Obstacles are Removed, and Purity is Supreme, Therefore They are Spoken in the Heavens': Question: Why are the next four assemblies held in the heavens? Answer: Because virtue and rank are accomplished, obstacles can be removed, and purity is supreme, therefore they are spoken in the heavens. 'This Answers the Previous Question About the Ten Abodes': This answers the previous question about the Ten Abodes.

'Two, the Purpose of Coming: Why Come? Because of Faith and Understanding. This Initially Discerns the Purpose of the Assembly's Coming': The second is to explain the purpose of coming. Why come? Because of faith and understanding. This is the initial part that discerns the purpose of the assembly's coming. 'Also, Why Does the Assembly Come? Since the Reward Body Has Been Accomplished, Next It is Necessary to Initiate Transformation and Respond to the Capacities of Beings, Therefore It Comes': Also, why does the assembly come? Since the Reward Body has been accomplished, next it is necessary to initiate transformation and respond to the capacities of beings, therefore it comes. 'Therefore, Briefly Measure and Simplify What the Flourishing of the Teachings Expresses. Now, All the Assemblies Do Not Abandon Their Original Places. This Indicates That Initiating Practice Accomplishes a Reward Body That is Firm and Unshakable': Therefore, briefly measure and simplify what the flourishing of the teachings expresses. Now, all the assemblies do not abandon their original places, which indicates that initiating practice accomplishes a Reward Body that is firm and unshakable. 'And Going to the Various Assemblies Indicates Initiating Function and Responding to the Capacities of Beings. This Explanation is About the Essence of Practice': And going to the various assemblies indicates initiating function and responding to the capacities of beings. This explanation is about the essence of practice. 'If Looking at the Gate of Generating Understanding and Arousing Faith, It Reveals the Increase and Subtlety of the Stages of Practice': If looking at the gate of generating understanding and arousing faith, it reveals the increase and subtlety of the stages of practice. 'Also, in Explaining the Text, If Explaining from the Perspective of the Buddha Initiating Function and Responding to the Capacities of Beings, That is the Power of a Good Friend (Kalyanamitra)': Also, in explaining the text, if explaining from the perspective of the Buddha initiating function and responding to the capacities of beings, that is the power of a Good Friend. 'If Explaining from the Perspective of Divisions and Positions, That is Explaining from the Perspective of Self-Cultivation. One Can Think and Use This as a Standard': If explaining from the perspective of divisions and positions, that is explaining from the perspective of self-cultivation. One can think and use this as a standard. 'Moreover, This Assembly and the Following Four Assemblies are All Positions...': Moreover, this assembly and the following four assemblies are all positions...

增。與前信行少別。於三乘一乘法義亦須交絡。思準之。余會並同此意。品來者前說信法已。次辨赴后說所依處耳。

三宗者。約會分別有二。一約人。二約法。人有化主及助化。各有體德用。但局此會。二約法者。謂十解法。后當辨耳。約品宗者。若依利他時現處及供養。即顯法緣。若約自利時此即機感相應。機緣體用成也。

四辨文。此會有六品分三。初二品明方便發起。次二品明正位相。次二品明後成滿足行相。初二品分二。初起用隨物。二帝釋遙見下辨機感相應。前文有二。初辨依正二融。即顯前體凈。二復顯後用凈。自在無礙成事之本也。諸會有文。並同此釋耳。但進勝異也。問此文何故不在初會後。乃在後會前。答若初會後。即但顯說法利益義明。與后化用體義不顯。故在後會前辨耳。余會同此。何故不在第一會後。料簡為前會兼余義意在彼釋。后第六七八會亦顯別有余義意耳。體中身口意三也。二爾時世尊下彰用應物。即用凈也。余相可知。第二相應文有五序。一住處序以動靜無礙無處不至。為此說法德也。二請佛序。三集眾序。四放光序。五讚歎序。若通下住品即八序。謂入定加勸及起定也。又約品分文亦好也。初住處序及請序有六。一見佛來用從實起。即發心緣。二即于妙勝殿下明天

【現代漢語翻譯】現代漢語譯本：增補。與之前的信件內容略有不同。關於三乘（Śrāvakayāna，Pratyekabuddhayāna，Bodhisattvayāna，聲聞乘、緣覺乘、菩薩乘）和一乘（Ekayāna，唯一佛乘）的法義，也需要相互交織思考。請仔細斟酌。其餘的聚會都與此意相同。品的內容是，之前已經說了信法，接下來辨明前往後文所依據的處所。

三宗，就聚會來分別，有兩種。一是就人而言，二是就法而言。人有化主和助化者，各有體、德、用。但侷限於此次聚會。二是就法而言，指的是十解法，後面會辨明。就品而言，如果依據利他時的顯現處所和供養，就顯示了法緣。如果就自利而言，這就是機感相應。機緣的體、用成就。

四辨文。此次聚會有六品，分為三部分。最初兩品說明方便發起，接著兩品說明正位相，最後兩品說明后成滿足的行相。最初兩品分為兩部分。最初是起用隨物，二是帝釋遙見下辨機感相應。前面的文有兩部分。最初辨明依正二融，就顯示了前體凈。二是又顯示後用凈，自在無礙是成就事情的根本。各個聚會的文，都用這個來解釋。只是在進階和殊勝上有所不同。問：這段文為什麼不在初會後，而是在後會前？答：如果在初會後，就只是顯示說法利益的意義明顯，與後面的化用體義不明顯。所以在後會前辨明。其餘的聚會也相同。為什麼不在第一會後進行料簡？因為前會兼顧了其餘的意義，意圖在那裡解釋。後面的第六、七、八會也顯示了另外的意義。體中包含身、口、意三業。二爾時世尊下彰顯用應物，就是用凈。其餘的相可以知道。第二相應文有五個序。一是住處序，以動靜無礙、無處不至，作為為此說法的德。二是請佛序。三是集眾序。四是放光序。五是讚歎序。如果連同下面的住品，就是八個序，包括入定、加勸和起定。又按照品來分文也很好。最初的住處序和請序有六個方面。一是見佛來用從實起，就是發心緣。二是即于妙勝殿下明天。

【English Translation】 English version: Supplement. Slightly different from the previous letter. Regarding the Dharma meanings of the Three Vehicles (Śrāvakayāna [Vehicle of Hearers], Pratyekabuddhayāna [Vehicle of Solitary Buddhas], Bodhisattvayāna [Vehicle of Bodhisattvas]) and the One Vehicle (Ekayāna [the One Buddha Vehicle]), it is also necessary to think about them in an interwoven manner. Please consider it carefully. The remaining gatherings are all of the same intention. The content of the chapter is that after having spoken about faith in the Dharma, next, it clarifies the place to rely on in going to the later text.

The Three Tenets, in terms of the gathering, are divided into two. First, in terms of people, and second, in terms of Dharma. People include the transformation master and the assistants, each having essence, virtue, and function. But it is limited to this gathering. Second, in terms of Dharma, it refers to the Ten Understandings of Dharma, which will be clarified later. In terms of the chapter's tenet, if based on the place of manifestation and offerings when benefiting others, it reveals the Dharma affinity. If based on benefiting oneself, then this is the response of the faculty and the feeling. The essence, function, and cause of the opportunity are accomplished.

Four, distinguishing the text. This gathering has six chapters, divided into three parts. The first two chapters explain the expedient arising, the next two chapters explain the aspect of the correct position, and the last two chapters explain the aspect of the subsequent accomplishment and fulfillment. The first two chapters are divided into two parts. The first is the arising of function according to beings, and the second is the 'Emperor Śakra remotely sees' below, distinguishing the corresponding response of the faculty and the feeling. The preceding text has two parts. The first distinguishes the mutual inclusion of the dependent and the principal, which reveals the purity of the preceding essence. The second further reveals the purity of the subsequent function, where unhindered freedom is the foundation for accomplishing things. The texts of each gathering are all explained in this way. It's just that there are differences in advancement and excellence. Question: Why is this text not after the initial gathering, but before the later gathering? Answer: If it were after the initial gathering, it would only reveal the meaning of the benefits of teaching the Dharma clearly, and the essence of the subsequent transformation function would not be clear. Therefore, it is distinguished before the later gathering. The remaining gatherings are the same. Why is there no preliminary examination after the first gathering? Because the previous gathering also considered the remaining meanings, and the intention is explained there. The subsequent sixth, seventh, and eighth gatherings also reveal other meanings. The essence includes the three karmas of body, speech, and mind. Two, 'At that time, the World Honored One' below manifests the function responding to beings, which is the purity of function. The remaining aspects can be known. The second corresponding text has five prefaces. The first is the preface of the dwelling place, with unhindered movement and stillness, and being present everywhere, as the virtue for teaching this Dharma. The second is the request to the Buddha preface. The third is the gathering of the assembly preface. The fourth is the emitting light preface. The fifth is the praise preface. If including the dwelling chapter below, there are eight prefaces, including entering samadhi, encouraging, and arising from samadhi. Also, dividing the text according to the chapters is also good. The initial dwelling place preface and the request preface have six aspects. The first is seeing the Buddha coming, using arising from reality, which is the cause of generating the aspiration. The second is 'Immediately in the Wondrous Excellent Palace' below, clarifying the sky.

主嚴供養故請佛。具顯從解成法供養行。即成根也。三世尊即受赴感施化。釋音寂然表息亂應真也。五說偈下表從定發慧。六佛升坐下正明化用事成相。嚴具文分二。初嚴具即成根也。二請即成欲也。初嚴中有三。初總。次嚴坐具。三結。二爾時帝釋下明其請佛。即表欲也。偈文有三。一憶本行。二偈贊。三結通十方。六化成中有三。初處坐。二辨用相。三等通余方也。

菩薩雲集品第十

四門同上。

一釋名。菩薩者是人。云者潤益故。又龂腭貌也。集者聚集。妙勝等者別處也。

二來意者。何故來。辨處已次明集眾。

三集眾嘆德順法為宗。

四辨文者。此文有三序。一集眾。二放光。三嘆佛。今此下三會集眾何故不在初品。復何故一一方各有十。又放光下何以不漸集眾。答前會位相未成。但顯行圓故在初品說。今此行位具成。同彰行位利潤益故共在此品也。所以一一方具十者欲顯解相分明圓融數等一方即一切方也。所以此放光下不漸集眾者。欲顯行位圓成無有增減之相故也。于中別有增減。義用上準成即得也。上下應可準思之。上第一會釋集眾光者亦是準義。初為后則耳。初集眾序內有二。初指方辨數。此中一一方者。或通上會。或不通上。信行又不成位相。為此不通。

【現代漢語翻譯】現代漢語譯本：主嚴供養故請佛。因為要莊嚴地供養，所以迎請佛陀。具顯從解成法供養行。完整地顯示了從理解而成就的法供養之行，也就是成就了根。三世尊即受赴感施化。三世諸佛接受邀請，應感而至，施行教化。釋音寂然表息亂應真也。解釋寂靜之音，表明止息混亂，應合真理。五說偈下表從定發慧。第五部分，誦說偈頌，表明從禪定中生髮智慧。六佛升坐下正明化用事成相。第六部分，佛陀升座，正式闡明教化的作用，成就其相。嚴具文分二。莊嚴的器具，從文義上分為兩部分。初嚴具即成根也。首先是莊嚴的器具，也就是成就了根。二請即成欲也。其次是迎請，也就是成就了欲。初嚴中有三。首先，莊嚴器具中有三個部分。初總。首先是總說。次嚴坐具。其次是莊嚴坐具。三結。最後是總結。二爾時帝釋下明其請佛。即表欲也。第二部分，這時帝釋天表明他迎請佛陀，也就是表達了欲。偈文有三。偈頌的文義有三個部分。一憶本行。首先是回憶過去的修行。二偈贊。其次是偈頌讚嘆。三結通十方。最後是總結並通達十方。六化成中有三。第六部分，教化成就中有三個部分。初處坐。首先是安坐。二辨用相。其次是辨明作用之相。三等通余方也。最後是平等地通達其他各方。

菩薩雲集品第十

四門同上。四種門徑與前面相同。

一釋名。菩薩者是人。解釋名稱，菩薩是人。云者潤益故。云，是潤澤和利益的意思。又龂腭貌也。又，是龂腭的樣子。集者聚集。集，是聚集的意思。妙勝等者別處也。妙勝等等，是其他地方。

二來意者。何故來。解釋來意，為什麼而來。辨處已次明集眾。辨明了處所之後，接下來闡明聚集大眾。

三集眾嘆德順法為宗。聚集大眾，讚歎功德，以順應佛法為宗旨。

四辨文者。此文有三序。辨明文義，這篇文章有三個序言。一集眾。首先是聚集大眾。二放光。其次是放光。三嘆佛。最後是讚歎佛。今此下三會集眾何故不在初品。現在這第三會聚集大眾，為什麼不在最初的品中？復何故一一方各有十。又為什麼每一方都有十個？又放光下何以不漸集眾。又，在放光之後，為什麼不逐漸聚集大眾？答前會位相未成。回答，因為之前的集會，位和相還沒有成就。但顯行圓故在初品說。只是爲了顯示修行圓滿，所以在最初的品中說。今此行位具成。現在，修行和位都完全成就。同彰行位利潤益故共在此品也。共同彰顯修行和位，以及利益，所以共同在這品中。所以一一方具十者欲顯解相分明圓融數等一方即一切方也。所以每一方都有十個，是爲了顯示理解的相分明，圓融，數量相等，一方即一切方。所以此放光下不漸集眾者。所以，在放光之後，不逐漸聚集大眾。欲顯行位圓成無有增減之相故也。是爲了顯示修行和位圓滿成就，沒有增加或減少的相。于中別有增減。其中有特別的增加或減少。義用上準成即得也。在意義和作用上，參照成就即可。上下應可準思之。上下應該可以參照思考。上第一會釋集眾光者亦是準義。上面第一會解釋聚集大眾的光，也是參照這個意義。初為后則耳。最初是爲了後面的法則。初集眾序內有二。最初聚集大眾的序言中有兩個部分。初指方辨數。首先是指明方向，辨別數量。此中一一方者。這裡的一方一方。或通上會。或者通向上面的集會。或不通上。或者不通向上面的集會。信行又不成位相。因為信行又沒有成就位和相。為此不通。因此不通。

【English Translation】 English version: The Buddha is invited because of the solemn offerings. It fully reveals the practice of Dharma offerings accomplished through understanding, which is the root. The Buddhas of the three times accept the invitation, respond to the call, and bestow teachings. The explanation of the silent sound signifies the cessation of chaos and corresponds to the truth. The fifth part, reciting the verses, indicates the arising of wisdom from Samadhi (concentration). The sixth part, the Buddha ascending the seat, formally elucidates the function of teaching and accomplishes its form. The solemn implements are divided into two parts in terms of meaning. First, the solemn implements constitute the root. Second, the invitation constitutes the desire. The first part, the solemn implements, has three sections. First, the general statement. Second, the solemn seat. Third, the conclusion. The second part, when Sakra (帝釋, the ruler of the Trāyastriṃśa Heaven) explains his invitation to the Buddha, represents the desire. The verses have three parts. First, recalling past practices. Second, verses of praise. Third, concluding and connecting with the ten directions. The sixth part, the accomplishment of teaching, has three sections. First, taking the seat. Second, distinguishing the aspects of function. Third, equally connecting with other directions.

Chapter Ten: Assembly of Bodhisattvas

The four entrances are the same as above.

Explanation of the Name. 'Bodhisattva' (菩薩, a being on the path to Buddhahood) refers to a person. 'Cloud' (云) means to moisten and benefit. Also, it resembles the appearance of the jaw. 'Assembly' (集) means to gather. 'Wonderful Victory' (妙勝) and others refer to other places.
Intention of Coming. Why do they come? After distinguishing the place, next is explaining the assembly of the multitude.
Assembling the multitude, praising virtues, and following the Dharma as the principle.
Discriminating the Text. This text has three prefaces. First, assembling the multitude. Second, emitting light. Third, praising the Buddha. Now, why is the assembly of the multitude in this third gathering not in the first chapter? And why does each direction have ten? Also, why is the multitude not gradually assembled after the emission of light? Answer: Because the position and form of the previous gathering were not yet complete. It only shows the perfection of practice, so it is spoken of in the first chapter. Now, the practice and position are fully accomplished. Together, they manifest the practice, position, profit, and benefit, so they are together in this chapter. Therefore, each direction has ten, intending to show that the aspects of understanding are clear, harmonious, and the numbers are equal. One direction is all directions. Therefore, the multitude is not gradually assembled after the emission of light. It is to show that the practice and position are perfectly accomplished, without the appearance of increase or decrease. There are special increases or decreases within it. In terms of meaning and function, it can be obtained by referring to the accomplishment. The above and below should be considered accordingly. The explanation of the light of the assembly of the multitude in the first gathering above is also according to this meaning. The beginning is for the later rules. The initial preface to the assembly of the multitude has two parts. First, indicating the direction and distinguishing the number. 'One direction, one direction' here. It either connects to the previous gathering. Or it does not connect to the previous gathering. Because faith and practice have not yet accomplished position and form. Therefore, it does not connect.

下三會位顯。故通義也。二其世下列名耳名有三。初明十方佛土菩薩。三種世間即為二也。二此諸佛神力下明集諸菩薩有三。凈行雲集依方坐可知。三如此世界下結類十方成法界會。佛同名月者依月起光故。清涼故。解法準之。菩薩同名慧者解之始故。足指放光者表立解位不退故有二可知。三讚歎序文有十菩薩。相生次第嘆。解相明白耳可知。一法慧偈有二。初長行生起。二正偈頌下並準之。此文有二。初七牒眾明是佛力所成。即結前品中六段義。次三明勝行者得見佛余莫知者。即通贊前難思。下諸人偈並約理成也。二一切慧偈有六。初三明謂見之徒不見真佛。次三顯解無生法身常現。次一明取著者失。次一明慧解者益。次一明解佛因緣成即離癡惑。次一推功在本。三勝慧偈有六。初三明妄取者失。次一明有解者德。次一約法辨觀益。次三推功在佛。次一能凈慧者見法身。次一推功在本。四功德慧偈有五。初四明迷者失。次一示勝方便。次三明得法性益。次一嘆佛利生方便。次一推功在本。五精進慧偈有三。初一彰失。次一辨德。次八廣辨觀式獲益相。八文內前四無相生。后四真實性也。六善慧偈有四。初二明有解能度自他。次五明無生故應真性。次一半嘆解勝能。次一半推功在本。七智慧偈有三。初一明因教成正解

【現代漢語翻譯】現代漢語譯本下三會位顯，故通義也。二其世下列名耳，名有三。初明十方佛土菩薩三種世間，即為二也。二此諸佛神力下，明集諸菩薩有三。凈行雲集，依方坐可知。三如此世界下，結類十方成法界會。佛同名月者，依月起光故，清涼故，解法準之。菩薩同名慧者，解之始故。足指放光者，表立解位不退故，有二可知。三讚歎序文有十菩薩，相生次第嘆，解相明白耳，可知。一法慧偈有二。初長行生起，二正偈頌下並準之。此文有二。初七牒眾，明是佛力所成，即結前品中六段義。次三明勝行者得見佛，余莫知者，即通贊前難思。下諸人偈並約理成也。二一切慧偈有六。初三明謂見之徒不見真佛。次三顯解無生法身常現。次一明取著者失。次一明慧解者益。次一明解佛因緣成，即離癡惑。次一推功在本。三勝慧偈有六。初三明妄取者失。次一明有解者德。次一約法辨觀益。次三推功在佛。次一能凈慧者見法身。次一推功在本。四功德慧偈有五。初四明迷者失。次一示勝方便。次三明得法性益。次一嘆佛利生方便。次一推功在本。五精進慧偈有三。初一彰失。次一辨德。次八廣辨觀式獲益相。八文內前四無相生，后四真實性也。六善慧偈有四。初二明有解能度自他。次五明無生故應真性。次一半嘆解勝能。次一半推功在本。七智慧偈有三。初一明因教成正解

【English Translation】 English version The positions of the lower three assemblies are manifest, hence the meaning is clear. Secondly, the names are listed in order of their generations, with three aspects to the names. Firstly, it clarifies the Bodhisattvas in the Buddha lands of the ten directions and the three kinds of realms, which constitutes the second aspect. Secondly, 'Under the divine power of these Buddhas,' it clarifies the gathering of Bodhisattvas in three ways. It can be understood that the pure conduct gathers and they sit according to their directions. Thirdly, 'In this world,' it concludes that the ten directions form the Dharma Realm assembly. Buddhas share the name 'Moon' because they emanate light like the moon, hence they are pure and cool; understand the Dharma accordingly. Bodhisattvas share the name 'Wisdom' because it is the beginning of understanding. The light emitted from the toes indicates the establishment of an irreversible position of understanding; these two aspects can be understood. The eulogy preface has ten Bodhisattvas, praising in the order of their arising, the aspects of understanding are clear, and can be understood. The verse of Dharma Wisdom has two parts. Firstly, the prose gives rise to it, and secondly, the verses below follow accordingly. This text has two parts. Firstly, the seven repetitions clarify that it is accomplished by the power of the Buddha, which concludes the six sections of meaning in the previous chapter. Secondly, the three clarifications that those with superior conduct can see the Buddha, while others do not know, which universally praises the inconceivable before. The verses of the people below are all accomplished according to principle. The verse of All Wisdom has six parts. Firstly, the three clarifications state that those who see do not see the true Buddha. Secondly, the three reveal that understanding the unarisen Dharma body is always present. Next, one clarifies that those who grasp lose. Next, one clarifies that those with wisdom and understanding benefit. Next, one clarifies that understanding the causes and conditions of the Buddha's accomplishment means being free from delusion. Next, one attributes the merit to the origin. The verse of Supreme Wisdom has six parts. Firstly, the three clarify that those who grasp falsely lose. Next, one clarifies the virtue of those who understand. Next, one discusses the benefit of contemplation according to the Dharma. Next, the three attribute the merit to the Buddha. Next, one who can purify wisdom sees the Dharma body. Next, one attributes the merit to the origin. The verse of Merit Wisdom has five parts. Firstly, the four clarify the loss of those who are deluded. Next, one shows the superior expedient means. Next, the three clarify the benefit of attaining the Dharma nature. Next, one praises the Buddha's expedient means for benefiting beings. Next, one attributes the merit to the origin. The verse of Diligent Progress Wisdom has three parts. Firstly, one highlights the loss. Next, one distinguishes the virtue. Next, eight extensively discuss the aspects of gaining benefit through contemplation. Within the eight texts, the first four are without arising, and the latter four are of true nature. The verse of Good Wisdom has four parts. Firstly, the two clarify that those who understand can liberate themselves and others. Next, the five clarify that because of non-arising, one should respond to the true nature. Next, half praises the superior ability of understanding. Next, half attributes the merit to the origin. The verse of Wisdom has three parts. Firstly, one clarifies that right understanding is accomplished through teaching.

。次六明迷教理者失。次三重成解德。八真實慧偈有五。初二挍量勝劣得失。次二辨所觀境。次一舉益勸學。次一釋知者名。次四示其觀儀。九無上慧偈有四。初一釋人名。次六嘆自利。次二嘆利他德。次一推功在本。十堅固慧偈有四。初四嘆佛是真歸。次二舉德勸依。次二引自勸物令入。次二舉勝人顯德無盡以勸依也。

十住品第十一

分別有五。

一釋十住名。即辨來意。十者數。住者不退位也。何故來正說故。

二明所治。是前百障應位斷故。若三乘熟教所斷外道我執。

三所得光增定及頂善根。

四所成即十解成。即是三乘熟教說。即此品宗。

五釋文。自下第三品分為正宗。此中二品即為二。初通道俗。二梵行品是出家別行法。初品若義分文。此初有三序。光師云有八序為三。初品二合名住處序。次品三合名集眾序。此品三合起說序。又依地品此下三會各有六分。初名三昧分。二加分。三起分。四本分。五說分。六利益分。分齊至文應知。又此文有二。初明三昧序。次告眾菩薩言下正宗。三昧序加意上已辨。定名無量方便定。方便是智。定成勝智知法故。所以法慧菩薩入定及說者如下論應知。二加序有三。初辨同加。此有三。一明現身及顯同名即為二也。二同

【現代漢語翻譯】次六，闡明對教理的迷惑會導致失去（功德）。其次，三重意義在於成就功德。八真實慧偈有五個部分。最初兩個偈子比較勝劣得失。接下來的兩個偈子辨別所觀察的境界。再下一個偈子舉出利益並勸勉學習。再下一個偈子解釋知者的名稱。最後四個偈子展示其觀修的儀軌。九無上慧偈有四個部分。最初一個偈子解釋人的名稱。接下來的六個偈子讚歎自利。再接下來的兩個偈子讚歎利他的功德。最後一個偈子推崇功勞的根本。十堅固慧偈有四個部分。最初四個偈子讚歎佛是真正的歸宿。接下來的兩個偈子舉出功德並勸勉依靠。再接下來的兩個偈子引用自身來勸導他人進入（佛道）。最後兩個偈子舉出殊勝之人，彰顯功德無盡，以此來勸勉依靠。

十住品第十一

分別有五個方面：

一、解釋十住（Dashabhumi）的名稱，即辨明來此的意圖。十，是數量。住，是不退轉的地位。為何而來？爲了正確地闡述。

二、闡明所要對治的，是之前一百種障礙應該在相應的地位斷除的緣故。例如三乘（Triyana）成熟教法所要斷除的外道我執（Atmavada）。

三、所獲得的，是光明增長的禪定以及頂善根。

四、所成就的，即是十種理解的成就。即是三乘成熟教法所說的，即是此品的宗旨。

五、解釋經文。從下面第三品開始分為正宗分。這其中兩品分為二。首先是共通於在家和出家眾的，其次是梵行品（Brahmavihara）是出家眾特別修行的法。初品如果從意義上劃分經文，最初有三個序分。光師說有八個序分，歸納為三個。初品二合，名為住處序。次品三合，名為集眾序。此品三合，名為起說序。又依據地品，此下三會各有六分。初名三昧分（Samadhi-vibhanga）。二加分。三起分。四本分。五說分。六利益分。分界到經文時應該知曉。又此經文有二。初明三昧序。次告眾菩薩言下正宗。三昧序的用意上面已經辨明。禪定的名稱是無量方便定。方便是智慧。禪定成就殊勝的智慧，能夠知曉法。所以法慧菩薩（Dharma-mati）入定以及說法者如下論應該知曉。二加序有三。初辨同加。此有三。一、闡明現身以及彰顯相同的名稱，即分為二。

【English Translation】 The sixth explains that confusion about the doctrine leads to loss (of merit). The second threefold meaning lies in accomplishing merit. The eight verses on True Wisdom have five parts. The first two verses compare superiority and inferiority, gain and loss. The next two verses distinguish the objects to be observed. The next verse cites benefits and encourages learning. The next verse explains the name of the knower. The last four verses show the rituals of its contemplation. The nine verses on Supreme Wisdom have four parts. The first verse explains the name of the person. The next six verses praise self-benefit. The next two verses praise the merits of benefiting others. The last verse attributes the credit to the root. The ten verses on Firm Wisdom have four parts. The first four verses praise the Buddha as the true refuge. The next two verses cite merits and encourage reliance. The next two verses use oneself to encourage others to enter (the Buddhist path). The last two verses cite superior people, highlighting the inexhaustible merits, to encourage reliance.

Chapter Eleven on the Ten Abodes (Dashabhumi)

There are five aspects to distinguish:

Explaining the names of the Ten Abodes (Dashabhumi), which is to discern the intention of coming here. 'Ten' is a number. 'Abode' is a position of non-retrogression. Why come? To correctly expound.
Clarifying what is to be treated, is because the previous hundred obstacles should be eliminated in their corresponding positions. For example, the attachment to self (Atmavada) of external paths, which the mature teachings of the Three Vehicles (Triyana) aim to eliminate.
What is obtained is the increasing light of Samadhi and the root of supreme goodness.
What is accomplished is the accomplishment of the ten understandings. That is, what the mature teachings of the Three Vehicles say, which is the purpose of this chapter.
Explaining the text. From the third chapter below, it is divided into the main section. These two chapters are divided into two. First, it is common to both lay and monastic practitioners, and second, the Brahmavihara chapter is a special practice for monastics. If the first chapter is divided according to meaning, there are initially three prefaces. The Light Master says there are eight prefaces, summarized into three. The first chapter combined is called the 'Preface to the Abode'. The next chapter combined is called the 'Preface to the Assembly'. This chapter combined is called the 'Preface to the Arising of Speech'. Furthermore, according to the Bhumi chapter, each of the three assemblies below has six parts. The first is called the 'Samadhi-vibhanga'. The second is the addition part. The third is the arising part. The fourth is the fundamental part. The fifth is the speaking part. The sixth is the benefit part. The boundaries should be known when reaching the text. Also, this text has two parts. The first clarifies the Samadhi preface. The next is the main section, starting with 'Telling the assembly of Bodhisattvas'. The intention of the Samadhi preface has already been discerned above. The name of the Samadhi is 'Immeasurable Expedient Samadhi'. Expedient means wisdom. Samadhi accomplishes supreme wisdom, enabling one to know the Dharma. Therefore, the Dharma-mati entering Samadhi and the speaker should be known according to the following treatise. The second addition preface has three parts. The first distinguishes the common addition. This has three parts. 1. Clarifying the manifestation of the body and revealing the same name, which is divided into two.

贊亦有二可知。三釋得所以有四可知。二欲令汝廣說下明加所為有十一句。一總。九別。后一結成位也。第二九句內。初五自分。次四勝進耳。三善男子下辨加相。謂三業也。加相文有三。初善男子下辨口加。二如來即與下明意加。三各申下身業加。云何意加。與法同緣資故也。意加文有二。初列十智。次何以故下釋所以也。問何故與智者為智解法故也。起有四意。一定事訖。二得勝力。三說時至。四定無言說故也。第二正說文有四。初嘆種性深勝。並列十名。即本分。二何者下廣解住相。三爾時佛神力故下明地動。顯實證成。四以偈重頌。初文有二。初總嘆種性義。即性習二種性體也。二菩薩十住下列十解相。明佛同說也。即性習二種性相也。此約克性為語。若就分位時即有六種性。一習種性當十解位。二性種性當十行。三道種性當十回向。四聖種性當十地。五等覺性當十地終心。六妙覺性當佛地。複名六堅。亦名堅信。亦名堅法。亦名堅修。亦名堅德。亦名堅頂。亦名堅覺。亦名六忍。信忍法忍修忍正忍無垢忍一切智忍。複名六慧。聞慧思慧修慧無相慧照慧寂照慧。亦名六觀。住觀行觀向觀地觀無相觀一切種智觀。此約三乘寄位語耳。此中十解十行中。六決定內但無大善決定。十回向但有觀相善大善及不怯弱餘三

【現代漢語翻譯】現代漢語譯本讚歎也有兩種可知的方式。三種解釋可以得知原因，四種解釋可以得知所以然。『二欲令汝廣說下明加所為』有十一句。一句是總說，九句是分別說明，最後一句是總結成位。第二部分九句中，前五句是自身的分辨，后四句是殊勝的進步。『三善男子下辨加相』，說的是身口意三業。『加相』文有三部分。首先，『善男子下辨口加』，辨別口業的加持。其次，『如來即與下明意加』，說明意業的加持。最後，『各申下身業加』，是關於身業的加持。什麼是意業的加持呢？就是與佛法同緣，作為資糧。意業加持的文有兩部分。首先列出十種智慧，然後『何以故下釋所以也』，解釋原因。問：為什麼與有智慧的人一起，是爲了用智慧理解佛法。生起有四種用意：一是確定事情完畢，二是獲得殊勝的力量，三是說法時機已到，四是確定沒有言語可以表達。第二部分，正式說法文有四部分。首先讚歎種性的深厚殊勝，並列出十個名稱，這是本分。其次，『何者下廣解住相』，廣泛解釋安住的相狀。第三，『爾時佛神力故下明地動』，說明大地震動，顯示真實的證成。第四，用偈頌再次頌揚。第一部分文有兩部分。首先總贊種性的意義，即性習兩種種性的本體。其次，『菩薩十住下列十解相』，列出菩薩十住的十種理解的相狀，說明佛也同樣在說。這是性習兩種種性的相狀。這裡是就克性來說的。如果就分位來說，就有六種性。一是習種性，對應十解位。二是性種性，對應十行位。三是道種性，對應十回向位。四是聖種性，對應十地位。五是等覺性，對應十地終心。六是妙覺性，對應佛地。又名六堅，也叫堅信，堅法，堅修，堅德，堅頂，堅覺。也叫六忍，信忍，法忍，修忍，正忍，無垢忍，一切智忍。又名六慧，聞慧，思慧，修慧，無相慧，照慧，寂照慧。也叫六觀，住觀，行觀，向觀，地觀，無相觀，一切種智觀。這是就三乘寄託的位次來說的。這其中，十解十行中，六決定內只有沒有大善決定。十回向只有觀相善，大善，以及不怯弱，其餘三種。

【English Translation】 English version There are two ways to understand praise. Three explanations can reveal the reason, and four explanations can reveal the 'so that'. The phrase '二欲令汝廣說下明加所為' (Er yu ling ru guang shuo xia ming jia suo wei) has eleven sentences. One sentence is a general statement, nine sentences are separate explanations, and the last sentence concludes the position. In the second part of the nine sentences, the first five sentences are self-discernment, and the last four sentences are superior progress. '三善男子下辨加相' (San shan nan zi xia bian jia xiang) refers to the three karmas of body, speech, and mind. The '加相' (jia xiang - addition aspect) text has three parts. First, '善男子下辨口加' (Shan nan zi xia bian kou jia), distinguishing the blessings of speech karma. Second, '如來即與下明意加' (Ru lai ji yu xia ming yi jia), explaining the blessings of mind karma. Finally, '各申下身業加' (Ge shen xia shen ye jia), which is about the blessings of body karma. What is the blessing of mind karma? It is being connected with the Dharma and using it as a resource. The text on the blessing of mind karma has two parts. First, it lists the ten wisdoms, and then '何以故下釋所以也' (He yi gu xia shi suo yi ye), explaining the reason. Question: Why be with wise people? It is to understand the Dharma with wisdom. There are four intentions for arising: first, to determine that the matter is completed; second, to obtain superior power; third, the time for speaking the Dharma has arrived; fourth, to determine that there are no words to express. In the second part, the formal Dharma speech has four parts. First, praise the depth and superiority of the nature, and list ten names, which is the basic duty. Second, '何者下廣解住相' (He zhe xia guang jie zhu xiang), extensively explaining the appearance of abiding. Third, '爾時佛神力故下明地動' (Er shi fo shen li gu xia ming di dong), explaining that the earth shakes, showing the real accomplishment. Fourth, praise again with verses. The first part of the text has two parts. First, generally praise the meaning of the nature, that is, the essence of the two kinds of nature, 性 (xing - inherent nature) and 習 (xi - acquired nature). Second, '菩薩十住下列十解相' (Pu sa shi zhu xia lie shi jie xiang), list the ten aspects of understanding of the ten abodes of Bodhisattvas, explaining that the Buddha is also saying the same. This is the appearance of the two kinds of nature, 性 (xing - inherent nature) and 習 (xi - acquired nature). This is in terms of 克性 (ke xing - definitive nature). If it is in terms of position, there are six kinds of nature. First, 習種性 (xi zhong xing - acquired nature), corresponding to the ten stages of understanding. Second, 性種性 (xing zhong xing - inherent nature), corresponding to the ten practices. Third, 道種性 (dao zhong xing - path nature), corresponding to the ten dedications. Fourth, 聖種性 (sheng zhong xing - holy nature), corresponding to the ten grounds. Fifth, 等覺性 (deng jue xing - near perfect enlightenment nature), corresponding to the final mind of the ten grounds. Sixth, 妙覺性 (miao jue xing - wonderful enlightenment nature), corresponding to the Buddha ground. It is also called six firmnesses, also called firm faith, firm Dharma, firm practice, firm virtue, firm summit, and firm enlightenment. It is also called six tolerances, faith tolerance, Dharma tolerance, practice tolerance, correct tolerance, immaculate tolerance, and all-wisdom tolerance. It is also called six wisdoms, hearing wisdom, thinking wisdom, practice wisdom, non-appearance wisdom, illuminating wisdom, and silent illuminating wisdom. It is also called six contemplations, abiding contemplation, practicing contemplation, dedicating contemplation, ground contemplation, non-appearance contemplation, and all-knowing wisdom contemplation. This is in terms of the position entrusted by the three vehicles. Among these, in the ten understandings and ten practices, the six certainties only lack great good certainty. The ten dedications only have contemplation of appearance good, great good, and non-cowardice, and the other three.

並無。所以有大善及無餘三者。為迴向是方便事中顯成故大善顯也。餘三無者為義隱故不說。觀相等可知。十解行等何故無大善。解行自行義顯。故無也。餘者思之可知。初體文有二。初總告。二別明六決定也。第二解相文有三。初舉數引證立宗。二別列有二可知。三引證結也。十解名者。一發心上期。二治地滅惑生自他利。三修行定成前二耳。四生貴行成生佛家。五方便具足自他行滿。六正心住得緣起正解。七不退理量止觀雙行。八童真無生妙解以立身。如童無染。九法王子善施佛教故。十灌頂位滿受職相應故也。此即是下諸位行相也。第二廣辨文一一住皆四段。一問列名。二辨解相有三。初總次釋三結。三明仰修勝進助行亦三。立釋結。下並同此。亦可當位所習。四何以故下釋學意。唯初及十有六句。一牒寄問。二辨發心緣有六句。三辨行體此有三句。一體發心有四緣四因四力。四緣者。一見聞佛菩薩神通大事。二聞法。三末世護法。四見苦眾生故發心。四因者。一種性因緣。二佛等為善友。三起大悲心。四不畏眾難。四力者。自力他力因力方便力。如地持說也。二所起。三不退此有二義。若約一乘通教。入十住位即四退等皆無。二若依三乘。十地已來有念退。地前有行退位退。不進退亦退。十信已前有實退。已

【現代漢語翻譯】現代漢語譯本並無。所以有大善及無餘三者。因為迴向是方便法門中顯現成就，所以說大善顯現。其餘三種『無』，因為含義隱晦所以不說。觀察相貌等就可以知道。十解行等為什麼沒有大善？因為理解和行動本身就顯現了自行的意義，所以沒有。其餘的思考一下就可以知道。初體文分為兩部分。第一部分是總的告知，第二部分是分別說明六種決定。第二解相文分為三部分。第一部分是舉出數字，引用證據，確立宗旨。第二部分是分別列出，分為兩部分，可以知道。第三部分是引用證據來總結。十解的名稱是：一、發心上期（發起菩提心，期望達到目標）。二、治理心地，滅除迷惑，生起自利利他的行為。三、修行必定成就前兩項。四、生於高貴的佛家，修行成就，成為佛的家人。五、方便具足，自利利他的行為圓滿。六、正心安住，獲得緣起正見。七、不退轉于理，止觀雙修。八、以童真無生的妙解來立身。如同童子一樣沒有污染。九、作為法王子，善於佈施佛法。十、灌頂位圓滿，接受職位相應。這些就是下面各個位次的修行狀態。第二廣辨文，每一個住位都有四個部分。第一部分是提問並列出名稱。第二部分是辨別理解的相貌，分為三個部分。第一部分是總的，第二部分是解釋，第三部分是總結。第三部分是說明仰仗修行，殊勝精進的助行，也分為三個部分：立論、解釋、總結。下面的內容都與此相同。也可以作為當位所學習的內容。第四部分是『何以故』以下，解釋學習的意義。只有初住和十住有六句。第一句是照應並提問。第二句是辨別發心的因緣，有六句。第三句是辨別行體的，有三句。一體發心有四緣、四因、四力。四緣是：一、見聞佛菩薩的神通大事。二、聽聞佛法。三、末世護持佛法。四、見到受苦的眾生，因此發起菩提心。四因是：一、種性因緣。二、佛等作為善友。三、生起大悲心。四、不畏懼各種困難。四力是：自力、他力、因力、方便力。如《地持經》所說。二、所生起。三、不退轉，這裡有兩種含義。如果按照一乘通教，進入十住位，那麼四種退轉等都沒有了。二、如果按照三乘，十地以來有念退。地前有行退、位退。不進退也是退。十信以前有實際的退轉，已經...

【English Translation】 English version There is not. Therefore, there are great goodness and the remaining three 'without'. Because dedicating merit is manifested and accomplished within the expedient means, it is said that great goodness is manifested. The remaining three 'without' are not discussed because their meanings are obscure. One can understand by observing the characteristics, etc. Why do the ten understandings and practices, etc., not have great goodness? Because understanding and practice themselves manifest the meaning of self-practice, they do not have it. The rest can be understood by thinking about it. The initial body of the text has two parts. The first part is a general announcement, and the second part is a separate explanation of the six certainties. The second part, the explanation of characteristics, has three parts. The first part is to cite numbers, quote evidence, and establish the doctrine. The second part is to list them separately, which can be understood in two parts. The third part is to conclude by quoting evidence. The names of the ten understandings are: 1. Aspiring to the ultimate goal (arising Bodhicitta and expecting to reach the goal). 2. Cultivating the mind-ground, extinguishing delusions, and generating self-benefit and benefiting others. 3. Practice will surely accomplish the first two. 4. Born into a noble Buddha family, practice is accomplished, becoming a member of the Buddha's family. 5. Expedient means are complete, and the practice of self-benefit and benefiting others is fulfilled. 6. The right mind abides, and one obtains the correct understanding of dependent origination. 7. Non-retrogression in principle, simultaneous practice of cessation and contemplation. 8. Establishing oneself with the wonderful understanding of childlike purity and non-arising. Like a child, without defilement. 9. As a Dharma prince, skillful in giving the Buddha's teachings. 10. The initiation position is complete, and receiving the position is corresponding. These are the states of practice of the various positions below. The second part, the extensive explanation, each dwelling has four parts. The first part is to ask and list the names. The second part is to distinguish the characteristics of understanding, divided into three parts. The first part is general, the second part is an explanation, and the third part is a conclusion. The third part is to explain relying on practice, the auxiliary practices of superior progress, also divided into three parts: establishing the theory, explaining, and concluding. The following content is the same as this. It can also be regarded as what is learned in the current position. The fourth part is 'Why is it so' below, explaining the meaning of learning. Only the first and tenth dwellings have six sentences. The first sentence is to correspond and ask. The second sentence is to distinguish the conditions for arising Bodhicitta, with six sentences. The third sentence is to distinguish the body of practice, with three sentences. The body of arising Bodhicitta has four conditions, four causes, and four powers. The four conditions are: 1. Seeing and hearing the supernatural events of Buddhas and Bodhisattvas. 2. Hearing the Dharma. 3. Protecting the Dharma in the degenerate age. 4. Seeing suffering sentient beings, therefore arising Bodhicitta. The four causes are: 1. Seed nature cause. 2. Buddhas, etc., as good friends. 3. Arousing great compassion. 4. Not fearing various difficulties. The four powers are: self-power, other-power, cause-power, and expedient-power. As stated in the Bodhisattvabhumi Sutra. 2. What arises. 3. Non-retrogression, there are two meanings here. If according to the One Vehicle Common Teaching, entering the Ten Dwellings, then the four types of retrogression, etc., are all gone. 2. If according to the Three Vehicles, since the Ten Bhumis, there is thought-retrogression. Before the Bhumis, there is practice-retrogression and position-retrogression. Non-advancement is also retrogression. Before the Ten Faiths, there is actual retrogression, already...

後有示現退也。此約位語。四明所得。五明學。六辨前學意。又此下諸文並有三。一問。二答。三辨成行勝能也。此文有三。初責。次辨意。三明所成德也。諸位並同此。亦可通釋耳。即自開解者通因果其義有三。一不由他小教等解。二不由他教境成。三不由他性外別集也。後文所為各同異。思之可知耳。二治地內。初十同二地十種集。后十同集果中令諸眾生舍倒住正見等。三修行內。前十同三地護煩惱行。后十同護小乘。四生貴內。初十相同四地十種法智。后十同修道品等。五具足方便內。初十同五地大慈等觀。后十同大悲觀深重苦。六正心內。初十同六地十平等中第十句。后十同前九平等也。七不退內。初十同七地十種樂無作對治。后十同彼障對治亦同雙行分。退有四種。一位。二行。三念。四應得不得。此中無四退等。八童真內。初十同八地勝行分何等身乃至供養佛等。后十同彼三世間自在。九法王子。初十同九地智成就入行等。后十同彼口業法師成就等文。十灌頂有五。初列名。二廣釋。三顯勝。四進學。五除伏疑。初十同十地三昧分。次十同彼受位分。三十句同彼大盡分即入住出也。上來依一乘生信為言。若約三乘寄位別觀時。如經初住中厚。集一切善根成四弘誓。未度苦令度。未解集令解。未安道令安。

【現代漢語翻譯】後有示現退也（後面有顯示退步的情況）。此約位語（這是從果位的角度來說的）。四明所得（四明宗所得到的見解）。五明學（五明宗的學習）。六辨前學意（六辨宗辨析之前的學習意義）。又此下諸文並有三（而且這下面的文章都有三個方面）。一問（提問）。二答（回答）。三辨成行勝能也（辨析成就修行的殊勝能力）。此文有三（這段文字有三個方面）。初責（責問）。次辨意（辨析意義）。三明所成德也（闡明所成就的功德）。諸位並同此（各個果位都與此相同）。亦可通釋耳（也可以這樣貫通解釋）。即自開解者通因果其義有三（能夠自己開悟的人貫通因果，其意義有三個方面）。一不由他小教等解（不依賴其他小乘教法等的解釋）。二不由他教境成（不依賴其他教法的境界成就）。三不由他性外別集也（不依賴自身本性之外的其他聚集）。後文所為各同異（後面的文字所闡述的內容各有相同和不同之處）。思之可知耳（思考之後就可以明白）。二治地內（二、在治理的階段）。初十同二地十種集（最初的十種相同於二地的十種聚集）。后十同集果中令諸眾生舍倒住正見等（後面的十種相同于聚集果實，使眾生捨棄顛倒，安住于正見等）。三修行內（三、在修行的階段）。前十同三地護煩惱行（最初的十種相同於三地守護煩惱的修行）。后十同護小乘（後面的十種相同于守護小乘）。四生貴內（四、在出生的尊貴方面）。初十相同四地十種法智（最初的十種相同於四地的十種法智）。后十同修道品等（後面的十種相同于修習道品等）。五具足方便內（五、在具足方便方面）。初十同五地大慈等觀（最初的十種相同於五地的大慈等觀）。后十同大悲觀深重苦（後面的十種相同于大悲觀深刻地體察眾生的苦難）。六正心內（六、在端正心念方面）。初十同六地十平等中第十句（最初的十種相同於六地十平等中的第十句）。后十同前九平等也（後面的十種相同於前面的九種平等）。七不退內（七、在不退轉方面）。初十同七地十種樂無作對治（最初的十種相同於七地的十種安樂無為的對治）。后十同彼障對治亦同雙行分（後面的十種相同于那些障礙的對治，也相同于雙行分）。退有四種（退轉有四種）。一位（果位上的退轉）。二行（修行上的退轉）。三念（念頭上的退轉）。四應得不得（應該得到的卻得不到）。此中無四退等（這裡沒有四種退轉等情況）。八童真內（八、在童真方面）。初十同八地勝行分何等身乃至供養佛等（最初的十種相同於八地的殊勝修行部分，例如以何種身體乃至供養佛等）。后十同彼三世間自在（後面的十種相同於他在三世間自在）。九法王子（九、法王子）。初十同九地智成就入行等（最初的十種相同於九地的智慧成就，進入修行等）。后十同彼口業法師成就等文（後面的十種相同於他的口業法師成就等文字）。十灌頂有五（十、灌頂有五個方面）。初列名（首先列出名稱）。二廣釋（廣泛解釋）。三顯勝（彰顯殊勝）。四進學（進一步學習）。五除伏疑（消除潛藏的疑惑）。初十同十地三昧分（最初的十種相同於十地的三昧部分）。次十同彼受位分（接下來的十種相同於他接受果位的部分）。三十句同彼大盡分即入住出也（三十句相同於他的大盡分，也就是入住出）。上來依一乘生信為言（上面是依據一乘生起信心來說的）。若約三乘寄位別觀時（如果依據三乘寄託果位分別觀察時）。如經初住中厚（如同經中所說，初住位中深厚）。集一切善根成四弘誓（聚集一切善根，成就四弘誓願）。未度苦令度（沒有度過苦難的，令其度過）。未解集令解（沒有理解聚集的，令其理解）。未安道令安（沒有安於道的，令其安於道）。

【English Translation】 Later, there is the manifestation of regression. This is spoken from the perspective of position. The understanding of Siming. The learning of the Five Brightnesses. The sixth distinguishes the meaning of previous learning. Furthermore, the texts below all have three aspects: first, a question; second, an answer; and third, a distinction of the superior ability to accomplish practice. This text has three aspects: first, a rebuke; second, a distinction of meaning; and third, an elucidation of the virtues attained. All positions are the same as this. It can also be interpreted universally. That is, those who enlighten themselves understand cause and effect, and its meaning has three aspects: first, not relying on the explanations of other lesser teachings; second, not achieving through the realms of other teachings; and third, not separately gathering from outside one's own nature. The purposes of the later texts are both similar and different. It can be understood by thinking about it. Secondly, within the stage of governance. The first ten are the same as the ten kinds of accumulation in the second ground. The latter ten are the same as causing sentient beings to abandon delusion and abide in right view, etc., within the accumulation of fruition. Thirdly, within practice. The first ten are the same as the practice of guarding against afflictions in the third ground. The latter ten are the same as guarding the Small Vehicle (Hinayana). Fourthly, within noble birth. The first ten are the same as the ten kinds of Dharma wisdom in the fourth ground. The latter ten are the same as cultivating the factors of the path, etc. Fifthly, within complete skillful means. The first ten are the same as the great compassion, etc., of the fifth ground. The latter ten are the same as the great compassion contemplating deep suffering. Sixthly, within right mind. The first ten are the same as the tenth phrase in the ten equalities of the sixth ground. The latter ten are the same as the previous nine equalities. Seventhly, within non-retrogression. The first ten are the same as the ten kinds of joyful non-action antidotes of the seventh ground. The latter ten are the same as those obstacles and antidotes, also the same as the dual practice division. There are four kinds of regression: first, position; second, practice; third, thought; and fourth, whether one obtains what one should obtain. There are no four regressions, etc., here. Eighthly, within pure youth. The first ten are the same as the superior practice division of the eighth ground, such as what kind of body, even offering to the Buddha, etc. The latter ten are the same as his freedom in the three worlds. Ninthly, Dharma Prince. The first ten are the same as the wisdom accomplishment entering practice, etc., of the ninth ground. The latter ten are the same as his verbal karma Dharma master accomplishment, etc., texts. Tenthly, initiation has five aspects: first, listing the names; second, broadly explaining; third, revealing superiority; fourth, advancing learning; and fifth, removing hidden doubts. The first ten are the same as the samadhi division of the tenth ground. The next ten are the same as his receiving position division. The thirty sentences are the same as his great exhaustion division, which is entering, abiding, and exiting. The above is based on generating faith in the One Vehicle. If one observes separately according to the Three Vehicles relying on position, it is like the Sutra says, 'In the initial dwelling, it is profound and substantial.' Accumulate all good roots and accomplish the Four Great Vows: to liberate those who have not been liberated from suffering, to cause those who have not understood accumulation to understand, and to cause those who have not been at peace in the path to be at peace.

未得滅令得滅。第二住中修習無量善行。謂四念觀身受心法此四皆空。第三住中善集佛道法。謂觀十一切入四大四色空處識處皆如實相故。第四住中。一切佛前受法而行八勝處觀。內實五陰中。廣相略相二勝處。外假眾生法中。廣相略相二勝處。四大法廣略。四勝處。如是觀一切法空無相故。第五住中修諸清白法。謂八大人覺。少欲。知足。寂靜。精進。正念。正定。正慧。不諍論。順一切法故。第六住中為諸佛所護。八解脫觀聞慧得。內假外假二相不可得故。一解脫思慧。內五法外一切法不可得故。二解脫修慧。六觀具足。色界五陰空。三解脫四空五陰及滅定觀皆不可得故。五解脫如相故。第七住中廣正法。謂六和敬。三業。同戒。同見。同行。入此法和必竟空故。住不退位。第八住中信喜大法。所謂三處一切因故無作。一切果故無相。因空果空。空復空故空空。如是法如虛空故。第九住中住四等法。謂化眾生教四諦法。三界非樂為苦。無明習因受生無窮。三空道品。無為寂滅。四諦無二。一合相故。即是眾生緣法緣無緣也。第十住中好求佛功德。謂六唸佛法僧戒舍天得一切佛功德唸唸入。不約三昧。常前修故。此約三乘寄位觀也。第三顯實證成文有二。初動地顯實。二復云佛神力下菩薩證成。前文有三。一動地。

【現代漢語翻譯】現代漢語譯本未得滅令得滅：使尚未證得涅槃者證得涅槃。第二住中修習無量善行：在第二階段的修行中，修習無量的善行。指的是四念處觀（si nian chu guan）：觀身、受、心、法這四者皆為空性。第三住中善集佛道法：在第三階段的修行中，善於積累成佛之道的法門。指的是觀十一切入（shi yi qie ru），四大（si da），四色（si se），空處（kong chu），識處（shi chu）皆如實相。第四住中，一切佛前受法而行八勝處觀：在第四階段的修行中，於一切佛前接受佛法，修行八勝處觀（ba sheng chu guan）。內觀自身五陰（wu yin）中的廣相和略相二勝處；外觀外在眾生法中的廣相和略相二勝處；四大法（si da fa）的廣略四勝處。如此觀一切法皆為空無自性。第五住中修諸清白法：在第五階段的修行中，修習各種清凈的法門。指的是八大人覺（ba da ren jue）：少欲、知足、寂靜、精進、正念、正定、正慧、不諍論，順應一切法。第六住中為諸佛所護：在第六階段的修行中，受到諸佛的護佑。八解脫觀（ba jie tuo guan）通過聞慧獲得，因為內外二相皆不可得。一解脫思慧（yi jie tuo si hui）：內外五法皆不可得。二解脫修慧（er jie tuo xiu hui）：六觀具足，五陰（wu yin）皆空。三解脫（san jie tuo）：四空（si kong）、五陰（wu yin）及滅盡定觀（mie jin ding guan）皆不可得。五解脫（wu jie tuo）：如實相故。第七住中廣正法：在第七階段的修行中，弘揚正法。指的是六和敬（liu he jing）：三業（san ye）同戒、同見、同行。進入此法，必竟空故，住不退位。第八住中信喜大法：在第八階段的修行中，對大法生起信心和喜悅。指的是三處一切因故無作，一切果故無相，因空果空，空復空故空空。如此之法如虛空一般。第九住中住四等法：在第九階段的修行中，安住於四等心。指的是教化眾生，教導四諦法（si di fa）：三界（san jie）非樂為苦，無明（wu ming）是習因導致受生無窮，三空道品（san kong dao pin），無為寂滅，四諦（si di）無二，一合相故，即是眾生緣、法緣、無緣。第十住中好求佛功德：在第十階段的修行中，努力尋求佛的功德。指的是六念（liu nian）：唸佛、念法、念僧、念戒、念舍、念天，從而獲得一切佛的功德，唸唸不離。不依賴三昧（san mei），常常向前修行。這是關於三乘（san cheng）寄位觀的描述。第三顯實證成文有二：第三部分，顯明真實並加以證明，分為兩部分。一是動地顯實，二是復云佛神力下菩薩證成。前文有三：一是動地。

【English Translation】 English version 未得滅令得滅 (Wei de mie ling de mie): To enable those who have not yet attained cessation to attain cessation (Nirvana). 第二住中修習無量善行 (Di er zhu zhong xiu xi wu liang shan xing): In the second stage of dwelling, cultivate immeasurable good deeds. This refers to the Four Foundations of Mindfulness (Si Nian Chu Guan): contemplating that the body, feelings, mind, and phenomena are all empty in nature. 第三住中善集佛道法 (Di san zhu zhong shan ji fo dao fa): In the third stage of dwelling, skillfully gather the Dharma of the Buddha's path. This refers to contemplating the Ten All-Encompassing Spheres (Shi Yi Qie Ru), the Four Great Elements (Si Da), the Four Colors (Si Se), the Sphere of Emptiness (Kong Chu), and the Sphere of Consciousness (Shi Chu) as they truly are. 第四住中，一切佛前受法而行八勝處觀 (Di si zhu zhong, yi qie fo qian shou fa er xing ba sheng chu guan): In the fourth stage of dwelling, receive the Dharma before all Buddhas and practice the Eight Aspects of Mastery (Ba Sheng Chu Guan). Internally, contemplate the two aspects of mastery, the broad and the concise, within the Five Aggregates (Wu Yin). Externally, contemplate the two aspects of mastery, the broad and the concise, within the phenomena of sentient beings. The four aspects of mastery, broad and concise, of the Four Great Elements (Si Da Fa). Thus, contemplate all phenomena as empty and without inherent nature. 第五住中修諸清白法 (Di wu zhu zhong xiu zhu qing bai fa): In the fifth stage of dwelling, cultivate all pure and virtuous Dharmas. This refers to the Eight Awakenings of Great Beings (Ba Da Ren Jue): having few desires, knowing contentment, being tranquil, being diligent, having right mindfulness, having right concentration, having right wisdom, and not engaging in disputes, conforming to all Dharmas. 第六住中為諸佛所護 (Di liu zhu zhong wei zhu fo suo hu): In the sixth stage of dwelling, being protected by all Buddhas. The Eight Liberations (Ba Jie Tuo Guan) are attained through learning and wisdom, because neither internal nor external appearances can be obtained. The wisdom of the first liberation (Yi Jie Tuo Si Hui): neither internal nor external five dharmas can be obtained. The wisdom of the second liberation (Er Jie Tuo Xiu Hui): the six contemplations are complete, and the Five Aggregates (Wu Yin) are empty. The third liberation (San Jie Tuo): the Four Empty Realms (Si Kong), the Five Aggregates (Wu Yin), and the contemplation of the Cessation of Perception and Sensation (Mie Jin Ding Guan) cannot be obtained. The fifth liberation (Wu Jie Tuo): because of suchness. 第七住中廣正法 (Di qi zhu zhong guang zheng fa): In the seventh stage of dwelling, widely propagate the Right Dharma. This refers to the Six Harmonies (Liu He Jing): shared precepts, shared views, and shared practices in the three karmas (San Ye). Entering this Dharma, one inevitably dwells in non-retrogression because of ultimate emptiness. 第八住中信喜大法 (Di ba zhu zhong xin xi da fa): In the eighth stage of dwelling, having faith and joy in the Great Dharma. This refers to the three places: all causes are without action, all effects are without characteristics, causes are empty, effects are empty, emptiness upon emptiness is emptiness. Such Dharma is like empty space. 第九住中住四等法 (Di jiu zhu zhong zhu si deng fa): In the ninth stage of dwelling, abiding in the Four Immeasurables. This refers to transforming sentient beings, teaching the Four Noble Truths (Si Di Fa): the Three Realms (San Jie) are not pleasurable but are suffering, ignorance (Wu Ming) is the cause of habitual tendencies leading to endless rebirth, the Three Doors of Liberation (San Kong Dao Pin), non-action and quiescence, the Four Noble Truths (Si Di) are not two, because of the single unified aspect, which is the condition for sentient beings, the condition for Dharma, and the unconditioned. 第十住中好求佛功德 (Di shi zhu zhong hao qiu fo gong de): In the tenth stage of dwelling, diligently seek the merits of the Buddha. This refers to the Six Recollections (Liu Nian): recollection of the Buddha, the Dharma, the Sangha, the precepts, generosity, and the heavens, thereby attaining all the merits of the Buddha, moment by moment. Not relying on Samadhi (San Mei), constantly cultivating forward. This is a description of the provisional view of the Three Vehicles (San Cheng). 第三顯實證成文有二 (Di san xian shi zheng cheng wen you er): The third part, revealing the truth and proving it, has two parts. First, the earth shakes to reveal the truth, and second, the Bodhisattvas confirm it under the Buddha's divine power. The preceding text has three parts: first, the earth shakes.

二雨華。三等餘十方世界等。第二文有二。初菩薩證成。二結會平等廣周法界。前文有四句可知。二結會中有二可知。第四重誦文有二百三偈有二。初一百八十五頌十解相。二如是十住諸菩薩下有十八。總頌十住結嘆勸修。初正頌文有十。初九十頌初住。次第二治地下頌第二住。余並可知。初文有三。初對三十五事廣成發心體。二菩薩如是發心已下辨初住用。三是說菩薩下結也。治地內初四頌解。后八頌所學行。修行前四頌解。后六所學行。生貴前六解。后六行。方便具足前六解。后三行。正心前八解。后二行。不退前四解。后四行。童真前六解。后四行。法王子前四解。后二行。灌頂前十德體。次二誦住位相。下四頌後方便行。第二結嘆文有二。初十四總頌十住難知。次四結說無盡也。

梵行品第十二

四門同上。

一釋名者。行中上凈故名梵行也。要論梵有二。謂報及方便。始修為凈。成就為梵。若據報者。欲天為凈。色天為梵。若約自利利他。自利為凈。利他為梵。故涅槃經云。三學為勝聖行。四無量為梵也。

二明來意。何以來。其進道多方從相分二。謂一緇。一素。素從利他無方利物。故不住分齊行。緇從自利故。不可輕壞出世容儀故。唯成內觀也。故地品辨出家人唯成三昧。問

【現代漢語翻譯】現代漢語譯本：二雨華（Er Yu Hua）。三等餘十方世界等。第二文有二：初菩薩證成，二結會平等廣周法界。前文有四句可知。二結會中有二可知。第四重誦文有二百三偈有二：初一百八十五頌十解相，二如是十住諸菩薩下有十八，總頌十住結嘆勸修。初正頌文有十：初九十頌初住，次第二治地下頌第二住，余並可知。初文有三：初對三十五事廣成發心體，二菩薩如是發心已下辨初住用，三是說菩薩下結也。治地內初四頌解，后八頌所學行。修行前四頌解，后六所學行。生貴前六解，后六行。方便具足前六解，后三行。正心前八解，后二行。不退前四解，后四行。童真前六解，后四行。法王子前四解，后二行。灌頂前十德體，次二誦住位相，下四頌後方便行。第二結嘆文有二：初十四總頌十住難知，次四結說無盡也。

梵行品第十二

四門同上。

一釋名者：行中上凈故名梵行也。要論梵有二：謂報及方便。始修為凈，成就為梵。若據報者，欲天為凈，色天為梵。若約自利利他，自利為凈，利他為梵。故涅槃經云：『三學為勝聖行，四無量為梵也。』

二明來意：何以來？其進道多方從相分二：謂一緇，一素。素從利他無方利物，故不住分齊行。緇從自利故，不可輕壞出世容儀故，唯成內觀也。故地品辨出家人唯成三昧。問

【English Translation】 English version: Er Yu Hua. The three levels are equal to the ten directions of the world. The second section has two parts: first, the Bodhisattva's attainment; second, the conclusion that the equality is vast and pervades the Dharma Realm. The previous section has four sentences that can be understood. The second conclusion has two parts that can be understood. The fourth repetition of the text has two hundred and three verses, with two parts: first, one hundred and eighty-five verses explaining the ten aspects; second, 'Thus, these Bodhisattvas of the ten abodes' has eighteen verses, summarizing the ten abodes, concluding with praise and encouraging practice. The first main verse section has ten parts: first, ninety verses on the first abode; next, the second 'Cure the Ground' verse on the second abode; the rest can be understood accordingly. The first section has three parts: first, broadly establishing the essence of the aspiration through thirty-five matters; second, 'Bodhisattvas, having thus generated this aspiration,' explains the function of the first abode; third, 'It is said that Bodhisattvas' concludes. Within 'Cure the Ground,' the first four verses explain, and the last eight verses explain the practices to be learned. In 'Cultivation,' the first four verses explain, and the last six verses explain the practices to be learned. In 'Noble Birth,' the first six explain, and the last six are practices. In 'Complete in Expedients,' the first six explain, and the last three are practices. In 'Right Mind,' the first eight explain, and the last two are practices. In 'Non-Regression,' the first four explain, and the last four are practices. In 'Pure Youth,' the first six explain, and the last four are practices. In 'Dharma Prince,' the first four explain, and the last two are practices. In 'Anointing,' the first ten are the essence of virtues, followed by two verses reciting the position of the abode, and the last four verses are subsequent expedient practices. The second concluding praise section has two parts: first, fourteen verses summarizing the difficulty in understanding the ten abodes; second, four concluding verses speaking of the inexhaustible.

Chapter Twelve: Pure Conduct

The four doors are the same as above.

First, explaining the name: 'Pure conduct' is named because it is the supreme purity in conduct. In essence, 'Brahma' has two aspects: retribution and expedients. Initially, cultivation is purity; accomplishment is Brahma. If based on retribution, the desire heavens are purity, and the form heavens are Brahma. If based on self-benefit and benefiting others, self-benefit is purity, and benefiting others is Brahma. Therefore, the Nirvana Sutra says, 'The three learnings are supreme holy conduct, and the four immeasurables are Brahma.'

Second, explaining the intention: Why does it come about? The advancement of the path has many methods, divided into two aspects: one is monastic (緇), and one is lay (素). The lay life benefits beings without limit, so it does not dwell in limited practices. The monastic life is for self-benefit, and its worldly demeanor cannot be lightly destroyed, so it only accomplishes inner contemplation. Therefore, the Earth Chapter explains that renunciants only accomplish samadhi. Question:

前諸會何不亦說此品。答有二意。一此中行劣。二以始通終故也。何不十信明此品。答此正宗為彰以法成人。不以人成法。何名人成法者。法無高下。隨人器物。顯法精粗故。十信法解未明。不可以法成人。十信解劣故但隨信根定法。若語形局即諸見更增不成正信也。問梵行發心明法何故不通下三會。答理有。以此類彼耳。

三辨宗者。無念理觀當是自體果涅槃圓寂行也。即為此品宗。又問此中始明十住初發心因。何故乃言是果行也。答此明自體真發心故。契於後際體包無外也。又是自體發中果。無戲論行耳。故品下結云。初發心時便成正覺。具足慧身不由他悟。

四釋文者此文有二。初問后答。所以正念天子問者表定顯理故。又正念不妄凈報堪受也。問文有四。初總問。次牒事。三自分成出家行。四速成下勝進明他分。又佛境界。又問上凈行品何故在家出家合明。此即不爾者。上為信根弱故。始約緣修相易處雙明。此中已去會法明出家相者。欲明自體緣起性離非斷故離也。此如維摩經說。

答文有三。一答前自分。二又復修習增上十法下答前他分問。三菩薩如是觀者下結梵行成益耳。初文有三。初辨尋思。二正念下辨正觀。三是名下結。初文有二。初辨尋思。二又知過去下明如實。初復分三。初

【現代漢語翻譯】現代漢語譯本：問：為什麼之前的幾次法會沒有宣講此品？答：有兩個原因。一是此品所修之行較為殊勝。二是此品從最初貫通到最終的緣故。問：為什麼在十信位（Dashabhumi）中不闡明此品？答：因為此品是正宗，爲了彰顯以佛法成就人，而不是以人來成就佛法。什麼叫人成就佛法呢？佛法沒有高下之分，隨著人的根器不同，所顯現的佛法精粗也不同。十信位的理解還不明確，不可以佛法成就人。十信位的理解還很薄弱，只能隨著信根來確定修法。如果執著于形式，就會增加各種見解，反而不能成就真正的信心。問：梵行（Brahmacharya）發心闡明佛法，為什麼不能貫通到後面的三次法會？答：道理上是有的，這是用此類比其他罷了。

三、辨明宗旨。無念理觀應當是自體果涅槃（Nirvana）圓寂之行，也就是此品的宗旨。又問：此品開始闡明十住（Dasabhumi）初發心之因，為什麼說是果行呢？答：因為此品闡明的是自體真發心，契合于最終的境界，本體包含一切。又是自體發心中之果，是無戲論之行。所以此品最後總結說：『初發心時便成正覺，具足慧身不由他悟』。

四、解釋經文。此文分為兩部分：先是提問，后是回答。正念天子（Deva Smrti）提問，是爲了表明禪定，彰顯真理。而且正念不虛妄，是清凈的果報，堪能承受佛法。提問分為四個方面：一是總的提問。二是詳細敘述事情。三是自己分擔成就出家之行。四是迅速成就，向下勝進，闡明他人之分，又是佛的境界。又問：為什麼上面的凈行品（Vishuddha-charitra）在家和出家合在一起闡明，而此品卻不是這樣？答：上面是因為信根薄弱，開始約緣修，容易的地方一起闡明。此品已經開始闡明出家之相，是爲了闡明自體緣起性離，不是斷滅的緣故。這就像《維摩經》（Vimalakirti Sutra）所說。

回答分為三個方面：一是回答前面的自己分。二是『又復修習增上十法』，回答前面他人分的問題。三是『菩薩如是觀者』，總結梵行成就的利益。第一部分分為三個方面：一是辨別尋思。二是『正念下』，辨別正觀。三是『是名下』，總結。第一部分又分為兩個方面：一是辨別尋思。二是『又知過去下』，闡明如實。第一部分又分為三個方面：一是...

【English Translation】 English version: Question: Why were these chapters not also discussed in the previous assemblies? Answer: There are two reasons. First, the practice in this chapter is superior. Second, it connects from the beginning to the end. Question: Why doesn't the Ten Faiths (Dashabhumi) explain this chapter? Answer: Because this chapter is the main teaching, to manifest the accomplishment of people through the Dharma, not to accomplish the Dharma through people. What does it mean to accomplish the Dharma through people? The Dharma has no high or low, depending on the capacity of the person, the Dharma manifested is either refined or coarse. The understanding of the Ten Faiths is not yet clear, so one cannot accomplish people through the Dharma. The understanding of the Ten Faiths is still weak, so one can only determine the practice according to the root of faith. If one is attached to form, it will increase various views and will not achieve true faith. Question: The Brahmacharya (梵行) aspiration explains the Dharma, why can't it connect to the last three assemblies? Answer: There is a reason in principle. This is to compare this to others.

Third, to distinguish the purpose. Non-conceptual contemplation should be the practice of self-nature fruit Nirvana (涅槃) perfect stillness, which is the purpose of this chapter. Also asked: This chapter begins to explain the cause of the initial aspiration of the Ten Dwellings (Dasabhumi), why is it said to be the fruit practice? Answer: Because this chapter explains the true aspiration of self-nature, which is in accordance with the final realm, the essence encompasses everything. It is also the fruit in the aspiration of self-nature, it is the practice of non-proliferation. Therefore, the chapter concludes by saying: 'At the time of the initial aspiration, one becomes enlightened, possessing the body of wisdom and not relying on others for enlightenment'.

Fourth, to explain the text. This text is divided into two parts: first the question, then the answer. The question of Deva Smrti (正念天子) is to show samadhi and manifest the truth. Moreover, right mindfulness is not false, it is a pure reward, capable of receiving the Dharma. The question is divided into four aspects: first, a general question. Second, a detailed description of the matter. Third, one's own share of accomplishing the practice of leaving home. Fourth, rapid accomplishment, advancing downwards, explaining the share of others, and also the realm of the Buddha. Also asked: Why does the above Vishuddha-charitra (凈行品) explain both householders and renunciants together, but this chapter does not? Answer: The above is because the root of faith is weak, and the initial practice is about conditions, and the easy places are explained together. This chapter has already begun to explain the characteristics of leaving home, in order to explain that the self-nature arising from conditions is separate, not because it is cut off. This is like what the Vimalakirti Sutra (維摩經) says.

The answer is divided into three aspects: first, answering the previous self-division. Second, 'Furthermore, cultivate the ten increasing dharmas', answering the previous question of others. Third, 'Bodhisattvas observe in this way', summarizing the benefits of accomplishing Brahmacharya. The first part is divided into three aspects: first, distinguishing thinking. Second, 'Below right mindfulness', distinguishing right contemplation. Third, 'Below is the name', summarizing. The first part is divided into two aspects: first, distinguishing thinking. Second, 'Below also knows the past', explaining the truth. The first part is divided into three aspects: first...

舉十法明所觀。此有二。初總。次別。次應如是下正明觀。三當如是下結。何者梵行體。理實自體發中正智是也。何故法慧菩薩說者。圓通性德非順法之慧不明也。十中前六是行及行緣。四所信境故偏說也。余相可知。如實文有二。初辨觀行。二此梵行法下反驗。第二菩薩正念無障礙者辨正觀。文有三。初辨無相。二如是觀者下辨依他無生。三一切佛下辨真實無性法。喻可知。第二勝進文有三。一自利有四句。謂立問答結可知。二如是觀察下明利他有句。三如幻下喻說。前二無體如幻。現實如夢。起用如電。緣聚如響。成事如化也。第三結利自他文。亦可答上速成問也有二。初牒次結益。益文有二。初結前少行多能有二可知。二初發心時下成疾所以有二可知。言即菩提者有二。一約位即十解菩提。二約解覺正理也。余信行證等準以知之。又即普賢證得自體圓明究竟因果。此解約一乘耳。

發心功德品第十三

此下辨此住勝進德。四門同上。

一釋名。發心牒行體。功德行所成功德也。就二義得名。

二來意。所以來。前行已成。今辨嘆德相故。

三功德份量為此品宗。

四辨文。此文有四。初問。次答。三證成。四偈頌。所以帝問者在天故。亦即功德自在也。又凈解自在方堪受

德耳。所以法慧菩薩說者稱法之慧方窮功德。二答文有二。初略。此中有三。初總。次別。三許分齊。教量難知。義深難信。思惟難解。應教難說。欲證難通。數極故難分別也。次假使下廣答。廣文有二。初辨十二喻。次發是心已下合喻。初文有四。初喻。次徴。三答。四校量。余文不定。十二喻中有五。初五戒二十善等。此二取所益為況。第三身通即所利生處。四知成壞知法時也。下根悕望等七喻明所利根器厚薄。下一明諸行德廣入勝位也。第二合文長分為七。初總辨德能。二何以故下責初非劣成等勝義。三答所由。四何故下重責始同終。五此初發心下以終攝始。六悉與三世諸如來等下廣辨。七彼初發心下結因勝緣由耳。又得證者行證也。身證者位證也。又得證智相應。身證者身相應也。此中並是普賢實德也。又問何故諸世界等善順菩薩心轉者何也。答為菩薩得諸因緣和合自在心是諸法因緣故隨轉也。此可思準。又上文十欲等者。隨有一善欲即具上十德也。余可準之。又所以身證通三世者。為下文菩薩常不離三世佛前故也。第三動地成證等文有五。初動地雨華等。二諸佛同證有二可知。三利生獲益有三耳。四別佛同說證成前義。有二可知。五辨成所由有十耳。問何故佛證。答為勝進舉果攝成。又恐不信。又表因與果

【現代漢語翻譯】德耳（De'er）：因此，法慧菩薩（Fa Hui Pusa）所說的，稱之為法的智慧，才能窮盡功德。二答文分為兩部分。首先是略說。這其中有三點。第一是總說，第二是別說，第三是允許分齊。教義的衡量難以知曉，意義深奧難以置信，思惟難以理解，應教難以宣說，欲證難以通達。數量極多，所以難以分別。其次是『假使下廣答』，廣說分為兩部分。首先是辨別十二個比喻，其次是『發是心已下合喻』，合喻。初文有四部分。第一是比喻，第二是征問，第三是回答，第四是校量。其餘的文不定。十二個比喻中有五個。最初的五個是五戒、二十善等。這兩個取所益處作為比況。第三是身通，即所利益眾生之處。第四是知成壞，知法之時。下根希望等七個比喻，說明所利益根器的厚薄。下一個是明諸行德廣入勝位。第二合文長分為七部分。第一是總辨德能，第二是『何以故下責初非劣成等勝義』，責問最初並非由劣而成等勝義。第三是回答所由，第四是『何故下重責始同終』，再次責問開始和終結相同。第五是『此初發心下以終攝始』，用終結來統攝開始。第六是『悉與三世諸如來等下廣辨』，廣泛辨析。第七是『彼初發心下結因勝緣由耳』，總結原因在於殊勝的因緣。又，得證者是行證，身證者是位證。又，得證智相應，身證者是身相應。這裡面都是普賢（Puxian）的真實功德。又問，為什麼諸世界等善順菩薩（Pusa）心轉呢？回答說，因為菩薩（Pusa）得到諸因緣和合自在心，是諸法因緣，所以隨之而轉。這可以思考並類推。又，上文的十欲等，只要隨有一種善欲，就具備上面的十種功德。其餘的可以類推。又，之所以身證通三世，是因為下文菩薩（Pusa）常常不離開三世佛前。第三動地成證等文有五部分。第一是動地雨華等，第二是諸佛同證，有二可知。第三是利生獲益，有三。第四是別佛同說，證成前義，有二可知。第五是辨成所由，有十。問，為什麼佛證？回答說，爲了勝進舉果攝成。又恐怕不信，又表明因與果。

【English Translation】 De'er: Therefore, what Bodhisattva Fa Hui (Fa Hui Pusa) said, calling it the wisdom of the Dharma, can exhaust merit and virtue. The second answer is divided into two parts. The first is a brief explanation. There are three points in this. The first is the general explanation, the second is the specific explanation, and the third is the permission of limits. The measurement of teachings is difficult to know, the meaning is profound and difficult to believe, the contemplation is difficult to understand, the teachings are difficult to preach, and the desire to attain is difficult to penetrate. The number is extremely large, so it is difficult to distinguish. The second is 'Jiashi Xia Guang Da', a broad explanation divided into two parts. The first is to distinguish twelve metaphors, and the second is 'Fa Shi Xin Yi Xia He Yu', combining metaphors. The first text has four parts. The first is the metaphor, the second is the question, the third is the answer, and the fourth is the comparison. The remaining texts are uncertain. There are five of the twelve metaphors. The first five are the Five Precepts, the Twenty Virtues, etc. These two take the benefits as a comparison. The third is the physical powers, which is the place where sentient beings are benefited. The fourth is knowing success and failure, knowing the time of the Dharma. The seven metaphors such as lower roots and hopes illustrate the thickness of the roots that are benefited. The next one is Ming Zhu Xing De Guang Ru Sheng Wei. The second combined text is divided into seven parts. The first is to generally distinguish virtue and ability, the second is 'He Yi Gu Xia Ze Chu Fei Lie Cheng Deng Sheng Yi', questioning that the beginning was not formed by inferiority to achieve equal superior meaning. The third is to answer the reason, the fourth is 'He Gu Xia Chong Ze Shi Tong Zhong', again questioning that the beginning and the end are the same. The fifth is 'Ci Chu Fa Xin Xia Yi Zhong She Shi', using the end to encompass the beginning. The sixth is 'Xi Yu San Shi Zhu Rulai Deng Xia Guang Bian', extensively analyzing. The seventh is 'Bi Chu Fa Xin Xia Jie Yin Sheng Yuan You Er', summarizing the reason lies in the superior causes and conditions. Also, the one who attains proof is the proof of practice, and the one who attains physical proof is the proof of position. Also, attaining proof corresponds to wisdom, and physical proof corresponds to the body. All of this is the true merit of Samantabhadra (Puxian). Also asked, why do all the worlds and other good follow the mind of the Bodhisattva (Pusa)? The answer is that because the Bodhisattva (Pusa) obtains the mind of ease in the harmony of all causes and conditions, it is the cause of all dharmas, so it follows accordingly. This can be thought about and inferred. Also, the ten desires etc. in the previous text, as long as there is one good desire, it possesses the above ten virtues. The rest can be inferred. Also, the reason why physical proof penetrates the three times is because the Bodhisattva (Pusa) in the following text often does not leave the presence of the Buddhas of the three times. The third text, such as moving the earth to achieve proof, has five parts. The first is moving the earth and raining flowers, etc., the second is the common proof of the Buddhas, there are two that can be known. The third is benefiting sentient beings and gaining benefits, there are three. The fourth is the separate Buddhas speaking together, proving the previous meaning, there are two that can be known. The fifth is to distinguish the reasons for success, there are ten. Asked, why do the Buddhas prove? The answer is, in order to advance and achieve the result. Also, fearing disbelief, and also showing the cause and effect.

同一性故。餘事可知。第四重頌有二。初長行生起。次偈頌。初文有八可知。偈文有二百四十一半分四。初廣嘆發心現成功德。二十方世界中下重舉前十二喻述德難思。三三世人中尊下辨能成當果。四菩薩初發心下結。此中不得細科。若細即失旨也。又住位已去所有解行理事教義等法門並皆常行無間應知。又從信位成已去普賢行。乃八相與佛已來並無差別。此可思之。餘三乘行義等並別不疑也。

明法品第十四

四門同上。

一辨名。言明法者有二。一約教。阿含法照理現故名明。法即義也。二約行。由行增勝后位相現故。即用前位法義解行等為明。用后位教義等為法也。

二來意。所以興者。用前行德更修。與后地為方便故也。

三即行教法義等為此品宗。

四辨文者。所以精進問者。若不精進行不能受此勝進法也。所以法慧菩薩答者稱法之慧能申此教故。文有三。初問。次答。三末後少長行略結流通也。問文有二。初問。次重頌。初文有三。初先牒前住位中行德為生后次第。次彼菩薩云何修習下正問勝進中先際行德。初牒文有六句可知。次問勝進先際文有十一句分四。初六自利。次隨其下三利他行。次興隆下一住持建立。次一成事不虛。第三勝進中后際利他分法有二。初總

【現代漢語翻譯】現代漢語譯本：同一性的緣故。其餘的事情可以類推得知。第四重頌有兩部分。首先是長行的生起，其次是偈頌。首先長行部分有八點可以得知。偈頌部分有二百四十一句半，分為四個部分。首先是廣泛讚歎發心的殊勝功德，其次在十方世界中再次舉出前面的十二個比喻來描述功德的難以思議，第三在過去、現在、未來三世的人中，從尊貴到卑下辨明能夠成就當來果報，第四從菩薩初發心開始總結。這裡不能進行過於細緻的科判，如果過於細緻就會失去宗旨。此外，從住位開始，所有的解行、理事、教義等法門都應當常行無間斷。還有，從信位成就之後，普賢行與八相成佛以來就沒有差別。這些可以仔細思考。其餘三乘的行義等，各自不同，不必懷疑。

明法品第十四

四門與前面相同。

一、辨名。所說的『明法』有兩種含義。一是就教法而言，阿含法照亮真理，顯現真理，所以稱為『明』。『法』就是義理。二是就行持而言，由於行持增進殊勝，后位的境界顯現，所以用前位的法義解行等作為『明』，用后位的教義等作為『法』。

二、來意。設立這一品的原因是，用前面的行德繼續修習，作為通往後地的方便。

三、即以行教法義等作為這一品的宗旨。

四、辨文。之所以精進提問，是因為如果不精進行持，就不能接受這種殊勝的進階之法。之所以由法慧菩薩回答，是因為法慧菩薩的智慧能夠闡述這種教義。文分為三個部分。首先是提問，其次是回答，第三是末後用少量長行略作總結流通。提問部分分為兩個部分。首先是提問，其次是重頌。首先提問部分分為三個部分。首先是先敘述前面住位中的行德，作為生起后位次第的基礎。其次是『彼菩薩云何修習』以下，正式提問勝進中的先際行德。首先敘述部分有六句，可以得知。其次提問勝進先際的部分有十一句，分為四個部分。首先是六句自利，其次是『隨其』以下的三句利他行，其次是『興隆』以下的住持建立，其次是成就一事不會虛假。第三，勝進中后際利他分法分為兩個部分，首先是總說。

【English Translation】 English version: Due to the nature of sameness. Other matters can be inferred. The fourth set of verses has two parts. First, the prose introduction; second, the verses themselves. The prose introduction has eight points that can be understood. The verses have two hundred and forty-one and a half lines, divided into four parts. First, a broad praise of the merit of generating the aspiration [for enlightenment]; second, in the ten directions, the previous twelve metaphors are repeated to describe the inconceivable merit; third, among the people of the three times (past, present, and future), from the noble to the humble, it distinguishes those who can achieve the future result; fourth, it concludes from the initial aspiration of a Bodhisattva. Detailed analysis should not be done here, as it would miss the point. Furthermore, it should be understood that all Dharma gates of understanding, practice, principle, phenomena, teachings, and meanings from the stage of Abiding onwards are constantly practiced without interruption. Also, from the accomplishment of the Stage of Faith onwards, the practice of Samantabhadra's conduct is no different from the Eight Aspects of Buddhahood. This can be contemplated. The meanings of the practices of the other three vehicles are distinct and should not be doubted.

Chapter Fourteen: Clarifying the Dharma

The four entrances are the same as before.

Identifying the Name: The term 'Clarifying the Dharma' has two meanings. First, in terms of teaching, the Agama Dharma illuminates and reveals the truth, hence the name 'Clarifying'. 'Dharma' means principle. Second, in terms of practice, due to the increasing excellence of practice, the state of the subsequent stage manifests. Therefore, the Dharma meanings, understanding, and practice of the previous stage are used as 'Clarifying', and the teachings and meanings of the subsequent stage are used as 'Dharma'.
Purpose: The reason for establishing this chapter is to continue cultivating with the merits of the previous practice, as a means to reach the subsequent stage.
The main theme of this chapter is the practice, teachings, Dharma, and meanings.
Explaining the Text: The reason for diligently asking is that without diligent practice, one cannot receive this excellent advancing Dharma. The reason why Bodhisattva Dharmamati answers is that Dharmamati's wisdom can expound this teaching. The text is divided into three parts. First, the question; second, the answer; and third, a brief conclusion and circulation with a short prose passage at the end. The question is divided into two parts. First, the question; second, the repeated verses. The question is divided into three parts. First, it describes the merits of practice in the previous stage of Abiding as the basis for generating the subsequent stage. Second, from 'How do those Bodhisattvas cultivate?' onwards, it formally asks about the initial practices of the advanced stage. The descriptive part has six sentences that can be understood. Second, the part asking about the initial practices of the advanced stage has eleven sentences, divided into four parts. First, six sentences of self-benefit; second, three sentences of benefiting others from 'According to'; third, the establishment and maintenance from 'Promoting'; and fourth, the accomplishment of one thing is not in vain. Third, the method of benefiting others in the later stage of advancement is divided into two parts, first, a general statement.

次別。別文有三。初明成熟德。此文有二。初自利成熟行德。二具足佛剎下利他成熟眾生行法。初自利分有四句。一離障。二成體。三成德。四成用也。二利他中有三。謂體德用。體有十二事。準此可解耳。第二天王下明眷屬行法有四可知。三得善根力下辨自他德滿成就不虛義有四句也。第二重誦文有二。初生起。次偈頌。偈有二十二偈。初四頌前牒前初發心菩薩前住位中所進德文。次云何下七頌第二彼菩薩下正問勝進中先際正行。次人雄下十一頌善哉下後際果德利他文。就第二云何下先際自分中。初有三偈頌上自利六句。次二頌利他行中三句。次一頌建立文。次一頌果行成就不虛。第二答中有二。先長行。后偈頌。初文有三。初嘆所問今時多益。有三可知。二敕聽許說。三佛子此菩薩下正答。答文有二。初答勝進中先際自分正行。二菩薩摩訶薩若得成就下答上勝進中后際果行。初文有一百七十句。亦可百八十句耳有四。初一百一十答上十一句中初六句自利行。次四十答利他行三句。次十答住持建立。次十答成事不虛。答自利文中。初一百答前五行。后十答第六行。答前五文中。一一皆二十句答之。二十內前十自行相應法。次十勝進修行法。云具足凈慧等者。牒前自利行生起后利他。令勢相連也。諸十文各有四。初生

起。次問。三答。四結。亦有不定者。可準思之。利他前問有三。此答中有四十。亦可五十句。此初二十答三中初句。次不捨諸波羅蜜十句答前第二句。次佛子下十答前第三句。前二十句亦可三十句也。初五知器所宜。次十應諸病授藥。次十五應器與法。言能如是行者則興隆三寶者有十答第十句內住持建立。此中有二。初總次別。此別文中分四。前三別。第四總。前三文初依教道。次依證道。后依不住道。六和敬者。身口意業及見戒施同也。菩薩如是不斷三寶下有十句。答上自分行第十一句行成事不虛有三。初十辨行成事不虛。次第答前五句。二有十以德自嚴。即答前不虛句。三有十以自嚴故能攝化不虛。亦同答一句。于中法喻合三文。次若得成就下第二答后際果德行中有三。初菩薩摩訶薩下答前滅除癡闇果熟德行法。此文有二。初辨自成熟行。二次第方便下明利生行耳。二于大眾中下辨眷屬行。三成就如是勝妙法下辨行成不虛。唯除如來者以下過上也。第三行不虛文有三。初立。次責。三答。答中有十一句。前六因。後果行。第二重頌有二。初長行生起。二正頌偈。勝進中有二十偈有二。初十三頌先際緣起。次七頌上答中勝分果德自分行法。前中初六半頌自利行。次三半頌利他。次一頌住持建立。下二頌成事不虛。

【現代漢語翻譯】現代漢語譯本起（開始）。次問（其次提問）。三答（第三回答）。四結（第四總結）。也有不定的情況，可以根據情況思考。利他（利益他人）的前面有三個問題，這裡有四十個回答，也可以是五十句。這是最初的二十個回答中的第一句。其次，『不捨諸波羅蜜』（不捨棄各種波羅蜜）這十句回答了前面的第二個問題。再次，『佛子』（佛的弟子）以下的十句回答了前面的第三個問題。前面的二十句也可以是三十句。最初的五句是瞭解根器所適合的。其次的十句是應各種病癥給予藥物。再次的十五句是應根器給予佛法。說到能夠這樣修行的人，那麼興隆三寶（佛、法、僧）的人有十句，在第十句內是住持建立。這裡面有兩部分，首先是總說，其次是分別說明。這分別說明的文字中分為四部分，前面三部分是分別說明，第四部分是總說。前面三部分文字，首先是依據教道，其次是依據證道，最後是依據不住道。六和敬（六種和合恭敬）是：身、口、意業以及見、戒、施相同。菩薩像這樣不斷三寶以下有十句，回答上面自分行（區分自己的行為）的第十一句，『行成事不虛』（行為成就，事情不虛假）有三部分。首先的十句是辨別行為成就，事情不虛假，依次回答前面的五句。第二部分有十句，用德行來莊嚴自己，也就是回答前面的『不虛』句。第三部分有十句，因為用德行莊嚴自己，所以能夠攝受教化而不虛假，也同樣回答一句。其中有法喻合三段文字。其次，『若得成就』（如果得到成就）以下，第二部分回答后際果德行（最終的果報德行）中有三部分。首先，『菩薩摩訶薩』（偉大的菩薩）以下，回答前面滅除癡闇（滅除愚癡黑暗）的果熟德行法（果實成熟的德行法）。這段文字有兩部分，首先是辨別自己成熟的修行，其次是『次第方便』（次第方便）以下，說明利益眾生的行為。第二，『于大眾中』（在眾人之中）以下，辨別眷屬行（眷屬的行為）。第三，『成就如是勝妙法』（成就如此殊勝微妙的佛法）以下，辨別行為成就而不虛假。『唯除如來者』（只有如來除外）以下，是超過了上面所說的。第三部分，行不虛（行為不虛假）的文字有三部分，首先是立論，其次是責問，第三是回答。回答中有十一句，前面六句是原因，後面是果行。第二重頌有兩部分，首先是長行生起，其次是正式的頌偈。勝進（殊勝的進步）中有二十個偈頌，分為兩部分，首先是十三頌先際緣起（最初的因緣生起），其次是七頌上面回答中的勝分果德自分行法（殊勝的果報功德，區分自己的行為方法）。前面一部分中，最初的六個半頌是自利行（利益自己的行為），其次的三個半頌是利他（利益他人），其次的一個頌是住持建立（住持建立），下面的兩個頌是成事不虛（成就事情不虛假）。

【English Translation】 English version Beginning. Second question. Third answer. Fourth conclusion. There are also uncertain cases, which can be considered accordingly. There are three questions before benefiting others (Lì tā), and there are forty answers here, or it can be fifty sentences. This is the first sentence of the initial twenty answers. Secondly, the ten sentences of 'Not abandoning all Pāramitās (Bō luó mì)' (不捨諸波羅蜜) answer the second question in front. Again, the ten sentences below 'Buddha's disciples (Fó zǐ)' (佛子) answer the third question in front. The first twenty sentences can also be thirty sentences. The first five sentences are to understand what is suitable for the faculties. The next ten sentences are to give medicine according to various diseases. The next fifteen sentences are to give the Dharma according to the faculties. Speaking of those who can practice in this way, then those who promote the Three Jewels (Sān bǎo) (佛、法、僧) have ten sentences, and within the tenth sentence is to uphold and establish. There are two parts here, first the general statement, and second the separate explanation. In this separate explanation text, it is divided into four parts, the first three parts are separate explanations, and the fourth part is a general statement. In the first three parts of the text, first according to the teaching path, second according to the path of realization, and finally according to the path of non-abiding. The Six Harmonies and Reverences (Liù hé jìng) (六和敬) are: body, speech, mind karma, and views, precepts, and generosity are the same. The Bodhisattva (Pú sà) (菩薩) constantly continues the Three Jewels like this, and there are ten sentences below, answering the eleventh sentence of distinguishing one's own behavior (zì fēn xíng) (自分行) above, 'Accomplishing actions is not false (Xíng chéng shì bù xū)' (行成事不虛) has three parts. The first ten sentences are to distinguish that the accomplishment of actions is not false, and answer the previous five sentences in order. The second part has ten sentences, using virtues to adorn oneself, which is to answer the previous 'not false' sentence. The third part has ten sentences, because one adorns oneself with virtues, one can subdue and transform without falsehood, and also answer one sentence. Among them, there are three paragraphs of text combining Dharma and metaphor. Secondly, 'If one attains accomplishment (Ruò dé chéng jiù)' (若得成就) below, the second part answers the final fruit virtue practice (hòu jì guǒ dé xíng) (后際果德行) which has three parts. First, 'Bodhisattva Mahāsattva (Pú sà mó訶sà)' (菩薩摩訶薩) below, answering the fruit of extinguishing ignorance and darkness (miè chú chī àn) (滅除癡闇) that matures the virtuous practice Dharma (guǒ shú dé xíng fǎ) (果熟德行法) in front. This text has two parts, first distinguishing one's own mature practice, and second, 'gradual expedient (cì dì fāng biàn)' (次第方便) below, explaining the behavior of benefiting sentient beings. Second, 'In the midst of the great assembly (Yú dà zhòng zhōng)' (于大眾中) below, distinguishing the behavior of the retinue (juàn shǔ xíng) (眷屬行). Third, 'Accomplishing such supreme and wonderful Dharma (Chéng jiù rú shì shèng miào fǎ)' (成就如是勝妙法) below, distinguishing that the accomplishment of actions is not false. 'Only except the Tathāgata (Rú lái)' (如來) (Wéi chú rú lái zhě) (唯除如來者) below, is beyond what was said above. In the third part, the text of 'actions are not false (xíng bù xū)' (行不虛) has three parts, first establishing the argument, second questioning, and third answering. There are eleven sentences in the answer, the first six sentences are the cause, and the latter is the fruit practice. The second repeated verse has two parts, first the arising of the prose, and second the formal verse. There are twenty verses in the excellent progress (shèng jìn) (勝進), divided into two parts, first the thirteen verses of the arising of the initial cause (xiān jì yuán qǐ) (先際緣起), and second the seven verses of the excellent part of the fruit virtue distinguishing one's own practice method (shèng fēn guǒ dé zì fēn xíng fǎ) (勝分果德自分行法) in the above answer. In the first part, the first six and a half verses are the self-benefiting practice (zì lì xíng) (自利行), the next three and a half verses are benefiting others (lì tā) (利他), the next one verse is upholding and establishing (zhù chí jiàn lì) (住持建立), and the following two verses are accomplishing things without falsehood (chéng shì bù xū) (成事不虛).

后七中初一半自利果及利他果。次三半頌眷屬行。下二頌行成不虛也。

第四會佛升夜摩天自在品第十五

四門同上。

一釋名。佛者化主升者上進夜摩者時天亦云戲樂。天者明故。自在者游空無礙也。約行準之可知。即答上十行問。

二來意者。所以來依解起行也有二意。一會來意。二品來意。並如第三會說準之。

三宗者有二。約人約法同上。準思之可知也。此品宗為明處及興供養。

四辨文者。此文四品分三。初二辨序。次一明行體。次一明勝進方便也。此初序文一同前會。但增勝轉上寄法不同耳。爾時如來威神力故。十方一切諸佛世界諸四天下一一閻浮提。乃至無不顯現等者。若約三乘教辨時。閻浮苦空穢惡。厭苦情敏。忻上志猛。故在閻浮成道佛身非出世。若約一乘三乘共教時。欲顯閻浮是實即空。是似成假為事纏綿聖恒悲愍。佛以本願力悲愍眾生。應於世處成道佛身。現佛故身即出世也。若約一乘時。此閻浮處即一心法界境界。若佛若處俱顯處染無穢之最佛故。顯在此方成道也。但諸應化事義並皆準此別之。第二供養成機中有四。初文有二。初明興供養即根也。二合掌下明請佛即欲也。初供養行中有二。初嚴。次結。初有二十三事。初辨事嚴。次善根下行嚴。三如

【現代漢語翻譯】現代漢語譯本后七句經文講述了初一半的自利果以及利他果。接下來的三句半經文講述了眷屬行。最後的兩句經文講述了修行成就真實不虛。

第四會佛升夜摩天自在品第十五

四門與前文相同。

一、釋名：『佛』（Buddha）指教化之主，『升』指向上前進，『夜摩』（Yama）指時天，也稱為『戲樂』。『天』指光明。『自在』指在空中游動沒有阻礙。根據修行來衡量，這些都是可以理解的。這實際上回答了前面十章提出的問題。

二、來意：之所以來到這裡，是爲了依據理解而發起修行，有兩種含義：一是集會的來意，二是本品的來意。都與第三會所說的相同，可以參照理解。

三、宗旨：有兩種，從人和法兩個方面來說，與前文相同，可以思考理解。本品的宗旨是闡明處所和興起供養。

四、辨文：本文四品分為三部分。首先兩品辨明序言，其次一品闡明行體的本質，再次一品闡明殊勝進步的方便。這裡首先是序文，與前會相同，只是增加了殊勝的轉變和寄託的法不同。『爾時如來威神力故，十方一切諸佛世界諸四天下一一閻浮提，乃至無不顯現等者』。如果按照三乘教義來辨別，閻浮（Jambudvipa）充滿苦難、空虛、污穢和罪惡，人們厭惡痛苦的情感敏銳，欣慕上進的志向強烈，所以在閻浮成道的佛身並非出世。如果按照一乘三乘共同的教義來說，是爲了顯示閻浮是真實的，即是空性的，看似成就卻是虛假的，因為世事纏綿，聖人恒常悲憫。佛以本願力悲憫眾生，應在世間處所成道佛身，顯現佛的緣故，佛身即是出世的。如果按照一乘教義來說，這閻浮處所即是一心法界的境界，無論是佛還是處所，都顯示處所染污而無穢的最佛，因此顯示在此方成道。但是各種應化事蹟的意義都可參照此理加以區分。第二，供養成機中有四部分。最初的經文有兩部分，首先闡明興起供養，即是根本。其次，『合掌下』闡明請佛，即是意願。最初的供養行中有兩部分，首先是莊嚴，其次是總結。最初有二十三件事，首先辨別事相的莊嚴，其次『善根下』是修行的莊嚴，第三如...

【English Translation】 English version The latter seven verses describe the initial half's fruits of self-benefit and the fruits of benefiting others. The following three and a half verses describe the conduct of attending to one's retinue. The final two verses describe the accomplishment of practice as being true and not in vain.

The Fourth Assembly, Chapter Fifteen: The Buddha Ascends to the Yama Heaven and is Free and Sovereign

The four entrances are the same as before.

Explanation of Terms: 'Buddha' (Buddha) refers to the lord of teaching and transformation, 'ascends' refers to advancing upwards, 'Yama' (Yama) refers to the Heaven of Time, also known as 'Playful Joy'. 'Heaven' refers to luminosity. 'Free and Sovereign' refers to moving freely in the sky without obstruction. These can be understood by measuring them against practice. This actually answers the questions raised in the previous ten chapters.
Purpose of Coming: The reason for coming here is to initiate practice based on understanding, and there are two meanings: one is the purpose of the assembly, and the other is the purpose of this chapter. Both are the same as what was said in the Third Assembly and can be referred to for understanding.
Tenet: There are two aspects, from the perspectives of person and dharma, which are the same as before and can be contemplated for understanding. The tenet of this chapter is to clarify the location and the arising of offerings.
Analysis of the Text: This text, consisting of four sections, is divided into three parts. The first two sections clarify the introduction, the next section clarifies the essence of the practice, and the final section clarifies the means of superior progress. Here, the initial section is the introduction, which is the same as the previous assembly, except that it adds the superior transformation and the dharma to which it is entrusted. 'At that time, due to the power of the Tathagata's majestic virtue, all the worlds of the ten directions, all the four continents of each of the four heavens, and each Jambudvipa (Jambudvipa), were all revealed, etc.' If we distinguish according to the teachings of the Three Vehicles, Jambudvipa (Jambudvipa) is full of suffering, emptiness, defilement, and evil, and people's emotions of aversion to suffering are keen, and their aspirations for upward progress are strong, so the Buddha's body that attains enlightenment in Jambudvipa is not transcendent. If we speak according to the shared teachings of the One Vehicle and the Three Vehicles, it is to show that Jambudvipa is real, that is, it is empty in nature, and seemingly accomplished but actually false, because worldly affairs are entangling, and the sages are constantly compassionate. The Buddha, with the power of his original vows, compassionately responds to sentient beings and should attain enlightenment in the world, manifesting the Buddha's body, so the Buddha's body is transcendent. If we speak according to the One Vehicle teaching, this Jambudvipa is the realm of the One Mind Dharma Realm, and whether it is the Buddha or the location, it shows that the location is defiled but without the most Buddha of defilement, so it shows that enlightenment is attained in this direction. However, the meanings of various responsive transformations can be distinguished by referring to this principle. Second, there are four parts to the opportunity for making offerings. The initial text has two parts, first clarifying the arising of offerings, which is the root. Second, 'below the joined palms' clarifies the invitation of the Buddha, which is the intention. The initial offering practice has two parts, first is adornment, and second is conclusion. Initially, there are twenty-three matters, first distinguishing the adornment of phenomena, second 'below good roots' is the adornment of practice, third as...

來下佛德加嚴供養。顯因同果。余可知也。問何故十解贊偈別列佛。此即不者何也。答解相別知。行即通成故也。

菩薩說偈品第十六

四門同上。

初釋名。自體妙因。行集文班。教則顯彰。故言菩薩說偈也。余義可知。

來意及宗並同上準也。又問若義次第相生。意同但所顯別者。何故名目不與上同。答此但欲交絡顯義意故爾也。但增勝及托法為異者可知。

四釋文者。此內第一集眾序中世界同慧者。用前解慧即為行所軌故。佛同眼者行心見法明白故。菩薩同名林者但以此行益物熾燃俱興顯備集之相故也。第二段中足指放光與前會何別。答況足指有行住二力。前彰住。此顯行。故況別也。第三說偈序內十人即各以自已得緣起真如。法因嘆佛。即歸行相也。初功德林偈有二。初長行生起。第二說偈下並準之。此文嘆法身自在功德有十一偈。初六牒前昇天雲集自在之相。次五法身自在甚深。二慧林偈文有二。初二辨佛具德難遇。次八釋前具德難遇。八中分三。初二明上具德門。二如來無與等下四釋上難遇。三不可思議劫下二校量勸修。三勝林偈有四。初二喻說微深。次一法合。次二辨深所以。次五嘆其勝用。四無畏林內有三。初二舉體勝。次五舉用勝。次三勸學。初體用二文各有二。

【現代漢語翻譯】現代漢語譯本來下佛德加嚴供養（以佛的功德來莊嚴供養）。顯因同果（顯示因和果相同）。其餘可以類推得知。問：為什麼十解贊偈（十種理解的讚頌偈）單獨列出佛？這和不列出佛有什麼不同？答：理解的方面有所不同，修行方面是共通成就的。

菩薩說偈品第十六

四門（四種門徑）與上文相同。

初釋名（首先解釋名稱）。自體妙因（自體的奧妙原因）。行集文班（行為聚集，文采斐然）。教則顯彰（教義則顯明彰顯）。所以說是菩薩說偈。其餘含義可以類推得知。

來意及宗（來意和宗旨）與上文相同。又問：如果意義是次第相生，意圖相同但所顯示的內容不同，為什麼名稱和上文不同？答：這只是想要交錯地顯明意義罷了。只有增勝和依託法為不同之處，可以理解。

四釋文者（四種解釋文義的方法）。這裡第一集眾序（聚集大眾的序言）中，世界同慧者（世界與智慧相同），用前面的理解，智慧就是行為所遵循的。佛同眼者（佛與眼睛相同），行為、心和見法都明白。菩薩同名林者（菩薩與名林相同），只是用這種行為利益眾生，熾盛燃燒，共同興起，顯現完備聚集的景象。第二段中，足指放光與前文的會合有什麼區別？答：因為足指有行走和站立兩種力量。前文彰顯站立，這裡彰顯行走。所以比況不同。第三說偈序（說偈的序言）中，十人各自以自己得到的緣起真如（dependent origination, suchness），法因讚歎佛，就是歸於行為的方面。最初的功德林偈（merit forest verse）有兩部分。最初是長行生起（散文形式的引言），第二是說偈，以下都以此類推。這段文字讚歎法身（Dharmakaya, the body of the Dharma）自在的功德，共有十一偈。最初六偈是重複前面昇天雲集自在的景象。其次五偈是法身自在甚深。二慧林偈（wisdom forest verse）有兩部分。最初兩偈辨明佛具足功德難以遇到。其次八偈解釋前面具足功德難以遇到。八偈中分為三部分。最初兩偈說明上面具足功德的門徑。二『如來無與等』下四偈解釋上面難以遇到。三『不可思議劫』下兩偈衡量勸勉修行。三勝林偈（victory forest verse）有四部分。最初兩偈用比喻說明微妙深奧。其次一偈是法合（將比喻與正法結合）。其次兩偈辨明深奧的原因。其次五偈讚歎它的殊勝作用。四無畏林（fearlessness forest）內有三部分。最初兩偈舉出本體的殊勝。其次五偈舉出作用的殊勝。其次三偈勸勉學習。最初本體和作用兩部分各有兩偈。

【English Translation】 English version Coming down to adorn the offerings with Buddha's virtues. Manifesting that the cause and effect are the same. The rest can be inferred. Question: Why are Buddhas listed separately in the Ten Understandings and Praises? What is the difference between this and not listing Buddhas? Answer: The aspects of understanding are different, but the practice is universally accomplished.

Chapter Sixteen: Verses Spoken by Bodhisattvas

The four doors (approaches) are the same as above.

First, explaining the name. The wonderful cause of the self-nature. The collection of practices is elegant. The teachings are clearly manifested. Therefore, it is called 'Verses Spoken by Bodhisattvas.' The remaining meanings can be inferred.

The intention and doctrine are the same as above. Also, question: If the meanings arise in sequential order, and the intention is the same but what is manifested is different, why are the names not the same as above? Answer: This is only to interweave and manifest the meaning. Only the increase in superiority and reliance on the Dharma are different, which can be understood.

Four explanations of the text. Here, in the first gathering preface, 'the world is the same as wisdom,' using the previous understanding, wisdom is what guides the practice. 'Buddha is the same as the eye,' the practice, mind, and seeing the Dharma are all clear. 'Bodhisattva is the same as the forest of names,' it is only using this practice to benefit beings, blazing and flourishing, jointly arising, manifesting the complete gathering aspect. In the second paragraph, what is the difference between the light emitted from the toes and the previous assembly? Answer: Because the toes have two powers: walking and standing. The previous one emphasizes standing, this one emphasizes walking. Therefore, the analogy is different. In the third verse preface, the ten people each praise the Buddha with the dependent origination, suchness (緣起真如), and Dharma cause (法因) that they have attained, which belongs to the aspect of practice. The initial merit forest verse (功德林偈) has two parts. The first is the prose introduction, and the second is the verse, and so on. This text praises the virtues of the Dharmakaya's (法身) freedom, with a total of eleven verses. The first six verses repeat the previous scene of ascending to the heavens and gathering freely. The next five verses are about the profoundness of the Dharmakaya's freedom. The two wisdom forest verses (慧林偈) have two parts. The first two verses distinguish that it is difficult to encounter a Buddha who possesses virtues. The next eight verses explain why it is difficult to encounter a Buddha who possesses virtues. The eight verses are divided into three parts. The first two verses explain the path of possessing virtues above. The four verses under 'The Tathagata is incomparable' explain the difficulty of encountering above. The two verses under 'Inconceivable kalpas' measure and encourage practice. The three victory forest verses (勝林偈) have four parts. The first two verses use metaphors to explain the subtle and profound. The next verse combines the Dharma (法合). The next two verses distinguish the reason for the profoundness. The next five verses praise its superior function. The four fearless forests (無畏林) have three parts. The first two verses cite the superiority of the essence. The next five verses cite the superiority of the function. The next three verses encourage learning. The first two parts of essence and function each have two verses.

初舉法深。二嘆勝。五慚愧林偈有五。初一總嘆佛法勝益。次一嘆勝用相。次六反成勝用所以。此中初一總。次五別。次一重順成人德用。五結人難見也。反成文內。初一愚智性別喻。次一同成虛妄喻。三二性乖違喻。四愚智緣隔喻。五用無相感喻也。六精進林有三。一總嘆人勝。次八廣舉法成人。次一明人法深故難見。八中一法體無異喻。二法體空無喻。三法體無實喻。四法體離相喻。五法體成真喻。六一成多用喻。七起用依緣喻。八體堅難壞喻。準初說之。七力成就林有三。初四依他緣起觀。次五分別無相。次一約心嘆用也。初文分二。初二法。次二觀。八堅固林有二。初七辨佛性相二身難議。次三嘆勝。前有二。初二喻辨性身。次有五。喻合併嘆應化也。九如來林偈有二。初九法喻雙顯。次一勸學。前文有二。初五喻展轉答五玄疑。一疑法是實。初行答之。二見生異解疑法離因。三疑分別實法離心有之四疑既是心作何為非有。五謂心作法有知。此可思準。次四法合。造如來者謂無作佛也。所以者乘前來意不得為有作佛故。十智林有二。前八嘆法身甚深。次二結嘆勸學。初文有二。初三嘆體。次五嘆用也。

功德華聚菩薩十行品第十七

分別有五。一釋十行名及來意。二所治一乘如前解。三乘終教者

【現代漢語翻譯】初舉法深：首先提出佛法的深奧之處。二嘆勝：其次讚歎佛法的殊勝。五慚愧林偈有五：『五慚愧林』的偈頌有五段。初一總嘆佛法勝益：第一段總括讚歎佛法的殊勝利益。次一嘆勝用相：第二段讚歎佛法殊勝的作用和表相。次六反成勝用所以：接下來的六段，反過來闡述佛法成就殊勝作用的原因。此中初一總。次五別。次一重順成人德用。五結人難見也：這裡面，第一段是總括，接下來的五段是分別闡述，最後一段再次順應成就人的德行作用，總結說這種境界難以見到。反成文內。初一愚智性別喻。次一同成虛妄喻。三二性乖違喻。四愚智緣隔喻。五用無相感喻也：在反過來闡述的部分，第一段用愚笨和智慧的區別來比喻，第二段用共同成就虛妄來比喻，第三段用兩種性質的背離來比喻，第四段用愚笨和智慧的因緣隔絕來比喻，第五段用作用沒有相互感應來比喻。六精進林有三。一總嘆人勝。次八廣舉法成人。次一明人法深故難見：『六精進林』有三段。第一段總括讚歎人的殊勝，接下來的八段廣泛地列舉佛法成就人的方面，最後一段說明因為人和佛法都很深奧所以難以見到。八中一法體無異喻。二法體空無喻。三法體無實喻。四法體離相喻。五法體成真喻。六一成多用喻。七起用依緣喻。八體堅難壞喻：在這八段中，第一段用佛法的本體沒有差異來比喻，第二段用佛法的本體是空性來比喻，第三段用佛法的本體沒有實體來比喻，第四段用佛法的本體脫離表相來比喻，第五段用佛法的本體成就真如來比喻，第六段用一個成就多種作用來比喻，第七段用生起作用依靠因緣來比喻，第八段用本體堅固難以破壞來比喻。準初說之：參照最初的說法。七力成就林有三。初四依他緣起觀。次五分別無相。次一約心嘆用也：『七力成就林』有三段。最初的四段是依靠他緣而生起的觀察，接下來的五段是分別沒有表相，最後一段是就心來讚歎作用。初文分二。初二法。次二觀：最初的文分為兩部分，最初的兩段是關於佛法，接下來的兩段是關於觀察。八堅固林有二。初七辨佛性相二身難議。次三嘆勝：『八堅固林』有兩段。最初的七段辨別佛性和法身、應化身難以議論，接下來的三段是讚歎殊勝。前有二。初二喻辨性身。次有五。喻合併嘆應化也：前面有兩部分，最初的兩段用比喻來辨別法身和佛性，接下來的五段用比喻合併讚歎應化身。九如來林偈有二。初九法喻雙顯。次一勸學：『九如來林』的偈頌有兩段，最初的九段佛法和比喻雙重顯現，接下來的一段是勸勉學習。前文有二。初五喻展轉答五玄疑。一疑法是實。初行答之。二見生異解疑法離因。三疑分別實法離心有之四疑既是心作何為非有。五謂心作法有知。此可思準：前面的文有兩部分，最初的五段用五個比喻輾轉回答五個深奧的疑問。第一，懷疑佛法是實有的，第一行回答了這個問題。第二，見到產生不同的理解，懷疑佛法脫離了因緣。第三，懷疑分別的實法脫離了心而存在。第四，懷疑既然是心所造作的，為什麼說它不是實有？第五，認為心所造作的佛法具有知覺。這些都可以思考並參照。次四法合。造如來者謂無作佛也。所以者乘前來意不得為有作佛故：接下來的四段是佛法的合併。造就如來是指沒有造作的佛。之所以這樣說，是因為承接前面的意思，不能認為有造作的佛。十智林有二。前八嘆法身甚深。次二結嘆勸學：『十智林』有兩段，前面的八段讚歎法身非常深奧，接下來的兩段是總結讚歎並勸勉學習。初文有二。初三嘆體。次五嘆用也：最初的文有兩部分，最初的三段是讚歎本體，接下來的五段是讚歎作用。功德華聚菩薩十行品第十七：功德華聚菩薩十行品第十七分別有五。一釋十行名及來意。二所治一乘如前解。三乘終教者：分別有五個方面。第一，解釋十行的名稱和來意。第二，所要對治的一乘，如前面所解釋的。第三，乘的終極教義。

【English Translation】 Initially, it raises the depth of the Dharma. Secondly, it praises the excellence. The five 'Forests of Shame and Repentance' have five verses. The first verse generally praises the supreme benefits of the Buddha-dharma. The second verse praises the aspects of its excellent function. The next six verses, in reverse, explain the reasons for achieving excellent functions. Among these, the first is general, the next five are specific, and the last one repeatedly accords with the virtuous function of accomplishing people, concluding that this state is difficult to see. Within the reversed explanation, the first uses the analogy of the difference between foolishness and wisdom, the second uses the analogy of jointly accomplishing illusion, the third uses the analogy of the divergence of two natures, the fourth uses the analogy of the separation of causes for foolishness and wisdom, and the fifth uses the analogy of the function not interacting with appearances. The six 'Forests of Diligence' have three sections. The first generally praises the excellence of people, the next eight extensively list the aspects of the Dharma accomplishing people, and the last one explains that because people and the Dharma are profound, they are difficult to see. Among the eight, the first uses the analogy of the Dharma's essence being without difference, the second uses the analogy of the Dharma's essence being emptiness, the third uses the analogy of the Dharma's essence being without substance, the fourth uses the analogy of the Dharma's essence being apart from appearances, the fifth uses the analogy of the Dharma's essence accomplishing true thusness, the sixth uses the analogy of one accomplishing multiple functions, the seventh uses the analogy of arising functions relying on conditions, and the eighth uses the analogy of the essence being firm and difficult to destroy. Refer to the initial explanation. The seven 'Forests of Accomplishment of Power' have three sections. The first four are observations based on dependent origination, the next five are distinguishing non-appearance, and the last one praises the function in relation to the mind. The initial text is divided into two parts. The first two are about the Dharma, and the next two are about observation. The eight 'Forests of Steadfastness' have two sections. The first seven distinguish the Buddha-nature and the two bodies (Dharmakaya and Nirmanakaya) as difficult to discuss, and the next three praise the excellence. The former has two parts. The first two use analogies to distinguish the Dharmakaya and Buddha-nature, and the next five use analogies to combine and praise the Nirmanakaya (manifestation body). The nine 'Forests of Tathagata' have two verses. The first nine verses doubly reveal the Dharma and analogies, and the last one encourages learning. The preceding text has two parts. The first five use five analogies to answer five profound doubts in turn. First, doubting that the Dharma is real, the first line answers this. Second, seeing different interpretations arise, doubting that the Dharma is separate from causes. Third, doubting that the distinguished real Dharma exists apart from the mind. Fourth, doubting that since it is made by the mind, why is it said to be non-existent? Fifth, believing that the Dharma made by the mind has awareness. These can be contemplated and referred to. The next four are the combination of the Dharma. 'Creating the Tathagata' means the uncreated Buddha. The reason for this is that, following the previous meaning, one should not consider there to be a created Buddha. The ten 'Forests of Wisdom' have two sections. The preceding eight praise the Dharmakaya as extremely profound, and the next two conclude with praise and encourage learning. The initial text has two parts. The first three praise the essence, and the next five praise the function. Chapter Seventeen, 'Merit Virtue Flower Cluster Bodhisattva's Ten Practices'. There are five distinctions. First, explaining the name and intention of the Ten Practices. Second, the One Vehicle to be treated is as explained before. Third, the ultimate teaching of the Vehicle.

聲聞畏苦障。三所得通行定及忍善根。四所成即十行位。即此品宗。五釋文。

一釋名者。功德者行體。華聚者喻名也。嘆行勝妙能與果為依眾行集故也。眾德聚集能嚴無上菩提果。是因故安菩薩也。十行者數行之本相故。文云譬如數法十增一至無量皆悉是本數。智慧故差別。從五義得名耳。前眾既集。次須彰說故次來也。

四此品以所修行體及位為宗。

五辨文者。此文有七分。初三昧分。二加分。三起分。四本分。五說分。六利益分。七偈誦。善伏定者行力也。加勸序者。明此行法其旨甚深分在非已。自非諸佛加持道力說之莫由故次明也。此內有二。初總辨加所為。二佛子當承佛下明加相差別。初文有三。初明佛加贊。二十方下明加所以。三欲令汝廣下辨加所為。初文有三。同上會。所以中有四句可知。所為中有十句。初一欲令等者總也。次八句廣。次一句結差別。二加相差別三業可知。問何故意加與法。答法是正行之本也。故與法也。又問前會何以不與法乃與智者。答法從智生故親能成行。智境即通。故前會但與智也。此約地前。非證位故作此解耳。二意加中有三可知。四告諸菩薩言下即本分。文有二。初嘆十行宗本廣大即體也。二列十名即相也。六決定同前解。但行異耳。問何故前觀相約

【現代漢語翻譯】現代漢語譯本聲聞（Sravaka，小乘佛教的修行者）畏懼痛苦的障礙。三、所得：通行定（Samatha，止禪）以及忍（Ksanti，安忍）善根。四、所成：即十行位（Dasabhumi，菩薩修行的十個階段中的「行」階段）。即是此品的宗旨。五、釋文。

一、釋名：功德是行體的本質。華聚是比喻的名稱。讚歎行法的殊勝美妙，能夠作為果報的所依，是眾多行法的聚集之處。眾多功德聚集能夠莊嚴無上的菩提果。是因，所以安立為菩薩。十行是數行法的根本相狀。文中說，譬如數法，十增一以至無量，都悉是本數。智慧的緣故而有差別。從五種意義上得到這個名稱。前面的大眾已經聚集，接下來需要彰顯解說，所以接下來是此品。

四、此品以所修行的體性和位次作為宗旨。

五、辨文：此文有七個部分。初、三昧分（Samadhi，禪定）。二、加分（Adhisthana，加持）。三、起分。四、本分。五、說分。六、利益分。七、偈誦。善於調伏禪定是行法的力量。加勸序，說明此行法的旨意非常深奧，份量在於非自身所能及。如果不是諸佛加持道力，說出它是不可能的，所以接下來闡明加持。這裡面有二部分。初、總辨加持所為。二、佛子當承佛下，闡明加持的相狀差別。初文有三。初、闡明佛的加持讚歎。二、十方下，闡明加持的原因。三、欲令汝廣下，辨別加持所為。初文有三，同上會。原因中有四句可以知道。所為中有十句。初一句『欲令等』是總說。接下來八句是廣說。最後一句是總結差別。二、加持相狀差別，三業可以知道。問：為什麼故意加持法？答：法是正行的根本。所以加持法。又問：前面的法會為什麼不加持法，而是加持智者？答：法從智生，所以親近能夠成就行法。智慧的境界是通達的。所以前面的法會只是加持智慧。這是約地前（菩薩十地之前）的說法。不是證位的緣故作此解釋。二、意加中有三點可以知道。四、告諸菩薩言下，就是本分。文有二。初、讚歎十行宗的根本廣大，即是體性。二、列出十個名稱，即是相狀。六、決定同前面的解釋。只是行法不同罷了。問：為什麼前面的觀相是約……

【English Translation】 English version The Sravakas (Disciples who attain enlightenment through listening to the teachings) fear the obstacles of suffering. Three, what is attained: the Samatha (tranquility meditation) and the roots of Ksanti (patience) virtue. Four, what is accomplished: namely, the Ten Conduct Stages (Dasabhumi, the 'Conduct' stages in the ten stages of a Bodhisattva's practice). This is the purpose of this chapter. Five, Explanation of the text.

One, Explanation of the name: Merit is the essence of the practice. A cluster of flowers is a metaphorical name. It praises the supreme and wonderful nature of the practice, which can serve as the basis for the fruit, and is the gathering place of numerous practices. The gathering of numerous merits can adorn the unsurpassed fruit of Bodhi (enlightenment). It is the cause, so it is established as a Bodhisattva. The Ten Conducts are the fundamental characteristics of the practice of counting. The text says, 'For example, in the method of counting, increasing by ten and then by one until reaching the immeasurable, all are fundamental numbers.' There are differences because of wisdom. The name is derived from five meanings. The assembly has already gathered, and next it is necessary to manifest and explain, so this chapter comes next.

Four, This chapter takes the nature and position of the practice as its purpose.

Five, Analysis of the text: This text has seven parts. First, the Samadhi (meditative concentration) section. Second, the Adhisthana (blessing) section. Third, the arising section. Fourth, the main section. Fifth, the speaking section. Sixth, the benefit section. Seventh, the verses. Being good at subduing meditation is the power of practice. The introductory section on encouragement explains that the meaning of this practice is very profound, and its scope is beyond one's own capabilities. If it were not for the blessings and power of the Buddhas, it would be impossible to speak of it, so the next section clarifies the blessings. There are two parts here. First, a general explanation of what the blessings are for. Second, 'Buddhist disciples should receive the Buddha's...' below, clarifying the differences in the characteristics of the blessings. The first text has three parts. First, clarifying the Buddha's blessings and praise. Second, 'The ten directions...' below, clarifying the reason for the blessings. Third, 'Wishing you to broaden...' below, distinguishing what the blessings are for. The first text has three parts, the same as the previous assembly. There are four sentences in the reason that can be understood. There are ten sentences in what is done. The first sentence 'Wishing etc.' is a general statement. The next eight sentences are an extensive explanation. The last sentence is a summary of the differences. Second, the differences in the characteristics of the blessings can be understood through the three karmas. Question: Why intentionally bless the Dharma? Answer: The Dharma is the root of right practice. Therefore, bless the Dharma. Also, question: Why did the previous Dharma assembly not bless the Dharma, but instead bless the wise? Answer: The Dharma arises from wisdom, so closeness can accomplish the practice. The realm of wisdom is comprehensive. Therefore, the previous Dharma assembly only blessed wisdom. This is a statement about the stage before the ten Bhumis (the ten stages of a Bodhisattva's path). This explanation is made because it is not the stage of attainment. Second, there are three points in the mental blessing that can be understood. Fourth, 'Telling all the Bodhisattvas...' below, is the main section. The text has two parts. First, praising the fundamental greatness of the Ten Conducts, which is the essence. Second, listing the ten names, which is the characteristic. Six, the determination is the same as the previous explanation. Only the practice is different. Question: Why is the previous contemplation of characteristics about...

性。今此約行業者。答前解相非勝故約性。此行相即勝。故約相也。此可思準。所以並無常果因者為顯在有流因位耳。第二就本分相中有五。初問。次略答。三重問。四答。五結也。第四答中。一釋歡喜者施成自他喜。二饒益者持戒攝益故。三無恚恨者忍息自他恨。四無盡者精進獲無窮德。五離癡亂者得定故也。六善現者智現緣起法。七無著即方便度故。八尊重即成愿。九善法者力智善說。十真實者得智順理善說。五說分中有十可知。佛子何等者此初文有三。初牒問。次釋。三結釋。文有三。初辨佈施行相有二。初釋次結。行相有十七句可知。二菩薩修歡喜行時下明行熟廣攝令他喜也。此文有四。一修施儀。二離過。三設方便。四明所為。此文三句。謂自因果及為生。第三句有二可知。三離諸我相下明離三輪成檀度也。此有二句。自利利他也。二饒益相文有三。初問。次答。三結。第二文有三。初明性成。二戒體有八句。二菩薩如是持戒時下對緣辨持相。此有四。初持戒儀。二辨方便。三離過。此有五句。初句分二可知。四明所成。此有二句可知。三何以故是我業下舉行離相成戒度也。此中有二。初問次答。答文有三。初明觀有五句。二未度者下明意。三我當下明所起。無恚文有三。初問。次答。三結。答文有二。初

辨忍行體有八句。二菩薩成就如是凈慧忍下對緣辨忍相。相文有三。一他不饒益忍。此能所分二。能中口身份二也。二菩薩作是思惟下安忍有三。謂立責答可知。三複更思惟下辨法忍。此中初法。次是故下所為有三句。三佛所行法下辨疑也。無盡相文有三。謂問答結。答文有三。初辨精進體。即勤勇進有十一句。二菩薩復作是念下加行進有二。初明所離。二辨所趣。三菩薩成就如是下辨難壞無足等也。此有二。初有二問答辨難壞。二釋分齊可知。離癡相文有三。初問。次答。三結。答文有三。初辨入理安樂住定。二是菩薩成就寂靜引通定。三菩薩聞此能壞下隨利他定。此初內有三。初辨定體無失。二菩薩成就如是等下辨定業用。此中有四。初總辨。二何以故下釋所以。三此菩薩下別辨有二。初辨。次對因明也。四如是等下以廣顯略也。三菩薩於三昧中下辨觀行成前自在耳。此中相性成治分三。余文可知也。善現文有三。初問。次答。三結。答文有三。初辨加行般若。二無所依無所住下正證智。三分別一切世間法下後智般若。初文有二。初明智體。二無所有下釋成前義。正證文有十八句有四。初七辨智與理相應。二離業報下六辨正證離諸相。三無所依住下二句辨所住份量。四入離虛妄下三句明觀成分入無性問也。后智文

【現代漢語翻譯】現代漢語譯本辨別忍辱行體的經文有八句。『二菩薩成就如是凈慧忍』以下是針對因緣辨別忍辱之相。相的經文有三部分。一，他人不饒益的忍辱。這可以分為能和所兩個方面。在能忍辱中，又可以分為口和身兩個方面。二，『菩薩作是思惟』以下，安忍有三種，即立責、答辯，可以理解。三，『復更思惟』以下，辨別法忍。這裡面，首先是法，其次是『是故』以下，所為有三句。三，『佛所行法』以下，辨別疑惑。無盡相的經文有三部分，即問、答、結。答文有三部分。首先辨別精進的體性，即勤奮勇猛精進，有十一句。二，『菩薩復作是念』以下，是加行精進，有兩部分。首先說明所要遠離的，其次辨別所要趨向的。三，『菩薩成就如是』以下，辨別難以破壞、沒有滿足等等。這有兩部分。首先有兩問兩答，辨別難以破壞。二，解釋分際，可以理解。遠離愚癡之相的經文有三部分。首先是問，其次是答，三是總結。答文有三部分。首先辨別進入真理安樂而住的禪定。二是菩薩成就寂靜，引發神通的禪定。三是菩薩聽到這些能破壞的，以下是隨順利益他人的禪定。這首先內部有三部分。首先辨別禪定的體性沒有缺失。二，『菩薩成就如是等』以下，辨別禪定的作用。這其中有四部分。首先是總的辨別。二，『何以故』以下，解釋原因。三，『此菩薩』以下，分別辨別，有兩部分。首先是辨別，其次是對因明進行說明。四，『如是等』以下，用廣泛的來顯示簡略的。三，『菩薩於三昧中』以下，辨別觀行成就之前的自在。這其中，相、性、成就、治理分為三部分，其餘的經文可以理解。善現的經文有三部分。首先是問，其次是答，三是總結。答文有三部分。首先辨別加行般若（prajna，智慧）。二，『無所依無所住』以下，是正證智。三，『分別一切世間法』以下，是后得智般若。首先的經文有兩部分。首先說明智慧的體性。二，『無所有』以下，解釋成就前面的意義。正證的經文有十八句，有四部分。首先七句辨別智慧與真理相應。二，『離業報』以下，六句辨別正證遠離諸相。三，『無所依住』以下，兩句辨別所住的份量。四，『入離虛妄』以下，三句說明觀行成分，進入無自性之問。后得智文

【English Translation】 English version There are eight sentences that distinguish the nature of forbearance practice. 'Two Bodhisattvas achieve such pure wisdom forbearance' below is to distinguish the characteristics of forbearance based on conditions. There are three parts to the text on characteristics. First, forbearance against others' lack of benefit. This can be divided into two aspects: the ability and the object. Within the ability to forbear, it can be further divided into speech and body. Second, 'Bodhisattvas think in this way' below, there are three types of patience: establishing blame, answering, which can be understood. Third, 'Think again' below, distinguishing Dharma forbearance. Here, first is the Dharma, and then 'Therefore' below, there are three sentences for what is done. Third, 'The Dharma practiced by the Buddha' below, distinguishing doubts. There are three parts to the text on endless characteristics, namely question, answer, and conclusion. There are three parts to the answer text. First, distinguish the nature of diligence, which is diligent and courageous progress, with eleven sentences. Second, 'Bodhisattvas think again' below, is additional practice progress, with two parts. First, explain what to abandon, and second, distinguish what to aim for. Third, 'Bodhisattvas achieve such' below, distinguishing what is difficult to destroy, not satisfied, and so on. This has two parts. First, there are two questions and two answers, distinguishing what is difficult to destroy. Second, explain the distinctions, which can be understood. There are three parts to the text on the aspect of being free from delusion. First is the question, second is the answer, and third is the conclusion. There are three parts to the answer text. First, distinguish the samadhi (meditative state) of entering the truth, being peaceful, and abiding. Second, Bodhisattvas achieve tranquility, inducing the samadhi of supernatural powers. Third, Bodhisattvas hear these destructive things, below is the samadhi of following and benefiting others. This first has three parts internally. First, distinguish the nature of samadhi without loss. Second, 'Bodhisattvas achieve such and so on' below, distinguish the function of samadhi. There are four parts to this. First is the general distinction. Second, 'Why' below, explain the reason. Third, 'This Bodhisattva' below, distinguish separately, with two parts. First is the distinction, and second is the explanation of Hetu-vidya (logic). Fourth, 'Such and so on' below, using the extensive to show the concise. Third, 'Bodhisattvas in samadhi' below, distinguish the freedom before the accomplishment of contemplative practice. Among these, aspect, nature, accomplishment, and governance are divided into three parts, and the rest of the text can be understood. There are three parts to the text of Subhuti (one of the principal disciples of the Buddha). First is the question, second is the answer, and third is the conclusion. There are three parts to the answer text. First, distinguish the prajna (wisdom) of additional practice. Second, 'Without reliance, without abiding' below, is the wisdom of direct realization. Third, 'Distinguishing all worldly dharmas' below, is the prajna of subsequent wisdom. The first text has two parts. First, explain the nature of wisdom. Second, 'Nothing exists' below, explain the meaning of accomplishing the previous. The text of direct realization has eighteen sentences, with four parts. First, seven sentences distinguish the correspondence between wisdom and truth. Second, 'Away from karmic retribution' below, six sentences distinguish the direct realization of being free from all appearances. Third, 'Without reliance, abiding' below, two sentences distinguish the measure of what is abided in. Fourth, 'Entering away from falsehood' below, three sentences explain the components of contemplation, entering the question of no-self-nature. The text of subsequent wisdom

有三。初辨如量智中如理即顯所知法。二安住三世平等下辨如量智中如量即對所化生。三是菩薩住此行時下德用自在。余文思之可知。七無著文有三。初問。次答。三結。答文有三。初辨自利方便。二初得受記下辨利他方便。三菩薩如是觀察下二自他利善巧滿足有二。初辨二行。二所以者何下辨所以可知也。自分文有二。初自分位中修。二不捨菩薩心下辨勝分位修。有二可知。自分位有三初于凈法中修無著行。有二可知。二見不凈剎下於染行中見不凈修。三何以故下辨前無著所以有三。初問答總辨。二廣辨。三對生明離過。二利他文分三。初辨大悲方便觀。觀二不著身等下正明不著行。此中有十句。三何以故下明不著所以。初大悲觀有三。初辨大悲深重。二爾時菩薩見彼生下明增上。三爾時菩薩作如是念下明為首耳。尊重文有三。初問。次答。三結。答文有六。初辨所遵法。二此菩薩行時下辨所趣。此有二。初趣。二益。益有三益。一成愿。二成生。三顯理理中有二。初法喻合即立宗。二有二責可知。三菩薩如是下辨所成用有法喻合三文。初法中初行行離非。二得法為人。三成功入法界。四而菩薩摩訶薩下明行自在。五如是菩薩成就下辨用無二。此文有四義。第四義答中法喻合三。文可知。六此菩薩下明行成就有二。

【現代漢語翻譯】現代漢語譯本：有三部分。第一部分，辨析如量智（yú liàng zhì，指符合實相的智慧）中『如理』，即顯現所知之法。第二部分，『安住三世平等下』，辨析如量智中『如量』，即針對所化之眾生。第三部分，『是菩薩住此行時下』，說明德行作用的自在。其餘文句，思考即可明白。七、無著（Wúzhuó，人名，也指不執著）文有三部分。第一部分，提問。第二部分，回答。第三部分，總結。回答文有三部分。第一部分，辨析自利之方便。第二部分，『初得受記下』，辨析利他之方便。第三部分，『菩薩如是觀察下』，二者自利利他之善巧圓滿，有兩部分。第一部分，辨析二種行為。第二部分，『所以者何下』，辨析原因，可知。自分文有二部分。第一部分，在自分位中修習。第二部分，『不捨菩薩心下』，辨析勝分位之修習。有二點可知。自分位有三部分，第一部分，于清凈法中修習無著之行。有二點可知。第二部分，『見不凈剎下』，于染污之行中見不凈而修習。第三部分，『何以故下』，辨析前述無著之原因，有三部分。第一部分，問答總辨。第二部分，廣為辨析。第三部分，針對眾生說明遠離過失。二、利他文分三部分。第一部分，辨析大悲（dàbēi，偉大的慈悲）方便觀。第二部分，『觀二不著身等下』，正式闡明不執著之行。此中有十句。第三部分，『何以故下』，闡明不執著之原因。第一部分，大悲觀有三部分。第一部分，辨析大悲之深重。第二部分，『爾時菩薩見彼生下』，闡明增上。第三部分，『爾時菩薩作如是念下』，闡明為首要。尊重文有三部分。第一部分，提問。第二部分，回答。第三部分，總結。回答文有六部分。第一部分，辨析所遵從之法。第二部分，『此菩薩行時下』，辨析所趨向。此有二部分。第一部分，趨向。第二部分，利益。利益有三種利益。第一，成就願望。第二，成就眾生。第三，顯現真理，真理中有二部分。第一，法喻結合，即確立宗旨。第二，『有二責可知』。第三部分，『菩薩如是下』，辨析所成就之作用，有法喻結合三段文字。第一，法中，首先是行，行遠離是非。第二，得法為人。第三，成功進入法界。第四，『而菩薩摩訶薩下』，闡明行之自在。第五，『如是菩薩成就下』，辨析作用之無二。此文有四種意義。第四種意義，回答中法喻結合三段。文字可知。第六，『此菩薩下』，闡明行之成就，有二部分。

【English Translation】 English version: There are three parts. First, distinguishing 'as it is in principle' within the 'wisdom of as it is' (rú liàng zhì, wisdom that accords with reality), which manifests the knowable dharmas. Second, 'dwelling in the equality of the three times below,' distinguishing 'as it is in measure' within the 'wisdom of as it is,' which is directed towards the beings to be transformed. Third, 'when the Bodhisattva dwells in this practice below,' explaining the freedom of virtuous function. The remaining sentences can be understood through reflection. Seven, the text on Asaṅga (Wúzhuó, a person's name, also refers to non-attachment) has three parts. First, the question. Second, the answer. Third, the conclusion. The answer text has three parts. First, distinguishing the means of benefiting oneself. Second, 'from the first receiving of prediction below,' distinguishing the means of benefiting others. Third, 'the Bodhisattva observes in this way below,' the skillful fulfillment of both self-benefit and other-benefit, which has two parts. First, distinguishing the two practices. Second, 'why is it so below,' distinguishing the reason, which is knowable. The section on self-division has two parts. First, practicing within one's own level. Second, 'not abandoning the Bodhisattva mind below,' distinguishing the practice of the superior level. Two points are knowable. The self-division has three parts. First, practicing the practice of non-attachment in pure dharmas. Two points are knowable. Second, 'seeing the impure lands below,' seeing impurity and practicing within impure conduct. Third, 'why is it so below,' distinguishing the reason for the aforementioned non-attachment, which has three parts. First, a general distinction through question and answer. Second, extensive distinction. Third, clarifying the separation from faults for beings. Two, the text on benefiting others is divided into three parts. First, distinguishing the contemplation of the means of great compassion (dàbēi, great compassion). Second, 'contemplating not being attached to the body etc. below,' formally elucidating the practice of non-attachment. There are ten sentences in this. Third, 'why is it so below,' clarifying the reason for non-attachment. First, the contemplation of great compassion has three parts. First, distinguishing the depth and weight of great compassion. Second, 'at that time, the Bodhisattva sees those beings below,' clarifying the increase. Third, 'at that time, the Bodhisattva makes such a thought below,' clarifying it as the foremost. The text on respect has three parts. First, the question. Second, the answer. Third, the conclusion. The answer text has six parts. First, distinguishing the dharma to be followed. Second, 'when this Bodhisattva practices below,' distinguishing the direction to be taken. This has two parts. First, the direction. Second, the benefit. The benefit has three kinds of benefits. First, fulfilling vows. Second, accomplishing beings. Third, revealing the truth, which has two parts. First, the combination of dharma and metaphor, which establishes the tenet. Second, 'there are two responsibilities that can be known.' Third, 'the Bodhisattva is like this below,' distinguishing the function to be accomplished, which has three sections of text combining dharma and metaphor. First, in the dharma, first is practice, practice is separated from right and wrong. Second, obtaining the dharma for the sake of people. Third, successfully entering the dharma realm. Fourth, 'and the Bodhisattva Mahasattva below,' clarifying the freedom of practice. Fifth, 'the Bodhisattva achieves in this way below,' distinguishing the non-duality of function. This text has four meanings. The fourth meaning, in the answer, combines dharma and metaphor in three sections. The text is knowable. Sixth, 'this Bodhisattva below,' clarifying the accomplishment of practice, which has two parts.

初自利。二利他。他文有二。初教。二申己意以去疑。有二。初申意。二有二責可知也。九善法文有四。初問。次答。三結。四利益。答文有三。初舉善法以為佛種。二清凈陀羅尼下釋成行體。三菩薩摩訶薩安住善法行下約修辨成。第二釋成行體文有二。初辨行體有二可知。二爾時菩薩下明行作用。作用有二可知。三約修辨成文有二。初總。次別。別文有三。初總。次佛子下別有二可知。三成就如是十種身下結成行用。十真實文有二。初問次答。答文有七。一言行相應故真實。二此菩薩下行相應此即釋名。三菩薩成就眾生下辨行體。此有二。初立。次是故下結勝。前文有二。各有立責答。四不捨下辨行用。謂身口意即為三也。五菩薩摩訶薩住大悲下辨即位以因成果。六是名下結。七此菩薩安住下成利益也。上來約一乘信行相。若約三乘寄位別觀時如經。初行之中為自得一切種智故起四精進。勤修二善。勤斷二惡。為求佛果故。第二行中為得自身有大力故為四如意足。念守境。精進馳求。定舍攝。慧照境。得法無生自在故。第三行中愿無畏具足故。謂五根信進念定慧皆無相故。第四行中求具足三寶故。謂五分法身戒除形非。定無心亂。慧悟相虛。解脫無累。知見一切眾生無縛知見解脫故。諸法虛空無二故。第五行中為化

【現代漢語翻譯】現代漢語譯本首先是自利。其次是利他。利他部分分為兩部分。第一部分是教導。第二部分是闡述自己的想法以消除疑慮。闡述想法部分分為兩部分。第一部分是闡述想法。第二部分包含兩個責問，可以理解。九種善法分為四個部分。第一部分是提問。第二部分是回答。第三部分是總結。第四部分是利益。回答部分分為三個部分。第一部分是舉出善法作為佛種（Buddha-garbha）。第二部分是『清凈陀羅尼』（Pure Dharani）以下解釋成就修行本體。第三部分是『菩薩摩訶薩安住善法行』（Bodhisattva Mahasattva abides in the practice of good dharmas）以下，通過修行來辨別成就。第二部分解釋成就修行本體分為兩部分，第一部分辨別修行本體，包含兩個方面可以理解。第二部分是『爾時菩薩』（At that time, the Bodhisattva）以下，闡明修行的作用。作用包含兩個方面可以理解。第三部分通過修行來辨別成就分為兩部分。第一部分是總說。第二部分是『佛子』（Buddha-son）以下，分別說明，包含兩個方面可以理解。第三部分是『成就如是十種身』（Achieving these ten kinds of bodies）以下，總結成就修行作用。十種真實分為兩部分。第一部分是提問，第二部分是回答。回答部分分為七個方面。第一，言行一致所以真實。第二，『此菩薩』（This Bodhisattva）以下，行為相應，這即是解釋名稱。第三，『菩薩成就眾生』（Bodhisattva accomplishes sentient beings）以下，辨別修行本體。這部分分為兩個方面。第一是建立。第二是『是故』（Therefore）以下，總結殊勝。前文分為兩個部分，各有建立、責問、回答。第四，『不捨』（Not abandoning）以下，辨別修行作用。所謂身口意即為三業。第五，『菩薩摩訶薩住大悲』（Bodhisattva Mahasattva abides in great compassion）以下，辨別即位，以因成果。第六，『是名』（This is called）以下，總結。第七，『此菩薩安住』（This Bodhisattva abides）以下，成就利益。以上是關於一乘（Ekayana）信行相。如果按照三乘（Triyana）寄位分別觀察，就像經文所說。初行之中，爲了自己獲得一切種智（Sarvakarajnata），發起四種精進（Four Efforts），勤奮修習兩種善法，勤奮斷除兩種惡法，爲了求得佛果（Buddha-phala）的緣故。第二行中，爲了得到自身有大力，修習四如意足（Four Bases of Supernatural Power）。念守境，精進馳求，定舍攝，慧照境，得到法無生自在的緣故。第三行中，愿無畏具足的緣故。所謂五根（Five Roots）信進念定慧皆無相的緣故。第四行中，求具足三寶（Three Jewels）的緣故。所謂五分法身（Five Aggregates of Dharmakaya），戒除形非，定無心亂，慧悟相虛，解脫無累，知見一切眾生無縛，知見解脫的緣故。諸法虛空無二的緣故。第五行中，爲了教化

【English Translation】 English version First, self-benefit. Second, benefiting others. The section on benefiting others has two parts. The first part is teaching. The second part is explaining one's own ideas to dispel doubts. The part on explaining ideas has two parts. The first part is explaining the ideas. The second part contains two questions, which can be understood. The nine good dharmas have four parts. The first part is asking. The second part is answering. The third part is concluding. The fourth part is benefits. The answer part has three parts. The first part is citing good dharmas as the Buddha-garbha. The second part, from 'Pure Dharani' onwards, explains the accomplishment of the practice's essence. The third part, from 'Bodhisattva Mahasattva abides in the practice of good dharmas' onwards, distinguishes accomplishment through practice. The second part, explaining the accomplishment of the practice's essence, has two parts. The first part distinguishes the practice's essence, containing two aspects that can be understood. The second part, from 'At that time, the Bodhisattva' onwards, clarifies the function of the practice. The function contains two aspects that can be understood. The third part, distinguishing accomplishment through practice, has two parts. The first part is a general statement. The second part, from 'Buddha-son' onwards, explains separately, containing two aspects that can be understood. The third part, from 'Achieving these ten kinds of bodies' onwards, summarizes the accomplishment of the practice's function. The ten truths have two parts. The first part is asking, the second part is answering. The answer part has seven aspects. First, words and actions correspond, therefore it is true. Second, from 'This Bodhisattva' onwards, actions correspond, which is explaining the name. Third, from 'Bodhisattva accomplishes sentient beings' onwards, distinguishes the practice's essence. This part has two aspects. The first is establishing. The second is from 'Therefore' onwards, summarizing the excellence. The preceding text has two parts, each with establishing, questioning, and answering. Fourth, from 'Not abandoning' onwards, distinguishes the practice's function. The so-called body, speech, and mind are the three karmas. Fifth, from 'Bodhisattva Mahasattva abides in great compassion' onwards, distinguishes the position, using the cause to achieve the result. Sixth, from 'This is called' onwards, concludes. Seventh, from 'This Bodhisattva abides' onwards, accomplishes benefits. The above is about the Ekayana's aspect of faith and practice. If observing separately according to the Triyana's positions, it is like what the sutra says. In the initial practice, in order to obtain Sarvakarajnata for oneself, one initiates the Four Efforts, diligently cultivates two good dharmas, diligently eliminates two evil dharmas, for the sake of seeking the Buddha-phala. In the second practice, in order to obtain great power in oneself, one cultivates the Four Bases of Supernatural Power. Mindfulness guards the realm, diligence strives, concentration abandons and gathers, wisdom illuminates the realm, thus obtaining freedom from the non-arising of dharmas. In the third practice, one wishes for fearlessness to be complete. The so-called Five Roots of faith, diligence, mindfulness, concentration, and wisdom are all without characteristics. In the fourth practice, one seeks to complete the Three Jewels. The so-called Five Aggregates of Dharmakaya, abandoning form and non-form, concentration without mental disturbance, wisdom realizing the emptiness of characteristics, liberation without burdens, knowing that all sentient beings are without bonds, knowing liberation. All dharmas are empty and non-dual. In the fifth practice, for the sake of transforming

一切眾生故。謂八正道從師生慧名正知見。得法生思名正思惟。出家受道得三道分名正語正業正命。入法性空名正定正覺。于無生無二觀一合相故。第六行中大悲故起七觀。擇法念法精進法觀法喜法定法慧法入一相故。第七行中為得四無礙故。謂五善根正觀暖觀頂觀忍觀三界空第一觀能生十地無相大明慧。聖人胎未變第一空平等故。第八行中一切佛國中行行故。謂四化法。法辨義辨語辨樂說辨。此四名慧。性照一切法無生。第一義諦中行故。第九行中於一念中照一切法。謂三世十二因緣皆假合會以成性。實不可得故。第十行中為自在轉大法輪故。謂菩薩三寶。智覺中道一切法無生佛寶。則用為法寶。常行六道與物相應名僧寶。轉一切眾生流入佛海故。此約三乘寄位語也。六爾時佛神力故者證成所說。此文有四。初動地雨華等。二如是四天下結會平等。三爾時各過下明十方菩薩證成。以此十方菩薩證成文即知。諸會後但此處同名佛菩薩併爲證義故來。會初十方同名集者。但是影響標位分齊未是證法。余可準之。四結通十方。七重誦文有二。初長行辨說偈意。問此中佛種性菩薩種性何別。答因位菩薩由佛而成即是佛性。由菩薩自成即菩薩性也。此等可思準耳。二說偈有一百一十二偈。此中有三。初七字偈總嘆。二別嘆。三

【現代漢語翻譯】現代漢語譯本爲了一切眾生。所謂的八正道，從師父那裡獲得智慧，稱為正知見。獲得佛法而產生思考，稱為正思惟。出家修行獲得三道分，稱為正語、正業、正命。進入法性空，稱為正定、正覺。因為在無生無二中觀察到一體的相。第六行中，因為大悲心而生起七種觀。選擇法、念法、精進法、觀法、喜法、定法、慧法，進入一體的相。第七行中，爲了獲得四無礙辯才。所謂的五善根，即正觀、暖觀、頂觀、忍觀，以及三界空的第一觀，能夠產生十地無相的大光明智慧。聖人的胎藏未變，是第一空平等。第八行中，在一切佛國中修行。所謂的四化法，即法辨、義辨、語辨、樂說辨。這四種稱為智慧。自性照耀一切法，無生。在第一義諦中修行。第九行中，在一念中照耀一切法。所謂的三世十二因緣，都是虛假的聚合，從而形成自性。實際上是不可得的。第十行中，爲了自在地轉大法輪。所謂的菩薩三寶。智慧覺悟中道一切法無生是佛寶。則用為法寶。常行六道，與眾生相應，稱為僧寶。轉一切眾生流入佛海。這是按照三乘寄託位置來說的。六、當時佛的神力，是爲了證明所說。這段文字有四個部分。首先是動地雨華等。第二是像這樣的四天下結會平等。第三是當時各過下，說明十方菩薩證明。用這十方菩薩證明的文字就可以知道。各法會之後只有此處同名佛菩薩併爲證明意義而來。法會開始時十方同名集會的人。但是影響標位分齊，還不是證明法。其餘可以類推。第四是總結貫通十方。七、重誦文有二。首先是長行辨說偈的意思。問：這裡佛種性和菩薩種性有什麼區別？答：因位菩薩由佛而成，那就是佛性。由菩薩自己成就，那就是菩薩性。這些可以思考類推。第二是說偈，有一百一十二偈。這裡有三個部分。首先是七字偈總贊。第二是分別讚歎。第三

【English Translation】 English version For the sake of all sentient beings. The so-called Eightfold Path, obtaining wisdom from the teacher, is called Right Knowledge and View (Samyag-dṛṣṭi). Generating thought from the Dharma is called Right Thought (Samyak-saṃkalpa). Renouncing the household life and receiving the path, obtaining the three divisions of the path, is called Right Speech (Samyag-vāc), Right Action (Samyak-karmānta), and Right Livelihood (Samyag-ājīva). Entering the emptiness of Dharma-nature is called Right Samadhi (Samyak-samādhi) and Right Awareness (Samyak-smṛti). Because in non-origination and non-duality, one observes the aspect of oneness. In the sixth line, because of great compassion, seven contemplations arise. Selecting the Dharma, contemplating the Dharma, diligently practicing the Dharma, observing the Dharma, rejoicing in the Dharma, concentrating on the Dharma, and having wisdom of the Dharma, entering the aspect of oneness. In the seventh line, in order to obtain the Four Unimpeded Eloquences (catasraḥ pratisaṃvidaḥ). The so-called five good roots, namely Right Contemplation (samyag-darśana), Warmth (ūṣmagata), Summit (mūrdhan), Forbearance (kṣānti), and the First Contemplation of the Emptiness of the Three Realms, are able to generate the great bright wisdom of the ten grounds without characteristics. The womb of the sage has not changed, it is the first emptiness and equality. In the eighth line, practicing in all Buddha lands. The so-called Four Transformations of Dharma, namely Dharma Eloquence (dharma-pratisaṃvid), Meaning Eloquence (artha-pratisaṃvid), Language Eloquence (nirukti-pratisaṃvid), and Joyful Eloquence (pratibhāna-pratisaṃvid). These four are called wisdom. Self-nature illuminates all dharmas, without origination. Practicing in the First Truth (paramārtha-satya). In the ninth line, illuminating all dharmas in one thought. The so-called Twelve Links of Dependent Origination (dvādaśāṅga-pratītyasamutpāda) of the three times are all falsely assembled, thereby forming self-nature. In reality, it is unattainable. In the tenth line, in order to freely turn the Great Dharma Wheel (mahā-dharmacakra). The so-called Three Jewels of the Bodhisattva. Wisdom and enlightenment of the Middle Way, all dharmas without origination, is the Buddha Jewel (Buddha-ratna). Then it is used as the Dharma Jewel (Dharma-ratna). Constantly practicing the six paths, corresponding to beings, is called the Sangha Jewel (Saṃgha-ratna). Turning all sentient beings to flow into the ocean of Buddha. This is spoken according to the position entrusted to the Three Vehicles. 6. At that time, the Buddha's divine power was to prove what was said. This text has four parts. First, the earth shakes and flowers rain down, etc. Second, the four continents like this are equally assembled. Third, at that time, each passes below, explaining that the Bodhisattvas of the ten directions prove it. Using the text of the Bodhisattvas of the ten directions to prove it, one can know. After each Dharma assembly, only here are the Buddha and Bodhisattvas with the same name, and they come to prove the meaning. At the beginning of the Dharma assembly, people with the same name from the ten directions gather. But the influence marks the position and distinction, it is not yet proving the Dharma. The rest can be inferred by analogy. Fourth, summarize and connect the ten directions. 7. There are two recitations of the text. First, the long passage explains the meaning of the verses. Question: What is the difference between the Buddha-nature and the Bodhisattva-nature here? Answer: The Bodhisattva in the causal position is accomplished by the Buddha, that is the Buddha-nature. The Bodhisattva is accomplished by himself, that is the Bodhisattva-nature. These can be thought about and inferred by analogy. Second, there are one hundred and twelve verses. There are three parts here. First, the seven-character verses generally praise. Second, praise separately. Third

後有四行總結大情。思之。又此眾德上十行一一位中皆具有也。

大方廣佛華嚴經搜玄分齊通智方軌卷第二(之上)

大方廣佛華嚴經搜玄分齊通智方軌卷第二(之下)

終南山至相寺沙門智儼述

菩薩十無盡藏品第十八

四門同上。

菩薩者人。十者本數。無盡分齊也。藏者蘊積也。良以體非數分。行無窮竭。而生滅所不易故云無盡。一攝一切統含無外。故曰藏也。余可準知。

二來意者。所以來。正位自分已成。次明進勝入后位故來也。所以前問在迴向后今答在前者欲顯行通故也。亦可迴向屬助方便。藏從行本故在初前耳。

三品以能所甚深功德蘊積諸義為宗。

四辨文者。此文有三。初舉數引證。略嘆列名。二何等為菩薩下辨相。三此藏有十下結嘆也。初文有二可知。十名者一信即十地第一。及攝論中書持。二戒即地中慈悲。及論中第六教他得。三慚。四愧即地中行。及論中第九獨處空閑等。五聞即地中知諸經論。及論中第四恭敬聽受。六施即地名舍。及論中名施他。七慧即地第十如法修。即論中第十修相入意。八正念即地中不疲惓。及論中自讀。九持即地中堅固力。即論中第七如所說一心習也。十辯即地中六善解世法即四辨也。即論第八為他如理廣

【現代漢語翻譯】現代漢語譯本：後面有四行總結大意，仔細思考。而且這些眾德，上面的十行每一位中都具備。

《大方廣佛華嚴經搜玄分齊通智方軌》卷第二（之上）

《大方廣佛華嚴經搜玄分齊通智方軌》卷第二（之下）

終南山至相寺沙門智儼述

菩薩十無盡藏品第十八

四門與前相同。

菩薩，指修行之人。十，是基本的數量。無盡，指沒有分界。藏，是蘊藏積聚的意思。因為本體不是數量可以分割的，修行是無窮無盡的，而且不被生滅所改變，所以稱為『無盡』。一包含一切，統攝無外，所以稱為『藏』。其餘可以類推得知。

二、說明來意：說明此品為何而來。因為已經成就正位自分，接下來要闡明勝進，進入後面的位次，所以有此品。為什麼前面的問題在迴向之後，而現在的回答在前面呢？這是爲了顯示修行是融會貫通的。也可以說迴向屬於輔助的方便，而藏是從修行的根本出發，所以在最前面。

三、此品以能、所的甚深功德蘊積等多種含義為宗旨。

四、辨析文義：此文分為三個部分。首先是舉出數量，引用經證，簡略地讚歎並列出名稱。其次是『何等為菩薩』以下，辨別各種相。最後是『此藏有十』以下，總結讚歎。第一個部分分為兩個小部分，可以自己理解。十個名稱是：一、信，即十地（Dasa-bhumi）中的第一地，以及《攝大乘論》（Mahāyānasaṃgraha）中書寫受持。二、戒，即地中的慈悲，以及論中的第六，教他人得。三、慚。四、愧，即地中的行，以及論中的第九，獨處空閑等。五、聞，即地中瞭解各種經論，以及論中的第四，恭敬聽受。六、施，即地中名為舍，以及論中名為施他。七、慧，即地中第十，如法修行，即論中第十，修相入意。八、正念，即地中不疲倦，以及論中自己讀誦。九、持，即地中堅固力，即論中第七，如所說一心學習。十、辯，即地中第六，善於瞭解世間法，即四辯（catura-pratisaṃvidā）。即論中第八，為他人如理廣說。

【English Translation】 English version: Afterward, there are four lines summarizing the main points. Ponder them. Moreover, these virtues, each of the above ten practices, all possess them.

The Great Expansive Buddha Flower Adornment Sutra, Exploring the Profound, Differentiating the Categories, Penetrating Wisdom's Direction, Volume Two (Part One)

The Great Expansive Buddha Flower Adornment Sutra, Exploring the Profound, Differentiating the Categories, Penetrating Wisdom's Direction, Volume Two (Part Two)

Composed by the Shramana Zhiyan of Zhixiang Temple on Mount Zhongnan

Chapter Eighteen: The Ten Inexhaustible Treasures of a Bodhisattva

The four approaches are the same as before.

'Bodhisattva' refers to a person who cultivates. 'Ten' is the fundamental number. 'Inexhaustible' means without boundaries. 'Treasure' means to contain and accumulate. Because the essence is not divisible by numbers, cultivation is endless, and it is not changed by birth and death, it is called 'inexhaustible'. One encompasses all, universally containing without exclusion, so it is called 'treasure'. The rest can be inferred.

Two, explaining the intention: Explaining why this chapter comes about. Because the correct position and self-nature have already been achieved, next it will clarify superior progress, entering the subsequent positions, so there is this chapter. Why is the previous question after the dedication, while the current answer is in front? This is to show that cultivation is interconnected. It can also be said that dedication belongs to auxiliary means, while the treasure starts from the root of cultivation, so it is at the very beginning.

Three, this chapter takes the profound merits of the able and the object, the accumulation of virtues, and other meanings as its purpose.

Four, analyzing the text: This text is divided into three parts. First, it cites numbers, quotes sutras as evidence, briefly praises and lists the names. Second, from 'What are Bodhisattvas' onwards, it distinguishes various characteristics. Finally, from 'These treasures have ten' onwards, it concludes with praise. The first part is divided into two smaller parts, which can be understood by oneself. The ten names are: One, Faith, which is the first ground in the Ten Grounds (Dasa-bhumi), and writing and upholding in the Mahāyānasaṃgraha (Compendium of the Mahayana). Two, Precepts, which is compassion in the grounds, and the sixth in the treatise, teaching others to attain. Three, Shame. Four, Remorse, which is practice in the grounds, and the ninth in the treatise, dwelling alone in quietude, etc. Five, Hearing, which is understanding various sutras and treatises in the grounds, and the fourth in the treatise, respectfully listening and receiving. Six, Giving, which is called relinquishment in the grounds, and called giving to others in the treatise. Seven, Wisdom, which is the tenth in the grounds, practicing according to the Dharma, which is the tenth in the treatise, entering the meaning through the practice of characteristics. Eight, Right Mindfulness, which is not being weary in the grounds, and reading oneself in the treatise. Nine, Upholding, which is firm strength in the grounds, which is the seventh in the treatise, learning with one mind as said. Ten, Eloquence, which is the sixth in the grounds, being good at understanding worldly dharmas, which is the four kinds of eloquence (catura-pratisaṃvidā). That is, the eighth in the treatise, extensively explaining to others according to reason.

釋。地論及攝論皆有供養。此中何故無者。此中分慚愧為二故也。亦可此藏與彼一向義別也。

二廣辨文有二。一釋相。二是為下結嘆行用能成大果。初信藏文有四。初列名。二辨相。三結。四重嘆行用。二辨相有三。初自性住佛性。二佛如是知下約至得果性。三此菩薩成就如是下約引出性。初自性文有三。初入理。次辨信堅固。三何以故下決疑也。第二至得果文初辨信境。次菩薩成就下明信解成相。第三引出文有三。初牒前。次不退下即明信境界分齊。次護持下辨信行成。戒藏有三。初列名。次別釋。三是為下結。已下諸文三段準此可知。二別釋文有三。初牒十名。次何等下辨相。三此菩薩持如是等下大悲利物用。就不諍戒中不非先制。不更造立者隨順實際體非集起。心常隨順向涅槃者一切諸事即涅槃相不復更滅也。慚文有三同前。第二辨相內有四。初知已過。二一切下識生有罪。三自惟下上聖知見。四是故下離過顯慚心。愧文有三同前。第二辨相內有四。初知已過。二復作下知生有罪。三上聖見知。四我當下離過顯愧耳。多聞第二辨相內。初列所聞十種事。二辨十相。三菩薩作如是念下利他。十二因緣是無為者。婆沙一師云。有為不自立因無為故也。此中文有六無為。又解一空約事相辨。二涅槃約位論。三

【現代漢語翻譯】現代漢語譯本：問：在《地論》（Dìlùn，Dasabhumika-sutra-sastra）和《攝論》（Shèlùn，Mahayana-samgraha）中都有供養的內容，為什麼在這裡沒有呢？答：這是因為在這裡將慚（cán，sense of shame）和愧（kuì，sense of embarrassment）分為兩種。也可以說，這個藏（zàng，collection）與它們所表達的意義有所不同。

二、廣泛辨析（廣辨文）分為兩部分：一、解釋體相（釋相）；二、爲了總結和讚歎修行所能成就的巨大果報（為下結嘆行用能成大果）。

首先是信藏（xìn zàng，treasure of faith），其中有四部分：一、列出名稱（列名）；二、辨析體相（辨相）；三、總結（結）；四、再次讚歎修行的作用（重嘆行用）。

第二部分辨析體相（辨相）有三部分：一、自性住佛性（zìxìng zhù fóxìng，inherent Buddha-nature）；二、佛如是知下約至得果性（fó rúshì zhī xià yuē zhì dé guǒ xìng，Buddha knows thus, referring to the nature of attaining the result）；三、此菩薩成就如是下約引出性（cǐ púsà chéngjiù rúshì xià yuē yǐnchū xìng，this Bodhisattva achieves thus, referring to the nature of being led out）。

首先，自性（zìxìng，self-nature）部分有三部分：一、入理（rù lǐ，entering the principle）；二、辨別信的堅固（biàn bié xìn de jiāngù，distinguishing the firmness of faith）；三、何以故下決疑也（héyǐ gù xià juéyí yě，resolving doubts）。

第二部分，關於獲得果報（至得果）的文字，首先辨別信仰的對象（辨信境）；其次，菩薩成就下明信解成相（púsà chéngjiù xià míng xìn jiě chéngxiàng，Bodhisattva achieves, clarifying the form of faith and understanding）。

第三部分，關於引出的文字，有三部分：一、重複前面所說的（牒前）；二、不退下即明信境界分齊（bù tuì xià jí míng xìn jìngjiè fēnqí，non-retrogression, clarifying the boundaries of the realm of faith）；三、護持下辨信行成（hùchí xià biàn xìn xíng chéng，protection, distinguishing the accomplishment of faithful practice）。

戒藏（jiè zàng，treasure of precepts）有三部分：一、列出名稱（列名）；二、分別解釋（別釋）；三、是為下結（shì wèi xià jié，this is the conclusion）。以下各部分的結構可以參照這個模式來理解。

二、分別解釋（別釋）部分有三部分：一、重複十個名稱（牒十名）；二、何等下辨相（hé děng xià biànxiàng，what are the characteristics）；三、此菩薩持如是等下大悲利物用（cǐ púsà chí rúshì děng xià dàbēi lì wù yòng，this Bodhisattva upholds thus, using great compassion to benefit beings）。

在不諍戒（bù zhēng jiè，precept of non-contention）中，不非先制（bù fēi xiān zhì，not negating what was previously established），不更造立者（bù gèng zàolì zhě，not creating anew）是隨順實際體非集起（suíshùn shíjì tǐ fēi jí qǐ，following the actual nature, not accumulating）。心常隨順向涅槃者（xīn cháng suíshùn xiàng nièpán zhě，the mind constantly follows towards Nirvana）是一切諸事即涅槃相不復更滅也（yīqiè zhū shì jí nièpán xiàng bù fù gèng miè yě，all things are the aspect of Nirvana, not ceasing again）。

慚（cán，sense of shame）的部分有三部分，與前面相同。第二部分辨析體相（辨相）有四部分：一、知已過（zhī yǐ guò，knowing past transgressions）；二、一切下識生有罪（yīqiè xià shí shēng yǒu zuì，knowing that arising is sinful）；三、自惟下上聖知見（zì wéi xià shàng shèng zhījiàn，reflecting on the knowledge and views of the sages）；四、是故下離過顯慚心（shìgù xià lí guò xiǎn cán xīn，therefore, revealing the mind of shame by avoiding transgressions）。

愧（kuì，sense of embarrassment）的部分有三部分，與前面相同。第二部分辨析體相（辨相）有四部分：一、知已過（zhī yǐ guò，knowing past transgressions）；二、復作下知生有罪（fù zuò xià zhī shēng yǒu zuì，knowing that repeated actions are sinful）；三、上聖見知（shàng shèng jiàn zhī，the sages see and know）；四、我當下離過顯愧耳（wǒ dāng xià lí guò xiǎn kuì ěr，I should avoid transgressions to reveal embarrassment）。

多聞（duō wén，extensive learning）第二部分辨析體相（辨相）內：一、列出所聞的十種事（liè chū suǒ wén de shí zhǒng shì，listing the ten things heard）；二、辨析十種體相（biànxī shí zhǒng tǐxiàng，distinguishing the ten characteristics）；三、菩薩作如是念下利他（púsà zuò rúshì niàn xià lìtā，Bodhisattva thinks thus, benefiting others）。

十二因緣（shí'èr yīnyuán，twelve links of dependent origination）是無為（wúwéi，unconditioned）的。婆沙（Póshā，Vibhasa）的一位論師說：有為（yǒuwéi，conditioned）不能自立，因為沒有無為的緣故。這段文字中有六種無為。另一種解釋是，一、空（kōng，emptiness）是根據事相來辨別的；二、涅槃（nièpán，Nirvana）是根據果位來論述的；三

【English Translation】 English version: Question: Both the Dasabhumika-sutra-sastra (Dìlùn) and the Mahayana-samgraha (Shèlùn) contain offerings. Why is it absent here? Answer: This is because shame (cán) and embarrassment (kuì) are divided into two here. Alternatively, this collection (zàng) may differ in meaning from those.

Extensive Analysis (廣辨文) has two parts: 1. Explaining the characteristics (釋相); 2. To conclude and praise the great results that can be achieved through practice (為下結嘆行用能成大果).

First is the Treasure of Faith (信藏), which has four parts: 1. Listing the names (列名); 2. Distinguishing the characteristics (辨相); 3. Conclusion (結); 4. Again praising the function of practice (重嘆行用).

The second part, Distinguishing the Characteristics (辨相), has three parts: 1. Inherent Buddha-nature (自性住佛性); 2. 'Buddha knows thus,' referring to the nature of attaining the result (佛如是知下約至得果性); 3. 'This Bodhisattva achieves thus,' referring to the nature of being led out (此菩薩成就如是下約引出性).

First, the Self-nature (自性) part has three parts: 1. Entering the principle (入理); 2. Distinguishing the firmness of faith (辨別信的堅固); 3. 'Why is it so?' resolving doubts (何以故下決疑也).

The second part, regarding the text on attaining the result (至得果), first distinguishes the object of faith (辨信境); second, 'Bodhisattva achieves,' clarifying the form of faith and understanding (菩薩成就下明信解成相).

The third part, regarding the text on leading out, has three parts: 1. Repeating what was said before (牒前); 2. 'Non-retrogression,' clarifying the boundaries of the realm of faith (不退下即明信境界分齊); 3. 'Protection,' distinguishing the accomplishment of faithful practice (護持下辨信行成).

The Treasure of Precepts (戒藏) has three parts: 1. Listing the names (列名); 2. Explaining separately (別釋); 3. 'This is the conclusion' (是為下結). The structure of the following parts can be understood by referring to this pattern.

The Separate Explanation (別釋) part has three parts: 1. Repeating the ten names (牒十名); 2. 'What are the characteristics?' (何等下辨相); 3. 'This Bodhisattva upholds thus, using great compassion to benefit beings' (此菩薩持如是等下大悲利物用).

In the Precept of Non-contention (不諍戒), 'not negating what was previously established' (不非先制), 'not creating anew' (不更造立者) is 'following the actual nature, not accumulating' (隨順實際體非集起). 'The mind constantly follows towards Nirvana' (心常隨順向涅槃者) is 'all things are the aspect of Nirvana, not ceasing again' (一切諸事即涅槃相不復更滅也).

The part on Shame (慚) has three parts, the same as before. The second part, Distinguishing the Characteristics (辨相), has four parts: 1. Knowing past transgressions (知已過); 2. 'Knowing that arising is sinful' (一切下識生有罪); 3. 'Reflecting on the knowledge and views of the sages' (自惟下上聖知見); 4. 'Therefore, revealing the mind of shame by avoiding transgressions' (是故下離過顯慚心).

The part on Embarrassment (愧) has three parts, the same as before. The second part, Distinguishing the Characteristics (辨相), has four parts: 1. Knowing past transgressions (知已過); 2. 'Knowing that repeated actions are sinful' (復作下知生有罪); 3. 'The sages see and know' (上聖見知); 4. 'I should avoid transgressions to reveal embarrassment' (我當下離過顯愧耳).

In Extensive Learning (多聞), the second part, Distinguishing the Characteristics (辨相): 1. Listing the ten things heard (列出所聞的十種事); 2. Distinguishing the ten characteristics (辨析十種體相); 3. 'Bodhisattva thinks thus, benefiting others' (菩薩作如是念下利他).

The Twelve Links of Dependent Origination (十二因緣) are Unconditioned (無為). A teacher of the Vibhasa (婆沙) says: Conditioned (有為) cannot stand on its own, because there is no Unconditioned. There are six kinds of Unconditioned in this text. Another explanation is that 1. Emptiness (空) is distinguished according to phenomena; 2. Nirvana (涅槃) is discussed according to the position; 3.

數滅約性散。四非數滅就事散。五緣生約理從事。六法界理不對事耳。對情即有為所以。及余意思之可解也。此等義並是自體緣起。參而不雜。不可以事相論也。是以大乘教相。若論方便解入時。一切教相要況詮中取也。若論正解時。要是秘密教詮。方得顯大乘義相也。甚須得意。勿惑其聲。無記有六十也。施第二辨相。夫言施者以舍濟資益為義。故文言乃至自受資用無非是施。若就事相中明時。如文所列。若據詮表以明。但使解遠窮宗。莫問玄想之以正智。一開情已乃至三業起動進參隨緣所作。無不隨順如實與無盡藏相應。故能建立無上菩提根本種子。文有二。初列名。后廣辨。前施法中有三種施法準可知。余文相顯可知。慧第二辨相內有五。初七句所知境。前四各有二義。一色苦是報色。二色集是業色。三色滅是分別性色。四色道是道共善色。第二色苦者色無常。二色集生后。三色滅即如。四色道謂成道具也。余準之。聲聞菩薩等者初知人。次知所軌法。三知道因。雜煩惱習故得集名。四知滅果也。體相如下說。次云何知下辨加行觀諸法。即自利有問答二文。答中有六句可知。三廣為說下利他有五句。初總。二問答明義分齊。三問答顯說儀。四責。五答所由有四句耳。四菩薩成就下辨利自他行成相。有二可知。五

【現代漢語翻譯】現代漢語譯本數滅約性散：這是指通過修行，使煩惱的種子（約性）逐漸減少和消散（散）。四非數滅就事散：這是指從現象（事）層面來看，有些煩惱的消散並非通過上述的修行方式。五緣生約理從事：這是指從理上認識到一切事物都是因緣和合而生，從而在行為上有所改變。六法界理不對事耳：這是指法界的真理超越了具體的現象層面，不能僅僅從現象上去理解。對情即有為所以：針對眾生的情感和執著，所以才會有各種有為法（有為，指有造作的行為）。及余意思之可解也：以及其他可以理解的含義。此等義並是自體緣起：這些義理都是關於自體緣起的。參而不雜：它們相互關聯但不混淆。不可以事相論也：不能僅僅從現象層面來討論。是以大乘教相：因此，大乘佛教的教義。若論方便解入時：如果從方便法門的角度來理解和進入。一切教相要況詮中取也：所有的教義都要在權巧方便的詮釋中去理解。若論正解時：如果從正確的理解角度來看。要是秘密教詮：必須依靠秘密教義的詮釋。方得顯大乘義相也：才能顯現大乘佛教的真實義理。甚須得意：非常需要領會其真意。勿惑其聲：不要被表面的言辭所迷惑。無記有六十也：無記法有六十種。施第二辨相：第二部分是關於佈施的辨析。夫言施者以舍濟資益為義：所謂佈施，是以捨棄財物、救濟他人、利益眾生為意義。故文言乃至自受資用無非是施：所以經文中說，乃至自己所受用的資財，都可以是佈施。若就事相中明時：如果從現象層面來闡明。如文所列：就像經文中所列舉的那樣。若據詮表以明：如果根據詮釋和表達來闡明。但使解遠窮宗：只要理解能夠深入到究竟的宗義。莫問玄想之以正智：不要拘泥於玄妙的思辨，而要用正智去理解。一開情已乃至三業起動進參隨緣所作：一旦開啟了覺悟之心，乃至身、口、意三業的起心動念、進退取捨，都隨順因緣而行。無不隨順如實與無盡藏相應：沒有不隨順真如實相，與無盡的寶藏相應的。故能建立無上菩提根本種子：所以能夠建立無上菩提的根本種子。文有二：經文分為兩部分。初列名：首先列出名稱。后廣辨：然後詳細辨析。前施法中有三種施法準可知：前面的佈施法中，有三種佈施方法，可以參照理解。余文相顯可知：其餘的經文含義顯明，可以理解。慧第二辨相內有五：第二部分是關於智慧的辨析，其中有五個方面。初七句所知境：首先是七句關於所知境界的描述。前四各有二義：前面的四句，每一句都有兩種含義。一色苦是報色：第一，色（rupa）的苦是果報之色。二色集是業色：第二，色（rupa）的集是業力之色。三色滅是分別性色：第三，色（rupa）的滅是分別自性之色。四色道是道共善色：第四，色（rupa）的道是與道相應的善色。第二色苦者色無常：第二，色（rupa）的苦，指的是色（rupa）是無常的。二色集生后：第二，色（rupa）的集，指的是產生后。三色滅即如：第三，色（rupa）的滅，就是真如。四色道謂成道具也：第四，色（rupa）的道，指的是成就的工具。余準之：其餘的可以參照理解。聲聞菩薩等者初知人：聲聞（sravaka）、菩薩（bodhisattva）等，首先是認識人。次知所軌法：其次是認識所遵循的法。三知道因：第三是知道修道的因。雜煩惱習故得集名：因為夾雜著煩惱習氣，所以得到『集』這個名稱。四知滅果也：第四是知道寂滅的果。體相如下說：它們的體性和現象在下面會說到。次云何知下辨加行觀諸法：接下來，『如何知道』以下是辨析通過修行來觀察諸法。即自利有問答二文：這是關於自利的部分，有問答兩段經文。答中有六句可知：回答中有六句話，可以理解。三廣為說下利他有五句：第三，『廣為說』以下是關於利他的部分，有五句話。初總：首先是總說。二問答明義分齊：第二，通過問答來闡明意義的界限。三問答顯說儀：第三，通過問答來顯示說法的儀軌。四責：第四是責備。五答所由有四句耳：第五，回答原因，有四句話。四菩薩成就下辨利自他行成相：第四，『菩薩成就』以下是辨析利益自己和利益他人的修行成就的相狀。有二可知：有兩個方面可以理解。五

【English Translation】 English version 'Number extinction' refers to the scattering of nature. This means that through practice, the seeds of afflictions (nature) are gradually reduced and dissipated (scattered). The 'four non-number extinctions' refer to scattering based on phenomena. This means that from the perspective of phenomena (events), some afflictions are not eliminated through the above-mentioned practice. The 'five arising from conditions' refer to engaging in activities based on principles. This means recognizing that all things arise from the combination of causes and conditions, and thus changing one's behavior. The 'six realms of reality' refer to principles that do not correspond to events. This means that the truth of the realm of reality transcends specific phenomena and cannot be understood solely from phenomena. Addressing emotions is the reason for conditioned existence. It is because of the emotions and attachments of sentient beings that there are various conditioned dharmas (conditioned, referring to actions with creation). And other meanings can be understood. And other meanings that can be understood. These meanings are all self-nature arising. These meanings are all about self-nature arising. Participating without mixing. They are related but not mixed. It cannot be discussed in terms of phenomena. It cannot be discussed solely from the perspective of phenomena. Therefore, the characteristics of Mahayana teachings. Therefore, the teachings of Mahayana Buddhism. If discussing expedient understanding and entry. If understanding and entering from the perspective of expedient methods. All teachings must be taken from the context of expedient expression. All teachings must be understood in the context of skillful means of expression. If discussing correct understanding. If looking at it from the correct understanding. It must be the interpretation of secret teachings. It is necessary to rely on the interpretation of secret teachings. Then the characteristics of Mahayana meaning can be revealed. Only then can the true meaning of Mahayana Buddhism be revealed. It is very necessary to grasp the meaning. It is very important to grasp the true meaning. Do not be deceived by the sound. Do not be deceived by superficial words. There are sixty types of indeterminate phenomena. There are sixty types of indeterminate phenomena. The second distinction is about giving. The second part is about the analysis of giving. Giving means to benefit by giving and helping. Giving means to benefit by giving and helping. Therefore, the text says that even one's own use of resources is giving. Therefore, the scriptures say that even one's own resources can be giving. If explaining in terms of phenomena. If explaining from the perspective of phenomena. As listed in the text. As listed in the scriptures. If explaining according to interpretation. If explaining according to interpretation and expression. As long as the understanding reaches the ultimate meaning. As long as the understanding can penetrate to the ultimate meaning. Do not ask about profound thoughts, but use correct wisdom. Do not be attached to profound speculations, but use correct wisdom to understand. Once the mind of enlightenment is opened, even the actions of the three karmas are in accordance with conditions. Once the mind of enlightenment is opened, even the thoughts and actions of body, speech, and mind are in accordance with conditions. Everything is in accordance with reality and corresponds to the inexhaustible treasury. Everything is in accordance with reality and corresponds to the inexhaustible treasury. Therefore, it can establish the root seed of unsurpassed Bodhi. Therefore, it can establish the root seed of unsurpassed Bodhi. There are two parts to the text. The text is divided into two parts. First, list the names. First, list the names. Then, explain in detail. Then, explain in detail. In the previous Dharma of giving, there are three types of giving that can be understood. In the previous Dharma of giving, there are three types of giving that can be understood by reference. The meaning of the remaining text is clear and understandable. The meaning of the remaining text is clear and understandable. The second distinction of wisdom has five aspects. The second part is about the analysis of wisdom, which has five aspects. The first seven sentences describe the realm of knowledge. The first seven sentences describe the realm of knowledge. The first four each have two meanings. The first four sentences each have two meanings. First, the suffering of form is the form of retribution. First, the suffering of rupa (rupa) is the form of retribution. Second, the accumulation of form is the form of karma. Second, the accumulation of rupa (rupa) is the form of karma. Third, the extinction of form is the form of discrimination. Third, the extinction of rupa (rupa) is the form of discrimination. Fourth, the path of form is the form of goodness associated with the path. Fourth, the path of rupa (rupa) is the form of goodness associated with the path. Second, the suffering of form is the impermanence of form. Second, the suffering of rupa (rupa) refers to the impermanence of rupa (rupa). Second, the accumulation of form is after birth. Second, the accumulation of rupa (rupa) refers to after birth. Third, the extinction of form is suchness. Third, the extinction of rupa (rupa) is suchness. Fourth, the path of form is the means of accomplishment. Fourth, the path of rupa (rupa) refers to the means of accomplishment. The rest can be understood by analogy. The rest can be understood by analogy. Sravakas, Bodhisattvas, etc., first know people. Sravakas (sravaka), Bodhisattvas (bodhisattva), etc., first recognize people. Second, know the Dharma to be followed. Second, know the Dharma to be followed. Third, know the cause of the path. Third, know the cause of the path. Because of the mixture of afflictions and habits, it is called 'accumulation'. Because of the mixture of afflictions and habits, it is called 'accumulation'. Fourth, know the fruit of extinction. Fourth, know the fruit of extinction. The substance and appearance will be discussed below. Their substance and appearance will be discussed below. Next, 'How to know' below analyzes the observation of all dharmas through practice. Next, 'How to know' below analyzes the observation of all dharmas through practice. That is, there are two texts of self-benefit with questions and answers. This is about the part of self-benefit, with two passages of questions and answers. There are six sentences in the answer that can be understood. There are six sentences in the answer that can be understood. Third, 'Speaking widely' below has five sentences for benefiting others. Third, 'Speaking widely' below has five sentences for benefiting others. First, a general statement. First, a general statement. Second, questions and answers clarify the boundaries of meaning. Second, questions and answers clarify the boundaries of meaning. Third, questions and answers show the etiquette of speaking. Third, questions and answers show the etiquette of speaking. Fourth, blame. Fourth, blame. Fifth, the answer has four sentences. Fifth, the answer has four sentences. Fourth, 'Bodhisattva accomplishment' below distinguishes the characteristics of the accomplishment of benefiting oneself and others. Fourth, 'Bodhisattva accomplishment' below distinguishes the characteristics of the accomplishment of benefiting oneself and others. There are two things that can be understood. There are two aspects that can be understood. Five

此智慧藏有十種下辨慧攝無盡。有四可知。念藏第二辨相文有三。初辨所念凈法。云唸佛者隨順實覺也。云授記者實覺妙軌顯此心懷也。云念持修多羅者。圓覺等滿相彰于外。妙軌備時以為世則故也。次菩薩作如是念下辨十念體。三此菩薩住是下明念堅強也。言妙者妙過餘人。凈念者所記分明。不濁者不雜闇障。遍凈念者於法悉明。離塵念者于所念事不生貪染。離種種塵念者不生余結。離垢念者不計我能。光曜念者廣照無極。言樂念樂修不息。無障礙者發意即知。不得思量等也。持文有四。初問。二辨相。三結。四嘆德耳。辨相文有三。初辨持人。次佛明所聞緣處。三聞持一品下辨所聞法。辯釋相有四。初牒。次辨。三結。四嘆德。第二廣辨文有五。初明後智辨體。二廣為下明辯功能。三何故下釋成。四成就此藏故下廣明辨德所成之事。五此菩薩成就百萬下成辦無盡之用事也。此文有二。初釋。次問答去疑。云佛子是為下第二結德用能成大果無盡。次此藏有十種下第三結嘆辯藏深奧生德無盡。有四可知也。

第五會佛升兜率天宮一切寶殿品第十九

此即答上回向門。四門同上。

一釋名者。知足天約行準之。又前第三會但說其殿。第四會但論莊嚴。第五會云一切寶莊嚴。第六會摩尼寶等者欲顯慈悲

【現代漢語翻譯】現代漢語譯本：此智慧藏包含十種下辨慧，涵蓋無盡的智慧。有四種可知的內容。念藏第二辨相文有三部分。首先辨別所念的清凈之法，說『唸佛』是指隨順真實的覺悟。說『授記』是指真實的覺悟和微妙的法則，彰顯此心懷。說『念持修多羅』是指圓滿覺悟等圓滿的相，彰顯于外。微妙的法則完備之時，可以作為世間的準則。其次，『菩薩作如是念』以下辨別十唸的本體。第三，『此菩薩住是』以下說明唸的堅強。所說的『妙』是指勝過其他人。『凈念』是指所記的內容分明。『不濁』是指不雜有黑暗的障礙。『遍凈念』是指對於佛法全部明瞭。『離塵念』是指對於所念的事情不生起貪戀和染污。『離種種塵念』是指不生起其他的煩惱結縛。『離垢念』是指不計較我能。『光曜念』是指廣泛照耀無邊無際。所說的『樂念』是指樂於修行而不停止。『無障礙』是指發起意念就能知道，不需要思量等等。持文有四個部分。首先是提問。其次是辨別相狀。第三是總結。第四是讚歎功德。辨別相狀的文有三個部分。首先是辨別持法的人。其次是佛陀說明所聽聞的因緣之處。第三是『聞持一品』以下辨別所聽聞的佛法。辯釋相有四個部分。首先是總述。其次是辨別。第三是總結。第四是讚歎功德。第二部分廣辨文有五個部分。首先是說明后得智辨別本體。其次是『廣為』以下說明辨別的功能。第三是『何故』以下解釋成就的原因。第四是『成就此藏故』以下廣泛說明辨別功德所成就的事情。第五是『此菩薩成就百萬』以下成就無盡的功用之事。此文有兩部分。首先是解釋。其次是問答去除疑惑。說『佛子是為』以下第二部分總結功德和作用，能夠成就大的果報，無有窮盡。其次是『此藏有十種』以下第三部分總結讚歎辨別藏的深奧，產生功德無有窮盡。有四種可知的內容。第五會佛升兜率天宮一切寶殿品第十九。此即是回答上面的迴向門。四門與上面相同。一是解釋名稱，知足天（Tushita Heaven）是按照修行來衡量的。又，前面第三會只是說了宮殿，第四會只是論述了莊嚴，第五會說一切寶莊嚴，第六會說摩尼寶等等，是想要彰顯慈悲。

【English Translation】 English version: This wisdom treasury contains ten kinds of lower discriminating wisdom, encompassing endless wisdom. There are four knowable contents. The second section of the Memory Treasury, 'Discriminating Characteristics,' has three parts. First, it distinguishes the pure Dharma to be remembered, saying 'Reciting the Buddha' means following real enlightenment. Saying 'Bestowing prediction' means that real enlightenment and wonderful rules manifest this heart. Saying 'Reciting and upholding Sutras' means that complete enlightenment and other complete aspects are manifested externally. When wonderful rules are complete, they can be used as a standard for the world. Second, 'The Bodhisattva makes such a thought' below distinguishes the substance of the ten recitations. Third, 'This Bodhisattva dwells in this' below explains the strength of the recitation. The 'wonderful' mentioned means surpassing others. 'Pure recitation' means that the content remembered is clear. 'Not turbid' means not mixed with dark obstacles. 'Universally pure recitation' means that one is completely clear about the Dharma. 'Recitation free from defilement' means not generating greed and defilement for the things recited. 'Recitation free from various defilements' means not generating other bonds of affliction. 'Recitation free from impurities' means not calculating one's own ability. 'Radiant recitation' means widely illuminating without limit. The 'joyful recitation' mentioned means being happy to practice without stopping. 'Without obstacles' means knowing as soon as the thought arises, without needing to think, etc. The section on upholding has four parts. First is the question. Second is distinguishing characteristics. Third is the conclusion. Fourth is praising virtues. The section on distinguishing characteristics has three parts. First is distinguishing the person who upholds the Dharma. Second is the Buddha explaining the causes and conditions of what is heard. Third is 'Hearing and upholding one chapter' below distinguishing the Dharma that is heard. The section on explaining characteristics has four parts. First is the general statement. Second is distinguishing. Third is the conclusion. Fourth is praising virtues. The second part, 'Extensive Discrimination,' has five parts. First is explaining the subsequent wisdom to distinguish the substance. Second is 'Extensively for' below explaining the function of discrimination. Third is 'Why' below explaining the reason for accomplishment. Fourth is 'Accomplishing this treasury, therefore' below extensively explaining the things accomplished by the virtues of discrimination. Fifth is 'This Bodhisattva accomplishes millions' below accomplishing endless functions. This text has two parts. First is explanation. Second is question and answer to remove doubts. Saying 'Buddha-son, this is' below, the second part summarizes the merits and functions, which can accomplish great rewards without end. Next is 'This treasury has ten kinds' below, the third part summarizes and praises the profundity of the discriminating treasury, generating merits without end. There are four knowable contents. The Fifth Assembly, Chapter Nineteen, 'The Buddha Ascends to the Tushita Heaven Palace of All Treasures.' This is the answer to the above dedication gate. The four gates are the same as above. One is explaining the name, Tushita Heaven (知足天) is measured according to practice. Also, the previous Third Assembly only spoke of the palace, the Fourth Assembly only discussed adornments, the Fifth Assembly said all treasure adornments, the Sixth Assembly said Mani jewels, etc., wanting to manifest compassion.

德相隨物轉增故也。

二來意者。所以來者。若不迴向進行莫由故也。一會來意。二品來意。同前準之可知。

第三會宗者分別有二。約人法。同有體相用。準上可知。又因此會宗體更舉上下諸會別。宗有二義。一舉普賢性起實德隨差別緣以起信心故說。即初會明世界海。第二會十信。第三會十解。第四會十行。第五會方便迴向。第六會明修成本有無漏因果二行法等。第七會依法成因果行德。第八會依人成位差別德也。此並是一乘三乘共學法。第二攝差別緣以從本實。即初會觀圓明五海十智以起說。第二會位信位成就本實因果份量德。第三會解位顯證性德普賢因果第四會行位顯證本性普賢因果。第五會方便迴向位顯證法界如相普賢因果。第六會證位顯證性普賢因果。第七會依法以顯通教普賢因果行德分齊。第八會依人顯證普賢因果緣起理事德。位份量差別義也。

四釋文者。此文三品分二。初二前方便序。后一正宗。此初品有二。初體用。二融體。融內有三。謂身口意又因果相應為後方便也。上皆同此耳。第二時彼天王下赴緣攝化。此文有六。一時彼天王下從體起用為攝化緣。二即于下辨王修供養具即成就根。三爾時世尊。以佛莊嚴下明佛受請升座明機感相。四爾時佛神力為天王故下明勝力加被息

【現代漢語翻譯】現代漢語譯本：德相隨著事物變化而增長，是這個原因。

二、來意：之所以要來，是因為如果不迴向進行，就沒有途徑可以達到目標。一、總體的來意。二、各品的來意。都和前面一樣，可以參照理解。

第三、會宗：分別有兩種。從人和法的角度來看，都有體、相、用。可以參照上面的內容理解。而且，通過這次集會，可以更清楚地瞭解上下各會的區別。宗有兩種含義：一、彰顯普賢（Samantabhadra）性起實德，隨著不同的因緣而生起信心，所以宣說。也就是初會闡明世界海，第二會闡明十信（ten beliefs），第三會闡明十解（ten understandings），第四會闡明十行（ten practices），第五會闡明方便迴向（skillful dedication），第六會闡明修成本有的無漏因果二行法等，第七會闡明依法成就因果行德，第八會闡明依人成就位差別德。這些都是一乘（Ekayana）、三乘（three vehicles）共同修學的法。二、攝取不同的因緣，從而回歸到根本的真實。也就是初會觀察圓明五海十智（five perfect and bright seas and ten wisdoms）以發起宣說，第二會位信位成就本實因果份量德，第三會解位顯證性德普賢因果，第四會行位顯證本性普賢因果，第五會方便迴向位顯證法界如相普賢因果，第六會證位顯證性普賢因果，第七會依法以顯通教普賢因果行德分齊，第八會依人顯證普賢因果緣起理事德，位份量差別義。

四、釋文：這段經文三品分為兩部分。前兩部分是前方便序，后一部分是正宗。這第一品分為兩部分：一、體用。二、融體。融內有三，即身、口、意，又因果相應作為後面的方便。上面所說的都和這個相同。第二、當時彼天王下赴緣攝化。這段經文有六點：一、當時彼天王下從體起用，作為攝化的因緣。二、即于下辨王修供養具，即成就根。三、爾時世尊，以佛莊嚴下明佛受請升座，闡明機感相應。四、爾時佛神力為天王故下，闡明殊勝的力量加持，止息。

【English Translation】 English version: The virtuous characteristics increase as they change with things; this is the reason.

The purpose of coming: The reason for coming is that if there is no dedication of merit (Parinamana) in practice, there is no way to reach the goal. 1. The overall purpose of coming. 2. The purpose of each chapter's coming. They are all the same as before and can be understood by referring to them.
The doctrine of the assembly: There are two distinctions. From the perspective of people and Dharma, there are essence, characteristics, and function. It can be understood by referring to the above. Moreover, through this assembly, the differences between the upper and lower assemblies can be more clearly understood. There are two meanings of doctrine: 1. To manifest the real virtues arising from the nature of Samantabhadra (普賢), and to generate faith according to different conditions, so it is said. That is, the first assembly clarifies the sea of worlds, the second assembly clarifies the ten beliefs (十信), the third assembly clarifies the ten understandings (十解), the fourth assembly clarifies the ten practices (十行), the fifth assembly clarifies the skillful dedication (方便迴向), the sixth assembly clarifies the two practices of cultivating the inherent unconditioned cause and effect Dharma, etc., the seventh assembly clarifies the accomplishment of the virtues of cause and effect practice according to the Dharma, and the eighth assembly clarifies the virtues of the differences in positions achieved according to people. These are all Dharmas jointly studied by the One Vehicle (Ekayana) and the Three Vehicles (three vehicles). 2. To gather different conditions and return to the fundamental reality. That is, the first assembly observes the five perfect and bright seas and ten wisdoms (五海十智) to initiate the saying, the second assembly achieves the virtues of the fundamental real cause and effect division in the position of belief, the third assembly manifests and proves the virtues of the nature of Samantabhadra cause and effect in the position of understanding, the fourth assembly manifests and proves the inherent nature of Samantabhadra cause and effect in the position of practice, the fifth assembly manifests and proves the Dharma realm as the Samantabhadra cause and effect in the position of skillful dedication, the sixth assembly manifests and proves the nature of Samantabhadra cause and effect in the position of realization, the seventh assembly clarifies the divisions of the virtues of the Samantabhadra cause and effect practice of the common teaching according to the Dharma, and the eighth assembly manifests and proves the virtues of the arising of conditions, principles, and affairs of the Samantabhadra cause and effect according to people, which is the meaning of the differences in position and division.
Explanation of the text: This passage is divided into two parts in three chapters. The first two parts are the preliminary expedient preface, and the last part is the main doctrine. This first chapter is divided into two parts: 1. Essence and function. 2. Integration of essence. There are three integrations, namely body, speech, and mind, and the corresponding cause and effect serve as the subsequent expedient. The above are all the same as this. Second, at that time, the heavenly king descended to gather and transform beings. This passage has six points: 1. At that time, the heavenly king descended to initiate function from essence, as the condition for gathering and transforming beings. 2. Immediately below, the king distinguishes and cultivates the offerings, which is the accomplishment of the roots. 3. At that time, the World Honored One, with the Buddha's adornments, clarifies that the Buddha accepted the invitation to ascend the seat, clarifying the corresponding interaction of opportunity and response. 4. At that time, the Buddha's divine power, for the sake of the heavenly king, clarifies that the supreme power is added to cease.

亂住靜。五爾時天王下明從靜定發智偈嘆也。六爾時世尊升一切寶殿下辨佛法身平等攝益成事不虛。第二文有二。初成根。二爾時天王為如來敷坐竟下天王出迎世尊辨敬儀也。即根熟成欲。初嚴供具。文有三。初總嚴立宗。二所謂下別廣辨修入方儀。三如是四天下結嘆同等顯機應法。初文有二。初總明嚴座。二過去修習下辨因緣。因緣有十三。初一總。余別。次第除疑可知也。就第二所謂下廣說在殿修供養行成方儀中。大文有三。初辨器世間莊嚴自在行。二百萬億諸天神王下明眾生世間莊嚴自在行。此能供養人。第三百萬億諸大菩薩下智正覺莊嚴自在行。此分證理故。有異解云。此中有五十八眾可知。初器文有二。初外塵莊嚴具。二百萬億神力自在下明內法莊嚴。智正覺中初十三辨人。次二十句行德。諸大菩薩者入道場會人。華手等信解位也。第二迎佛文有三。初出迎辨敬儀有二。謂初結前。二生后也。二設供養。三正申請。二設供文分三。初明自分行供養有二。初外。二內可知。二佛神力故下明勝進分行供養。三爾時一切諸天眾下辨二行入佛界也。二勝分德中有三。初總。二別莊嚴虛空。三出華供養如來也。三爾時一切諸天眾下明入佛界中有三。初辨利他。二時諸天見如來身一一毛孔下自利德。三爾時如來下辨自他

【現代漢語翻譯】現代漢語譯本亂住靜（擾亂清凈的禪定）。五爾時天王下明從靜定發智偈嘆也（第五部分，諸天之王從寂靜的禪定中生起智慧，以偈頌讚嘆）。六爾時世尊升一切寶殿下辨佛法身平等攝益成事不虛（第六部分，世尊升入一切珍寶殿堂，闡明佛法身平等地攝受利益眾生，成就一切真實不虛之事）。第二部分分為兩部分。首先是成就根基。二爾時天王為如來敷坐竟下天王出迎世尊辨敬儀也（第二部分，諸天之王為如來鋪設座位后，出迎世尊，表達敬意）。即根熟成欲（即根基成熟，生起願望）。首先是莊嚴供具。分為三部分。首先是總括性地確立宗旨。二所謂下別廣辨修入方儀（第二部分，詳細闡述修習進入的方法和儀軌）。三如是四天下結嘆同等顯機應法（第三部分，總結四天下共同讚歎，顯現契合佛法的機緣）。第一部分分為兩部分。首先是總括性地說明莊嚴座位。二過去修習下辨因緣（第二部分，闡述因緣）。因緣有十三種。初一總（首先是總括性的一個）。余別（其餘是分別的）。次第除疑可知也（按照次第消除疑惑，可以理解）。就第二所謂下廣說在殿修供養行成方儀中（關於第二部分，詳細闡述在殿堂中修習供養，成就儀軌）。大文有三（主要分為三部分）。首先是辨器世間莊嚴自在行（闡述器世間的莊嚴自在行）。二百萬億諸天神王下明眾生世間莊嚴自在行（第二部分，二百萬億諸天神王闡明眾生世間的莊嚴自在行）。此能供養人（這是能夠供養的人）。第三百萬億諸大菩薩下智正覺莊嚴自在行（第三部分，三百萬億諸大菩薩闡明智慧正覺的莊嚴自在行）。此分證理故（這是因為他們分證了真理）。有異解云（有不同的解釋說）。此中有五十八眾可知（其中有五十八種眾生可以瞭解）。初器文有二（關於器世間，分為兩部分）。首先是外塵莊嚴具（外在的塵世莊嚴器具）。二百萬億神力自在下明內法莊嚴（第二部分，二百萬億神力自在者闡明內在佛法的莊嚴）。智正覺中初十三辨人（在智慧正覺中，首先十三句是辨別人）。次二十句行德（接下來二十句是關於修行功德）。諸大菩薩者入道場會人（諸大菩薩是進入道場集會的人）。華手等信解位也（如華手菩薩等，處於信解位）。第二迎佛文有三（第二部分，迎接佛陀，分為三部分）。首先是出迎辨敬儀有二（出迎並表達敬意，分為兩部分）。謂初結前（首先是總結前文）。二生后也（其次是引出後文）。二設供養（第二部分，設定供養）。三正申請（第三部分，正式請求）。二設供文分三（設定供養分為三部分）。首先是明自分行供養有二（闡明自己所修行的供養，分為兩部分）。初外（首先是外在的供養）。二內可知（其次是內在的供養，可以理解）。二佛神力故下明勝進分行供養（第二部分，由於佛陀的神力，闡明殊勝增進的供養）。三爾時一切諸天眾下辨二行入佛界也（第三部分，爾時一切諸天眾闡述兩種修行進入佛的境界）。二勝分德中有三（第二部分，殊勝的功德，分為三部分）。首先是總括。二別莊嚴虛空（第二部分，分別莊嚴虛空）。三出華供養如來也（第三部分，獻出鮮花供養如來）。三爾時一切諸天眾下明入佛界中有三（第三部分，爾時一切諸天眾闡明進入佛的境界，分為三部分）。首先是辨利他（闡述利益他人）。二時諸天見如來身一一毛孔下自利德（第二部分，當時諸天看到如來身上每一個毛孔所顯現的自利功德）。三爾時如來下辨自他（第三部分，爾時如來闡述自利和他利）。

【English Translation】 English version Luan Zhu Jing (Disturbing the quietude). Five Er Shi Tian Wang Xia Ming Cong Jing Ding Fa Zhi Ji Tan Ye (Part 5, the Heavenly Kings, from the stillness of Samadhi, generate wisdom and praise with verses). Six Er Shi Shi Zun Sheng Yi Qie Bao Dian Xia Bian Fo Fa Shen Ping Deng She Yi Cheng Shi Bu Xu (Part 6, the World Honored One ascends to the Palace of All Treasures, elucidating that the Dharmakaya of the Buddha equally embraces and benefits all beings, accomplishing all that is true and not false). The second section is divided into two parts. First is the accomplishment of the roots. Two Er Shi Tian Wang Wei Ru Lai Fu Zuo Jing Xia Tian Wang Chu Ying Shi Zun Bian Jing Yi Ye (Part 2, the Heavenly Kings, after preparing the seat for the Tathagata, come forth to greet the World Honored One, expressing reverence). That is, the roots are ripe and desires arise. First is the adornment of offerings. Divided into three parts. First is the general establishment of the principle. Two Suo Wei Xia Bie Guang Bian Xiu Ru Fang Yi (Part 2, elaborately explaining the methods and rituals for entering through cultivation). Three Ru Shi Si Tian Xia Jie Tan Tong Deng Xian Ji Ying Fa (Part 3, concluding with the praise of the four heavens, equally revealing the opportunity to respond to the Dharma). The first part is divided into two parts. First is the general explanation of the adorned seat. Two Guo Qu Xiu Xi Xia Bian Yin Yuan (Part 2, elucidating the causes and conditions). There are thirteen kinds of causes and conditions. First, one general. The rest are separate. Doubts can be removed in order and understood. Regarding the second part, Suo Wei Xia Guang Shuo Zai Dian Xiu Gong Yang Xing Cheng Fang Yi Zhong (Regarding the second part, elaborating on the practice of offering in the palace, accomplishing the rituals). Da Wen You San (It is mainly divided into three parts). First is Bian Qi Shi Jian Zhuang Yan Zi Zai Xing (Elucidating the adornment and freedom of the vessel world). Two Bai Wan Yi Zhu Tian Shen Wang Xia Ming Zhong Sheng Shi Jian Zhuang Yan Zi Zai Xing (Part 2, two hundred million trillion Heavenly Kings elucidate the adornment and freedom of the sentient being world). This is the person who can make offerings. Three Bai Wan Yi Zhu Da Pu Sa Xia Zhi Zheng Jue Zhuang Yan Zi Zai Xing (Part 3, three hundred million trillion Great Bodhisattvas elucidate the adornment and freedom of wisdom and right enlightenment). This is because they partially realize the truth. There is a different interpretation saying. There are fifty-eight kinds of beings that can be understood. Chu Qi Wen You Er (Regarding the vessel world, it is divided into two parts). First is Wai Chen Zhuang Yan Ju (External adornment implements). Two Bai Wan Yi Shen Li Zi Zai Xia Ming Nei Fa Zhuang Yan (Part 2, two hundred million trillion with divine power and freedom elucidate the adornment of the inner Dharma). In Zhi Zheng Jue, Chu Shi San Bian Ren (In wisdom and right enlightenment, the first thirteen sentences distinguish people). Next, twenty sentences are about the merits of practice. Zhu Da Pu Sa Zhe Ru Dao Chang Hui Ren (The Great Bodhisattvas are those who enter the assembly in the Bodhimanda). Hua Shou Deng Xin Jie Wei Ye (Such as Bodhisattva Flower Hand, are in the position of faith and understanding). The second part, Ying Fo Wen You San (Welcoming the Buddha, is divided into three parts). First is Chu Ying Bian Jing Yi You Er (Coming forth to welcome and express reverence, is divided into two parts). That is, first summarizing the previous text. Second, introducing the following text. Two She Gong Yang (Part 2, setting up offerings). Three Zheng Shen Qing (Part 3, formally requesting). Two She Gong Wen Fen San (Setting up offerings is divided into three parts). First is Ming Zi Fen Xing Gong Yang You Er (Elucidating the offerings cultivated by oneself, is divided into two parts). First, external offerings. Second, internal offerings can be understood. Two Fo Shen Li Gu Xia Ming Sheng Jin Fen Xing Gong Yang (Part 2, due to the Buddha's divine power, elucidating the superior and progressive offerings). Three Er Shi Yi Qie Zhu Tian Zhong Xia Bian Er Xing Ru Fo Jie Ye (Part 3, at that time, all the Heavenly Hosts elucidate the two practices of entering the Buddha's realm). Two Sheng Fen De Zhong You San (The second part, superior merits, is divided into three parts). First is a summary. Two Bie Zhuang Yan Xu Kong (Part 2, separately adorning the void). Three Chu Hua Gong Yang Ru Lai Ye (Part 3, offering flowers to the Tathagata). Three Er Shi Yi Qie Zhu Tian Zhong Xia Ming Ru Fo Jie Zhong You San (Part 3, at that time, all the Heavenly Hosts elucidate entering the Buddha's realm, divided into three parts). First is Bian Li Ta (Elucidating benefiting others). Two Shi Zhu Tian Jian Ru Lai Shen Yi Yi Mao Kong Xia Zi Li De (Part 2, at that time, the Heavenly Hosts saw the self-benefiting merits manifested in each pore of the Tathagata's body). Three Er Shi Ru Lai Xia Bian Zi Ta (Part 3, at that time, the Tathagata elucidates self-benefit and other-benefit).

平等圓極自在。就前段中初知利他德。二如是正念下十句結觀解益。初知中有二。初人雄等報身德。二順眾生根為現佛身下化身德。報身中初身業德。次住一切智下辨口業德。三佛智慧月下明意業。二化佛中。初身業。二常以法施下明口業。三皆由從心起下辨意業。此等上遠佛境。即是迴向因人用事。可準之。二自利德中有六句。初辨放光相。二自然下辨光說偈。三顯現阿僧祇下明莊嚴相。四顯現不可思下出化身說法。五又佛身中下出寶光明顯其因行。六又睹自在神力下明說法教化。三自他平等圓極文有四。初牒前慈悲德。二欲令無量下隨機攝益。三成就如來下入佛界德成。四如來顯現下結嘆難盡。第三赴緣攝化文有三。初正赴。二等余方。三辨益可知。第五智文有三。初長行憶念。即是智體。二說偈明智相。何意嘆一佛德者。為彰迴向多方便歸一慈悲善巧也。三等通余方。第六攝化成事文有四。初辨赴機。二正攝化。三成益文有二。初二句順理。次順事。所以但辨具德不廣殿如來處者為顯方便別莊嚴也。四等通十方也。

兜率天宮菩薩雲集贊佛品第二十

四門同上。

一釋名者有四義。一處。二人。三身儀。四口業。或六句可知。

二來意同前。但所為別耳。

三宗亦同前準之。但

【現代漢語翻譯】平等圓極自在：就前段中，首先了解利他之德，其次如是正念下的十句總結了觀想的利益。首先了解利他之德包含兩方面：一是人中雄等所體現的報身之德，二是順應眾生根器而示現佛身的化身之德。報身之德中，首先是身業之德，其次是『住一切智』下所辨明的口業之德，三是『佛智慧月』下所闡明的意業。化身之德中，首先是身業，其次是『常以法施』下所闡明的口業，三是『皆由從心起』下所辨明的意業。這些都指向遙遠的佛境，即是迴向因人用事，可以依此推斷。自利之德包含六句：首先辨明放光之相，其次『自然』下辨明光中說偈，三是『顯現阿僧祇』下闡明莊嚴之相，四是『顯現不可思』下闡述化身說法，五是『又佛身中』下闡述寶光，明顯其因行，六是『又睹自在神力』下闡明說法教化。自他平等圓極文包含四點：首先是承接前面的慈悲之德，其次是『欲令無量』下隨機攝受利益眾生，三是『成就如來』下進入佛界，功德成就，四是『如來顯現』下總結讚歎難以窮盡。第三，應緣攝化文包含三點：首先是正應，其次是等同其他方，三是辨明利益可知。第五，智慧文包含三點：首先是長行憶念，即是智慧的本體，其次是說偈闡明智慧之相。為何要讚歎一佛之德呢？是爲了彰顯迴向具有多種方便，最終歸於慈悲善巧。三是等同於其他方。第六，攝化成事文包含四點：首先是辨明應機，其次是正攝化，三是成就利益文包含兩點：首先是兩句順應道理，其次是順應事宜。之所以只辨明具德而不廣為陳述如來之處，是爲了彰顯方便的特別莊嚴。四是等同於十方。兜率天宮菩薩雲集贊佛品第二十四門與前文相同。一、解釋名稱包含四層含義：一是處所，二是人物，三是身儀，四是口業。或者六句可知。二、來意與前文相同，只是所為不同罷了。三、宗旨也與前文相同，依此推斷即可。但

【English Translation】 Equality, Perfection, and Unrestrainedness: In the previous section, first understand the virtue of benefiting others, and then the ten sentences under 'Thus, right mindfulness' conclude the benefits of contemplation. The initial understanding of benefiting others includes two aspects: first, the virtue of the Reward Body (報身) manifested by the Hero among Men (人雄) and others; second, the virtue of the Transformation Body (化身) manifested in accordance with the roots of sentient beings. Within the virtue of the Reward Body, first is the virtue of bodily action, then the virtue of verbal action clarified under 'Dwelling in all-knowing wisdom' (住一切智), and third, the mind-action illuminated under 'The moon of Buddha's wisdom' (佛智慧月). Within the virtue of the Transformation Body, first is bodily action, then the verbal action elucidated under 'Always bestowing the Dharma' (常以法施), and third, the mind-action distinguished under 'All arise from the mind' (皆由從心起). These all point to the distant realm of the Buddha, which is the dedication of merit (迴向) through the actions of individuals, from which inferences can be drawn. The virtue of benefiting oneself includes six sentences: first, distinguishing the aspect of emitting light; second, under 'Naturally' (自然), distinguishing the verses spoken in the light; third, under 'Manifesting as many as countless' (顯現阿僧祇), elucidating the aspect of adornment; fourth, under 'Manifesting the inconceivable' (顯現不可思), expounding the Dharma through transformation bodies; fifth, under 'Moreover, within the Buddha's body' (又佛身中), expounding the precious light, clearly showing its causal practices; sixth, under 'Moreover, beholding the unrestrained spiritual power' (又睹自在神力), elucidating the teaching and transformation through Dharma. The text on equality, perfection, and unrestrainedness of self and others includes four points: first, it continues the preceding virtue of compassion; second, under 'Wishing to cause the immeasurable' (欲令無量), it randomly receives and benefits sentient beings; third, under 'Accomplishing the Thus Come One' (成就如來), it enters the realm of the Buddha, and merit is accomplished; fourth, under 'The Thus Come One manifests' (如來顯現), it concludes with praise that is difficult to exhaust. Third, the text on responding to conditions and gathering and transforming includes three points: first, the correct response; second, being equal to other directions; third, distinguishing that the benefits are knowable. Fifth, the text on wisdom includes three points: first, the prose on recollection, which is the substance of wisdom; second, the verses elucidating the aspect of wisdom. Why praise the virtue of one Buddha? It is to highlight that dedication of merit has various expedient means, ultimately returning to skillful compassion. Third, being equal to other directions. Sixth, the text on accomplishing the gathering and transformation includes four points: first, distinguishing the response to the occasion; second, the correct gathering and transformation; third, the text on accomplishing benefits includes two points: first, the two sentences accord with reason; second, they accord with matters. The reason for only distinguishing the virtues and not extensively describing the place of the Thus Come One is to highlight the special adornment of the expedient means. Fourth, being equal to the ten directions. Chapter Twenty: Bodhisattvas Gather in the Tushita Heaven Palace to Praise the Buddha (兜率天宮菩薩雲集贊佛品) The four entrances are the same as above. 1. Explaining the name includes four meanings: first, the place; second, the people; third, the bodily demeanor; fourth, the verbal action. Or it can be known from six sentences. 2. The intention of coming is the same as before, but the purpose is different. 3. The principle is also the same as before; infer from it. But

回入此品嘆方便佛行為異耳。

四釋文者。此品三序。初文集眾序內。先舉佛神力顯分齊。次辨所集眾。后如此下結所集眾。第二內三世間可知。眾生世間中有五句。初列名。次依本修行。三俱來。四依方而坐。五嘆德。嘆德有三。初明自利行。二一切眾生觀無厭足下利他行。三此諸菩薩下辨自他德用自在。第二放光序中有三。初辨光出處。二明所照處。三彼諸菩薩下光所攝益即嘆德也。兩膝放勝光者法身行中入佛境界增長勝妙相也。膝者表進方便相也。嘆德中有三。初總。次別。三結。別中有三。初自利。二教化成就下一句利他。三勝進可知耳。贊佛序中。金剛者因行堅也。幢者行成高出也。亦有攝伏義耳。又十菩薩中。初名金剛幢者明自體真實能消殄相累。超世之道標別勝負故名金剛幢也。余相可知。此中諸偈並約迴向方便顯其佛德。即以此教為詮善巧相也。余準思之。諸偈文若有二。初長行生起。第二正說偈。初偈有三。初五自利德。次三利他。次二勸修也。堅固偈有三。初三嘆佛自利堅固。次四嘆利他堅固。次三勸修也。勇猛偈有三。初二辨法界海深。次五辨利用廣大。次三結體用圓極也。夜光偈有二。初四嘆法身自在。次六嘆化用自在。智偈有二。初一嘆即位德。次九辨所見勝。所見文有二。初一總

【現代漢語翻譯】現代漢語譯本：迴歸此品，是爲了讚歎方便的佛行是多麼殊勝獨特啊。

四、解釋文義：此品有三重序。首先是文集眾序，其中先是闡述佛的神力，以彰顯其分齊；其次是辨別所聚集的聽眾；最後以『如此』總結所聚集的聽眾。第二重序是內三世間可知，眾生世間中有五句：首先是列出名號；其次是依據根本修行；第三是共同前來；第四是依據方位而坐；第五是讚歎功德。讚歎功德有三點：首先是闡明自利之行；其次是『一切眾生觀無厭足』，闡明利他之行；第三是『此諸菩薩』，辨別自利和他利的德用自在。第二重序是放光序，其中有三點：首先是辨別光芒發出的處所；其次是闡明光芒照耀的處所；第三是『彼諸菩薩』，光芒所攝受利益，即是讚歎功德。兩膝放出殊勝的光芒，這是法身行中進入佛的境界，增長殊勝微妙的相。膝蓋，象徵著前進的方便之相。讚歎功德有三點：首先是總說；其次是分別敘述；第三是總結。分別敘述中有三點：首先是自利；其次是『教化成就』一句，是利他；第三是殊勝精進，可以知曉。贊佛序中，金剛象徵著因地修行的堅固；幢象徵著修行成就的高超出眾，也有攝伏的含義。另外，十位菩薩中，首先是金剛幢，表明自體真實，能夠消滅各種相的累贅。超越世間的道路，標明特別的殊勝，所以名為金剛幢。其餘的相可以知曉。此中諸偈，都是圍繞回向的方便，彰顯佛的功德。即以此教作為詮釋善巧之相。其餘的可以類推思考。諸偈文大概有二：首先是長行生起；第二是正說偈。初偈有三點：首先是五句自利之德；其次是三句利他；再次是兩句勸修。堅固偈有三點：首先是三句讚歎佛的自利堅固；其次是四句讚歎利他堅固；再次是三句勸修。勇猛偈有三點：首先是兩句辨別法界海的深廣；其次是五句辨別利用的廣大；再次是三句總結體用圓滿至極。夜光偈有二點：首先是四句讚歎法身的自在；其次是六句讚歎化用的自在。智偈有二點：首先是一句讚歎即位的功德；其次是九句辨別所見到的殊勝。所見到的文義有二點：首先是總說。

【English Translation】 English version: Returning to this chapter, it is to praise how unique and extraordinary the expedient Buddha-deeds are.

Explanation of the Text: This chapter has three prefaces. First, the preface to the assembly of the text, in which the Buddha's divine power is first elaborated to manifest its distinctions; second, the assembled audience is distinguished; and finally, 'thus' concludes the assembled audience. The second preface is that the inner three realms are knowable, and there are five sentences in the realm of sentient beings: first, the names are listed; second, they practice according to the fundamental practice; third, they come together; fourth, they sit according to the directions; and fifth, they praise the virtues. There are three points in praising the virtues: first, to clarify the practice of self-benefit; second, 'all sentient beings observe without satiety,' to clarify the practice of benefiting others; and third, 'these Bodhisattvas,' to distinguish the self-benefit and other-benefit of the virtues and their unhindered use. The second preface is the preface of emitting light, which has three points: first, to distinguish the place where the light emanates; second, to clarify the place where the light shines; and third, 'those Bodhisattvas,' the benefits received by the light, which is to praise the virtues. The two knees emit excellent light, which is entering the realm of the Buddha in the practice of the Dharma-body, increasing excellent and subtle aspects. The knees symbolize the aspect of expedient progress. There are three points in praising the virtues: first, a general statement; second, a separate narration; and third, a conclusion. There are three points in the separate narration: first, self-benefit; second, the sentence 'teaching and transforming accomplishment' is benefiting others; and third, excellent progress can be known. In the praise of the Buddha, Vajra (金剛) symbolizes the firmness of the practice in the causal stage; Dhvaja (幢) symbolizes the high transcendence of the accomplishment of practice, and also has the meaning of subduing. In addition, among the ten Bodhisattvas, the first is Vajra-dhvaja (金剛幢), which indicates that the self is real and can eliminate the burdens of various aspects. The path of transcending the world marks a special excellence, so it is called Vajra-dhvaja. The remaining aspects can be known. The verses here all revolve around the expediency of dedication, highlighting the virtues of the Buddha. That is, this teaching is used as an interpretation of the aspect of skillful means. The rest can be inferred and considered. There are probably two types of verses: first, the arising of the prose; second, the verse of correct speech. The first verse has three points: first, five sentences of the virtue of self-benefit; second, three sentences of benefiting others; and third, two sentences of encouraging practice. The steadfast verse has three points: first, three sentences praising the Buddha's steadfast self-benefit; second, four sentences praising the steadfast benefit of others; and third, three sentences of encouraging practice. The courageous verse has three points: first, two sentences distinguishing the depth and breadth of the Dharma-realm sea; second, five sentences distinguishing the vastness of utilization; and third, three sentences summarizing the completeness and extremity of the substance and function. The night-light verse has two points: first, four sentences praising the freedom of the Dharma-body; and second, six sentences praising the freedom of transformation. The wisdom verse has two points: first, one sentence praising the merit of enthronement; and second, nine sentences distinguishing the excellence of what is seen. There are two points in the meaning of what is seen: first, a general statement.

。次八別。別文有三。初二嘆佛德。次四明佛離數相。次二辨離世相耳。寶偈有三。初一化身。次二法身。次七報身。又問何故科此經文。多依三乘者何也。答所為人三乘者多。故爾也。一乘義文準之可知。精進偈有二。初六通三身自在。次四約四喻辨成。離垢偈有三。初七嘆智身。次二嘆法身。次一總釋。真實偈有五。初二嘆化身自在。次二法性身自在。次四重成前化。次一辨趣方儀。次一結成身離相。法偈有四。初二辨明策修者意。次三總舉損益釋成。次四廣辨損益相以嘆德。次一顯德相也。又亦可此十菩薩德嘆不須別科。一一句義即一方便法也。此約一乘意取文也。

金剛幢菩薩迴向品第二十一

分別五門。一釋十回向名及來意。二辨所治。一乘如前準三乘除獨覺舍大悲障。三所得無間定及世間第一善根。四所成十回向行位即宗體也。五釋文。

一釋名者。迴向者回前行向菩提。亦可通眾生及法性。金剛等是人。迴向等是法。就二義得名也。來意同前耳。但法體異前耳。今此論所治及成得等並約三乘說之。若約一乘別教辨者。即或治或不治等可準思攝。

四宗者總相可知。廣在下文。

五釋文者。此文有七分。初入定三昧分。二加分。三出定分。四本分。五說分。六利益分。七

【現代漢語翻譯】次八別。別文有三。初二讚歎佛的功德。其次四句說明佛遠離數相。其次兩句辨別遠離世間相。寶偈有三。初一化身。次二法身。次七報身。又問：為什麼科判此經文，多依據三乘教義？回答：因為所教化的人中，修習三乘的人多，所以這樣。一乘的意義，可以參照經文來理解。精進偈有二。初六句總說三身自在。次四句用四個比喻來辨明成就。離垢偈有三。初七句讚歎智身。次二句讚歎法身。次一句總結解釋。真實偈有五。初二句讚歎化身自在。次二句法性身自在。次四句重述前面的化身。次一句辨別趣入的方法和儀軌。次一句總結成就身離相。法偈有四。初二句辨明策勵修習者的意圖。次三句總舉損益來解釋成就。次四句廣泛辨別損益之相來讚歎功德。次一句顯現功德之相。又或者，這十菩薩的功德讚歎不需要特別科判，每一句的意義都是一種方便法門。這是從一乘的意義來選取經文。

金剛幢菩薩迴向品第二十一

分別五門。一、解釋十回向的名稱和來意。二、辨別所要對治的。一乘的道理如前所述，參照三乘，除去獨覺，捨棄大悲障。三、所得的無間定以及世間第一善根。四、所成就的十回向行位，即是宗體。五、解釋經文。

一、解釋名稱：迴向，就是迴轉前面的修行，趨向菩提（Bodhi，覺悟）。也可以通向眾生和法性（Dharmata，諸法實相）。金剛（Vajra，堅固不壞）等是人，迴向等是法。就這兩個意義而得名。來意和前面相同。只是法體和前面不同。現在這裡所說的對治和成就等，都是按照三乘來說的。如果按照一乘的別教來辨別，那麼或者對治，或者不對治等，可以參照思考來理解。

四宗，總的相狀可以知道，詳細的在下文。

五、解釋經文：此文有七分。初、入定三昧分。二、加持分。三、出定分。四、本分。五、說分。六、利益分。七、……

【English Translation】 Next is the eighth distinction. There are three parts to this distinction. The first two verses praise the Buddha's virtues. The next four verses explain that the Buddha is free from numerical characteristics. The last two verses distinguish the separation from worldly appearances. The Jewel Gatha has three parts. The first verse is about the Nirmāṇakāya (Transformation Body). The second verse is about the Dharmakāya (Dharma Body). The next seven verses are about the Sambhogakāya (Reward Body). Furthermore, it is asked: Why is this scripture categorized mostly according to the Three Vehicles (Triyāna)? The answer is: Because most of the people being taught are those of the Three Vehicles. The meaning of the One Vehicle (Ekayāna) can be understood by referring to the text. The Diligence Gatha has two parts. The first six verses generally describe the freedom of the Three Bodies. The next four verses use four metaphors to distinguish accomplishment. The Freedom from Defilement Gatha has three parts. The first seven verses praise the Wisdom Body. The next two verses praise the Dharma Body. The last verse provides a general explanation. The Truthful Gatha has five parts. The first two verses praise the freedom of the Transformation Body. The next two verses describe the freedom of the Dharma-nature Body. The next four verses reiterate the previous transformation. The next verse distinguishes the methods and rituals of approach. The last verse concludes the accomplishment of the body being free from characteristics. The Dharma Gatha has four parts. The first two verses clarify the intention of encouraging practitioners. The next three verses generally cite losses and gains to explain accomplishment. The next four verses extensively distinguish the aspects of losses and gains to praise virtues. The last verse reveals the aspect of virtue. Alternatively, the praise of these ten Bodhisattvas' virtues may not need separate categorization; the meaning of each verse is a skillful means (upāya). This is how the text is interpreted from the perspective of the One Vehicle.

Chapter Twenty-One: The Dedication of Merit by Vajradhvaja Bodhisattva (Diamond Banner Bodhisattva)

Distinguishing five aspects: First, explaining the names and purpose of the Ten Dedications. Second, distinguishing what is to be treated. The principle of the One Vehicle is as previously stated, referring to the Three Vehicles, removing the Pratyekabuddha (Solitary Realizer), and abandoning the obstruction of great compassion. Third, what is obtained is uninterrupted Samādhi (concentration) and the foremost wholesome roots in the world. Fourth, what is accomplished is the stage of the Ten Dedications, which is the essence and substance. Fifth, explaining the text.

First, explaining the names: 'Dedicating' means turning previous practices towards Bodhi (Enlightenment). It can also extend to sentient beings and Dharmata (the nature of reality). Vajra (Diamond) and others are people; dedication and others are Dharma (teachings). The name is derived from these two meanings. The purpose is the same as before. Only the substance of the Dharma is different from before. Now, what is said here about treatment and accomplishment is all according to the Three Vehicles. If distinguishing according to the distinct teaching of the One Vehicle, then whether to treat or not to treat can be understood by referring to contemplation.

The four tenets, the general characteristics can be known, and the details are in the following text.

Fifth, explaining the text: This text has seven parts. First, the part of entering Samādhi (concentration). Second, the part of empowerment. Third, the part of emerging from Samādhi. Fourth, the main part. Fifth, the part of speaking. Sixth, the part of benefits. Seventh, ...

偈誦。

初云入定者顯法體非思境也。明智定者顯行無惑照明故也。亦可方便凈智依止能成凈智。加序有三。初總明贊加因緣相。此文有三。初總諸佛現身及同名證法有二可知。二時彼下正贊述。三善男子下得入現定。所以加入定有五因緣。一諸佛力加。二盧舍耶本願力。三盧舍那今神力。四金剛幢自智凈力。五餘菩薩善根力也。二欲令下辨加所為中有二十二句。初十二自分德。次十勝進。今此二十二句內所有諸文。及上下意加內所有文相。不可一一具解。但準下地品初加分內論主所判。約分此文意即可知。仍此中文相或通果及因。或初總后別。或自他利異。或同異成壞。如是一切及上會諸文。並準地論初六相取之無不明瞭。余相可知。三善男子汝當下辨三業加相差別。就中初口內有十句可知。意加亦十句。初一總。次別。問何故此意加與雜法者。為方便事不定心境及理事非一法故也。準之可知。本分正說文有二。初總辨體。二列名辨相。初文有二。初總嘆。二辨方便體。即六決定於中但有觀相大善及不怯弱。所由上已辨也。二相文有五。一問。二舉數及引證。三重問。四列名。五結及證成。不思議大愿者是地上愿因。亦即十回向愿也。四列十名者。一救護一切眾生。離眾生相迴向化事離二我也。迴向有三。一

【現代漢語翻譯】現代漢語譯本偈頌。

最初說進入禪定的人，是爲了彰顯法身並非思慮的境界。闡明智慧禪定的人，是爲了彰顯行為沒有迷惑，能夠照明一切。也可以說，方便凈智是能夠成就凈智的依止。

加入序言有三個原因。首先是總括地說明讚歎和加入的因緣相。這段文字有三個部分。首先是總括諸佛現身以及同名證法的兩種情況，可以理解。其次是『二時彼下』正式贊述。第三是『善男子下』得以進入現定。加入禪定有五個因緣：一是諸佛的力量加持，二是盧舍耶（Lokaksema，漢譯為支婁迦讖，是位早期將大乘佛教傳入中國的月氏譯經家）的本願力，三是盧舍那（Locana，光明遍照）現在的神力，四是金剛幢（Vajradhvaja，比喻堅固不壞的智慧）的自智凈力，五是其餘菩薩的善根力。

其次，『欲令下』辨別加入所為，其中有二十二句。首先是十二句自分德，其次是十句勝進。現在這二十二句內所有的文字，以及上下意思加入內所有的文相，不可能一一詳細解釋。但可以參照下地品最初加入部分內論主的判斷，大約分析這段文字的意義就可以理解。而且這段文字的文相或者貫通果和因，或者先總后別，或者自利和他利不同，或者同異成壞。像這樣的一切以及上會諸文，都參照《地論》最初的六相來理解，就沒有不明白的了。其餘的相可以自己理解。

第三，『善男子汝當下』辨別三業加相的差別。其中首先是口業，內有十句可以理解。意業的加持也有十句，第一句是總說，其次是分別說明。問：為什麼這個意業的加持與雜法有關？答：因為方便的事情不定於心境，以及理和事並非單一的法。參照這些就可以理解。本分正說的文字有兩部分，首先是總辨體，其次是列名辨相。首先的文字有兩部分，首先是總嘆，其次是辨別方便體，即六種決定，其中只有觀相大善和不怯弱，原因上面已經辨明了。相的文字有五個部分：一問，二舉數和引證，三重問，四列名，五總結和證成。『不思議大愿者』是地上愿因，也就是十回向愿。十回向有三個方面：一救護一切眾生，遠離眾生相迴向，化度眾生之事遠離二我。

【English Translation】 English version Verses.

The initial statement about entering Samadhi (Dhyana, 禪定) reveals that the Dharmakaya (法身, embodiment of the Dharma) is not a realm of thought. Clarifying wisdom Samadhi reveals that actions are without delusion, capable of illuminating everything. It can also be said that skillful means and pure wisdom are the reliance upon which pure wisdom can be achieved.

There are three reasons for adding the introduction. First, to generally explain the praise and the causes and conditions of the addition. This passage has three parts. First, the general appearance of all Buddhas and the two situations of the same name proving the Dharma can be understood. Second, '二時彼下' (Er Shi Bi Xia, at the second time) formally praises and narrates. Third, '善男子下' (Shan Nan Zi Xia, good man) is able to enter the present Samadhi. There are five causes and conditions for adding Samadhi: first, the power of all Buddhas; second, the original vow power of Lokaksema (盧舍耶, early translator of Mahayana Buddhism into Chinese); third, the present divine power of Locana (盧舍那, the Illuminator); fourth, the pure power of Vajradhvaja's (金剛幢, Diamond Banner) own wisdom; and fifth, the power of the good roots of other Bodhisattvas.

Second, '欲令下' (Yu Ling Xia, desiring to) distinguishes the purpose of the addition, which contains twenty-two sentences. First are twelve sentences of self-virtue, followed by ten sentences of superior progress. Now, all the texts within these twenty-two sentences, and all the textual aspects within the added meanings of the upper and lower meanings, cannot be explained in detail one by one. However, it can be understood by referring to the judgment of the commentator in the initial added part of the lower ground, and roughly analyzing the meaning of this text. Moreover, the textual aspects of this passage either connect the result and the cause, or are first general and then specific, or the benefit to oneself and others is different, or the same and different accomplish and destroy. All of these, as well as the texts of the upper assembly, should be understood by referring to the initial six aspects of the Treatise on the Grounds (地論, Dilun), and there will be nothing that is not clear. The remaining aspects can be understood by oneself.

Third, '善男子汝當下' (Shan Nan Zi Ru Dang Xia, good man, you should now) distinguishes the differences in the aspects of the addition of the three karmas. Among them, first is the karma of speech, which contains ten sentences that can be understood. The addition of the karma of mind also has ten sentences, the first sentence is a general statement, and the second is a separate explanation. Question: Why is this addition of the karma of mind related to mixed dharmas? Answer: Because the matters of skillful means are not fixed in the realm of mind, and principle and phenomena are not a single dharma. It can be understood by referring to these. The text of the main part of the original division has two parts, first is the general identification of the substance, and second is the listing of names and identification of aspects. The first text has two parts, first is the general praise, and second is the identification of the substance of skillful means, which is the six determinations, among which there are only great goodness in observing aspects and not being timid, the reasons for which have already been explained above. The text of the aspects has five parts: one, question; two, citing numbers and evidence; three, repeated question; four, listing names; five, conclusion and proof. '不思議大愿者' (Bu Si Yi Da Yuan Zhe, inconceivable great vows) are the causes of vows on the ground, which are also the ten dedications. There are three aspects to the ten dedications: one, Protecting all sentient beings, dedicating away from the appearance of sentient beings, the matter of transforming sentient beings is away from the two selves.

迴向眾生與物同成故。二回向菩提舍諸世有故。三迴向實際用歸極體故。此三相成。所以知有此三。下彌勒令善財見菩薩修三種迴向也。般若經中亦說此也。下並通此意。二不壞者自行堅固也。三等一切佛者自他等入佛境。亦可量等。四至一切處者分得佛力故。五無盡功德藏者修用出生不窮盡故。六隨順平等善根者亦名堅固德用無盡獲得。三堅固隨順涅槃也。七隨順等觀一切眾生者得大涅槃而不捨世間故。八如相者行依如修故。九無著解脫者。理等離縛脫無脫相故。十法界無量者稱性用也。此十相成共有二。一以十門攝諸行迴向。約此門即是行。二以行依十門明迴向也。迴向有三。所謂實際菩提及眾生迴向。實際有二種。一現修諸行即是真如。二為顯真如故修諸行也。眾生亦二種。一為度生故修菩薩行。即是眾生道具。二菩薩所成即眾生所與。菩提亦二。一所修諸行為成大果。二菩薩眾生諸行即是菩提芽果。一一回向並有此門。具述總意。準以思之。第一中有四。初問列名。二辨相。三是為下結。四以偈重頌。二辨相內有四。初明行體。二摩訶薩復作是念發菩提心寶下回向眾生及菩提。三菩薩復作是念如日天子等下回向實際。四以如是等善根迴向下結嘆勝妙德用自在。初辨體內有三。初以六度四攝等為濟眾生法。二修

【現代漢語翻譯】現代漢語譯本『迴向眾生』與萬物一同成就佛果的緣故。『迴向菩提』捨棄所有世間存在的緣故。『迴向實際』，使（修行之）用迴歸到最終本體的緣故。這三種迴向相互成就。所以知道有這三種迴向。下面是彌勒（Maitreya，未來佛）讓善財童子見到菩薩修習三種迴向。《般若經》（Prajnaparamita Sutra）中也說了這些。下面（的內容）都貫通這個意思。『不壞』是指自行堅固。『等一切佛』是指自己與他人平等地進入佛的境界，也可以理解為（功德）量相等。『至一切處』是指（菩薩）分得佛的力量的緣故。『無盡功德藏』是指修行的功用產生無有窮盡的緣故。『隨順平等善根』也稱為堅固的德用，獲得無盡的功德。『堅固隨順涅槃』是指（菩薩）堅固地隨順涅槃。『隨順等觀一切眾生』是指（菩薩）證得大涅槃而不捨棄世間的緣故。『如相』是指（菩薩）的修行依據真如實相的緣故。『無著解脫』是指（菩薩）在理上平等地脫離束縛，達到沒有解脫之相的境界的緣故。『法界無量』是指（菩薩）的功用與自性相稱的緣故。這十種相成就共有兩種含義：一是通過十門來攝取各種修行迴向，從這個角度來說，（十門）就是修行；二是以修行依據十門來闡明迴向。迴向有三種，分別是實際迴向、菩提回向和眾生迴向。實際迴向有兩種：一是現在所修的各種修行就是真如；二是為顯現真如的緣故而修習各種修行。眾生迴向也有兩種：一是為度化眾生而修菩薩行，這就是眾生道具；二是菩薩所成就的（功德）就是眾生所得到的。菩提回向也有兩種：一是所修的各種修行是爲了成就大果；二是菩薩和眾生的各種修行就是菩提的萌芽和果實。每一種迴向都包含這些方面，全面地闡述了總體的含義，可以依此進行思考。第一（部分）中有四個部分：首先是提問並列出名稱；其次是辨別（迴向的）相狀；第三部分是以『是為下』來總結；第四部分是用偈頌來再次讚頌。第二部分辨別相狀內有四個部分：首先闡明行體；其次是『摩訶薩復作是念發菩提心寶下』，迴向眾生及菩提；第三部分是『菩薩復作是念如日天子等下』，迴向實際；第四部分是以『如是等善根迴向下』來總結讚歎勝妙的德用自在。最初的辨別行體內有三個部分：首先是以六度（Six Paramitas，佈施、持戒、忍辱、精進、禪定、智慧）四攝（Four Embracing Dharmas，佈施、愛語、利行、同事）等作為濟度眾生的方法；二是修...

【English Translation】 English version 『Returning merit to sentient beings』 is because of accomplishing Buddhahood together with all things. 『Returning merit to Bodhi』 is because of relinquishing all worldly existences. 『Returning merit to actuality』 is because of making (the use of) practice return to the ultimate essence. These three kinds of returning merit accomplish each other. Therefore, we know that there are these three kinds of returning merit. Below, Maitreya (Maitreya, the future Buddha) makes Sudhana (Sudhana) see the Bodhisattvas practicing the three kinds of returning merit. The Prajnaparamita Sutra (Prajnaparamita Sutra) also speaks of this. The following (content) all connects to this meaning. 『Non-destruction』 refers to the firmness of self-practice. 『Equaling all Buddhas』 refers to oneself and others equally entering the realm of the Buddha, and can also be understood as (merit) quantities being equal. 『Reaching all places』 refers to (Bodhisattvas) receiving the power of the Buddha. 『Endless treasury of merit』 refers to the function of practice producing endlessness. 『Following and according with equal good roots』 is also called firm virtuous function, obtaining endless merit. 『Firmly following and according with Nirvana』 refers to (Bodhisattvas) firmly following and according with Nirvana. 『Following and according with equally observing all sentient beings』 refers to (Bodhisattvas) attaining great Nirvana without abandoning the world. 『Suchness aspect』 refers to (Bodhisattvas') practice being based on the suchness aspect of reality. 『Non-attachment liberation』 refers to (Bodhisattvas) being equally liberated from bondage in principle, reaching a state of no liberation aspect. 『Dharma realm immeasurable』 refers to (Bodhisattvas') function being in accordance with their nature. These ten aspects of accomplishment have two meanings in total: one is to gather all practices of returning merit through the ten gates; from this perspective, (the ten gates) are practice; two is to clarify returning merit by basing practice on the ten gates. There are three kinds of returning merit, namely returning merit to actuality, returning merit to Bodhi, and returning merit to sentient beings. There are two kinds of returning merit to actuality: one is that the various practices currently being cultivated are true thusness; two is cultivating various practices for the sake of manifesting true thusness. There are also two kinds of returning merit to sentient beings: one is cultivating Bodhisattva practices for the sake of liberating sentient beings, which is the means for sentient beings; two is that the (merit) accomplished by the Bodhisattva is what is given to sentient beings. There are also two kinds of returning merit to Bodhi: one is that the various practices being cultivated are for the sake of accomplishing great fruit; two is that the various practices of Bodhisattvas and sentient beings are the sprouts and fruits of Bodhi. Each kind of returning merit includes these aspects, comprehensively explaining the overall meaning, which can be contemplated accordingly. The first (part) has four sections: first is asking and listing the names; second is distinguishing (the aspects of) the returning merit; the third part is summarizing with 『是為下』; the fourth part is praising again with verses. The second part, distinguishing the aspects, has four sections: first, clarifying the essence of practice; second, 『摩訶薩復作是念發菩提心寶下』, returning merit to sentient beings and Bodhi; the third part is 『菩薩復作是念如日天子等下』, returning merit to actuality; the fourth part is summarizing and praising the excellent virtuous function and freedom with 『如是等善根迴向下』. The initial distinguishing of the essence of practice has three sections: first, using the Six Paramitas (Six Paramitas, generosity, morality, patience, diligence, concentration, wisdom) and Four Embracing Dharmas (Four Embracing Dharmas, giving, kind speech, beneficial action, cooperation) as methods for saving sentient beings; second, cultivating...

善根下明救護眾生。三此菩薩為怨親故下明托依起行。此中有二意。一為離眾生相故得成三迴向。二由離眾生故是三回也。此可思之。二正救眾生文有二。初令生不墮地獄等。二復作是念下得法身樂。于中因果分二也。三托依起行文有二。初以善迴向眾生不揀怨親有三。初立。次問答釋疑。三常以愛眼下對緣成行。展轉有四辨疑。第四疑文有三。初立次責三答可知。二菩薩不為一眾生下顯意廣大。有二可知。第二回向眾生及菩提有五。一行等諸佛及起心究竟即為二也。此二子段中復各為二可知。二菩薩以諸善根迴向時下令生得清凈趣。三複作是念以此善根下為生得見佛獲益。七財凈滿足者謂信戒聞施智慧慚愧。四此菩薩復作是念下代受一切苦。此文有四。初對物生心。次何故下除疑。三以大下明善巧有二可知。四復作是念我悉當爲下正明為生受苦。此中有三。初代受苦。二除疑此文有三。第二文中有四。第三文有三可知。三是故不以下結可知。三複作是念我當以下辨所成也。有二可知。五菩薩以是無量下令生得具助道因緣有三。初起意。二喻況。三合可知也。第三回向實際文有二。初簡擇前二回向。二令一切不著等下正迴向實際。此文有三。初辨分別無相。二不起虛妄因緣下依他不生。三觀察一切眾生平等下真實無性

【現代漢語翻譯】現代漢語譯本善根下，闡明救護眾生之理。此段（經文）表明菩薩因怨親平等而發起修行。其中包含兩層含義：一是為遠離眾生相，從而成就三迴向；二是由於遠離眾生相，這本身就是三迴向的體現。對此需要深入思考。接下來，正式闡述救度眾生的經文，分為兩部分：首先，使眾生不墮地獄等惡道；其次，『復作是念』（菩薩又這樣想）以下，是證得法身之樂。其中又可分為因和果兩部分。托依起行的經文也有兩部分：首先，以善根迴向眾生，不分怨親，包含三個方面：首先是確立（迴向）；其次是問答釋疑；第三，『常以愛眼』（常常以慈愛的目光）以下，是對境成行。輾轉有四個方面來辨析疑點。第四個疑點包含三個方面：首先是確立（疑點）；其次是責問；最後是三個回答，這些都是可以理解的。『二菩薩不為一眾生下』，彰顯菩薩的意願廣大，包含兩個方面，容易理解。第二回向眾生及菩提，包含五個方面：『一行等諸佛及起心究竟即為二也』（一行與諸佛相同，以及發起菩提心並最終成就，這兩者可以看作兩個方面）。這兩個子段中又各自包含兩個方面，容易理解。『二菩薩以諸善根迴向時下』，使眾生獲得清凈的去處。『三複作是念以此善根下』，爲了使眾生得見佛並獲得利益。『七財凈滿足者謂信戒聞施智慧慚愧』（七種財富清凈圓滿，指的是信心、持戒、博聞、佈施、智慧、慚、愧）。『四此菩薩復作是念下』，菩薩代替眾生承受一切苦難。這段經文包含四個方面：首先是對外物生起慈悲心；其次，『何故下』，是消除疑慮；第三，『以大下』，闡明菩薩的善巧方便，包含兩個方面，容易理解；第四，『復作是念我悉當爲下』，正式闡明菩薩為眾生承受苦難。這其中包含三個方面：一是代替眾生承受苦難；二是消除疑慮，這段經文包含三個小段，第二小段包含四個方面，第三小段包含三個方面，容易理解。『三是故不以下』，是結論，容易理解。『三複作是念我當以下』，辨析所成就的果報，包含兩個方面，容易理解。『五菩薩以是無量下』，使眾生獲得具足助道因緣，包含三個方面：首先是發起意願；其次是比喻說明；第三是總結歸納，容易理解。第三回向實際，包含兩個方面：首先是簡擇前兩種迴向；其次，『令一切不著等下』，正式迴向實際。這段經文包含三個方面：首先是辨析分別無相；其次，『不起虛妄因緣下』，是依他不起；第三，『觀察一切眾生平等下』，是真實無自性。

【English Translation】 English version The section on 'roots of goodness' explains saving sentient beings. The third section, 'This Bodhisattva, for the sake of enemies and relatives,' explains relying on conditions to initiate practice. This contains two meanings: first, to achieve the three dedications by being free from the perception of sentient beings; second, being free from the perception of sentient beings is itself the three dedications. This is worth contemplating. The second part, the text on directly saving sentient beings, has two sections: first, preventing beings from falling into hell, etc.; second, 'Again, he thinks' (復作是念) below, attaining the bliss of the Dharma body. Within this, cause and effect are divided into two. The text on relying on conditions to initiate practice has two sections: first, dedicating merit to sentient beings without discriminating between enemies and relatives, which has three aspects: first, establishing (the dedication); second, questions and answers to resolve doubts; third, 'Always with loving eyes' (常以愛眼) below, accomplishing practice by engaging with conditions. There are four aspects to analyze doubts in turn. The fourth doubt has three aspects: first, establishing (the doubt); second, questioning; third, three answers that are understandable. 'Second, the Bodhisattva does not do this for one sentient being' (二菩薩不為一眾生下) reveals the Bodhisattva's vast intention, which has two understandable aspects. The second dedication, to sentient beings and Bodhi, has five aspects: 'One practice is equal to all Buddhas, and initiating the mind to ultimate attainment is also two' (一行等諸佛及起心究竟即為二也). Each of these two sub-sections can be further divided into two, which are understandable. 'Second, when the Bodhisattva dedicates all roots of goodness' (二菩薩以諸善根迴向時下), it enables beings to attain pure destinations. 'Third, again, he thinks, with these roots of goodness' (三複作是念以此善根下), it is for beings to see the Buddha and gain benefit. 'Those who are satisfied with the seven pure riches refer to faith, precepts, learning, giving, wisdom, shame, and remorse' (七財凈滿足者謂信戒聞施智慧慚愧). 'Fourth, this Bodhisattva again thinks' (四此菩薩復作是念下), the Bodhisattva takes on all suffering on behalf of others. This text has four aspects: first, generating compassion towards external objects; second, 'Why below' (何故下), is to dispel doubts; third, 'With great below' (以大下), explains the Bodhisattva's skillful means, which has two understandable aspects; fourth, 'Again, he thinks, I will do all below' (復作是念我悉當爲下), formally explains the Bodhisattva taking on suffering for beings. This contains three aspects: first, taking on suffering on behalf of others; second, dispelling doubts, this text contains three sub-sections, the second sub-section contains four aspects, the third sub-section contains three aspects, which are understandable. 'Third, therefore not below' (三是故不以下), is the conclusion, which is understandable. 'Third, again, he thinks, I will below' (三複作是念我當以下), analyzes what is accomplished, which has two understandable aspects. 'Fifth, the Bodhisattva, with this immeasurable below' (五菩薩以是無量下), enables beings to obtain the conditions for aiding the path, which has three aspects: first, initiating the intention; second, using metaphors; third, summarizing, which is also understandable. The third dedication, to reality, has two aspects: first, selecting the previous two dedications; second, 'Making all not attached, etc. below' (令一切不著等下), formally dedicating to reality. This text has three aspects: first, distinguishing the absence of characteristics; second, 'Not arising from false causes and conditions below' (不起虛妄因緣下), is dependent arising; third, 'Observing the equality of all sentient beings below' (觀察一切眾生平等下), is the true absence of self-nature.

。彼不生諸法不滅諸法以如是等善根迴向者。即第四總結文有三。初總。次修行下別。后菩薩下結嘆。別中初修行對治法等結初行體。次觀一切結回眾生及菩提。後於彼善根不作二相下結實際。余相可知。重頌有二。初長行辨意。次偈頌有五十六偈有三。初十二總結。次別。此別有三。初十一結行體。次十三結回眾生及菩提文。次十五結實際。第三后六總結之。可準取解。二不壞者有五。此中初問。次答。三結。四嘆德。五偈頌。答文中有五。一辨行體。二欲令一切眾下回向眾生。三諸佛成就無量德下回向菩提。四菩薩如是舍離癡下回向實際。五如是菩薩成善根下結嘆德用。體文有五。一對緣成信有二。初立宗。二何故下除疑二如是安住下依信成行因。三菩薩如是等善下辨行所成果。四菩薩如是精勤下結興行益。五菩薩善根迴向已下辨依行成愿事。此有二意。一為不壞故得成三回。二為不壞故是三回也。此可思準。二回眾生等文可知。實際文有三。初簡前二回向。二觀察平等下正回實際。三常為諸佛下功感聖念。四結嘆內有五。初結行體。次摩訶薩如是下結眾生。次究竟清凈下結回菩提。次得平等下結實際文。次菩薩行如是下通結勝妙。偈文有二。初長行。次偈頌有五十有五。初二十一頌行體。次二頌眾生。次二頌菩

提。次十頌實際文。次十四頌結嘆文等。三等一切佛者有五。初問。次答。三結。四嘆德。五偈頌。答文有五。初辨行體有二可知。此迴向有二意。一為等故成回三種。二為先應三回故得等也。可準之。二此菩薩得如是樂時下回佛菩薩及眾生。此文有四。初向佛。二回菩薩。三回眾生。四菩薩攝取行等行下明儀式也。菩薩文有二可知。第三回眾生文中有三。初回儀式此有二可知。二滅惡。三生善。三菩薩若在家時下辨起心分齊。此文有二。初釋。次如是菩薩今集下結。初文有二。初在家攝生迴向。二菩薩作是念乃至小大下大悲深重。初文有四。初起心。二對緣辨攝有二可知。三明成行無間即顯智堅固。四結。第二深重文有二。初離苦。二得樂可知。四復作是念如彼下回向實際。文有三。初牒前。二回向。二而無所著下正回實際。三摩訶薩下結同佛回。正回實際有二。初約入觀智回。二常樂習行普門下出觀智以迴向。第五總結中。初牒前行體。次第一回向下通結偈有二。初長行。次偈有四十八。初二頌體。次三十四頌回佛眾生等文。次四頌實際。次八頌結嘆。四一切處者有五。初問。次答。三結。四嘆德。五偈頌。答文分四。初辨體。二如是莊嚴下回向菩提及眾生。三菩薩如是善根迴向了無所下回向實際。四菩薩如是善

根迴向下結嘆德用。初體中分二。初明行體有四。一法。二喻。三合。四辨所成。此有三句。法喻合喻如諸天者第一義天。余相可知也。此有二意。一為順一切故得回三。二為順三故得至一切處也。二菩薩復作是念下廣明行相。此文有二。初明所依方土及佛。二菩薩于諸如來下廣明行相。此中有二。初對境興心即為二也。前對境明心。次辨心德。二復作是念下對境成行。則復為二耳。如是莊嚴下回眾生文有二。初開理事二門立宗。二令一切等下別辨得成至一切處所以。有法喻合。三文可知。三實際文有三。初牒前行。體及二回向。次了無所有下正迴向。三如是菩薩樂觀下結回成益。正實際有二。初約入觀智。次如是菩薩圓滿下出觀智辯也。一切法眾因緣地者依因緣解證一切法故。四總結嘆中初結行體。得佛自在下結菩提。次教化眾生結眾生。次菩薩如是下結實際。偈文有二。初長行。次頌偈文二十二。初八頌行體。次六頌菩提及眾生。次六頌實際。次二頌結嘆文。

五無盡功德藏者此有三義。一出生無盡。二所成。三自體。以此三準之。初問。次答。三結。四辨德。五偈頌。答文有四。初辨行體。二菩薩諸善根皆悉下回向菩提及眾生。三菩薩以如是等下回向實際。四菩薩如是善根下結嘆勝用。此初行體文有二。

【現代漢語翻譯】現代漢語譯本根迴向下結嘆德用（根本回向以下總結讚歎功德作用）。初體中分二（最初的體性中分為二）。初明行體有四（首先闡明行為的體性有四方面）：一法（法理），二喻（比喻），三合（結合），四辨所成（辨析所成就的）。此有三句（這裡有三句）。法喻合喻如諸天者第一義天（法、比喻、結合，例如諸天就是第一義天）。余相可知也（其餘的方面可以類推得知）。此有二意（這裡有兩種含義）：一為順一切故得回三（一是爲了順應一切，所以能夠迴向三方面），二為順三故得至一切處也（二是爲了順應三方面，所以能夠到達一切處）。二菩薩復作是念下廣明行相（第二，菩薩又這樣思念以下，廣泛闡明行為的相狀）。此文有二（這段文字有兩部分）：初明所依方土及佛（首先闡明所依靠的處所和佛），二菩薩于諸如來下廣明行相（第二，菩薩對於諸如來以下，廣泛闡明行為的相狀）。此中有二（這其中又有兩部分）：初對境興心即為二也（首先是面對境界生起心念，即分為兩種情況）。前對境明心（前面是面對境界闡明心念），次辨心德（其次是辨析心念的功德）。二復作是念下對境成行（第二，又這樣思念以下，面對境界成就行為）。則復為二耳（那麼又分為兩種情況）。如是莊嚴下回眾生文有二（這樣莊嚴以下，迴向眾生的文字有兩部分）：初開理事二門立宗（首先開啟理和事兩種門徑來確立宗旨），二令一切等下別辨得成至一切處所以（第二，使一切等等以下，分別辨析能夠成就到達一切處的原因）。有法喻合（有法、比喻、結合）。三文可知（這三部分文字可以類推得知）。三實際文有三（第三，實際的文字有三部分）：初牒前行。體及二回向（首先是承接前面的行為、體性和兩種迴向），次了無所有下正迴向（其次是了無所有以下，正式迴向），三如是菩薩樂觀下結回成益（第三，像這樣菩薩樂觀以下，總結迴向成就的利益）。正實際有二（真正的實際有兩種）：初約入觀智（首先是依據進入觀想的智慧），次如是菩薩圓滿下出觀智辯也（其次是像這樣菩薩圓滿以下，從觀想的智慧中出來進行辯論）。一切法眾因緣地者依因緣解證一切法故（一切法眾因緣地，是依據因緣來理解和證悟一切法）。四總結嘆中初結行體（第四，總結讚歎中，首先總結行為的體性），得佛自在下結菩提（得到佛的自在以下，總結菩提），次教化眾生結眾生（其次教化眾生，總結眾生），次菩薩如是下結實際（其次菩薩像這樣以下，總結實際）。偈文有二（偈頌的文字有兩部分）：初長行（首先是長行），次頌偈文二十二（其次是頌偈，共有二十二句）。初八頌行體（最初八句頌揚行為的體性），次六頌菩提及眾生（其次六句頌揚菩提和眾生），次六頌實際（其次六句頌揚實際），次二頌結嘆文（其次兩句總結讚歎文字）。五無盡功德藏者此有三義（第五，無盡功德藏，這裡有三種含義）：一出生無盡（一是出生無盡），二所成（二是所成就的），三自體（三是自體）。以此三準之（以此三種含義來衡量）。初問（首先是提問），次答（其次是回答），三結（第三是總結），四辨德（第四是辨析功德），五偈頌（第五是偈頌）。答文有四（回答的文字有四部分）：初辨行體（首先辨析行為的體性），二菩薩諸善根皆悉下回向菩提及眾生（第二，菩薩的各種善根都以下，迴向菩提和眾生），三菩薩以如是等下回向實際（第三，菩薩以像這樣等等以下，迴向實際），四菩薩如是善根下結嘆勝用（第四，菩薩像這樣善根以下，總結讚歎殊勝的作用）。此初行體文有二（這最初的行為體性的文字有兩部分）。 English version Root Return Below Concludes with Praise of Virtuous Function. The Initial Essence is Divided into Two. First, Clarifying the Nature of Practice Has Four Aspects: 1. Dharma (法, the principle), 2. Metaphor (喻, the analogy), 3. Combination (合, the synthesis), 4. Discernment of Accomplishment (辨所成, the analysis of what is achieved). There are Three Sentences Here. The Dharma, Metaphor, and Combination are Like the 'First Meaning Heaven' (第一義天, the highest heaven in Buddhist cosmology) of the Devas (諸天, gods). The Remaining Aspects Can Be Understood by Analogy. There are Two Meanings Here: 1. To Accord with Everything, Thus Obtaining the Return of the Three; 2. To Accord with the Three, Thus Reaching Everywhere. Second, 'The Bodhisattva Again Makes This Thought' Below Broadly Explains the Aspects of Practice. This Text Has Two Parts: First, Clarifying the Land and Buddha Relied Upon; Second, 'The Bodhisattva Towards All Tathagatas' Below Broadly Explains the Aspects of Practice. Within This, There are Two Parts: First, Arousing the Mind Towards the Object, Which is Also Two. The Former Clarifies the Mind Towards the Object; The Latter Discerns the Virtue of the Mind. Second, 'Again Makes This Thought' Below Accomplishes Practice Towards the Object, Thus Again Being Two. 'Thus Adorning' Below, the Text on Returning to Sentient Beings Has Two Parts: First, Opening the Two Gates of Principle and Phenomena to Establish the Tenet; Second, 'Causing All, Etc.' Below, Separately Discerns the Reason for Achieving Reaching Everywhere. There are Dharma, Metaphor, and Combination. The Three Texts Can Be Understood. Third, the Text on Reality Has Three Parts: First, Referencing the Previous Practice, Essence, and Two Returns; Second, 'Completely Without Anything' Below, the Proper Return; Third, 'Thus the Bodhisattva Optimistically Observes' Below, Concluding the Return with Accomplished Benefit. True Reality Has Two Aspects: First, Based on Entering Contemplative Wisdom; Second, 'Thus the Bodhisattva Perfectly' Below, Emerging from Contemplative Wisdom to Argue. 'All Dharmas, the Ground of the Multitude of Causes and Conditions' Means Relying on Causes and Conditions to Understand and Realize All Dharmas. Fourth, in the Concluding Praise, First Conclude the Essence of Practice; 'Obtaining the Buddha's Freedom' Below Concludes Bodhi (菩提, enlightenment); Next, 'Educating Sentient Beings' Concludes Sentient Beings; Next, 'The Bodhisattva Thus' Below Concludes Reality. The Verse Text Has Two Parts: First, the Prose; Second, the Verse with Twenty-Two Lines. The First Eight Lines Praise the Essence of Practice; The Next Six Lines Praise Bodhi and Sentient Beings; The Next Six Lines Praise Reality; The Next Two Lines Conclude the Text of Praise. Fifth, 'The Inexhaustible Treasury of Merit' Has Three Meanings: 1. Inexhaustible in Production; 2. What is Accomplished; 3. The Self-Nature. Based on These Three, First is the Question; Second is the Answer; Third is the Conclusion; Fourth is the Discernment of Virtue; Fifth is the Verse. The Answer Text Has Four Parts: First, Discern the Essence of Practice; Second, 'The Bodhisattva's Various Roots of Goodness All' Below Returns to Bodhi and Sentient Beings; Third, 'The Bodhisattva with Such, Etc.' Below Returns to Reality; Fourth, 'The Bodhisattva Thus These Roots of Goodness' Below Concludes with Praise of Superior Function. This Initial Text on the Essence of Practice Has Two Parts.

【English Translation】 English translation line 1 English translation line 2

初辨行體有四。一懺。二勸請。三隨喜。四迴向也。隨喜有四。一成佛。二說法。三涅槃。四流通等文有二。初悔過。第二勸請隨喜迴向也。此三義由是有為德義分相交故。同處合說。此文有二。初總舉。二別辨。別中依隨喜四義即為四段耳。此有二意。一為行順三回故得成無盡藏。二為成無盡故回三處也。此可準之。二菩薩作如是念下辨行相有二。初嚴土。二嚴成人。嚴土有四。初成世界土。二菩薩修勝善根下莊嚴佛國土。三彼諸世界中下三世莊嚴。四如一世界下結成究竟。二菩薩復如是下嚴人有二。初辨次結。辨中有四。一人。二此諸菩薩下略具顯德。三成就下別顯德。有二可知。四成就等下結有三可知。二如一佛剎下以結略顯廣可知。迴向菩提眾生文有二。初以法界方便迴向二處。二如是菩薩善下辨方便分齊。實際文有二。初牒總迴向趣向薩婆若際。二菩薩行如是下別回實際。此文有二。初入觀智以迴向。此有二可知。二菩薩如是起下出觀智回。生死非雜亂涅槃非寂靜者此有二解。一就破相。生死體空故非雜亂。涅槃體如故非寂靜。二寂用解生死體寂故非雜亂。何者是體。近說空是。深則不空如來藏是。大涅槃能建大義。妙用繁興無所不為。故非寂靜。今依后釋。此二佛境佛所行道名境界道。無別生死故非他作

。生死涅槃體無定相。故曰無法。諸聖同依名為同止。如義同先解。第四結嘆文有二。初牒結前文。次菩薩初發下總結。初文有四。初牒前行體結成迴向菩提及眾生。二以如是等下牒前回眾生結成實際。三菩薩如是迴向眼終下結所得益。四菩薩如是迴向時下行德勝妙。第四嘆德用文有三。初舉數。二釋。三結可知。偈內有二。初長行生起。次偈偈有五十偈。初十八頌行體。次六頌迴向眾生及菩提。次十四頌實際。次十二頌結嘆文也。第六隨順一切堅固善根迴向者有五。初問。次答。后是名下結。四嘆德用。五說偈。第二答有四。一施門中辨行體。二菩薩善根迴向令一切眾生下回眾生及菩提。三菩薩摩訶薩以此善根迴向時下回實際。四菩薩以一切善根如是迴向下結嘆德用。初文有二。初舉輪王位舍嘆成行德體有二可知。二若施飲食下辨行相。此文有四。一略列所施諸物名。二作如是念下辨修行意。三若施飲時下廣辨施儀則。于中或四五六不定。四者。一人。二所有事。三迴向。四結前。五者第三增田。六者第三增嘆事德。又有成施心。四此菩薩以如是等無量下結利益也。初列所施名文有三。初列六十章門中所施財。二心不貪著下辨施心無染。三若諸眾生下辨所施田。第二意文有二。初辨施迴向意。二菩薩如是迴向已下明

回所成。三廣文雖有一百二十事無不皆在六十門攝也。此有二意。一為順三迴向故得順堅固。二為順堅固故得三回。此可準之。又今此所舍並通三義。一是分段依正。二變化依正。三是變易依正。可準思攝也。地前具五生身故。四輪乘者運度八難也。一住正國。此度三惡道北單越及長壽天。二正士度佛前後。三本功德度諸根不具。四平等愿度世智辯聰。又正國輪者真如法性土也。依正士輪者般若正觀也。本功德輪者施等五波羅蜜也。平等愿輪者菩薩十種無盡大愿也。菩薩凈行由斯滿足。又字肆者恣也。第四結嘆中有二。初嘆益。二菩薩爾時下慶得成益。此二文各有二。初釋。次結成究竟也。二實際文有二。初牒前行體。二于身口意業無縛著下正回實際。於此正向中有五。初約入觀智辨行成。二菩薩如是迴向時不著內下明所離。三菩薩若於此法中下辨利益。四何以故下釋成。五菩薩如是見法下結說是非。此文有九句相生可知。前文言禪頭者。眾生有形有體名禪頭。今無此想也。四結嘆中有四。初菩薩等總釋體用。二回曏者何義下結迴向名義。三菩薩若能以此下嘆行迴向德。四菩薩如是迴向已下結益。偈有二。初長行。次偈偈有八十二。初四十八頌行體及二種迴向。次菩薩觀下三十二頌實際文。后二頌結嘆文。了達菩提從

【現代漢語翻譯】迴向所成就的功德。『三廣文』雖然有一百二十件事，但沒有哪一件不在六十門所包含的範圍內。這有兩層含義：一是順應『三迴向』，因此能夠順應堅固；二是順應堅固，因此能夠得到『三迴向』。這些可以類推。此外，現在這裡所捨棄的，普遍包含三種含義：一是分段生死的依報和正報，二是變化生死的依報和正報，三是變易生死的依報和正報。可以類推思考幷包含這些含義。菩薩在登地之前具備五種生身。『四輪乘』是指運載度脫八難。一是安住于正國（Buddhakṣetra，佛國凈土），這能度脫三惡道、北俱盧洲、單越以及長壽天。二是正士度脫佛出世的前後時期。三是本功德度脫諸根不具足的人。四是平等愿度脫世智辯聰的人。此外，正國輪是指真如法性的國土。依正士輪是指般若正觀。本功德輪是指佈施等五波羅蜜。平等愿輪是指菩薩的十種無盡大愿。菩薩的清凈行為由此得以圓滿。此外，『字肆』是指放縱。第四部分是總結讚歎，其中有兩點：一是讚歎利益，二是『菩薩爾時』以下是慶賀獲得成就的利益。這兩段文字各有兩點：一是解釋，二是總結成就究竟。二、實際文中包含兩點：一是照應前面的行體，二是『于身口意業無縛著』以下是正式迴向實際。在這正式迴向中包含五點：一是通過入觀智辨別行成就，二是『菩薩如是迴向時不著內』以下是說明所遠離的，三是『菩薩若於此法中』以下是辨別利益，四是『何以故』以下是解釋成就，五是『菩薩如是見法』以下是總結說這是非。這段文字有九句相互生髮，可以理解。前面所說的『禪頭』，是指眾生有形有體，名為『禪頭』。現在沒有這種想法。四、總結讚歎中包含四點：一是『菩薩等』總括解釋體和用，二是『迴向者何義』以下是總結迴向的名義，三是『菩薩若能以此』以下是讚歎行迴向的功德，四是『菩薩如是迴向已』以下是總結利益。偈頌有兩部分：一是長行，二是偈頌。偈頌共有八十二頌，前四十八頌是關於行體和兩種迴向，其次是『菩薩觀』以下的三十二頌是關於實際文，最後兩頌是總結讚歎文。了達菩提從...

【English Translation】 Returning to what has been accomplished. Although the 'Three Extensive Texts' have one hundred and twenty matters, none of them are not encompassed within the sixty gates. This has two meanings: first, to accord with the 'Three Dedications' (Trividha Pariṇāmanā, 三迴向), thereby attaining accordance with steadfastness; second, to accord with steadfastness, thereby attaining the 'Three Dedications'. These can be inferred analogously. Furthermore, what is relinquished here universally includes three meanings: first, the dependent and principal retributions of segmented existence (Saṃsāra, 分段生死); second, the dependent and principal retributions of transformational existence (Nirmāṇa, 變化生死); third, the dependent and principal retributions of variational existence (Parivarta, 變易生死). These can be analogously contemplated and included. Before reaching the Bhumi (地, stages of Bodhisattva path), a Bodhisattva possesses five kinds of birth bodies. The 'Four Wheels Vehicle' (Caturcakra, 四輪乘) refers to transporting and delivering from the eight difficulties (Aṣṭāvipatti, 八難). First, abiding in the Righteous Land (Buddhakṣetra, 正國), which delivers from the three evil realms (Tridurgati, 三惡道), Uttarakuru (北俱盧洲), the single continent, and the heavens of longevity. Second, the Righteous Ones deliver those before and after the appearance of the Buddha. Third, the Original Merits deliver those with incomplete faculties. Fourth, the Equal Vows deliver those with worldly wisdom and eloquence. Furthermore, the Righteous Land Wheel refers to the land of Suchness (Tathatā, 真如) and Dharma-nature (Dharmatā, 法性). Relying on the Righteous Ones Wheel refers to the correct Prajñā (般若) observation. The Original Merits Wheel refers to the five Pāramitās (波羅蜜, perfections) such as giving. The Equal Vows Wheel refers to the ten inexhaustible great vows of the Bodhisattvas. The pure conduct of the Bodhisattvas is fulfilled thereby. Furthermore, '字肆' means indulgence. The fourth part is the concluding praise, which has two points: first, praising the benefits; second, 'Bodhisattvas at that time' below is celebrating the benefits of attaining accomplishment. Each of these two passages has two points: first, explanation; second, concluding the ultimate accomplishment. Second, the actual text contains two points: first, corresponding to the preceding practice body; second, 'without attachment to body, speech, and mind karma' below is the formal dedication to actuality. This formal dedication contains five points: first, distinguishing the accomplishment of practice through entering the wisdom of observation; second, 'Bodhisattvas do not attach to the inner when dedicating in this way' below is explaining what is to be abandoned; third, 'Bodhisattvas if in this Dharma' below is distinguishing the benefits; fourth, 'Why is this so' below is explaining the accomplishment; fifth, 'Bodhisattvas see the Dharma in this way' below is concluding and saying what is right and wrong. This text has nine sentences arising mutually, which can be understood. The 'Zen head' mentioned earlier refers to sentient beings with form and body, called 'Zen head'. Now there is no such thought. Fourth, the concluding praise contains four points: first, 'Bodhisattvas, etc.' generally explain the substance and function; second, 'What is the meaning of dedication' below is concluding the name and meaning of dedication; third, 'Bodhisattvas if able to use this' below is praising the merits of practicing dedication; fourth, 'Bodhisattvas having dedicated in this way' below is concluding the benefits. There are two parts to the verses: first, the prose; second, the verses. There are eighty-two verses in total. The first forty-eight verses are about the practice body and the two kinds of dedication. Next, the thirty-two verses from 'Bodhisattvas observe' below are about the actual text. The last two verses are the concluding praise text. Understanding Bodhi (菩提, enlightenment) from...

緣起於法真性無所壞者用不違體也。

七等心隨順一切眾生。初問。次答。三結。四嘆德用。五偈頌。第二答文有四。初辨行體。二菩薩離垢清凈下回向眾生及菩提。三菩薩修行如是善根下回實際。四菩薩行如是下結嘆勝用。初體文有三。初辨行體。二菩薩行如是等下辨行用有二。初離惡。二生德也。三不求生天下辨修意。此有二意。一隨他眾生所作善根不逆善令進故。二菩薩自善根隨眾生根性三品授與故。此可思準之。二眾生及菩提文有二。初辨修行。二菩薩以此善根下正明迴向。初文有二。初自分。二修習平等下增上修也。初文有五。初辨所依之緣謂善根也。二菩薩復作是念下明依緣起心。于中分三可知。三菩薩如是下顯心具德。四辨時分。五複次菩薩下廣辨所施之物。第二增上施中有二。初辨施心。二菩薩復作是念下明心具德。二正迴向中有二。初正迴向。二如是菩薩下結德自在。此有二。初自分。二以如是等下勝進可知也。實際文有二。初牒前利益。二菩薩如是等下正明實際。初文有五。初離垢。二明所得。三明無等。四對果校量。此有二。初總。次別。五結成具德也。二正回法界。文相顯可知。四結嘆文可知。偈有二。初長行。次偈頌。偈有四十二。初二頌體。次十七頌眾生及菩提。次七頌實際。次

【現代漢語翻譯】現代漢語譯本緣起於法，其真性不會被任何事物破壞，因為它的作用與本體並不相違背。

七種平等心隨順一切眾生。首先是提問，其次是回答，然後是總結，最後是讚歎功德作用。第五是偈頌。第二部分回答的文字有四個方面：首先辨析行為的本體；其次，菩薩遠離垢染清凈后，將功德迴向給眾生和菩提（Bodhi，覺悟）；第三，菩薩修行這樣的善根后，趨向實際；第四，菩薩行持這樣的行為后，總結讚歎殊勝的作用。最初的本體部分有三個方面：首先辨析行為的本體；其次，菩薩行持這樣的行為等，辨析行為的作用有兩個方面：首先是遠離惡行，其次是生起功德。第三，不求生於天下，辨析修行的意圖。這裡有兩個意圖：一是隨順其他眾生所作的善根，不違背善行，使之進步；二是菩薩將自己的善根，隨眾生的根性，分為上中下三品而授予他們。這些都可以思考並加以衡量。第二部分，眾生及菩提，文字有兩個方面：首先辨析修行；其次，菩薩以此善根，正式闡明迴向。最初的文字有兩個方面：首先是自己分擔；其次，修習平等，增上修持。最初的文字有五個方面：首先辨析所依賴的因緣，即善根；其次，菩薩又這樣想，闡明依靠因緣生起的心。其中分為三個部分，可以理解；第三，菩薩像這樣，顯示心所具有的功德；第四，辨析時間分際；第五，再次，菩薩廣泛辨析所施捨的物品。第二部分，增上施捨中有兩個方面：首先辨析施捨的心；其次，菩薩又這樣想，闡明心所具有的功德。第二，正式迴向中有兩個方面：首先是正式迴向；其次，像這樣的菩薩，總結功德自在。這裡有兩個方面：首先是自己分擔；其次，以像這樣的方式等，殊勝的進步是可以理解的。實際的文字有兩個方面：首先是重複前面的利益；其次，菩薩像這樣等，正式闡明實際。最初的文字有五個方面：首先是遠離垢染；其次是闡明所得；第三是闡明沒有相等；第四是對果報進行衡量，這裡有兩個方面：首先是總的，其次是分別的；第五是總結成就功德。第二，正式迴向法界，文字的表相顯而易見，可以理解。第四，總結讚歎的文字可以理解。偈頌有兩個部分：首先是長行，其次是偈頌。偈頌有四十二個：最初兩個偈頌是關於本體的；其次十七個偈頌是關於眾生和菩提的；其次七個偈頌是關於實際的；其次

【English Translation】 English version Origination depends on the Dharma, its true nature cannot be destroyed by anything, because its function does not contradict its essence.

Seven kinds of equal minds accord with all sentient beings. First is the question, second is the answer, then the conclusion, and finally the praise of merits and functions. Fifth is the verse. The second part of the answer has four aspects: first, to distinguish the substance of the practice; second, after the Bodhisattva is free from defilement and purified, he dedicates the merits to sentient beings and Bodhi (Enlightenment); third, after the Bodhisattva cultivates such good roots, he tends towards reality; fourth, after the Bodhisattva practices such actions, he summarizes and praises the supreme function. The initial part of the substance has three aspects: first, to distinguish the substance of the practice; second, the Bodhisattva practices such actions, etc., to distinguish the function of the practice has two aspects: first, to stay away from evil deeds, and second, to generate merits. Third, not seeking to be born in the world, to distinguish the intention of practice. There are two intentions here: one is to accord with the good roots made by other sentient beings, not to violate the good deeds, so as to make them progress; second, the Bodhisattva divides his own good roots into three grades, upper, middle and lower, according to the nature of sentient beings, and bestows them on them. These can be thought about and measured. The second part, sentient beings and Bodhi, the text has two aspects: first, to distinguish the practice; second, the Bodhisattva uses these good roots to formally explain the dedication. The initial text has two aspects: first, to share by oneself; second, to practice equality and increase practice. The initial text has five aspects: first, to distinguish the dependent conditions, that is, good roots; second, the Bodhisattva thinks like this again, explaining the mind arising from relying on conditions. It is divided into three parts, which can be understood; third, the Bodhisattva is like this, showing the merits of the mind; fourth, distinguishing the time intervals; fifth, again, the Bodhisattva extensively distinguishes the things to be given. The second part, increasing giving, has two aspects: first, to distinguish the mind of giving; second, the Bodhisattva thinks like this again, explaining the merits of the mind. Second, the formal dedication has two aspects: first, the formal dedication; second, the Bodhisattva like this summarizes the freedom of merit. There are two aspects here: first, to share by oneself; second, in such a way, etc., the supreme progress can be understood. The actual text has two aspects: first, to repeat the previous benefits; second, the Bodhisattva is like this, etc., formally explaining the reality. The initial text has five aspects: first, to stay away from defilement; second, to explain what is obtained; third, to explain that there is no equal; fourth, to measure the retribution, there are two aspects here: first, the general, and second, the separate; fifth, to summarize the achievement of merit. Second, formally dedicating to the Dharma realm, the appearance of the text is obvious and can be understood. Fourth, the text of summarizing and praising can be understood. There are two parts to the verses: first, the prose, and second, the verses. There are forty-two verses: the first two verses are about the substance; the next seventeen verses are about sentient beings and Bodhi; the next seven verses are about reality; the next

十六頌結嘆文。

八如相者有五。初問。次答。三結。四辨利益。五偈頌。第二答中有四。初行體。二菩薩以此下回向眾生及菩提。三菩薩善根如是下回實際。四菩薩如是迴向時下結嘆勝用。初體文有三。初集善根體。二菩薩如是下攝助成正行。亦可攝因助果也。此中有二。初攝次辨觀相。二菩薩以如是等下成三業大用自在也。此大用內有二。初明心所趣即略也。三業即為三也。初一句身。次一句口。次下並意耳。二一佛世界下結略顯廣也。此有二意。一此善根是如家相故回三處。二以相等體無礙故迴向三也。二回眾生及菩提文有五。初總明迴向。二菩薩如是迴向修下辨行廣究竟。三複次菩薩下對事辨成行儀。此有二可知。四菩薩善根如是下辨修意也。五如是菩薩長養下回向功力所成。三實際文。此中回與上下何異者。諸回攝相從體。此中攝相從相。此可思準之有三。初明迴向體用。二善解迴向下成勝所以。三如如下約法廣辨。初門有三。初辨體。二順如來道下明用。三觀察寂滅下結前二。第二勝用所以中。初舉意。次如是菩薩下釋。三如法門下約法辨成。第三廣辨中有一百句文。初一句所軌則下諸句依回耳。又廣辨文中三種言說。初取無著。第二取施設法。第三正取言說教事。文中三種時者初唯法耳。二揀時

【現代漢語翻譯】現代漢語譯本《十六頌》結嘆文。

八如相者有五：第一是問，第二是答，第三是總結，第四是辨別利益，第五是偈頌。第二答中有四部分：第一是行體，第二是『菩薩以此』以下，迴向眾生及菩提（覺悟）。第三是『菩薩善根如是』以下，迴向實際（真如實際）。第四是『菩薩如是迴向時』以下，總結讚歎殊勝作用。第一部分行體文有三點：第一是聚集善根的體性，第二是『菩薩如是』以下，攝取輔助成就正行，也可以說是攝取因以輔助果。這其中有兩點：第一是攝取，其次是辨別觀想的相狀；第二是『菩薩以如是等』以下，成就三業（身、口、意）的大用自在。這大用內有兩點：第一是闡明心之所趣，即是簡略；三業即是分為三。第一句是身業，第二句是口業，第三句以下是意業。第二是『一佛世界』以下，總結簡略而顯示廣大。這有兩層意思：一是此善根如同家相，所以迴向三處；二是以相等體性沒有障礙的緣故，迴向三處。第二部分迴向眾生及菩提文有五點：第一是總的闡明迴向，第二是『菩薩如是迴向修』以下，辨別行之廣大究竟。第三是『複次菩薩』以下，針對事相辨別成就行儀，這兩點可以自己理解。第四是『菩薩善根如是』以下，辨別修行的意趣。第五是『如是菩薩長養』以下，迴向功力所成就。第三部分是實際文。這裡迴向與上文下文有什麼不同呢？各種迴向的攝取相是從體性出發，這裡攝取相是從相狀出發。這一點可以思考衡量。有三點：第一是闡明迴向的體用，第二是『善解迴向』以下，成就殊勝的原因，第三是『如如』以下，依據法來廣泛辨別。第一門有三點：第一是辨別體性，第二是『順如來道』以下，闡明作用，第三是『觀察寂滅』以下，總結前兩點。第二部分殊勝作用的原因中，第一是舉出意旨，其次是『如是菩薩』以下，解釋。第三是『如法門』以下，依據法辨別成就。第三部分廣泛辨別中有一百句文，第一句『所軌則』以下，各句依據迴向。又廣泛辨別文中，有三種言說：第一是取無著（Asanga），第二是取施設法，第三是正取言說教事。文中三種時，第一唯有法，第二是揀擇時。

【English Translation】 English version Sixteen Verses - Concluding Exclamations.

The eight 'suchness' aspects have five parts: first, the question; second, the answer; third, the conclusion; fourth, the distinguishing of benefits; and fifth, the verses. The second answer has four parts: first, the substance of practice; second, from 'Bodhisattvas, with this,' dedicating merit to sentient beings and Bodhi (enlightenment); third, from 'Bodhisattvas' roots of goodness are thus,' dedicating merit to actual reality (Tathata); fourth, from 'Bodhisattvas, when dedicating merit in this way,' concluding with praise of the supreme function. The first part, the text on the substance of practice, has three points: first, the substance of accumulating roots of goodness; second, from 'Bodhisattvas, thus,' gathering and assisting in accomplishing correct practice, which can also be said to gather the cause to assist the fruit. Within this, there are two points: first, gathering, then distinguishing the aspects of contemplation; second, from 'Bodhisattvas, with such,' accomplishing the great function of the three karmas (body, speech, and mind) with自在(mastery). Within this great function, there are two points: first, clarifying where the mind is directed, which is brief; the three karmas are divided into three. The first sentence is body karma, the second sentence is speech karma, and the sentences following are mind karma. Second, from 'one Buddha-world,' concluding the brief and revealing the vast. This has two meanings: first, this root of goodness is like a family aspect, so it is dedicated to three places; second, because the substance of aspects is without obstruction, it is dedicated to three places. The second part, the text on dedicating merit to sentient beings and Bodhi, has five points: first, a general explanation of dedication; second, from 'Bodhisattvas, dedicating merit in this way, cultivate,' distinguishing the vastness and ultimate nature of practice; third, from 'Furthermore, Bodhisattvas,' addressing specific matters to distinguish the accomplishment of the conduct; these two points can be understood on one's own; fourth, from 'Bodhisattvas' roots of goodness are thus,' distinguishing the intention of cultivation; fifth, from 'Thus, Bodhisattvas nurture,' what is accomplished by the power of dedication. The third part is the text on actual reality. How does this dedication differ from the preceding and following texts? The gathering of various dedications starts from the substance, while here, the gathering of aspects starts from the characteristics. This can be contemplated and measured. There are three points: first, clarifying the substance and function of dedication; second, from 'skillfully understanding dedication,' accomplishing the reason for supremacy; third, from 'as thus,' extensively distinguishing based on the Dharma. The first gate has three points: first, distinguishing the substance; second, from 'following the path of the Tathagatas,' clarifying the function; third, from 'observing quiescence and extinction,' concluding the preceding two points. In the second part, the reason for the supreme function, first, the intention is raised; second, from 'Thus, Bodhisattvas,' explaining; third, from 'the Dharma gate,' distinguishing accomplishment based on the Dharma. In the third part, the extensive distinction has one hundred sentences; from the first sentence 'what is governed,' each sentence is based on dedication. Furthermore, in the extensive distinction, there are three kinds of speech: first, taking Asanga (無著); second, taking provisional teachings; third, directly taking speech and teaching matters. In the text, there are three kinds of time: first, only the Dharma; second, selecting time.

論法。三時法雙論耳。此等依文次第舍之。即知所由。過去非同者非同一滅也。未來非故者非現后故也。現在非異者非異前後二世及自同類法也。此亦反外人見。思之可知。四結嘆中。初三句結嘆回眾生及菩提。次等觀諸佛無有二下結嘆實際德用。第四成益文分二。初辨德。二結可知。第五重頌有二。初長行。次偈頌。偈有二十九。初二頌行體。次四頌生及菩提。次九頌實際。次十四頌結嘆利用。九無縛無著解脫心。初問。次答。三結。四辨德。五偈頌。初答文有四。初辨行體。二摩訶薩以無縛著下回眾生及菩提。三摩訶薩以如此無縛下回實際。四摩訶薩如是迴向時下結嘆勝用。初體文有二。初總辨不輕眾善。二菩薩常樂攝受下由不輕頓故。於行攝成自在。此有二意。一為善根無縛著故回三處。二以善根順三處故無著也。二回眾生及菩提中有二。初辨普賢三業。二從此生盡未來際生下廣約別事顯成自在。初文有四。初總。次身。三口。四意可知。二廣顯內有三十二。一得因果位。二得方便。三得身業。四得口業。五得意業。六成根。七得神力。八于佛剎自在。九得家。十得因陀羅智。十一得時自在。十二身容受。十三入果位自在。十四入世界自在。十五知想。十六知心。此等中各有二文。初知。二嘆知德。十七知處。

【現代漢語翻譯】現代漢語譯本論法。三時法雙論而已。這些依照文句的順序捨棄，就能知道原因。過去非同者，並非同一滅盡。未來非故者，並非現在之後才有的緣故。現在非異者，並非不同於前後二世以及自身同類的法。這也是爲了反駁外道的見解，思考一下就能明白。四結嘆中，前三句總結讚歎迴向眾生及菩提。其次『等觀諸佛無有二』以下總結讚歎實際的德用。第四成益文分為兩部分，首先辨別功德，其次總結可知。第五重頌有兩部分，首先是長行，其次是偈頌。偈頌有二十九首，最初兩首讚歎行體，其次四首讚歎眾生及菩提，其次九首讚歎實際，其次十四首總結讚歎利用。九無縛無著解脫心。首先是提問，其次是回答，三是總結，四是辨別功德，五是偈頌。最初的回答文有四個部分，首先辨別行體，其次摩訶薩（Mahasattva，大菩薩）以無縛著迴向眾生及菩提，三是摩訶薩以如此無縛迴向實際，四是摩訶薩如此迴向時總結讚歎殊勝的功用。最初的體文有兩部分，首先總的辨別不輕視一切善，其次菩薩常常喜于攝受，因為不輕視一切，所以在修行中成就自在。這裡有兩個意思，一是為善根沒有束縛執著，所以迴向三處，二是以善根順應三處，所以沒有執著。二回向眾生及菩提中有兩個部分，首先辨別普賢（Samantabhadra）的三業，其次從此生盡未來際生以下廣泛地依據不同的事情來顯示成就自在。最初的文有四個部分，首先是總說，其次是身業，三是口業，四是意業，這些都可以知道。二廣泛地顯示內涵有三十二個方面，一得到因果位，二得到方便，三得到身業，四得到口業，五得到意業，六成就根，七得到神力，八在佛剎（Buddha-kshetra，佛土）自在，九得到家，十得到因陀羅（Indra）智，十一得到時間自在，十二身體容受，十三進入果位自在，十四進入世界自在，十五知想，十六知心，這些內容中各有兩段文字，首先是知，其次是讚歎知的功德。十七知處。

【English Translation】 English version On Dharma. It's a dual discussion of the Dharma in the three times. Discard these according to the order of the sentences, and you will know the reason. 'The past is not the same' means it is not the same extinction. 'The future is not the old' means it is not because it exists after the present. 'The present is not different' means it is not different from the past and future two times and the Dharma of the same kind as itself. This is also to refute the views of outsiders; thinking about it will make it clear. In the four concluding praises, the first three sentences conclude and praise the dedication to sentient beings and Bodhi (Enlightenment). The following 'Equally observing all Buddhas without duality' concludes and praises the actual virtues and functions. The fourth section on accomplishing benefits is divided into two parts: first, distinguishing virtues; second, concluding that it can be known. The fifth repeated praise has two parts: first, the prose; second, the verses. There are twenty-nine verses. The first two verses praise the essence of practice; the next four verses praise sentient beings and Bodhi; the next nine verses praise reality; the next fourteen verses conclude and praise the benefits of utilization. Nine: Unbound, Unattached, Liberated Mind. First, the question; second, the answer; third, the conclusion; fourth, the distinguishing of virtues; fifth, the verses. The initial answer has four parts: first, distinguishing the essence of practice; second, the Mahasattva (Great Being) dedicates to sentient beings and Bodhi with non-attachment; third, the Mahasattva dedicates to reality with such non-attachment; fourth, the Mahasattva concludes and praises the excellent function when dedicating in this way. The initial essence has two parts: first, generally distinguishing not to despise all good; second, the Bodhisattva always delights in embracing, because of not despising everything, so achieving freedom in practice. There are two meanings here: one is that because the roots of goodness have no bondage or attachment, they are dedicated to the three places; the other is that because the roots of goodness conform to the three places, there is no attachment. Two, in dedicating to sentient beings and Bodhi, there are two parts: first, distinguishing the three karmas of Samantabhadra (Universal Worthy); second, from this birth to the exhaustion of future births, extensively showing the achievement of freedom based on different matters. The initial text has four parts: first, the general statement; second, the body karma; third, the speech karma; fourth, the mind karma, which can be known. Two, extensively showing the inner meaning has thirty-two aspects: one, obtaining the position of cause and effect; two, obtaining expedient means; three, obtaining body karma; four, obtaining speech karma; five, obtaining mind karma; six, accomplishing roots; seven, obtaining supernatural powers; eight, being free in the Buddha-kshetra (Buddha-field); nine, obtaining a home; ten, obtaining Indra's (Lord of the Gods) wisdom; eleven, obtaining freedom in time; twelve, the body accommodating; thirteen, entering the freedom of the fruit position; fourteen, entering the freedom of the world; fifteen, knowing thoughts; sixteen, knowing the mind. Each of these contents has two paragraphs: first, knowing; second, praising the virtue of knowing. Seventeen, knowing the place.

十八知業。十九知法。二十知聲。二十一說自在。二十二知根自在。二十三智方便知微細。此文等有二。如前可知。二十四行方便知微細。二十五知入解位菩薩微細。二十六知初地微細。二十七知生性微細。二十八知世界微細。二十九知法界智微細。三十知劫智微細。三十一知法智微細。三十二知出生雜法微細也。上知微細中。何故知智而不知法者。為智慧顯成法也。三實際文有二。初入觀。二約出觀可知耳。四結嘆勝用文。滿足等者滿因果行也。約位如此。若約行即通一切耳。偈文有二。初長行生起。二正頌偈有一百二。初六頌行體。次七十頌眾生及菩提。次如是一切諸法王下十八頌實際。次八頌結嘆文。十法界無量者。此文有六。初問。次答。三結。四嘆勝用。五證成。六偈頌。亦可此二段從會初科。第二答文有四。初所成行體。二複次菩薩以法施下回眾生及菩提。三複次菩薩安住法界下回向實際。四菩薩如是迴向時下結嘆勝利。問此第十回向與前八九何別。答第八趣理。第九約修成。第十二俱通含及所作事也。初體有三。初總除障顯德。此文有二。初受記辨位。次明益用也。次菩薩行法施下修行所趣。三菩薩于彼善根下辨行廣大。所成自在福智莊嚴也。此有二意。一以行體回依法界至於三處。二所有行體即是法

【現代漢語翻譯】現代漢語譯本十八、知業（karma）。十九、知法（dharma）。二十、知聲（sound）。二十一、說自在（eloquence）。二十二、知根自在（mastery of faculties）。二十三、智方便知微細（subtlety of wisdom and skillful means）。此文等有二。如前可知。二十四、行方便知微細（subtlety of practice and skillful means）。二十五、知入解位菩薩微細（subtlety of Bodhisattvas entering the stage of understanding）。二十六、知初地微細（subtlety of the first Bhumi）。二十七、知生性微細（subtlety of inherent nature）。二十八、知世界微細（subtlety of the world）。二十九、知法界智微細（subtlety of the wisdom of Dharmadhatu）。三十、知劫智微細（subtlety of the wisdom of kalpas）。三十一、知法智微細（subtlety of the wisdom of Dharma）。三十二、知出生雜法微細也（subtlety of the wisdom of arising mixed dharmas）。上知微細中。何故知智而不知法者。為智慧顯成法也。（In the above subtleties of knowledge, why is wisdom known but not Dharma? Because wisdom manifests and completes Dharma.）三、實際文有二。初入觀。二約出觀可知耳。（The section on ultimate reality has two parts: first, entering contemplation; second, understanding from the perspective of emerging from contemplation.）四、結嘆勝用文。滿足等者滿因果行也。約位如此。若約行即通一切耳。（The concluding praise of superior function: 'fulfillment' means fulfilling the causes, effects, and practices. This is in terms of stages; if in terms of practice, it encompasses everything.）偈文有二。初長行生起。二正頌偈有一百二。初六頌行體。次七十頌眾生及菩提。次如是一切諸法王下十八頌實際。次八頌結嘆文。（The verse section has two parts: first, the prose introduction; second, the actual verses, totaling one hundred and two. The first six verses praise the essence of practice; the next seventy verses concern sentient beings and Bodhi; then, from 'Thus, all Dharma Kings' onward, eighteen verses praise ultimate reality; finally, eight verses conclude with praise.）十法界無量者。此文有六。初問。次答。三結。四嘆勝用。五證成。六偈頌。（The immeasurable ten Dharma realms: this section has six parts: first, the question; second, the answer; third, the conclusion; fourth, praise of superior function; fifth, proof; sixth, verses.）亦可此二段從會初科。第二答文有四。初所成行體。二複次菩薩以法施下回眾生及菩提。三複次菩薩安住法界下回向實際。四菩薩如是迴向時下結嘆勝利。（Alternatively, these two sections can be categorized from the beginning of the assembly. The second section, the answer, has four parts: first, the essence of accomplished practice; second, 'Furthermore, Bodhisattvas, through Dharma giving,' dedicating to sentient beings and Bodhi; third, 'Furthermore, Bodhisattvas abiding in the Dharmadhatu,' dedicating to ultimate reality; fourth, 'When Bodhisattvas dedicate in this way,' concluding with praise of the victory.）問此第十回向與前八九何別。答第八趣理。第九約修成。第十二俱通含及所作事也。（Question: How does this tenth dedication differ from the previous eighth and ninth? Answer: The eighth inclines towards principle; the ninth concerns accomplishment through practice; the tenth encompasses both principle and practice, as well as the actions performed.）初體有三。初總除障顯德。此文有二。初受記辨位。次明益用也。次菩薩行法施下修行所趣。三菩薩于彼善根下辨行廣大。所成自在福智莊嚴也。（The initial essence has three parts: first, generally removing obstacles and revealing virtues. This section has two parts: first, receiving prediction and distinguishing stages; second, clarifying benefits and uses. Next, 'Bodhisattvas practicing Dharma giving' describes the direction of practice. Third, 'Bodhisattvas, with those roots of goodness' distinguishes the vastness of practice, the resulting freedom, and the adornment of merit and wisdom.）此有二意。一以行體回依法界至於三處。二所有行體即是法。（This has two meanings: first, using the essence of practice to dedicate to the Dharmadhatu in three places; second, all essence of practice is Dharma.）

【English Translation】 English version 18. Knowing karma (action). 19. Knowing dharma (teachings). 20. Knowing sound. 21. Eloquence (freedom in speaking). 22. Mastery of faculties (freedom regarding the senses). 23. Subtlety of wisdom and skillful means. This text and others have two aspects, as can be understood from before. 24. Subtlety of practice and skillful means. 25. Subtlety of Bodhisattvas entering the stage of understanding. 26. Subtlety of the first Bhumi (ground). 27. Subtlety of inherent nature. 28. Subtlety of the world. 29. Subtlety of the wisdom of Dharmadhatu (realm of Dharma). 30. Subtlety of the wisdom of kalpas (eons). 31. Subtlety of the wisdom of Dharma. 32. Subtlety of the wisdom of arising mixed dharmas. In the above subtleties of knowledge, why is wisdom known but not Dharma? Because wisdom manifests and completes Dharma. The section on ultimate reality has two parts: first, entering contemplation; second, understanding from the perspective of emerging from contemplation. The concluding praise of superior function: 'fulfillment' means fulfilling the causes, effects, and practices. This is in terms of stages; if in terms of practice, it encompasses everything. The verse section has two parts: first, the prose introduction; second, the actual verses, totaling one hundred and two. The first six verses praise the essence of practice; the next seventy verses concern sentient beings and Bodhi (enlightenment); then, from 'Thus, all Dharma Kings' onward, eighteen verses praise ultimate reality; finally, eight verses conclude with praise. The immeasurable ten Dharma realms: this section has six parts: first, the question; second, the answer; third, the conclusion; fourth, praise of superior function; fifth, proof; sixth, verses. Alternatively, these two sections can be categorized from the beginning of the assembly. The second section, the answer, has four parts: first, the essence of accomplished practice; second, 'Furthermore, Bodhisattvas, through Dharma giving,' dedicating to sentient beings and Bodhi; third, 'Furthermore, Bodhisattvas abiding in the Dharmadhatu,' dedicating to ultimate reality; fourth, 'When Bodhisattvas dedicate in this way,' concluding with praise of the victory. Question: How does this tenth dedication differ from the previous eighth and ninth? Answer: The eighth inclines towards principle; the ninth concerns accomplishment through practice; the tenth encompasses both principle and practice, as well as the actions performed. The initial essence has three parts: first, generally removing obstacles and revealing virtues. This section has two parts: first, receiving prediction and distinguishing stages; second, clarifying benefits and uses. Next, 'Bodhisattvas practicing Dharma giving' describes the direction of practice. Third, 'Bodhisattvas, with those roots of goodness' distinguishes the vastness of practice, the resulting freedom, and the adornment of merit and wisdom. This has two meanings: first, using the essence of practice to dedicate to the Dharmadhatu in three places; second, all essence of practice is Dharma.

界故可回至三處也。此廣大文有四。初總明行智莊嚴。二諸佛菩薩所贊下別辨莊嚴行。三何以故下辨成自行所以。四復何以故下釋自成能得利物所由也。第二回向眾生等。文中有二。初明恭敬無間。三業恒行故也。二菩薩以此法施下三業起用不空。初文有三。初意業隨智慧行。二令一切眾生皆悉具足下口業不空。三令一切眾生得凈法身下身業不空。初意業中有十門。知法等可知。一令自他得佛無盡法門。此文有五。初立宗。二以此下總辨其德用。三悉得下得佛法。四於一一下述自能。于中有二。初總開十門。於此文中其十海者。一名生法立義相。二引證相。三方言語則。四施名于義。五文教成軌。六說則。七所依門。八能入智。九境智資成相。十義住立不動也。五菩薩善根如是下明所成也。次廣辨文可知耳。第二複次菩薩下明自迴向所成德。三菩薩復作是念下令同己等得。四複次菩薩以此等下緣成性德。五複次菩薩以此善根下行成得佛隨喜。六菩薩以此善根如是下辨迴向所依。此文有二。謂佛及法界可知。七複次菩薩下辨所趣意。八菩薩摩訶薩下得用自在也。九菩薩以此善根如是迴向下以行成位有二。初明所離。二明辨所得可知。十菩薩如是平等心下位依成勝進行用。此文有四。初辨回行體。二令一切眾生下明回意。

【現代漢語翻譯】現代漢語譯本：因此，界限可以回到三個地方。這段廣大的文字有四個部分。第一，總的闡明以行和智來莊嚴（行智莊嚴）。第二，在諸佛菩薩所讚歎之下，分別辨別莊嚴之行。第三，在『何以故』之下，辨別成就自身的原因。第四，在『復何以故』之下，解釋自身成就能夠利益他人的緣由。第二，迴向眾生等。文字中有兩個部分。第一，闡明恭敬沒有間斷，因為身口意三業恒常執行。第二，『菩薩以此法施』之下，闡明身口意三業的起用不落空。第一部分有三個方面。第一，意業隨著智慧而行。第二，『令一切眾生皆悉具足』之下，口業不落空。第三，『令一切眾生得凈法身』之下，身業不落空。第一，意業中有十個方面。知法等可以瞭解。一，使自己和他人獲得佛的無盡法門。這段文字有五個部分。第一，確立宗旨。第二，在『以此』之下，總的辨別它的德用。第三，『悉得』之下，獲得佛法。第四，『於一一』之下，敘述自身的能力。其中有兩個方面。第一，總的開啟十個方面。在這段文字中，其中的十海是：第一，從生法確立意義的相狀（生法立義相）。第二，引證相狀（引證相）。第三，方言語則（方言語則）。第四，施加名稱于意義（施名于義）。第五，文教成爲規範（文教成軌）。第六，解說（說則）。第七，所依據的門（所依門）。第八，能夠進入的智慧（能入智）。第九，境界和智慧相互資助成就的相狀（境智資成相）。第十，意義安住不動（義住立不動）。第五，『菩薩善根如是』之下，闡明所成就的。其次，廣泛辨別文字可以瞭解。第二，『複次菩薩』之下，闡明自身迴向所成就的功德。第三，『菩薩復作是念』之下，使他人和自己一樣得到。第四，『複次菩薩以此等』之下，因緣成就自性之德。第五，『複次菩薩以此善根』之下，以行成就得到佛的隨喜。第六，『菩薩以此善根如是』之下，辨別迴向所依據的。這段文字有兩個方面，指佛和法界可以瞭解。第七，『複次菩薩』之下，辨別所趨向的意念。第八，『菩薩摩訶薩』之下，得到運用自在。第九，『菩薩以此善根如是迴向』之下，以行成就果位，有兩個方面。第一，闡明所脫離的。第二，闡明辨別所得到的可以瞭解。第十，『菩薩如是平等心』之下，果位依據成就殊勝的進行和運用。這段文字有四個方面。第一，辨別迴向之行的本體。第二，『令一切眾生』之下，闡明迴向的意念。

【English Translation】 English version: Therefore, boundaries can return to three places. This extensive text has four parts. First, it generally elucidates adornment with conduct and wisdom (行智莊嚴, Xing Zhi Zhuangyan). Second, below where the Buddhas and Bodhisattvas praise, it separately distinguishes the adornment of conduct. Third, under 'What is the reason (何以故, He Yi Gu)?', it distinguishes the reason for self-accomplishment. Fourth, under 'Again, what is the reason (復何以故, Fu He Yi Gu)?', it explains the reason why self-accomplishment can benefit others. Second, dedicating merit to sentient beings, etc. There are two parts in the text. First, it clarifies that reverence is without interruption, because the three karmas of body, speech, and mind are constantly practiced. Second, under 'Bodhisattvas with this Dharma offering (菩薩以此法施, Pusa Yi Ci Fa Shi)', it clarifies that the function of the three karmas of body, speech, and mind is not in vain. The first part has three aspects. First, mental karma follows the conduct of wisdom. Second, under 'Making all sentient beings fully endowed (令一切眾生皆悉具足, Ling Yiqie Zhongsheng Jie Xi Juzu)', speech karma is not in vain. Third, under 'Making all sentient beings attain pure Dharma bodies (令一切眾生得凈法身, Ling Yiqie Zhongsheng De Jing Fashen)', body karma is not in vain. First, there are ten aspects in mental karma. Knowing the Dharma, etc., can be understood. One, enabling oneself and others to obtain the Buddha's inexhaustible Dharma doors. This text has five parts. First, establishing the principle. Second, under 'With this (以此, Yi Ci)', generally distinguishing its virtues and functions. Third, under 'All attain (悉得, Xi De)', obtaining the Buddha Dharma. Fourth, under 'In each and every one (於一一, Yu Yi Yi)', narrating one's own abilities. There are two aspects in it. First, generally opening the ten aspects. In this text, the ten seas are: First, establishing the aspect of meaning from the arising of Dharma (生法立義相, Sheng Fa Li Yi Xiang). Second, citing the aspect of proof (引證相, Yinzheng Xiang). Third, local language rules (方言語則, Fangyan Yuzhe). Fourth, applying names to meanings (施名于義, Shi Ming Yu Yi). Fifth, literary teachings become norms (文教成軌, Wenjiao Cheng Gui). Sixth, explanation (說則, Shuo Ze). Seventh, the door of what is relied upon (所依門, Suo Yi Men). Eighth, the wisdom that can enter (能入智, Neng Ru Zhi). Ninth, the aspect of the realm and wisdom mutually assisting and accomplishing (境智資成相, Jing Zhi Zi Cheng Xiang). Tenth, the meaning abides and does not move (義住立不動, Yi Zhu Li Budong). Fifth, under 'Bodhisattvas' roots of goodness are thus (菩薩善根如是, Pusa Shangen Ru Shi)', clarifying what is accomplished. Next, widely distinguishing the text can be understood. Second, under 'Again, Bodhisattvas (複次菩薩, Fu Ci Pusa)', clarifying the merits accomplished by one's own dedication. Third, under 'Bodhisattvas again think thus (菩薩復作是念, Pusa Fu Zuo Shi Nian)', enabling others to obtain the same as oneself. Fourth, under 'Again, Bodhisattvas with these, etc. (複次菩薩以此等, Fu Ci Pusa Yi Ci Deng)', conditions accomplish the virtue of self-nature. Fifth, under 'Again, Bodhisattvas with these roots of goodness (複次菩薩以此善根, Fu Ci Pusa Yi Ci Shangen)', conduct accomplishes obtaining the Buddha's rejoicing. Sixth, under 'Bodhisattvas with these roots of goodness thus (菩薩以此善根如是, Pusa Yi Ci Shangen Ru Shi)', distinguishing what the dedication relies upon. This text has two aspects, referring to the Buddha and the Dharma realm, which can be understood. Seventh, under 'Again, Bodhisattvas (複次菩薩, Fu Ci Pusa)', distinguishing the intention of what is directed towards. Eighth, 'Bodhisattva Mahasattvas (菩薩摩訶薩, Pusa Mohesa)' below, obtaining the freedom of use. Ninth, under 'Bodhisattvas dedicate these roots of goodness thus (菩薩以此善根如是迴向, Pusa Yi Ci Shangen Ru Shi Hui Xiang)', conduct accomplishes the position, there are two aspects. First, clarifying what is detached from. Second, clarifying and distinguishing what is obtained can be understood. Tenth, under 'Bodhisattvas with such equanimous minds (菩薩如是平等心, Pusa Ru Shi Pingdeng Xin)', the position relies on accomplishing superior progress and application. This text has four aspects. First, distinguishing the substance of the conduct of dedication. Second, under 'Making all sentient beings (令一切眾生, Ling Yiqie Zhongsheng)', clarifying the intention of dedication.

此有二文。一自分。二勝進可知。三菩薩善根如是下明所離。此文有三。初立。次責。三答可知。四菩薩如是迴向時下明起行益也。第二口業可知。第三就身業文分三。初辨身體。二明身德。三辨身用。此有三。初總。次別。三結。二三業起用不空。文有二。初複次菩薩修善下具辨三業。第二如是菩薩下不空行成。初具明三業。文有二。初辨寶莊嚴。二廣說香華等下類辨十門莊嚴。初文有四。初辨所供境。謂佛等。二彼一一剎下供養具。三菩薩復作是念下以略示廣。四是為菩薩等下結。初供境中。初總次別。別中依正分二。二供養具有四。初明百句別寶供養。二寶身莊嚴下八句明三業行。三寶眼下六根妙用。四寶身業下後以三句成三業智用。二三業不空行成中有二。初令產生自分行。二菩薩復作是念下令成勝分行。此上各有二段應知。三複次菩薩安住法界下回實際可知也。四利用文有二。初牒前諸行也。二安住法界等無量凈身下依行成勝三業。大段第三是為下結文可知。四嘆德文有二。初明已成就普賢廣大眾德。二于唸唸中下明別嘆已分成自他勝用一切行事也。上來依經。是一乘法通而非局。次明三乘寄位法者如經。初向心內。一二諦正直所謂學習第一義諦。觀一切法相如不可得故。以慈悲喜捨教授六天人。剃頭被三

【現代漢語翻譯】現代漢語譯本這段文字分為兩部分。第一部分是『自分』（自身的部分），第二部分是『勝進可知』（通過努力可以瞭解的部分）。『三菩薩善根如是下明所離』（三種菩薩的善根是這樣，下面說明所要遠離的）這段文字有三層含義。首先是確立，其次是責問，最後是回答，這些都是可以理解的。『四菩薩如是迴向時下明起行益也』（四種菩薩這樣迴向的時候，下面說明開始行動的益處）。第二部分是關於口業，這部分內容可以理解。第三部分是關於身業，這段文字分為三部分。首先是辨別身體，其次是說明身體的功德，最後是辨別身體的作用。這裡面有三個層次：首先是總述，其次是分別敘述，最後是總結。二，身、口、意三業的起用不會落空。這段文字分為兩部分。首先是『複次菩薩修善下具辨三業』（再次，菩薩修習善行，下面詳細辨別身、口、意三業），第二部分是『如是菩薩下不空行成』（像這樣，菩薩的不空行成就）。首先詳細說明三業。這段文字分為兩部分。首先是辨別寶莊嚴，其次是廣泛說明香、花等十種莊嚴。首先，辨別所供養的對境，比如佛等。其次，『彼一一剎下供養具』（在那每一個剎土下面，供養的器具）。第三，『菩薩復作是念下以略示廣』（菩薩又這樣想，下面用簡略的語言來顯示廣大的含義）。第四，『是為菩薩等下結』（這是菩薩等等，下面是總結）。首先，在供養對境中，先是總述，然後是分別敘述。在分別敘述中，依據依報和正報分為兩類。第二，供養的器具分為四類。首先說明用一百句來分別說明寶的供養。其次，『寶身莊嚴下八句明三業行』（用八句來說明身、口、意三業的行為）。第三，『寶眼下六根妙用』（寶眼下面是六根的妙用）。第四，『寶身業下後以三句成三業智用』（寶身業下面用三句來成就身、口、意三業的智慧作用）。二，三業不空行成就中有兩個方面。首先是使之產生自身的部分的行為。其次是『菩薩復作是念下令成勝分行』（菩薩又這樣想，下面使之成就殊勝的部分的行為）。以上各有兩段，應該知道。三，『複次菩薩安住法界下回實際可知也』（再次，菩薩安住在法界下面，迴歸實際是可以理解的）。四，利用的部分有兩方面。首先是重複前面的各種行為。其次是『安住法界等無量凈身下依行成勝三業』（安住在法界等無量清凈身下面，依靠行為成就殊勝的身、口、意三業）。大段的第三部分是『是為下結文可知』（這是下面總結的文字，可以理解）。四，讚歎功德的文字有兩部分。首先是說明已經成就普賢菩薩廣大的大眾功德。其次是『于唸唸中下明別嘆已分成自他勝用一切行事也』（在每一個念頭中，下面分別讚歎已經成就的自身和他人的殊勝作用的一切行為）。上面是依據經文，這是一乘佛法，是普遍的而不是侷限的。下面說明三乘佛法寄託于各個階位，就像經文所說。首先是向內心。一，二諦正直，就是學習第一義諦。觀察一切法的相，因為是不可得的。用慈悲喜捨來教導六道眾生。剃頭，披上三...

English version This passage is divided into two parts. The first part is 'Sva-bhāga' (自分) (one's own portion), and the second part is 'Viśeṣa-gati-jñāna' (勝進可知) (knowledge gained through progress). 'Tri-bodhisattva-kuśala-mūlāni evam adho nirdeśa-prakaraṇa' (三菩薩善根如是下明所離) (The roots of goodness of the three Bodhisattvas are like this; below explains what should be abandoned). This passage has three layers of meaning: first, establishment; second, questioning; and third, answering, all of which are understandable. 'Caturtha-bodhisattva-evam-pariṇāmanā-kāle adho kriyā-phala-nirdeśa' (四菩薩如是迴向時下明起行益也) (When the four Bodhisattvas dedicate in this way, below explains the benefits of initiating action). The second part is about verbal karma, which is understandable. The third part is about bodily karma, which is divided into three parts: first, distinguishing the body; second, explaining the merits of the body; and third, distinguishing the functions of the body. There are three levels here: first, a general statement; second, separate descriptions; and third, a conclusion. Two, the arising and functioning of the three karmas (body, speech, and mind) will not be in vain. This passage is divided into two parts: first, 'Punaś ca bodhisattvaḥ kuśalaṃ kurvan adho tri-karma-vibheda' (複次菩薩修善下具辨三業) (Again, the Bodhisattva cultivates goodness; below, a detailed distinction of the three karmas); and the second part is 'Evam bodhisattvaḥ a-vyartha-caryā siddha' (如是菩薩下不空行成) (Like this, the Bodhisattva's unfailing conduct is accomplished). First, explain the three karmas in detail. This passage is divided into two parts: first, distinguishing the jewel adornments; and second, extensively explaining the ten adornments such as incense and flowers. First, distinguish the objects of offering, such as Buddhas. Second, 'Tatraikaika-kṣetre adho pūjā-bhāṇḍa' (彼一一剎下供養具) (In each of those lands, below are the offering implements). Third, 'Bodhisattvaḥ punar api evaṃ cintayati adho saṃkṣepeṇa vistāra-darśana' (菩薩復作是念下以略示廣) (The Bodhisattva thinks again in this way; below, using concise language to show the vast meaning). Fourth, 'Etat bodhisattvaḥ ityādi adho niṣkarṣa' (是為菩薩等下結) (This is the Bodhisattva, etc.; below is the conclusion). First, in the objects of offering, there is first a general statement, then separate descriptions. In the separate descriptions, they are divided into dependent and principal rewards. Second, the offering implements are divided into four categories. First, explain the jewel offerings separately using one hundred sentences. Second, 'Ratna-kāya-alaṃkāra adho aṣṭa-vākyaiḥ tri-karma-caryā-nirdeśa' (寶身莊嚴下八句明三業行) (Using eight sentences below to explain the conduct of the three karmas). Third, 'Ratna-cakṣuḥ adho ṣaṭ-indriya-adbhuta-prayoga' (寶眼下六根妙用) (Below the jewel eye are the wonderful functions of the six senses). Fourth, 'Ratna-kāya-karma adho paścāt tribhiḥ vākyaiḥ tri-karma-jñāna-prayoga-siddhi' (寶身業下後以三句成三業智用) (Below the jewel body karma, using three sentences to accomplish the wisdom functions of the three karmas). Two, in the accomplishment of the unfailing conduct of the three karmas, there are two aspects. First, to make it generate the behavior of one's own portion. Second, 'Bodhisattvaḥ punar api evaṃ cintayati adho viśeṣa-bhāga-caryā-siddhi' (菩薩復作是念下令成勝分行) (The Bodhisattva thinks again in this way; below, to make it accomplish the superior portion of behavior). Each of the above has two sections, which should be known. Three, 'Punaś ca bodhisattvaḥ dharma-dhātau sthitaḥ adho vastava-pratyāvartana-jñāna' (複次菩薩安住法界下回實際可知也) (Again, the Bodhisattva abides in the dharma-dhātu (法界) (dharma realm); below, returning to reality is understandable). Four, the utilization part has two aspects. First, repeating the previous various behaviors. Second, 'Dharma-dhātau sthitaḥ ityādi a-parimita-śuddha-kāya adho caryā-āśraya viśeṣa-tri-karma-siddhi' (安住法界等無量凈身下依行成勝三業) (Abiding in the dharma-dhātu (法界) (dharma realm) and other limitless pure bodies, below, relying on behavior to accomplish the superior three karmas). The third part of the major section is 'Etat adho niṣkarṣa-vākyam jñeya' (是為下結文可知) (This is the concluding text below, which can be understood). Four, the text praising merits has two parts. First, explaining that one has already accomplished the vast assembly of merits of Samantabhadra (普賢) (Universal Worthy Bodhisattva). Second, 'Kṣaṇa-kṣaṇe adho pṛthak stutiḥ sva-para-viśeṣa-prayoga sarva-kriyā-karma ca' (于唸唸中下明別嘆已分成自他勝用一切行事也) (In every moment, below, separately praising all the actions of self and others' superior functions that have been accomplished). The above is based on the sutras. This is the One Vehicle (Ekayana) (一乘) Dharma, which is universal and not limited. Below, it explains that the Three Vehicles (Triyana) (三乘) Dharma is entrusted to various stages, just as the sutras say. First, towards the inner mind. One, the two truths (二諦) are upright, which is to learn the ultimate truth (第一義諦). Observe the characteristics of all dharmas, because they are unattainable. Use loving-kindness, compassion, joy, and equanimity to teach the six realms of beings. Shaving the head, wearing the three...

【English Translation】 English translation line 1 English translation line 2

寶衣。出家菩薩共一切僧。佛法無二。第一清凈故。第二向內第一義智。五神通是慧性差別用。即以六通為觀境也。第三向中。于無生慧內四不壞凈。于佛法僧戒中信不可壞故。于第四向中量同佛力所謂。三相諸法本無。故假名生。已有還無假名滅。不空有法假名住。是故一切通達空而不二名世諦相。空空一諦相故。第五向中善計量眾生力所謂五陰。色者異空。色整合大色分。故色相空。剎那剎那成心。故心相空。受想行無集無散。一相無相故。第六向中佛教化力。所謂十二入。外六境內六根為識所入處。故名為入。其慧觀者。不在外。不在內。不在中間。一切法無自他故。第七向中趣無礙智為十八不共法。六境六根六識。一合相一切法亦爾。第八向中隨順自然智所謂因果。善惡名因。苦樂名果。所由為因。所起為果。因果二空無生無滅。皆一合相也。第九向中受佛法僧故。謂二諦空因緣集故。謂之有。非曰有是有。因緣散故謂之無。非曰無是無。故有無無二相也。第十向中以自在慧化一切眾生。所謂中道第一義諦。般若處中而達一切法而無二相。轉增入聖地名相似第一義諦觀。非真諦觀。初地已上是真觀。此是三乘寄位說。所以知者為經中明已前三十心並凡夫法非聖位故也。初地已上經本無通三乘。立其教義文相多

【現代漢語翻譯】現代漢語譯本寶衣（珍貴的袈裟）。出家菩薩與一切僧眾，所證佛法並無二致，因為：第一，佛法是最清凈的；第二，趨向內在的第一義智（paramārtha-jñāna），五神通（pañcābhijñā）是智慧的性質和差別的運用，即以六神通（ṣaḍabhijñā）為觀照的境界；第三，趨向于中道，在無生慧（anutpāda-jñāna）中具足四不壞凈（catvāri vaiśāradyāni），因為對於佛、法、僧、戒的信心不可動搖；第四，趨向于中道的量等同於佛力，也就是說，三相（trilakṣaṇa）諸法，其本性是空無的，所以假名為生；已經存在的事物最終歸於空無，假名為滅；不空有的法，假名為住。因此，一切通達空性而不二，名為世俗諦相（saṃvṛti-satya）；空性與空性是唯一的真諦相（paramārtha-satya）；第五，趨向于善於計量眾生的力量，也就是五蘊（pañca-skandha）。色蘊（rūpa）與空不同，色蘊積整合大的色蘊，然後分解，所以色相是空的；剎那剎那生滅成為心，所以心相是空的；受（vedanā）、想（saṃjñā）、行（saṃskāra）沒有聚集也沒有消散，是唯一的無相；第六，趨向于佛教化的力量，也就是十二入（dvādaśa āyatana）。外六境（ṣaḍ viṣayāḥ）和內六根（ṣaḍ indriyāṇi）是意識所進入的地方，所以名為入。用智慧觀察的人，不在外，不在內，不在中間，因為一切法沒有自性也沒有他性；第七，趨向于無礙智（pratihata-jñāna），也就是十八不共法（aṣṭādaśāveṇikabuddhadharmāḥ）。六境、六根、六識（ṣaḍ vijñānāni），是一個整體的相，一切法也是如此；第八，趨向于隨順自然智，也就是因果（hetu-phala）。善惡名為因，苦樂名為果。所由來的稱為因，所產生的稱為果。因果二者都是空無，沒有生滅，都是一個整體的相；第九，趨向于接受佛法僧，也就是二諦（dve satye），空性是因緣和合而成的，所以說是有，但並非說有就是有；因緣離散，所以說是無，但並非說無就是無。所以有和無沒有二相；第十，趨向于用自在的智慧教化一切眾生，也就是中道第一義諦（madhyamā pratipad paramārtha-satya）。般若（prajñā）處於中道而通達一切法，沒有二相。轉而增進進入聖地，名為相似第一義諦觀，不是真諦觀。初地（prathamā bhūmi）以上才是真觀。這是三乘（triyāna）寄託位置的說法。之所以知道這一點，是因為經中說明了之前的三十心（triṃśat cittāni）以及凡夫法都不是聖位。初地以上，經典原本沒有貫通三乘，只是立其教義，文句相貌很多。

【English Translation】 English version Precious Robe. The Bodhisattva who has left home is the same as all the Sangha. The Buddha-dharma is not two. First, because the Buddha-dharma is the most pure. Second, it turns inward to the supreme wisdom (paramārtha-jñāna). The five supernormal powers (pañcābhijñā) are the nature of wisdom and the use of differences. That is, the six supernormal powers (ṣaḍabhijñā) are used as the realm of observation. Third, it turns to the middle. Within the wisdom of non-origination (anutpāda-jñāna), there are the four kinds of perfect faith (catvāri vaiśāradyāni). Because faith in the Buddha, Dharma, Sangha, and precepts is indestructible. Fourth, the measure of turning to the middle is the same as the power of the Buddha, that is, the three characteristics (trilakṣaṇa) of all dharmas are originally non-existent, so they are nominally born. What already exists returns to non-existence, which is nominally extinguished. The non-empty dharma is nominally abiding. Therefore, all that penetrates emptiness and is not two is called the aspect of conventional truth (saṃvṛti-satya). Emptiness and emptiness are the aspect of the one ultimate truth (paramārtha-satya). Fifth, it turns to the power of skillfully measuring sentient beings, that is, the five aggregates (pañca-skandha). Form (rūpa) is different from emptiness. Form is integrated into large form and divided, so the aspect of form is empty. Moment by moment, the mind is formed, so the aspect of mind is empty. Feeling (vedanā), perception (saṃjñā), and volition (saṃskāra) have no gathering and no scattering, and are of one aspect of no aspect. Sixth, it turns to the power of the Buddha's teachings, that is, the twelve entrances (dvādaśa āyatana). The outer six realms (ṣaḍ viṣayāḥ) and the inner six roots (ṣaḍ indriyāṇi) are the places where consciousness enters, so they are called entrances. Those who observe with wisdom are not outside, not inside, and not in the middle, because all dharmas have no self or other. Seventh, it turns to unobstructed wisdom (pratihata-jñāna), which is the eighteen unshared qualities of a Buddha (aṣṭādaśāveṇikabuddhadharmāḥ). The six realms, six roots, and six consciousnesses (ṣaḍ vijñānāni) are a unified aspect, and all dharmas are also like this. Eighth, it turns to the wisdom of following nature, that is, cause and effect (hetu-phala). Good and evil are called causes, and suffering and happiness are called effects. What comes from is called the cause, and what arises is called the effect. Cause and effect are both empty, without arising or ceasing, and are all a unified aspect. Ninth, it turns to receiving the Buddha, Dharma, and Sangha, that is, the two truths (dve satye). Emptiness is gathered by conditions, so it is said to exist, but it is not said that existence is existence. When conditions are scattered, it is said to be non-existent, but it is not said that non-existence is non-existence. Therefore, existence and non-existence have no two aspects. Tenth, it turns to transforming all sentient beings with unhindered wisdom, that is, the Middle Way, the supreme truth (madhyamā pratipad paramārtha-satya). Prajna (prajñā) is in the middle and penetrates all dharmas without two aspects. Turning to increase and enter the holy land is called the observation of the similar supreme truth, not the observation of the true truth. The first ground (prathamā bhūmi) and above is the true observation. This is a statement of the position entrusted to the three vehicles (triyāna). The reason for knowing this is that the sutra clarifies that the previous thirty minds (triṃśat cittāni) and the dharma of ordinary people are not holy positions. Above the first ground, the original sutra does not penetrate the three vehicles, but establishes its teachings, and the appearance of the text is numerous.

同故。不須料簡也。爾時佛神力故動地等下第五明證實顯成。此文有二。初動地雨華等證成。次云十方菩薩悉雲集者第二明諸聖證成勸信流通也。於二文各有二。謂辨相及結通余方也。偈初意后頌。頌文有九十四。初十四頌行體。云無相妙智觀法真相者末用依體也。世行窮故最妙。次菩薩法施下六十八頌眾生及菩提。次譬如如下二頌實際。次如是殊妙下十頌結嘆。就菩提眾生內。初八頌三業隨智行。次十方一切下二十頌身業不空。次恭敬下二十二頌口業。次眾生數等下十八頌意業等也。此會答上回向問耳。

大方廣佛華嚴經搜玄分齊通智方軌卷第二(之下) 大正藏第 35 冊 No. 1732 大方廣佛華嚴經搜玄分齊通智方軌

大方廣佛華嚴經搜玄分齊通智方軌卷第三(之上)

終南山至相寺沙門智儼述

第六他化天會十地品二十二

此會初四門分別同前。

一辨名者。他化自在天會從處得名也。十地品者數義以彰名也。

二來意者有二。初會來意。前是阿含。次入證故來也。二品來意者。前方便回行向于菩提。今行相增明轉入十地。義次第故也。

第三宗者有二。一會。二品。會者有四。一明所治。謂正使煩惱業報及性三障上心種子。二能治。謂正無

【現代漢語翻譯】現代漢語譯本：

與之前的原因相同，所以不需要再作選擇了。當時，由於佛的神力，大地開始震動等等，這是第五個部分，表明證實顯現完成。這段文字包含兩個部分。首先是大地震動、天降花雨等，以證實顯現；其次是『十方菩薩悉雲集』，這是第二個部分，表明諸聖的證成，勸人相信並流通此經。在這兩部分中，各有兩點：辨別相狀以及總結與其餘各方的聯繫。偈語是先說意后頌揚。頌文共有九十四頌。最初的十四頌是關於行體的，『云無相妙智觀法真相者』最後用以依體。世間之行窮盡，所以最為微妙。其次，菩薩法施以下的六十八頌是關於眾生及菩提的。再次，譬如以下的兩頌是關於實際的。再次，如是殊妙以下的十頌是總結讚歎。就菩提眾生而言，最初的八頌是關於三業隨智行。其次，十方一切以下的二十頌是關於身業不空。其次，恭敬以下的二十二頌是關於口業。其次，眾生數等以下的十八頌是關於意業等等。這次法會回答了上次關於迴向的提問。

《大方廣佛華嚴經搜玄分齊通智方軌》卷第二（之下）大正藏第 35 冊 No. 1732 《大方廣佛華嚴經搜玄分齊通智方軌》

《大方廣佛華嚴經搜玄分齊通智方軌》卷第三（之上）

終南山至相寺沙門智儼述

第六他化天會十地品第二十二

這次法會最初的四門分別與之前相同。

一、辨名：他化自在天會（Parinirmita-vasavartin）是從處所得到的名稱。《十地品》（Dasabhumika）則是以數字的意義來彰顯名稱。

二、來意：有兩個方面。首先是法會的來意。之前是阿含（Agama），這次是進入證悟，所以才來。其次是《十地品》的來意。之前是方便迴向，行向于菩提（Bodhi），現在是行相增明，轉入十地，這是義理上的次第。

三、宗：有兩個方面。一是法會，二是品。法會包含四個方面：一是說明所要對治的，即正使煩惱、業報以及性三障上的心種子；二是能對治的，即正無

【English Translation】 English version:

It's the same reason as before, so there's no need to select again. At that time, due to the Buddha's divine power, the earth began to shake, etc. This is the fifth part, indicating that the verification and manifestation are complete. This text contains two parts. The first is the earth shaking, flowers raining down, etc., to verify the manifestation; the second is 'the Bodhisattvas of the ten directions all gather', which is the second part, indicating the verification by all the sages, encouraging people to believe and circulate this sutra. In these two parts, there are two points each: distinguishing the characteristics and summarizing the connection with the other directions. The verses are first about the meaning and then praise. There are ninety-four verses in total. The first fourteen verses are about the essence of practice, 'the one who observes the true nature of the Dharma with the wisdom of non-form' is finally used to rely on the essence. The practice of the world is exhausted, so it is the most subtle. Secondly, the sixty-eight verses below the Bodhisattva's Dharma offering are about sentient beings and Bodhi (Enlightenment). Again, the two verses below 'for example' are about reality. Again, the ten verses below 'such wonderful' are a summary of praise. As far as Bodhi and sentient beings are concerned, the first eight verses are about the three karmas following the wisdom of practice. Secondly, the twenty verses below 'all in the ten directions' are about the non-emptiness of body karma. Secondly, the twenty-two verses below 'respect' are about verbal karma. Secondly, the eighteen verses below 'the number of sentient beings' are about mental karma, etc. This assembly answers the previous question about dedication.

《The Search for the Profound Meaning, Divisions and Boundaries, Universal Wisdom and Methods of the Great Expansive Buddha Flower Garland Sutra》 Volume 2 (Bottom) Tripitaka No. 1732 《The Search for the Profound Meaning, Divisions and Boundaries, Universal Wisdom and Methods of the Great Expansive Buddha Flower Garland Sutra》

《The Search for the Profound Meaning, Divisions and Boundaries, Universal Wisdom and Methods of the Great Expansive Buddha Flower Garland Sutra》 Volume 3 (Top)

Described by the Shramana Zhiyan of Zhixiang Temple on Zhongnan Mountain

The Sixth Assembly in the Paranirmitavasavartin Heaven, Chapter 22 on the Ten Grounds

The initial four distinctions of this assembly are the same as before.

Identifying the Name: The Paranirmitavasavartin (他化自在天) Heaven Assembly gets its name from the location. The 'Ten Grounds' (十地品) Chapter uses the meaning of numbers to highlight the name.
Purpose of Coming: There are two aspects. First is the purpose of the assembly. Before was the Agama (阿含), this time it is entering enlightenment, so it comes. Secondly, the purpose of the 'Ten Grounds' Chapter. Before was expedient dedication, directing practice towards Bodhi, now it is the increasing clarity of the characteristics of practice, turning into the Ten Grounds, which is the order of meaning.
Doctrine: There are two aspects. One is the assembly, and the other is the chapter. The assembly includes four aspects: one is to explain what needs to be treated, namely the fundamental afflictions, karmic retribution, and the seeds of the mind on the three obstacles of nature; the second is what can treat them, namely the correct non-

分別智及普賢性起智。三所成德。謂有二。所謂人法。人有二種。謂正化及助化。各有體相用並通性起等。法者謂理教行果。並通性起及修生等也。準以思攝可知。四明所成位。謂十地位及普賢性起無漏法門等也。若論品宗四義。準上唯取修生為異耳。又此品以不說為說義即證普賢德位。以說為三乘宗。

第四釋文者。問此會共上二三四五會何異者。答且有四異。一漏無漏別。二本末別。三共不共別。十地人天聲聞等共采故。地論云。亦能產生人天道行余則不然。可準之。四位別如是一切。問何故此會獨不顯別處及彼體用二融放光往來集眾嚴具者何也。答欲顯此會是證了法無二。體用遠近並無別異故。不須表顯別處等也。又此會等是證法不可以事別標玄趣。但得總相顯耳。準上思之。此會有十一品大分有二。初有九品辨緣成德用。次有二品明性起體用。以為諸會所學法也。初九品內大分有二。初有六品辨因行滿足。次不思議品下有三品經辨因成所得果。問何故果不別處說。答此經上下顯法盡理。推高佛地不可說為正也。此中說者為彰同證。略為舉果顯因故說也。就初六品內有二。初一辨行位體。次五品辨德用。就體門有三。或復為六。或分為九。或判為十。或復離為四十八。又此中所辨通解論中難文。所以然者

【現代漢語翻譯】現代漢語譯本：分別智（Vijnana，區分事物的智慧）及普賢性起智（Samantabhadra-prakrti-samutpanna-jnana，普賢菩薩的自性生起之智慧）。三種所成就的功德，可分為兩種，即人和法。人有兩種，即正化（直接教化者）和助化（輔助教化者）。各自具有本體、相狀、作用，並共通於性起等。法指的是理、教、行、果，並共通於性起及修生等。可以參照以上內容進行思考和理解。四明所成就的位次，指的是十地位（菩薩修行的十個階段）及普賢性起無漏法門等。如果討論品、宗、四義，參照以上內容，只有修生是不同的。此外，此品以不說為說，即是證得普賢的功德位次。以說為三乘（聲聞乘、緣覺乘、菩薩乘）的宗旨。

第四部分是解釋經文。有人問：這次法會與之前的第二、第三、第四、第五次法會有什麼不同？回答是：至少有四個不同之處。一是漏（有煩惱）與無漏（無煩惱）的區別。二是本（根本）與末（枝末）的區別。三是共（共同）與不共（不共同）的區別，十地菩薩、天人、聲聞等共同參與，所以《地論》說：『也能產生人天道的修行』，其他則不然，可以參照理解。四是位次的區別，就像以上所說的一切。有人問：為什麼這次法會唯獨不顯示其他地方以及它們的體用二融、放光、往來、聚集大眾的莊嚴器具呢？回答是：想要顯示這次法會是證悟了法無二，本體和作用、遠和近都沒有差別，所以不需要特別顯示其他地方等。而且，這次法會等同於證悟了法，不可以用事相來特別標明玄妙的意趣，只能得到總體的顯現。參照以上內容進行思考。這次法會有十一品，大致分為兩部分。前九品辨別緣起成就的功德作用，后兩品闡明性起的本體和作用，作為各次法會所學習的法。前九品內又大致分為兩部分。前六品辨別因行圓滿，從《不思議品》以下的三品經文辨別因地成就所得的果。有人問：為什麼果不在其他地方單獨說明？回答是：這部經上下闡明法達到極致，推崇佛地不可說為正。這裡所說的果是爲了彰顯共同證悟，略微舉出果來顯明因，所以才說果。在前六品內又分為兩部分。初一品辨別行位的本體，后五品辨別功德作用。就本體門來說，或者分為六，或者分為九，或者判為十，或者離散為四十八。此外，這裡所辨別的內容貫通解釋了論中的難題。之所以如此

【English Translation】 English version: Distinguishing Wisdom (Vijnana, the wisdom that distinguishes things) and Samantabhadra-prakrti-samutpanna-jnana (the wisdom arising from the nature of Samantabhadra). The three kinds of accomplished virtues can be divided into two, namely person and dharma. There are two kinds of people, namely those who directly teach (the direct transformers) and those who assist in teaching (the auxiliary transformers). Each has its own essence, characteristics, function, and is common to the nature arising, etc. Dharma refers to principle, teaching, practice, and result, and is common to nature arising and cultivation arising, etc. This can be understood by referring to the above content for thinking and understanding. The four clearly defined positions achieved refer to the ten stages (the ten stages of a Bodhisattva's practice) and the Samantabhadra-prakrti-samutpanna-jnana, the flawless Dharma gate, etc. If discussing the categories, tenets, and four meanings, referring to the above content, only cultivation arising is different. In addition, this chapter uses 'not speaking' as 'speaking', which is to attain the merit position of Samantabhadra. 'Speaking' is taken as the tenet of the Three Vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle).

The fourth part is the interpretation of the scriptures. Someone asks: What is the difference between this assembly and the previous second, third, fourth, and fifth assemblies? The answer is: There are at least four differences. First, the difference between defiled (with afflictions) and undefiled (without afflictions). Second, the difference between the root (fundamental) and the branch (peripheral). Third, the difference between common (shared) and uncommon (unshared), with Bodhisattvas of the Ten Stages, devas, sravakas, etc., participating together, so the Treatise on the Stages of the Earth says: 'It can also generate the practice of the path of humans and devas,' which is not the case with others, and can be understood by reference. Fourth, the difference in positions, just like everything mentioned above. Someone asks: Why does this assembly alone not show other places and their two-fold integration of essence and function, emitting light, coming and going, and the solemn instruments for gathering the masses? The answer is: It is intended to show that this assembly is the realization that the Dharma is non-dual, and there is no difference between essence and function, far and near, so there is no need to specifically show other places, etc. Moreover, this assembly is equivalent to the realization of the Dharma, and the subtle meaning cannot be specifically marked by phenomena, but only the overall manifestation can be obtained. Refer to the above content for thinking. This assembly has eleven chapters, roughly divided into two parts. The first nine chapters distinguish the merits and functions achieved by dependent origination, and the last two chapters explain the essence and function of nature arising, as the Dharma learned by each assembly. The first nine chapters are roughly divided into two parts. The first six chapters distinguish the perfection of the cause practice, and the three chapters of scripture from the Inconceivable Chapter below distinguish the results obtained by the cause ground achievement. Someone asks: Why is the result not explained separately in other places? The answer is: This scripture explains the Dharma to the extreme from top to bottom, and it is correct to promote the Buddha ground as unspeakable. The result mentioned here is to highlight the common realization, and the result is slightly mentioned to highlight the cause, so the result is mentioned. The first six chapters are divided into two parts. The first chapter distinguishes the essence of the practice position, and the last five chapters distinguish the merits and functions. In terms of the essence gate, it is either divided into six, or divided into nine, or judged as ten, or scattered into forty-eight. In addition, what is distinguished here runs through and explains the difficult problems in the treatise. The reason for this

為此釋共論合成一疏故也。三者所謂序正流通。就此三中所辨之法要唯證教。證教既殊三分亦異。就教三者。初至起分是其由序。以此起發正說故也。本文已去是其正宗。于中雖復有廣有略。同說地法判為正宗。地利益下勸信傳持。津及末代判為流通。亦可分四。後分重頌偈。就證三者。初一序分判為由序。入三昧是證正宗。因入三昧正顯實證故。地論言此三昧是法體也。流通之義釋有二種。一以已德流被信地說為流通。若從是義加分已去皆是流通。以說自得令信菩薩證入地故。二流末代名曰流通。若從是義地利益分名曰流通。言為六者隨所行以分。初至起分起化之由。為生物信。第二本分略說地法。嘆其殊勝起眾樂欲。第三請分彰地出言令生正解。第四說分廣明修相令物起行。第五影像分寄喻顯德。第六地利益明德既成契證地法故。地論言以得法力大地動等。言為九者。始從序分乃至請分則以為六。說分已去判為第七。地影像分說為第八。地利益分是其第九。亦可分十。增其重頌。就此十中所辨有三。一就化相通為起說。二就化意通為顯證。三隨宗要證教雙辨。言起說者。如來將說。先托時處。現相集眾。發起所說。以之為序。由序既興。將為眾說。時金剛藏默入三昧顯己自證能為眾說。又為受加故。次第二明三昧

【現代漢語翻譯】現代漢語譯本：這是爲了解釋《共論合成一疏》而作的。其中有三部分，即序分、正宗分和流通分。這三部分所辨析的法要唯有證和教。由於證和教不同，這三部分的劃分也不同。就教而言，從開頭到起分是序分，因為它引發了正宗分的說法。本文之後是正宗分，其中內容有詳有略，但都講述了地法，因此被判定為正宗分。『地利益』之後是勸人信受奉持的部分，直到末代，被判定為流通分。也可以分為四部分，即將後面的重頌偈單獨分為一部分。就證而言，最初的序分被判定為由序。入三昧是證的正宗，因為通過入三昧才能真正顯現實證。地論中說，這個三昧是法體。流通的意義有兩種：一種是以自己的功德流佈給信受的人，稱之為流通。如果從這個意義上來說，『加分』之後的部分都是流通，因為講述了自己所證得的，使信受的菩薩能夠證入地。另一種是流傳到末代，稱之為流通。如果從這個意義上來說，『地利益』部分就是流通。如果按照所行之事分為六部分，那麼從開頭到起分是發起教化的原因，爲了生起眾生的信心。第二部分是本分，簡略地講述了地法，讚歎它的殊勝，從而引發大眾的喜樂和慾望。第三部分是請分，彰顯地法的出言，使眾生生起正確的理解。第四部分是說分，廣泛地闡明修行的相狀，使眾生髮起修行。第五部分是影像分，通過比喻來顯現功德。第六部分是『地利益』，說明功德已經成就，與地法相契合，從而證得地法。地論中說，因為獲得了法的力量，所以大地震動等等。如果分為九部分，那麼從序分到請分是前六部分。說分之後被判定為第七部分。『地影像分』被認為是第八部分。『地利益分』是第九部分。也可以分為十部分，增加重頌部分。在這十部分中所辨析的內容有三點：一是就教化之相而言，統稱為起說；二是就教化之意而言，統稱為顯證；三是根據宗要，證和教雙重辨析。所謂『起說』，是指如來將要說法時，先依託時間、地點，顯現瑞相，聚集大眾，發起所要說的內容，以此作為序分。序分興起之後，將要為大眾說法時，金剛藏（Vajragarbha）默默地進入三昧，顯示自己已經證得，能夠為大眾說法，也是爲了接受加持。接下來第二部分闡明三昧。

【English Translation】 English version: This is made to explain the 『Common Treatise on Synthesis』 (共論合成一疏). It has three parts, namely the introduction (序分), the main teaching (正宗分), and the conclusion (流通分). The essential Dharma (法要) discussed in these three parts are only realization (證) and teaching (教). Because realization and teaching are different, the division of these three parts is also different. In terms of teaching, from the beginning to the 『arising section』 (起分) is the introduction, because it initiates the explanation of the main teaching. After this text is the main teaching, in which the content is detailed or brief, but all describe the Dharma of the Earth (地法), so it is judged as the main teaching. After 『Benefits of the Earth』 (地利益) is the part that encourages people to believe and uphold it, until the last age, which is judged as the conclusion. It can also be divided into four parts, that is, the later verses of repeated praise are divided into a separate part. In terms of realization, the initial introduction is judged as the cause of the introduction. Entering Samadhi (三昧) is the main teaching of realization, because only through entering Samadhi can the actual realization be truly revealed. The Treatise on the Earth (地論) says that this Samadhi is the essence of the Dharma (法體). There are two meanings of conclusion: one is to spread one's own merits to those who believe, which is called conclusion. If from this meaning, the parts after 『Additional Section』 (加分) are all conclusions, because it tells what one has realized, so that the believing Bodhisattvas can realize and enter the Earth. The other is to spread to the last age, which is called conclusion. If from this meaning, the 『Benefits of the Earth』 section is the conclusion. If divided into six parts according to what is done, then from the beginning to the 『arising section』 is the reason for initiating teaching, in order to generate the faith of sentient beings. The second part is the main part, which briefly describes the Dharma of the Earth, praising its excellence, thereby arousing the joy and desire of the public. The third part is the 『request section』 (請分), which highlights the words of the Dharma of the Earth, so that sentient beings can generate correct understanding. The fourth part is the 『speaking section』 (說分), which extensively explains the appearance of practice, so that sentient beings can initiate practice. The fifth part is the 『image section』 (影像分), which reveals merits through metaphors. The sixth part is the 『Benefits of the Earth』, which explains that merits have been achieved, in harmony with the Dharma of the Earth, thereby realizing the Dharma of the Earth. The Treatise on the Earth says that because of obtaining the power of the Dharma, the earth shakes, etc. If divided into nine parts, then from the introduction to the 『request section』 are the first six parts. After the 『speaking section』 is judged as the seventh part. The 『Earth Image Section』 is considered the eighth part. The 『Benefits of the Earth』 section is the ninth part. It can also be divided into ten parts, adding the repeated praise section. There are three points discussed in these ten parts: one is that in terms of the appearance of teaching, it is collectively called 『arising speech』; the second is that in terms of the meaning of teaching, it is collectively called 『manifesting realization』; the third is that according to the essentials of the sect, realization and teaching are analyzed in both ways. The so-called 『arising speech』 refers to when the Tathagata (如來) is about to speak the Dharma, he first relies on the time and place, manifests auspicious signs, gathers the public, and initiates what he wants to say, using this as the introduction. After the introduction arises, when he is about to speak to the public, Vajragarbha (金剛藏) silently enters Samadhi, showing that he has realized it and can speak to the public, and also to receive blessings. Next, the second part explains Samadhi.

分。由入三昧。十方諸佛讚歎與力故。次第三明其加分。既得聖力欲為眾說。但定無言宜從寂起故。次第四明其起分。從定起已。略宣地相起后廣說故。次第五明其本分。然彼本中略說地名不廣分別。大眾渴仰聞名欲義。相與稽請故。次第六明其請分。眾既請已。正為廣陳故。次第七明其說分。乃至十地通亦是說法難解。宜以喻顯故。次第八明地影像分。為說既竟。宜顯勝益勸信傳通故。次第九明地利益分。顯其法已。宜以偈述故。次第十偈贊結前。言顯證者為化之意。宗為顯證。于中初分顯證由序。后九正顯。九中前三就相顯證。次有四分。就說顯證。次有一分。就所攝化顯證利益。次有一分。重述證德。前三之中。初三昧分寄入顯證。第二加分因加以顯得證之相。故地論言。以何故加。由得大乘光明法故。第三起分寄出顯寂。說必宜起。即顯所入寂滅離言故。地論云。定無言說。是故宜起。次四之中初本分者略說顯證。第二請分拂相顯寂。說及影像寄相表德。說分之中寄修表德。地影像分借喻顯德。地利益分就所攝化顯地利益。故下文言以得法力動地雨華。偈頌同前。此等差別同爲顯證。言隨宗要證教雙辨者此品之要無出證教。九中初一是其由序。后八正顯證教之相。八中初一入三昧分顯示正證。后七次第明起言

【現代漢語翻譯】現代漢語譯本分。由於進入三昧（Samadhi，一種冥想狀態），十方諸佛讚歎並加持助力，因此依次闡明其加分。既然獲得了聖力，想要為大眾說法，但禪定中沒有言語，適宜從寂靜中起身，因此依次闡明其起分。從禪定起身之後，先簡略地宣說地的表相，起身之後再廣泛地解說，因此依次闡明其本分。然而，在那本分中，只是簡略地說了地的名稱，沒有廣泛地分別解釋，大眾渴望聽到名稱的含義，相互商議請求，因此依次闡明其請分。大眾既然請求了，正是爲了廣泛地陳述，因此依次闡明其說分。乃至十地（Ten Bhumis，菩薩修行的十個階段）通達也是說法，難以理解，適宜用比喻來顯明，因此次第闡明地影像分。說法既然完畢，適宜彰顯殊勝的利益，勸人信受傳揚，因此依次闡明地利益分。彰顯了其法之後，適宜用偈頌來敘述，因此次第用偈頌讚嘆總結前面所說的。說顯證，是爲了教化之意，宗旨是爲了顯證。其中，最初的分是顯證的序言，後面的九個部分是正式的顯證。九個部分中，前三個部分就表相來顯證，接下來的四個部分，就說法來顯證，接下來有一個部分，就所攝受教化來顯證利益，接下來有一個部分，重新敘述證得的功德。前面的三個部分中，最初的三昧分寄託于進入三昧來顯證，第二的加分因為加持而顯現證得的表相，所以《地論》（Dasabhumika-sastra，關於十地的論著）說：『因為什麼而加持？因為獲得了大乘光明法。』第三的起分寄託于出定來顯現寂靜，說法必定適宜起身，就顯現所進入的寂滅離言的境界。《地論》說：『禪定中沒有言語，所以適宜起身。』接下來的四個部分中，最初的本分是簡略地顯證，第二的請分拂去表相來顯現寂靜，說法以及影像寄託于表相來表達功德，說分之中寄託于修行來表達功德，地影像分借用比喻來顯現功德，地利益分就所攝受教化來顯現地的利益。所以下文說因為獲得法力而震動大地，降下花雨。偈頌與前面相同。這些差別都是爲了顯證。說隨順宗旨，證教雙重辨明，這一品的要旨沒有超出證教。九個部分中，第一個部分是其序言，後面的八個部分正式地顯現證教的表相。八個部分中，第一個進入三昧分顯示正證，後面的七個部分依次闡明起身言語

【English Translation】 English version Section. Because of entering Samadhi (a meditative state), the Buddhas of the ten directions praise and empower, therefore, the addition section is explained in order. Since one has obtained the holy power and wants to preach to the masses, but there are no words in meditation, it is appropriate to rise from silence, therefore, the arising section is explained in order. After rising from Samadhi, the appearance of the ground is briefly declared first, and then explained extensively after rising, therefore, the original section is explained in order. However, in that original section, only the names of the grounds are briefly mentioned, without extensive explanation. The masses are eager to hear the meaning of the names, and consult with each other to request, therefore, the requesting section is explained in order. Since the masses have requested, it is precisely for the purpose of extensively stating, therefore, the explaining section is explained in order. Even the Ten Bhumis (the ten stages of a Bodhisattva's practice) are difficult to understand even when communicated, it is appropriate to use metaphors to clarify, therefore, the image section of the ground is explained in order. Since the preaching is completed, it is appropriate to highlight the superior benefits and encourage people to believe and spread it, therefore, the benefit section of the ground is explained in order. After highlighting the Dharma, it is appropriate to describe it with verses, therefore, the verses are used in order to praise and summarize what has been said before. Saying 'manifestation of proof' is for the intention of teaching, and the purpose is to manifest proof. Among them, the initial section is the introduction to the manifestation of proof, and the following nine sections are the formal manifestation of proof. Among the nine sections, the first three sections manifest proof based on appearance, the next four sections manifest proof based on preaching, the next one section manifests the benefits of proof based on what is received and transformed, and the next one section restates the merits of proof. Among the first three sections, the initial Samadhi section is entrusted to entering Samadhi to manifest proof, the second addition section manifests the appearance of proof obtained through empowerment, so the Dasabhumika-sastra (treatise on the ten grounds) says: 'Why is there empowerment? Because one has obtained the light of Mahayana Dharma.' The third arising section is entrusted to emerging from Samadhi to manifest silence, preaching must be appropriate to arise, which manifests the state of silence and detachment from words that one has entered. The Dasabhumika-sastra says: 'There are no words in Samadhi, so it is appropriate to arise.' Among the next four sections, the initial original section is a brief manifestation of proof, the second requesting section brushes away appearances to manifest silence, preaching and images are entrusted to appearances to express merits, in the preaching section, it is entrusted to practice to express merits, the ground image section borrows metaphors to manifest merits, and the ground benefit section manifests the benefits of the ground based on what is received and transformed. Therefore, the following text says that the earth shakes and flowers rain because of obtaining the power of Dharma. The verses are the same as before. These differences are all for the purpose of manifesting proof. Saying 'following the purpose, proof and teaching are both distinguished', the essence of this section does not go beyond proof and teaching. Among the nine sections, the first section is its introduction, and the following eight sections formally manifest the appearance of proof and teaching. Among the eight sections, the first entering Samadhi section shows the correct proof, and the following seven sections explain the arising words in order

教。言次第義如初門。所言十者隨地不同分為十也。已上三會並同此。準可用思攝也。言四十八者。初地八分。二地兩分乃至十地八分差別。一品合有四十八分也。此經文與地論經本多有增減。就不同文中以四法簡之。后至文當知。一諸文內漏少者當增。左相安豎畫。腳中點少句數記之。諸文背而意順者。句中第一字間點之。諸十句中與論前後者。當句左相齊等點數記之。諸句多增者。左相上下相拘之。此並約論取定耳。若論不辨者諸亦不論。又論中增者依此知之。又此四十八段文者但一地即成四十八。餘地類然。如是準之。所以知者其論主自分諸地前後隱沒廢興不同。以義推之理合俱有也。就初序分四。一明說時。二辨化主。三明說法所棲托處。四辨同聞就住處有二。一明通處。二摩尼寶殿下明其別處。四明同聞中有六。一簡定其人。二此諸菩薩下嘆其人德。三其名曰下列德者之名。四無量下辨名者之數。五明來處。六標列上首。經脫第五句。前中有四。一簡大異小。二于阿耨下簡終異始。三簡住異退。四從他方下簡新異舊。前中先定所列之人。次明諸經辨人之意。人者泛釋有二。一聖化所被當機之眾如論所說信地人等。二聖化所對影響之人如此所列諸菩薩等。辨人意者。諸經列人凡有四意。一彰化所益。如涅槃經

辨列無常諸學人輩。二為對人顯說決定故。經說言雖于空地多有所說。不得名為真師子吼。今于如是大智人中有所宣說。方得名為真師子吼。三為寄人彰別其法。如說十信廣對諸首等。四舉同聞證成可信。今此列眾義兼后三也。簡住異退者。泛論退有三。一者得退。謂先所得后還退失。二未得退。謂于勝進退住不入。三習行退。先習多行同成在已。后一現時余則不現。所不現處名之為退。今以此三準約地位。非無斯義。解行已前分未堅固。隨其所得容可退失。具有三退。初地已上盡於六地次第修道不能頓起。故有習行及未得退。七地已上位分未窮。有未得退。退相如是。隨所離處即是不退。然彼三退廣分為五。就初得退隨義分三。一是滅退。謂外凡夫所有善根為彼邪見所斷滅故。二是失退善趣之人信未成者容可退失起二乘心。如舍利弗等。雖不退滅作一闡提。而菩提心不復能顯。三是廢退。種性已上或時暫起煩惱業跡。廢其所習不令現前。名為廢退。以此三種通餘二退。合說為五。此之五種外凡具有。善趣信位唯無滅退得有餘四。以不斷善作闡提故。種性已上無滅無失。得有餘三。初地已上無前三種。得有餘二。七地已上唯有未得。餘四悉無。第十地中。克就因位五退悉無。若望佛果由有未得。退相如是。不退可知也

【現代漢語翻譯】現代漢語譯本辨別列席的無常學人。第二，爲了針對聽眾明確地宣說決定的道理。經書上說，即使在空曠的地方說了許多，也不能稱為真正的獅子吼，如今在這樣具有大智慧的人群中宣說，才能稱為真正的獅子吼。第三，爲了藉助聽眾來彰顯和區別其法，例如宣說十信等，廣泛地針對各位首領。第四，列舉共同聽聞者，以證明所說之法是可信的。現在這裡列出大眾，也兼具了後面的三種意義。簡別居住、異類和退轉的人。泛泛而論，退轉有三種：一是已得退，指先前已經得到的後來又退失了；二是未得退，指對於殊勝的進步退住不入；三是習行退，指先前學習了很多，同行也成就了，後來一時不現前，其餘的也不現前，所不現前的地方就叫做退。現在用這三種情況來衡量地位，並非沒有這種意義。解行之前，位分尚未堅固，隨著所得到的，容許退失，具有三種退轉。初地以上，直到六地，次第修道不能頓悟，所以有習行和未得退。七地以上，位分沒有窮盡，有未得退。退轉的相狀是這樣。隨著所離開的地方，就是不退轉。然而這三種退轉，廣分為五種。就最初的已得退，隨著意義分為三種：一是滅退，指外凡夫所有的善根被邪見所斷滅；二是失退，指善趣之人，信心尚未成就，容許退失，生起二乘之心，如舍利弗等，雖然不退滅成為一闡提（斷善根的人），但菩提心不能再顯現；三是廢退，指種性以上的人，有時暫時生起煩惱業跡，廢棄所學習的，不讓它現前，叫做廢退。用這三種情況貫通其餘兩種退轉，合起來說就是五種。這五種外凡夫都具有。善趣信位唯獨沒有滅退，可以有其餘四種，因為不斷善根而成為闡提。種性以上沒有滅退和失退，可以有其餘三種。初地以上沒有前面三種，可以有其餘兩種。七地以上只有未得，其餘四種都沒有。第十地中，就因位來說，五種退轉都沒有。如果從佛果來看，因為還有未得到的，退轉的相狀就是這樣。不退轉的情況可以類推得知。

【English Translation】 English version Distinguishing the impermanent learners present. Secondly, it is to clearly explain the decisive truth to the audience. The scriptures say that even if one speaks much in an empty place, it cannot be called a true lion's roar. Now, speaking among such wise people can be called a true lion's roar. Thirdly, it is to use the audience to highlight and differentiate the Dharma, such as explaining the Ten Faiths extensively to the leaders. Fourthly, listing those who hear together proves the credibility of what is said. Now, listing the assembly here also encompasses the latter three meanings. Distinguishing those who dwell, are different, and retreat. Generally speaking, there are three types of retreat: first, retreat from attainment, which means losing what was previously attained; second, retreat from non-attainment, which means retreating from superior progress and not entering; third, retreat from practice, which means having learned much and accomplished much together, but later not appearing at one time, and the rest not appearing either. The place where it does not appear is called retreat. Now, using these three situations to measure the stages, it is not without this meaning. Before understanding and practice, the stage is not yet firm, and with what is attained, it is permissible to retreat, possessing three types of retreat. From the first Bhumi (stage of enlightenment) upwards, up to the sixth Bhumi, cultivating the path in sequence cannot be suddenly enlightened, so there is retreat from practice and non-attainment. From the seventh Bhumi upwards, the stage is not exhausted, and there is retreat from non-attainment. The appearance of retreat is like this. Following the place that is left, it is non-retreat. However, these three types of retreat are broadly divided into five types. Regarding the initial retreat from attainment, it is divided into three types according to meaning: first, extinction retreat, which refers to the destruction of all the good roots of ordinary people by wrong views; second, loss retreat, which refers to people in good realms whose faith has not yet been established, allowing them to retreat and generate the mind of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), such as Śāriputra (one of the Buddha's chief disciples) and others, although they do not retreat and become an Icchantika (one who has severed their roots of good), the Bodhi mind can no longer manifest; third, abandonment retreat, which refers to people above the seed nature who sometimes temporarily generate afflictions and karma, abandoning what they have learned and not allowing it to appear, called abandonment retreat. Using these three situations to connect the remaining two types of retreat, they are collectively called five types. These five types are possessed by ordinary people. The faith position in good realms only lacks extinction retreat and can have the remaining four, because they do not sever their roots of good and become Icchantikas. Those above the seed nature do not have extinction retreat and loss retreat, and can have the remaining three. Those above the first Bhumi do not have the first three types and can have the remaining two. Those above the seventh Bhumi only have non-attainment, and the remaining four types are not present. In the tenth Bhumi, in terms of the causal position, there are no five types of retreat. If viewed from the Buddha fruit, because there are still things not attained, the appearance of retreat is like this. The situation of non-retreat can be inferred.

。又若依此經。信行及解位已去但有未得退。餘者並無也。此約一相也。若約普賢自體並無諸退。準上思攝。地法深密。非粗智知。所以然者。為地教法托彼諸乘及世間善事。以顯阿含法義分齊。雖托顯一乘理。仍三乘小乘當宗自住不失自宗。如鹽成羹鹽自住性而羹義得成。下之文義應準此知之。菩提有三種。一入性地名得菩提。二初地。三佛地。故涅盤中說須陀洹八萬劫到。乃至辟支佛十千劫到。謂到性地。問阿耨菩提在果何故通因。答此亦不定故。大品經說五菩提。所謂發心伏心與明出到無上菩提也。一乘有十菩提。如下離世間說。生者五種。一法性生。六入殊勝無始法爾。二實報生。謂從先來修善所得。三者生滅變易法身。所謂緣照無漏所得。四分段身。謂彼凡時三界業所得。五應化身。隨物現受。此等並約三乘解非一乘也。何故此會首多約三乘明者。為地品通三乘信向故。就嘆德文有二。一別。二總。菩薩功德不可頓彰故。先別嘆。非別能盡故須總結。別中復二。一者略嘆。二善能化下隨德廣嘆。菩薩廣德非可頓彰故。先略嘆。非略能具故須廣嘆。略中有二。一嘆自分。二諸佛如來下嘆其勝進。二廣嘆文有二十句。前十二句廣上自分。二有八句廣前勝進。廣自分中攝以為二。初六明其行修具足。次有六句明德

【現代漢語翻譯】此外，如果依據此經，從信行和解位開始，只有未證得者會退轉，其餘都不會退轉。這是就一相而言。如果就普賢（Samantabhadra）的自體而言，則沒有任何退轉。參照上面的思考攝取。地法深奧隱秘，不是粗淺的智慧所能理解的。之所以如此，是因為地教的法義依託于諸乘（yana）以及世間的善事，來彰顯阿含（Agama）法義的界限。雖然依託于彰顯一乘（Ekayana）之理，但三乘（Triyana）、小乘（Hinayana）各自安住于自己的宗派，不會失去自己的宗派。如同鹽融入羹中，鹽保持自己的性質，而羹的意義得以成就。下面的文義應該參照這個來理解。菩提（Bodhi）有三種：一是入性地，名為得菩提；二是初地；三是佛地。所以《涅槃經》（Nirvana Sutra）中說，須陀洹（Srotapanna）要八萬劫才能到達，乃至辟支佛（Pratyekabuddha）要十千劫才能到達，指的是到達性地。問：阿耨菩提（Anuttara-bodhi）在果位，為何也通於因位？答：這也是不一定的。大品經（Mahaprajnaparamita Sutra）中說有五種菩提，即發心菩提、伏心菩提、與明菩提、出到菩提和無上菩提。一乘有十種菩提，如下面的《離世間品》（Vimoksha-marga）所說。生有五種：一是法性生，六入（shadayatana）殊勝，無始以來就是如此；二是實報生，指從先前修善所得；三是生滅變易法身，指緣照無漏所得；四是分段身，指凡夫在三界（Trailokya）中由業力所得；五是應化身，隨順眾生而示現。這些都是就三乘來解釋，不是一乘。為何此會首多用三乘來闡明？因為地品通於三乘的信向。就讚歎功德的文句來說，有二：一是別贊，二是總贊。菩薩（Bodhisattva）的功德不可一下子全部彰顯，所以先別贊。因為別贊不能窮盡，所以需要總結。別贊中又有二：一是略嘆，二是『善能化』以下，隨著功德而廣嘆。菩薩的廣大功德不可一下子全部彰顯，所以先略嘆。因為略嘆不能完備，所以需要廣嘆。略嘆中有二：一是嘆自己的部分，二是『諸佛如來』以下，嘆其勝進。二、廣嘆文有二十句。前十二句廣說上面的自己部分，后八句廣說前面的勝進。廣說自己部分，可以歸納為二：開始的六句說明其行修具足，接下來的六句說明功德。

【English Translation】 Furthermore, according to this sutra, from the stages of faith-practice and understanding onwards, only those who have not attained will regress; the rest will not. This is in terms of the 'one aspect'. If it is in terms of the self-nature of Samantabhadra (Universal Worthy), there is no regression at all. Refer to the above contemplation and absorption. The Dharma of the 'Ground' is profound and subtle, not knowable by coarse wisdom. The reason for this is that the teachings of the 'Ground' rely on the various 'vehicles' (yanas) and worldly good deeds to reveal the boundaries of the Agama teachings. Although it relies on revealing the principle of the 'One Vehicle' (Ekayana), the 'Three Vehicles' (Triyana) and the 'Small Vehicle' (Hinayana) each abide in their own schools, without losing their own schools. It is like salt becoming soup; the salt retains its own nature, and the meaning of the soup is achieved. The meaning of the following text should be understood in accordance with this. There are three types of Bodhi (Enlightenment): first, entering the 'nature ground', which is called 'attaining Bodhi'; second, the 'first ground'; and third, the 'Buddha ground'. Therefore, the Nirvana Sutra says that a Srotapanna (Stream-enterer) takes eighty thousand kalpas to arrive, and even a Pratyekabuddha (Solitary Buddha) takes ten thousand kalpas to arrive, referring to arriving at the 'nature ground'. Question: Anuttara-bodhi (Unexcelled Enlightenment) is in the fruition stage, why does it also apply to the causal stage? Answer: This is also not fixed. The Mahaprajnaparamita Sutra says there are five types of Bodhi, namely, the Bodhi of 'arising the mind', 'subduing the mind', 'with brightness', 'emerging and arriving', and 'unexcelled Bodhi'. The One Vehicle has ten types of Bodhi, as described in the following Vimoksha-marga (Chapter on Leaving the World). There are five types of birth: first, 'birth from Dharma-nature', the six entrances (shadayatana) are supremely excellent, and have been so from beginningless time; second, 'birth from the reward body', referring to what is obtained from previous cultivation of goodness; third, the 'birth and death transformation Dharma-body', referring to what is obtained from conditioned illumination without outflows; fourth, the 'segmented body', referring to what ordinary beings obtain in the Three Realms (Trailokya) from karma; fifth, the 'response body', appearing in accordance with beings. These are all explained in terms of the Three Vehicles, not the One Vehicle. Why does this assembly mostly explain using the Three Vehicles? Because the 'Ground' chapter is common to the faith and aspiration of the Three Vehicles. In terms of the sentences praising virtues, there are two: first, separate praise; second, general praise. The merits and virtues of a Bodhisattva (Enlightenment Being) cannot be fully manifested at once, so first there is separate praise. Because separate praise cannot exhaust them, there needs to be a summary. Within the separate praise, there are two: first, brief praise; second, from 'skillfully transforming' onwards, extensive praise following the virtues. The vast merits and virtues of a Bodhisattva cannot be fully manifested at once, so first there is brief praise. Because brief praise cannot be complete, there needs to be extensive praise. Within the brief praise, there are two: first, praising one's own part; second, from 'all Buddhas and Tathagatas' onwards, praising their superior progress. Second, the extensive praise has twenty sentences. The first twelve sentences extensively explain the above 'own part', and the last eight sentences extensively explain the preceding 'superior progress'. The extensive explanation of one's own part can be summarized into two: the first six sentences explain that their practice and cultivation are complete, and the next six sentences explain the merits and virtues.

用圓備。行修具中。初三利他。后三自利。前文初句是總。后二是別。依經二中脫一句。二自利文中有三。初願。次修。后明成行。第二圓備文中有六句。前三利他。后三自利。利他之中。初明身業。次明意業。后彰口業。第二自利中三。一行修殊勝。二諸德圓備。三諸所下妙用自在。第二廣前勝進文句別有八。前四明其殊勝三業攝修所行。后四明其廣大三業備具諸德。前中初三明勝三業。后一明其攝修所行。后四亦爾。初三明其廣大三業。后一彰其備具諸德。初殊勝三業之中。初明身業。次口。后意。就后四句文。初有三句明廣三業。其身普現是廣身業。其音遍聞是廣口業。其心通達是廣意業。第四一句備具諸德。此處感果者。感是根。果是欲也。又下地人果決能成耳。余如論辨。又明不共者。一外道不共。二二乘不共也。又二法喻金剛中。法前是能破。后是堅也。喻即前樹取心堅。孕子取子能破也。三昧分中承力入定有三。一為推化在於如來故現承力。二雖自得對佛勝人不得自在。必須仰承。三於此定雖分得證。窮滿在佛。今此欲為佛之勝化故。須承力。科文可知。

就加分中有三。一入三昧故諸佛同加。二欲宣一切下明加所為。三金剛藏汝當說下示現加相。初文有三。一諸佛為欲加贊同皆現身。二同聲贊

【現代漢語翻譯】現代漢語譯本用圓滿的準備。在修行具足中，最初三個方面利益他人，之後三個方面利益自己。前面一句是總述，後面兩句是分別闡述。依據經文，在第二部分中脫漏了一句。第二部分關於利益自己的文字中有三點：首先是願望，其次是修行，最後是闡明成就修行。第二部分圓滿具備的文字中有六句，前三句利益他人，后三句利益自己。在利益他人之中，首先闡明身業，其次闡明意業，最後彰顯口業。第二部分利益自己中有三點：一是修行殊勝，二是諸種功德圓滿具備，三是諸種（修行）所帶來的微妙作用自在。第二部分擴充套件前面殊勝精進的文句，另外有八句。前面四句闡明其殊勝，三業（身、口、意）攝持修行所行；後面四句闡明其廣大，三業具備諸種功德。前面四句中，最初三句闡明殊勝的三業，后一句闡明其攝持修行所行。後面四句也是如此，最初三句闡明其廣大的三業，后一句彰顯其具備諸種功德。最初殊勝三業之中，首先闡明身業，其次是口業，最後是意業。就後面四句文字而言，最初有三句闡明廣大的三業，『其身普現』是廣大的身業，『其音遍聞』是廣大的口業，『其心通達』是廣大的意業。第四句具備諸種功德。此處感果，『感』是根基，『果』是慾望。而且下地之人果斷能夠成就。其餘的如同論辯。又闡明不共之處，一是外道不共，二是二乘（聲聞乘和緣覺乘）不共。又在二法譬喻金剛中，法的前面是能破，後面是堅固。譬喻就是前面的樹木取其心堅固，懷孕的女子取其子能破。在三昧分中，憑藉力量入定有三點：一是為推行教化在於如來，所以示現憑藉力量；二是雖然自己獲得，但面對佛陀這樣殊勝的人，不得自在，必須仰仗憑藉；三是在此禪定中雖然分得證悟，但窮盡圓滿在於佛陀。現在這裡想要爲了佛陀的殊勝教化，所以需要憑藉力量。科判的文字可以知道。就加持部分中有三點：一是進入三昧的緣故，諸佛共同加持；二是想要宣說一切，下面闡明加持所為；三是『金剛藏，你應當說』，下面示現加持的相狀。最初的文字中有三點：一是諸佛爲了加持讚歎，一同顯現身形；二是同聲讚歎。

【English Translation】 English version With complete preparation. In the practice of perfect equipment, the first three benefit others, and the latter three benefit oneself. The first sentence is a summary, and the latter two are separate explanations. According to the scripture, one sentence is missing in the second part. In the second part, regarding the text about benefiting oneself, there are three points: first is the vow, second is the practice, and finally is clarifying the accomplishment of practice. In the second part, the text of complete equipment has six sentences, the first three benefit others, and the latter three benefit oneself. Among benefiting others, first clarify the body karma (身業), second clarify the mind karma (意業), and finally manifest the speech karma (口業). In the second part of benefiting oneself, there are three points: first, the practice is supreme; second, all kinds of merits are completely equipped; third, all kinds of subtle functions brought about by (practice) are at ease. The second part expands the previous supreme advancement of sentences, and there are eight more sentences. The first four sentences clarify its supremacy, the three karmas (body, speech, and mind) hold the practice; the latter four sentences clarify its vastness, the three karmas are equipped with all kinds of merits. In the first four sentences, the first three sentences clarify the supreme three karmas, and the last sentence clarifies its holding of the practice. The latter four sentences are also like this, the first three sentences clarify its vast three karmas, and the last sentence manifests its equipment with all kinds of merits. Among the initial supreme three karmas, first clarify the body karma, second is the speech karma, and finally is the mind karma. Regarding the latter four sentences, initially there are three sentences clarifying the vast three karmas, 'Its body universally appears' is the vast body karma, 'Its sound is universally heard' is the vast speech karma, 'Its mind penetrates' is the vast mind karma. The fourth sentence is equipped with all kinds of merits. Here, sensing the result, 'sensing' (感) is the foundation, 'result' (果) is desire. Moreover, people of the lower realm can decisively achieve it. The rest is like debate. Also, clarify the uncommon points, one is uncommon to external paths, and the second is uncommon to the Two Vehicles (聲聞乘 and 緣覺乘). Also, in the Two Dharma Metaphor Vajra, the front of the Dharma is the ability to break, and the back is firm. The metaphor is that the previous tree takes its heart to be firm, and the pregnant woman takes her child to be able to break. In the Samadhi section, there are three points to entering samadhi by relying on power: first, in order to promote teaching and transformation, it lies in the Tathagata (如來), so it shows reliance on power; second, although one obtains it oneself, but facing a supreme person like the Buddha, one is not at ease and must rely on support; third, although one obtains enlightenment in this samadhi, the exhaustion and perfection lies in the Buddha. Now here, wanting to be for the Buddha's supreme teaching and transformation, so it needs to rely on power. The text of the classification can be known. Regarding the blessing part, there are three points: first, because of entering samadhi, all Buddhas bless together; second, wanting to declare everything, the following clarifies what the blessing is for; third, 'Vajra Treasury (金剛藏), you should speak', the following shows the appearance of blessing. In the initial text, there are three points: first, in order to bless and praise, all Buddhas manifest their bodies together; second, they praise in unison.

下諸佛同贊。應前入定顯證能說。三如是十方下佛彰已加。應前入定為受佛力。又釋得加所以。又顯示多佛故者多佛同證此法也。余文如論應知。二所為文。一對地法明加所為。二所謂入智慧下對所化人明加所為。又見智得證者。前二觀解。后二行解。見始智終。得始證終也。又信樂得證者亦同前。但為未得向得故安信樂名。對人明所為中有二十句。前之十入是自利行。后十始終是利他行。何故自利名之為入。利他之行說為始終。答但入始終義一無別。語入其必從始至終。論其始終必有所入。為分兩行各隨一義。就入及始終二十句內。各初一總余句別。第七中復有善根能為出世間因者地中加行善根等也。又始終內經脫第二句。又論言阿含者有九種。一行教相對。音聲言教名為阿含。一切功德說以為證。猶下說中字義兩藏是也。二位地相對。解行已前依教修行名為阿含。初地已上說之為證。猶下解脫第二請中嘆眾是也。地前所起聞思修等名阿含凈。初地已上一切行德通名證凈。三修成相對。一切地中聞思修慧報生識智。此等四心緣照之解名曰阿含。真智出言說以為證。故下論言。聞思修等是則可說。以可說故名為阿含。地智離文。名之為證。四真偽相對。一切地真偽合脩名曰阿含。舍偽契實名之為證。猶下所明義說二大

【現代漢語翻譯】現代漢語譯本下文是諸佛共同讚歎的部分。『應前入定顯證能說』，意思是應該在入定之前顯現證悟並能說法。『三如是十方下佛彰已加』，意思是像這樣十方諸佛彰顯已經加持。『應前入定為受佛力』，意思是應該在入定之前接受佛力。又解釋了得到加持的原因。又顯示多佛的原因是，多佛共同證明此法。其餘文字如論中所說，應該知曉。二、所為文：一對地法說明加持的目的，二、所謂『入智慧』以下，對所化之人說明加持的目的。又，『見智得證』，前兩個是觀解，后兩個是行解，見為開始，智為終結，得為開始，證為終結。又，『信樂得證』也與前面相同，但爲了尚未得到而趨向得到，所以安立『信樂』之名。對人說明目的中有二十句，前面的十個『入』是自利之行，後面的十個『始終』是利他之行。為什麼自利稱為『入』，利他之行說為『始終』？回答：『入』和『始終』的意義相同沒有區別，說到『入』，必定是從始至終，論到『始終』，必定有所『入』。爲了區分兩行，各自隨順一個意義。在『入』和『始終』這二十句內，各句的第一個是總說，其餘是別說。第七句中，『復有善根能為出世間因者』，指的是地中的加行善根等。又，『始終』內，經文脫漏了第二句。又，論中說『阿含』有九種。一、行教相對：音聲言教名為『阿含』，一切功德說為『證』，如下文所說的『中字義兩藏』就是這樣。二、位地相對：解行之前，依教修行名為『阿含』，初地以上說為『證』，如下文『解脫第二請中嘆眾』就是這樣。地前所起的聞思修等名為『阿含凈』，初地以上一切行德通名『證凈』。三、修成相對：一切地中聞思修慧報生識智，這些四心緣照之解名為『阿含』，真智出言說以為『證』，所以下文論中說：『聞思修等是則可說，以可說故名為阿含』，地智離文，名之為『證』。四、真偽相對：一切地真偽合脩名曰『阿含』，舍偽契實名之為『證』，如下文所明『義說二大』。

【English Translation】 English version The following is the praise of all Buddhas. 'Should enter Samadhi to manifest realization and be able to speak' means that one should manifest realization and be able to preach the Dharma before entering Samadhi. 'Three such ten directions below Buddhas manifest already blessed' means that the Buddhas in the ten directions manifest that they have already blessed. 'Should enter Samadhi to receive Buddha's power' means that one should receive the power of the Buddha before entering Samadhi. It also explains the reason for receiving blessings. Furthermore, the reason for showing many Buddhas is that many Buddhas jointly prove this Dharma. The remaining text is as stated in the treatise, which should be known. Second, the text on purpose: One explains the purpose of blessing in relation to the Dharma of the ground, and two, from 'entering wisdom' onwards, explains the purpose of blessing in relation to those who are to be transformed. Also, 'seeing wisdom attaining realization', the first two are views and understanding, and the latter two are practice and understanding, seeing is the beginning, wisdom is the end, attainment is the beginning, and realization is the end. Also, 'faith and joy attaining realization' is the same as before, but for the sake of those who have not yet attained but are moving towards attainment, the name 'faith and joy' is established. There are twenty sentences explaining the purpose in relation to people, the first ten 'entering' are self-benefiting practices, and the latter ten 'beginning and end' are other-benefiting practices. Why is self-benefit called 'entering', and other-benefiting practices called 'beginning and end'? Answer: The meaning of 'entering' and 'beginning and end' are the same without distinction. Speaking of 'entering', it must be from beginning to end. Discussing 'beginning and end', there must be something 'entered'. In order to distinguish the two lines, each follows one meaning. Within the twenty sentences of 'entering' and 'beginning and end', the first of each sentence is a general statement, and the rest are separate statements. In the seventh sentence, 'there are also good roots that can be the cause of transcending the world', referring to the preliminary good roots in the ground, etc. Also, within 'beginning and end', the sutra omits the second sentence. Also, the treatise says that there are nine types of 'Agama' (Āgama). First, in relation to practice and teaching: sound and verbal teachings are called 'Agama', and all merits are said to be 'realization', just like the 'two treasuries of the meaning of the middle character' mentioned below. Second, in relation to position and ground: before understanding and practice, practicing according to the teachings is called 'Agama', and above the first ground is said to be 'realization', just like the 'praise of the assembly in the second request for liberation' mentioned below. The hearing, thinking, and cultivation arising before the ground are called 'pure Agama', and all virtuous deeds above the first ground are generally called 'pure realization'. Third, in relation to the completion of cultivation: the wisdom of hearing, thinking, and cultivation, the wisdom of retribution, the wisdom of consciousness in all grounds, these four minds illuminating and understanding are called 'Agama', and true wisdom expressing words is called 'realization', so the treatise below says: 'Hearing, thinking, and cultivation, etc., can be spoken, therefore it is called Agama', the ground wisdom is separated from the text, and is called 'realization'. Fourth, in relation to truth and falsehood: the combined cultivation of truth and falsehood in all grounds is called 'Agama', abandoning falsehood and conforming to reality is called 'realization', as explained below, 'the meaning speaks of two great'.

。說大阿含方便修也。義大是證行成就也。五相實相對。世間修中得彼證相名阿含。契本實相名之為證。猶下所說增上妙法光明法門。增上是證。光明是教也。六體德相對。就彼離相所成行中。無始法性本隱今顯。名之為證。依本所成方便行德。依教修生名為阿含。猶下文中鍊金所況。金體喻證。環釧嚴具喻于阿含。七體用相對。前體及德相從為證。依此所起。隨順世間教智之用名為阿含。猶下文中珠光明等所況法是。珠輪等凈喻于證體。光焰等喻于阿含。八自分勝進相對。自分所成體德及用皆名為證。能受佛教稱曰阿含。猶下文中嘆金剛藏二力是也。妙智及辯名為證力。于佛教法念堅凈慧名阿含力。九約詮就實相對。真智之體說以為證。即此證體約言分十。名為阿含。猶下文中虛空跡處所況法是。虛空平等喻地證智。故下論言。字身住處證智所攝。空中之跡喻地阿含。故下論言。非無地智名句字身。名句字身是阿含法也。此之阿含及證通上及下。可準思攝。余相知之。第三加相文內。謂口意身。口則勸說以增力。意則冥被以加威。身則摩頂而令覺。何故先口次意後身。乘前諸佛顯加所為。因則勸說。故先明口身摩則起。理宜在後。意無此義。據中而說。口加中有二。初總次別。又身凈中經脫佛盡一句。第二意加文有

【現代漢語翻譯】現代漢語譯本關於《大阿含經》中方便修行的論述。'義大'指的是通過修行證得成就。五相是真實相對的。在世間修行中獲得證悟的表相，稱為'阿含'。與根本實相相契合，稱為'證'。這就像下面所說的增上妙法光明法門，'增上'是證悟，'光明'是教導。六體德相對，就從離相所成就的修行中來說，無始以來的法性原本是隱藏的，現在顯現出來，稱為'證'。依靠根本所成就的方便修行功德，依教奉行而生起，稱為'阿含'。這就像下文用鍊金來比喻，金的本體比喻'證'，環釧等裝飾品比喻'阿含'。七體用相對，之前的本體和功德之相合在一起作為'證'。依靠這個所生起的，隨順世間的教導和智慧的運用，稱為'阿含'。這就像下文用珠子的光明等來比喻，珠子的光輪等清凈比喻證悟的本體，光焰等比喻'阿含'。八自分勝進相對，自身所成就的本體、功德和運用都稱為'證'。能夠接受佛教的教導，稱為'阿含'。這就像下文讚歎金剛藏的兩種力量。微妙的智慧和辯才稱為證悟的力量，對於佛教的教法，信念堅定、清凈的智慧稱為'阿含'的力量。九約詮就實相對，真智的本體被說成是'證'。而這個證悟的本體，通過言語可以分為十種，稱為'阿含'。這就像下文用虛空和足跡來比喻，虛空的平等比喻地的證悟智慧。所以下文論述說，字身的住處被證悟的智慧所攝持，空中的足跡比喻地的'阿含'。所以下文論述說，並非沒有地的智慧，名句字身，名句字身是'阿含'的法。這裡的'阿含'和'證'貫通上下，可以參照思考領會。其餘的相可以自己瞭解。第三加相文中，指的是口、意、身。口是指勸說以增加力量，意是指暗中加持以增加威嚴，身是指摩頂而使人覺悟。為什麼先是口，然後是意，最後是身呢？承接之前的諸佛所顯現的加持行為，因為勸說是因，所以先說明口，身體的摩頂是引發，所以理應在後。意沒有這個意義，所以放在中間來說。口的加持中有兩種，先總說，后別說。另外，在身凈中，經文脫漏了'佛盡'一句。第二意加文有

【English Translation】 English version This discusses the expedient practices in the Mahā-āgama. 'Great meaning' (yi da) refers to the accomplishment of realization through practice. The five characteristics are truly relative. Obtaining the appearance of realization in worldly practice is called 'Āgama' (阿含). Being in accordance with the fundamental true nature is called 'Realization' (zheng 證). This is like the superior wonderful Dharma of light mentioned below, where 'superior' is realization and 'light' is teaching. The six aspects of essence and virtue are relative. In the practice accomplished through detachment from appearances, the Dharma-nature that has been hidden since beginningless time now manifests, which is called 'Realization'. Relying on the merit of expedient practice accomplished from the root, arising from practicing according to the teachings is called 'Āgama'. This is like the analogy of refining gold below, where the essence of gold is likened to 'Realization', and ornaments like bracelets are likened to 'Āgama'. The seven aspects of essence and function are relative. The previous essence and virtuous aspects together constitute 'Realization'. The use of teachings and wisdom that arises from this and accords with the world is called 'Āgama'. This is like the Dharma illustrated by the light of pearls below, where the pure halo of pearls is likened to the essence of realization, and the radiance is likened to 'Āgama'. The eight aspects of self-nature, progress, and advancement are relative. The essence, virtue, and function accomplished by oneself are all called 'Realization'. Being able to receive the Buddha's teachings is called 'Āgama'. This is like the praise of the two powers of Vajragarbha below. Subtle wisdom and eloquence are called the power of realization, and firm faith and pure wisdom in the Buddha's teachings are called the power of 'Āgama'. The nine aspects of explaining in accordance with reality are relative. The essence of true wisdom is said to be 'Realization'. And this essence of realization can be divided into ten through language, which is called 'Āgama'. This is like the Dharma illustrated by space and footprints below, where the equality of space is likened to the wisdom of the ground of realization. Therefore, the treatise below says that the dwelling place of the body of letters is encompassed by the wisdom of realization, and the footprints in the air are likened to the 'Āgama' of the ground. Therefore, the treatise below says that it is not without the wisdom of the ground, the body of names, phrases, and letters; the body of names, phrases, and letters is the Dharma of 'Āgama'. The 'Āgama' and 'Realization' here connect above and below, and can be understood through reference and contemplation. The remaining aspects can be understood by oneself. In the third section on additional characteristics, it refers to mouth, mind, and body. Mouth refers to exhortation to increase strength, mind refers to secretly bestowing blessings to increase majesty, and body refers to touching the crown of the head to awaken. Why is it mouth first, then mind, then body? Continuing from the previous actions of blessings manifested by the Buddhas, because exhortation is the cause, the mouth is explained first; the touching of the crown of the head by the body is the result, so it should be last. The mind does not have this meaning, so it is placed in the middle. There are two types of blessings of the mouth, first general, then specific. Also, in the purification of the body, the phrase 'Buddha exhausts' is missing from the sutra. The second section on the blessings of the mind contains

二十句。初之十句正明意加。后十解釋偏加所以。何故就意解釋偏加余不如是。意是加本故就釋之。又前口加有其自他二力辯才。意加亦爾。前十正加明其他力。后十釋加顯其自力。故此釋之。就前文內。初無畏身亦總亦別。通攝十句為無畏身。所以通是總別。于中別分。初之一句顯色身勝。是故名別。余之九句一向是別。又此中論法成者依相續解脫經中有四種成。一以有成。因緣名相言說諸法得成。二所作成。一切所作各有成辦。三者法成。一切諸法性相成立。四者助成以智言說助成諸法。今言緣者是彼以有成也。以有因緣諸法得成。故名為緣。法者即是彼中法。成作者是彼所作成也。成者即是彼中助成也。又三種同相智者釋不一種。依金剛仙論知一切法皆無常苦及與無我也。依別翻論知一切法自相同相不二相。謂世諦真諦一實諦也。又知空無相愿也。又六正見者是能知智。依金剛仙論。一真實義正見。能知理法。二行正見。能知行法。此二教旨。三教正見。能知教法。四離二邊正見。知前理法不同情取。五不思議正見。知前行法成德出情。六根欲性正見。知前教法說隨物心也。第二釋所為中。初何以故責。次答文有二。初一總。后九別。又佛法欲壞時假余尊法誦持者。隨壞時何尊教也。第三身加文有四句。一不離

【現代漢語翻譯】現代漢語譯本二十句。最初的十句是直接闡明『意加』（I-jia，增加、附加）的含義，後面的十句解釋『偏加』（Pian-jia，偏頗的增加）的原因。為什麼只針對『意』（I，意義、意圖）解釋『偏加』，而其餘的不這樣解釋呢？因為『意』是『加』的根本，所以就針對它進行解釋。而且前面的『口加』（Kou-jia，口頭增加）具有自力和他力兩種辯才，『意加』也是如此。前面的十句主要闡明他力，後面的十句解釋闡明自力，所以這樣解釋它。就前面的文句內容來說，最初的『無畏身』（Wu-wei-shen，無畏之身）既是總的又是別的，統攝這十句作為『無畏身』。之所以說是統攝，是因為它既是總的又是別的。其中分別來看，最初的一句顯示色身的殊勝，所以稱為別。其餘的九句都是別。此外，這裡所說的『論法成』（Lun-fa-cheng，論述法的成就），依據《相續解脫經》（Xiangxu Jietuo Jing）中有四種成就：一是以有成，因緣、名相、言說諸法得以成就；二是所作成，一切所作各有成就；三是法成，一切諸法的自性相狀得以成立；四是助成，以智慧言說輔助諸法成就。現在所說的『緣』（Yuan，因緣）就是那『以有成』。以有因緣，諸法得以成就，所以稱為緣。『法』（Fa，法）就是那其中的『法成』，作者就是那『所作成』，『成』（Cheng，成就）就是那其中的『助成』。此外，三種同相智（San-zhong Tongxiang Zhi，三種相同的智慧）的解釋不盡相同。依據《金剛仙論》（Jingang Xian Lun），是知曉一切法皆是無常、苦以及無我。依據別的翻譯版本，是知曉一切法自相、同相、不二相，也就是世諦、真諦、一實諦。又知曉空、無相、愿。此外，六正見（Liu-zheng-jian，六種正確的見解）是能知之智。依據《金剛仙論》：一是真實義正見，能知理法；二是行正見，能知行法，這兩種是教旨；三是教正見，能知教法；四是離二邊正見，知曉前面的理法不同於情取；五是不思議正見，知曉前面的行法成就德行超出情識；六是根欲性正見，知曉前面的教法是隨順眾生心意而說。第二部分解釋所為，最初是『何以故』的責問，其次是回答，文中有兩部分，第一部分是總的，後面九句是別的。此外，佛法將要壞滅時，假借其他尊法誦持，是隨順壞滅時哪種尊的教法呢？第三部分身加文有四句，一是不離

【English Translation】 English version Twenty sentences. The first ten sentences directly clarify the meaning of 'I-jia' (意加, Addition), and the latter ten sentences explain the reason for 'Pian-jia' (偏加, Biased Addition). Why is 'Pian-jia' explained only with respect to 'I' (意, Meaning, Intention), and not the others? Because 'I' is the root of 'Jia', so it is explained with respect to it. Moreover, the preceding 'Kou-jia' (口加, Verbal Addition) possesses both self-power and other-power eloquence; 'I-jia' is also like this. The first ten sentences mainly clarify other-power, and the latter ten sentences explain and reveal self-power, so it is explained in this way. Regarding the content of the preceding sentences, the initial 'Wu-wei-shen' (無畏身, Fearless Body) is both general and specific, encompassing these ten sentences as 'Wu-wei-shen'. The reason it is said to be encompassing is because it is both general and specific. Among them, viewed separately, the first sentence reveals the excellence of the physical body, so it is called specific. The remaining nine sentences are all specific. Furthermore, the 'Lun-fa-cheng' (論法成, Discourse on the Accomplishment of Dharma) mentioned here, according to the 'Xiangxu Jietuo Jing' (相續解脫經, Sutra of Continuous Liberation), has four kinds of accomplishment: first, accomplishment by existence, where causes, conditions, names, characteristics, speech, and all dharmas are accomplished; second, accomplishment of what is made, where all that is made has its own accomplishment; third, accomplishment of dharma, where the nature and characteristics of all dharmas are established; fourth, assisting accomplishment, where wisdom and speech assist the accomplishment of all dharmas. The 'Yuan' (緣, Condition) now spoken of is that 'accomplishment by existence'. Because all dharmas are accomplished by having conditions, it is called 'Yuan'. 'Fa' (法, Dharma) is that 'accomplishment of dharma' within it, the maker is that 'accomplishment of what is made', and 'Cheng' (成, Accomplishment) is that 'assisting accomplishment' within it. Furthermore, the explanations of the 'San-zhong Tongxiang Zhi' (三種同相智, Three Kinds of Similar Wisdom) are not entirely the same. According to the 'Jingang Xian Lun' (金剛仙論, Vajrasena Sutra), it is knowing that all dharmas are impermanent, suffering, and without self. According to other translations, it is knowing that all dharmas have self-nature, similar nature, and non-dual nature, which are the mundane truth, the ultimate truth, and the one true truth. Also, knowing emptiness, signlessness, and wishlessness. Furthermore, the 'Liu-zheng-jian' (六正見, Six Right Views) are the wisdom that can know. According to the 'Jingang Xian Lun': first, the right view of true meaning, which can know the principle of dharma; second, the right view of practice, which can know the practice of dharma; these two are the teachings; third, the right view of teaching, which can know the teaching of dharma; fourth, the right view of being apart from the two extremes, knowing that the preceding principle of dharma is different from emotional grasping; fifth, the inconceivable right view, knowing that the preceding practice of dharma accomplishes virtue and transcends emotions; sixth, the right view of root desire nature, knowing that the preceding teaching of dharma is spoken in accordance with the minds of beings. The second part explains the purpose, initially with the question 'Why?', followed by the answer, which has two parts in the text: the first part is general, and the latter nine sentences are specific. Furthermore, when the Buddha-dharma is about to perish, borrowing other venerable dharmas to recite and uphold, which venerable dharma's teaching is it following in accordance with the time of perishing? The third part, the 'Shen-jia' (身加, Body Addition) text, has four sentences, the first is not apart from

本。二以神力。三申右手。四摩頂。經闕初二句。就釋本分文內有二。初告次述。第二文有三。初明愿善以為地體。二列十名顯其地相。三舉佛同贊顯地要勝。此三之中皆各有二。初地體內。初一句總。二無有過下別。余如論辨。第二相中文別有二者。初問。次答文有三。初立有二。次列有二。三結。第三段文別二者。初我不見者舉佛同嘆顯地要勝。二何以故下彰地要勝釋顯諸佛同嘆所由。此文有二。初問次答。答文有四句。初句舉此證行釋佛同嘆。第二句非但是彼出世所證。亦是世間方便所行。三所謂一句顯前第二光明法門。四諸佛子下顯前第一增上妙法。此約論中經本科也。余文可知。又論云決定者。依地持有三種。一種性決定為定佛種。二解行決定定發心。三證決定定得法故。此即第三也。又善決定者。初辨善。決定隨來。次決定者辨決定義。善字隨來。就善釋決定義也。三勝善決定中依論合有四義釋。初一總。后三別。三中謂證助不住也。又解初理。次智。第三位及教法。四約相即無漏亦即助道。準思攝也。依大品經論有三乘十地名。一干慧地。二性地。三八人地。四見地。五薄地。六離欲地。七已作地。八辟支佛地。九菩薩地。十佛地。此十地是一乘所用。是三乘所入也。此中本分依自義阿含說也。就請分

【現代漢語翻譯】現代漢語譯本本。二以神力。三申右手。四摩頂。經文缺少最初兩句。就解釋本分文義來說，分為兩部分。首先是告知，其次是敘述。第二部分分為三點。首先闡明以愿善作為地的本體。其次列出十個名稱來彰顯地的相狀。再次舉出諸佛共同讚歎來彰顯地的重要殊勝。這三點中各自又分為兩部分。首先是地體內涵。第一句是總說，第二句『無有過下』是分別闡述。其餘部分如同論中的辨析。第二部分相狀中，文義上分別有兩點，首先是提問，其次是回答。回答部分分為三點，首先是立論有兩點，其次是列舉有兩點，最後是總結。第三段文義上分別有兩點，首先是『我不見者』，舉出諸佛共同讚歎來彰顯地的重要殊勝。其次是『何以故下』，彰顯地的重要殊勝，解釋諸佛共同讚歎的原因。這段文字分為兩部分，首先是提問，其次是回答。回答部分有四句。第一句舉出此地證行，解釋諸佛共同讚歎。第二句說明不僅是彼出世所證，也是世間方便所行。第三句『所謂一句』，彰顯前面的第二光明法門。第四句『諸佛子下』，彰顯前面的第一增上妙法。這是按照論中經文的原本分科。其餘文義可以類推得知。另外，論中說『決定者』，依據地持有三種決定。一種性決定，決定為佛種。二解行決定，決定發心。三證決定，決定得法。這裡指的是第三種。另外，『善決定者』，首先辨別善，決定隨之而來。其次『決定者』，辨別決定的意義。『善』字隨之而來。就善來解釋決定的意義。三勝善決定中，依據論述合併有四種意義來解釋。第一是總說，后三是分別闡述。三中指的是證助不住。另外解釋，首先是理，其次是智，第三是位及教法，第四是約相即無漏，也就是助道。可以參照思考攝取。依據《大品經論》，有三乘十地之名。一干慧地（Kanhuidi，Dry Insight Ground）。二性地（Xingdi，Nature Ground）。三八人地（Barendi，Eighth Person Ground）。四見地（Jiandi，View Ground）。五薄地（Bodi，Thin Ground）。六離欲地（Liyudi，Detachment Ground）。七已作地（Yizuodi，Already Made Ground）。八辟支佛地（Pizhibudi，Pratyekabuddha Ground）。九菩薩地（Pusadi，Bodhisattva Ground）。十佛地（Fodi，Buddha Ground）。這十地是一乘所用，是三乘所入的境界。這裡本分依據自義阿含經所說。就請分（Qingfen，Request Section）來說

【English Translation】 English version Section. Two, by divine power. Three, extend the right hand. Four, rub the crown of the head. The sutra is missing the first two sentences. Regarding the explanation of the main text, there are two parts. First, to inform; second, to narrate. The second part has three points. First, to clarify that taking the vow of goodness as the essence of the ground. Second, to list ten names to manifest the characteristics of the ground. Third, to cite the common praise of all Buddhas to manifest the importance and excellence of the ground. Each of these three points is further divided into two parts. First, the inner meaning of the ground. The first sentence is a general statement, and the second sentence, 'no exceeding below,' is a separate explanation. The rest is like the analysis in the treatise. In the second part, the characteristics, there are two points in the meaning of the text, first the question, and second the answer. The answer part is divided into three points, first the establishment of the argument has two points, second the enumeration has two points, and finally the summary. The third paragraph has two points in the meaning of the text, first 'I do not see,' citing the common praise of all Buddhas to manifest the importance and excellence of the ground. Second, 'Why below,' manifesting the importance and excellence of the ground, explaining the reason for the common praise of all Buddhas. This passage is divided into two parts, first the question, and second the answer. The answer part has four sentences. The first sentence cites this ground of practice to explain the common praise of all Buddhas. The second sentence explains that it is not only what is realized by those who have transcended the world, but also what is practiced by worldly means. The third sentence, 'so-called sentence,' manifests the second light gate in front. The fourth sentence, 'all Buddha-sons below,' manifests the first supreme wonderful Dharma in front. This is according to the original classification of the sutra text in the treatise. The rest of the text can be inferred. In addition, the treatise says 'determination,' according to the ground holding three kinds of determination. One, nature determination, determined to be the seed of Buddhahood. Two, understanding and practice determination, determined to arouse the mind. Three, realization determination, determined to obtain the Dharma. This refers to the third kind. In addition, 'good determination,' first distinguish good, determination follows. Second, 'determination,' distinguish the meaning of determination. The word 'good' follows. Explain the meaning of determination in terms of good. In the three excellent good determinations, according to the treatise, there are four meanings to explain. The first is a general statement, and the last three are separate explanations. The three refer to the evidence that helps not to abide. In addition, explain, first the principle, second the wisdom, third the position and teaching, and fourth the approximation that is without leakage, that is, helping the path. It can be referred to for thinking and taking. According to the Mahaprajnaparamita Sastra, there are the names of the three vehicles and ten grounds. One, Dry Insight Ground (Kanhuidi). Two, Nature Ground (Xingdi). Three, Eighth Person Ground (Barendi). Four, View Ground (Jiandi). Five, Thin Ground (Bodi). Six, Detachment Ground (Liyudi). Seven, Already Made Ground (Yizuodi). Eight, Pratyekabuddha Ground (Pizhibudi). Nine, Bodhisattva Ground (Pusadi). Ten, Buddha Ground (Fodi). These ten grounds are used by the One Vehicle and are the realms entered by the Three Vehicles. Here, this section is based on what is said in the Agama Sutra of its own meaning. As for the Request Section (Qingfen)

文中大判有二。一金剛藏說已默住。菩薩及佛咸皆共請。二觀察下示說分齊令眾正知。前中隨人分請為三。一解脫月請。二大眾請。三佛加請。就此三中。初解脫月請內文別三對。皆初說者默違不說。后明啟請。第一對中。初金剛藏說已默住。后解脫月知眾心疑為之問請。仁者堪說。大眾能聞。何故不說。第二對中。初金剛藏乘前請問顯已默意以為酬答。以法難說證信難得故我不說。解脫乘此嘆眾重請。我謂仁者更有何意。乃云證信難得不說。今此菩薩善凈眾集有證有信。仁者宜說。此第二對。上來兩對嘆人以請。第三對中。初金剛藏乘前請言舉損以違。雖此眾淨餘樂小者聞生疑惑長受衰惱。有斯兩損故我不說。解脫月乘此嘆法重請。仁者但說。莫慮眾疑。諸佛護念令人易解。有說多益。勿懼衰惱。然解脫月請義有餘。彼金剛藏違請。理盡於斯絕言。但為重法默待余請。初對經中初金剛藏說已默住。是時一切已下明眾心疑解脫為請。前中兩句。初金剛藏說地名已。牒前起后。二默不說正待后請。下眾對此生欲生疑。就下請中。初明大眾聞名欲義睹默生疑。時大菩薩下明解脫月知疑為請。復就前中。初對說名聞已欲義。各作是念下對不分別睹默生疑。何因者對彼說人以生疑念。言何緣者對其聽眾以生疑念。第二解脫知疑

【現代漢語翻譯】現代漢語譯本：文中主要判斷有二。一是金剛藏（Vajragarbha，菩薩名）說法完畢后便沉默不語。菩薩和佛陀都一起懇請他繼續宣講。二是觀察下文，指示說法的內容和範圍，使大眾能夠正確理解。在第一種情況中，根據不同的人的請求，又分為三種：一是解脫月（Vimukticandra，菩薩名）的請求，二是大眾的請求，三是佛陀的加持請求。在這三種請求中，首先是解脫月的請求，其內容又分為三對。每一對都是先是說法者沉默不語，然後才表明請求。第一對中，先是金剛藏說法完畢后便沉默不語，然後是解脫月知道大眾心中疑惑，因此發問請求：『仁者您有能力說法，大眾也能夠聽聞，為什麼不說呢？』第二對中，金剛藏承接之前的請求，表明自己沉默的原因作為回答：『因為佛法難以宣說，聽眾難以生起信心，所以我才不說的。』解脫月因此讚歎大眾，再次懇請：『我以為仁者您還有其他原因，才說聽眾難以生起信心而不說。如今這裡的菩薩都是善根清凈的，大眾聚集，既有證悟又有信心，仁者您應該宣說。』這是第二對。以上兩對都是通過讚歎聽眾來請求說法。第三對中，金剛藏承接之前的請求，列舉了不說法的壞處：『即使這裡的聽眾清凈，但那些樂於小乘佛法的人聽了會產生疑惑，長期遭受衰惱。』因為有這兩種壞處，所以我才不說的。解脫月因此讚歎佛法的重要性，再次懇請：『仁者您只管宣說，不要顧慮大眾的疑惑。諸佛會護念，使人容易理解，宣說佛法有很多益處，不要害怕衰惱。』然而，解脫月的請求還有未盡之處。金剛藏拒絕請求，理由已經說盡，不再言語，只是因為重視佛法，默默等待其他的請求。第一對經文中，『初金剛藏說已默住』，接下來『是時一切已下』表明大眾心中疑惑，解脫月開始請求。前面兩句，『初金剛藏說地名已』，承接前文，引出後文。『二默不說正待后請』，正是等待後面的請求。下面大眾對此產生求知和疑惑。在下面的請求中，首先表明大眾聽聞地名后，想要了解其含義，但看到金剛藏沉默不語，便產生了疑惑。『時大菩薩下』表明解脫月知道大眾的疑惑，因此開始請求。又在前文中，『初對說名聞已欲義』，各自這樣想著，下面『對不分別睹默生疑』。『何因者』針對說法的人產生疑惑，『言何緣者』針對聽眾產生疑惑。第二，解脫月知道疑惑。

【English Translation】 English version: There are two main judgments in the text. First, Vajragarbha (name of a Bodhisattva) finished speaking and then remained silent. The Bodhisattvas and Buddhas all together requested him to continue speaking. Second, observe the following text to indicate the content and scope of the teaching, so that the public can understand it correctly. In the first case, according to the requests of different people, it is divided into three types: first, the request of Vimukticandra (name of a Bodhisattva), second, the request of the assembly, and third, the request of the Buddha's blessing. Among these three requests, the first is the request of Vimukticandra, the content of which is divided into three pairs. In each pair, the speaker is silent first, and then the request is expressed. In the first pair, Vajragarbha finished speaking and then remained silent. Then, Vimukticandra, knowing that the public had doubts in their hearts, asked and requested: 'Virtuous one, you are capable of speaking, and the public is able to hear, why don't you speak?' In the second pair, Vajragarbha, continuing the previous request, stated the reason for his silence as an answer: 'Because the Dharma is difficult to explain, and it is difficult for listeners to generate faith, that is why I do not speak.' Vimukticandra therefore praised the assembly and requested again: 'I thought you had other reasons, that's why you said it was difficult for listeners to generate faith and didn't speak. Now the Bodhisattvas here are all of pure good roots, and the assembly is gathered, with both realization and faith, you should speak.' This is the second pair. The above two pairs are all requesting the Dharma by praising the audience. In the third pair, Vajragarbha, continuing the previous request, listed the disadvantages of not speaking: 'Even if the audience here is pure, those who are fond of the Lesser Vehicle Dharma will have doubts when they hear it, and will suffer decline for a long time.' Because of these two disadvantages, that's why I don't speak. Vimukticandra therefore praised the importance of the Dharma and requested again: 'Virtuous one, just speak, don't worry about the doubts of the public. The Buddhas will protect and support, making it easy for people to understand, there are many benefits to speaking the Dharma, don't be afraid of decline.' However, Vimukticandra's request was not exhaustive. Vajragarbha refused the request, the reasons have been exhausted, and he no longer speaks, just because he values the Dharma, silently waiting for other requests. In the first pair of scriptures, 'First Vajragarbha spoke and then remained silent', then 'At that time, everything below' indicates that the public had doubts in their hearts, and Vimukticandra began to request. In the first two sentences, 'First Vajragarbha spoke the name of the land', continuing the previous text, introducing the following text. 'Second, remaining silent and not speaking is waiting for the subsequent request', is precisely waiting for the subsequent request. Below, the public has a desire to know and doubts about this. In the following request, first it is stated that after hearing the name of the land, the public wants to understand its meaning, but seeing Vajragarbha remain silent, they have doubts. 'The great Bodhisattva below' indicates that Vimukticandra knows the doubts of the public, so he begins to request. Also in the previous text, 'The first pair speaks the name and hears the meaning', each thinking like this, below 'The pair does not distinguish and sees silence and doubts'. 'What is the reason' raises doubts about the speaker, 'What is the cause' raises doubts about the listeners. Second, Vimukticandra knows the doubts.

請中句別有三。一標請主解脫菩薩。二知眾疑為之啟請。三舉請辭。請辭偈中文分有五。兩門分別。徴請分別。徴者徴默拂遣眾疑。請者請說遂眾心欲。偈中初二徴問默意。第三一偈請其宣說。后之兩偈略無徴請。理應齊有。二就所嘆說聽分別。初偈嘆彼說者堪說。為遣大眾何因之疑。后之四偈嘆眾堪聞。為遣大眾何緣之疑。就聽者四偈中。初之兩偈嘆同法眾。次有一偈嘆異法眾。后之一偈總嘆二眾。然此亦名同生異生。又論云。有非現前決定無現前等者。證教二決定非現欲決定也。又第一行慧字當論中覺也。第四行中瑕字即論不欲也。穢字即論中威儀濁也。實者即除論中異想也。余準可知耳。就第二請內有二。初金剛藏乘前啟請顯已默意。后解脫月乘言重請。前文有二。初長行生后說意。第二偈釋。偈有六偈。初之二偈明法難說。次有二偈彰法難聞。次有一偈喻難說聞。后之一偈舉難結默。又喻中文意者。空喻證地體。風畫喻字句言說。風畫住處喻所說差別十地。問此與下喻何別。答下取鳥跡處為喻。況之以證。此中宣說動筆之畫飄忽之風以為喻故。況之以說。有此左右耳。又此畫及鳥足並下悉曇章喻。及下普賢品總為一類。是言顯證十地下鳥跡處等以不言顯證十地為己許說十地名故。此亦可準解之。所以故十地總

【現代漢語翻譯】現代漢語譯本請中句別有三：一、標請主解脫菩薩（Jietuo Pusa，指以解脫為主要目標的菩薩）。二、知眾疑為之啟請。三、舉請辭。請辭偈中文分有五：兩門分別，徴請分別。徴者，徴默拂遣眾疑；請者，請說遂眾心欲。偈中初二徴問默意，第三一偈請其宣說，后之兩偈略無徴請，理應齊有。二、就所嘆說聽分別。初偈嘆彼說者堪說，為遣大眾何因之疑；后之四偈嘆眾堪聞，為遣大眾何緣之疑。就聽者四偈中，初之兩偈嘆同法眾，次有一偈嘆異法眾，后之一偈總嘆二眾。然此亦名同生異生。又論云：『有非現前決定無現前等者』，證教二決定非現欲決定也。又第一行慧字當論中覺也，第四行中瑕字即論不欲也，穢字即論中威儀濁也，實者即除論中異想也，余準可知耳。就第二請內有二：初金剛藏乘前啟請顯已默意，后解脫月乘言重請。前文有二：初長行生后說意，第二偈釋。偈有六偈：初之二偈明法難說，次有二偈彰法難聞，次有一偈喻難說聞，后之一偈舉難結默。又喻中文意者，空喻證地體，風畫喻字句言說，風畫住處喻所說差別十地（Shi Di，菩薩修行的十個階段）。問：此與下喻何別？答：下取鳥跡處為喻，況之以證；此中宣說動筆之畫飄忽之風以為喻故，況之以說。有此左右耳。又此畫及鳥足並下悉曇章喻，及下普賢品總為一類，是言顯證十地下鳥跡處等以不言顯證十地為己許說十地名故。此亦可準解之。所以故十地總 English version The request contains three distinct parts: First, it identifies the main requester as the Bodhisattva of Liberation (Jietuo Pusa, referring to a Bodhisattva whose primary goal is liberation). Second, it acknowledges the assembly's doubts and initiates the request accordingly. Third, it presents the request itself. The verse of the request can be divided into five parts: distinguishing between two aspects, and distinguishing between solicitation and request. 'Solicitation' refers to addressing and dispelling the assembly's doubts through silence; 'request' refers to requesting a discourse to fulfill the assembly's desires. The first two verses in the gatha subtly inquire about the reason for silence, while the third verse requests the explanation directly. The subsequent two verses lack explicit solicitation or request, but they should ideally be present. Second, it distinguishes between praising the speaker and the audience. The initial verse praises the speaker's ability to speak, dispelling the assembly's doubts about the reason for the discourse. The following four verses praise the assembly's ability to listen, dispelling their doubts about the conditions for listening. Among the four verses concerning the listeners, the first two praise the assembly of those who share the Dharma, the next verse praises those who follow different Dharmas, and the final verse praises both groups collectively. These can also be referred to as those born together and those born differently. Furthermore, the treatise states, 'There are those who are not presently certain, and those who are definitely not presently certain,' which proves that the two certainties of teaching are not the same as the certainty of desire. Also, the character 'hui' (慧, wisdom) in the first line corresponds to 'awakening' in the treatise, the character 'xia' (瑕, flaw) in the fourth line corresponds to 'unwillingness' in the treatise, the character 'hui' (穢, impurity) corresponds to 'impure conduct' in the treatise, and 'shi' (實, reality) refers to eliminating 'different thoughts' in the treatise. The rest can be understood accordingly. Within the second request, there are two parts: first, Vajragarbha (Jingangzang, Diamond Womb) initiates the request, revealing the intention behind the silence; later, the Bodhisattva of Liberation Moon (Jietuo Yue) reiterates the request. The former section has two parts: first, the prose passage introduces the intention behind the subsequent discourse; second, the verses explain it. There are six verses: the first two verses clarify the difficulty of explaining the Dharma, the next two verses highlight the difficulty of hearing the Dharma, the next verse uses a metaphor to illustrate the difficulty of explaining and hearing, and the final verse concludes the silence by mentioning the difficulty. Furthermore, the meaning within the metaphor is as follows: emptiness is a metaphor for the essence of the ground, wind-drawn paintings are a metaphor for words and sentences, and the location of the wind-drawn paintings is a metaphor for the differences between the Ten Grounds (Shi Di, the ten stages of a Bodhisattva's practice). Question: How does this metaphor differ from the one below? Answer: The one below uses the traces of birds as a metaphor to illustrate the proof; this one uses the moving brushstrokes and fleeting wind as metaphors to illustrate the explanation. There are these differences. Furthermore, these paintings and bird tracks, along with the Siddham chapter below, and the Samantabhadra chapter below, all belong to the same category. That is, they explicitly prove the traces of birds on the Ten Grounds, etc., and implicitly prove the Ten Grounds by not explicitly stating the names of the Ten Grounds, thus implying that they have already agreed to explain the Ten Grounds. This can also be understood accordingly. Therefore, the Ten Grounds in total.

【English Translation】 The request contains three distinct parts: First, it identifies the main requester as the Bodhisattva of Liberation (Jietuo Pusa, referring to a Bodhisattva whose primary goal is liberation). Second, it acknowledges the assembly's doubts and initiates the request accordingly. Third, it presents the request itself. The verse of the request can be divided into five parts: distinguishing between two aspects, and distinguishing between solicitation and request. 'Solicitation' refers to addressing and dispelling the assembly's doubts through silence; 'request' refers to requesting a discourse to fulfill the assembly's desires. The first two verses in the gatha subtly inquire about the reason for silence, while the third verse requests the explanation directly. The subsequent two verses lack explicit solicitation or request, but they should ideally be present. Second, it distinguishes between praising the speaker and the audience. The initial verse praises the speaker's ability to speak, dispelling the assembly's doubts about the reason for the discourse. The following four verses praise the assembly's ability to listen, dispelling their doubts about the conditions for listening. Among the four verses concerning the listeners, the first two praise the assembly of those who share the Dharma, the next verse praises those who follow different Dharmas, and the final verse praises both groups collectively. These can also be referred to as those born together and those born differently. Furthermore, the treatise states, 'There are those who are not presently certain, and those who are definitely not presently certain,' which proves that the two certainties of teaching are not the same as the certainty of desire. Also, the character 'hui' (慧, wisdom) in the first line corresponds to 'awakening' in the treatise, the character 'xia' (瑕, flaw) in the fourth line corresponds to 'unwillingness' in the treatise, the character 'hui' (穢, impurity) corresponds to 'impure conduct' in the treatise, and 'shi' (實, reality) refers to eliminating 'different thoughts' in the treatise. The rest can be understood accordingly. Within the second request, there are two parts: first, Vajragarbha (Jingangzang, Diamond Womb) initiates the request, revealing the intention behind the silence; later, the Bodhisattva of Liberation Moon (Jietuo Yue) reiterates the request. The former section has two parts: first, the prose passage introduces the intention behind the subsequent discourse; second, the verses explain it. There are six verses: the first two verses clarify the difficulty of explaining the Dharma, the next two verses highlight the difficulty of hearing the Dharma, the next verse uses a metaphor to illustrate the difficulty of explaining and hearing, and the final verse concludes the silence by mentioning the difficulty. Furthermore, the meaning within the metaphor is as follows: emptiness is a metaphor for the essence of the ground, wind-drawn paintings are a metaphor for words and sentences, and the location of the wind-drawn paintings is a metaphor for the differences between the Ten Grounds (Shi Di, the ten stages of a Bodhisattva's practice). Question: How does this metaphor differ from the one below? Answer: The one below uses the traces of birds as a metaphor to illustrate the proof; this one uses the moving brushstrokes and fleeting wind as metaphors to illustrate the explanation. There are these differences. Furthermore, these paintings and bird tracks, along with the Siddham chapter below, and the Samantabhadra chapter below, all belong to the same category. That is, they explicitly prove the traces of birds on the Ten Grounds, etc., and implicitly prove the Ten Grounds by not explicitly stating the names of the Ten Grounds, thus implying that they have already agreed to explain the Ten Grounds. This can also be understood accordingly. Therefore, the Ten Grounds in total.

名。亦可是三乘熟教名故。前二偈中法有四重。一總舉法難。二第一等顯其難相。三菩薩行出難法體。四微難見下彰難所以。此依論經。可準取思攝也。第二解脫乘請文中有二。初長行次偈頌。長行有三。一解脫月聞違重請。二是大菩薩眾直心清凈下廣嘆眾凈。三是故下結請令說。二廣嘆眾凈文中。初總次別。阿含凈內別經文中第二句在論第四句。經中第五句在論第二句。亦可依文定仍須思準。二重頌文內有二。初長行生起。第二偈頌。偈中初一頌上結請。次有一偈頌上請文。第三請內。初金剛藏舉損以違。后解脫月嘆益重請。初文分二。初長行。次偈頌。初文有二。初領前所嘆舉得兼失。二其餘樂小下簡所不嘆舉損以違。此文有三。一敗善之損。二是人下長受衰惱失樂之損。三我愍下結默所以。二重頌文。初明說意。二正頌。此文有二。初一行半結牒前文。次一偈半結上彰失。第二解脫請中。初長行次偈頌。長行有三。一自宣己心彰欲重請。二愿承佛力下正請令說。三是故下結請令說。就初段中可知。二正請文有二。初立宗請說不思議法。二佛所護念下辨諸佛法應護念。此文有四。初護然有三可知。二何以故下辨要勝。三譬如下喻況。四如是佛子下法合。第二重頌文有五。初一半明頌請說文。二一偈頌前第一護。次

【現代漢語翻譯】名。也可以是三乘熟教的名義。因此，前面的兩首偈頌中，法有四重含義：一是總括法的難處；二是第一等顯現其艱難之處；三是菩薩行體現超出艱難的法體；四是細微之處難以察覺，彰顯其艱難的原因。這些依據《瑜伽師地論》和經文，可以參考並思考領會。第二，關於解脫乘的請法文中包含兩部分：首先是長行，然後是偈頌。長行部分有三點：一是解脫月（name of a Bodhisattva）聽到違背教義而鄭重請求；二是『大菩薩眾直心清凈』以下，廣泛讚歎大眾的清凈；三是『是故』以下，總結請求佛陀宣說。在廣泛讚歎大眾清凈的部分，先是總說，然後是分別敘述。《阿含經》的清凈內容中，分別經文中的第二句在《瑜伽師地論》的第四句。經文中的第五句在《瑜伽師地論》的第二句。也可以依據經文確定，但仍需思考領會。第二重頌文內有二部分：首先是長行生起，然後是偈頌。偈頌中，第一頌總結請求，第二頌頌揚請求文，第三頌請求的內容。在第三頌中，首先是金剛藏（name of a Bodhisattva）舉出損害來反對，然後是解脫月讚歎利益而鄭重請求。首先的文分為兩部分：首先是長行，然後是偈頌。首先的文有兩點：首先是領會前面所讚歎的，既得又失；二是『其餘樂小』以下，簡要說明所不讚嘆的，舉出損害來反對。這段文字有三點：一是敗壞善行的損害；二是『人』以下，長期遭受衰敗惱怒，失去快樂的損害；三是『我愍』以下，總結沉默的原因。第二重頌文，首先是說明意圖，然後是正式頌揚。這段文字有兩點：首先是一行半總結並照應前面的文字，然後是一偈半總結並彰顯失去。第二，解脫的請求中，首先是長行，然後是偈頌。長行有三點：一是親自宣說自己的心意，彰顯想要鄭重請求；二是『愿承佛力』以下，正式請求佛陀宣說；三是『是故』以下，總結請求佛陀宣說。從第一段中可以得知。二是正式請求文中包含兩點：一是立宗，請求宣說不可思議之法；二是『佛所護念』以下，辨明諸佛之法應當護念。這段文字有四點：首先是護念，其中有三點可以得知；二是『何以故』以下，辨明其重要和殊勝；三是『譬如』以下，用比喻來描述情況；四是『如是佛子』以下，將法與比喻結合。第二重頌文有五點：首先是一半說明頌揚請求宣說的文字，二是偈頌前面第一護念。

【English Translation】 Name. It can also be the name of the Mature Teaching of the Three Vehicles. Therefore, in the previous two verses, the Dharma has fourfold meanings: first, to summarize the difficulty of the Dharma; second, the first level reveals its difficulty; third, the Bodhisattva's practice embodies the Dharma body that transcends difficulties; and fourth, the subtle points are difficult to detect, highlighting the reason for its difficulty. These are based on the Yogacarabhumi-sastra and the sutras, which can be referred to and contemplated. Second, the request for the Liberation Vehicle contains two parts: first, the prose section (long lines); then, the verses. The prose section has three points: first, Moksha-mati (name of a Bodhisattva) hears the violation of the teachings and makes a solemn request; second, from 'The great Bodhisattva assembly is upright and pure' onwards, widely praising the purity of the assembly; third, from 'Therefore' onwards, summarizing the request for the Buddha to speak. In the part of widely praising the purity of the assembly, first is the general statement, then the separate descriptions. In the pure content of the Agama Sutra, the second sentence in the separate sutra is the fourth sentence in the Yogacarabhumi-sastra. The fifth sentence in the sutra is the second sentence in the Yogacarabhumi-sastra. It can also be determined according to the sutra, but it still needs to be contemplated and understood. The second set of verses contains two parts: first, the arising of the prose section; then, the verses. In the verses, the first verse summarizes the request, the second verse praises the request, and the third verse requests the content. In the third verse, first, Vajragarbha (name of a Bodhisattva) raises the harm to oppose, and then Moksha-mati praises the benefit and makes a solemn request. The first text is divided into two parts: first, the prose section; then, the verses. The first text has two points: first, to understand what was praised earlier, both gain and loss; second, from 'The remaining small pleasures' onwards, briefly explaining what is not praised, raising the harm to oppose. This text has three points: first, the harm of ruining good deeds; second, from 'People' onwards, the harm of suffering decline and annoyance for a long time, losing happiness; third, from 'I pity' onwards, summarizing the reason for silence. The second set of verses, first, explains the intention, and then formally praises. This text has two points: first, one and a half lines summarize and correspond to the previous text, and then one and a half verses summarize and highlight the loss. Second, in the request for liberation, first is the prose section, then the verses. The prose section has three points: first, personally declaring one's own intention, highlighting the desire to make a solemn request; second, from 'Wishing to receive the Buddha's power' onwards, formally requesting the Buddha to speak; third, from 'Therefore' onwards, summarizing the request for the Buddha to speak. It can be known from the first paragraph. The second is that the formal request contains two points: first, establishing the principle, requesting to speak of the inconceivable Dharma; second, from 'Protected by the Buddha' onwards, distinguishing that the Dharma of all Buddhas should be protected. This text has four points: first, protection, of which three points can be known; second, from 'Why' onwards, distinguishing its importance and superiority; third, from 'For example' onwards, using metaphors to describe the situation; fourth, from 'Thus, Buddha-son' onwards, combining the Dharma with the metaphor. The second set of verses has five points: first, half of it explains the text of praising the request to speak, and the second is the first protection in the previous verse.

一頌第二要勝。次半頌喻。次半頌第四合喻。第二大眾請文。上來解脫為眾先請。請雖言眾堪未知虛實。大眾宜須自彰己能成前請辭。又為起說顯法尊重故。下共請。請文有二。初同聲生起。二正偈諸偈文有五行半。初四行半嘆人以請。后一嘆法。就初段中。初二嘆其說者。后二半嘆眾堪聞。初有五句嘆金剛藏自成證力及阿含力。下之三句嘆金剛藏能令聽者入證及阿含。初文有二。一有四句嘆成證力。次有一句嘆成阿含。就嘆聽者中。初一偈半大眾自嘆具智斷德及先有根。次有一偈嘆堪思持。第三佛加請內。上來雖復菩薩眾請。率感由微顯法未極。故次佛請。又菩薩請顯法未勝故須佛加請。此文有二。初明身加。后明口加。身加經中有五。一釋迦放光普照十方。二十方佛放光照此。三此大眾尋光見彼。四彼大眾尋光見此。五光臺說偈。光臺說偈應屬口加。何故在此。然所出聲口加所攝。今此正取能發聲業判屬身矣。若依經本無此見彼及彼見此。二俱無。又經脫第五降伏業也。又此光為顯佛力分齊及加說者。不為集眾等。余文如論。就第二口加文有二。初長行生起。第二偈頌。偈中有七偈半。于中有二。一教請分別。前六偈是其請說。后之一偈半是其教說。請彰法勝令人重敬。教顯說真使眾深信。二加請分別。就此偈前

【現代漢語翻譯】現代漢語譯本一頌是第二個要點，在於殊勝。接下來的半頌是比喻。再接下來的半頌是第四個要點，將比喻結合起來。第二部分是大眾的祈請文。前面說到解脫是為大眾首先祈請。雖然說是大眾祈請，但還不知道真實情況。大眾應該自己彰顯能力，以完成之前的祈請。並且爲了開始說法，彰顯對佛法的尊重，所以接下來是共同祈請。祈請文有兩部分。首先是同聲發起，其次是正式的偈頌，偈頌共有五行半。最初四行半是讚歎人而祈請，后一行是讚歎法。在第一段中，最初兩行是讚歎說法的人，后兩行半是讚歎大眾堪能聽聞。最初有五句讚歎金剛藏（Vajragarbha，菩薩名）自身成就的證悟力量以及阿含（Āgama，聖典）的力量。接下來的三句讚歎金剛藏能夠使聽者進入證悟以及阿含。最初的部分有兩點。第一點有四句，讚歎成就證悟的力量。第二點有一句，讚歎成就阿含。在讚歎聽眾的部分，最初一偈半是大眾自嘆具備智慧、斷除煩惱的功德以及先前的根基。接下來的一偈是讚歎堪能思考和受持。第三部分是佛陀的加持和祈請。前面雖然有菩薩大眾的祈請，但恐怕感應的力量微弱，顯揚佛法還不夠徹底，所以接下來是佛陀的祈請。而且菩薩的祈請顯揚佛法還不夠殊勝，所以需要佛陀的加持和祈請。這段文字有兩部分。首先是身加持，然後是口加持。身加持在經中有五點。一是釋迦牟尼佛（Śākyamuni，佛名）放光普照十方。二是十方諸佛放光照耀此處。三是此地的大眾循著光明看見彼方。四是彼方的大眾循著光明看見此地。五是光臺中說偈。光臺中說偈應該屬於口加持。為什麼在這裡說呢？然而，所發出的聲音是口加持所包含的。現在這裡正是選取能夠發出聲音的業，判定為屬於身加持。如果按照經書原本，沒有此處看見彼處以及彼處看見此處，兩者都沒有。而且經書中缺少第五點降伏業。而且這光明是爲了顯示佛陀的力量和加持說法者，不是爲了聚集大眾等等。其餘的文字如論中所說。關於第二部分口加持，文中有兩點。首先是長行發起，第二是偈頌。偈頌中有七偈半。其中有兩點。一是教導和祈請的分別。前六偈是祈請說法，后一偈半是教導說法。祈請彰顯佛法的殊勝，令人尊重敬仰。教導顯示說法的真實，使大眾深信不疑。二是加持和祈請的分別。就這些偈頌之前

【English Translation】 English version The first verse is the second key point, which lies in superiority. The next half-verse is a metaphor. The subsequent half-verse is the fourth key point, combining the metaphor. The second part is the request of the assembly. Earlier, it was said that liberation is the first request for the sake of the assembly. Although it is said to be a request from the assembly, the truth is still unknown. The assembly should manifest its own abilities to complete the previous request. And in order to begin the Dharma talk and show respect for the Dharma, the following is a joint request. There are two parts to the request. First, it arises in unison, and second, it is the formal verses, which consist of five and a half lines. The first four and a half lines praise people in order to request, and the last line praises the Dharma. In the first section, the first two lines praise the speaker, and the last two and a half lines praise the assembly's ability to listen. Initially, there are five sentences praising Vajragarbha's (Vajragarbha, name of a Bodhisattva) own accomplished power of realization and the power of the Āgamas (Āgama, scriptures). The following three sentences praise Vajragarbha's ability to enable listeners to enter realization and the Āgamas. The initial part has two points. The first point has four sentences, praising the power of accomplishing realization. The second point has one sentence, praising the accomplishment of the Āgamas. In the part praising the listeners, the first one and a half verses are the assembly praising themselves for possessing wisdom, the merit of eliminating afflictions, and previous roots. The next verse praises the ability to contemplate and uphold. The third part is the Buddha's blessing and request. Although there was previously a request from the Bodhisattva assembly, it is feared that the power of response is weak and the manifestation of the Dharma is not thorough enough, so the next is the Buddha's request. Moreover, the Bodhisattva's request does not manifest the Dharma sufficiently, so the Buddha's blessing and request are needed. This passage has two parts. First is the bodily blessing, and then the verbal blessing. The bodily blessing has five points in the sutra. First, Śākyamuni Buddha (Śākyamuni, name of a Buddha) emits light that shines universally in all directions. Second, the Buddhas of the ten directions emit light that shines here. Third, the assembly here follows the light and sees the other side. Fourth, the assembly on the other side follows the light and sees this side. Fifth, verses are spoken in the light tower. Speaking verses in the light tower should belong to the verbal blessing. Why is it mentioned here? However, the sound emitted is included in the verbal blessing. Now, this is precisely selecting the karma that can emit sound and judging it to belong to the bodily blessing. If according to the original sutra, there is neither seeing the other side from here nor seeing this side from there, neither exists. Moreover, the fifth point of subduing karma is missing from the sutra. Moreover, this light is to show the Buddha's power and bless the speaker, not to gather the assembly, etc. The remaining text is as stated in the treatise. Regarding the second part, the verbal blessing, there are two points in the text. First is the long passage initiating, and second is the verses. There are seven and a half verses. Among them, there are two points. One is the distinction between teaching and requesting. The first six verses are requesting the Dharma talk, and the last one and a half verses are teaching the Dharma. The request manifests the superiority of the Dharma, causing people to respect and revere it. The teaching shows the truth of the Dharma talk, causing the assembly to deeply believe. Second is the distinction between blessing and requesting. Before these verses

六偈內有三。初一偈半正加。二有一偈加所為。三有三偈半彰得益此文三。初一聞益。次半修時益。次二轉生益。又此轉生文中偈迮難解。文意趣者。其經法勝力加其聞者。乃至若火劫盡時由得聞經。論言等者等餘二災並得聞也。問彼云何聞。答彼天先從佛聞。今為說也。此在極為言。非局此時也。龍中先有經。故引之耳。又三漸次者即加行正體后得三智也。此可準思攝之。亦可教證不住耳。第二爾時金剛藏菩薩下示說分齊令眾正知。就此經中初集經者明金剛藏將說之相併顯說意。后正明其所說偈辭。就前文中初示說相。觀察表說。內心照察名之為觀。亦可目眄說之為觀。顯已無偏。故觀十方。下明說意可知。金剛藏有二意故說偈。一自顯有智堪說。拂遣大眾何因之疑。二彰已不畏大眾不堪聽聞。拂去大眾何緣之疑。問眾有何益。答有二義故益。一義大益。彰實出言唯深是樂所以獲益。二說教大得聞在今。是以歡悅深生正信。就偈文內有十三偈半。初七偈半明其義大。後有六偈明其說大。就義大文中文分為二。初三偈半顯其佛法。次四行偈舉彼佛法顯地出言。今為明地。何須顯彼佛法微妙。以地在因辨深義隱。佛法在果彰深義顯。故明佛法顯地深微。因之與果高下天殊。云何相顯。然此雖復隨人高下。法體不別。其猶

【現代漢語翻譯】現代漢語譯本六偈（gatha，頌）內有三部分。第一部分是一偈半，講述正加（proper addition）。第二部分有一偈，講述加所為（addition of what is done）。第三部分有三偈半，彰顯所得利益。此文分為三部分。首先是聞法之益。其次是修行時之益。再次是轉生之益。又此轉生文中偈語簡略難以理解。文意在於，此經法的殊勝力量加持聽聞者。乃至若火劫（fire kalpa，世界末日）來臨時，由於聽聞此經，論中說『等』字，是等同於其餘二災，並能聽聞佛法。問：他們如何聽聞？答：那些天人先前從佛陀那裡聽聞，現在為他們解說。『此在極為言』，並非侷限於此時。龍族中先前就有此經，所以引用它。又，三種漸次是指加行（preparatory practice）、正體（main practice）、后得（subsequent attainment）三智（three wisdoms）。這可以類推思考並攝取。也可以教證（teaching and proof）不住於此。第二，爾時金剛藏菩薩（Vajragarbha Bodhisattva）向下指示說法的分際，令大眾正確瞭解。就此經中，最初集結經典的人，闡明金剛藏菩薩將要說法的相狀，並顯示說法的意圖。之後，正式闡明他所說的偈頌。就前面的文中，首先展示說法的相狀。觀察，表示說法。內心照察，稱之為觀。也可以用眼睛注視來說法，稱之為觀。顯示已經沒有偏頗，所以觀察十方。下面闡明說法的意圖，可以理解。金剛藏菩薩有兩種意圖，所以說偈。一是自己顯示有智慧，堪能說法，拂去大眾『有什麼原因』的疑問。二是彰顯自己不畏懼大眾不堪聽聞，拂去大眾『有什麼緣由』的疑問。問：對大眾有什麼益處？答：有兩種意義上的益處。一是意義上的大利益。彰顯真實的言語唯有深刻才是快樂的，所以獲得利益。二是說教上的大利益，能夠聽聞佛法就在當下。因此歡喜踴躍，深深生起正信。就偈頌文內，有十三偈半。最初七偈半，闡明其意義重大。後有六偈，闡明其說法盛大。就意義重大的文中，文分為二。最初三偈半，彰顯佛法。其次四行偈，舉出那些佛法，彰顯地（earth element）出言。現在是爲了闡明地，何須彰顯那些佛法的微妙？因為地在因位，辨別深刻的意義是隱晦的。佛法在果位，彰顯深刻的意義是顯明的。所以闡明佛法，彰顯地的深刻微妙。因和果的高下差別極大。如何相互彰顯？然而，這雖然隨著人的高下而不同，但法體沒有差別。這就像...

【English Translation】 English version There are three parts within the six gathas (verses). The first part is one and a half gathas, discussing 'proper addition'. The second part is one gatha, discussing 'addition of what is done'. The third part is three and a half gathas, highlighting the benefits obtained. This text is divided into three parts. First, the benefit of hearing the Dharma. Second, the benefit during practice. Third, the benefit of rebirth. Moreover, the verses in this section on rebirth are concise and difficult to understand. The meaning of the text lies in the fact that the excellent power of this Dharma adds to those who hear it. Even when the fire kalpa (end of the world) arrives, due to hearing this sutra, the word 'etc.' in the treatise is equivalent to the other two disasters, and one can also hear the Dharma. Question: How do they hear it? Answer: Those devas (gods) previously heard it from the Buddha, and now explain it for them. 'This is extremely important', not limited to this time. The Naga (dragon) realm previously had this sutra, so it is quoted. Furthermore, the three gradual stages refer to the three wisdoms of preparatory practice (加行, prayogamarga), main practice (正體, darshanamarga), and subsequent attainment (後得, bhavanamarga). This can be inferred and included through contemplation. It can also be taught and proven without dwelling on it. Second, at that time, Vajragarbha Bodhisattva (金剛藏菩薩) descends to indicate the boundaries of the teaching, so that the masses can understand correctly. Regarding this sutra, the person who initially compiled the sutra clarifies the appearance of Vajragarbha Bodhisattva about to teach, and reveals the intention of the teaching. Afterwards, he formally clarifies the verses he spoke. Regarding the preceding text, first, the appearance of the teaching is displayed. Observation represents the teaching. Inner illumination is called contemplation. One can also use the eyes to gaze and teach, which is called contemplation. It shows that there is no bias, so he observes the ten directions. The intention of the teaching below can be understood. Vajragarbha Bodhisattva has two intentions, so he speaks in verses. First, he shows that he has the wisdom to be able to teach, dispelling the doubts of the masses about 'what is the reason'. Second, he shows that he is not afraid that the masses are incapable of hearing, dispelling the doubts of the masses about 'what is the cause'. Question: What is the benefit to the masses? Answer: There are two kinds of benefits. First, the great benefit in meaning. It shows that only profound words are joyful, so one obtains benefit. Second, the great benefit in teaching, being able to hear the Dharma is in the present moment. Therefore, they rejoice and deeply generate correct faith. Regarding the verses, there are thirteen and a half gathas. The first seven and a half gathas clarify its great meaning. The latter six gathas clarify the greatness of the teaching. Regarding the text with great meaning, the text is divided into two. The first three and a half gathas highlight the Buddha Dharma. The next four lines of gathas cite those Buddha Dharmas, highlighting the earth element (地) in speech. Now, in order to clarify the earth element, why highlight the subtlety of those Buddha Dharmas? Because the earth element is in the causal stage, distinguishing profound meanings is obscure. The Buddha Dharma is in the resultant stage, highlighting profound meanings is clear. Therefore, clarify the Buddha Dharma, highlighting the profound subtlety of the earth element. The difference between cause and effect is extremely large. How do they highlight each other? However, although this varies with the level of the person, the essence of the Dharma is no different. It's like...

虛空約尺分異異即是空。地法像此。就初文內初一偈半直彰法微。后之兩偈出微體相。謂二涅槃初文有二。初總辨微。二唯智者下釋相也。初文有四。一者是微。二難知之道。三非思量論名非分別。四名無垢濁。經無此句。下三句有。又無垢濁下有四義亦可。難得屬上無垢向下。又二向並屬。可思準之。初觀解清凈。二智者下行證契真。三自性等下體性清凈。四不滅等下德用自在。此依論辨。經亦同然也。又有世間智慧隨聞明瞭知。下舉世智隨文顯真智不隨聞也。又論結云觀解甚微結不濁。二依止結智者等。理與智為依耳。三清凈。甚微結自性滅等。功德等結不滅不生等。又第一齣世故不同世間定也。第二實成故不同外道。第三本凈故不同始凈尊者。第四即靜恒用故不同聲聞等也。余義可知。就下兩偈出微體相文分有二。初有兩句是其同相。后一偈半是不同相。不同相有二。一何處脫。謂離諸趣。二有五句是云何脫。五句即分為五。一觀解入如。所謂等同涅槃相也。二對治離障。三明體德圓備。四是其法身常故出矣。五有一句是其解脫自體無礙。又論云非唯初中后前中后取故者此約智義。非約智事。義言智起惑次滅耶。又智生惑滅耶。同時耶。此名中耳。又惑滅次智成耶。此悉不可。並有恒生恒不生恒滅恒不滅等過故

【現代漢語翻譯】現代漢語譯本『虛空約尺分異異即是空』（虛空的大小和其中的差異，實際上就是空性）。『地法像此』（大地的法則也是如此）。就第一段文字來說，最初的一偈半直接彰顯了甚深微妙的佛法。後面的兩偈則闡述了甚深微妙之法的體相。所謂二涅槃，第一段文字分為兩部分。首先總的辨明甚深微妙之法，然後『唯智者下釋相也』（只有具足智慧的人才能解釋其體相）。第一部分文字又分為四個方面：一是『是微』（甚深微妙），二是『難知之道』（難以理解的道理），三是『非思量論名非分別』（不能通過思量和辯論來認識，不是分別念可以把握的），四是『名無垢濁』（名為沒有垢染）。經文中沒有『經無此句』（沒有這一句）。下面的三句有。『又無垢濁下有四義亦可』（『無垢濁』下面也可以有四種含義）。『難得』（難以獲得）屬於上面，『無垢』（沒有垢染）屬於下面。『又二向並屬』（又兩種方向都屬於），可以參考推斷。首先是觀解清凈（通過觀察和理解達到清凈），二是『智者下行證契真』（具足智慧的人通過修行證悟真理），三是『自性等性清凈』（自性等等的體性是清凈的），四是『不滅等下德用自在』（不生不滅等等的德行和作用是自在的）。這是依據論典來辨析的。經文也是同樣的道理。『又有世間智慧隨聞明瞭知』（還有世間的智慧，隨著聽聞就能明白瞭解），下面舉出世間的智慧，隨著經文來顯明真正的智慧不是隨著聽聞就能明白的。『又論結云觀解甚微結不濁』（論典總結說，觀察和理解是非常微妙的，結論是不染污）。二是依據『智者等』（具足智慧的人等等）來總結，理和智是相互依存的。三是清凈。『甚微結自性滅等』（甚深微妙總結自性寂滅等等），功德等等總結不生不滅等等。而且第一是出世間的，所以不同於世間的禪定。第二是真實成就的，所以不同於外道。第三是本來清凈的，所以不同於開始清凈的尊者。第四是即是寂靜而恒常起作用的，所以不同於聲聞等等。其餘的含義可以自己理解。就下面的兩偈來說，闡述甚深微妙之法的體相，文義分為兩部分。最初的兩句是共同的體相。後面的一偈半是不同的體相。不同的體相有兩種。一是『何處脫』（在哪裡解脫），就是遠離諸趣。二是有五句是『云何脫』（如何解脫）。五句可以分為五個方面。一是觀解入如（通過觀察和理解進入如如之境），就是等同於涅槃的體相。二是對治煩惱，遠離障礙。三是闡明體德圓滿具備。四是法身常住的緣故顯現出來。五是有一句是解脫的自體沒有障礙。『又論云非唯初中后前中后取故者』（論典又說，不是僅僅從初中后，前中後去理解），這是從智慧的含義來說的，不是從智慧的事相來說的。從含義上說，智慧生起，煩惱次第滅除嗎？還是智慧生起，煩惱就滅除了嗎？還是同時呢？這叫做『中』。還是煩惱滅除，智慧次第成就呢？這些都是不可以的。都會有恒常生起，恒常不生起，恒常滅除，恒常不滅除等等的過失。

【English Translation】 English version 'The difference in size and division of space is emptiness' (The size of space and the differences within it are actually emptiness). 'The law of the earth is like this' (The law of the earth is also like this). Regarding the initial text, the first one and a half verses directly reveal the subtle and profound Dharma. The latter two verses elaborate on the substance and characteristics of this subtle Dharma. Concerning the two Nirvanas, the first section of text is divided into two parts. First, it generally distinguishes the subtle. Second, 'Only the wise explain the characteristics' (only those with wisdom can explain its characteristics). The first part of the text is further divided into four aspects: first, 'it is subtle'; second, 'the path is difficult to know'; third, 'it is not called thought or debate, not grasped by discrimination'; fourth, 'it is called immaculate and pure'. The sutra does not contain 'the sutra does not contain this sentence'. The following three sentences do. 'Also, below immaculate and pure, there can be four meanings' ('immaculate and pure' can also have four meanings). 'Difficult to obtain' belongs above, 'immaculate' belongs below. 'Also, both directions belong' (both directions belong), which can be inferred by reference. First is pure observation and understanding, second is 'the wise practice and realize the truth' (those with wisdom practice and realize the truth), third is 'the nature of self-nature is pure', fourth is 'the virtue and function of non-extinction are free'. This is based on the analysis of the treatise. The sutra is the same. 'Also, worldly wisdom follows hearing and clearly knows' (there is also worldly wisdom that can be understood clearly by listening), below are examples of worldly wisdom, following the sutra to show that true wisdom is not understood by listening. 'Also, the treatise concludes that observation and understanding are very subtle and the conclusion is not impure' (the treatise concludes that observation and understanding are very subtle and the conclusion is not defiled). Second, it is based on 'the wise, etc.' (the wise, etc.) to summarize, reason and wisdom are interdependent. Third is purity. 'Subtle conclusion of self-nature extinction, etc.' (subtle conclusion of self-nature extinction, etc.), merit, etc. conclude non-birth and non-extinction, etc. Moreover, the first is transcendent, so it is different from worldly samadhi. The second is truly accomplished, so it is different from external paths. The third is originally pure, so it is different from the venerable ones who are initially pure. The fourth is that it is both tranquil and constantly functioning, so it is different from the Sravakas, etc. The remaining meanings can be understood by oneself. Regarding the following two verses, elaborating on the substance and characteristics of the subtle Dharma, the meaning is divided into two parts. The first two sentences are the common characteristics. The latter one and a half verses are different characteristics. There are two kinds of different characteristics. One is 'where to escape', which is to stay away from all interests. The second is that there are five sentences that are 'how to escape'. The five sentences can be divided into five aspects. The first is to enter suchness through observation and understanding, which is the same as the characteristics of Nirvana. The second is to treat afflictions and stay away from obstacles. The third is to clarify that the body and virtue are fully equipped. The fourth is that the Dharmakaya appears because it is permanent. The fifth is that there is a sentence that the self-nature of liberation has no obstacles. 'Also, the treatise says that it is not only the beginning, middle and end, the former, middle and latter are taken' (the treatise also says that it is not only from the beginning, middle and end, the former, middle and latter to understand), this is from the meaning of wisdom, not from the phenomenon of wisdom. In terms of meaning, does wisdom arise and afflictions gradually disappear? Or does wisdom arise and afflictions disappear? Or at the same time? This is called 'middle'. Or do afflictions disappear and wisdom gradually achieve? All of these are impossible. There will be constant arising, constant non-arising, constant extinction, constant non-extinction and other faults.

。初中后如緣起性取也。又如是觀智等者次第結前不同相方便壞涅槃。五義可知也。二舉前佛法顯地離言內。于中有四偈。初一偈半舉前二種涅槃以類地法。次一偈半正明地體難說難聞。次有一偈喻難說聞。前中三句牒前佛法寂滅出言。下有三句顯地難說又復難聞。又論云地者境界觀者。或名分齊或是所緣耳。第二說大文中有六行偈。義分有五。初之一偈三句彰說分齊。次之三句彰已無過勸眾除失。次一偈半顯其說相略而非廣。次有一偈勸眾敬聽彰已善說生眾敬愛。次有一偈顯已得力結說分齊。又論云但說一分者謂因分也。地有二分。一因二果。因謂世間方便行修。即加行智分齊也。果謂出生離相真證。即正證分齊。真證出言。因相可論。今唯說因故說一分。又亦可約位也。因漸成者謂聞思等非頓漸成故云也。又約資成之義。此有二義。一資成其因。二資成其證。教說修中有二者。一真心究竟成德滿足故云也。二者觀修者真心離妄內照法界故名也。此二與后得正說相應故名教說也。不相應義屬義大耳。余文可知。就說分文內六門分別。一釋名。二明所除障。三辯所顯理。四明所成行。五所得果。六釋文諸地同此。一釋名者。初名歡喜。成就無上自利利他行。初證聖處多生歡喜。故名歡喜地。二所除障者。依地論名凡夫

【現代漢語翻譯】現代漢語譯本初地在初中之後，如緣起性所攝取。又如是觀智等，次第連線前文，以不同的方便破除對涅槃的執著。這五種意義是可以理解的。第二部分是舉出之前的佛法，來顯明初地離言的內在境界。其中有四句偈。最初一句半是舉出之前的兩種涅槃，來比擬初地的法。接下來一句半是正面說明初地的本體難以言說，難以聽聞。然後有一句偈語比喻難以言說和聽聞。前面的三句是承接之前的佛法寂滅，超出言語。下面的三句是顯示初地難以言說，又難以聽聞。另外，《瑜伽師地論》中說，『地』是指境界，『觀者』或者是指分位，或者是所緣境。第二部分說明大義，其中有六行偈語，義理上分為五部分。最初的一句偈語中的三句，彰顯了所說的分位。接下來的三句，彰顯了已經沒有過失，勸勉大眾去除過失。接下來一句半，顯示了所說的相貌是簡略而不是廣博。然後有一句偈語，勸勉大眾恭敬聽聞，彰顯了已經善於說法，使大眾生起恭敬愛戴之心。最後有一句偈語，顯示了已經獲得力量，總結了所說的分位。另外，《瑜伽師地論》中說，『但說一分』，是指因分。地有兩分，一是因，二是果。因是指世間的方便修行，也就是加行智的分位。果是指出生離相的真實證悟，也就是正證的分位。正證超出言語，因相可以討論。現在只說因，所以說一分。也可以從位次上來說。因是逐漸成就的，比如聞思等，不是頓悟，而是漸修成就，所以這樣說。也可以從資糧成就的意義上來說。這裡有兩種意義，一是資糧成就其因，二是資糧成就其證。教說和修行中有兩種，一是真心究竟成就，功德圓滿，所以這樣說。二是觀修者真心遠離虛妄，向內照看法界，所以這樣說。這兩種與后得正說相應，所以稱為教說。不相應的意義屬於義大。其餘的文字可以理解。就說分文內，分為六門來分別。一是解釋名稱，二是說明所要去除的障礙，三是辨明所要顯現的道理，四是說明所要成就的修行，五是所得到的果，六是解釋文字，各個地都是這樣。一是解釋名稱，最初名為歡喜地，成就無上自利利他的行為，初次證得聖位，多生歡喜，所以名為歡喜地。二是所要去除的障礙，依據《瑜伽師地論》，是凡夫

【English Translation】 English version The first Bhumi (stage of enlightenment) is attained after the initial stages, acquired through the understanding of dependent origination (Pratītyasamutpāda). Furthermore, the wisdom of such contemplation connects sequentially to the preceding, using different skillful means to break attachments to Nirvana. These five meanings are comprehensible. The second part highlights the preceding Buddha-dharma to reveal the ineffable inner realm of the first Bhumi. Within this, there are four verses. The first one and a half verses cite the previous two types of Nirvana to analogize the Dharma of the Bhumi. The next one and a half verses directly explain that the essence of the Bhumi is difficult to express and difficult to hear. Then there is a verse that uses a metaphor to illustrate the difficulty of speaking and hearing. The preceding three phrases connect to the previous Buddha-dharma's quiescence, transcending words. The following three phrases reveal that the Bhumi is difficult to express and also difficult to hear. Furthermore, the Yogācārabhūmi-śāstra states, 'Bhumi' refers to the realm, 'the contemplator' either refers to the stage or the object of contemplation. The second part explains the great meaning, containing six lines of verses, divided into five parts in meaning. The first verse of three phrases highlights the defined scope of what is being said. The next three phrases highlight that there are no faults and encourage the assembly to remove their faults. The next one and a half verses reveal that the aspect of what is being said is concise rather than extensive. Then there is a verse that encourages the assembly to listen respectfully, highlighting that the speaker is skilled in teaching, generating respect and love in the assembly. The last verse reveals that the speaker has gained strength, concluding the defined scope of what is being said. Furthermore, the Yogācārabhūmi-śāstra states, 'Only one part is spoken of,' referring to the causal part. The Bhumi has two parts, one is the cause, and the other is the effect. The cause refers to worldly skillful practice, which is the scope of the preparatory wisdom (Prayoga-jñāna). The effect refers to the arising of true realization that is free from characteristics, which is the scope of the true realization (Satya-jñāna). True realization transcends words, while the aspect of the cause can be discussed. Now, only the cause is spoken of, so one part is spoken of. It can also be discussed in terms of stages. The cause is gradually accomplished, such as through hearing and thinking, not suddenly, so it is said in this way. It can also be discussed in terms of the meaning of accumulating resources. There are two meanings here, one is accumulating resources to accomplish the cause, and the other is accumulating resources to accomplish the realization. There are two aspects to teaching and practice, one is that the true mind is ultimately accomplished, and merits are fulfilled, so it is said in this way. The second is that the practitioner's true mind is free from delusion, inwardly illuminating the Dharma realm, so it is named in this way. These two correspond to the subsequent correct explanation obtained, so they are called teaching and practice. The meaning of non-correspondence belongs to the great meaning. The remaining text can be understood. Within the text on explanation, it is divided into six sections for analysis. First, explaining the name; second, clarifying the obstacles to be removed; third, distinguishing the principles to be revealed; fourth, clarifying the practice to be accomplished; fifth, the fruit to be obtained; sixth, explaining the text, and all the Bhumis are like this. First, explaining the name, initially named the Joyful Bhumi (Pramudita Bhumi), accomplishing the supreme benefit for oneself and others, initially attaining the holy position, generating much joy, so it is named the Joyful Bhumi. Second, the obstacles to be removed, according to the Yogācārabhūmi-śāstra, are the ordinary person

我相障。依攝論名凡夫性無明。又分二障。一法我分別。二惡道業。又治二種業及一種報。謂方便生死也。云何治。如虛空等。廣如論釋。三明所顯者。謂顯法界遍滿義。四明所成者成檀度及十愿等。五明所得果者。若局取果唯通達障空義得一切障滅果及地位等。若通判果則得唯識三無性理。及得奢摩他毗缽舍那等。六釋文者有二。初長行后偈頌。長行有二。初結前生后。二若眾生下辨地體相。此文相二。初辨說分。二菩薩如是安住下校量勝分說分文有一百句。初四十句名為住分。次三十句名釋名分。后三十句說為安住。前四十句如論應知。又初十句中經脫凈心集。就釋名三十句中。初十多喜。此中經脫慶喜文。依論中雲心喜者。心體非喜攝喜從心也。體喜亦如是。根喜者以體成后為根。非喜根也。次十念當得。后十念現得。就念現中。有二第一正明所念現得。二何以故下廣釋遠離五種怖畏。亦可就第十中分之。就釋怖畏文內有二。初責。次答。答內有三。初明所離果。二何以故下釋成離相。三如是菩薩下總以結之。又論云前說身畏后異身畏者。前總明後別辨。故云異身也。非身外耳。就安住分文有三。一總明安住。二所謂信心下有三十句。別明安住。三菩薩成就如是下總結安住。就廣辨三十句中。初十信。次十修行

【現代漢語翻譯】現代漢語譯本我相障（對自我的執著所造成的障礙）。依據《攝大乘論》，這是凡夫的無明（對事物真相的迷惑）。又分為兩種障礙：一是法我分別（對事物和自我的分別執著），二是惡道業（導致墮入惡道的行為）。又可以對治兩種業和一種果報，即方便生死（爲了利益眾生而示現的生死）。如何對治呢？就像虛空一樣（無所執著）。詳細內容見論的解釋。三明所顯（通過三種光明所顯示的）：是指顯示法界（宇宙萬法的本體）遍滿的意義。四明所成（通過四種光明所成就的）：成就檀度（佈施）以及十愿（菩薩的十大願望）等。五明所得果（通過五種光明所獲得的果報）：如果侷限於所獲得的果報，那麼僅僅是通達障空義（通達一切障礙皆是空性的道理），獲得一切障礙滅除的果報以及地位等。如果通盤考慮所獲得的果報，那麼就能獲得唯識三無性理（唯識宗所說的三種無自性道理），以及獲得奢摩他（止）和毗缽舍那（觀）等。六釋文者（解釋經文的人）有二：一是長行（散文），二是偈頌（韻文）。長行有二：一是總結前文，引出後文；二是『若眾生下』辨地體相（辨別菩薩地的體性和相狀）。此文相二：一是辨說分（辨別解說部分），二是『菩薩如是安住下』校量勝分（衡量殊勝部分）。說分文有一百句：最初四十句名為住分（安住部分），其次三十句名釋名分（解釋名稱部分），最後三十句說為安住（安住）。前四十句如論應知（應該按照論的解釋來理解）。又最初十句中，經文脫漏了『凈心集』。就釋名三十句中，最初十句是多喜（非常歡喜）。這其中經文脫漏了『慶喜文』。依據論中的說法，『心喜者』，心體並非喜，喜是從心中產生的。體喜也是如此。根喜者（以喜為根），是以心體成就后才成為根，並非喜本身就是根。其次十句是念當得（憶念應當獲得的功德），后十句是念現得（憶念現在獲得的功德）。就念現中，有二：第一是正明所念現得（正面說明所憶念的現在獲得的功德），第二是『何以故下』廣釋遠離五種怖畏（廣泛解釋遠離五種怖畏的原因）。也可以就第十句中進行劃分。就解釋怖畏的文內有二：一是責問，二是回答。回答內有三：一是說明所離果（所遠離的果報），二是『何以故下』解釋成就遠離的相狀，三是『如是菩薩下』總以總結。又論中說『前說身畏后異身畏者』，前面是總的說明，後面是分別辨別，所以說是異身（不同的身體）。並非身體之外的事情。就安住分文有三：一是總明安住（總的說明安住），二是『所謂信心下』有三十句，別明安住（分別說明安住），三是『菩薩成就如是下』總結安住（總結安住）。就廣辨三十句中，最初十句是信（信心），其次十句是修行（修行）。

【English Translation】 English version I-attachment obstacle (the obstacle caused by attachment to the self). According to the Mahāyānasaṃgraha (Compendium of the Mahayana), this is the ignorance of ordinary beings. It is further divided into two obstacles: first, the discrimination of phenomena and self; second, the karma of evil destinies. It also cures two kinds of karma and one kind of retribution, namely, expedient birth and death (birth and death manifested for the benefit of sentient beings). How to cure it? Like space (without attachment). The detailed content can be found in the commentary on the treatise. Three lights reveal: This refers to revealing the meaning of the dharmadhātu (the essence of all phenomena) being all-pervasive. Four lights accomplish: This accomplishes dāna-pāramitā (the perfection of giving) and the ten vows (the ten great vows of a Bodhisattva), etc. Five lights obtain results: If limited to the results obtained, then it is only understanding the meaning of the emptiness of obstacles, obtaining the result of the extinction of all obstacles and stages, etc. If considering the results obtained comprehensively, then one can obtain the principle of the three non-natures of Vijñānavāda (the three natures of the Consciousness-only school), and obtain śamatha (calm abiding) and vipaśyanā (insight), etc. Six, those who explain the text are of two types: first, prose; second, verses. There are two types of prose: first, summarizing the previous text and introducing the following text; second, 'If sentient beings below' distinguishes the substance and characteristics of the bhūmi (Bodhisattva grounds). This text has two aspects: first, distinguishing the explanation part; second, 'Bodhisattvas abide thus below' measures the superior part. The explanation part has one hundred sentences: the first forty sentences are called the abiding part, the next thirty sentences are called the name explanation part, and the last thirty sentences are said to be abiding. The first forty sentences should be understood according to the commentary on the treatise. Also, in the first ten sentences, the sutra omits 'pure mind collection'. In the thirty sentences of name explanation, the first ten are great joy. In this, the sutra omits the 'celebration joy text'. According to the treatise, 'those who are joyful in mind', the essence of the mind is not joy, joy arises from the mind. The essence of joy is also the same. Those who have joy as the root, it is only after the essence of the mind is accomplished that it becomes the root, it is not that joy itself is the root. The next ten sentences are the thought of what should be obtained, and the last ten sentences are the thought of what is now obtained. In the thought of what is now obtained, there are two: first, directly stating what is now obtained by thought; second, 'Why below' extensively explains the separation from the five fears. It can also be divided in the tenth sentence. In the text explaining fear, there are two: first, questioning; second, answering. Within the answer, there are three: first, explaining the result of separation; second, 'Why below' explains the aspect of accomplishing separation; third, 'Thus Bodhisattvas below' concludes with a summary. Also, the treatise says 'The former speaks of fear of the body, the latter speaks of fear of a different body', the former is a general explanation, the latter is a separate distinction, so it is said to be a different body. It is not something outside the body. In the abiding part, there are three: first, generally explaining abiding; second, 'So-called faith below' has thirty sentences, separately explaining abiding; third, 'Bodhisattvas accomplish thus below' summarizes abiding. In the extensive explanation of the thirty sentences, the first ten sentences are faith, and the next ten sentences are practice.

。次十回向。余文如論。第二愿校量文有三。一愿校量勝。二行校量勝。三果校量勝。言十愿者。一供養佛愿。二護正法愿。三攝法上首愿。四知眾生心。五名化眾生。六名知世界七是凈土。八同心行。九三業不空。十成菩提。依攝論有十愿。一供養愿愿供養勝緣福田師法主。二受持愿愿受持勝妙正法。三轉法輪愿愿于大集中轉未曾有法輪。四修行愿愿如說修行一切菩薩正行。五成就愿愿成就此器世界眾生三乘善根。六承事愿愿往諸佛土常見諸佛恒得敬事聽受正法。七凈土愿愿清凈自土安住正法及能修行眾生。八不離愿愿於一切生處恒不離一切諸佛菩薩得同意行。九利益愿愿於一切時恒作利益眾生事無有空過。十正覺愿愿與一切眾生同得無上菩提恒作佛事。又此十愿與前十愿義同不別也。

就經文內有四。初結前生后。二正明愿體。又初願脫二句。第九愿中脫如意寶身也。三諸佛子乃至大愿等明修愿方便。四以十不可下總以結之。若依論本別明十無盡成前大愿。若依經本即是第四結愿無盡。就此文中有四。初舉法及愿立宗。二何等為十下列十盡法。有二可知。三若眾生盡下將法對愿逆顯成盡。四而眾生下順結無盡又第六愿中論云辨粗細中。並云隨何意識身色心粗細故土亦粗細也。余相如論。又三種三轉者。就十

【現代漢語翻譯】現代漢語譯本：接下來是十回向，其餘的文字可以參考《攝大乘論》。第二愿校量文分為三個部分：一是愿的校量殊勝，二是行的校量殊勝，三是果的校量殊勝。所說的十愿是：一、供養佛愿（供養諸佛的願望），二、護正法愿（護持正法的願望），三、攝法上首愿（統攝佛法精要的願望），四、知眾生心（瞭解眾生內心的願望），五、名化眾生（以名號教化眾生的願望），六、名知世界（瞭解世界的願望），七、是凈土（建設清凈佛土的願望），八、同心行（與諸佛菩薩同心同行的願望），九、三業不空（身口意三業都不空耗的願望），十、成菩提（成就菩提的願望）。依據《攝大乘論》，有十愿：一、供養愿（愿供養殊勝的緣、福田、師、法主），二、受持愿（愿受持殊勝微妙的正法），三、轉法輪愿（愿在大集會中轉動前所未有的法輪），四、修行愿（愿如所說修行一切菩薩的正行），五、成就愿（愿成就此器世界眾生的三乘善根），六、承事愿（愿往生諸佛國土，常見諸佛，恒常得到恭敬侍奉，聽受正法），七、凈土愿（愿清凈自己的佛土，安住正法，以及能夠修行的眾生），八、不離愿（愿在一切生處恒常不離一切諸佛菩薩，得到相同的意願和行為），九、利益愿（愿在一切時恒常做利益眾生的事情，沒有空過），十、正覺愿（愿與一切眾生共同獲得無上菩提，恒常做佛事）。並且，這十愿與前面的十願意義相同，沒有區別。就經文內容有四個方面：一是總結前文，引出後文；二是正式闡明愿的本體，其中第一個愿脫漏了兩句，第九個愿中脫漏了如意寶身。三、諸佛子乃至大愿等，闡明修愿的方便。四、以十不可下，總的進行總結。如果依據論的原本，分別闡明十無盡，成就前面的大愿。如果依據經的原本，就是第四個總結愿無盡。就這段文字有四個方面：一是舉出法和愿，確立宗旨；二是何等為十下，列出十種盡法，有兩種可以瞭解。三、若眾生盡下，將法與愿相對，反過來顯示成就盡。四、而眾生下，順著總結無盡。另外，第六愿中，論中說辨粗細中，並且說隨著什麼樣的意識、身、色、心粗細，所以國土也粗細。其餘的相狀如同論中所說。另外，三種三轉是指十。

【English Translation】 English version: Next are the Ten Transferences. The remaining text can be found in the 'Compendium of the Mahāyāna'. The second 'Wish Examination Text' is divided into three parts: first, the examination of the superiority of the wish; second, the examination of the superiority of the practice; and third, the examination of the superiority of the result. The ten wishes mentioned are: 1. Offering to the Buddhas Wish (the wish to make offerings to all Buddhas), 2. Protecting the True Dharma Wish (the wish to protect and uphold the True Dharma), 3. Embracing the Foremost of the Dharma Wish (the wish to encompass the essence of the Buddha's teachings), 4. Knowing the Minds of Sentient Beings (the wish to understand the minds of sentient beings), 5. Naming and Transforming Sentient Beings (the wish to teach sentient beings through names), 6. Knowing the Worlds (the wish to understand the worlds), 7. Being Pure Lands (the wish to build pure Buddha-fields), 8. Acting with One Mind (the wish to act in harmony with all Buddhas and Bodhisattvas), 9. The Three Karmas Not Being Empty (the wish that the three karmas of body, speech, and mind are not in vain), 10. Attaining Bodhi (the wish to attain Bodhi). According to the 'Compendium of the Mahāyāna', there are ten wishes: 1. Offering Wish (the wish to offer to excellent conditions, fields of merit, teachers, and Dharma lords), 2. Upholding Wish (the wish to uphold the excellent and subtle True Dharma), 3. Turning the Dharma Wheel Wish (the wish to turn the unprecedented Dharma wheel in great assemblies), 4. Practicing Wish (the wish to practice all Bodhisattva's correct practices as taught), 5. Accomplishing Wish (the wish to accomplish the three vehicles' roots of goodness for sentient beings in this world), 6. Serving Wish (the wish to be born in Buddha-lands, always see the Buddhas, constantly receive respectful service, and hear the True Dharma), 7. Pure Land Wish (the wish to purify one's own Buddha-land, abide in the True Dharma, and for sentient beings who are able to practice), 8. Non-Separation Wish (the wish to never be separated from all Buddhas and Bodhisattvas in all births, and to attain the same intentions and actions), 9. Benefiting Wish (the wish to always do things that benefit sentient beings at all times, without wasting time), 10. Perfect Enlightenment Wish (the wish to attain unsurpassed Bodhi together with all sentient beings, and to always do Buddha-work). Furthermore, these ten wishes have the same meaning as the previous ten wishes, without any difference. Regarding the content of the sutra, there are four aspects: first, summarizing the previous text and introducing the following text; second, formally clarifying the essence of the wish, where the first wish is missing two sentences, and the ninth wish is missing the 'wish-fulfilling jewel body'. Third, 'All Buddha-sons, up to the great wish, etc.', explaining the means of cultivating the wish. Fourth, 'With the ten impossibilities below', making a general conclusion. If based on the original text of the treatise, separately explaining the ten inexhaustibles, accomplishing the previous great wish. If based on the original text of the sutra, it is the fourth concluding wish of inexhaustibility. Regarding this passage, there are four aspects: first, raising the Dharma and the wish, establishing the purpose; second, 'What are the ten below', listing the ten kinds of exhaustive Dharmas, there are two that can be understood. Third, 'If sentient beings are exhausted below', relating the Dharma to the wish, conversely showing the accomplishment of exhaustion. Fourth, 'And sentient beings below', following the conclusion of inexhaustibility. In addition, in the sixth wish, the treatise says 'distinguishing coarse and fine', and also says that depending on what kind of consciousness, body, form, and mind are coarse or fine, so the land is also coarse or fine. The remaining aspects are as described in the treatise. Furthermore, the three kinds of three turnings refer to ten.

盡句別中眾生界世界空界及心緣界等四是世間轉。法界涅槃界佛智入界此三名法轉。佛出世界如來智界此二為智轉。就第二行校量勝文有三。初牒前起后。二正釋行體。三諸佛子悉知已下總以結之。二釋行文內有三。一大愿薰心成利安等益。二如是則成下人成信者。三樂以信分別下廣明信相。此文十行即為十段。初信文有三。一總立宗。次別釋。三舉要言之下總以結之。第二釋慈悲文有二。初舉三門為所觀。二對起慈。前文有三。如論應知。又論云辨遠離第一義樂中三空離三障者。謂分別相取捨等即三性障也。余行如論可解。第三果校量勝文有四果。如論應知。初調柔果內。初法次喻后合。法中有四。一見多佛起行之緣。二心大歡喜下明能練行。三多以二攝下乘前練行明別地德。四是菩薩下明所練凈。二發趣果內文分為二。初釋后結。前文有四。一法。二喻。三合。四結。法喻閤中皆有四句。一問地法。二是菩薩善知下明知解法。三諸佛子下明能行行。四得諸地智下明其能到。喻合四句同此。三攝報果文有二。一在家果。二出家果。在家有二。一上勝果。二能以大施下謂依王報起勝行也。愿智果如論應知。第二偈頌中四十五半。初二十二頌上說分。次菩薩如是下二十一半頌校量勝分。次二總結嘆。初文之內。初十一偈

【現代漢語翻譯】現代漢語譯本盡句別中，眾生界（sentient beings realm）、世界（world realm）、空界（emptiness realm）及心緣界（mind-conditioned realm）等四者是世間轉（worldly transformation）。法界（Dharma realm）、涅槃界（Nirvana realm）、佛智入界（Buddha's wisdom entering realm）此三者名為法轉（Dharma transformation）。佛出世界（Buddha appearing in the world）、如來智界（Tathagata's wisdom realm）此二者為智轉（wisdom transformation）。就第二行校量勝文（comparing and contrasting superior passages）有三點。第一，承接前文，開啟後文。第二，正式解釋行體（practice essence）。第三，『諸佛子悉知已下』（all Buddha's disciples know and so on）總括總結。第二，解釋行文內有三點。第一，大愿薰心（great vows influence the mind）成就利安等益（benefits of welfare and peace）。第二，『如是則成下』（thus it becomes and so on）成就信者（believers）。第三，『樂以信分別下』（joyfully distinguishing with faith and so on）廣泛闡明信相（aspects of faith）。此文十行即為十段。第一，信文（passages on faith）有三點。第一，總立宗（establish the principle in general）。其次，分別解釋。第三，『舉要言之下』（summarizing the key points and so on）總括總結。第二，解釋慈悲文（passages on loving-kindness and compassion）有二點。第一，舉三門（mentioning three doors）作為所觀（objects of contemplation）。第二，對應生起慈（loving-kindness）。前文有三點，如論（treatise）應知。又論云：『辨遠離第一義樂中三空離三障者』（distinguishing and being apart from the joy of the ultimate meaning, the three emptinesses separate from the three obstacles），謂分別相（discriminating characteristics）、取捨等（taking and rejecting, etc.）即三性障（three nature obstacles）也。其餘行文如論可解。第三，果校量勝文（comparing and contrasting the superior passages on results）有四種果（results），如論應知。第一，調柔果（taming result）內。先法（Dharma），次比喻，后總結。法中有四點。第一，見多佛（seeing many Buddhas）生起行之緣（conditions for practice）。第二，『心大歡喜下』（the mind greatly rejoices and so on）闡明能練行（ability to cultivate practice）。第三，『多以二攝下』（mostly encompassing with two and so on）承接前文練行，闡明別地德（virtues of different grounds）。第四，『是菩薩下』（this Bodhisattva and so on）闡明所練凈（purity cultivated）。第二，發趣果（arising interest result）內，文分為二。先解釋，后總結。前文有四點。第一，法（Dharma）。第二，比喻。第三，合（combination）。第四，結（conclusion）。法、比喻、閤中皆有四句。第一，問地法（asking about the Dharma of the ground）。第二，『是菩薩善知下』（this Bodhisattva knows well and so on）闡明知解法（knowing and understanding the Dharma）。第三，『諸佛子下』（all Buddha's disciples and so on）闡明能行行（ability to practice）。第四，『得諸地智下』（obtaining the wisdom of all grounds and so on）闡明其能到（ability to reach）。比喻、合四句同此。第三，攝報果（encompassing retribution result）文有二。第一，在家果（layperson's result）。第二，出家果（renunciate's result）。在家有二。第一，上勝果（superior result）。第二，『能以大施下』（able to give great offerings and so on）謂依王報（relying on the king's retribution）生起勝行也（arising superior practice）。愿智果（vow-wisdom result）如論應知。第二，偈頌中四十五半。初二十二頌上說分（section on the above explanation）。次『菩薩如是下』（Bodhisattva thus and so on）二十一半頌校量勝分（section on comparing and contrasting superior aspects）。次二總結嘆（two concluding praises）。初文之內，初十一偈（eleven verses）。

【English Translation】 English version Among all phrases, the four, namely the realm of sentient beings (眾生界), the world realm (世界), the emptiness realm (空界), and the mind-conditioned realm (心緣界), are worldly transformations. The Dharma realm (法界), the Nirvana realm (涅槃界), and the Buddha's wisdom entering realm (佛智入界) are called Dharma transformations. The Buddha appearing in the world (佛出世界) and the Tathagata's wisdom realm (如來智界) are wisdom transformations. Regarding the superior passages being compared and contrasted in the second line, there are three points. First, it connects the preceding and initiates the following. Second, it formally explains the essence of practice. Third, 'all Buddha's disciples know and so on' summarizes and concludes. Second, there are three points in explaining the passages on practice. First, great vows influencing the mind achieve benefits of welfare and peace. Second, 'thus it becomes and so on' accomplishes believers. Third, 'joyfully distinguishing with faith and so on' extensively elucidates the aspects of faith. These ten lines of text are thus ten sections. First, there are three points in the passages on faith. First, establish the principle in general. Second, explain separately. Third, 'summarizing the key points and so on' summarizes and concludes. Second, there are two points in explaining the passages on loving-kindness and compassion. First, mentioning three doors as objects of contemplation. Second, correspondingly arising loving-kindness. There are three points in the preceding text, as the treatise should be known. Also, the treatise says: 'distinguishing and being apart from the joy of the ultimate meaning, the three emptinesses separate from the three obstacles,' meaning that discriminating characteristics, taking and rejecting, etc., are the three nature obstacles. The remaining lines of text can be understood as in the treatise. Third, there are four kinds of results in comparing and contrasting the superior passages on results, as the treatise should be known. First, within the taming result. First Dharma, then metaphor, then conclusion. There are four points in the Dharma. First, seeing many Buddhas creates conditions for practice. Second, 'the mind greatly rejoices and so on' elucidates the ability to cultivate practice. Third, 'mostly encompassing with two and so on' connects the preceding practice, elucidating the virtues of different grounds. Fourth, 'this Bodhisattva and so on' elucidates the purity cultivated. Second, within the arising interest result, the text is divided into two. First explanation, then conclusion. There are four points in the preceding text. First, Dharma. Second, metaphor. Third, combination. Fourth, conclusion. There are four sentences in Dharma, metaphor, and combination. First, asking about the Dharma of the ground. Second, 'this Bodhisattva knows well and so on' elucidates knowing and understanding the Dharma. Third, 'all Buddha's disciples and so on' elucidates the ability to practice. Fourth, 'obtaining the wisdom of all grounds and so on' elucidates the ability to reach. The four sentences in metaphor and combination are the same. Third, there are two in the encompassing retribution result. First, layperson's result. Second, renunciate's result. There are two in layperson's result. First, superior result. Second, 'able to give great offerings and so on' means relying on the king's retribution to arise superior practice. The vow-wisdom result should be known as in the treatise. Second, there are forty-five and a half verses in the verses. The first twenty-two verses are the section on the above explanation. The next 'Bodhisattva thus and so on' twenty-one and a half verses are the section on comparing and contrasting superior aspects. Next, two concluding praises. Within the initial text, the first eleven verses.

頌地方便及住地文。次是菩薩下五行偈半頌彼釋名及五怖畏。次常行下五行偈半頌安住文。次二十一半偈文內初五偈半頌十愿結及無盡文。次六行偈頌信等十行文。次智者于日夜下十行偈頌果校量。于中初一頌調柔果。次三頌發趣。次五偈半頌攝報果。次若以願力半行偈頌愿智果。第二地內六門同前。言釋名者。離能起誤心犯戒煩惱垢等。清凈戒具足故名離垢地。二明所離者。依地論邪行於眾生身等障。依攝論依身業等於諸眾生起邪行。無明又治二障。一微細犯過。二種種相業行。又治二業障及一報方便生死。三所顯者顯最勝義。四所成者成戒度。五所得果者。若通達法界最勝功德得於一切眾生最勝無等菩提果。通果同初地。六釋文者有三。初偈生起。二長行正釋。三偈頌結前。初偈有二。初三偈文大眾獲益。三業供養即為三也。次有二偈解脫月請生后地文。第二正釋文內有二段經。一發起凈。二自體凈。發起者趣地。方便生后地中三聚凈戒名發起凈。三聚凈戒地中正行故名自體凈。就初文內有三。初金剛菩薩結前生后。二何等為十下正釋發起。三菩薩以是下結成利益。二自體文大分有二。一明行體。二辨地果。初行體文有三。先解律儀。次釋攝善。后辨攝生。此十地內科文不定。初及第十同分為八。此地為二。三四

【現代漢語翻譯】現代漢語譯本頌地方便及住地文：接下來是關於菩薩的五行半偈頌，解釋了名稱以及五種怖畏。次常行下五行偈半頌安住文：接下來是關於常行的五行半偈頌，解釋了安住。次二十一半偈文內初五偈半頌十愿結及無盡文：接下來是二十一個半偈頌，其中前五個半偈頌總結了十個愿以及無盡的意義。次六行偈頌信等十行文：接下來是六行偈頌，闡述了信等十行。次智者于日夜下十行偈頌果校量：接下來是智者在日夜所行的十行偈頌，衡量了果報。于中初一頌調柔果：其中第一個偈頌是關於調柔的果報。次三頌發趣：接下來是三個偈頌，闡述了發趣。次五偈半頌攝報果：接下來是五個半偈頌，闡述了攝報的果報。次若以願力半行偈頌愿智果：接下來是用願力實現的半行偈頌，闡述了願智的果報。第二地內六門同前：第二地中的六個方面與之前相同。言釋名者：所謂解釋名稱，是指遠離能引起錯誤心念、犯戒的煩惱垢等，清凈的戒律具足，因此稱為離垢地（Vimalābhūmi）。二明所離者：第二是闡明所要遠離的。依據《地論》，是指邪行對於眾生身等的障礙。依據《攝論》，是指依身業等對於諸眾生生起邪行。無明又可以治理兩種障礙：一是微細的犯過，二是種種相業行。又可以治理兩種業障以及一種報，方便生死。三所顯者顯最勝義：第三是所要顯現的，顯現最殊勝的意義。四所成者成戒度：第四是所要成就的，成就戒度（Śīla-pāramitā）。五所得果者：第五是所得到的果報。如果通達法界最殊勝的功德，就能得到對於一切眾生最殊勝無等的菩提果。通果與初地相同。六釋文者有三：第六是解釋經文，有三個部分。一是偈頌生起，二是長行正釋，三是偈頌總結前文。初偈有二：第一個偈頌有兩個部分。前三個偈頌闡述大眾獲得的利益，三業供養即為三。次有二偈解脫月請生后地文：接下來有兩個偈頌，闡述解脫月（Vimukticandra）請生后地的內容。第二正釋文內有二段經：第二部分是正式的解釋經文，分為兩個段落。一是發起凈，二是自體凈。發起者趣地：所謂發起，是指趣向于地。方便生后地中的三聚凈戒（Tri-saṃvara）名為發起凈。三聚凈戒地中正行故名自體凈：三聚凈戒在地中正確地實行，因此稱為自體凈。就初文內有三：在第一個部分中，有三個方面。一是金剛菩薩（Vajra Bodhisattva）總結前文並生起後文，二是何等為十下正釋發起：二是『何等為十』，正式解釋發起，三是菩薩以是下結成利益：三是『菩薩以是』，總結成就利益。二自體文大分有二：第二部分是自體文，大體上分為兩個方面。一是明行體，二是辨地果。初行體文有三：第一個方面是行體文，有三個部分。先解律儀，次釋攝善，后辨攝生。此十地內科文不定。初及第十同分為八。此地為二。三四

【English Translation】 English version Verses on the Convenience and Abode: Next are five and a half verses about Bodhisattvas, explaining the name and the five fears. Next, the five and a half verses on Constant Practice explain abiding. Next, twenty-one and a half verses, the first five and a half of which summarize the ten vows and the meaning of endlessness. Next, six lines of verses describe the ten practices of faith, etc. Next, ten lines of verses on the fruits measured by the wise day and night. Among them, the first verse is about the fruit of taming. Next, three verses describe the arising of interest. Next, five and a half verses describe the fruit of gathering rewards. Next, half a line of verses on the fruit of wisdom of aspiration achieved through the power of vows. The six aspects in the second ground are the same as before. Explanation of the name: The so-called explanation of the name refers to being away from the defilements of afflictions that can cause wrong thoughts and violations of precepts, and having complete pure precepts, hence it is called the Vimalābhūmi (Stainless Ground). Second, clarifying what is to be abandoned: The second is to clarify what is to be abandoned. According to the Daśabhūmika-sūtra, it refers to the obstacles of evil conduct towards the bodies of sentient beings, etc. According to the Saṃgrahaṇī, it refers to the arising of evil conduct towards sentient beings based on bodily actions, etc. Ignorance can also cure two obstacles: one is subtle transgressions, and the other is various aspects of karmic actions. It can also cure two karmic obstacles and one retribution, the expedient of birth and death. Third, what is revealed reveals the most supreme meaning. Fourth, what is accomplished accomplishes the Śīla-pāramitā (Perfection of Morality). Fifth, the fruit obtained: The fifth is the fruit obtained. If one understands the most supreme merits of the Dharma realm, one can obtain the most supreme and unequaled Bodhi fruit for all sentient beings. The general fruit is the same as the first ground. Sixth, there are three explanations of the text: The sixth is the explanation of the text, which has three parts. First, the verses arise; second, the prose explains correctly; and third, the verses summarize the previous text. The first verse has two parts: The first verse has two parts. The first three verses explain the benefits obtained by the masses, and the three karmic offerings are the three. Next, there are two verses explaining Vimukticandra's request to be born in the subsequent ground. The second correct explanation of the text has two sections: The second part is the formal explanation of the text, divided into two sections. One is the arising of purity, and the other is the purity of self-nature. The arising refers to approaching the ground: The so-called arising refers to approaching the ground. The Tri-saṃvara (Threefold Training in Morality) in the expedient birth in the subsequent ground is called the arising of purity. The correct practice of the Tri-saṃvara in the ground is called the purity of self-nature: The correct practice of the Tri-saṃvara in the ground is therefore called the purity of self-nature. There are three aspects in the first text: In the first part, there are three aspects. First, Vajra Bodhisattva summarizes the previous text and generates the subsequent text; second, 'What are the ten' explains the arising; third, 'Bodhisattvas with this' concludes the benefits. The second text on self-nature is divided into two parts: The second part is the text on self-nature, which is broadly divided into two aspects. One is to clarify the nature of practice, and the other is to distinguish the fruits of the ground. The first text on the nature of practice has three parts: The first aspect is the text on the nature of practice, which has three parts. First, explain the Vinaya; second, explain the gathering of goodness; and third, distinguish the gathering of sentient beings. The classification of texts within these ten grounds is not fixed. The first and tenth are divided into eight in the same way. This ground is divided into two. Three and four.

九地為四。五六同三。第七地為五。八地為七。各隨一法耳。此為地法甚深故方便影顯。非唯一地有斯一門也。就律儀中大判有二。第一明其性戒成就頓離諸過。第二菩薩如是下畢竟護持。就初文內復分有二。初明自性成就。二遠離一切下頓離諸過。又論云此二種朋者。憶二家語往其二家詐為親朋也。又經云此聞不向彼說此壞故等者此辨持意。恐彼此相壞故不說也。又第十邪見中七種邪見異相者。一異乘邪見依別出世行。次二依似法起。仍記無記分二也。次一依無中妄計。次二依隱伏法生。仍一用內一用外分二也。次一依世間法生也。經脫第一第三句等文。又決定深信是異乘。罪福因緣是覆藏見。如文應知。宜須思準也。余文如論。第二攝善法戒文。文別有五。義別有四。要攝為二。言文五者如下文中。五處舉經論別解釋。義別四者。一智。二愿。三觀。四行。初思眾生。隨一切惡皆由十不善道。是其智也。我當自住等是其愿也。此文有三可知也。又深思惟下乃至如來是其觀也。是故我應下是其行也。要為二者。初二一對智為方便後起正愿。后二一對觀為方便後起正行。余文如論。第三攝眾生戒文大分有二。一廣明攝生。二諸佛子是菩薩如是下總結攝生。余義如論。又問殺生等得二種人中果何也。答此之習者非是氣習

【現代漢語翻譯】現代漢語譯本九地分為四類（初地歡喜地到四地焰慧地）。第五地極難勝地和第六地現前地相同，都屬於第三類。第七地遠行地屬於第五類。第八地不動地屬於第七類。每一地都各自遵循一種法門。這是因為地法非常深奧，所以用方便之法來顯現。並非只有某一地才具有這一種法門。關於律儀，大致可以分為兩部分。第一部分闡明其性戒成就，能夠立即脫離各種過失。第二部分從『菩薩如是』開始，講述如何究竟護持戒律。在第一部分中，又可以分為兩部分。首先闡明自性成就，其次從『遠離一切』開始，講述如何立即脫離各種過失。另外，《瑜伽師地論》中說『這兩種朋友』，指的是憶念兩家的言語，前往這兩家，假裝是親朋好友。還有經文中說『此聞不向彼說，此壞故等』，這是爲了辨別持戒的意圖，因為害怕彼此之間相互破壞，所以不說。另外，在第十邪見中，七種邪見的異相是：第一種是異乘邪見，依賴於其他的出世修行。第二種和第三種依賴於相似的佛法而產生，仍然可以分為有記和無記兩種。第四種是依據無中生有的妄想而產生。第五種和第六種依據隱伏的法而產生，仍然可以分為用在自身和用在外界兩種。第七種是依據世間法而產生。經文中省略了第一句和第三句等文字。另外，決定深信是異乘，罪福因緣是覆藏見。應該按照經文來理解。其餘的文字可以參考《瑜伽師地論》。第二，攝善法戒文，從文字上可以分為五部分，從意義上可以分為四部分，如果要概括，可以分為兩部分。文字上的五部分，如下文中所述，在五個地方引用經論來分別解釋。意義上的四部分是：一、智；二、愿；三、觀；四、行。首先，思維眾生，一切的惡都來自於十不善道，這是智。『我當自住』等是愿。這段文字有三種含義，可以理解。另外，『深思惟』乃至『如來』是觀。『是故我應』是行。如果要概括為兩部分，那麼前兩個（智和愿）是一對，以智為方便，然後生起正愿。后兩個（觀和行）是一對，以觀為方便，然後生起正行。其餘的文字可以參考《瑜伽師地論》。第三，攝眾生戒文，大致可以分為兩部分。第一部分廣泛地闡明攝受眾生，第二部分從『諸佛子是菩薩如是』開始，總結攝受眾生。其餘的意義可以參考《瑜伽師地論》。另外，有人問，殺生等行為，在兩種人中會得到什麼樣的果報呢？回答是，這種習氣並非是氣習（生理上的習氣）。

【English Translation】 English version The nine grounds are divided into four categories (the first ground, Pramudita-bhumi (Ground of Joy), to the fourth ground, Arcisamati-bhumi (Ground of Radiant Wisdom)). The fifth ground, Sudurjaya-bhumi (Ground of Very Difficult Training), and the sixth ground, Abhimukhi-bhumi (Ground of Manifestation), are the same, both belonging to the third category. The seventh ground, Duramgama-bhumi (Ground of Going Afar), belongs to the fifth category. The eighth ground, Acala-bhumi (Ground of Immovability), belongs to the seventh category. Each ground follows its own Dharma. This is because the Dharma of the grounds is very profound, so it is revealed through expedient means. It is not that only one ground possesses this one Dharma. Regarding the precepts, they can be roughly divided into two parts. The first part explains the accomplishment of the nature precepts, which can immediately free one from all faults. The second part, starting from 'Bodhisattvas thus', discusses how to ultimately uphold the precepts. Within the first part, it can be further divided into two parts. First, it explains the accomplishment of self-nature; second, starting from 'Avoiding all', it discusses how to immediately free oneself from all faults. Furthermore, the Yogacarabhumi-sastra says 'these two kinds of friends' refers to remembering the words of the two families and going to these two families, pretending to be close friends. Also, the sutra says 'Hearing this, not speaking to that, this is destroyed, etc.', this is to distinguish the intention of upholding the precepts, because fearing that they will destroy each other, so they do not speak. In addition, in the tenth wrong view, the different aspects of the seven wrong views are: the first is the heterodox view of other vehicles, relying on other transcendent practices. The second and third arise relying on similar Dharmas, and can still be divided into two types: marked and unmarked. The fourth arises based on groundless delusions. The fifth and sixth arise based on hidden Dharmas, and can still be divided into two types: using internally and using externally. The seventh arises based on worldly Dharmas. The sutra omits the first and third sentences, etc. Furthermore, determined deep faith is a heterodox vehicle, and the causes and conditions of merit and demerit are hidden views. It should be understood according to the text. The remaining text can be referred to in the Yogacarabhumi-sastra. Second, the precept of gathering good Dharmas, can be divided into five parts in terms of text, and four parts in terms of meaning. If you want to summarize, it can be divided into two parts. The five parts in terms of text, as mentioned in the following text, quote sutras and treatises in five places to explain separately. The four parts in terms of meaning are: 1. Wisdom (Jnana); 2. Vow (Pranidhana); 3. Contemplation (Vipassana); 4. Practice (Carya). First, thinking about sentient beings, all evils come from the ten non-virtuous paths, this is wisdom. 'I shall abide' etc. is the vow. This passage has three meanings, which can be understood. Furthermore, 'Deeply contemplating' up to 'Tathagata' is contemplation. 'Therefore, I should' is practice. If you want to summarize it into two parts, then the first two (wisdom and vow) are a pair, using wisdom as an expedient, and then generating the right vow. The latter two (contemplation and practice) are a pair, using contemplation as an expedient, and then generating the right practice. The remaining text can be referred to in the Yogacarabhumi-sastra. Third, the precept of gathering sentient beings, can be roughly divided into two parts. The first part broadly explains gathering sentient beings, and the second part, starting from 'All Buddha-sons are Bodhisattvas thus', summarizes gathering sentient beings. The remaining meaning can be referred to in the Yogacarabhumi-sastra. Furthermore, someone asks, what kind of karmic result will killing and other actions have in the two types of people? The answer is, this habit is not a physiological habit.

。此名殘習。順人道業者在人中別報受。正報隨斷等者仍是人中不定報也。宜可準之。若以名言求之二報亦有憂劣。有無不定。此可思之。逕歷三道義亦不定。廣如大論說也。又二倒惡意專念行者伺緣名意。常樂二倒緣中現起故名意也。違理名惡。是起煩惱作意而生名專念行。二倒噁心非專念者。根本集起是其心義。我凈二倒望前常樂。根本集起故說為心。我是常本。凈是樂原。此二性成。非作意生名非專念也。又追后報中經脫障中第八句共中第一句也。又界差別內。第二別句內經中第一句是論中第三句也。第二地果文內三果同前。調柔中有三。一調柔相。二菩薩爾時下別地行相。三佛子是名下結說果相。前中有三。初法次喻后合。法中有三。一見諸佛起行之緣。二能練行。三所練凈行。能中有三。初明供養。次明迴向。后受十善法行。依經略無迴向。攝報同初地。依攝論中二地已去有八種清凈。此見多佛即彼見佛凈。此中衣被乃至恭敬心即彼信凈。此中凈戒即彼波羅蜜。此中作王即彼第六成熟眾生。此中唸佛即彼心凈。此中為首等即彼慈悲。此住千劫等即彼生凈。此動地等即彼威德。餘地準此。三重頌文有二。初明說意。第二正頌。頌有二十六文分有四。初二頌發起。次十六偈頌自體凈。次有七偈頌果利益。次一結

【現代漢語翻譯】現代漢語譯本：這被稱為殘餘的習氣。順應人道之業者，在人道中會得到特別的果報。正報隨之斷絕等，仍然是人道中不確定的果報。可以依此來衡量。如果用名言來尋求，兩種果報也有優劣之分，有或無也不確定。這可以思考一下。經歷三道的情況也不確定，詳細的說明在大論中。另外，對於常、樂二倒，惡意專心憶念修行的人，伺機而動，名為意。常、樂二倒的因緣顯現，所以名為意。違背道理名為惡。這是生起煩惱，通過作意而產生的，名為專念行。常、樂二倒的噁心，如果不是專念，那麼根本的聚集生起就是其心的含義。我、凈二倒相對於之前的常、樂，根本的聚集生起，所以說為心。我是常的根本，凈是樂的根源。這兩種性質成就，不是通過作意而產生的，所以名為非專念。另外，在追溯后報中，經文脫落了障中第八句，以及共中第一句。另外，在界差別內，第二別句內，經文中的第一句是論中的第三句。第二地果的文內，三果與之前相同。調柔中有三種：一是調柔相，二是菩薩爾時下，是別地的行相，三是佛子是名下，是總結說明果相。前面的內容中有三種：首先是法，其次是比喻，最後是合。法中有三種：一是見諸佛，是生起修行的因緣，二是能修練行，三是所修練的清凈行。能中有三種：首先是說明供養，其次是說明迴向，最後是接受十善法行。依據經文，略去了迴向，攝報與初地相同。依據攝論，二地以後有八種清凈。此見多佛，就是彼見佛凈。此中衣被乃至恭敬心，就是彼信凈。此中凈戒，就是彼波羅蜜（Paramita，到彼岸）。此中作王，就是彼第六成熟眾生。此中唸佛，就是彼心凈。此中為首等，就是彼慈悲。此住千劫等，就是彼生凈。此動地等，就是彼威德。其餘的各地的清凈可以依此類推。三重頌文有二：一是說明頌說的意圖，二是正式的頌說。頌文有二十六文，分為四部分：最初的兩頌是發起，其次的十六偈頌是自體清凈，其次的七偈頌是果的利益，最後的一偈是總結。

【English Translation】 English version: This is called residual habit. Those who accord with the karma of the human realm will receive a special retribution in the human realm. The direct retribution ceasing, etc., is still an uncertain retribution in the human realm. This can be used as a measure. If sought through verbal expressions, the two retributions also have superior and inferior aspects, and their existence or non-existence is uncertain. This can be contemplated. The experience through the three paths is also uncertain, as explained extensively in the Great Treatise. Furthermore, for those who maliciously and intently contemplate and practice the inversions of permanence and bliss, seizing opportunities, this is called 'intention' (意). The conditions for the inversions of permanence and bliss manifest, hence it is called 'intention'. Going against reason is called 'evil'. This is the arising of afflictions, produced through volition, and is called 'intentional practice'. If the evil mind of the inversions of permanence and bliss is not intentional, then the fundamental gathering and arising is the meaning of 'mind' (心). The inversions of self and purity, relative to the previous permanence and bliss, have fundamental gathering and arising, hence they are called 'mind'. Self is the root of permanence, and purity is the source of bliss. These two natures are accomplished, not produced through volition, hence they are called 'non-intentional'. Furthermore, in tracing back subsequent retributions, the eighth phrase in the 'obstacle' section and the first phrase in the 'common' section are missing from the sutra. Furthermore, within the 'distinction of realms', within the second separate phrase, the first phrase in the sutra is the third phrase in the treatise. Within the text on the fruit of the second ground, the three fruits are the same as before. There are three aspects to gentleness: first, the appearance of gentleness; second, 'Bodhisattvas at that time', which is the appearance of the practice of separate grounds; and third, 'Buddha-sons, this is named', which is the concluding explanation of the appearance of the fruit. There are three aspects to the preceding content: first, the Dharma; second, the metaphor; and third, the synthesis. There are three aspects to the 'ability': first, explaining offerings; second, explaining dedication; and third, receiving the practice of the ten wholesome dharmas. According to the sutra, dedication is omitted, and the collected retribution is the same as the first ground. According to the Samgraha Sutra, from the second ground onwards, there are eight kinds of purity. 'This seeing many Buddhas' is that 'seeing Buddha purity'. 'This clothing and even respectful mind' is that 'faith purity'. 'This pure precepts' is that Paramita (到彼岸, perfection). 'This becoming a king' is that 'sixth maturing beings'. 'This mindfulness of Buddha' is that 'mind purity'. 'This taking the lead, etc.' is that 'loving-kindness and compassion'. 'This dwelling for thousands of kalpas, etc.' is that 'birth purity'. 'This shaking the earth, etc.' is that 'power and virtue'. The purity of the remaining grounds can be inferred accordingly. The triple verse text has two aspects: first, explaining the intention of the verse; and second, the formal verse. The verse has twenty-six lines, divided into four parts: the first two verses are the initiation; the next sixteen verses are the purity of the self; the next seven verses are the benefit of the fruit; and the last verse is the conclusion.

嘆。自體文中初有四偈頌離戒凈。次有四偈頌攝善法。次有八偈頌攝利生。利生文內初有三偈頌願行集等。次有五偈頌集果文。果利益中初二頌調柔。次四誦攝報。次一頌愿智。

第三地內六門曰前。一釋名者。隨聞思修等照法顯現。故名明地。二所離者。依地論闇相於聞思修等諸法忘障。依攝論心遲苦無明。聞思修忘失無明。復有二無明。一欲愛無明。二具足聞持陀羅尼無明。有二業障及一報方便生死。三明所顯者顯勝流義。四明所成即成忍行及四定也。五明所得果。通達法界勝流文句功德得無邊法音。及能滿一切眾生意欲果及三地位。通果如初地。六釋文者有三。一偈頌發起。第二正明住地體。三偈重頌。初偈文中有二。初有六偈。大眾三業敬贊前說。此中有三。初一喜。次一雨華。次四嘆德。二四偈生起后請。此中初三偈是大眾請。次一解脫月請。就第二地體文差別有四。一起厭行分。二厭行分。三明厭分。四厭果分。初文有三。一結前生后勸修起入。二何等為十下正辨起厭。三菩薩以是下結行能入。就厭行中有三。一修行護煩惱。二修行護小乘。三修行方便攝行。初文有二。初十辨無常。次十無救者。就護小乘中有三十句。初有十句明求佛智護彼小心。后二十句念益眾生護彼狹心。前文有二。初總次別

【現代漢語翻譯】現代漢語譯本：嘆。『自體文』中最初有四句偈頌是關於離戒清凈的。其次有四句偈頌是關於攝取善法的。再次有八句偈頌是關於攝取利益眾生的。在利益眾生的內容中，最初有三句偈頌是關於願行集合等等的。其次有五句偈頌是關於集合果報的內容的。在果報利益中，最初兩句偈頌是關於調伏柔順的。其次四句偈頌是關於攝取果報的。再次一句偈頌是關於愿智的。

第三地內有六個門徑如前所述。第一是解釋名稱：隨著聽聞、思考、修習等，照亮法而顯現，所以叫做『明地』。第二是所要遠離的：依據《瑜伽師地論》，是關於聽聞、思考、修習等諸法的忘失障礙的『闇相』。依據《攝大乘論》，是心性遲鈍、苦惱和無明。聽聞、思考、修習的忘失無明。還有兩種無明：一是欲愛無明，二是具足聽聞和持誦陀羅尼的無明。有二種業障以及一種果報方便生死。第三是所要顯明的：顯明殊勝的流類之義。第四是明地所成就的：成就忍辱之行以及四禪定。第五是明地所獲得的果報：通達法界殊勝的流類文句功德，獲得無邊的法音，以及能夠滿足一切眾生心意的果報以及三地的地位。通果如初地。第六是解釋經文：有三種。一是偈頌發起。二是正式闡明安住地的體性。三是偈頌重述。最初的偈頌文中有兩種。最初有六句偈頌，大眾以身口意三業敬贊前述內容。這其中有三種：最初是喜悅，其次是天雨散花，再次是讚歎功德。二是四句偈頌生起後來的請問。這其中最初三句偈頌是大眾的請問，其次一句是解脫月的請問。就第二地體性文的差別有四種：一是發起厭離之行分，二是厭離之行分，三是闡明厭離分，四是厭離果報分。最初的文中有三種：一是總結前文，生起後文，勸勉修習而進入。二是『何等為十』以下正式辨別生起厭離。三是『菩薩以是』以下總結修行能夠進入。就厭離之行中有三種：一是修行守護煩惱，二是修行守護小乘，三是修行方便攝取之行。最初的文中有兩種：一是總說，二是別說。

【English Translation】 English version: Alas. In the 'Self-Nature Text', initially, there are four verses about purity through abandoning precepts. Secondly, there are four verses about gathering good dharmas. Thirdly, there are eight verses about gathering benefits for sentient beings. Within the content of benefiting sentient beings, initially, there are three verses about the collection of vows and practices, etc. Secondly, there are five verses about the content of collecting karmic results. Within the benefits of karmic results, initially, two verses are about taming and gentleness. Secondly, four verses are about gathering retribution. Thirdly, one verse is about the wisdom of vows.

Within the Third Ground, there are six entrances as previously mentioned. First is explaining the name: Following hearing, thinking, and practicing, illuminating the Dharma and manifesting, therefore it is called the 'Ground of Illumination'. Second is what is to be abandoned: According to the Yogacarabhumi-sastra, it is the 'Dark Aspect' of forgetting and obstructing the dharmas of hearing, thinking, and practicing. According to the Mahayanasamgraha, it is mental dullness, suffering, and ignorance. The ignorance of forgetting hearing, thinking, and practicing. There are also two kinds of ignorance: one is the ignorance of desire-love, and the other is the ignorance of fully hearing and holding dharanis. There are two kinds of karmic obstacles and one kind of karmic result, expedient birth and death. Third is what is to be illuminated: Illuminating the meaning of superior streams. Fourth is what is accomplished by the Ground of Illumination: Accomplishing the practice of patience and the four dhyanas (meditative absorptions). Fifth is the result obtained by the Ground of Illumination: Thoroughly understanding the superior streams of the Dharmadhatu, the merit of words and sentences, obtaining boundless Dharma sounds, and being able to fulfill the desires of all sentient beings and the status of the three grounds. The general result is like the First Ground. Sixth is explaining the text: There are three kinds. First is the verses initiating. Second is formally elucidating the nature of the abiding ground. Third is the verses reiterating. In the initial verses, there are two kinds. Initially, there are six verses, the assembly reverently praising the aforementioned content with their three karmas of body, speech, and mind. Among these, there are three kinds: initially, joy; secondly, raining flowers; thirdly, praising virtues. Second are the four verses arising from later inquiries. Among these, the initial three verses are the assembly's inquiry, and the second verse is the inquiry of Liberation Moon. Regarding the differences in the nature of the Second Ground, there are four kinds: first is initiating the renunciation practice division; second is the renunciation practice division; third is elucidating the renunciation division; fourth is the renunciation result division. In the initial text, there are three kinds: first is summarizing the previous text, arising from the subsequent text, exhorting practice and entering. Second is 'What are the ten' below, formally distinguishing the arising of renunciation. Third is 'Bodhisattvas with this' below, summarizing that practice can enter. Regarding the practice of renunciation, there are three kinds: first is practicing to protect against afflictions; second is practicing to protect against the Small Vehicle; third is practicing expediently gathering practices. In the initial text, there are two kinds: first is the general statement, and second is the specific statement.

。二護狹心中。初十起悲。后十救度。度是悲益。亦可初十是其悲心。后十是慈心。於前中初總次別。於後救度十心中。初牒前起后總明度心。

第二別明度心。別中九句。初三度處。次二度行。次三辨前。后一度果。三方便攝中此內有五。一起觀方便。牒上三心起后觀求。二即時欲具下標趣方便。標其佛慧彰其所趣。三作是思惟下觀求方便。觀察推求度眾生法。四即時知住下正知方便。五菩薩如是知已下轉修方便。修聞法行攝取正法。

第四正知方便者。前念眾生墮在煩惱業苦之中。以何方便而拔濟之。令得涅槃畢竟之樂。即知不離無障礙智者是如來智。智由何生。即知不離八地已上如實覺起。覺由何生。即知不離四地已上無生行慧。慧由何得。即知不離三地禪定。定由何生。不離聞法。是故菩薩先求正法。既聞法已。靜處思惟。思已修習入禪無色。依此禪定觀法無生起出世慧。依無生慧如實覺。依彼實覺得無礙智。既得智已便來救生。知相如是。第五攝生方便文中有二。初明求法生難遭想能捨外財。此文有二。初生難想。二但于說法者下重人輕寶中有五句。此即為一句。為求法故是第二句。為法舍施。又為求法下為法走使為第三句。破除憍慢無苦不受為第四句。于上不恭為憍慢。于下執我名為我慢。

【現代漢語翻譯】現代漢語譯本：二、守護狹隘的心胸。最初的十個（心）生起悲心（karuna），之後的十個（心）救濟度化（tarana）。度化是悲心的增益。也可以說最初的十個（心）是他的悲心，之後的十個（心）是慈心（maitri）。對於前面的（悲心）是總括，其次是分別。對於後面的救濟度化十個（心）中，最初是承接前面，然後總括地闡明度化之心。

第二，分別闡明度化之心。分別中有九句。最初三句是度化的處所，其次兩句是度化的行為，再次三句是辨別前面的（內容），最後一句是度化的結果。三、方便攝取中，這裡面有五個（方面）。一是生起觀想的方便。承接上面的三個（心），生起後面的觀想和尋求。二是當下想要具足，標明趨向的方便。標明他的佛慧（Buddha-jnana），彰顯他所趨向的（目標）。三、『作是思惟』以下是觀想尋求的方便。觀察推求度化眾生的方法。四、『即時知住』以下是正知的方便。五、菩薩像這樣知道后，以下是轉而修習的方便。修習聽聞佛法（Dharma）的行為，攝取正法。

第四，正知的方便。前一念（想到）眾生墮落在煩惱、業力、痛苦之中，用什麼方便來拔除救濟他們，使他們得到涅槃（Nirvana）畢竟的快樂？隨即知道不能離開無障礙智，那就是如來智（Tathagata-jnana）。智慧由什麼產生？隨即知道不能離開八地（bhumi）以上如實覺悟生起。覺悟由什麼產生？隨即知道不能離開四地（bhumi）以上無生行慧。智慧由什麼得到？隨即知道不能離開三地（bhumi）禪定（dhyana）。禪定由什麼產生？不能離開聽聞佛法。因此菩薩首先尋求正法。已經聽聞佛法后，在安靜的地方思考。思考後修習進入禪定無色界（arupadhatu）。依靠這種禪定觀想諸法無生，生起出世間的智慧。依靠無生慧如實覺悟。依靠這種如實覺悟得到無礙智。已經得到智慧后，便來救度眾生。知相是這樣。第五，攝取眾生的方便，文中有兩點。首先闡明尋求佛法生起難遭遇想，能夠捨棄身外之物。這段文字有兩點。首先是生起難遭遇想。二是『但于說法者』以下，重視人而輕視財寶中有五句。這即是一句。『為求法故』是第二句。『為法舍施』。『又為求法』以下，『為法走使』為第三句。『破除憍慢無苦不受』為第四句。『于上不恭』是憍慢。『于下執我』名為我慢。

【English Translation】 English version: 2. Guarding the narrow mind. Initially, ten (minds) arise with compassion (karuna), followed by ten (minds) of deliverance (tarana). Deliverance is the increase of compassion. Alternatively, the initial ten (minds) can be said to be his compassionate mind, and the subsequent ten (minds) are loving-kindness (maitri). The former (compassion) is a summary, followed by a distinction. In the latter ten (minds) of deliverance, the initial part connects to the previous, and then comprehensively elucidates the mind of deliverance.

Second, separately elucidating the mind of deliverance. There are nine phrases in the separation. The first three phrases are the places of deliverance, the next two phrases are the actions of deliverance, the next three phrases are to distinguish the previous (content), and the last phrase is the result of deliverance. 3. In the expedient means of gathering, there are five (aspects) within this. First is the expedient means of arising contemplation. Connecting to the above three (minds), arising subsequent contemplation and seeking. Second is the immediate desire to be complete, marking the expedient means of inclination. Marking his Buddha-wisdom (Buddha-jnana), highlighting the (goal) he inclines towards. Third, 'Making this thought' below is the expedient means of contemplation and seeking. Observing and seeking the method of delivering sentient beings. Fourth, 'Immediately knowing and abiding' below is the expedient means of right knowledge. Fifth, after the Bodhisattva knows in this way, below is the expedient means of transforming and cultivating. Cultivating the practice of hearing the Dharma, gathering the right Dharma.

Fourth, the expedient means of right knowledge. The previous thought (thinks of) sentient beings falling into afflictions, karma, and suffering, what expedient means to use to remove and save them, so that they can obtain the ultimate happiness of Nirvana? Immediately knowing that one cannot be separated from unobstructed wisdom, which is the Tathagata-wisdom (Tathagata-jnana). What does wisdom arise from? Immediately knowing that one cannot be separated from the arising of true awakening above the eighth bhumi. What does awakening arise from? Immediately knowing that one cannot be separated from the non-arising practice wisdom above the fourth bhumi. How is wisdom obtained? Immediately knowing that one cannot be separated from the samadhi (dhyana) of the third bhumi. What does samadhi arise from? One cannot be separated from hearing the Dharma. Therefore, the Bodhisattva first seeks the right Dharma. After having heard the Dharma, he contemplates in a quiet place. After contemplating, he cultivates and enters the formless realm (arupadhatu) of samadhi. Relying on this samadhi, he contemplates the non-arising of all dharmas, and arises transcendental wisdom. Relying on non-arising wisdom, he truly awakens. Relying on this true awakening, he obtains unobstructed wisdom. After having obtained wisdom, he then comes to save sentient beings. The knowledge of the characteristics is like this. Fifth, the expedient means of gathering sentient beings, there are two points in the text. First, elucidating the arising of the thought of encountering difficulty in seeking the Dharma, being able to give up external possessions. There are two points in this passage. First is the arising of the thought of encountering difficulty. Second is 'But for the speaker of the Dharma' below, valuing people and devaluing treasures, there are five phrases. This is one phrase. 'For the sake of seeking the Dharma' is the second phrase. 'Giving up for the sake of the Dharma'. 'Also for the sake of seeking the Dharma' below, 'Running errands for the Dharma' is the third phrase. 'Breaking down pride and arrogance, not enduring suffering' is the fourth phrase. 'Disrespecting superiors' is pride. 'Clinging to self with inferiors' is called arrogance.

于等自大名為大慢。若得一句已下得勝財心即為第五句。此中入校量總成有三句。此初成一句。得聞一偈下第二校量。是菩薩若有人來下是第三校量。余文可知。第二又如所聞下隨文能行。釋厭分中文分有三。一牒前聞法靜處思量以起后說。二明厭體。三明入意。為順法行而不樂著。第二文內。初禪中即離欲惡不善法者是離障也。釋有四種。一總相釋除欲界惡不善故名離欲惡不善法也。二依龍樹遠離五欲名為離欲。斷除五蓋名離不善。故龍樹云趣向初禪遠離五法斷五法矣。三依毗曇五欲離故名為離欲。斷十惡故名為離惡。除五蓋故名為離不蓋。四依成實斷貪慾心名為離欲。亦舍殺等名為離惡不善法也。有覺有觀者是對治也。粗思名覺。細思名觀。故龍樹言。譬如振鈴。粗聲喻覺。細聲喻觀。離生喜樂是其利益慶背欲惡。是故生喜離過倚息。故名為樂。入禪行者是其定體一心支也。何故獨此名為禪行。一心禪體故名禪行。就二禪中滅覺觀者是其滅障。滅障之中覺觀有三。一即定心。二出定時。三識身中粗動覺。此二並是動亂之心。二禪勝靜同皆滅之。言內凈者是對治支。若有覺觀濁亂不靜。此禪勝靜離彼外亂故云內凈。言一處者彰其治相。彼內凈心住於一境。更不餘緣。故云一處。故彼舍利阿毗曇言。欲界地中心行六處

【現代漢語翻譯】現代漢語譯本于等自大名為大慢：那些自認為偉大的人，實際上是由於內心的傲慢。若得一句已下得勝財心即為第五句：如果能理解一句佛法，並因此生起戰勝貪婪和執著的心，這就是第五句的意義。此中入校量總成有三句：這裡總共有三個需要衡量的部分。第一部分是最初的一句。得聞一偈下第二校量：聽到一首偈頌是第二部分需要衡量的。是菩薩若有人來下是第三校量：如果有人來，菩薩應該如何應對，這是第三部分需要衡量的。余文可知：其餘的文字可以自行理解。第二又如所聞下隨文能行：第二部分是根據所聽聞的佛法，隨順經文去實踐。釋厭分中文分有三：解釋厭離的部分，從文義上可以分為三個方面。一牒前聞法靜處思量以起后說：第一，回顧之前聽聞的佛法，在安靜的地方思考，從而引發後續的講述。二明厭體：第二，闡明厭離的本質。三明入意：第三，闡明進入佛法真意的途徑。為順法行而不樂著：爲了順應佛法而修行，但不執著于修行本身。第二文內：在第二部分的內容中。初禪中即離欲惡不善法者是離障也：初禪中所謂的『離欲惡不善法』，是指遠離障礙。釋有四種：對此有四種解釋。一總相釋除欲界惡不善故名離欲惡不善法也：第一，從總體上解釋，去除欲界的惡和不善，所以稱為『離欲惡不善法』。二依龍樹遠離五欲名為離欲。斷除五蓋名離不善。故龍樹云趣向初禪遠離五法斷五法矣：第二，依據龍樹（Nagarjuna）的觀點，遠離五欲（five desires）稱為『離欲』，斷除五蓋（five hindrances）稱為『離不善』。所以龍樹說，趣向初禪，遠離五法，斷除五法。三依毗曇五欲離故名為離欲。斷十惡故名為離惡。除五蓋故名為離不蓋：第三，依據《毗曇》（Abhidhamma），遠離五欲所以稱為『離欲』，斷除十惡（ten non-virtuous actions）所以稱為『離惡』，去除五蓋所以稱為『離不蓋』。四依成實斷貪慾心名為離欲。亦舍殺等名為離惡不善法也：第四，依據《成實論》（Satyasiddhi Shastra），斷除貪慾心稱為『離欲』，捨棄殺生等行為稱為『離惡不善法』。有覺有觀者是對治也：『有覺有觀』是對治煩惱的方法。粗思名覺。細思名觀：粗略的思考稱為『覺』，細緻的思考稱為『觀』。故龍樹言。譬如振鈴。粗聲喻覺。細聲喻觀：所以龍樹說，譬如搖動鈴鐺，粗大的聲音比喻『覺』，細微的聲音比喻『觀』。離生喜樂是其利益慶背欲惡。是故生喜離過倚息。故名為樂：由遠離（煩惱）而產生的喜悅是它的利益，慶幸背離了慾望和邪惡。因此產生喜悅，遠離過患，依靠止息，所以稱為『樂』。入禪行者是其定體一心支也：進入禪定修行的人，是禪定的本體，也是一心（one-pointedness of mind）的支柱。何故獨此名為禪行。一心禪體故名禪行：為什麼唯獨這個稱為『禪行』？因為一心是禪定的本體，所以稱為『禪行』。就二禪中滅覺觀者是其滅障：在二禪中，滅除覺和觀，這是滅除障礙。滅障之中覺觀有三：在滅除障礙中，覺和觀有三種情況。一即定心。二出定時。三識身中粗動覺：第一種是禪定中的心，第二種是出定的時候，第三種是意識身中粗略的動念。此二並是動亂之心。二禪勝靜同皆滅之：這兩種都是動亂的心，二禪的殊勝之處在於能夠寂靜地滅除它們。言內凈者是對治支：『內凈』是對治煩惱的方法。若有覺觀濁亂不靜。此禪勝靜離彼外亂故云內凈：如果因為有覺和觀而導致心識渾濁、動亂、不平靜，那麼這種禪定的殊勝之處在於能夠寂靜地遠離外在的擾亂，所以稱為『內凈』。言一處者彰其治相：『一處』彰顯了對治的相狀。彼內凈心住於一境。更不餘緣。故云一處：那顆內凈的心安住於一個境界，不再攀緣其他，所以稱為『一處』。故彼舍利阿毗曇言。欲界地中心行六處：所以《舍利弗阿毗曇》（Sariputra Abhidhamma Shastra）中說，在欲界（desire realm）的心，會行於六處（six sense bases）。

【English Translation】 English version Those who are self-aggrandizing are actually driven by great arrogance. If one understands a single verse and develops a mind to overcome greed and attachment, that is the meaning of the fifth phrase. Here, there are three parts to be measured. The first part is the initial phrase. Hearing a verse is the second part to be measured. How a Bodhisattva should respond if someone comes is the third part to be measured. The remaining text can be understood on its own. The second part is to practice according to what is heard in the scriptures. The explanation of the 'disgust' section can be divided into three aspects based on the text. First, reviewing the Dharma previously heard, contemplating in a quiet place, thereby initiating subsequent discourse. Second, clarifying the essence of disgust. Third, clarifying the path to enter the true meaning of the Dharma. To cultivate in accordance with the Dharma without clinging to the practice itself. Within the second part of the text. In the first Dhyana (Jhana), 'abandoning desires, evil, and unwholesome dharmas' means abandoning obstacles. There are four explanations for this. First, a general explanation: eliminating the evil and unwholesome of the desire realm is called 'abandoning desires, evil, and unwholesome dharmas'. Second, according to Nagarjuna (Longshu), distancing oneself from the five desires (Pancha Kama) is called 'abandoning desires', and eliminating the five hindrances (Pancha Nivarana) is called 'abandoning unwholesomeness'. Therefore, Nagarjuna said, 'Approaching the first Dhyana, one abandons five dharmas and cuts off five dharmas.' Third, according to the Abhidhamma, abandoning the five desires is called 'abandoning desires', cutting off the ten non-virtuous actions (Dasa Akusala) is called 'abandoning evil', and removing the five hindrances is called 'abandoning unwholesomeness'. Fourth, according to the Satyasiddhi Shastra, cutting off the mind of greed is called 'abandoning desires', and abandoning killing, etc., is called 'abandoning evil and unwholesome dharmas'. 'Having vitarka (initial application of thought) and vicara (sustained application of thought)' is the method to counteract afflictions. Rough thinking is called vitarka, and subtle thinking is called vicara. Therefore, Nagarjuna said, 'For example, shaking a bell, the coarse sound is like vitarka, and the subtle sound is like vicara.' The joy and happiness born from detachment is its benefit, rejoicing in turning away from desires and evil. Therefore, joy arises, faults are abandoned, and reliance is placed on cessation, hence it is called 'happiness'. The practitioner entering Dhyana is its samadhi (concentration) essence, and also the support of one-pointedness of mind. Why is only this called 'Dhyana practice'? Because one-pointedness of mind is the essence of Dhyana, hence it is called 'Dhyana practice'. In the second Dhyana, the cessation of vitarka and vicara is the elimination of obstacles. Among the elimination of obstacles, there are three situations for vitarka and vicara. First, the mind in samadhi. Second, the time of emerging from samadhi. Third, the coarse and moving thoughts in the consciousness body. Both of these are turbulent minds. The superiority of the second Dhyana lies in its ability to quietly eliminate them. 'Inner purity' is the method to counteract afflictions. If the mind is turbid, disturbed, and unpeaceful due to vitarka and vicara, then the superiority of this Dhyana lies in its ability to quietly distance itself from external disturbances, hence it is called 'inner purity'. 'One-pointedness' manifests the aspect of counteracting. That inner pure mind abides in one object and no longer clings to other conditions, hence it is called 'one-pointedness'. Therefore, the Sariputra Abhidhamma Shastra says that in the desire realm (Kama-dhatu), the mind operates in the six sense bases (Sadayatana).

。以六識身取六塵故。初禪地中心行四境。以四識身行四境故。以初禪上無鼻舌識故。但云四耳。二禪已上心行一處。唯意識身緣法塵故。又復相續無間不斷亦名一處。下論釋中具此兩義。無覺觀者顯其能治。能治覺觀。前滅覺觀直彰離過。如說滅諦以為無漏。今就能治彰無覺觀。如說道諦以為無漏。定生喜樂是其利益。前初禪中創背欲惡。慶離故喜。今此禪中法從內生。慶得故喜。樂同前釋。入二禪行是禪體一心支也。就三禪中。言離喜者是滅障也。二禪喜心分別想生動亂多過。此禪定心轉寂故滅。行舍念慧是其對治。言行舍者是其舍支。行心調停舍彼喜過。故名為舍。此是舍數簡異舍受。故彰行也。言憶念者是其念支。念前喜過守心一境。故稱爲念。念與憶俱通伴而說。故云憶念。憶能發悟助念力強。所以通舉。亦可即說念以為憶。如四念處體性是慧而名爲念。此亦同然。言安慧者是安慧支。分別喜過說慧。慧靜名安。身受樂者是利益也。釋悅名樂。言身受者。受有二種。謂身與心分別有二。一約根分別。五識中受依色根生。故名身受。意識中受從意根生。故名心受。二約所益分別身心。下品之受釋暢在心名為心。受上品之受釋遍身心。就所遍處從末為名。故曰身受。今從后義。樂處心法。此處增上遍滿身心。故

【現代漢語翻譯】現代漢語譯本：因為六識身（眼、耳、鼻、舌、身、意六種感知能力）取六塵（色、聲、香、味、觸、法六種外在對像），所以初禪（色界初禪天）地中心（專注的狀態）行於四境（尋、伺、喜、樂四種心理活動）。因為用四識身（眼、耳、身、意識）行於四境，又因為初禪之上沒有鼻識和舌識，所以只說四耳（指四種感知能力）。二禪（色界二禪天）及以上的禪定，心行於一處，只有意識身緣於法塵（精神現象）。而且相續不斷，沒有間斷，也叫做一處。下文的論釋中詳細解釋了這兩種含義。『無覺觀者』，是爲了顯示它能夠對治覺觀（粗略的觀察和精細的觀察）。能夠對治覺觀，之前滅除覺觀只是直接彰顯了遠離過患。就像說滅諦（涅槃）是無漏（沒有煩惱）一樣。現在就能夠對治覺觀來說明無覺觀，就像說道諦（八正道）是無漏一樣。定生喜樂是它的利益。之前的初禪中，初次背離慾望和惡念，慶幸遠離所以產生喜。現在這個禪定中，法從內心生起，慶幸獲得所以產生喜。樂和之前的解釋相同。『入二禪行』是禪定的本體，一心支（專注）。就三禪（色界三禪天）中，說『離喜』，是滅除障礙。二禪的喜心，由分別和想像產生，動亂過多。這個禪定的心轉為寂靜，所以滅除喜。『行舍念慧』是它的對治。說『行舍』，是舍支（捨棄的心理狀態）。使心調和，捨棄喜的過患，所以叫做舍。這是舍數（舍的心理活動），區別于舍受（舍的感受），所以彰顯『行』。說『憶念』，是念支（憶念的心理狀態）。憶念之前的喜的過患，守護心於一境，所以稱爲念。念和憶通常一起伴隨而說，所以說『憶念』。憶能夠啓發覺悟，幫助唸的力量增強，所以一起舉出。也可以直接說念就是憶，就像四念處（四種憶念的處所）的體性是慧（智慧）而稱爲念一樣，這裡也是一樣。說『安慧』，是安慧支（安穩的智慧）。分別喜的過患，說慧。慧的寂靜叫做安。『身受樂』是利益。解釋『悅』叫做樂。說『身受』，受有兩種，就是身和心分別有兩種。一是根據根來分別，五識（眼、耳、鼻、舌、身五種感覺）中的受依色根（物質的感知器官）產生，所以叫做身受。意識中的受從意根（思維器官）產生，所以叫做心受。二是根據所利益的對象來分別身心。下品的受，解釋為舒暢在心，叫做心受。上品的受，解釋為遍滿身心。就所遍滿的地方，從末端來命名，所以說身受。現在是從後面的意義來說。樂處在心法（心理現象）。這裡增上，遍滿身心，所以這樣說。

【English Translation】 English version: Because the six consciousnesses (eye, ear, nose, tongue, body, and mind) take the six sense objects (form, sound, smell, taste, touch, and dharma), the mind in the first Dhyana (the first Dhyana heaven in the Realm of Form) dwells in four states (initial application, sustained application, joy, and happiness). Because the four consciousnesses (eye, ear, body, and mind consciousnesses) operate in these four states, and because there are no nose and tongue consciousnesses above the first Dhyana, only 'four ears' are mentioned (referring to the four types of sensory awareness). In the second Dhyana (the second Dhyana heaven in the Realm of Form) and above, the mind dwells in one place, with only the mind consciousness engaging with dharma objects (mental phenomena). Moreover, this continuous and uninterrupted state is also called 'one place'. The commentary below explains these two meanings in detail. 'Without initial and sustained application' is to show that it can counteract initial and sustained application (coarse observation and detailed observation). Being able to counteract initial and sustained application, the previous extinguishing of initial and sustained application directly manifested the separation from faults. Just as saying that the cessation of suffering (Nirvana) is without outflows (free from afflictions), now, in terms of being able to counteract initial and sustained application, it explains the absence of initial and sustained application, just as saying that the path to the cessation of suffering (the Eightfold Path) is without outflows. The joy and happiness arising from Samadhi (meditative concentration) are its benefits. In the previous first Dhyana, one initially turned away from desires and evil thoughts, rejoicing in the separation, hence joy arose. Now, in this Samadhi, the dharma arises from within, rejoicing in the attainment, hence joy arises. The explanation of happiness is the same as before. 'Entering the practice of the second Dhyana' is the essence of Samadhi, the one-pointedness factor (concentration). In the third Dhyana (the third Dhyana heaven in the Realm of Form), saying 'separation from joy' is the elimination of obstacles. The joyful mind of the second Dhyana arises from discrimination and imagination, with much disturbance and faults. The mind in this Samadhi turns to tranquility, hence joy is eliminated. 'Practicing equanimity, mindfulness, and wisdom' is its counteraction. Saying 'practicing equanimity' is the factor of equanimity (a state of mental balance). Harmonizing the mind and abandoning the faults of joy is called equanimity. This is the mental activity of equanimity, distinguishing it from the feeling of equanimity, hence 'practice' is emphasized. Saying 'recollection' is the factor of mindfulness (a state of remembering). Recollecting the faults of previous joy and guarding the mind in one state is called mindfulness. Mindfulness and recollection are usually spoken of together, hence 'recollection' is said. Recollection can inspire enlightenment and help strengthen the power of mindfulness, so they are mentioned together. One can also directly say that mindfulness is recollection, just as the nature of the Four Foundations of Mindfulness (four places of recollection) is wisdom but is called mindfulness, and this is the same here. Saying 'peaceful wisdom' is the factor of peaceful wisdom. Discriminating the faults of joy is called wisdom. The tranquility of wisdom is called peace. 'Bodily experiencing pleasure' is the benefit. Explaining 'delight' is called pleasure. Saying 'bodily experiencing' means that there are two kinds of feeling, namely, bodily and mental, which are distinguished into two types. One is distinguished according to the sense organs: the feelings in the five consciousnesses (eye, ear, nose, tongue, and body) arise depending on the material sense organs, hence they are called bodily feelings. The feelings in the mind consciousness arise from the mind organ, hence they are called mental feelings. The second is distinguished according to the object of benefit, body and mind. The lower-grade feeling is explained as comfort in the mind, called mental feeling. The higher-grade feeling is explained as pervading the body and mind. In terms of the place of pervasion, it is named from the end, hence it is called bodily feeling. Now, it is from the latter meaning. Pleasure resides in mental phenomena. Here, it increases and pervades the body and mind, hence it is said in this way.

說身受。顯樂增上樂是心法。心中受之義不待言論。言諸賢聖能說舍者此樂深勝唯有賢聖。能說為過。堪能捨離。非凡所能。彰此樂深。言念受樂入三禪者是其禪體一心支也。謂念自地受樂之過以入一心。就四禪中斷苦斷樂滅憂喜者是滅障也。革絕四受明禪不動。言斷苦者苦實在於二禪中滅。為欲禪彰此是不動免絕四受故此說斷。亦可指彼三禪之樂以為苦故。斷三禪樂即名斷苦。何故如是。彼三禪樂望粗心人說之為樂。望后靜心即是大苦。如似世間指手打木于彼寤者說之為樂。睡眠之人用為大苦。此亦如是。故說斷樂。斷樂者斷三禪樂。彼樂粗動。故此斷之。先滅憂者初禪滅也。先滅喜者三禪滅也。並在前滅。是故言先。既非此滅。何故論之。亦為顯此不動禪故。若使憂喜前地斷故彰先滅者苦亦先滅。何不說先。釋言彰先。理亦無傷。但此為明苦雖先斷對苦之樂此中斷故。對樂之苦不得言先。若當說言先斷苦者。人謂彼樂亦是先斷。故不彰先。憂之與喜能對所對。並是先斷。故云先滅。不苦樂者是其利益。余禪之中皆先明治。今此何故先說利益。乘前所明斷苦斷樂。對之即明不苦不樂。彰益義便。故先論之。行實在後。此乃舍受不同苦樂。是故名為不苦不樂。何故不名不憂不喜。釋有三義。一以此禪正斷樂受而復無苦

翻對彼二。是故名為不苦不樂。二前文中先斷苦樂故。此偏對之明不苦樂。三五受中憂喜名別。三受分別。憂喜二名攝入苦樂。苦樂寬故。舍受對之名不苦不樂。舍念凈者是其對治。舍是舍支。念是念支。前三禪中有樂故舍念不凈。今此無故舍念凈也。入四禪行是其禪體一心支也。四空定義廣如別章。此應論之。四空定文如論分別。順法行者。為依禪定順起無量神通等故入諸禪定。非愛著也。余文如論。釋厭果中分文有三。一明無量。二明神通。三總結自在。余義如論應知。又四無量中經脫不二又清凈並無念中二句也。又身通中經脫第六注水句。他心中經脫第七妄行正行句。就釋地果文分有三。三果同前。調柔果中大判有四。一調柔行。二忍辱行德。三明別地行。四結說相。前中初法次喻后合。法中有四。初見多佛起行之緣。二供養下明能練行。三于百千劫下明垢障薄。四不復積集下明所練凈。余文如論。第三重頌文有二。初生起。第二正頌。頌有三十五偈。初二頌十深心。次二十四頌厭行文。次二頌厭分及以果分。次六頌調柔三果經文。次一總結就厭二十四。初四頌護惱。次六頌護小。次十四偈頌方便攝也。第四地中六門同前。言釋名者。不忘煩惱薪智火能燒故名焰地。二所離者。依地論離解法慢障。依攝論微細煩

【現代漢語翻譯】現代漢語譯本翻對此二（苦受和樂受）。因此稱為『不苦不樂』。二，前文中已經先斷除了苦和樂，所以這裡特別針對性地說明『不苦不樂』。三，在五受（苦、樂、憂、喜、舍）中，憂和喜是另外的名稱，這三種感受是分別的。憂和喜這兩個名稱可以歸入苦和樂，因為苦和樂的範圍更寬泛。舍受針對它們，所以稱為『不苦不樂』。舍念清凈是對治（不清凈）的方法。舍是舍支（指八正道中的舍），念是念支（指八正道中的念）。前三個禪定中有樂，所以舍念不清凈。現在這個（第四禪）沒有樂，所以舍念清凈。進入第四禪的行是禪定的本體，是一心支。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）的定義在其他章節中有詳細說明，這裡應該討論它。四空定的內容如論中所分別。順法行者，是爲了依靠禪定，從而順應生起無量的神通等，所以進入各種禪定，而不是因為愛著禪定。其餘的內容如論中所述。解釋厭離果報的內容分為三部分：一，說明無量；二，說明神通；三，總結自在。其餘的意義應該如論中所說的那樣理解。另外，在四無量心中，經文遺漏了『不二』和『清凈』以及『無念』中的兩句。另外，在身通中，經文遺漏了第六句『注水』。在他心中，經文遺漏了第七句『妄行正行』。關於解釋地果的內容，分為三個部分，與前面三個果位相同。調柔果的內容大體上分為四個部分：一，調柔行；二，忍辱行德；三，說明別地行；四，總結說法。在第一部分中，先說法，然後用比喻，最後是總結。在法中，有四個方面：首先，見到許多佛，生起修行的因緣；第二，供養，說明能夠鍛鍊修行；第三，在百千劫中，說明垢障變薄；第四，不再積聚，說明所鍛鍊的清凈。其餘的內容如論中所述。第三重頌文分為兩個部分：首先是生起，第二是正頌。頌有三十五偈。最初兩頌是十深心，接著二十四頌是厭行文，接著兩頌是厭分以及果分，接著六頌是調柔三果經文，最後是總結關於厭的二十四頌。最初四頌是護惱，接著六頌是護小，接著十四偈頌是方便攝。第四地中的六門與前面相同。關於解釋名稱，不忘記煩惱，智慧之火能夠燃燒，所以稱為焰地。二，所要遠離的，依據《地論》，要遠離解法慢障；依據《攝論》，要遠離微細煩惱。

【English Translation】 English version These two (suffering and pleasure) are counteracted. Therefore, it is called 'neither suffering nor pleasure'. Secondly, since suffering and pleasure have already been eliminated in the previous text, this specifically clarifies 'neither suffering nor pleasure'. Thirdly, among the five feelings (suffering, pleasure, sorrow, joy, equanimity), sorrow and joy are different names, and these three feelings are distinct. The names sorrow and joy can be included in suffering and pleasure because suffering and pleasure have a broader scope. Equanimity is directed towards them, so it is called 'neither suffering nor pleasure'. Purity of equanimity and mindfulness is the antidote (to impurity). Equanimity is the equanimity limb (referring to equanimity in the Eightfold Path), and mindfulness is the mindfulness limb (referring to mindfulness in the Eightfold Path). The first three dhyanas (meditative states) have pleasure, so equanimity and mindfulness are not pure. Now this (fourth dhyana) has no pleasure, so equanimity and mindfulness are pure. Entering the practice of the fourth dhyana is the essence of dhyana, the one-pointedness limb. The definitions of the Four Formless Realms (the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothingness, the sphere of neither perception nor non-perception) are explained in detail in other chapters, and it should be discussed here. The content of the Four Formless Realms is as distinguished in the treatise. Those who practice in accordance with the Dharma enter various dhyanas in order to rely on dhyana and thus give rise to immeasurable supernormal powers, etc., not because of attachment to dhyana. The rest of the content is as described in the treatise. The explanation of the fruits of aversion is divided into three parts: first, explaining the immeasurable; second, explaining the supernormal powers; third, summarizing freedom. The rest of the meaning should be understood as stated in the treatise. In addition, in the Four Immeasurables, the sutra omits the phrases 'non-duality' and 'purity' and two sentences in 'no-thought'. In addition, in the supernormal power of the body, the sutra omits the sixth sentence 'pouring water'. In the mind of others, the sutra omits the seventh sentence 'false practice, correct practice'. Regarding the explanation of the fruits of the Earth, it is divided into three parts, the same as the previous three fruits. The content of the fruit of gentleness is broadly divided into four parts: first, gentle practice; second, the virtue of patience; third, explaining the different Earth practices; fourth, summarizing the teachings. In the first part, first the Dharma is explained, then a metaphor is used, and finally a summary. In the Dharma, there are four aspects: first, seeing many Buddhas, giving rise to the causes and conditions for practice; second, offering, explaining the ability to train in practice; third, in hundreds of thousands of kalpas, explaining that defilements become thin; fourth, no longer accumulating, explaining the purity that is trained. The rest of the content is as described in the treatise. The third repetition of the verse is divided into two parts: first, the arising; second, the correct verse. There are thirty-five verses. The first two verses are the ten profound minds, then twenty-four verses are the text of aversion practice, then two verses are the aversion part and the fruit part, then six verses are the sutra text of the three fruits of gentleness, and finally a summary of the twenty-four verses on aversion. The first four verses are protecting against annoyance, then six verses are protecting against the small, then fourteen verses are the expedient means of gathering. The six doors in the fourth Earth are the same as before. Regarding the explanation of the name, not forgetting afflictions, the fire of wisdom can burn, so it is called the Flame Earth. Second, what is to be abandoned, according to the Dasa-bhūmika-sūtra, is to abandon the obstacles of pride in understanding the Dharma; according to the Mahāyānasaṃgraha, is to abandon subtle afflictions.

惱行。共生身見等無明覆有二種。一三摩跋提愛。二行法愛又滅二業障及一種方便生死。三所顯者顯無攝義。四明所成者成精進行及道品等。五所得果者。若通達法界無攝功德得如所應一切眾生利益事果及四地位。通果同初地。六釋文者文內有三。初偈頌生后。二正辨地體。三以偈結前。初有八偈。一有兩偈菩薩供養。次天女供養。次三天王慶遇以興供養。次一大眾請。次一解脫請。所以此有王及女請彰此地正體智及外用俱成故也。就體文中大判有四。一清凈對治修行增長因分。二清凈分。三對治修行增長分。四彼果分。初文有三。初牒前生后勸修趣入。二明行體。三菩薩以此下結行利益。又論云處順行者。地前方便思量正地而未證得。正在地中名曰已證。此二處行同依所說故名順行也。余文如論。清凈分有三。初總次別後結。總中有三。一明佛家轉有勢力。二得內法。三謂十智教化成就。又論云如來自身所有諸法以是諸法顯示如來者。人法互顯佛證得法還以勝法顯示如來也。修行增長文有二。一護煩惱是自利行。二護小乘是利他行。此二各有初總次別。又護煩惱中就身念中。先觀內身。次觀外身。后二合觀。何者內身而復云外。若當就彼十二入中分內外者。若自若他六根為內。六塵為外。今四念中自身名內。他身為

【現代漢語翻譯】現代漢語譯本惱行（惱怒的行為）。共生身見（與生俱來的我見）等無明（對事物真相的迷惑）復有兩種：一、三摩跋提愛（Samapatti-raga，禪定之愛），二、行法愛（Dharma-raga，對修行的執著）。又滅二業障（兩種業的障礙）及一種方便生死（通過方便法門了脫生死）。三、所顯者，顯無攝義（所要彰顯的是不被任何事物所侷限的意義）。四、明所成者，成精進行（成就精進的修行）及道品等（以及菩提道品等）。五、所得果者，若通達法界無攝功德（如果通達法界，獲得不被任何事物所侷限的功德），得如所應一切眾生利益事果（就能獲得利益一切眾生的事業的果報）及四地位（以及四種地位）。通果同初地（通達的果位與初地相同）。六、釋文者，文內有三：初、偈頌生后（首先是偈頌引出下文），二、正辨地體（正式辨析地的體性），三、以偈結前（用偈頌總結前文）。初有八偈：一有兩偈菩薩供養（首先有兩首偈頌描述菩薩的供養），次天女供養（其次是天女的供養），次三天王慶遇以興供養（其次是三天王慶賀相遇而興起的供養），次一大眾請（其次是一個大眾的請法），次一解脫請（其次是一個解脫者的請法）。所以此有王及女請，彰此地正體智及外用俱成故也（所以這裡有天王和天女的請法，是爲了彰顯此地的正體智慧和外在作用都已成就）。就體文中大判有四：一、清凈對治修行增長因分（清凈、對治、修行增長的因分），二、清凈分（清凈分），三、對治修行增長分（對治、修行增長分），四、彼果分（彼果分）。初文有三：初、牒前生后勸修趣入（首先是承接前文，引出後文，勸勉修行者趣入），二、明行體（闡明修行的體性），三、菩薩以此下結行利益（菩薩以下總結修行的利益）。又論云：處順行者（論中說：處於順行中的人），地前方便思量正地而未證得（在證得正地之前的方便階段，思量正地的境界但尚未證得），正在地中名曰已證（真正處於地中，就叫做已經證得）。此二處行同依所說故名順行也（這兩個階段的修行都依所說的法而行，所以叫做順行）。余文如論（其餘的文義如同論中所說）。清凈分有三：初、總（首先是總說），次、別（其次是別說），后、結（最後是總結）。總中有三：一、明佛家轉有勢力（闡明佛家轉變具有勢力），二、得內法（獲得內在的法），三、謂十智教化成就（指十智教化成就）。又論云：如來自身所有諸法以是諸法顯示如來者（論中說：如來自身所具有的諸法，用這些法來顯示如來），人法互顯，佛證得法還以勝法顯示如來也（人和法互相彰顯，佛證得了法，又用殊勝的法來顯示如來）。修行增長文有二：一、護煩惱是自利行（守護煩惱是自利的行為），二、護小乘是利他行（守護小乘是利他的行為）。此二各有初總次別（這兩者各有總說和別說）。又護煩惱中就身念中（在守護煩惱中，就身念處而言），先觀內身（首先觀察內在的身體），次觀外身（其次觀察外在的身體），后二合觀（最後將內外身體合起來觀察）。何者內身而復云外（什麼是內在的身體，又什麼是外在的身體）？若當就彼十二入中分內外者（如果從十二入中來區分內外），若自若他六根為內（無論自己還是他人的六根都屬於內在），六塵為外（六塵屬於外在）。今四念中自身名內（現在在四念處中，自身的身體叫做內在），他身為外（他人的身體叫做外在）。

【English Translation】 English version 'Noda-gyo (Wrathful Conduct). Co-existing with the view of self (inherent self-view) and other forms of ignorance (delusion about the true nature of things), there are two types: 1. Samapatti-raga (attachment to meditative absorption), 2. Dharma-raga (attachment to the Dharma). Furthermore, extinguishing two karmic obscurations (two types of karmic obstacles) and one type of expedient birth and death (liberation from birth and death through skillful means).' '3. What is revealed is the meaning of non-attachment (what is to be revealed is the meaning of not being limited by anything). 4. What is clarified is the accomplishment of diligent practice (the accomplishment of diligent practice) and the qualities of the path, etc. (and the qualities of the Bodhi path, etc.). 5. The fruit obtained is that if one understands the Dharma realm without being limited by any merits (if one understands the Dharma realm and obtains merits that are not limited by anything), one obtains the fruit of benefiting all sentient beings as appropriate (one can obtain the fruit of benefiting all sentient beings' affairs) and the four positions (and the four positions). The fruit of understanding is the same as the first ground (the fruit of understanding is the same as the first ground).' '6. Explaining the text, there are three parts within the text: First, the verses introduce what follows (first, the verses introduce the following text), second, the nature of the ground is properly distinguished (the nature of the ground is formally analyzed), and third, the verses conclude the preceding (the verses summarize the preceding text). There are eight verses in the beginning: First, there are two verses of Bodhisattva offerings (first, there are two verses describing the Bodhisattva's offerings), then the offerings of the heavenly maidens (then the offerings of the heavenly maidens), then the three heavenly kings celebrate the encounter and make offerings (then the three heavenly kings celebrate the encounter and make offerings), then a request from a great assembly (then a request from a great assembly), then a request for liberation (then a request from a liberated one). Therefore, there are requests from kings and maidens here, highlighting that the true wisdom and external function of this ground are both accomplished (therefore, there are requests from heavenly kings and maidens here to highlight that the true wisdom and external function of this ground have both been accomplished).' 'In terms of the essence of the text, there are four main divisions: 1. The causal aspect of purification, counteraction, cultivation, and growth (the causal aspect of purification, counteraction, cultivation, and growth), 2. The aspect of purification (the aspect of purification), 3. The aspect of counteraction, cultivation, and growth (the aspect of counteraction, cultivation, and growth), 4. The aspect of their fruit (the aspect of their fruit). There are three parts in the first section: First, connecting the preceding and introducing the following, encouraging practitioners to enter (first, connecting the preceding text, introducing the following text, and encouraging practitioners to enter), 2. Clarifying the nature of the practice (clarifying the nature of the practice), 3. The Bodhisattva concludes the benefits of practice below (the Bodhisattva summarizes the benefits of practice below). Furthermore, the treatise says: Those who are in the path of accordance (the treatise says: those who are in the path of accordance), before the ground, contemplate the true ground with skillful means but have not yet attained it (in the stage of skillful means before attaining the true ground, contemplate the state of the true ground but have not yet attained it), being truly in the ground is called having already attained it (being truly in the ground is called having already attained it). The practice in these two places is the same, relying on what is said, so it is called the path of accordance (the practice in these two places is the same, relying on what is said, so it is called the path of accordance). The rest of the text is as in the treatise (the rest of the text is as in the treatise).' 'There are three parts to the purification aspect: First, the general (first, the general statement), second, the specific (second, the specific statement), and third, the conclusion (third, the conclusion). There are three parts in the general statement: 1. Clarifying that the Buddha's family has the power to transform (clarifying that the Buddha's family has the power to transform), 2. Obtaining the inner Dharma (obtaining the inner Dharma), 3. Referring to the accomplishment of teaching through the ten wisdoms (referring to the accomplishment of teaching through the ten wisdoms). Furthermore, the treatise says: The Tathagata's own Dharmas are used to reveal the Tathagata (the treatise says: the Tathagata's own Dharmas are used to reveal the Tathagata), people and Dharma reveal each other, and the Buddha attains the Dharma and uses the superior Dharma to reveal the Tathagata (people and Dharma reveal each other, and the Buddha attains the Dharma and uses the superior Dharma to reveal the Tathagata).' 'There are two aspects to the cultivation and growth text: 1. Protecting against afflictions is a self-benefiting practice (protecting against afflictions is a self-benefiting practice), 2. Protecting the Hinayana is a practice of benefiting others (protecting the Hinayana is a practice of benefiting others). Each of these two has a general and a specific aspect (each of these two has a general and a specific aspect). Furthermore, in protecting against afflictions, in the mindfulness of the body (furthermore, in protecting against afflictions, in the mindfulness of the body), first observe the inner body (first observe the inner body), then observe the outer body (then observe the outer body), and finally observe the two together (and finally observe the two together). What is the inner body and what is the outer body (what is the inner body and what is the outer body)? If we were to divide inner and outer according to the twelve entrances (if we were to divide inner and outer according to the twelve entrances), the six roots, whether of oneself or others, are inner (the six roots, whether of oneself or others, are inner), and the six objects are outer (the six objects are outer). Now, in the four mindfulnesses, one's own body is called inner (now, in the four mindfulnesses, one's own body is called inner), and the bodies of others are outer (and the bodies of others are outer).'

外。何故初別而後總乎。釋有兩義。一破病不同。有人著內情多。著外情少。如人為身棄行妻子及諸財物。著內多故須教觀內。有人著外情多著內情少。如人為欲財喪身為欲沒命。著外多故須教觀外。有人內外俱著故須合觀。二隨觀始終行者本來於自身中取有凈相。故先觀內。內求不得謂外有。之故須觀外。曏者觀內不及其外。觀外之時復不及內。是故第三內外合觀觀內身者標別所觀。循身觀者明其觀相。循猶順矣。其身相審悉觀察名循身觀。精勤一心明其觀儀。行者今欲破壞身相。非勤不辨。故須精勤。故龍樹云。離別常人易。離別知識難。離別知識易。離別親戚難。離別親戚易。離別自身難。行者今欲離別己身必須精勤。勤由專意。故云一心。除世貪憂彰觀所離。何故此中偏離貪憂。如龍樹說。行者此中多生貪憂。故偏除之。云何多生。始棄五慾念本所愛。是故生貪。未得道法。所以生憂。是故但言除世貪憂。又復貪者凡夫多起。著境難捨。受生之本三毒之初故。煩惱中偏說除貪。憂心一向貪慾者起。障定最重。禪中先離。故五受中偏說除憂。若說除貪結餘法隨之。若說除憂諸受隨遣。譬如破竹。初節為難。若破初節餘節皆隨。貪憂亦爾。下觀外身及觀內外類亦同然。就受念中。亦初觀內。次外。后合。十二入中

【現代漢語翻譯】現代漢語譯本外。何故初別而後總乎？釋有兩義：一、破病不同。有人著內情多，著外情少。如人為身棄行妻子及諸財物。著內多故須教觀內。有人著外情多著內情少。如人為欲財喪身為欲沒命。著外多故須教觀外。有人內外俱著故須合觀。二、隨觀始終行者本來於自身中取有凈相。故先觀內。內求不得謂外有之故須觀外。曏者觀內不及其外，觀外之時復不及內。是故第三內外合觀。觀內身者標別所觀，循身觀者明其觀相。循猶順矣。其身相審悉觀察名循身觀。精勤一心明其觀儀。行者今欲破壞身相，非勤不辨。故須精勤。故龍樹（Nagarjuna）云：『離別常人易，離別知識難；離別知識易，離別親戚難；離別親戚易，離別自身難。』行者今欲離別己身必須精勤。勤由專意，故云一心。除世貪憂彰觀所離。何故此中偏離貪憂？如龍樹（Nagarjuna）說：『行者此中多生貪憂，故偏除之。』云何多生？始棄五慾念本所愛，是故生貪。未得道法，所以生憂。是故但言除世貪憂。又復貪者凡夫多起，著境難捨，受生之本三毒之初故，煩惱中偏說除貪。憂心一向貪慾者起，障定最重，禪中先離。故五受中偏說除憂。若說除貪結餘法隨之，若說除憂諸受隨遣。譬如破竹，初節為難，若破初節餘節皆隨。貪憂亦爾。下觀外身及觀內外類亦同然。就受念中，亦初觀內、次外、后合。十二入中

【English Translation】 English version Furthermore, why is there an initial separation followed by a unification? There are two explanations: First, the ailments to be addressed differ. Some individuals are more attached to internal conditions and less to external ones, such as those who abandon conduct, wives, children, and possessions for the sake of their own bodies. Because they are more attached internally, they must be taught to observe the internal. Others are more attached to external conditions and less to internal ones, such as those who lose their lives for the sake of desire and wealth. Because they are more attached externally, they must be taught to observe the external. Some are attached to both internal and external conditions, and therefore must observe both together. Second, the practitioner initially perceives a pure aspect within themselves, hence the initial focus on internal observation. If it cannot be found internally, they assume it exists externally, necessitating external observation. Previously, internal observation did not encompass the external, and external observation did not encompass the internal. Therefore, the third step is to observe both internal and external together. Observing the internal body distinguishes the object of observation, while 'following the body' clarifies the aspect of observation. 'Following' means conforming. Thoroughly and carefully observing the characteristics of the body is called 'following the body.' Diligence and single-mindedness clarify the practice. The practitioner now seeks to dismantle the notion of the body, which cannot be achieved without diligence. Therefore, diligence is necessary. As Nagarjuna (龍樹) said, 'Separating from ordinary people is easy, separating from acquaintances is difficult; separating from acquaintances is easy, separating from relatives is difficult; separating from relatives is easy, separating from oneself is difficult.' The practitioner who seeks to separate from their own body must be diligent. Diligence arises from focused intention, hence the term 'single-mindedness.' Eliminating worldly greed and sorrow reveals what is being abandoned through observation. Why is there a particular emphasis on abandoning greed and sorrow here? As Nagarjuna (龍樹) said, 'Practitioners often generate greed and sorrow in this context, hence their specific elimination.' How are they generated? Initially, abandoning the five desires brings to mind what was originally loved, hence the arising of greed. Not yet having attained the Dharma, sorrow arises. Therefore, it is simply stated to eliminate worldly greed and sorrow. Furthermore, greed arises frequently in ordinary beings, making it difficult to relinquish attachment to objects. It is the root of rebirth and the beginning of the three poisons, hence the emphasis on eliminating greed among the afflictions. Sorrow consistently arises from greed, obstructing concentration most severely, and is therefore abandoned first in meditation. Hence, there is a particular emphasis on eliminating sorrow among the five feelings. If greed is eliminated, the remaining factors follow. If sorrow is eliminated, the various feelings are dispelled. It is like splitting bamboo: the first node is difficult, but once the first node is split, the remaining nodes follow. Greed and sorrow are similar. The subsequent observation of the external body and the observation of both internal and external are analogous. In the contemplation of feelings, the sequence is also initially internal, then external, and finally combined. Within the twelve entrances...

。受唯在其外法入攝。故今四念中自受為內。他受為外。又複意相應之受說以為內。五識相應名之為外。亦得定受說之為內散受為外。於此內初別後總。就心念中。亦初觀內。次外。后總。十二中心唯是內。意根攝故。今四念中自心名內。他心名外。又複意識名內。五識名外又得定心說以為內散心為外。就法念中亦初觀內。次外。后總。內謂心法。外謂非色非心不相應行及三無為。◎第二正勤義者。初二斷除惡法。后二攝善。前離惡中。先斷未生。后斷已生。斯乃說時非是行體。亦可已生是其先成無明住地。細故后斷未生是其四住現起。粗故先斷。未生惡者舉其所斷。為不生者勤之所為。欲生進者勤方便心。發心斷者正明勤體。已生之中類此可知。已生謝往云何可除此。乃斷于已生種類在未來者令不相續。非謂斷于起已滅者。後生善中。先起未生后廣已生。善非本有習之方起。是以要須先起未生后廣已生。未生善者舉所修也。為生故者勤之所為。欲生勤者勤方便心。發心行者正明勤體。已生同前。已起謝往。云何可策。此必策彼已生種類在未來者令其續起。非謂策彼起已滅者。第三如意義。就此文中。初總標舉。后別釋。言欲定者直舉行體。欲能生定因從果稱。故名欲定。亦可定心由欲而生。舉因名果故云欲定。斷行

【現代漢語翻譯】現代漢語譯本受（vedanā）唯有在外法進入時才會被攝取。因此，在四念處（catasso satipatthana）中，自身的感受被認為是『內』，他人的感受被認為是『外』。此外，與意（mano）相應的感受被稱為『內』，與五識（pañca viññāṇa）相應的感受被稱為『外』。也可以說，禪定中的感受是『內』，散亂中的感受是『外』。對於『內』，先分別觀察，然後總體觀察。在心念處（citta-satipatthana）中，也是先觀察『內』，再觀察『外』，最後總體觀察。十二個『心』都屬於『內』，因為它們被意根（manindriya）所攝。在四念處中，自己的心被稱為『內』，他人的心被稱為『外』。此外，意識（mano-viññāṇa）被稱為『內』，五識被稱為『外』。也可以說，禪定中的心是『內』，散亂的心是『外』。在法念處（dhamma-satipatthana）中，也是先觀察『內』，再觀察『外』，最後總體觀察。『內』指的是心法（citta-dhamma），『外』指的是非色（arupa）、非心（acitta）、不相應行（citta-vippayutta-saṅkhāra），以及三種無為法（ti-vidha asaṅkhata）。 ◎第二正勤（sammappadhāna）的意義是：前兩個是爲了斷除惡法（akusala dhamma），后兩個是爲了攝取善法（kusala dhamma）。在遠離惡法中，先斷除未生的惡法，后斷除已生的惡法。這只是在說法時的順序，並非實際修行的順序。也可以說，已生的惡法是先前已經形成的無明住地（avijjā-ṭhāna），因為它很微細，所以後斷除；未生的惡法是四住地（catasso vasa），因為它很粗顯，所以先斷除。『未生惡者』是指所要斷除的對象，『為不生者勤之所為』是指爲了不讓惡法生起而努力。『欲生進者勤方便心』是指想要生起精進（viriya）的人，要勤于方便之心。『發心斷者正明勤體』是指發起斷除之心，這正是精勤的本體。已生的惡法，可以依此類推理解。已生的惡法已經過去，如何斷除呢？這是指斷除已生惡法的種類在未來繼續相續，而不是斷除已經生起並滅去的惡法。後生善法中，先發起未生的善法，后增長已生的善法。善法並非本來就有的，而是通過修習才能生起。因此，必須先發起未生的善法，后增長已生的善法。『未生善者』是指所要修習的對象，『為生故者勤之所為』是指爲了生起善法而努力。『欲生勤者勤方便心』是指想要生起精進的人，要勤于方便之心。『發心行者正明勤體』是指發起修行的心，這正是精勤的本體。已生的善法，與前面類似。已生的善法已經過去，如何策勵呢？這必定是策勵已生善法的種類在未來繼續生起，而不是策勵已經生起並滅去的善法。第三如意足（iddhipāda）的意義。在這段文字中，先總體標舉，後分別解釋。『言欲定者直舉行體』是指直接進行修行的本體。『欲能生定因從果稱』是指慾望能夠產生禪定，這是從結果來稱呼原因，所以稱為『欲定』。也可以說，禪定之心是由慾望而生起的，這是舉出原因來稱呼結果，所以稱為『欲定』。斷行（pahāna-saṅkhāra）

【English Translation】 English version Vedanā (feeling) is only included when external phenomena are taken in. Therefore, in the four foundations of mindfulness (catasso satipatthana), one's own feeling is considered 'internal,' and the feeling of others is considered 'external.' Furthermore, feeling associated with the mind (mano) is called 'internal,' and feeling associated with the five senses (pañca viññāṇa) is called 'external.' It can also be said that feeling in meditation is 'internal,' and feeling in distraction is 'external.' Regarding the 'internal,' observe separately first, then observe as a whole. In mindfulness of the mind (citta-satipatthana), observe the 'internal' first, then the 'external,' and finally observe as a whole. The twelve 'minds' are all 'internal' because they are included by the mind-base (manindriya). In the four foundations of mindfulness, one's own mind is called 'internal,' and the mind of others is called 'external.' Furthermore, consciousness (mano-viññāṇa) is called 'internal,' and the five senses are called 'external.' It can also be said that the mind in meditation is 'internal,' and the mind in distraction is 'external.' In mindfulness of phenomena (dhamma-satipatthana), observe the 'internal' first, then the 'external,' and finally observe as a whole. 'Internal' refers to mental phenomena (citta-dhamma), and 'external' refers to non-form (arupa), non-mind (acitta), formations not associated with the mind (citta-vippayutta-saṅkhāra), and the three unconditioned elements (ti-vidha asaṅkhata). ◎The meaning of the second Right Effort (sammappadhāna) is: the first two are to abandon unwholesome phenomena (akusala dhamma), and the last two are to cultivate wholesome phenomena (kusala dhamma). In abandoning unwholesome phenomena, first abandon unwholesome phenomena that have not yet arisen, and then abandon unwholesome phenomena that have already arisen. This is only the order when speaking, not the actual order of practice. It can also be said that unwholesome phenomena that have already arisen are the previously formed ground of ignorance (avijjā-ṭhāna), because it is subtle, so it is abandoned later; unwholesome phenomena that have not yet arisen are the four abodes (catasso vasa), because it is coarse, so it is abandoned first. 'Unwholesome phenomena that have not yet arisen' refers to the object to be abandoned, 'effort is made so that they do not arise' refers to the effort made to prevent unwholesome phenomena from arising. 'One who wishes to generate progress cultivates the mind of skillful means' refers to one who wants to generate diligence (viriya), cultivate the mind of skillful means. 'Initiating the mind to abandon is precisely clarifying the essence of diligence' refers to initiating the mind to abandon, which is precisely the essence of diligence. The unwholesome phenomena that have already arisen can be understood in the same way. Unwholesome phenomena that have already arisen have passed, how can they be abandoned? This refers to abandoning the continuation of the types of unwholesome phenomena that have already arisen in the future, not abandoning the unwholesome phenomena that have already arisen and ceased. In generating wholesome phenomena, first generate wholesome phenomena that have not yet arisen, and then increase wholesome phenomena that have already arisen. Wholesome phenomena are not inherent, but arise through cultivation. Therefore, it is necessary to first generate wholesome phenomena that have not yet arisen, and then increase wholesome phenomena that have already arisen. 'Wholesome phenomena that have not yet arisen' refers to the object to be cultivated, 'effort is made for them to arise' refers to the effort made to generate wholesome phenomena. 'One who wishes to generate diligence cultivates the mind of skillful means' refers to one who wants to generate diligence, cultivate the mind of skillful means. 'Initiating the mind to practice is precisely clarifying the essence of diligence' refers to initiating the mind to practice, which is precisely the essence of diligence. Wholesome phenomena that have already arisen are similar to the previous. Wholesome phenomena that have already arisen have passed, how can they be encouraged? This must be encouraging the continuation of the types of wholesome phenomena that have already arisen in the future, not encouraging the wholesome phenomena that have already arisen and ceased. The meaning of the third basis of spiritual power, will (iddhipāda). In this text, first a general statement is made, then a separate explanation is given. ''The term 'desire-concentration' directly performs the essence of practice' refers to directly performing the essence of practice. 'Desire can generate concentration, the cause is named from the result' refers to desire being able to produce concentration, this is naming the cause from the result, so it is called 'desire-concentration.' It can also be said that the mind of concentration arises from desire, this is citing the cause to name the result, so it is called 'desire-concentration.' Abandoning formations (pahāna-saṅkhāra)

成者辨其功能。以此定行能斷眾結名斷行成。亦可名彼涅槃名斷。斷家行成名斷行成。修如意者就前欲定明其修也。依止厭下明向第二斷行成也。于諸煩惱初方便道觀過厭背。名之為厭。無礙正斷。說之為離。解脫證除說之為滅。趣向涅槃名為向舍。若隨位分。見道已前說名為厭。除見諦惑說以為離。斷修道結說以為滅。得涅槃果名之為舍。此乃諸行治結次第。不須別對念處行等。余行類爾。何故念勤不明此者。得定成就方有此能故前不說。精進可解。心定者余經論中爲念定。系意住緣。故稱爲念。專心守境。故說為心。思惟定者余經論中名為慧定。慧心籌慮故曰思惟。余廣如論耳。二護小中五行內經脫第三句。彼果勝中。初明行果。次別地果。行果有六。始從離惱盡第六本心界滿。經中略無第二業染。余義可知。又離惱中文雖背異意亦得足耳又論中業染者有二義。不作一敬佛故佛所呵即不作。二畏惡名失利他。生煩惱失自利。故不作也。增上欲中第三離過別句內脫第一句。發勤精進中經論似有不次。但依論文次第訊息。意亦無失也。本心界中亦如是。地果文內三果同前。調柔果中文分有四。一調柔行。二摩尼珠下明教智凈。以此地成就凈證從體起用。故有教智不同前地。三四攝下明別地行。經本略無此句。四是名下

總結說相。前中初法次喻后合。法中有三。一見諸佛為起行緣。二恭敬下辨能練行。三是菩薩樂心下明所練凈。余義如論應知。第三重頌中。初辨說意。次正偈頌有二十九。初二頌增長因。次三清凈分。次七頌對治修行增長分。次九增長果。次七頌調柔攝報等三果。次一總結嘆也。◎

大方廣佛華嚴經搜玄分齊通智方軌卷第三(之上)

大方廣佛華嚴經搜玄分齊通智方軌卷第三(之下)

終南山至相寺沙門智儼述

◎第五地內六門同前。

一釋名者。得出世間智方便善巧能度難度故名難勝地。

二所離者。若依地論離身凈我慢障。若依攝論下乘般涅槃無明又有二障。一生死涅槃一向背取思惟。二方便所攝修習道品。又治二業障及一報因緣生死。

三明所顯。相續不異義。

四明所成。禪波羅蜜及學四諦。

五明所得果通達法界相續不異功德得與三世諸佛無差別法身果。及成五地位。通果同前。

六釋文中大判有三。初偈頌生后。二釋地體。三偈結前。初十五偈。一有二偈菩薩順修供養三業慶喜。次二天王贊佛菩薩無染功德。次十天女贊因及果大慈悲用二位圓備。次一解脫請顯入后證。就天女文初七嘆因。次二贊果。次一顯行成因證矣。地體有三。一勝

【現代漢語翻譯】現代漢語譯本：總結宣講的內容。先是序言、中間的初法（開始的教法），其次是比喻，最後是總結。在教法中有三個部分：一是見到諸佛作為發起修行的因緣；二是恭敬地辨別能夠磨練修行的內容；三是菩薩歡喜的心，闡明所修習的清凈。其餘的意義應該像論中說的那樣理解。第三重頌中，首先辨明宣說的意圖，其次是正式的偈頌，共有二十九首。最初兩首偈頌是增長的原因，其次三首是清凈的部分，其次七首是對治修行增長的部分，其次九首是增長的果報，其次七首是調柔攝受果報等三種果報，最後是一首總結讚歎的偈頌。

《大方廣佛華嚴經搜玄分齊通智方軌》卷第三（之上）

《大方廣佛華嚴經搜玄分齊通智方軌》卷第三（之下）

終南山至相寺沙門智儼述

第五地內六門與前面相同。

一是解釋名稱。因為能夠以出世間的智慧和方便善巧度化難以度化的人，所以稱為難勝地（Nanda-viśada）。

二是所斷離的。如果依據《地論》，是斷離身凈我慢的障礙。如果依據《攝論》，是斷離下乘般涅槃的無明，又有兩種障礙：一是生死涅槃一向背取思惟，二是方便所攝修習的道品。又對治兩種業障以及一種果報因緣的生死。

三是闡明所顯現的。是相續不異的意義。

四是闡明所成就的。是禪波羅蜜（Dhyana-paramita）以及學習四諦（catvāri-āryasatyāni）。

五是闡明所獲得的果報。是通達法界相續不異的功德，獲得與三世諸佛沒有差別的法身果（Dharmakāya）。以及成就五地位。通果與前面相同。

六是解釋經文，大體上有三個部分。最初是偈頌生起的原因，其次是解釋地的體性，最後是偈頌總結前面。最初有十五首偈頌。一是有兩首偈頌，菩薩順應修行供養三業的慶喜。其次是兩位天王讚歎佛菩薩沒有染污的功德。其次是十位天女讚歎因和果的大慈悲作用，兩種地位都圓滿具備。其次是一位解脫者請求顯現入后的證悟。就天女的經文來說，最初七首是讚歎因，其次兩首是讚歎果，其次一首是顯現修行成就的因證。地的體性有三個方面：一是殊勝

【English Translation】 English version: A summary explaining the content. First, the introduction, then the initial Dharma (the beginning teachings), followed by metaphors, and finally the conclusion. Within the teachings, there are three parts: first, seeing the Buddhas as the cause for initiating practice; second, respectfully discerning what can refine practice; and third, the joyful mind of the Bodhisattva, clarifying the purity being cultivated. The remaining meanings should be understood as explained in the treatises. In the third set of verses, first, the intention of the explanation is clarified, and then the formal verses, totaling twenty-nine. The first two verses are the cause of growth, the next three are the part of purification, the next seven are the part of counteracting practice and growth, the next nine are the result of growth, the next seven are the three results of taming, subduing, and retribution, and finally, there is one verse summarizing and praising.

The Great Expansive Buddha Flower Adornment Sutra, Searching the Profound, Dividing the Limits, Penetrating Wisdom, Directional Guide, Volume Three (Part One)

The Great Expansive Buddha Flower Adornment Sutra, Searching the Profound, Dividing the Limits, Penetrating Wisdom, Directional Guide, Volume Three (Part Two)

Composed by the Śrāmaṇa Zhìyǎn of Zhìxiàng Temple on Mount Zhongnan

The six gates within the Fifth Ground are the same as before.

First is explaining the name. Because it can use transcendent wisdom and skillful means to liberate those difficult to liberate, it is called the Difficult to Conquer Ground (Nanda-viśada).

Second is what is abandoned. If based on the Treatise on the Grounds, it is abandoning the obstacle of the conceit of a pure self. If based on the Compendium of Abhidharma, it is abandoning the ignorance of the Hinayana Nirvana, and there are two obstacles: first, the one-sided aversion to thinking about birth and death and Nirvana; second, the path factors cultivated by skillful means. It also counteracts two karmic obstacles and one karmic cause of birth and death.

Third is clarifying what is manifested. It is the meaning of continuous non-difference.

Fourth is clarifying what is accomplished. It is Dhyana-paramita (禪波羅蜜) and learning the Four Noble Truths (catvāri-āryasatyāni).

Fifth is clarifying the obtained result. It is the merit of penetrating the Dharmadhatu's continuous non-difference, obtaining the Dharmakaya (法身果) result that is no different from the Buddhas of the three times. And accomplishing the five positions. The common result is the same as before.

Sixth is explaining the text, broadly divided into three parts. First are the reasons for the arising of the verses, second is explaining the nature of the ground, and last are the verses summarizing the preceding. Initially, there are fifteen verses. One, there are two verses, the Bodhisattva's joyful compliance with practicing the three karmas of offering. Next, two deva kings praise the Buddha and Bodhisattva's undefiled merits. Next, ten deva maidens praise the great compassion of cause and effect, both positions fully equipped. Next, one liberated being requests to manifest the realization after entering. Regarding the deva maidens' text, the first seven praise the cause, the next two praise the result, and the next one manifests the cause of practice accomplishment. The nature of the ground has three aspects: first, the superior

慢對治。二不住道行勝。三彼果勝。前文有二。約慢二種。一自地慢。二他地慢。他地者前四地中得出世智。取彼勝相名之為慢。下以十種凈心為治。二自地慢於此十中悕求勝相。復以為慢。下以隨順如道為治。此二文中通名勝慢。慢治同故。初文有三。初牒前生后勸修趣入。二辨十心。三菩薩以是下結成利益。又同念不退轉心者。方便凈心與不退證心同緣正理不異也。又文中七凈者。一戒。二定。三見。四度疑。五道非道。此五大小名同。后二名異小乘。后二者一行凈。二名行斷。以彼宗趣滅故。大乘名者一名行斷。二名思量菩提分法上上凈。以此宗依行斷起勝求故。行雖有七文有六句。第三句中有二種凈。謂見行凈及度疑凈。余相可知。位者若依小乘戒及定見道前。次三見道。次一修道。次一無學道。大乘三位論之。行斷及行在修道中。余悉同前。所由如大疏也。二隨如道行有三。一舉前起后總顯如行。二得大愿下別明隨順如道行相。三生定不退下總以結之。就初總中法體有三。句別有四。法體三者。一是四地所修道品。二此地前十種凈心。三此地中順如道行文四可知。不住道中經文有二。初列四諦實法分別。是護煩惱自利行也。第二化眾生分別。是護小乘利他行也。前經有二。初列四諦實法分別。后就此四明十

【現代漢語翻譯】現代漢語譯本慢的對治方法有三種：一是通過不執著于道行來克服；二是通過殊勝的果位來克服；三是通過殊勝的智慧來克服。前面的經文分兩個方面來說明：一是針對自地慢，二是針對他地慢。他地慢指的是在前四地中，菩薩獲得了出世間的智慧，卻以此為傲慢。下面用十種清凈心來對治這種慢。自地慢指的是菩薩在這十種清凈心中，追求殊勝的境界，並以此為傲慢。下面用隨順如道的修行來對治這種慢。這兩段經文中，都將這種慢稱為『勝慢』，因為對治方法相同。第一段經文分三個部分：首先，承接前面的內容，引發後面的內容，勸勉修行者趣入正道；其次，辨別十種清凈心；最後，菩薩通過這些修行，最終成就利益。與念不退轉心相同的是，方便凈心與不退證心，都以正理為緣，沒有差別。經文中的七種清凈，分別是：一、戒清凈；二、定清凈；三、見清凈；四、度疑清凈；五、道非道清凈。這五種清凈，在小乘和大乘中名稱相同。后兩種清凈，名稱在小乘和大乘中不同。小乘的后兩種清凈是：一行凈，二名行斷，因為小乘宗派的目標是滅盡煩惱。大乘的后兩種清凈是：一名行斷，二名思量菩提分法上上凈，因為大乘宗派依靠斷除煩惱，發起殊勝的追求。雖然修行有七種，但經文只有六句，因為第三句中包含了兩種清凈，即見行凈和度疑凈。其餘的內容可以自己理解。從果位上來說，如果按照小乘，戒清凈和定清凈在見道之前；接下來的三種清凈在見道位；再接下來的一種清凈在修道位；最後一種清凈在無學道位。如果按照大乘，則可以分為三個階段來討論：行斷和行在修道位中，其餘的都與前面相同。這些內容在大疏中都有詳細的解釋。隨順如道修行分為三個部分：首先，承接前面的內容，引發後面的內容，總的顯示如道修行；其次，從『得大愿』開始，分別說明隨順如道的修行相狀；最後，以『生定不退』總結。在最初的總說中，法體有三種，句子則有四種。法體三種是：一是前四地所修的道品；二是此地之前的十種清凈心；三是此地中隨順如道的修行。文中的四種句子，可以自己理解。不住道中，經文分為兩個部分：首先，列出四諦的真實法，進行分別，這是守護煩惱、自利的行為；其次，化度眾生，進行分別，這是守護小乘、利他的行為。前面的經文分為兩個部分：首先，列出四諦的真實法，進行分別；然後，就這四諦，說明十種……

【English Translation】 English version There are three ways to counteract arrogance: first, by overcoming attachment to the path; second, by overcoming through the attainment of superior fruits; and third, by overcoming through superior wisdom. The preceding text explains this in two aspects: one is directed at self-grounded arrogance (自地慢), and the other is directed at other-grounded arrogance (他地慢). Other-grounded arrogance refers to the arrogance that arises in the first four grounds (四地) when a Bodhisattva obtains transcendent wisdom (出世智) and takes pride in it. The text below uses ten kinds of pure minds (十種凈心) to counteract this arrogance. Self-grounded arrogance refers to the arrogance that arises when a Bodhisattva seeks superior states within these ten pure minds and takes pride in them. The text below uses the practice of following the path of suchness (如道) to counteract this arrogance. In these two sections of the text, this arrogance is generally referred to as 'superior arrogance' (勝慢), because the methods of counteracting it are the same. The first section of the text is divided into three parts: first, it connects the preceding content, introduces the following content, and encourages practitioners to enter the right path; second, it distinguishes the ten kinds of pure minds; and finally, the Bodhisattva, through these practices, ultimately achieves benefits. Similar to the mind of non-retrogression (不退轉心) is that the expedient pure mind (方便凈心) and the non-retrogressive realization mind (不退證心) both take right reason (正理) as their condition, without any difference. The seven kinds of purity (七凈) in the text are: first, purity of precepts (戒); second, purity of concentration (定); third, purity of view (見); fourth, purity of overcoming doubt (度疑); fifth, purity of distinguishing the path from the non-path (道非道). These five kinds of purity have the same names in both the Small Vehicle (小乘) and the Great Vehicle (大乘). The names of the last two kinds of purity are different in the Small Vehicle and the Great Vehicle. The last two kinds of purity in the Small Vehicle are: first, purity of practice (行凈), and second, named cessation of practice (行斷), because the goal of the Small Vehicle is to extinguish afflictions. The last two kinds of purity in the Great Vehicle are: first, named cessation of practice (行斷), and second, named contemplating the factors of enlightenment and attaining superior purity (思量菩提分法上上凈), because the Great Vehicle relies on the cessation of afflictions to generate superior aspirations. Although there are seven kinds of practice, there are only six sentences in the text, because the third sentence includes two kinds of purity, namely, purity of view and practice (見行凈) and purity of overcoming doubt (度疑凈). The rest of the content can be understood by oneself. In terms of stages, according to the Small Vehicle, purity of precepts and purity of concentration are before the path of seeing (見道); the next three kinds of purity are in the stage of seeing the path; the next kind of purity is in the stage of cultivation (修道); and the last kind of purity is in the stage of no more learning (無學道). According to the Great Vehicle, it can be discussed in three stages: cessation of practice and practice are in the stage of cultivation, and the rest are the same as before. These contents are explained in detail in the Great Commentary (大疏). The practice of following the path of suchness is divided into three parts: first, it connects the preceding content, introduces the following content, and generally shows the practice of the path of suchness; second, starting from 'obtaining great vows' (得大愿), it explains the characteristics of the practice of following the path of suchness; and finally, it concludes with 'generating stability and non-retrogression' (生定不退). In the initial general statement, there are three kinds of dharma bodies (法體) and four kinds of sentences. The three kinds of dharma bodies are: first, the factors of the path practiced in the first four grounds; second, the ten kinds of pure minds before this ground; and third, the practice of following the path of suchness in this ground. The four kinds of sentences in the text can be understood by oneself. In the non-abiding path (不住道), the text is divided into two parts: first, it lists the real dharmas of the Four Noble Truths (四諦) and distinguishes them, which is the behavior of guarding against afflictions and benefiting oneself; second, it transforms sentient beings and distinguishes them, which is the behavior of guarding the Small Vehicle and benefiting others. The preceding text is divided into two parts: first, it lists the real dharmas of the Four Noble Truths and distinguishes them; then, based on these Four Noble Truths, it explains the ten kinds of...

觀門。即化生分別。此文有二。初列十名。二次第解文。四諦門中義含法界。菩薩于中窮照無遺。隨智異論曠別難窮。今此且就一數之圓略為十門。然此十門菩薩自知。知相難明。故寄化生以顯其異。斯乃約化顯自知耳。以此通名所知法中智清凈故。言開合者此之十門總唯是一化生分別。若隨所化大小分二。前九化小。后一化大。隨化所起分以為三。前五化生令其生解。次四化生令其起行。后一化生令其入證。約人不同離以為七。初諦化于根未熟者。第二化于根已熟者。第三化于疑深法者。第四化于謬解法者。第五化于離正念者。第六第七第八第九化正見者。第十化于大乘可化隨法不同分以為十。若廣分別數別無量。言對實法辨通別者。此之十門望前四諦一一皆通。初世諦者通觀四諦法相差別。第一義者通觀四諦體性空寂。言相諦者通觀四諦非有非無。言差別者通觀四諦有無各異。說成諦者通觀四諦緣起整合相狀事也。言事諦者通觀迷四諦成苦等事也。言生諦者通迷四諦起作集也。盡無生者通解四諦得證滅也。言入道者通解四諦得成道也。菩薩如來地成諦者通窮四諦緣起實性清凈界成大乘道之因果也。又此諦者前四諦直明法界體性無非四諦也。下事等四諦是有非四諦也。中間五諦是方便修相解觀次第。后之一諦明正稱

【現代漢語翻譯】現代漢語譯本觀門，即化生分別。這段文字分為兩部分。首先列出十個名稱，然後依次解釋這些名稱。在四諦（苦、集、滅、道）門中，其義理包含了整個法界（Dharmadhatu）。菩薩（Bodhisattva）于其中徹底照見，沒有遺漏。隨著智慧的不同，論述也千差萬別，難以窮盡。現在這裡僅就一個數字的圓滿，簡略地分為十門。然而，這十門菩薩自己知道，但其知相難以明瞭，所以借用化生來顯示其差異。這實際上是藉由化生來彰顯菩薩的自知。因為以此通達所知法中的智慧清凈的緣故。說到開合，這十門總的來說只是一種化生分別。如果根據所化眾生的大小分為兩類，那麼前九種是化小，后一種是化大。根據化生所引起的分為三類，前五種化生是爲了讓眾生生起理解，接下來四種化生是爲了讓眾生髮起修行，最後一種化生是爲了讓眾生進入證悟。根據對象的不同，可以分為七類。第一種是針對根基尚未成熟者，第二種是針對根基已經成熟者，第三種是針對對佛法有很深疑惑者，第四種是針對對佛法有錯誤理解者，第五種是針對遠離正念者，第六、第七、第八、第九種是化度具有正見者，第十種是化度可以接受大乘佛法的眾生。根據所化之法的不同，可以分為十類。如果廣泛分別，數量則無量無邊。說到針對實法辨別通別，這十門相對於前面的四諦，每一門都相通。最初的世諦（Samvriti-satya）是普遍觀察四諦的法相差別。第一義諦（Paramartha-satya）是普遍觀察四諦的體性空寂。說到相諦，是普遍觀察四諦非有非無。說到差別，是普遍觀察四諦有無各異。說到成諦，是普遍觀察四諦緣起整合相狀事。說到事諦，是普遍觀察迷惑四諦而形成苦等事。說到生諦，是普遍觀察迷惑四諦而生起造作集。說到盡無生，是普遍理解四諦而得到證滅。說到入道，是普遍理解四諦而成就道。菩薩如來地成諦，是普遍窮盡四諦緣起實性清凈界，成就大乘道之因果。此外，這四諦中，前四諦直接闡明法界的體性，無非是四諦。下面的事等四諦是有，而非四諦。中間的五諦是方便修相解觀次第。最後的一諦闡明正稱。

【English Translation】 English version 'Contemplation Gate', which is the differentiation of transformation birth. This text has two parts. The first lists ten names, and the second explains the text in order. In the Four Noble Truths (Dukkha, Samudaya, Nirodha, Magga) gate, the meaning contains the entire Dharmadhatu (universe of phenomena). Bodhisattvas (enlightenment beings) thoroughly illuminate it without omission. According to different wisdoms, the arguments are vast and difficult to exhaust. Now, this is briefly divided into ten gates based on the completeness of a single number. However, the Bodhisattva knows these ten gates themselves, but the characteristics of this knowledge are difficult to clarify. Therefore, they are expressed through transformation birth to show their differences. This is actually using transformation to reveal self-knowledge, because it is through this that the wisdom in the known Dharma is purified. Speaking of opening and closing, these ten gates are, in general, only one kind of differentiation of transformation birth. If divided into two categories according to the size of the beings being transformed, the first nine are small transformations, and the last one is a large transformation. Divided into three categories according to what arises from the transformation, the first five transformations are to cause beings to generate understanding, the next four transformations are to cause them to initiate practice, and the last transformation is to cause them to enter realization. Divided into seven categories according to the different people, the first truth transforms those whose roots are not yet mature, the second transforms those whose roots are already mature, the third transforms those who have deep doubts about the Dharma, the fourth transforms those who have misunderstood the Dharma, the fifth transforms those who are far from right mindfulness, the sixth, seventh, eighth, and ninth transform those who have right views, and the tenth transforms beings who can be transformed by the Mahayana Dharma. Divided into ten categories according to the different Dharmas being transformed. If broadly differentiated, the number is immeasurable. Speaking of distinguishing the common and the specific in relation to real Dharmas, each of these ten gates is connected to the preceding Four Noble Truths. The initial Conventional Truth (Samvriti-satya) is the general observation of the differences in the characteristics of the Four Noble Truths. The Ultimate Truth (Paramartha-satya) is the general observation of the empty and tranquil nature of the Four Noble Truths. Speaking of the Truth of Characteristics, it is the general observation of the Four Noble Truths as neither existent nor non-existent. Speaking of Differentiation, it is the general observation of the Four Noble Truths as different in existence and non-existence. Speaking of the Truth of Accomplishment, it is the general observation of the Four Noble Truths as the arising of conditions and the accumulation of characteristics and events. Speaking of the Truth of Events, it is the general observation of the delusion of the Four Noble Truths leading to suffering and other events. Speaking of the Truth of Birth, it is the general observation of the delusion of the Four Noble Truths leading to the arising and creation of accumulation. Speaking of the Exhaustion of Non-Birth, it is the general understanding of the Four Noble Truths leading to the attainment of cessation. Speaking of Entering the Path, it is the general understanding of the Four Noble Truths leading to the accomplishment of the Path. The Bodhisattva and Tathagata (Buddha) ground of the Truth of Accomplishment is the general exhaustive understanding of the real nature of the arising of conditions of the Four Noble Truths, the pure realm, and the cause and effect of the Great Vehicle Path. Furthermore, among these Four Truths, the first four Truths directly clarify the nature of the Dharmadhatu, which is none other than the Four Truths. The lower Truths of Events, etc., are existent, but not the Four Truths. The middle five Truths are the order of expedient practice, appearance, understanding, and contemplation. The last Truth clarifies the correct designation.

周法界自體因圓通妙道無障礙德備也。若約教緣法相差別時。初四諦直明法體。次世諦第一義諦明於相。次相諦者明一實諦相。次差別者明法界法相。成諦者明如此法界相以凡夫迷倒故菩提為煩惱。三界繁興熾然於世眾相整合也。次明事四諦顯正修對治方便行也。然此有非四諦。乃是菩薩正修方便法。而但以法通無局故。二乘亦得於中修進。下至人天善業亦于中行也。今但此菩薩正修對治方便道滿故。能顯發稱周法界自體圓極無障礙道故。欲明於菩薩地次第入如來智諦故也。此觀意如論。信解智非無盡智知者釋前如來諦文。謂因智知非果無盡智知也。又可說文字阿含。信智知非不可說義無盡智知也。此文約解簡耳。下離世間品中重更簡文者約行簡也。釋云映象智者。三乘見道前依定成事。如鏡中像成事自在也。其位不定。或見前暖等四善心。或光得等四定。或地前四十心。或十行十回向等。或世間修慧。乃至得定已去即是其位也。二護小乘勤方便文分有二。一觀有為虛妄誑詐惱于眾生起悲慈念。二得如是智慧下別明悲慈。此文有二。初明化他愿。二如實觀一切有為下明化他心。此文有二。先悲。后如是苦惱等下辨慈。悲文有二。初起悲方便。二知眾生下正明悲觀。于中有二。一觀如實苦知苦體性。二又作是念下觀深重

【現代漢語翻譯】現代漢語譯本周法界（Dharmadhatu）的自體，是因地圓滿通達妙道的無障礙功德的完備體現。如果從教義的緣起和法相的差別來說，最初的四聖諦直接闡明法的本體。其次，世俗諦和第一義諦闡明法的相狀。再次，相諦闡明一實諦的相狀。再次，差別闡明法界（Dharmadhatu）的法相。成就諦闡明如此法界之相，因為凡夫的迷惑顛倒，菩提（Bodhi，覺悟）反而成為煩惱，三界（Trailokya，欲界、色界、無色界）的繁榮興盛熾熱於世間，各種相狀整合。再次闡明事四諦，顯現正修對治的方便之行。然而，這裡所說的並非僅僅是四聖諦，而是菩薩正修的方便法。因為此法通達無礙，沒有侷限性，所以二乘（聲聞乘和緣覺乘）也能從中修習進步，下至人天善業也能于其中行持。現在僅僅因為菩薩正修對治方便道圓滿，所以能夠顯發稱合周遍法界的自體圓滿無障礙之道，因此想要闡明菩薩地次第進入如來（Tathagata，如來）的智慧真諦。此觀想的意義如同《瑜伽師地論》。信解智並非無盡智所知，這是解釋前面如來真諦的文句，意思是因地的智慧所知，並非果地的無盡智慧所知。又可以說文字阿含，信智所知，並非不可說義的無盡智慧所知。這段文字是簡要的解釋。下面的離世間品中再次簡要說明，是從行持方面來簡要說明。解釋說映象智，是三乘（聲聞乘、緣覺乘、菩薩乘）見道之前，依靠禪定成就的事，如同鏡子中的影像，成就自在。它的位次不固定，或者見道前的暖位等四善根，或者光得等四禪定，或者地前四十心，或者十行十回向等，或者世間修慧，乃至得到禪定之後就是它的位次。二、護持小乘勤奮方便的文句分為兩部分。一是觀察有為法的虛妄誑詐，惱亂眾生，從而生起悲憫慈愛之心。二是『得如是智慧』以下，分別闡明悲憫慈愛。這段文字分為兩部分，先闡明化他愿，二是『如實觀一切有為』以下，闡明化他心。這段文字分為兩部分，先是悲憫，后是『如是苦惱等』以下辨別慈愛。悲憫的文句分為兩部分，一是生起悲憫的方便，二是『知眾生』以下，正式闡明悲憫的觀想。其中有兩點，一是觀察如實的苦，瞭解苦的體性，二是『又作是念』以下，觀察深重的苦。

【English Translation】 English version The self-nature of Dharmadhatu (周法界), is the complete manifestation of unobstructed merits of perfectly comprehending the wonderful path through the cause. If we speak of the differences in the origins of teachings and the characteristics of dharmas, the initial Four Noble Truths directly elucidate the essence of the Dharma. Next, the Conventional Truth (世諦) and the Ultimate Truth (第一義諦) clarify the characteristics of the Dharma. Furthermore, the Truth of Characteristics (相諦) clarifies the characteristic of the One Reality Truth (一實諦). Furthermore, the Difference (差別) clarifies the characteristics of the Dharmadhatu (法界). The Truth of Accomplishment (成諦) clarifies that because of the delusions and inversions of ordinary beings, Bodhi (菩提, enlightenment) becomes afflictions. The prosperity and flourishing of the Three Realms (三界, Trailokya: the desire realm, the form realm, and the formless realm) are rampant in the world, and various characteristics are integrated. Furthermore, the Truths of Affairs (事四諦) are elucidated, revealing the expedient practices of correct cultivation and counteraction. However, what is spoken of here is not merely the Four Noble Truths, but the expedient practices of the Bodhisattva's correct cultivation. Because this Dharma is unobstructed and without limitations, the Two Vehicles (二乘, Shravaka Vehicle and Pratyekabuddha Vehicle) can also cultivate and progress within it, and even the virtuous deeds of humans and gods can be practiced within it. Now, it is only because the Bodhisattva's correct cultivation of the expedient path of counteraction is complete that it can manifest the self-nature of the Dharmadhatu, which is complete, unobstructed, and in accordance with the path. Therefore, it is desired to clarify the Bodhisattva's gradual entry into the wisdom truth of the Tathagata (如來, Thus Come One). The meaning of this contemplation is like the Yogacarabhumi-sastra. The wisdom of faith and understanding is not known by the inexhaustible wisdom, which is an explanation of the previous passage on the truth of the Tathagata, meaning that it is known by the wisdom of the causal ground, not known by the inexhaustible wisdom of the fruition. It can also be said that the scriptural Agamas are known by the wisdom of faith, not known by the inexhaustible wisdom of the unspeakable meaning. This passage is a brief explanation. The subsequent chapter on Leaving the World provides a further brief explanation from the perspective of practice. It is explained that mirror-like wisdom is the accomplishment of things based on samadhi before the Path of Seeing of the Three Vehicles (三乘, Shravaka Vehicle, Pratyekabuddha Vehicle, and Bodhisattva Vehicle), like the image in a mirror, accomplishing things freely. Its position is not fixed, either seeing the four good roots such as the warmth stage before the Path of Seeing, or the four dhyanas such as the attainment of light, or the forty minds before the ground, or the ten practices and ten dedications, etc., or worldly cultivation of wisdom, and even after attaining samadhi, that is its position. Second, the passage on diligently protecting the Lesser Vehicle is divided into two parts. One is to observe the falsity and deceitfulness of conditioned dharmas, which trouble sentient beings, thereby giving rise to compassion and loving-kindness. The second is 'Having obtained such wisdom' below, separately elucidating compassion and loving-kindness. This passage is divided into two parts, first elucidating the vow to transform others, and second, 'Truly observing all conditioned dharmas' below, elucidating the mind to transform others. This passage is divided into two parts, first compassion, and then 'Such suffering and affliction, etc.' below, distinguishing loving-kindness. The passage on compassion is divided into two parts, first, the expedient of arousing compassion, and second, 'Knowing sentient beings' below, formally elucidating the contemplation of compassion. Within this, there are two points, one is to observe the true suffering and understand the nature of suffering, and the second is 'Again, contemplating thus' below, observing profound suffering.

苦。就人顯過明其可悲。就深重苦內經文有二。一觀眾生怪生受苦不知厭離。二無明癡故下明諸眾生可怪所以。于中有二。初明深苦。二如是生死下明其重苦。二釋慈文中大判有二。一為眾生修習善法。二如是思惟下隨其所修發願饒益。初文有二。一于眾生念惡無始。此經文脫第三句第五句第六也。二唯我一人為集善法。二發願饒益中。初一總后九別。此中經文亦有不次。依次消文義亦無失。釋果分文大判有四。一攝功德勝。二修行勝。三教化眾生勝。四起隨順世間智勝。前二自行。是上所知智清凈果。攝功德者自分所成。修行勝者勝進所成。后二利他。是前利生勤方便果。化生勝者化他之行。隨順世智者化他之智。余文可知。四隨世智中。初總辨意。二知世所有下別釋化智。別中有十。一知書等。二知石性等。三治病方。四作論等。五日月等。六持戒等。七不惱生事。八安樂生事。九憐愍故出。十漸令信入無上佛法。經第三中闕二句。第四義中無一句。余文如論。又論中難解。吉兇入等隨時變相。遍身相者是報定相。隨時變相有八。日一月二星三。星謂五星。東方歲星。南方瑩。或西方太白。北方辰星中有鎮星。以為五星。四宿者二十八宿。謂角亢等五星。于中止宿故名為宿也。地動為五。夢六。想七。吉兇為八。

【現代漢語翻譯】現代漢語譯本苦。就人的角度顯現出其可悲之處。就深重苦難而言，經文中有兩點：一是觀察眾生奇怪地承受痛苦卻不知厭倦遠離；二是由於無明愚癡，下面闡明眾生的可悲之處。其中有兩點：首先闡明深重的苦難，其次『如是生死』以下闡明其沉重的苦難。二、解釋慈悲之文中，大體上有兩點：一是為眾生修習善法，二是『如是思惟』以下，隨著所修習的善法而發願饒益眾生。初文中包含兩點：一是對眾生念惡無始，此經文脫漏了第三句、第五句和第六句；二是唯有我一人為聚集善法。二、發願饒益眾生中，開始是總說，後面是九種別說。此處的經文也有不按順序排列的情況，但按照順序解釋經文，意義也沒有缺失。解釋果報之文中，大體上有四點：一是攝取功德的殊勝，二是修行的殊勝，三是教化眾生的殊勝，四是生起隨順世間智慧的殊勝。前兩點是自行，是上面所說的智慧清凈之果。攝取功德是指自己成就的，修行殊勝是指勝進所成就的。后兩點是利他，是前面利益眾生的勤奮方便之果。教化眾生殊勝是指教化他人的行為，隨順世間智慧是指教化他人的智慧。其餘的文字可以理解。四、在隨順世間智慧中，首先總的辨別意義，其次『知世所有』以下分別解釋教化的智慧。分別中有十種：一是知曉書寫等，二是知曉石頭的性質等，三是治療疾病的藥方，四是創作論著等，五是日月等，六是持戒等，七是不惱害眾生的事情，八是安樂眾生的事情，九是由於憐憫而出現，十是逐漸引導眾生信入無上佛法。經文第三點中缺少兩句，第四義中缺少一句，其餘的文字如論中所說。另外，論中難以理解的是，吉兇的顯現等會隨著時間而變化。遍身相是指報應已經確定的相。隨著時間變化的相有八種：日、月、星（五星，東方歲星（Jupiter），南方熒惑（Mars），或西方太白（Venus），北方辰星（Mercury）中有鎮星（Saturn），合為五星）、宿（二十八宿，即角（Spica）亢（Coma Berenices）等，五星停留在其中所以稱為宿）、地動、夢、想、吉兇。

【English Translation】 English version Suffering. It reveals its tragedy from the perspective of people. Regarding deep suffering, there are two points in the scriptures: first, observing sentient beings strangely enduring suffering without knowing weariness and detachment; second, due to ignorance and delusion (Avidya), the following clarifies the pitifulness of sentient beings. Among them, there are two points: first, clarifying deep suffering; second, 'Thus, birth and death' below clarifies its heavy suffering. Second, in the explanation of the text on compassion (Karuna), there are two main points: first, cultivating good Dharma for sentient beings; second, 'Thus contemplating' below, making vows to benefit sentient beings according to the good Dharma cultivated. The initial text contains two points: first, the beginningless evil thoughts towards sentient beings; this scripture is missing the third, fifth, and sixth sentences; second, only I alone gather good Dharma. Second, in making vows to benefit sentient beings, the beginning is a general statement, followed by nine specific statements. The scriptures here are also not arranged in order, but interpreting the scriptures in order does not lose the meaning. In explaining the text on the fruits of karma, there are four main points: first, the excellence of gathering merits (Puṇya); second, the excellence of practice (Sadhana); third, the excellence of teaching sentient beings; fourth, the excellence of arising wisdom (Jnana) that accords with the world. The first two points are self-practice, which are the fruits of the purity of wisdom mentioned above. Gathering merits refers to what one has accomplished oneself, and the excellence of practice refers to what has been accomplished through superior progress. The latter two points are benefiting others, which are the fruits of diligent skillful means for benefiting sentient beings mentioned earlier. The excellence of teaching sentient beings refers to the act of teaching others, and the wisdom that accords with the world refers to the wisdom of teaching others. The remaining text can be understood. Fourth, in wisdom that accords with the world, first, generally distinguish the meaning; second, 'Knowing what the world possesses' below separately explains the wisdom of teaching. There are ten types separately: first, knowing writing, etc.; second, knowing the nature of stones, etc.; third, prescriptions for treating diseases; fourth, creating treatises, etc.; fifth, the sun and moon, etc.; sixth, upholding precepts (Śīla), etc.; seventh, matters that do not harm sentient beings; eighth, matters that bring happiness to sentient beings; ninth, appearing out of compassion; tenth, gradually guiding sentient beings to enter into the supreme Buddha Dharma. The third point of the scripture is missing two sentences, and the fourth meaning is missing one sentence; the remaining text is as stated in the treatise. In addition, what is difficult to understand in the treatise is that the appearance of auspiciousness and inauspiciousness changes with time. The pervasive bodily characteristics are the characteristics of fixed retribution. The characteristics that change with time are eight types: sun, moon, stars (the five planets, Jupiter (Sui Xing) in the east, Mars (Yinghuo) in the south, or Venus (Taibai) in the west, Saturn (Zhenxing) in the north, together as the five planets), constellations (the twenty-eight constellations (Nakshatra), namely Spica (Jiao), Coma Berenices (Kang), etc., the five planets stay in them, so they are called constellations), earthquakes, dreams, thoughts, auspiciousness, and inauspiciousness.

狐鳴等並吉兇攝也。又七曜者日月五星是也。入者順也。過去世八相之業又順未來八相所表之果也。又遍身諸相者定報愛非愛果相也。又五行對五染者。持戒治破戒。四禪治貪慾。神通治邪歸。四無量治妄行殺生祭祠求福等。四空治妄修解脫外道邪修等。就地果文中三果同前。調柔分四。一調柔相。二又如日月下明教智凈。三別地行。四結說相。經闕第三句。初文法說次喻后合。初明見佛為起行緣。次能練行。后所練凈。能練行中。初供養。次修迴向。后受法行。經多不足。又四五地中出家果在調柔中。所以者四地已去得出世無漏行。出家義顯故。余義如論應知。三重頌文。初辨說意。次明偈辭有三十九。初十一偈頌勝慢文次十三偈頌不住道勝。次有七偈頌不住果。次七頌調柔等三文。后一結之。初勝慢內。初二頌平等。次九頌順如道行。不住道內。初四頌智凈。次九頌勤方便利生文。第六地內六門同前。一釋名者。般若波羅蜜行有間大智現前。故名現前地。二所離者。依地論本微煩惱習障。若依攝論微細相行無明。此文寄在七地。復有二障。一證諸法生起相續。即迷俗也。二相想數起。即迷真也。又治二業障及一報因緣生死。三所顯無染凈義。四辨所成成般若波羅蜜及解得緣起。五所得果者。通達十二緣生真如無染

【現代漢語翻譯】現代漢語譯本狐鳴等都包括在吉兇的範疇內。七曜指的是日、月和金、木、水、火、土五星。『入』在這裡是順應的意思。過去世的八相成道之業，也順應未來八相所展現的果報。遍佈全身的諸相，是決定性的報應，包括可愛和不可愛的果報之相。五行對應五種染污：持戒對治破戒，四禪對治貪慾，神通對治邪見，四無量心對治妄語、殺生、祭祀求福等行為，四空定對治妄修解脫的外道邪修等。關於地果的文句中，三果與前文相同。調柔分為四個方面：一是調柔之相，二是像日月一樣光明，教導智慧清凈，三是各地的修行，四是總結之相。經文中缺少第三句。最初的文句是法說，其次是比喻，最後是總結。最初說明見佛是發起修行的因緣，其次是能夠修習，最後是所修習的清凈。在能夠修習的部分中，首先是供養，其次是修習迴向，最後是接受佛法修行。經文中有很多不足之處。另外，在四地和五地中，出家的果報在調柔之中。原因是四地之後可以獲得出世間的無漏行，出家的意義顯現出來。其餘的意義應該參考論著來理解。三重頌文，首先辨別說法的意圖，其次說明偈頌的辭句有三十九句。最初的十一句偈頌是關於勝慢的，其次的十三句偈頌是關於不住于道的殊勝，其次有七句偈頌是關於不住于果，其次七句是關於調柔等三方面的內容，最後一句是總結。最初在勝慢之內，最初兩句偈頌是關於平等，其次九句是關於順應如道而行。在不住于道之內，最初四句偈頌是關於智慧清凈，其次九句偈頌是關於勤奮方便利益眾生。在第六地中，六個門與前面相同。一是解釋名稱，般若波羅蜜的修行有間斷，大智慧現前，所以稱為現前地。二是所要遠離的，依據《地論》的根本，是微細的煩惱習氣障礙；如果依據《攝論》，是微細的相行無明。這段文字寄託在七地。還有兩種障礙：一是證實諸法生起相續，也就是迷惑於世俗；二是相想數起，也就是迷惑于真諦。又對治二業障以及一報因緣生死。三是所顯現的無染凈的意義。四是辨別所成就的般若波羅蜜以及理解獲得緣起。五是所獲得的果報，通達十二緣生真如無染。

【English Translation】 English version The sounds of foxes and the like are all included in the category of auspicious and inauspicious omens. The Seven Luminaries (七曜) refer to the sun, moon, and the five planets: Venus, Jupiter, Mercury, Mars, and Saturn. 'Entering' (入) here means conforming to. The eight aspects of the Buddha's enlightenment (八相) in past lives also conform to the fruits manifested by the eight aspects in the future. The various characteristics covering the entire body are definitive retributions, including the aspects of desirable and undesirable fruits. The Five Elements correspond to the Five Defilements: upholding precepts cures breaking precepts; the Four Dhyanas (四禪) cure greed; supernormal powers (神通) cure wrong views; the Four Immeasurables (四無量心) cure false speech, killing, sacrificial offerings seeking blessings, and other actions; the Four Formless Realms (四空定) cure the false cultivation of liberation by externalist heretical practices, and so on. Regarding the sentences about the fruits of the grounds, the three fruits are the same as before. Taming and Subduing (調柔) is divided into four aspects: first, the aspect of taming and subduing; second, like the sun and moon, bright, teaching wisdom and purity; third, the practices of the various grounds; fourth, the aspect of conclusion. The third sentence is missing in the scripture. The initial sentences are a Dharma talk, followed by a metaphor, and finally a summary. Initially, it explains that seeing the Buddha is the cause for initiating practice; second, it is capable of cultivating; finally, it is the purity that is cultivated. In the part about being capable of cultivating, first is offering, second is cultivating dedication, and finally is accepting the Dharma and practicing. There are many deficiencies in the scripture. In addition, in the fourth and fifth grounds, the fruit of renunciation is within taming and subduing. The reason is that after the fourth ground, one can attain supramundane, non-outflow practices, and the meaning of renunciation becomes clear. The remaining meanings should be understood by referring to the treatises. The triple verse section, first distinguishes the intention of the teaching, second explains that there are thirty-nine verses in the gatha. The initial eleven verses are about overcoming arrogance (勝慢), the next thirteen verses are about the excellence of not dwelling in the path (不住道), the next seven verses are about not dwelling in the fruit (不住果), the next seven verses are about the three aspects of taming and subduing, and the last verse is a conclusion. Initially, within overcoming arrogance, the initial two verses are about equality, the next nine verses are about acting in accordance with the path. Within not dwelling in the path, the initial four verses are about wisdom and purity, the next nine verses are about diligently and skillfully benefiting sentient beings. In the sixth ground, the six gates are the same as before. First is explaining the name, the practice of Prajna Paramita (般若波羅蜜) has interruptions, great wisdom manifests, therefore it is called the Manifest Ground (現前地). Second is what is to be abandoned, according to the root of the Dasabhumika Sutra (地論), it is the subtle habitual obstacles of afflictions; if according to the Mahayana-samgraha (攝論), it is the subtle ignorance of characteristic actions. This passage is entrusted to the seventh ground. There are also two obstacles: first is verifying the arising and continuation of all dharmas, which is being deluded about the mundane; second is the arising of characteristics, thoughts, and numbers, which is being deluded about the truth. It also cures the two karmic obstacles and the one retributional cause of birth and death. Third is the meaning of non-defilement and purity that is manifested. Fourth is distinguishing the Prajna Paramita that is accomplished and understanding the attainment of dependent origination. Fifth is the fruit that is attained, penetrating the non-defiled Suchness (真如) of the Twelve Links of Dependent Origination (十二緣生).

凈功德。得相續清凈及能清凈一切眾生染濁果及六地位。通果同前。六釋文者此文有三。初偈頌生后。二辨地體。三偈頌結前。初有十八偈。前有二偈。菩薩讚歎。次二諸天三業供養。次二天王及以眷屬讚歎地義。次有十一天女贊地體及諸別行。次一解脫請入后證。女文分三。初一伎樂供養。次九正嘆果德及因。后一默然觀佛。就前九文中。初四嘆果。次五嘆因。因文有三。初一大悲行。次三六度行。次一結成德用。地體文中大判有三。一勝慢對治。二不住道行勝。三明彼果勝。初文有三。一牒前生后勸修趣入。二辨相。三結行成。初明勝慢對治者。明十平等法有二種意。一解境。二行境。言解境者即此十門為所軌法。不住道下明所依行觀門方便。言行境者即十平等是觀解初不住道下明觀成相。又依論別定其文亦好也。就十平等釋相有二。初一總。次九別。九內有三。初七以無破有。次一以有破無。次一有無雙破。初文有三。初一空解脫門即無相觀。次五無相解脫門即無生觀。次一無愿解脫門即無性觀。行次第者此舉解成行外。疑雲若諸法無雲何住持久立決定為答此疑。故經云無性故。言無性者無實性也。又云若諸法無雲何現見實有。為破此疑故。經云一切法無相平等。又疑雲若法無相者有處法生有處法滅。取心隨見

【現代漢語翻譯】現代漢語譯本：凈功德（指清凈的功德）。獲得相續不斷的清凈，並且能夠清凈一切眾生的染污和濁惡的果報以及六個地位。通果（指普遍的果報）與之前所說相同。六釋文（指六種解釋經文的方法）中，這段經文有三個部分。首先是偈頌引出下文，其次是辨析地的體性，最後是偈頌總結前文。首先有十八個偈頌。前面有兩個偈頌，是菩薩的讚歎。接著是兩個偈頌，諸天以身口意三業供養。接著是兩個偈頌，天王以及眷屬讚歎地的意義。接著有十一個偈頌，天女讚歎地的體性以及各種特別的修行。最後是一個偈頌，解脫者請求進入並證悟。天女的偈頌分為三個部分。首先是一個偈頌，以伎樂供養。接著是九個偈頌，正式讚歎果報的功德以及因地。最後一個偈頌是默然觀佛。在前面的九個偈頌中，首先有四個偈頌讚嘆果報，接著有五個偈頌讚嘆因地。因地的偈頌分為三個部分。首先是一個偈頌，讚歎大悲行。接著是三個偈頌，讚歎六度行。最後一個偈頌是總結成就的德用。地的體性文中，大致有三個方面。一是勝慢的對治，二是不住道行的殊勝，三是闡明彼果的殊勝。首先是勝慢的對治，闡明十平等法有兩種意義。一是理解境界，二是修行境界。理解境界是指這十個法門是所遵循的法則。不住道下闡明所依的修行觀門方便。修行境界是指十平等是觀解。初不住道下闡明觀行成就的相狀。又可以依據論典來分別確定經文的意義。關於十平等的解釋，分為兩個部分。首先是總的解釋，其次是九個別的解釋。在九個別的解釋中，分為三個部分。首先是七個以無破有，其次是一個以有破無，最後是一個有無雙破。在以無破有中，分為三個部分。首先是空解脫門，即無相觀。接著是五個無相解脫門，即無生觀。最後是一個無愿解脫門，即無性觀。修行的次第是，這裡是舉例說明理解成就修行。疑問是，如果諸法是空無的，如何能夠住持長久，建立決定呢？爲了回答這個疑問，所以經中說因為無性。所說的無性，是指沒有真實的自性。又說，如果諸法是空無的，為什麼能夠現見真實存在呢？爲了破除這個疑問，所以經中說一切法無相平等。又疑問說，如果法沒有相，那麼有的地方法生起，有的地方法滅去，取心隨見（指心隨著所見而動）。

【English Translation】 English version: 'Pure merit. Obtaining continuous purity and being able to purify all sentient beings' defiled and turbid karmic results, as well as the six stages. The common result is the same as before.' Regarding the six explanations of the text, this passage has three parts. First, verses introduce what follows; second, it distinguishes the nature of the ground; and third, verses conclude the preceding. First, there are eighteen verses. The first two verses are the Bodhisattva's praise. Next are two verses, where the deities make offerings with their three karmas of body, speech, and mind. Next are two verses, where the heavenly kings and their retinues praise the meaning of the ground. Next, there are eleven verses, where the heavenly maidens praise the nature of the ground and various special practices. Finally, there is one verse, where a liberated being requests to enter and realize. The verses of the heavenly maidens are divided into three parts. First, one verse offers music. Next, nine verses formally praise the merits of the result and the cause. The last verse is silent contemplation of the Buddha. Among the preceding nine verses, the first four praise the result, and the next five praise the cause. The verses on the cause are divided into three parts. First, one verse praises the great compassion practice. Next, three verses praise the six perfections. The last verse concludes the accomplished virtues. In the text on the nature of the ground, there are roughly three aspects. First, the antidote to overcoming arrogance; second, the superiority of the practice of non-abiding in the path; and third, clarifying the superiority of that result. First is the antidote to overcoming arrogance, clarifying that the ten equalities have two meanings. One is understanding the realm, and the other is practicing in the realm. Understanding the realm means that these ten gates are the laws to be followed. Below 'not abiding in the path' clarifies the expedient of the practice of contemplation based on reliance. Practicing in the realm means that the ten equalities are the contemplation and understanding. Below 'initially not abiding in the path' clarifies the appearance of the accomplishment of contemplation. Furthermore, it is also good to separately determine the meaning of the text according to the treatises. Regarding the explanation of the ten equalities, there are two parts. First, a general explanation, and second, nine specific explanations. In the nine specific explanations, there are three parts. First, seven use non-existence to break existence; second, one uses existence to break non-existence; and third, one breaks both existence and non-existence. In using non-existence to break existence, there are three parts. First, the door of emptiness liberation, which is the contemplation of no-form (animitta). Next, five doors of no-form liberation, which is the contemplation of no-birth (anutpada). Finally, one door of no-wish liberation, which is the contemplation of no-nature (aprakriti). The order of practice is that this is an example illustrating the accomplishment of understanding through practice. The question is, if all dharmas are empty, how can they be sustained for a long time and establish certainty? To answer this question, the sutra says it is because of no-nature. What is meant by no-nature is that there is no real self-nature. It also says, if all dharmas are empty, why can they be seen as truly existing? To dispel this doubt, the sutra says that all dharmas are equal in no-form. Another question is, if dharmas have no form, then in some places dharmas arise, and in some places dharmas cease, and the mind follows what it sees.

不由自意。云何無相。為破此疑故。經云一切諸法無生平等。此下自體空不如無相等故異前也。言無生者一切諸法並從念生無有自立。云何云有。如論念展轉故。又云若法從念生即因緣非一。念等諸緣我盡不見。唯見所成安立之法念等不見。自可是無。所成之法應說是有。為破此疑故。經言無成故。言無成者既法從他生汝不見彼從緣而發。既許法從他生汝不見此相。當知所見即是自謂不得實境。妄見所成。故論云無成平等。此二迷苦諦。又云若諸法從他生無自生性。我許非有。能成之因既得成他此有力能。應說是有。為答此疑故。經云一切離故一切法平等。依經在第八句。言離者但所執境情謂是實。論彼所見即無所從。一非先有。二無實理。所以知若從緣生即似非實。故知所見即相非有故。論云染相故。此即計集諦。問若是集諦即心聚攝。解既在境。云何應集。答論能取體乃應緣似。煩惱業用計謂境中。境即是無。義歸取相。故說是集。又云諸法因緣尋彼本末俱不可取。究其此意。染法依實迷真而生。染可說無。所迷真俗滅道二諦順理應有。答汝謂真俗順理是實。此義不然。滅道真俗乃是梵行正智境界。云何乃云如謂是實。為破此疑故。經云本凈平等。若如謂是實。即雜染心生。不可言本凈。故論云凈相故。此迷滅道

【現代漢語翻譯】現代漢語譯本不由自主。什麼是『無相』（Anatta，沒有實體）？爲了破除這個疑惑，經中說『一切諸法無生平等』。這裡所說的『自體空』不如『無相』等，所以和前面不同。所說的『無生』，是指一切諸法都從念頭產生，沒有獨立存在的自性。你為什麼說『有』呢？如論中所說，念頭是輾轉相生的。又說，如果法是從念頭產生的，那就是因緣和合而非單一的。念頭等等諸緣，我都看不見，只看見所成就安立的法，念頭等等看不見，自然可以說是『無』。所成就的法應該說是『有』。爲了破除這個疑惑，經中說『無成故』。所說的『無成』，是指法從他處產生，你沒有看見它從因緣而生髮。既然你承認法是從他處產生的，你卻沒有看見這個相狀，應當知道你所看見的只是自己妄想，沒有得到真實的境界，是虛妄所見成就的。所以論中說『無成平等』。這兩種是迷惑苦諦（Dukkha，痛苦的真諦）。又說，如果諸法是從他處產生，沒有自生的性質，我承認它不是『有』。但是能成就它的因既然能成就他物，就應該具有力量，應該說是『有』。爲了回答這個疑惑，經中說『一切離故一切法平等』。依據經文，在第八句。所說的『離』，只是執著境界和情識認為是真實的。論述他們所見，其實沒有來處。一是並非先前就存在，二是並沒有真實的道理。所以知道如果從因緣產生，就好像不是真實的。所以知道所見之相併非真實存在。所以論中說『染相故』。這就是執著集諦（Samudaya，導致痛苦的原因）。問：如果是集諦，就應該被心所聚集攝取，而解釋卻說它在境界中，怎麼能說是集諦呢？答：論述的是能取用的本體，才應該緣于相似的境界。煩惱和業的作用，是計較在境界之中。境界本身是『無』，意義歸於取相，所以說是集諦。又說，諸法因緣，追尋它的本末都不可取。探究這個意思，染法是依靠對真實的迷惑而產生的。染法可以說『無』，所迷惑的真諦和俗諦，以及滅諦（Nirodha，痛苦的止息）和道諦（Magga，通往止息痛苦的道路）這二諦，順應道理應該是『有』。答：你認為真諦和俗諦順應道理是真實的，這個說法不對。滅諦、道諦、真諦和俗諦，乃是梵行和正智的境界，怎麼能說它們如同你所認為的是真實的呢？爲了破除這個疑惑，經中說『本凈平等』。如果如你所認為是真實的，就會產生雜染的心，不能說是『本凈』。所以論中說『凈相故』。這是迷惑滅諦和道諦。

【English Translation】 English version Not self-determined. What is 『Anatta』 (no self-essence)? To dispel this doubt, the sutra says, 『All dharmas are unproduced and equal.』 Here, 『emptiness of self-essence』 is not as 『non-characteristic』 etc., so it is different from before. The so-called 『unproduced』 means that all dharmas arise from thoughts and have no independent self-nature. Why do you say 『existent』? As stated in the treatise, thoughts arise in succession. It also says, if a dharma arises from thought, it is a combination of causes and conditions, not singular. I do not see thoughts and other conditions; I only see the dharma that is accomplished and established. Thoughts etc. are not seen, so naturally it can be said to be 『non-existent.』 The accomplished dharma should be said to be 『existent.』 To dispel this doubt, the sutra says, 『therefore, unaccomplished.』 The so-called 『unaccomplished』 means that since dharma arises from elsewhere, you do not see it arising from conditions. Since you admit that dharma arises from elsewhere, you do not see this characteristic. You should know that what you see is only your own delusion, not attaining the real realm, but falsely seeing what is accomplished. Therefore, the treatise says, 『equality of unaccomplishment.』 These two are delusions of Dukkha (the truth of suffering). It also says, if all dharmas arise from elsewhere and have no self-arising nature, I admit that they are not 『existent.』 But since the cause that accomplishes it can accomplish other things, it should have power and should be said to be 『existent.』 To answer this doubt, the sutra says, 『because of all separation, all dharmas are equal.』 According to the sutra, in the eighth sentence. The so-called 『separation』 is only clinging to the realm and consciousness as real. Discussing what they see, in fact, there is no origin. First, it did not exist before; second, there is no real reason. Therefore, knowing that if it arises from conditions, it seems not real. Therefore, knowing that what is seen is not really existent. Therefore, the treatise says, 『characteristic of defilement.』 This is clinging to Samudaya (the origin of suffering). Question: If it is Samudaya, it should be gathered and contained by the mind, but the explanation says it is in the realm, how can it be said to be Samudaya? Answer: The treatise discusses the essence of what can be taken, which should be based on similar realms. The function of afflictions and karma is to calculate within the realm. The realm itself is 『non-existent,』 and the meaning returns to taking characteristics, so it is said to be Samudaya. It also says, the causes and conditions of all dharmas, tracing its origin and end, are both unattainable. Investigating this meaning, defiled dharmas arise relying on delusion about the real. Defiled dharmas can be said to be 『non-existent,』 and the deluded truth and conventional truth, as well as Nirodha (the cessation of suffering) and Magga (the path to the cessation of suffering), these two truths, according to reason, should be 『existent.』 Answer: You think that truth and conventional truth, according to reason, are real, but this statement is not correct. Nirodha, Magga, truth, and conventional truth are the realms of pure conduct and right wisdom. How can you say that they are real as you think? To dispel this doubt, the sutra says, 『original purity and equality.』 If it is real as you think, then a defiled mind will arise, and it cannot be said to be 『originally pure.』 Therefore, the treatise says, 『characteristic of purity.』 This is delusion about Nirodha and Magga.

二諦。又云若法不如所見是實有者。即不應起世間言說。現有名種種不同即驗所目之義非無。答如言所執名非一者。是世謂施設非先實有。所以知。但見世間得義不得名得名不得義。故知諸名不定從義。汝謂義實起名等。此即戲論非實有也。為破此疑故。經云無戲論故。名不實有賴義而生。義不自彰依名而顯。此即驗。是戲論因緣。又觀義因不見名果。又觀名果不見義因。此似戲論亦無故。論云分別相故。所以唯說分別者為顯即相空也。此迷四諦名上已無生觀說。又云我已知相是無了生非有。即驗如實決定可趣。答汝謂自見為妄非有。別見離念為可取者。還是分別故。經云無取捨故。無取捨者本為情謂。是取所見。並皆不真。今還見離念為所趣。即同前妄。故論云出沒相故。所以唯言出沒為出沒即空。上來以無遣有。又云我尋相生是無。又知離念非有。當知染凈真俗等法並無其體不可進趣。答汝見染凈不可進趣謂無法者此義不然。為破此疑故。經云如幻夢等。若法並無者云何有處夢有處不夢。驗此即知。一切諸法不定是無。故論云我非有相。所以為破我無唯言無我者。此為離我不住無我故。緣成幻事此不同上見。此即以有破無。又云所以前起八種見為不盡理以無破有。復起一見。又不盡理已有破無。我今體尋不可偏有

【現代漢語翻譯】現代漢語譯本二諦。又說如果法不如我們所見那樣是真實存在的，那麼就不應該有世間的言語。現在有各種各樣的名稱，這就驗證了所指代的意義並非不存在。回答說，如果說你們所執著的名稱不是唯一的，那麼這是世俗的假定，並非原本就真實存在。為什麼知道呢？只看到世間有得到意義卻得不到名稱，或者得到名稱卻得不到意義的情況，所以知道各種名稱並不固定地依附於意義。你們說意義是真實的，然後才產生名稱等等，這就像是戲論，並非真實存在。爲了破除這種疑惑，經中說因為沒有戲論，所以名稱不是真實存在的，而是依賴於意義而產生。意義不能自己彰顯，而是依靠名稱來顯現。這就是驗證，是戲論的因緣。又觀察意義的因，卻看不到名稱的果；又觀察名稱的果，卻看不到意義的因。這就像是戲論，也是不存在的。所以，《論》中說因為有分別相。因此只說分別，是爲了顯示即相是空的。這是對四諦（苦、集、滅、道）的迷惑，在名稱上已經沒有了無生的觀察說法。又說我已經知道相是無，了知生不是有，這就驗證瞭如實決定是可以趨向的。回答說，你們認為自己所見是虛妄的，並非真實存在，而認為另一種離唸的見解是可以採取的，這還是分別。經中說因為沒有取捨。沒有取捨，原本是爲了針對那些認為情識是真實的，認為所見都是真實的。現在又認為離念是可以趨向的，這和之前的虛妄是一樣的。所以，《論》中說因為有出沒相。因此只說出沒，是因為出沒即是空。上面是以無來否定有。又說我尋找相的生起是無，又知道離念不是有，應當知道染凈、真俗等法都沒有自體，不可趨向。回答說，你們認為染凈不可趨向，認為沒有法，這種說法是不對的。爲了破除這種疑惑，經中說如幻如夢等。如果法都是沒有的，那麼為什麼有處在夢中，有處不在夢中呢？驗證這一點就知道，一切諸法並非一定是沒有的。所以，《論》中說我非有相。因此爲了破除我無的觀點，只說無我，這是爲了離開我，不住在無我之中。因緣和合而成幻事，這和上面的見解不同。這是以有來否定無。又說，所以之前產生八種見解，是因為沒有窮盡真理，以無來否定有。又產生一種見解，又沒有窮盡真理，已經有破除了無。我現在整體尋思，不可偏執于有。

【English Translation】 English version The Two Truths. It is also said that if a dharma (law, principle) is not as it appears to us, truly existent, then there should be no worldly speech. The current existence of various different names verifies that the meaning they refer to is not non-existent. The answer is, if you say that the names you cling to are not singular, then this is a worldly assumption, not originally truly existent. How do we know this? We only see situations in the world where meaning is obtained but not the name, or the name is obtained but not the meaning. Therefore, we know that various names are not fixedly attached to meaning. You say that meaning is real, and then names arise, etc. This is like a 'playful argument' (speculation), not truly existent. To dispel this doubt, the sutra (Buddhist scripture) says that because there is no 'playful argument', names are not truly existent, but arise dependent on meaning. Meaning cannot manifest itself, but relies on names to be revealed. This is the verification, the cause of 'playful argument'. Also, observing the cause of meaning, one does not see the effect of name; and observing the effect of name, one does not see the cause of meaning. This is like a 'playful argument', also non-existent. Therefore, the Treatise says that because there are distinguishing characteristics. Therefore, only speaking of distinction is to reveal that the characteristic itself is empty. This is confusion about the Four Noble Truths (suffering, its origin, its cessation, and the path to its cessation), in which there is no teaching of non-origination on the level of names. It is also said that I already know that characteristics are non-existent, and understand that origination is not existent, which verifies that truly and decisively one can proceed. The answer is, you think that what you see yourself is false, not truly existent, and think that another view, free from thought, is acceptable, but this is still distinction. The sutra says that because there is no taking or rejecting. No taking or rejecting is originally aimed at those who think that emotions are real, and think that what is seen is all real. Now, to see freedom from thought as something to be approached is the same as the previous delusion. Therefore, the Treatise says that because there are arising and ceasing characteristics. Therefore, only speaking of arising and ceasing is because arising and ceasing are empty. Above, non-existence is used to negate existence. It is also said that I seek the arising of characteristics and it is non-existent, and also know that freedom from thought is not existent. One should know that defilement and purity, truth and falsehood, etc., all have no self-nature and cannot be approached. The answer is, you think that defilement and purity cannot be approached, and think that there is no dharma, but this is not right. To dispel this doubt, the sutra says like illusions and dreams, etc. If all dharmas are non-existent, then how is it that some are in dreams and some are not? Verifying this, one knows that all dharmas are not necessarily non-existent. Therefore, the Treatise says that I am not an existent characteristic. Therefore, to dispel the view of 'I am non-existent', only 'no-self' (anatman) is spoken of, which is to leave the self and not dwell in no-self. Conditions come together to form illusions, which is different from the above view. This is using existence to negate non-existence. It is also said that the reason why eight kinds of views arose before is because they did not exhaust the truth, using non-existence to negate existence. Another view arises, and it does not exhaust the truth, and has already negated non-existence. I now contemplate as a whole, and cannot be biased towards existence.

無取。今具成二義。此可當理。答如外所見由不越情。所以知如所見境無義非有義。有義非無義。據其理也。即無是有。有無是一。為破此疑故。經云有無不二。言不二者法不自住。應緣成起。復不是緣故成果法。尋其諸法不越自他。自他不住。即事辨空。若如見有無此由不越自他兩際。故論云成壞故。所以但言成壞者。謂成壞即空故不別求。當知不二平等之法非除滅有無說為不二。此即如實即驗。所謂有無名為戲論。亦非有無二法之中別立一法以為不二。不俱取同上以因緣法有無同體各非自性。說彼無法以為有故。有即非有。還即說彼有法為無。無則非無。有非有故。無外更無別有為二。無非無故。有外更無無法為二。故曰有無不二。又復說彼有無之法為不二故。亦無不二自性可取。此破有無雙計。第三結文有二可知。義相如論耳。上約十二入明所軌法。下約十二緣生辨所依觀門。問上明法唯約十二入。下諸觀門何為偏在緣生。答攝法取寬故。約十二入以通依正。今約觀門攝外。從內故局緣生。此文有二。一就初住以明不住。即總立宗。二作是念下約彼正住以開觀門。即別釋也。前地劣故正住地中方名不住。此地勝故初住地中即名不住。初文有二。一觀法相等牒前起后。言法相者牒前文中十平等法。隨順牒前得入六

地。此依論經可準之。二復以勝大悲下正顯不住。于中通下六句分別。一釋其名。對前觀故說此為復。大悲首者念眾生心。拔苦為悲。悲增曰大。大悲增者求心愍至稱曰增上。亦可求于增上果故名為增上。為求佛智利眾生故名曰大悲。言滿足者。離有為心厭有為故觀察緣起。觀之窮盡名為滿足。此即經論二處不同。若依論文為有四句。即以第四生滅一句依前三門以成行相。若依經本第三即生滅。即用生滅為滿足觀。據經論二處。即有二意釋生滅門。一依論者。所謂眾生菩提因緣並是有為。今以智知故云觀生滅。二依經者。因緣之法順生逆滅。本為救生故云大悲。又若依經成四句亦得可知也。二明三心次第之義。乘前觀空法便念眾生虛妄所纏。故先起悲。以悲念故求佛智慧欲以利益。故起第二。佛智必由離過所成故起第三。三就自利利他分別。前一利他。后二自利。四護煩惱護小分別。前二護小。后一護煩惱。五就因果。初后攝因。第二求果。六不住分別。初一利他不住涅槃。后二自利不住世間。二就正住別辨觀門。初通經論科簡觀門。第二釋義。初門有三。一就經科。二就論科。三將經論相對分文。就經科中。初別明十觀。二重結之。十觀是何。一因緣分次第。二三界虛妄下明一心所攝。三無明有二種。下明自業助成

【現代漢語翻譯】現代漢語譯本地。此依論經可準之。二復以勝大悲下正顯不住。于中通下六句分別。一釋其名。對前觀故說此為復。大悲首者念眾生心。拔苦為悲。悲增曰大。大悲增者求心愍至稱曰增上。亦可求于增上果故名為增上。為求佛智利眾生故名曰大悲。言滿足者。離有為心厭有為故觀察緣起。觀之窮盡名為滿足。此即經論二處不同。若依論文為有四句。即以第四生滅一句依前三門以成行相。若依經本第三即生滅。即用生滅為滿足觀。據經論二處。即有二意釋生滅門。一依論者。所謂眾生菩提因緣並是有為。今以智知故云觀生滅。二依經者。因緣之法順生逆滅。本為救生故云大悲。又若依經成四句亦得可知也。二明三心次第之義。乘前觀空法便念眾生虛妄所纏。故先起悲。以悲念故求佛智慧欲以利益。故起第二。佛智必由離過所成故起第三。三就自利利他分別。前一利他。后二自利。四護煩惱護小分別。前二護小。后一護煩惱。五就因果。初后攝因。第二求果。六不住分別。初一利他不住涅槃（Nirvana）。后二自利不住世間。二就正住別辨觀門。初通經論科簡觀門。第二釋義。初門有三。一就經科。二就論科。三將經論相對分文。就經科中。初別明十觀。二重結之。十觀是何。一因緣分次第。二三界虛妄下明一心所攝。三無明有二種。下明自業助成

【English Translation】 English version This can be verified according to the treatises and sutras. Secondly, 'superior great compassion' directly reveals non-abiding. Among these, the following six sentences are distinguished. First, explain the name. Because of the previous contemplation, it is called 'again'. 'Great compassion foremost' means contemplating the minds of sentient beings. Removing suffering is called compassion. Increased compassion is called 'great'. 'Increased great compassion' means seeking with a compassionate mind, which is called 'superior'. It can also be called 'superior' because one seeks a superior result. Seeking Buddha wisdom to benefit sentient beings is called 'great compassion'. 'Fulfillment' means observing dependent origination because one is detached from conditioned mind and weary of conditioned existence. Exhaustive observation is called 'fulfillment'. This is the difference between the sutras and treatises. According to the treatises, there are four sentences, with the fourth sentence, 'arising and ceasing', forming the characteristics of practice based on the previous three aspects. According to the sutra, the third is 'arising and ceasing', using 'arising and ceasing' as the contemplation of fulfillment. According to the sutras and treatises, there are two meanings to explain the 'arising and ceasing' aspect. First, according to the treatises, sentient beings, Bodhi (Enlightenment) causes and conditions are all conditioned. Now, knowing this with wisdom is called 'observing arising and ceasing'. Second, according to the sutra, the law of cause and condition follows arising and reverses ceasing. The original intention is to save beings, hence 'great compassion'. Moreover, if one follows the sutra, the four sentences can also be understood. Second, clarify the meaning of the sequence of the three minds. Relying on the previous contemplation of emptiness, one then thinks of sentient beings entangled in delusion. Therefore, compassion arises first. Because of this compassionate thought, one seeks Buddha wisdom to benefit them, hence the second arises. Buddha wisdom must be achieved by being free from faults, hence the third arises. Third, distinguish between self-benefit and benefiting others. The first is benefiting others, the latter two are self-benefit. Fourth, distinguish between protecting afflictions and protecting the small. The first two protect the small, the last one protects afflictions. Fifth, in terms of cause and effect, the first and last encompass the cause, the second seeks the effect. Sixth, distinguish non-abiding. The first is benefiting others, not abiding in Nirvana (Nirvana). The latter two are self-benefit, not abiding in the world. Second, specifically distinguish the contemplation doors based on correct abiding. First, generally classify the contemplation doors according to the sutras and treatises. Second, explain the meaning. The first door has three aspects. First, classify according to the sutra. Second, classify according to the treatise. Third, divide the text by comparing the sutras and treatises. Within the classification according to the sutra, first, specifically clarify the ten contemplations. Second, reiterate them. What are the ten contemplations? First, the sequence of causal conditions. Second, 'the three realms are illusory' clarifies what is encompassed by the one mind. Third, 'ignorance has two types' clarifies self-karma assisting in accomplishment.

。四無明令行不斷下不相舍離。五無明愛取下三道行。六無明行是過去下明觀先後際。七無明行乃至六入下明三苦集。八無明因緣行生下辨因緣起。九無明因緣是生縛下辨因緣生滅縛。十無明因緣是隨順有下是隨順無所有盡觀。于中並各有順逆觀。即為二也。經文如此。二次就論科。論家就此十番觀中三門分別。一就厭離有為心中觀十二因緣。此即是前滿足生滅門。二就深念眾生心中觀十二緣。下說為悲隨順觀。言隨順者此即起悲隨順緣生。即是前悲為首。三求佛心觀十二緣。論文名為一切相智分別觀。此即是前悲增上觀。問前初住先明悲首。次說增上。后彰悲滿。今此何故先滿次悲后說增上。前初住中生心次第故。先悲首后論悲滿。今此是其正行次第故。先悲滿后說增上。是義云何。前初住中乘上十法觀法空寂。便念眾生妄有為法之所纏故。故先起悲悲。欲拔苦須得佛智。次起增上。佛必由離有而成。故明滿足生滅等觀。今正行中離過為始。先厭有為。因自離過。便念眾生處之不出。次辨隨順。前二攝因。理必在前。一切相智是求果行。理須在後。此三門中各有十種觀因緣集即為三十。一一門中各有逆順即成六十。上來分別但依住地明六十番。對下果分有一百八十因緣觀門。所以知然。尋果分文以三空門分別緣集。

【現代漢語翻譯】現代漢語譯本四、無明（avidyā，指對事物真相的無知）令行不斷，下不相舍離。五、無明愛取下三道行（指無明、愛、取三種煩惱導致的三惡道輪迴）。六、無明行是過去，下明觀先後際（指通過觀察過去、現在、未來來認識無明和行的關係）。七、無明行乃至六入（ṣaḍāyatana，指眼、耳、鼻、舌、身、意六種感覺器官）下，明三苦集（指通過認識六入來了解苦的根源）。八、無明因緣行生下，辨因緣起（pratītyasamutpāda，指通過辨別無明和行之間的因果關係來理解緣起）。九、無明因緣是生縛下，辨因緣生滅縛（指通過辨別因緣的生滅來了解束縛的本質）。十、無明因緣是隨順有下，是隨順無所有盡觀（指通過觀察無明因緣的生滅來達到對空性的認識）。于中並各有順逆觀，即為二也。經文如此。二次就論科。論家就此十番觀中三門分別：一、就厭離有為心中觀十二因緣（dvādaśāṅga pratītyasamutpāda，指無明、行、識、名色、六入、觸、受、愛、取、有、生、老死）。此即是前滿足生滅門。二、就深念眾生心中觀十二緣。下說為悲隨順觀。言隨順者，此即起悲隨順緣生。即是前悲為首。三、求佛心觀十二緣。論文名為一切相智分別觀。此即是前悲增上觀。問：前初住先明悲首，次說增上，后彰悲滿。今此何故先滿次悲后說增上？前初住中生心次第故，先悲首后論悲滿。今此是其正行次第故，先悲滿后說增上。是義云何？前初住中乘上十法觀法空寂，便念眾生妄有為法之所纏故，故先起悲悲。欲拔苦須得佛智，次起增上。佛必由離有而成，故明滿足生滅等觀。今正行中離過為始，先厭有為。因自離過，便念眾生處之不出，次辨隨順。前二攝因，理必在前。一切相智是求果行，理須在後。此三門中各有十種觀因緣集即為三十。一一門中各有逆順即成六十。上來分別但依住地明六十番。對下果分有一百八十因緣觀門。所以知然。尋果分文以三空門分別緣集。

【English Translation】 English version 4. Ignorance (avidyā, lack of knowledge of the true nature of things) causes actions to continue without ceasing, not separating from each other. 5. Ignorance, craving, and grasping lead to the actions of the three lower realms (referring to the cycle of rebirth in the three evil realms caused by ignorance, craving, and grasping). 6. Ignorance and action belong to the past; below, it explains observing the sequence of cause and effect (understanding the relationship between ignorance and action by observing the past, present, and future). 7. Ignorance and action, up to the six sense bases (ṣaḍāyatana, the six sense organs: eyes, ears, nose, tongue, body, and mind), below, it explains the accumulation of the three sufferings (understanding the root of suffering by recognizing the six sense bases). 8. Ignorance as the cause and condition for the arising of action; below, it distinguishes dependent origination (pratītyasamutpāda, understanding dependent origination by distinguishing the causal relationship between ignorance and action). 9. Ignorance as the cause and condition for the bondage of birth; below, it distinguishes the bondage of the arising and ceasing of conditions (understanding the nature of bondage by distinguishing the arising and ceasing of conditions). 10. Ignorance as the cause and condition is in accordance with existence; below, it is the observation of the exhaustion of non-existence (achieving the realization of emptiness by observing the arising and ceasing of ignorance as a condition). Within each of these, there are both forward and reverse observations, making two. This is the sutra text. Secondly, according to the treatise's classification, the commentators distinguish three aspects within these ten types of observation: 1. Observing the twelve links of dependent origination (dvādaśāṅga pratītyasamutpāda, ignorance, action, consciousness, name and form, six sense bases, contact, feeling, craving, grasping, becoming, birth, old age and death) with a mind that is weary of conditioned existence. This is the aforementioned gate of fulfilling arising and ceasing. 2. Observing the twelve links with a mind that deeply contemplates sentient beings. Below, it is described as compassionate following observation. 'Following' means arising compassion in accordance with dependent origination. This is the aforementioned compassion as the foremost. 3. Observing the twelve links with a mind seeking Buddhahood. The treatise calls it the observation of distinguishing all-aspect wisdom. This is the aforementioned compassion as the supreme. Question: In the initial stage of abiding, compassion as the foremost is first explained, then the supreme, and finally the manifestation of the fulfillment of compassion. Why is it that here, the fulfillment is first, then compassion, and then the supreme? In the initial stage of abiding, the order of arising of the mind is such that compassion as the foremost comes first, followed by the discussion of the fulfillment of compassion. Here, it is the order of correct practice, so the fulfillment of compassion comes first, followed by the supreme. What is the meaning of this? In the initial stage of abiding, one relies on the ten dharmas to observe the emptiness of phenomena, and then one thinks of sentient beings who are entangled in illusory conditioned phenomena, so compassion arises first. To eradicate suffering, one must attain the wisdom of the Buddha, so the supreme arises next. Buddhahood is necessarily achieved by abandoning existence, so the observation of fulfilling arising and ceasing is explained. In the correct practice, abandoning faults comes first, first being weary of conditioned existence. Because one abandons one's own faults, one then thinks of sentient beings who are trapped and cannot escape, and then one distinguishes following. The former two encompass the cause, so the principle must be in the front. All-aspect wisdom is the practice of seeking the result, so the principle must be in the back. Within these three aspects, there are ten types of observing the accumulation of conditions, making thirty. Within each aspect, there are both forward and reverse, making sixty. The above distinctions only explain the sixty types based on the stage of abiding. Compared to the fruit stage below, there are one hundred and eighty gates of observing conditions. The reason for knowing this is that the text of the fruit stage distinguishes the accumulation of conditions with the three gates of emptiness.

據此門下各攝不同故。經云依空解脫得十空三昧。無生無愿亦復如是。據此三空便有三義。若以空三昧觀十二緣即十二緣皆空。所以知已論主將分別無相配空三昧。若以無相門觀十二緣十二即似。若以無愿門觀十二緣緣生即實。論中又說無相觀門為真實性。由真實離相。故以配之。以無愿配無生。為依他無生無所愿求故用配之。此等因緣同異法門。準下十空三昧思之可解。第三以論對經。文分齊者更有別意前依經本十番即成厭離有為因緣等觀。故據前後經本十番成一百八十門。又問若依經論無有六十門觀相。云何得成一百八十門。答由經初開三觀門。后論主仍許經本二十番。而更別辨三門四門九門等。今以前開三觀門驗。后經中觀體。即知定有六十門也。今以論對經攝十門為三番。意從一觀厭離有為。此意下更分別。然論攝經分齊者。就厭離有為觀中。攝彼經內十番觀門以之為三十中初門。即以為一。名成答相。次有半門復以為一。名第一義。后八門半合之為一。名世諦差別。第二大悲隨順觀中攝十為四。初門為一名觀眾生愚癡顛倒。次一為一名余處求解脫。次三為一名異道求解脫。后四為一名求異解脫。一切相智分別觀中攝十為九。初有半門說之為一名染凈觀。次一門半復以為一名染依止觀。次有五門各別為一。次

有兩門複合為一名無始觀。次一為一名種種觀。通前為九。此三門中文之前卻後當分釋。二釋義者。依大經本。法界緣起乃有眾多。今以要門略攝為二。一約凡夫染法以辨緣起。二約菩提凈分以明緣起。約凈門者要攝為四。一本有。二本有修生。三名修生。第四修生本有。言本有者。緣起本實體離謂情。法界顯然三世不動故。性起云眾生心中有微塵經卷。有菩提大樹。眾聖共證。人證前後不同。其樹不分別異。故知本有。又此緣生文十二因緣即第一義。言本有修生者。然諸凈品本無異性。今約諸緣發生新善。據彼諸緣乃是妄法所發真智乃合普賢。性體本無分別。修智亦無分別。故智順理不順諸緣。故知修生即從本有。同性而發。故性品云名菩提心為性起故。問本有修生既是新發義。非是舊。云何乃說從其本性。答此品為是新生之義說是修生。與本義親。故從性起。如今谷不別劫初。順本谷親。對今緣疏故。不說新得。此思可解。三修生者。信等善根先未現前。今對凈教。賴緣始發。故說新生。故論云彼無無分別智故。四修生本有者。其如來藏性隱在諸纏。凡夫即迷處而不覺。若對迷時不名為有故。無相論云若有應見。又依攝論云有得不得見不見等故也。今得無分別智始顯法身在纏成凈。先無有力同彼無法。今得成用。

【現代漢語翻譯】現代漢語譯本有兩門複合為一名無始觀（從無始以來就存在的觀法）。其次一門為一名種種觀（觀察萬事萬物的種種差別）。連同前面的七觀，總共有九觀。這三門觀法中，先解釋文，然後解釋其背後的道理，應當分別說明。二、解釋含義：依據《大方廣佛華嚴經》的根本教義，法界緣起包含眾多方面。現在用簡要的方法概括為兩種：一是針對凡夫的染污法，來辨析緣起；二是針對菩提的清凈部分，來闡明緣起。針對清凈部分，可以概括為四種：一、本有；二、本有修生；三、修生；四、修生本有。所謂『本有』，是指緣起的本體，超越了語言和情識的分別。法界清晰明瞭，三世不變動。正如《性起品》所說，眾生的心中有微塵般的經卷，有菩提大樹，眾聖共同證悟。人們證悟的時間有先後，但菩提樹本身並沒有差別。因此可知，一切本來就存在。而且，這裡所說的緣生，即十二因緣，就是第一義。所謂『本有修生』，是指各種清凈的品性，本來沒有差別。現在憑藉各種因緣，生髮出新的善法。這些因緣是虛妄法所引發的，而真正的智慧則與普賢菩薩相應。自性本體本來沒有分別，修習的智慧也沒有分別。因此，智慧順應真理，而不順應各種因緣。所以說，修生是從本有中產生的，與本有同性而發。因此，《性起品》說，菩提心名為性起。問：既然『本有修生』是新產生的意義，不是本來就有的，為什麼又說是從其本性中產生的呢？答：這一品是爲了說明新生之義，所以說是修生，與本有的意義相近。因此是從自性中產生的。就像穀子，從劫初以來就沒有變化，與本來的穀子親近，而與現在的因緣疏遠。所以不說它是新得到的。這樣思考就可以理解了。三、所謂『修生』，是指信心等善根，先前沒有顯現，現在面對清凈的教法，依靠因緣才開始生髮。所以說是新生。因此，《論》中說，因為沒有無分別智的緣故。四、所謂『修生本有』，是指如來藏性隱藏在各種煩惱纏縛之中，凡夫因此迷惑，處於其中而不覺悟。如果面對迷惑的時候，就不能說它是存在的。所以《無相論》說，如果存在，就應該能夠看見。又依據《攝大乘論》所說，有得到、不得見、不見等等。現在得到無分別智，才開始顯現法身，在煩惱纏縛中成就清凈。先前沒有力量，如同沒有作用一樣。現在得到，才成就作用。

【English Translation】 English version There are two gates combined into one, called the 'No Beginning Contemplation' (觀). The next one is called the 'Various Kinds Contemplation' (種種觀). Together with the previous seven contemplations, there are nine in total. Among these three gates, the text should be explained first, and then the underlying principles should be explained separately. 2. Explanation of Meaning: According to the fundamental teachings of the Mahāvaipulya Buddhāvatamsaka Sūtra (大方廣佛華嚴經), the dependent origination (緣起) of the dharmadhātu (法界) encompasses many aspects. Now, using a concise method, it is summarized into two types: first, focusing on the defiled dharmas of ordinary beings to discern dependent origination; second, focusing on the pure aspects of bodhi (菩提) to elucidate dependent origination. Regarding the pure aspects, it can be summarized into four types: 1. Originally Existent (本有); 2. Originally Existent Cultivation-Generated (本有修生); 3. Cultivation-Generated (修生); 4. Cultivation-Generated Originally Existent (修生本有). The term 'Originally Existent' refers to the essence of dependent origination, which transcends the distinctions of language and consciousness. The dharmadhātu is clear and distinct, unchanging throughout the three times. As the Nature Arising Chapter (性起品) states, in the minds of sentient beings, there are sutra scrolls like dust particles, and there is a bodhi tree, jointly witnessed by all sages. People realize it at different times, but the bodhi tree itself has no difference. Therefore, it can be known that everything is originally existent. Moreover, the dependent origination mentioned here, namely the twelve links of dependent origination, is the ultimate meaning. The term 'Originally Existent Cultivation-Generated' refers to the various pure qualities, which originally have no difference. Now, relying on various conditions, new good dharmas arise. These conditions are generated by illusory dharmas, while true wisdom corresponds to Samantabhadra (普賢). The essence of self-nature originally has no distinctions, and the wisdom of cultivation also has no distinctions. Therefore, wisdom accords with truth, not with various conditions. Thus, it is said that cultivation-generated arises from originally existent, originating from the same nature. Therefore, the Nature Arising Chapter says that the bodhi mind is called nature arising. Question: Since 'Originally Existent Cultivation-Generated' has the meaning of newly arising, not originally existing, why is it said to arise from its original nature? Answer: This chapter is to explain the meaning of newly arising, so it is called cultivation-generated, which is close to the meaning of originally existent. Therefore, it arises from self-nature. Just like grains, they have not changed since the beginning of the kalpa (劫), close to the original grains, and distant from the present conditions. Therefore, it is not said to be newly obtained. This thought can be understood. 3. The term 'Cultivation-Generated' refers to good roots such as faith, which were not manifest before, but now, facing the pure teachings, they begin to arise relying on conditions. Therefore, it is said to be newly generated. Therefore, the Treatise says that it is because there is no non-discriminating wisdom. 4. The term 'Cultivation-Generated Originally Existent' refers to the Tathāgatagarbha (如來藏) nature hidden in various afflictions, so ordinary beings are deluded and do not awaken while being in it. If facing delusion, it cannot be said to exist. Therefore, the Treatise on Non-Appearance (無相論) says that if it exists, it should be seen. Also, according to the Compendium on the Mahāyāna (攝大乘論), there are obtaining, not seeing, not seeing, etc. Now, obtaining non-discriminating wisdom, the dharmakāya (法身) begins to manifest, accomplishing purity while being in afflictions. Previously, there was no power, like having no function. Now, obtaining it, the function is accomplished.

異本先無。故不可說名為本有說為修凈。問若說始顯為修起者名曰修生。云何說顯。答只為是顯修生門中義成本有。先在迷心不說體用。今時始說有彼法身。故知與彼新生是親。先有義疏。如論云。離不離無常。既言無常。不可從本有。上來四義於此緣生理實通有。若對經分文。此十番緣生唯有二門。一修生。二修生本有。餘二在性起品。第二染法分別緣生者有二義。一緣起一心門。二依持一心門。緣起門者大分有三。初真妄緣集門。二攝本從末門。三攝末從本門。言緣集者。總相論十二因緣一本識作無真妄別。如論說。依一心法有二種門。以此二門不相離故。又此經云唯心轉故。又如論說。真妄和合名阿梨耶。唯真不生單妄不成。真妄和合方有所為。如夢中事知與睡合方得集起。此是真妄緣集之門。二攝本從末者。唯妄心作故。論云名種子識及果報識。對治道時本識都盡。法身流轉五道名為眾生。隨其流處成其別味。法種眾苦如此非一。故知攝本從其末也。問當隨染時為即染也。為由是凈。答體是凈本復是凈不可名隨。故知染時不可為凈。若爾者不應說言依如來藏有生滅心。應但是單生滅。今言相依。如此說者是有智人染凈雙證。故作是說。非局染門。三攝末從本者。十二因緣唯真心作。如波水作。亦如夢事唯報心

【現代漢語翻譯】現代漢語譯本異本先無，所以不可說名為本有，而應說是修凈（通過修行而達到清凈）。問：如果說始顯（最初顯現）是修起（通過修行而生起）的，名為修生（通過修行而產生），那麼如何解釋『顯』呢？答：這只是因為在顯修生門（顯現修行生起之門）中，義成（意義上成立）本有（本來具有）。先前在迷心（迷惑的心）中，沒有說它的體用（本體和作用）。現在開始說有彼法身（那個法身），所以知道它與彼新生（那個新產生的）是親近的。先前有義疏（解釋意義的疏文），如《攝大乘論》所說：『離不離無常』，既然說是無常，就不可說是從本有而來。以上四種意義，在此緣生理（因緣生起的道理）上，確實是共通的。如果對照經文分段，這十番緣生（十種因緣生起）只有二門：一是修生，二是修生本有。其餘二門在性起品（自性生起品）。第二，染法（染污之法）分別緣生（通過分別而生起）有兩種意義：一是緣起一心門（因緣生起於一心之門），二是依持一心門（依靠和保持於一心之門）。緣起門（因緣生起之門）大體上有三種：一是真妄緣集門（真妄和合而生起之門），二是攝本從末門（從根本攝取到末端之門），三是攝末從本門（從末端攝取到根本之門）。說到緣集（因緣聚集），總的來說，十二因緣（十二種因緣）以一本識（根本識）作為無真妄分別（沒有真實和虛妄的分別）。如《攝大乘論》所說：『依一心法（依靠一心之法）有二種門（有兩種門），以此二門不相離故（因為這兩種門不互相分離）。』又此經說『唯心轉故（唯有心在轉變）。』又如《攝大乘論》所說：『真妄和合名阿梨耶（真妄和合名為阿賴耶識）。』唯有真（只有真實）不生，單有妄（只有虛妄）不成，真妄和合才能有所作為，如同夢中的事情，知道與睡眠結合才能聚集生起。這是真妄緣集之門。二是攝本從末（從根本攝取到末端），唯有妄心（虛妄的心）才能做到。如《攝大乘論》所說：『名種子識（名為種子識）及果報識（以及果報識）。』對治道時（在對治道的過程中），本識都盡（根本識都消失）。法身（法身）流轉五道（在五道中流轉），名為眾生（名為眾生），隨著它流轉的地方，形成不同的味道。法種（法的種子）和眾苦（各種痛苦）如此之多，不止一種。所以知道是從根本攝取到末端。問：當隨染時（當隨順染污的時候），是即染（就是染污）嗎？還是因為是凈（清凈）？答：體是凈（本體是清凈的），本復是凈（本來也是清凈的），不可名隨（不可說是隨順）。所以知道染時（染污的時候）不可為凈（不可認為是清凈的）。如果這樣，就不應該說『依如來藏（依靠如來藏）有生滅心（有生滅心）』，應該只是單生滅（單獨的生滅）。現在說是相依（互相依靠），這樣說是有智人（有智慧的人）染凈雙證（染污和清凈都證悟），所以這樣說，並非侷限於染門（染污之門）。三是攝末從本（從末端攝取到根本），十二因緣（十二因緣）唯真心（唯有真心）才能做到，如同波浪是水所作，也如同夢境唯有報心（果報之心）所作。

【English Translation】 English version The different version does not have it initially. Therefore, it cannot be said to be inherently existent, but rather it should be said to be 'cultivation of purity' (achieving purity through practice). Question: If it is said that 'initial manifestation' is 'arising through cultivation,' called 'produced by cultivation,' how is 'manifestation' explained? Answer: It is only because in the 'gate of manifesting arising through cultivation,' the meaning is established as 'inherently existent.' Previously, in the deluded mind, its essence and function were not discussed. Now, it is said that there is that Dharmakaya (body of the Dharma), so it is known that it is close to that newly produced. Previously, there were commentaries on the meaning, as the Treatise says: 'Separation and non-separation are impermanent.' Since it is said to be impermanent, it cannot be said to come from inherent existence. The above four meanings are indeed common in the principle of conditioned arising. If dividing the text according to the sutra, these ten kinds of conditioned arising have only two gates: one is 'produced by cultivation,' and the other is 'inherently existent in production through cultivation.' The remaining two gates are in the chapter on 'Self-Nature Arising'. Secondly, the conditioned arising through discrimination of defiled dharmas has two meanings: one is the 'gate of conditioned arising in one mind,' and the other is the 'gate of reliance and maintenance in one mind'. The gate of conditioned arising has three main aspects: first, the 'gate of the aggregation of truth and delusion'; second, the 'gate of gathering the root from the branch'; and third, the 'gate of gathering the branch from the root'. Speaking of aggregation through conditions, generally speaking, the twelve links of dependent origination take the one fundamental consciousness as having no distinction between truth and delusion. As the Treatise says: 'Relying on the Dharma of one mind, there are two gates, because these two gates are not separate from each other.' Also, this sutra says, 'Because only the mind transforms.' Also, as the Treatise says: 'The combination of truth and delusion is called Alaya.' Truth alone does not arise, and delusion alone does not succeed. Only the combination of truth and delusion can accomplish something, just like the events in a dream, knowing that it is only by combining with sleep that it can gather and arise. This is the gate of the aggregation of truth and delusion. Second is gathering the root from the branch, which only the deluded mind can do. As the Treatise says: 'It is called the seed consciousness and the resultant consciousness.' When counteracting the path, the fundamental consciousness is exhausted. The Dharmakaya flows through the five paths, and is called sentient beings. According to where it flows, it forms different flavors. The seeds of Dharma and all kinds of suffering are so numerous, not just one. Therefore, it is known that the root is gathered from the branch. Question: When following defilement, is it immediately defiled, or is it because it is pure? Answer: The essence is pure, and the origin is also pure, so it cannot be called following. Therefore, it is known that when defiled, it cannot be considered pure. If so, it should not be said that 'relying on the Tathagatagarbha, there is the mind of arising and ceasing,' it should only be single arising and ceasing. Now it is said to be mutually dependent. Saying this means that wise people have dual realization of defilement and purity, so it is said this way, not limited to the gate of defilement. Third is gathering the branch from the root, which only the true mind can do with the twelve links of dependent origination, just as waves are made by water, and just as dreams are made only by the mind of retribution.

作。以真性故。經云五陰十二因緣無明等法悉是佛性。又此經云三界虛妄唯一心作。論釋云第一義諦故也。問攝末從本應是凈品。云何乃在染門分別。答此攝末從本理在凈品緣生。今為對染顯染如幻故在染門。問義若如此一切凈法並對染顯妄。云何獨辨攝末從本在染緣生。答凡論凈品緣起有其二種。一為對染以顯妄法故。經云不如實知諸諦第一義故也。二但顯凈品緣起。即是顯理之門。即如普賢性起品等是也。余義準此可解。此攝末從本即是不空如來之藏。此中亦有空義。為自體空。后當分別。二依持一心門者。六七等識依梨耶成。故論云十二緣生依梨耶識。以梨耶識為通因故。問與上緣起一心云何取別。答上緣起一心染凈即體不分別異。此依持門能所不同故分二也。問如上諸義並一一門別。云何得成一證境界。答上來所辨並約緣別顯。即是證境方便道緣。欲樂既別即今所依觀門非一。若尋證境如上十平等說。上來第二釋義門訖。次對文釋觀門別相。就經本十觀內。初明順觀。次辨逆觀。余皆同此。其逆觀相后當釋。初因緣分次第者三種分別。一明所治障。二辨觀體。三釋經文。余皆同此。言治障者治我見執。謂言十二分是我作也。即是身見邪見遍通。若分文別但治人見。此惑通彼三空所治。治相云何。實無有人相。

見實人相即空門所治。緣起似我生。不如所取生。計為似相。即無生所治。所以得知有彼似我。故論云自他差別識從我見薰習生。故得知也。成似生及實法相即無愿門。通治前二執。亦可治彼無我空及成八自在見相。所以得知。故論云自體空者有故。此成無性性也。即治惑門。二觀體者即顯因緣理次第生義。以空及似實等三性為順觀體。逆即成一緣起空無性性觀。即用緣起次第理為此觀體。即依經辨也。若依論辨但準以思攝。三釋文者。就因緣分者即因分也。次第者漸次也。觀者照達義。就此以題章也。此文有四。相從為三。要則為二。總攝為一。門別四者。一舉彼解惑顯成無我門。二依論愚癡下。依經一切凡夫下。責情顯理門。三依論無智下。依經常隨邪念下。辨相顯實門。四不知諸諦第一義諦下依實辨相門。相從三者。四門中初一名成。釋成無我中二名答。答顯無我。后一名相。謂依二諦立因緣相。要攝二者前之三門宗顯無我。即因緣性。后一總顯因緣之相。總為一者總為第一因緣分次第。就第三辨相顯實中。只由癡愛起諸業行。乃至老死非由於我。于中初順。次逆。后結。順中初言無智有無。經云常隨邪念。是無明支。無智是癡。求是愛。求常名有。求斷曰無也。過去唯癡。實即過去備諸煩惱。癡愛力強。所以

【現代漢語翻譯】現代漢語譯本見實人相即空門所治。緣起似我生，不如所取生，計為似相，即無生所治。所以得知有彼似我。故論云：『自他差別識從我見薰習生。』故得知也。成似生及實法相即無愿門，通治前二執，亦可治彼無我空及成八自在見相。所以得知，故論云：『自體空者有故。』此成無性性也，即治惑門。二觀體者，即顯因緣理次第生義。以空及似實等三性為順觀體，逆即成一緣起空無性性觀，即用緣起次第理為此觀體，即依經辨也。若依論辨，但準以思攝。三釋文者，就因緣分者即因分也。次第者漸次也。觀者照達義。就此以題章也。此文有四：相從為三，要則為二，總攝為一。門別四者：一舉彼解惑顯成無我門；二依論『愚癡』下，依經『一切凡夫』下，責情顯理門；三依論『無智』下，依經常『隨邪念』下，辨相顯實門；四『不知諸諦第一義諦』下，依實辨相門。相從三者，四門中初一名成，釋成無我中二名答，答顯無我，后一名相，謂依二諦立因緣相。要攝二者，前之三門宗顯無我，即因緣性。后一總顯因緣之相。總為一者，總為第一因緣分次第。就第三辨相顯實中，只由癡愛起諸業行，乃至老死非由於我。于中初順，次逆，后結。順中初言『無智有無』，經云『常隨邪念』，是無明支。無智是癡，求是愛，求常名有，求斷曰無也。過去唯癡，實即過去備諸煩惱，癡愛力強，所以。

【English Translation】 English version Seeing the true appearance of a person is governed by the gate of emptiness (空門, kūng mén - gate of emptiness). Conditioned arising (緣起, yuán qǐ - dependent origination) seems like 'I' is born, but it is not born from what is taken. Considering it as a seeming appearance is governed by no-birth. Therefore, it is known that there is that seeming 'I'. Hence, the treatise (論, lùn - treatise) says: 'The discriminating consciousness of self and other arises from the perfuming of the view of self (我見, wǒ jiàn - self-view).' Therefore, it is known. Accomplishing the appearance of seeming birth and real dharma (實法, shí fǎ - real dharma) is the gate of no-desire (無愿門, wú yuàn mén - gate of wishlessness), which universally governs the preceding two attachments. It can also govern that emptiness of no-self (無我空, wú wǒ kōng - emptiness of no-self) and accomplish the appearance of the eightfold mastery (八自在, bā zì zài - eightfold mastery). Therefore, it is known. Hence, the treatise says: 'The self-nature is empty because it exists.' This accomplishes the nature of no-nature (無性性, wú xìng xìng - nature of no-nature), which governs the gate of delusion. The two contemplations (觀, guān - contemplation) reveal the meaning of the sequential arising of the principle of conditioned arising. Taking emptiness and seeming reality as the body of the forward contemplation, the reverse becomes a contemplation of the emptiness of conditioned arising and the nature of no-nature. That is, using the sequential principle of conditioned arising as the body of this contemplation, which is based on the sutras (經, jīng - sutras). If based on the treatises, it is only measured by thought. The three explanations of the text: dividing it according to conditioned arising is the division of cause. Sequential means gradual. Contemplation means illuminating and penetrating the meaning. This is used to title the chapter. This text has four parts: correspondence is three, essentials are two, and summary is one. The four separate gates are: first, raising that to dispel delusion and reveal the accomplishment of no-self; second, based on the treatise 'ignorance' below, and based on the sutra 'all ordinary beings' below, the gate of rebuking emotions and revealing principles; third, based on the treatise 'no wisdom' below, and based on the sutra 'constantly following wrong thoughts' below, the gate of distinguishing appearances and revealing reality; fourth, 'not knowing the ultimate truth of the noble truths' below, the gate of distinguishing appearances based on reality. The three correspondences: in the four gates, the first is named accomplishment, the second in explaining the accomplishment of no-self is named answer, answering and revealing no-self, and the last is named appearance, which means establishing the appearance of conditioned arising based on the two truths (二諦, èr dì - two truths). The two essentials: the preceding three gates mainly reveal no-self, which is the nature of conditioned arising. The last one generally reveals the appearance of conditioned arising. The summary as one: the summary is the sequence of the first division of conditioned arising. In the third, distinguishing appearances and revealing reality, only ignorance and love cause all actions, even old age and death, not because of 'I'. Among them, first forward, then reverse, then conclusion. In the forward, the first words are 'no wisdom, existence and non-existence'. The sutra says 'constantly following wrong thoughts', which is the branch of ignorance (無明, wú míng - ignorance). No wisdom is delusion, seeking is love, seeking permanence is called existence, seeking cessation is called non-existence. In the past, there was only delusion, but in reality, the past is equipped with all afflictions. The power of delusion and love is strong, therefore.

偏舉。恒隨下是行。行有六句。前三行過。后三行體。依經行過三句亦是無明支。以闕論中無明支故。以是行下是其識支。初以是行起心種子。乘前起后。由行熏心令心生后。故說為種。心者是梨耶。二有漏下對後生死顯前種義。有漏是愛。取想是見。依經取心心即通想。所謂業為地下復生後有。是名色支。生名色等有七句。一業為地。二識為種。三無明覆。四愛水潤。五我心溉灌。六種種見綱。七名色牙生。問如熏習義應業為種識為依地。云何今識為種子。答凡論業種分別有二。一熏習成種時。二引生感果時。若熏習成種時。業為種子以識為地。為識未被熏時未辨有種。今為熏習始說種生。即與上心能熏義親。與識義疏。故識為地。種為能依。即屬業也。二引生感果者。以識為種。用業為地。今言業者是臨生。時中陰求生業心為正業種。猶在本識未發。今此上心求生中陰。是種子用相。此用相既非業體。但能引業感得識支。如地引種令得成果。說業為地。種在識內。與彼本識同無記性。先造業識上心已謝。今種現與本識俱成。與識義親。與能薰疏。故判從識合為種子。此有二義。一是即體。二是異體。此義如上料簡中說。問業力無明及諸見等。現今求生用識為依。應從識為種。云何別分為所依地。答理同依識。但有

【現代漢語翻譯】偏舉（Pian Ju）。『恒隨下是行』，指的是行支（Samskara）。行支有六句。前三行是關於過往的，后三行是關於本體的。依據經文，前三句的行支也是無明支（Avidya），因為在討論中缺少了對無明支的闡述。『以是行下是其識支』，指的是識支（Vijnana）。最初，以這個行支生起心識的種子，承接之前的行為，引發後續的結果。由於行支熏習心識，使心識產生後續的果報，所以說它是種子。這裡的心識指的是阿賴耶識（Alaya-vijnana）。『二有漏下對後生死顯前種義』，有漏（Asrava）指的是愛（Trsna）。取想（Upadana）指的是見（Drsti）。依據經文，取心即通想。所謂的業（Karma）是地，用來再次產生後有（Bhava）。這就是名色支（Nama-rupa）。生名色等有七句：一、業為地；二、識為種；三、無明覆蓋；四、愛水滋潤；五、我心灌溉；六、種種見網；七、名色牙生。問：如果按照熏習的意義，應該是業為種子，識為依地，為什麼現在說識為種子呢？答：凡是討論業種，分別有兩種情況：一是熏習成為種子時，二是引生感果時。如果是在熏習成為種子時，業是種子，識是地。因為識在沒有被熏習時，無法辨別是否有種子。現在因為熏習才開始說種子產生，這與上文所說的心識能夠熏習的意義更接近，而與識的意義較遠。所以識是地，種子是能依，這屬於業。二是引生感果時，以識為種子，用業為地。現在所說的業，是臨終時中陰身（Antarabhava）求生時的業心，是真正的業種。它仍然在本識（根本識）中，尚未顯發。現在這個求生中陰的上心，是種子的作用相。這個作用相併非業的本體，但能夠引導業感得識支，就像土地引導種子使其獲得成果一樣。所以說業是地，種子在識內，與本識一樣是無記性（Avyakrta）。先前造業的識，上心已經消逝。現在種子顯現，與本識共同形成。與識的意義更接近，而與能熏習的意義較遠。所以判斷它屬於識，合為種子。這有兩種意義：一是即體，二是異體。這個意義如上面所說的料簡中所說。問：業力、無明以及各種見等，現在求生時，用識作為依靠，應該從識作為種子，為什麼還要分別分為所依地呢？答：道理上與依靠識相同，但有...

【English Translation】 Pian Ju (Partial Explanation). 『Heng Sui Xia Shi Xing』 refers to the Samskara (Formation) branch. The Samskara branch has six sentences. The first three sentences are about the past, and the last three sentences are about the essence. According to the scriptures, the Samskara branch in the first three sentences is also the Avidya (Ignorance) branch, because the discussion lacks an explanation of the Avidya branch. 『Yi Shi Xing Xia Shi Qi Shi Zhi』 refers to the Vijnana (Consciousness) branch. Initially, this Samskara branch gives rise to the seed of consciousness, inheriting the previous actions and causing subsequent results. Because the Samskara branch perfumes the consciousness, causing the consciousness to produce subsequent retributions, it is said to be a seed. The consciousness here refers to Alaya-vijnana (Storehouse Consciousness). 『Er You Lou Xia Dui Hou Sheng Si Xian Qian Zhong Yi』, Asrava (Outflows) refers to Trsna (Craving). Upadana (Grasping) refers to Drsti (Views). According to the scriptures, grasping the mind is equivalent to thinking. The so-called Karma (Action) is the ground, used to generate Bhava (Becoming) again. This is Nama-rupa (Name and Form). The generation of Nama-rupa, etc., has seven sentences: 1. Karma is the ground; 2. Consciousness is the seed; 3. Ignorance covers; 4. Craving irrigates; 5. Self-mind irrigates; 6. Various nets of views; 7. The sprout of Name and Form grows. Question: If according to the meaning of perfuming, Karma should be the seed and consciousness should be the supporting ground, why is consciousness now said to be the seed? Answer: Whenever discussing Karma seeds, there are two situations: one is when perfuming becomes a seed, and the other is when leading to the fruition of results. If it is when perfuming becomes a seed, Karma is the seed and consciousness is the ground. Because consciousness cannot discern whether there is a seed when it has not been perfumed. Now it is only because of perfuming that the seed is said to be produced, which is closer to the meaning of the consciousness being able to perfume mentioned above, and farther from the meaning of consciousness. Therefore, consciousness is the ground, and the seed is what is relied upon, which belongs to Karma. The second is when leading to the fruition of results, consciousness is used as the seed and Karma is used as the ground. The Karma mentioned now is the Karma mind of the Antarabhava (Intermediate state) seeking rebirth at the time of death, which is the true Karma seed. It is still in the fundamental consciousness (root consciousness) and has not yet manifested. Now this mind seeking rebirth in the intermediate state is the function of the seed. This function is not the essence of Karma, but it can guide Karma to obtain the Vijnana branch, just as the land guides the seed to obtain results. Therefore, it is said that Karma is the ground, and the seed is within the consciousness, which is the same as the fundamental consciousness in being Avyakrta (Indeterminate). The consciousness that previously created Karma, the upper mind has disappeared. Now the seed manifests and forms together with the fundamental consciousness. It is closer to the meaning of consciousness and farther from the meaning of being able to perfume. Therefore, it is judged to belong to consciousness and combined into a seed. There are two meanings to this: one is identity, and the other is difference. This meaning is as mentioned in the above discussion. Question: Karma power, ignorance, and various views, now when seeking rebirth, use consciousness as a reliance, so consciousness should be used as the seed, why should it be divided into a supporting ground? Answer: The principle is the same as relying on consciousness, but there is...

別義不如種子。以種現同識無記性。一體。二相。俱一不分。求生無明雖與識同現變成其色心等別。不如本識體相二義。不可從識為種子也。余文可知。二依止一心觀者。即十二緣等能依也。心者即梨耶心。就此以題章。以梨耶緣起為此觀體。三門同上。初所治者治彼外境自性執。謂一切境。別治但以惑自性差別積聚等三。通治可知。二能治所依觀體者還以三空空似實無生性相為此順觀。故論云阿梨耶識為大空故。無生似實無愿如論思之應知。逆成一觀同初門。唯識者有二種。一梨耶識持生諸法。離識即無。二明意識唯識。生死涅槃染凈等法現在意地離識即無。梨耶唯識始是解境非行所依。意識唯識此終即是正解所依。心終意始。反前可知。觀相云何。如行心見法為境。若無觀心覺境。染凈等法縱任現前。今知意言所作取謂之心不起。知識作時名用依他遣分別境。問依他與識云何取別。答依他約相。所以知。分別體空相能起識。其識隨緣不守自性。此應成空乃現似相。故知約相。二唯識約體。三界唯心。顛倒分別即空。故得知也。識望無性即似非實。體相相成。故通說耳。問如境依心即是果法。似而非無。云何對識辨境即空。答但從心生非分別境。屬能緣心依他性攝。所以知。當見境時但見實故。故論主以二諦等文作

【現代漢語翻譯】現代漢語譯本別義不如種子（bījā，種子）。以種子現、同識（vijñāna，識）無記性。一體。二相。俱一不分。求生無明（avidyā，無明）雖與識同現，變成其色（rūpa，色）、心（citta，心）等別，不如本識（mūla-vijñāna，本識）體相二義。不可從識為種子也。余文可知。二、依止一心觀者，即十二緣（dvādaśāṅga-pratītyasamutpāda，十二緣起）等能依也。心者即阿賴耶識（ālayavijñāna，阿賴耶識）。就此以題章，以阿賴耶緣起為此觀體。三門同上。初所治者，治彼外境自性執。謂一切境。別治但以惑自性差別積聚等三。通治可知。二、能治所依觀體者，還以三空（tri-śūnyatā，三空）空似實無生性相為此順觀。故論云：『阿賴耶識為大空故，無生似實無愿。』如論思之應知。逆成一觀同初門。唯識者有二種：一、阿賴耶識持生諸法，離識即無。二、明意識唯識。生死涅槃（nirvāṇa，涅槃）、染凈等法現在意地離識即無。阿賴耶唯識始是解境非行所依。意識唯識此終即是正解所依。心終意始。反前可知。觀相云何？如行心見法為境。若無觀心覺境，染凈等法縱任現前。今知意言所作取謂之心不起。知識作時名用依他遣分別境。問：依他（paratantra，依他起性）與識云何取別？答：依他約相。所以知。分別體空相能起識。其識隨緣不守自性。此應成空乃現似相。故知約相。二、唯識約體。三界唯心。顛倒分別即空。故得知也。識望無性即似非實。體相相成。故通說耳。問：如境依心即是果法。似而非無。云何對識辨境即空？答：但從心生非分別境。屬能緣心依他性攝。所以知。當見境時但見實故。故論主以二諦（dve satye，二諦）等文作。

【English Translation】 English version Different meanings are not as good as seeds (bījā, seeds). Because seeds manifest, and are of the same nature as the consciousness (vijñāna, consciousness), which is of an indeterminate nature. They are one entity, with two aspects, both being one and inseparable. Although the ignorance (avidyā, ignorance) that seeks to arise manifests together with consciousness, transforming into its forms (rūpa, form), mind (citta, mind), and other distinctions, it is not as good as the two meanings of the essence and characteristics of the fundamental consciousness (mūla-vijñāna, fundamental consciousness). It is not permissible to consider consciousness as the seed. The remaining text can be understood accordingly. Secondly, relying on the contemplation of one mind refers to the dependent origination of the twelve links (dvādaśāṅga-pratītyasamutpāda, twelve links of dependent origination) and so on. 'Mind' refers to the Ālaya consciousness (ālayavijñāna, Ālaya consciousness). This is the topic of the chapter, taking the arising of Ālaya as the object of contemplation. The three aspects are the same as before. The initial aspect to be overcome is the attachment to the inherent nature of external objects, referring to all objects. Specifically, it overcomes the three aspects of delusion, such as the differences and accumulations of inherent nature. The general overcoming can be understood accordingly. Secondly, the object of contemplation that overcomes what is relied upon still uses the three emptinesses (tri-śūnyatā, three emptinesses), the emptiness resembling real non-arising nature and characteristics, as this conforming contemplation. Therefore, the treatise says: 'Because the Ālaya consciousness is a great emptiness, it is non-arising, resembling reality, and without wishes.' It should be understood by contemplating the treatise. Reversely forming one contemplation is the same as the initial aspect. There are two types of 'consciousness-only': first, the Ālaya consciousness upholds and generates all phenomena, and without consciousness, they do not exist. Second, clarifying the consciousness-only of the mind consciousness. Phenomena such as birth and death, nirvāṇa (nirvāṇa, nirvāṇa), defilement and purity, exist in the present mental ground, and without consciousness, they do not exist. The Ālaya consciousness-only is initially for understanding the realm, not for relying on practice. The mind consciousness-only is ultimately for relying on correct understanding. Mind ends and intention begins. The reverse can be understood from the previous. What is the aspect of contemplation like? It is like the mind seeing phenomena as objects. If there is no contemplation of the mind perceiving the realm, defiled and pure phenomena will appear at will. Now we know that the mind does not arise from what is taken and called 'intention'. When knowledge acts, it is called 'using dependence to dispel discriminating realms'. Question: How are dependence (paratantra, dependent nature) and consciousness distinguished? Answer: Dependence is about the aspect. That's how we know. The essence of discrimination is empty, but the aspect can give rise to consciousness. That consciousness follows conditions and does not adhere to its own nature. This should become empty but appears as a resembling aspect. Therefore, we know it is about the aspect. Second, consciousness-only is about the essence. The three realms are only mind. Inverted discrimination is empty. Therefore, we know. Consciousness looking at non-nature is like something that is not real. Essence and aspect complement each other. Therefore, it is generally said. Question: If the realm depends on the mind, it is a resultant phenomenon, resembling but not non-existent. How can the realm be discerned as empty in relation to consciousness? Answer: It only arises from the mind and is not a discriminating realm. It belongs to the dependent nature of the perceiving mind. That's how we know. When seeing the realm, we only see reality. Therefore, the treatise master uses the two truths (dve satye, two truths) and other texts to make [his point].

一依止觀也。問後知唯識還是所知。與前謂境有何義別。仍判后境屬依他性。答前見境時。不知緣集說唯識作。作義非性見識作。時分雜謂染。緣集作理違分別性。故知別也。遣實境滅時即得一分空無相性。無相現故。唯識想境並則不生名得無性性。此是行門唯識觀法。若約生解則三性后辨無性性。問唯識想滅為知無相境遣唯識想。為識想自滅。答更無別知無相觀心。但唯識想兼知無性。取想則自不現在前。又亦依前勢而得後心不生也。今此文內通二唯識。三界唯心作即本識唯識。如經下偈但從貪心有即意識唯識。此是順觀。此依經辨。三釋文者。經本有四。初句立宗。二十二緣分下引聖教證。三所以者何下責。四隨事生欲心下答。隨者眾多義。事者上心作業。生欲心者心是梨耶心。問既言欲心。即是意識。云何言本心。答欲心有二義。一識現起作用分別。二即此識因緣發起作用義邊即屬其事。能見取邊即屬意識。因緣發起即屬梨耶。為起時同處不可分別。如行誑心名為無明。欲心取境即是不了。豈可欲心之後別辨不了。故知即欲名為不了。但成文故語有前後。事是行者上心分別事即是業行。行誑心名無明者其行現成分別實相。今梨耶識變成不了名為意識。取其實事故名無明。余文可知。此依論辨。問此與經本何別。

【現代漢語翻譯】現代漢語譯本一、關於依止觀的問題。問：後知唯識（後來認識到只有識），還是所知（被認識的對象）？這與之前所說的境（客觀事物）有什麼區別？為什麼仍然判斷後境屬於依他性（依他起性，依賴其他條件而生起的性質）？答：之前見境時，不知道是因緣和合而生起，所以說『唯識』（只有識）。『作』的意思不是自性，而是見識的作用。『時分雜謂染』（在時間和空間上的混雜被稱為染污），因緣和合的道理與分別性（分別事物的性質）相違背，所以知道是有區別的。遣除實境（真實存在的客觀事物）的執著時，就能獲得一分空無相性（空性，沒有固定不變的性質）。因為無相顯現的緣故。唯識的想像滅除，想境（想像中的事物）也就不再生起，這叫做獲得無性性（沒有自性的性質）。這是修行的方法，是唯識觀的修行方法。如果從理解的角度來說，那麼在三性（遍計所執性、依他起性、圓成實性）之後才辨別無性性。問：唯識的想像滅除，是知道無相境（沒有現象的境界）而遣除唯識的想像，還是識的想像自己滅除？答：沒有另外一個知道無相的觀心。只是唯識的想像兼帶著知道無性。如果執取想像，那麼想像就不會在眼前顯現。而且也是依靠之前的趨勢而得到，後來的心識不會生起。現在這段文字中貫通了兩種唯識：三界唯心造，就是本識唯識（根本識，阿賴耶識）；如經文下面的偈頌所說『但從貪心有』，就是意識唯識（第六識）。這是順觀（順著事物生起的次第觀察）。這是依據經文來辨析的。三、解釋經文。經文原本有四層意思：第一句是立宗（確立宗旨）；第二句『二十二緣分下』是引用聖教來證明；第三句『所以者何下』是責問；第四句『隨事生欲心下』是回答。『隨』是眾多的意思，『事』是上面的心所造的業，『生欲心』的心是阿梨耶識（阿賴耶識）。問：既然說是『欲心』，就是意識，為什麼說是本心（根本心）？答：『欲心』有兩種含義：一是識現起作用分別，二是這個識因緣發起作用，從作用的意義上來說就屬於其事，從能見取（能見能取）的方面來說就屬於意識，從因緣發起的方面來說就屬於阿梨耶識。因為生起的時候同處，所以無法分別。比如行誑心（虛妄的心）叫做無明（不明白事理的實相）。欲心取境就是不了（不明白），難道可以在欲心之後再另外辨別不了嗎？所以知道就是欲心名為不了。只是爲了成文的緣故，語句有前後。『事』是修行者上面的心所分別的事，也就是業行。行誑心名為無明，是說其行現成分別實相。現在阿梨耶識變成不了，名為意識，取其實事故名無明。其餘的文字可以自己理解。這是依據論典來辨析的。問：這與經文原本有什麼區別？

【English Translation】 English version I. On the contemplation based on reliance. Question: Is the subsequent knowing of 'only consciousness' (唯識, Weishi) still the 'knowable' (所知, suozhi)? What is the difference in meaning between this and the previous statement about 'objects' (境, jing)? Why is the subsequent object still judged to belong to 'dependent nature' (依他性, yitaxing, paratantra-svabhava)? Answer: When seeing objects previously, one did not know that it arose from the aggregation of conditions, hence the statement 'only consciousness'. The meaning of 'making' (作, zuo) is not inherent nature, but the function of seeing consciousness. 'Temporal and spatial mixing is called defilement' (時分雜謂染, shifen zawei ran). The principle of aggregation of conditions contradicts 'discriminating nature' (分別性, fenbiexing, parikalpita-svabhava), hence it is known to be different. When the clinging to real objects (實境, shijing) is relinquished, one immediately obtains a portion of 'emptiness and no-characteristics nature' (空無相性, kongwuxiangxing, sunyata-animitta-lakshana). Because 'no-characteristics' (無相, wuxiang, animitta) manifests. When the imagination of 'only consciousness' is extinguished, and the imagined object (想境, xiangjing) no longer arises, this is called obtaining 'no-nature nature' (無性性, wuxingxing, nihsvabhava-svabhava). This is a practice method, a contemplation method of 'only consciousness'. If understood from the perspective of understanding, then 'no-nature nature' is distinguished after the three natures (三性, sanxing, trisvabhava: parikalpita-svabhava, paratantra-svabhava, parinispanna-svabhava). Question: Is the extinction of the imagination of 'only consciousness' due to knowing the 'no-characteristics realm' (無相境, wuxiangjing) and relinquishing the imagination of 'only consciousness', or does the imagination of consciousness extinguish by itself? Answer: There is no separate mind that knows the 'no-characteristics' through contemplation. However, the imagination of 'only consciousness' also knows 'no-nature' (無性, wuxing, nihsvabhava). If one clings to imagination, then the imagination will not manifest before one. Moreover, it is also obtained by relying on the previous momentum, and the subsequent mind will not arise. Now, within this text, it connects two types of 'only consciousness': 'The three realms are made by the mind alone' (三界唯心作, sanjie weixin zuo) is 'fundamental consciousness only' (本識唯識, benshi weishi, alaya-vijnana); as the verse below in the sutra says, 'but from greedy mind there is' (但從貪心有, dan cong tanxin you) is 'consciousness only' (意識唯識, yishi weishi, mano-vijnana). This is 'following contemplation' (順觀, shunguan). This is distinguished according to the sutra. III. Explaining the text. The original meaning of the sutra has four layers: The first sentence establishes the tenet (立宗, lizong); the second sentence 'twenty-two conditions and divisions below' (二十二緣分下, ershier yuanfen xia) cites the holy teachings to prove it; the third sentence 'why is it so below' (所以者何下, suoyizhe he xia) is a questioning; the fourth sentence 'following the arising of desire mind below' (隨事生欲心下, suishi sheng yuxin xia) is an answer. 'Following' (隨, sui) means many; 'matter' (事, shi) is the karma created by the mind above; the 'arising of desire mind' (生欲心, sheng yuxin) is the mind of alaya-vijnana (阿梨耶識, aliyeshi). Question: Since it is said to be 'desire mind' (欲心, yuxin), which is mano-vijnana (意識, yishi), why is it said to be 'fundamental mind' (本心, benxin)? Answer: 'Desire mind' has two meanings: one is the function of consciousness arising and discriminating; the other is that this consciousness arises and functions due to conditions. From the meaning of function, it belongs to the matter; from the aspect of being able to see and grasp, it belongs to mano-vijnana; from the aspect of arising from conditions, it belongs to alaya-vijnana. Because they arise in the same place at the same time, they cannot be distinguished. For example, 'acting with a deceitful mind' (行誑心, xing kuangxin) is called 'ignorance' (無明, wuming, avidya). 'Desire mind grasping objects' (欲心取境, yuxin qujing) is 'not understanding' (不了, buliao). How can one separately distinguish 'not understanding' after 'desire mind'? Therefore, it is known that 'desire mind' is called 'not understanding'. It is only for the sake of forming the text that the sentences have a sequence. 'Matter' is the matter discriminated by the mind above of the practitioner, which is karma. 'Acting with a deceitful mind is called ignorance' means that its action manifests and becomes the discrimination of real characteristics. Now, alaya-vijnana becomes 'not understanding' and is called mano-vijnana, and taking its real matter is called ignorance. The rest of the text can be understood by oneself. This is distinguished according to the treatises. Question: What is the difference between this and the original sutra text?

答經通論局也。

三自因觀者。自者揀他異之名。唯揀邪因不揀正因。今此觀內攝四種因。因緣增上緣緣緣次第緣。以四緣理為此觀體。自此已下至因緣觀。並用三性相為順觀體。用三空門為逆觀體。但義別分有此諸觀。于分別性內揀異妄計。三門同上。言所治者治異計因緣執。如修道貪瞋癡實非發業。計具因緣能發生業即戒取見。如自性非因為因及心煩惱。分同此治。二所依觀門者明此自因具四緣等能生諸法。此具因緣親疏二理名俗諦觀。妄計不產生一分真也。此經文辨之。三釋文者。今言無明有二種作等者。一親因緣。二是疏緣。一緣中癡是親因也。二與行作因。即疏緣也。此中攝三緣。余文類可知。又但取疏因。此約論辨。第四不相舍離觀者三門同上。不相舍離者無他別時相離生也。三性分同上自因觀。初明所治者因果異時計。謂因滅果後生。此即因不生果失。更有餘失。思之可解。是戒取見。二所依觀門者。以同時生果理為此觀體。此親疏二因俱同時。此約經文辨。觀相云何。無明有二種。一子時。二果時。彼二種時非是前後。依子取時名曰子時。依果取時名曰果時其義云何。子者令行不斷。果者此子時中所成行果。依此取時名曰果時。問果因同時即別體過。若前後生因不生果過。答我立因果異彼二失

【現代漢語翻譯】現代漢語譯本：答經通論局也。

三自因觀者。『自』字是用來區分『他』的名稱。只區分邪因，不區分正因。現在這個觀法內包含了四種因：因緣（hetu-pratyaya，根本原因）、增上緣（adhipati-pratyaya，增強條件）、緣緣（samanantara-pratyaya，緊隨條件）、次第緣（anantara-pratyaya，連續條件）。以這四緣的道理作為這個觀法的本體。從『自此』以下到『因緣觀』，都用三自性相（trisvabhāva，遍計所執性、依他起性、圓成實性）作為順觀的本體，用三空門（trīṇi śūnyatā-dvārāṇi，空、無相、無愿）作為逆觀的本體。只是因為意義上的區別，才分出這些觀法。在分別性（parikalpita-svabhāva，遍計所執性）內區分不同的妄計。三門（tri-dvāra，身、口、意）與上面相同。所要對治的是對因緣的錯誤執著。例如，認為修道中的貪、嗔、癡實際上不是引發業的原因，認為具備因緣才能產生業，這就是戒禁取見（śīlabbata-parāmarsa，執著于不正確的戒律和苦行）。如同自性不是因為因而是因，以及心煩惱一樣，區分與此相同。二、所依觀門說明這個『自因』具備四緣等，能夠產生諸法。這個具備因緣的親疏兩種道理，稱為俗諦觀（saṃvṛti-satya，世俗諦）。妄計不產生，屬於真諦（paramārtha-satya，勝義諦）的一部分。這段經文辨析了這些。

三、解釋經文。現在說『無明有兩種作用』等，一是親因緣，二是疏緣。在一個緣中，癡是親因。二是與行（saṃskāra，行）作為因，就是疏緣。這裡包含了三緣。其餘的經文可以類推得知。又只取疏因，這是根據論的辨析。第四，不相舍離觀，三門與上面相同。『不相舍離』是指沒有其他特別的時間可以分離產生。三性（trisvabhāva，遍計所執性、依他起性、圓成實性）的區分與上面的『自因觀』相同。首先說明所要對治的是因果異時的計較，認為因滅後果才產生。這就是因不生果的過失，還有其他的過失，思考後可以理解。這是戒禁取見。二、所依觀門以同時產生果的道理作為這個觀法的本體。這裡親疏兩種因同時存在。這是根據經文辨析。觀的相狀是怎樣的呢？無明有兩種，一是子時，二是果時。這兩種時間不是前後關係。依據子（bīja，種子）來取的時間叫做子時，依據果來取的時間叫做果時。它的意義是什麼呢？子是使行不斷。果是這個子時中所成就的行果。依據這個來取的時間叫做果時。問：如果果因同時，就會有別體的過失。如果前後生，就會有因不生果的過失。答：我所立的因果關係不同於這兩種過失。

【English Translation】 English version: This is the section on the general discussion of answering scriptures.

The Three Aspects of the Self-Cause Contemplation: The word 'self' is used to distinguish it from 'other'. It only distinguishes incorrect causes, not correct causes. This contemplation encompasses four types of causes: hetu-pratyaya (root cause), adhipati-pratyaya (dominant condition), samanantara-pratyaya (immediately preceding condition), and anantara-pratyaya (contiguous condition). The principle of these four conditions forms the essence of this contemplation. From 'self' onwards to the 'Cause and Condition Contemplation', the three natures (trisvabhāva: parikalpita-svabhāva, paratantra-svabhāva, pariniṣpanna-svabhāva) are used as the basis for direct contemplation, and the three doors of emptiness (trīṇi śūnyatā-dvārāṇi: emptiness, signlessness, wishlessness) are used as the basis for reverse contemplation. These contemplations are differentiated only by their meanings. Within the discriminated nature (parikalpita-svabhāva), different false conceptions are distinguished. The three doors (tri-dvāra: body, speech, mind) are the same as above. What is to be treated is the false attachment to causes and conditions. For example, greed, anger, and delusion in cultivation are not actually the cause of generating karma; the belief that having causes and conditions can generate karma is śīlabbata-parāmarsa (attachment to incorrect precepts and asceticism). Just as self-nature is not a cause but is considered a cause, and mental afflictions are treated similarly. Second, the door of contemplation based on what is relied upon explains that this 'self-cause' possesses the four conditions, etc., and can generate all dharmas. This principle of having both close and distant causes and conditions is called saṃvṛti-satya (conventional truth). False conceptions do not generate, belonging to a part of paramārtha-satya (ultimate truth). This passage of scripture analyzes these.

Third, explaining the text: Now, saying 'ignorance has two functions', etc., one is the direct cause and condition, and the other is the indirect condition. In one condition, delusion is the direct cause. The second is acting as a cause with saṃskāra (formations), which is the indirect condition. This includes three conditions. The rest of the scripture can be inferred. Also, only the indirect cause is taken; this is based on the analysis of the treatise. Fourth, the contemplation of non-separation: the three doors are the same as above. 'Non-separation' means that there is no other special time when they can be separated and generated. The distinction of the three natures (trisvabhāva: parikalpita-svabhāva, paratantra-svabhāva, pariniṣpanna-svabhāva) is the same as the 'Self-Cause Contemplation' above. First, it explains that what is to be treated is the calculation of different times for cause and effect, believing that the effect is generated after the cause ceases. This is the fault of the cause not generating the effect, and there are other faults that can be understood after thinking about it. This is śīlabbata-parāmarsa. Second, the door of contemplation based on what is relied upon takes the principle of generating the effect simultaneously as the essence of this contemplation. Here, both close and distant causes exist simultaneously. This is based on the analysis of the scripture. What is the appearance of the contemplation? Ignorance has two types: one is the seed time, and the other is the fruit time. These two times are not in a before-and-after relationship. The time taken based on the seed (bīja) is called the seed time, and the time taken based on the fruit is called the fruit time. What is its meaning? The seed is what keeps the formations continuous. The fruit is the result of the formations achieved in this seed time. The time taken based on this is called the fruit time. Question: If the cause and effect are simultaneous, there will be the fault of separate entities. If they are generated before and after, there will be the fault of the cause not generating the effect. Answer: The cause-and-effect relationship that I establish is different from these two faults.

。由是同時異第二失。為是因果異第一失。此非逆觀。去情說也。但顯俗諦理非第一義。所以知同時。故論云有二種義故緣事示現。云何二義。一是因義。二是果義。緣事示現者。依緣二種義示現二種時。如是余因緣分自生因二種義緣事應知。又論引中論偈。云眾緣所生法是即不即因。亦復不異因。非斷亦非常者。明因果兩義各非斷常行是無明果不即無明因。由是果故不異無明因。因義反前可知。非斷亦非常。行由是果非斷。是果無方非常。即此時中無明是因非斷。是果因故非常。此義論主削去外情作逆觀說。非順緣生俗諦門。所以得知。論主后自屬當經云。自生因緣觀義如前說。故知也。此約論辨。五三道觀者。三者數。道者通生義。以煩惱業報及通生義為此觀體。三門同上。初所治者。對治因緣廢事計理執。謂計諸法通因緣理。即廢事執理失。故論云若因緣生者一切法俱生。故得知也。問如論文此語屬后三際。云何從前以為所治答論主別有異意。科后八門半觀。以為俗諦明執是過。故從后說。論主用三道為攝過觀。即體是過不可別有所治。今依經本。三道是德故有所治。將在前論。所以知論主別有異意。如前依止一心觀分為兩門。豈是十番意也。亦有解者。作外人與論主成失若作此釋。義轉難解。所以得知。疑雲

【現代漢語翻譯】現代漢語譯本由此同時異是第二個錯誤。因為這是因果相異，是第一個錯誤。這不是逆向觀察，而是去除情見的說法。只是爲了顯示世俗諦的道理，並非第一義諦。所以知道是同時的。因此，《論》中說，因為有兩種意義，所以緣事而示現。什麼是兩種意義？一是因的意義，二是果的意義。緣事示現，是依據緣起的兩種意義來示現兩種時間。像這樣，其餘的因緣分和自生因兩種意義，應該通過緣事來了解。另外，《論》中引用《中論》的偈頌說：『眾緣所生法，是即不即因，亦復不異因，非斷亦非常。』說明因果兩種意義各自不是斷滅或常恒。行是無明的果，不即是無明的因。因為是果的緣故，不異於無明的因。因的意義與前面相反，可以知道。『非斷亦非常』，行因為是果所以不是斷滅，是果沒有方所所以不是常恒。即此時中，無明是因所以不是斷滅，因為是果的因所以不是常恒。這個意義，《論》主削去外人的情見，作逆向觀察來說，不是順著緣生俗諦的門徑。所以知道這一點。《論》主後來自己歸屬於當經說：『自生因緣觀的意義如前所說。』所以知道這一點。這是依據《論》來辨析。五三重道觀，三是數字，道是通生的意義。以煩惱、業、報以及通生的意義作為這個觀的本體。三門與上面相同。最初所要對治的，是對治因緣廢事計理的執著。就是說，計度諸法通於因緣的道理，就廢棄了事相而執著于理，這是過失。所以《論》中說：『如果因緣所生，一切法就都是同時產生的。』所以知道這一點。問：像論文中這句話是屬於后三際的，為什麼從前面就作為所要對治的呢？答：論主另有不同的用意，把後面的八門半觀，作為俗諦來闡明執著是過失，所以從後面來說。論主用三道作為攝取過失的觀，既然本體就是過失，就不能另外有所對治。現在依據經本，三道是功德，所以有所對治，將在前面論述。所以知道論主另有不同的用意，就像前面依據一心觀分為兩門，難道是十番的用意嗎？也有解釋的人，認為是外人和論主之間產生了過失，如果這樣解釋，意義就更加難以理解。所以知道這一點。疑問說：

【English Translation】 English version Therefore, simultaneous difference is the second error. Because this is the difference between cause and effect, it is the first error. This is not a reverse observation, but a way of speaking that removes emotional views. It only shows that the principle of conventional truth (saṃvṛti-satya) is not the ultimate truth (paramārtha-satya). Therefore, it is known to be simultaneous. Thus, the Treatise (Śāstra) says that because there are two meanings, it is shown through conditioned events. What are the two meanings? One is the meaning of cause, and the other is the meaning of effect. Showing through conditioned events means showing two times based on the two meanings of dependent origination. Like this, the remaining divisions of conditions and the two meanings of self-origination should be understood through conditioned events. Furthermore, the Treatise quotes a verse from the Middle Treatise (Mūlamadhyamakakārikā), saying: 'The dharma (phenomena) produced by various conditions is both identical and not identical to the cause, and also neither different nor non-different from the cause, neither permanent nor impermanent.' This clarifies that the two meanings of cause and effect are each neither permanent nor impermanent. Action (saṃskāra) is the result of ignorance (avidyā), not identical to the cause of ignorance. Because it is a result, it is not different from the cause of ignorance. The meaning of cause is the opposite of the previous one, which can be understood. 'Neither permanent nor impermanent,' action is not permanent because it is a result, and it is not impermanent because the result has no location. That is, at this time, ignorance is the cause and is therefore not permanent; because it is the cause of the result, it is not impermanent. This meaning is explained by the author of the Treatise, who removes external emotional views and speaks from a reverse perspective, not following the path of conventional truth arising from conditions. That is how this is known. The author of the Treatise later attributes it to the present Sutra, saying: 'The meaning of the contemplation of self-origination and conditions is as explained earlier.' That is how this is known. This is based on the analysis of the Treatise. The contemplation of the fivefold threefold path (tri-mārga), 'three' is a number, and 'path' is the meaning of universal origination. Taking afflictions (kleśa), karma (action), retribution (vipāka), and the meaning of universal origination as the substance of this contemplation. The three doors are the same as above. What is initially to be counteracted is the attachment to abandoning phenomena and calculating principles based on conditions. That is, calculating that all dharmas are universally connected to the principle of conditions, thus abandoning phenomena and clinging to principles, which is a fault. Therefore, the Treatise says: 'If arising from conditions, all dharmas arise simultaneously.' That is how this is known. Question: As the text of the Treatise says, this statement belongs to the later three times (past, present, future), why is it taken from the beginning as what is to be counteracted? Answer: The author of the Treatise has a different intention, taking the later eight and a half contemplations as conventional truth to clarify that attachment is a fault, so it is discussed from the later perspective. The author of the Treatise uses the threefold path as a contemplation to encompass faults; since the substance itself is a fault, there is nothing else to be counteracted. Now, according to the Sutra text, the threefold path is a virtue, so there is something to be counteracted, which will be discussed earlier. That is how it is known that the author of the Treatise has a different intention, just as the contemplation based on one mind is divided into two doors, is this the intention of the ten categories? There are also those who explain it as an error between an outsider and the author of the Treatise; if explained in this way, the meaning becomes even more difficult to understand. That is how this is known. The question says:

若因緣生者一切法俱生。論答云。過去業有二種。一未作業。二已作業。只可未作者非一切生。已作者應一切生。為如是故。今成論主與外成失屬前治也。又一因生諸法如計宿作及自性等。分同此治。是戒取耳。二所依觀門者對三性分。同上。自因觀因緣之道通生諸有。依煩惱道生諸有故。同在有流也。依業生諸有六道不同。善惡有異。依報生諸法相續不斷。故得三有成其事業諸相不同。此理事相應理故法齊生。由事隔故不互相生。若但因緣理不藉事生者即三有不成。此依經本辨。三釋文可知。依論辨之可知。第六三際觀者。三者數。際者顯無始分齊。即以三時因果理事為此觀體。三門同上。一所治者。治無因執即常見也。謂執諸法不從因生復言未來無生老死即斷見也。二能治所依觀門者。無明行等是過去世。治現在世執身常見。愛取有等是未來世。對治外執斷見過也。此依經辨。三釋文者。於是有三世轉者謂展轉生諸後有也。此明過患耳。余文可知。此依論辨。七三苦觀者。三者數。苦是義。三門同上。初所治者謂樂凈執。是因緣身具有三苦。迷者不了謂有樂凈。即見取攝分有戒見。二明所依觀門者。三性同上。理實通論諸因緣。分通三苦。今約相分。無明行等以為行苦。觸受二支名為苦苦。愛取有等以為壞苦。行

【現代漢語翻譯】現代漢語譯本若因緣而生，一切法便一同產生。論中回答說，過去的業有兩種：一是未造作的業，二是已造作的業。只能說未造作的業並非一切都產生，已造作的業應該一切都產生。因為這樣，現在成論主的觀點與外道的觀點相似，屬於前面的錯誤。又，如果認為諸法由單一原因產生，比如宿命論或自性論等，其錯誤與此相同，屬於戒禁取見。二、所依觀門，針對三種自性進行區分，與上述相同。從自因的角度觀察，因緣之道貫通產生各種存在。由於依賴煩惱之道產生各種存在，因此同屬于『有流』之中。依賴業產生各種存在，六道輪迴各不相同，善惡果報也有差異。依賴果報，諸法相續不斷，因此能夠成就三有（欲有、色有、無色有）的事業，各種現象也各不相同。這是因為理和事相互對應，道理上諸法同時產生，但由於事相的間隔，彼此不能互相產生。如果僅僅是因緣的道理，不憑藉事相而產生，那麼三有就不能成立。這是依據經文的根本進行辨析。三、解釋經文，內容顯而易見。依據論典進行辨析，內容也顯而易見。第六、三際觀，『三』是數字，『際』是顯示沒有開始的界限，即以過去、現在、未來三時的因果和理事作為此觀的本體。三個門與上述相同。一、所要對治的，是對無因論的執著，也就是常見。如果認為諸法不是從因產生的，又說未來沒有生老死，那就是斷見。二、能對治的所依觀門，無明、行等是過去世，用來對治現在世執著于身體的常見。愛、取、有等是未來世，用來對治外道執著于斷滅的過錯。這是依據經文進行辨析。三、解釋經文，『於是有三世轉』，是指輾轉產生各種後有。這是說明過患。其餘的文字內容顯而易見。這是依據論典進行辨析。七、三苦觀，『三』是數字，『苦』是意義。三個門與上述相同。首先，所要對治的是對快樂和清凈的執著。這個因緣和合的身體具有三種苦，迷惑的人不瞭解，認為有快樂和清凈，這就屬於見取，其中包含戒禁取見。二、說明所依觀門，三種自性與上述相同。從道理上來說，可以普遍地討論各種因緣，從現象上來說，可以普遍地對應三種苦。現在從現象上進行區分，以無明、行等作為行苦，觸、受兩支稱為苦苦，愛、取、有等稱為壞苦。

【English Translation】 English version If things arise from conditions, all dharmas arise together. The treatise answers, 'Past karma is of two kinds: karma not yet done and karma already done.' It can only be said that karma not yet done does not cause everything to arise, while karma already done should cause everything to arise. Because of this, the present proponent's view resembles that of externalists, which is a previous error. Furthermore, if one believes that dharmas arise from a single cause, such as fatalism or inherent nature, the error is the same and falls under the category of holding to precepts. Second, the gate of reliance on observation is divided according to the three natures, as above. Observing from the perspective of self-cause, the path of conditions penetrates and generates all existences. Because relying on the path of afflictions generates all existences, it belongs to the 'stream of existence.' Relying on karma generates various existences, with the six realms of reincarnation differing, and the rewards of good and evil also varying. Relying on retribution, the continuity of dharmas is unbroken, thus enabling the activities of the three realms (desire realm, form realm, formless realm) to be accomplished, with various phenomena differing. This is because principle and phenomena correspond to each other; in principle, all dharmas arise simultaneously, but due to the separation of phenomena, they cannot arise from each other. If it were merely the principle of conditions, without relying on phenomena to arise, then the three realms could not be established. This is analyzed based on the root of the sutras. Third, the explanation of the text is self-evident. Analyzing based on the treatises, the content is also self-evident. Sixth, the contemplation of the three times: 'Three' is a number, 'time' indicates the boundary without beginning, that is, taking the cause and effect and principle and phenomena of the past, present, and future as the body of this contemplation. The three gates are the same as above. First, what needs to be countered is the attachment to the doctrine of no cause, which is eternalism. If one believes that dharmas do not arise from causes and also says that there will be no birth, old age, or death in the future, that is annihilationism. Second, the gate of reliance on observation that can counter this: ignorance, action, etc., belong to the past life, used to counter the eternalism of clinging to the body in the present life. Craving, grasping, existence, etc., belong to the future life, used to counter the fault of externalists clinging to annihilation. This is analyzed based on the sutras. Third, explaining the text, 'There are three times revolving,' refers to the continuous generation of various future existences. This is explaining the fault. The remaining text is self-evident. This is analyzed based on the treatises. Seventh, the contemplation of the three sufferings: 'Three' is a number, 'suffering' is the meaning. The three gates are the same as above. First, what needs to be countered is the attachment to pleasure and purity. This conditioned body has three sufferings, but those who are deluded do not understand and think there is pleasure and purity, which belongs to holding to views, including holding to precepts. Second, explaining the gate of reliance on observation, the three natures are the same as above. In principle, all conditions can be universally discussed; in phenomena, they can universally correspond to the three sufferings. Now, distinguishing from the perspective of phenomena, ignorance, action, etc., are taken as the suffering of action; contact and sensation are called the suffering of suffering; craving, grasping, existence, etc., are called the suffering of change.

苦漸增治身常住計有樂凈。苦苦治身自在有樂凈執。壞苦治身究竟計有樂凈。此名順俗觀。但以三苦及知苦智為此觀體。此苦何得通三性。答如經說不生不滅是無常義等。又云是苦是諦是實。又廣如中邊論。準之思之可解。此依經文辨。釋文者。所以五支名為行者。諸分漸增未對苦具。但行相增。所以觸受為苦苦者為此二支對外苦具增。所以愛等名壞苦者是未來世生因緣故違現在身。顯其現在非久住世。愛取有體非是壞相。顯他壞增名為壞苦。余文可知。此依論辨。八因緣觀者三門同上。初所治者謂計單因有力生果。如執自性因能生二十五諦。此身等因緣生。迷者不了謂自性作。即戒取見。二所依觀門者三性同上。因緣生理。因有決定用。緣有發果能方得法生。若但因力無緣發果能者。其因六義不現在前。何者為六義。一念念滅。此滅是空。有力不待外緣所以有力不待緣。為因體未對緣事自遷動故。二俱有是空有力待緣。所以者為得外緣唯顯體空俱成力用也。三隨逐至治際是有無力待緣。所以知為隨他故不可無不能違緣。故無力也。四決定是有有力不待緣。所以知外緣未至性不改自成故。五觀因緣。是空無力待緣。所以知者為待外緣唯顯親因非有無力能生果也。六如引顯自果。是有有力待緣。所以知得外緣時唯顯自因

【現代漢語翻譯】現代漢語譯本以逐漸增加的痛苦來治理身體，卻常常認為它是常住的、快樂的和清凈的。用苦苦來治理身體，卻執著于身體的自在、快樂和清凈。用壞苦來治理身體，卻最終認為它是快樂的和清凈的。這叫做順俗觀（根據世俗的觀點）。只是用三種苦以及瞭解痛苦的智慧作為這種觀法的本體。這種苦如何能夠貫通三種自性（三性指善、惡、無記）？回答說，正如經書所說，『不生不滅』就是無常的意義等等。又說，『這是苦，這是真諦，這是真實』。更詳細的解釋在中邊論中。根據這些來思考就可以理解。這是依據經文來辨析。解釋文句的人認為，為什麼五支（五蘊）被稱為『行』呢？因為各個部分逐漸增加，還沒有直接面對痛苦。只是行相在增加。所以觸和受被稱為苦苦，因為這兩支對外在的痛苦增加。所以愛等等被稱為壞苦，是因為它們是未來世產生的因緣，違背了現在的身體，顯示出現在的身體不是長久住世的。愛、取、有的本體不是壞相。顯示出其他的壞在增加，所以稱為壞苦。其餘的文句可以自己理解。這是依據論典來辨析。八因緣觀，三個方面和上面相同。最初所要治理的是認為單一的因有力量產生結果。例如執著于自性因能夠產生二十五諦（數論的二十五諦）。這個身體等等是由因緣產生的。迷惑的人不瞭解，認為是自性所作。這就是戒禁取見（執著于錯誤的戒律和見解）。第二個所依據的觀門，三種自性（三性指善、惡、無記）和上面相同。因緣產生事理。因有決定的作用。緣有引發結果的能力，這樣才能使法產生。如果只有因的力量，沒有緣來引發結果的能力，那麼這個因的六種意義就不會顯現。哪六種意義呢？第一，唸唸滅。這種滅是空。有力量不需要外緣，所以說有力量不需要緣。因為因的本體還沒有面對緣的事物，自己就遷動了。第二，俱有是空，有力量需要緣。所以知道得到外緣才能顯現本體空，共同成就力量和作用。第三，隨逐到治理的邊緣是有無力，需要緣。所以知道因為隨順其他的緣，所以不能沒有，不能違背緣，所以沒有力量。第四，決定是有有力，不需要緣。所以知道外緣沒有到來，自性不會改變，自己成就。第五，觀察因緣，是空無力，需要緣。所以知道因為等待外緣，才能顯現親因，不是有無力能夠產生結果。第六，如引導顯現自己的果，是有有力，需要緣。所以知道得到外緣的時候，才能顯現自己的因。

【English Translation】 English version Governing the body with gradually increasing suffering, yet often regarding it as permanent, joyful, and pure. Governing the body with the suffering of suffering, yet clinging to the body's freedom, joy, and purity. Governing the body with the suffering of change, yet ultimately regarding it as joyful and pure. This is called 'following the worldly view' (according to secular viewpoints). It merely uses the three kinds of suffering and the wisdom of understanding suffering as the essence of this contemplation. How can this suffering pervade the three natures (the three natures refer to good, evil, and neutral)? The answer is, as the scriptures say, 'not arising and not ceasing' is the meaning of impermanence, and so on. It also says, 'This is suffering, this is truth, this is reality.' A more detailed explanation is in the Madhyāntavibhāga (Distinguishing the Middle from the Extremes). Understanding can be achieved by contemplating these. This is analyzed based on the scriptures. Those who interpret the sentences believe, why are the five skandhas (five aggregates) called 'action'? Because the parts gradually increase, not yet directly facing suffering. Only the characteristics of action are increasing. Therefore, contact (sparśa) and feeling (vedanā) are called the suffering of suffering, because these two branches increase external suffering. Therefore, craving (tṛṣṇā) etc. are called the suffering of change, because they are the causes and conditions for future lives, contradicting the present body, showing that the present body is not permanent. The essence of craving, grasping (upādāna), and becoming (bhava) is not the characteristic of decay. It shows that other decays are increasing, so it is called the suffering of change. The remaining sentences can be understood by oneself. This is analyzed based on the treatises. The eight causal condition contemplations, the three aspects are the same as above. What needs to be governed initially is the belief that a single cause has the power to produce a result. For example, clinging to the self-nature cause being able to produce the twenty-five tattvas (twenty-five principles of Samkhya). This body etc. is produced by causes and conditions. Those who are deluded do not understand and think it is done by self-nature. This is Śīlavrata-parāmarśa (clinging to wrong precepts and views). The second gate of contemplation that is relied upon, the three natures (the three natures refer to good, evil, and neutral) are the same as above. Causes and conditions produce principles. The cause has a definite function. The condition has the ability to trigger the result, so that the dharma can arise. If there is only the power of the cause, without the condition to trigger the ability to produce the result, then the six meanings of this cause will not manifest. What are the six meanings? First, moment-to-moment cessation. This cessation is emptiness. Having power does not require external conditions, so it is said that having power does not require conditions. Because the essence of the cause has not yet faced the things of the condition, it moves by itself. Second, co-existence is emptiness, having power requires conditions. So knowing that only by obtaining external conditions can the essence of emptiness be revealed, jointly achieving power and function. Third, following to the edge of governance is having no power, requiring conditions. So knowing that because it follows other conditions, it cannot be without, cannot violate the conditions, so it has no power. Fourth, determination is having power, not requiring conditions. So knowing that the external conditions have not arrived, the nature will not change, it will achieve itself. Fifth, observing causes and conditions, is empty and powerless, requiring conditions. So knowing that because waiting for external conditions, the direct cause can be revealed, it is not having or not having the power to produce the result. Sixth, such as guiding the manifestation of one's own result, is having power, requiring conditions. So knowing that when obtaining external conditions, one's own cause can be revealed.

。得自果故。問此因緣六義分齊云何。答今言賴緣者。但取因事之外增上等三緣不取自因六義互相發。所以者。其六義者同是理法對因事顯。廢生因事六義不能自互發成。但外三緣各有理事故。得對顯因果之義。若爾六義不應總別相成。答六義六相共成者。六相有二義。一順理。二順事。此二義中。順理義顯。順事義微。其四緣事二義同上。但順事義增。順理義微。所以知。因緣生果法起迷義顯。為此論主別將六相照令入理。故知四緣順事增也。所以知總別順理義增者。為辨六相令見心入理。問何以得知但總別六義得順理增不取於事。答論主簡事不具六相。唯約義辨。故知也。上二微義思之可解。今因緣內各有六義。故說別有勝用能感於果。問如論說。非他作自因生。非自作緣生故。既言非他。云何但取勝力生果。答此舉不生形取勝力。若不形奪勝力不成。令此奪中偏取一邊勝力屬上論主自因觀。今此通取二力。不能生義分在其中。準上六義思之可解。有一別空。入后觀門至當分別。此即治前獨因感果執。業藉緣造後感果時。不賴緣發。此執何失。答若廢于緣自因勝力並皆不成。此即俗諦觀。即以緣生理事及智為觀體。此依經辨。三釋文者。因即通親疏四種緣也。故云因緣能生行。故知也。釋名可解。此依論辨。又依

【現代漢語翻譯】得自果故（從結果得知原因）。問：此因緣六義分齊云何（請問這因緣的六義如何區分）？答：今言賴緣者（現在所說的依賴緣），但取因事之外增上等三緣（只取因事之外的增上緣等三種緣），不取自因六義互相發（不取自因的六義互相引發）。所以者（為什麼呢）？其六義者同是理法對因事顯（因為這六義都是理法，相對於因事而顯現）。廢生因事六義不能自互發成（如果廢棄產生因事的六義，就不能自己互相引發成就）。但外三緣各有理事故（但是外在的三緣各有其理），得對顯因果之義（能夠對應顯現因果的意義）。若爾六義不應總別相成（如果這樣，六義就不應該總體和分別上互相成就）。答：六義六相共成者（六義和六相共同成就），六相有二義（六相有兩種意義）：一順理（一是順應理），二順事（二是順應事）。此二義中（在這兩種意義中），順理義顯（順應理的意義明顯），順事義微（順應事的意義微弱）。其四緣事二義同上（四緣的事和理兩種意義與上面相同），但順事義增（但是順應事的意義增加），順理義微（順應理的意義微弱）。所以知（之所以知道），因緣生果法起迷義顯（因緣生果，法則興起，迷惑的意義顯現）。為此論主別將六相照令入理（因此論主特別將六相拿出來，照亮使人進入理）。故知四緣順事增也（所以知道四緣順應事的作用增加）。所以知總別順理義增者（之所以知道總體和分別上順應理的意義增加），為辨六相令見心入理（是爲了分辨六相，使人看到心進入理）。問：何以得知但總別六義得順理增不取於事（請問如何得知只有總體和分別的六義能夠順應理而增加，而不取於事）？答：論主簡事不具六相（論主簡化了事，因為不具備六相），唯約義辨（只從意義上分辨）。故知也（所以知道）。上二微義思之可解（以上兩種細微的意義思考就可以理解）。今因緣內各有六義（現在因緣內各有六義），故說別有勝用能感於果（所以說另外有殊勝的作用能夠感應到果）。問：如論說，『非他作自因生，非自作緣生』故（如論中所說，『不是他所作，而是自因所生；不是自己所作，而是緣所生』），既言非他（既然說不是他），何以但取勝力生果（為什麼只取殊勝的力量產生果）？答：此舉不生形取勝力（這是舉出不生的形態，取殊勝的力量）。若不形奪勝力不成（如果不形成奪取，殊勝的力量就不能成就）。令此奪中偏取一邊勝力屬上論主自因觀（使這奪取中偏取一邊的殊勝力量，屬於上面論主的自因觀）。今此通取二力（現在這裡是普遍取兩種力量），不能生義分在其中（不能產生的意義就包含在其中）。準上六義思之可解（按照上面的六義思考就可以理解）。有一別空（有一種特別的空），入后觀門至當分別（進入後面的觀門應當分別）。此即治前獨因感果執（這就是爲了對治前面單獨的因感應果的執著）。業藉緣造後感果時（業通過緣來造作，之後感應果的時候），不賴緣發（不依賴緣來引發）。此執何失（這種執著有什麼過失）？答：若廢于緣自因勝力並皆不成（如果廢棄了緣，自因的殊勝力量就都不能成就）。此即俗諦觀（這就是俗諦的觀察），即以緣生理事及智為觀體（就是以緣生理事以及智慧作為觀察的本體）。此依經辨（這是依據經典來分辨）。三釋文者（第三是解釋經文），因即通親疏四種緣也（因就是包括親近和疏遠的四種緣）。故云因緣能生行（所以說因緣能夠產生行為）。故知也（所以知道）。釋名可解（解釋名稱可以理解）。此依論辨（這是依據論來分辨）。又依又依

【English Translation】 It is obtained from the result. Question: How are the six aspects of this cause and condition differentiated? Answer: When we speak of 'relying on conditions,' we only take the three conditions outside of the cause-event, such as the dominant condition, and do not take the six aspects of the self-cause mutually arising. Why? Because these six aspects are all principles that are revealed in relation to the cause-event. If the six aspects that generate the cause-event are abandoned, they cannot mutually arise and be accomplished. However, the three external conditions each have their own principles, and thus can correspond to reveal the meaning of cause and effect. If so, the six aspects should not mutually accomplish each other in both general and specific ways. Answer: The six aspects and six characteristics accomplish each other together. The six characteristics have two meanings: first, conforming to principle; second, conforming to event. Among these two meanings, the meaning of conforming to principle is clear, while the meaning of conforming to event is subtle. The two meanings of the four conditions are the same as above, but the meaning of conforming to event increases, while the meaning of conforming to principle decreases. How do we know? Because when cause and condition give rise to effect, the arising of the Dharma obscures the meaning. Therefore, the author of the treatise separately takes the six characteristics to illuminate and lead people to enter into principle. Thus, we know that the four conditions increase in conforming to event. How do we know that the meaning of conforming to principle increases in both general and specific ways? It is to distinguish the six characteristics so that the mind can be seen entering into principle. Question: How do we know that only the six aspects in general and specific ways can increase in conforming to principle and not take to event? Answer: The author of the treatise simplifies the event because it does not fully possess the six characteristics, and only distinguishes based on meaning. Thus, we know. The above two subtle meanings can be understood through contemplation. Now, within each cause and condition, there are six aspects, so it is said that there is a separate superior function that can influence the result. Question: As the treatise says, 'It is not made by another, but arises from its own cause; it is not made by itself, but arises from conditions.' Since it is said 'not by another,' why only take the superior power to generate the result? Answer: This cites the form of non-arising to take the superior power. If the superior power is not formed and seized, it cannot be accomplished. Causing this seizure to partially take one side of the superior power belongs to the author's own cause contemplation above. Now, this universally takes both powers, and the meaning of non-arising is contained within it. It can be understood by considering the above six aspects. There is a separate emptiness, which should be appropriately distinguished when entering the later contemplation gate. This is to cure the previous attachment to the single cause influencing the result. When karma is created through conditions and later influences the result, it does not rely on conditions to arise. What is the fault of this attachment? Answer: If conditions are abandoned, the superior power of the self-cause will not be accomplished. This is the conventional truth contemplation, which takes the principle and events arising from conditions and wisdom as the object of contemplation. This is distinguished according to the sutras. The third is explaining the text: cause includes the four kinds of conditions, both near and far. Therefore, it is said that cause and condition can generate actions. Thus, we know. Explaining the name is understandable. This is distinguished according to the treatise. Furthermore, according to Furthermore, according to

小乘六因四緣若依三乘即十因二十因等。若依一乘即隨法辨因。為一一因緣理事各別與法界等。今六因義唯一乘能窮。此約別教說也。◎第九因緣生滅縛觀者。因緣牒成俗諦所依。生者所生果法。滅者即離因緣生力。縛者即順縛。從俗諦依經本闕無。因緣二字三門同上。初所治者。此下二觀但治心惑。通義可解。謂因緣共力能感果執。又言因緣法。各有少力。共成一果。其緣起理通有諸義。若見因緣有力共生。即名迷理事分別執。即法我所見。二所依觀門者。此用三空門為順觀體。逆成一生縛無分別觀。余意下更分別。諸緣生法成俗諦相。不屬一緣。但諸已生法隨去。一緣果不得立。不簡親疏故。論云。無知者故。作時不住故。若因緣能生不可不住。問若因緣不生而有法者。先因未集亦應生果。又此縛果法因緣生果。二相何別。答因緣生內有二種義。一無自生義故空。二因緣有力故生得果法。此緣縛內亦有二義。一是俗諦緣起。二離緣生力故空。因緣生法。若無生力。果即不成。此緣縛觀。若無空義。果即不成。云何是空相。答因內求疏不可得。又求生力不可得。前因緣生果生義。是增空義。是微為因緣法順生迷增故。今緣縛法空義。是增生力義微為緣起法順生無分別智故。故下經云。緣起之法離有無也此雖無生力以

【現代漢語翻譯】現代漢語譯本小乘的六因四緣，如果按照三乘（聲聞乘、緣覺乘、菩薩乘）的觀點來看，可以擴充套件為十因、二十因等。如果按照一乘（佛乘）的觀點來看，就隨著對法的辨析而確定因。是否每一個因緣的理和事都各自不同，並且與法界相等呢？現在所說的六因的含義，只有一乘才能徹底理解。這是從別教的角度來說的。 ◎第九因緣生滅縛觀：因緣是指構成俗諦所依賴的基礎。生，指的是所產生的果法。滅，指的是脫離因緣的生力。縛，指的是順著束縛。從俗諦的角度來看，依據的經典原本就缺少『無』字。『因緣』二字在三門中與上面相同。首先是所要對治的：下面的兩種觀法只是爲了對治心中的迷惑，其通用的含義可以理解。也就是說，因緣共同作用能夠感生對果的執著。又說因緣法，各自具有少許力量，共同成就一個果。這種緣起的道理普遍存在各種含義。如果認為因緣具有力量共同產生果，就叫做迷惑于理和事，產生分別執著，也就是法我的見解。其次是所依賴的觀門：這裡用三空門（空、無相、無愿）作為順觀的本體，反過來成就一生縛無分別觀。其餘的含義在下面會進一步分別說明。諸緣生法成就俗諦的相，不屬於單一的緣。但是，已經產生的法會隨著一個緣而消逝，果就無法成立，因為不區分親疏。所以《論》中說：『因為無知，所以在作用時不會停留。』如果因緣能夠產生果，就不可能不停留。問：如果因緣不產生果而有法存在，那麼在先前的因尚未聚集時，也應該產生果。而且，這種束縛的果法，因緣生果，這兩種相有什麼區別？答：因緣生內有兩種含義。一是沒有自生之義，所以是空。二是因緣具有力量，所以能夠產生果法。這種緣縛內也有兩種含義。一是俗諦的緣起。二是脫離緣的生力，所以是空。因緣所生的法，如果沒有生力，果就無法成就。這種緣縛觀，如果沒有空義，果就無法成就。什麼是空相？答：在因內尋求疏遠是不可得的，又尋求生力也是不可得的。先前的因緣生果的生義，是增加空義，是稍微地認為因緣法順著產生迷惑的增加。現在的緣縛法的空義，是增加生力的含義，稍微地認為緣起法順著產生無分別智。所以下面的經文說：『緣起之法，脫離有和無。』雖然沒有生力，但以...

【English Translation】 English version The six causes and four conditions of Hinayana, if viewed according to the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), can be expanded into ten causes, twenty causes, and so on. If viewed according to the One Vehicle (Buddhayāna), the causes are determined according to the analysis of the Dharma. Are the principles and phenomena of each cause and condition different and equal to the Dharmadhātu (realm of reality)? The meaning of the six causes can only be fully understood by the One Vehicle. This is from the perspective of the Separate Teaching. ◎ Ninth Contemplation on the Bondage of Production and Cessation of Conditions: 'Conditions' refer to the basis upon which the conventional truth (saṃvṛti-satya) is established. 'Production' refers to the resulting Dharma (phenomena). 'Cessation' refers to the separation from the power of production of conditions. 'Bondage' refers to following the bondage. From the perspective of conventional truth, the original scriptures are missing the word 'non-existence'. The words 'conditions' are the same as above in the Three Gates. First, what is to be treated: The following two contemplations are only to treat the delusions in the mind, and their general meaning can be understood. That is, the combined power of conditions can cause attachment to the result. It is also said that each Dharma of conditions has a little power, and together they accomplish a result. The principle of dependent origination (pratītyasamutpāda) universally exists in various meanings. If one believes that conditions have the power to jointly produce a result, it is called being deluded by principles and phenomena, giving rise to discriminating attachments, which is the view of the Dharma-self. Second, the gate of contemplation to rely on: Here, the Three Gates of Emptiness (śūnyatā, animitta, apraṇihita) are used as the basis of the favorable contemplation, which in turn accomplishes the non-discriminating contemplation of a lifetime of bondage. The remaining meanings will be further explained below. The phenomena produced by conditions accomplish the appearance of conventional truth, and do not belong to a single condition. However, the phenomena that have already arisen will disappear with one condition, and the result cannot be established because it does not distinguish between close and distant. Therefore, the Treatise says: 'Because of ignorance, it does not stay when acting.' If conditions can produce a result, it is impossible not to stay. Question: If conditions do not produce a result and a Dharma exists, then the result should also be produced when the previous causes have not yet gathered. Moreover, what is the difference between this bound result Dharma, and the production of a result by conditions? Answer: There are two meanings within the production of conditions. First, there is no self-production, so it is empty. Second, conditions have power, so they can produce the result Dharma. There are also two meanings within this conditional bondage. First, it is the dependent origination of conventional truth. Second, it is the separation from the power of production of conditions, so it is empty. If the Dharma produced by conditions does not have the power of production, the result cannot be accomplished. If this contemplation on conditional bondage does not have the meaning of emptiness, the result cannot be accomplished. What is the appearance of emptiness? Answer: Seeking distance within the cause is unattainable, and seeking the power of production is also unattainable. The meaning of production of the result by the previous conditions is to increase the meaning of emptiness, which is to slightly believe that the Dharma of conditions follows the increase of delusion. The meaning of emptiness of the current Dharma of conditional bondage is to increase the meaning of the power of production, which is to slightly believe that the Dharma of dependent origination follows the production of non-discriminating wisdom. Therefore, the following scripture says: 'The Dharma of dependent origination is apart from existence and non-existence.' Although there is no power of production, but with...

空力成故。離自性生。經云。無住為本故。問若緣生順迷增者。此義可爾。緣縛順空增。應當真諦攝。答空有二種。一為空故得有俗成。二為空成無分別。今取成俗空故不入真諦。問若觀生縛當見法時。為有能縛因力以不。答無能縛者。若有能縛即是他義。縛義不成。此義思之可解。今以俗諦無分別理事為此觀體。此生縛觀不分因果。此依經文辨。三釋文者。無明因緣諸行生以生縛說者。無明因緣牒俗所依。以生縛說者。正斥觀體。生縛同前釋。所以言說者。為欲依言得平等俗故。何者以此縛字通目生不生為縛故。非親生為縛故。非無俗諦不可以二相取此二義故。以一說縛字印定其義。若廢其說恐別取二義故。觀依說以取義也。理在說中。余文可解。又經通取空力多有力少。論即不說因也。此依論辨。十無所有盡觀依論名。隨順有盡觀三門同上。初所治者。此局心惑。亦可通諸使。俗諦通攝故。為執因緣。但有應俗相。自體空義。不現在前故是障也。何者但因緣生法。即自體空理不自住。順成俗諦。成俗諦果時。仍以不同因緣。以此義求有不偏增。若迷謂唯有俗者故是過失。即法我我所見。二所依觀門者。三義同上。生縛意趣有異。后自分別。諸緣生法。不起即已起即雙現。如彼渴鹿見陽焰水乾濕並彰。又如映象染凈

【現代漢語翻譯】現代漢語譯本空力成就的緣故，遠離了自性而生起。經中說：『以無住為根本』。問：如果因緣生法順著迷惑而增長，這個道理還可以理解。但因緣束縛順著空性而增長，應該屬於真諦所攝吧？答：空有兩種，一種是因為空才能成就俗諦，另一種是空成就了無分別。現在取成就俗諦的空，所以不屬於真諦。問：如果觀察生法被束縛，在見到法的時候，是否有能束縛的因的力量？答：沒有能束縛者。如果有能束縛者，那就是他義，束縛的意義就不能成立。這個道理思考一下就可以理解。現在以俗諦無分別的理和事作為這個觀的本體。這個生法被束縛的觀察不區分因和果。這是依據經文來辨析的。第三個解釋文義的人說：『無明因緣諸行生，以生縛來說』，無明因緣是牒著俗諦所依之處，『以生縛來說』，正是指責觀的本體。生縛的解釋同前。之所以要用言語表達，是爲了想要依靠言語而得到平等的俗諦。為什麼這樣說呢？因為這個『縛』字可以統攝生和不生都作為束縛，不是親生的才作為束縛。如果沒有俗諦，就不能用二相來取這兩種意義。所以用一個『縛』字來印定它的意義。如果廢棄言說，恐怕會分別取兩種意義。觀察依靠言說來取義，道理就在言說之中。其餘的文字可以自己理解。另外，經中普遍取空的力量多，有的力量少，論中就不說因。這是依據論來辨析的。十無所有盡觀依據論的名義。隨順有盡觀的三門與上面相同。最初所要對治的，是侷限於內心的迷惑，也可以通於各種煩惱。因為俗諦普遍攝受的緣故。因為執著因緣，只有應合俗諦的相，自體空性的意義不現在眼前，所以是障礙。為什麼這樣說呢？因為只是因緣所生的法，它的自體空性的道理不能自己安住，順著成就俗諦。在成就俗諦的果的時候，仍然以不同的因緣。用這個道理來求有，就不會偏頗地增長。如果迷惑地認為只有俗諦，那就是過失。也就是法我我所見。第二個所依的觀門，三種意義與上面相同。生縛的意趣有所不同，後面再分別。各種因緣所生的法，不起就是不起，一旦生起就是雙重顯現。就像那口渴的鹿看到陽焰，水和干同時顯現。又像鏡子中的影像，有染污和清凈。

【English Translation】 English version Because of the accomplishment of the power of emptiness (sunyata), it arises apart from its own nature (svabhava). The sutra says: 'Taking non-abiding as the root.' Question: If conditioned arising increases delusion, this meaning is understandable. But if conditioned bondage increases in accordance with emptiness, shouldn't it be included in the ultimate truth (paramartha-satya)? Answer: There are two kinds of emptiness: one is that because of emptiness, conventional truth (samvriti-satya) can be established; the other is that emptiness accomplishes non-discrimination. Now, we take the emptiness that accomplishes conventional truth, so it is not included in the ultimate truth. Question: If one observes the bondage of arising, when seeing the Dharma, does the power of the binding cause exist or not? Answer: There is no binder. If there is a binder, then it is another meaning (anya-artha), and the meaning of bondage cannot be established. This meaning can be understood by thinking about it. Now, we take the principle (li) and phenomena (shi) of conventional truth without discrimination as the substance (kaya) of this contemplation. This contemplation of the bondage of arising does not distinguish between cause and effect. This is analyzed according to the sutra. The third person who explains the meaning of the text says: 'Ignorance conditions volitional formations (samskara), speaking of arising as bondage.' Ignorance conditioning volitional formations is adhering to the basis of conventional truth. 'Speaking of arising as bondage' is precisely criticizing the substance of contemplation. The explanation of arising as bondage is the same as before. The reason for using language is to obtain equal conventional truth by relying on language. Why is this so? Because the word 'bondage' can encompass both arising and non-arising as bondage; it is not only what is directly born that is bondage. If there is no conventional truth, then these two meanings cannot be taken with two aspects. Therefore, the meaning is sealed with one word 'bondage'. If the speech is abandoned, there is a fear of taking two meanings separately. Observation relies on speech to take the meaning; the principle is in the speech. The rest of the text can be understood by oneself. In addition, the sutra generally takes the power of emptiness as more, and the power of existence as less, while the treatise does not speak of cause. This is analyzed according to the treatise. The contemplation of the exhaustion of the ten nothingnesses (dasabhavatyayatana) is based on the name of the treatise. The three doors of contemplation that accord with the exhaustion of existence are the same as above. What is to be initially counteracted is the delusion limited to the mind, but it can also extend to various afflictions (klesha), because conventional truth universally encompasses them. Because of attachment to conditions, there is only the appearance that corresponds to conventional truth, and the meaning of the emptiness of self-nature (svabhava-sunyata) does not appear, so it is an obstacle. Why is this so? Because the Dharma that arises only from conditions, the principle of its emptiness of self-nature cannot abide by itself, and it accords with the accomplishment of conventional truth. When accomplishing the fruit of conventional truth, it is still with different conditions. Using this principle to seek existence will not increase partially. If one is deluded and thinks that there is only conventional truth, then that is a fault, which is the view of self (atma) and what belongs to self (atmiya) regarding the Dharma. The second door of contemplation that is relied upon, the three meanings are the same as above. The intention of arising as bondage is different, and will be distinguished later. The various Dharmas that arise from conditions, if they do not arise, then they do not arise; once they arise, they appear doubly. Just like a thirsty deer seeing a heat haze, water and dryness appear simultaneously. It is also like the image in a mirror, with defilement and purity.

雙現。此是正理。問其所現空。為是真諦。為是俗諦。又此觀法與前緣生及以生縛。云何取別。答因緣及縛唯成順有。今第十觀空有俱順。又此空有並是俗諦。泛明真俗此有多義。一體相相對。二空有相對。如此分真俗。其義非一。若空有分真俗。有則為俗。空即為真。即證智所知。若體相相對。空有可以相論故。若約此義。俗諦通空有。此空是自體空。非事空也。故論云。是心真如相。能示摩訶衍體。故知雖是真如得名。俗相不是體也。此即空有同爲一相。以緣順性。理事為此觀體故。上文云。十二緣生是無為也。此依經辨。三釋文者。隨順即空。隨順於有盡者為空隨順。即有盡滅也。此順論主后釋。不順經文。若依經無所有盡觀者。無所有者所順。盡者能順。俗相即空順於滅理。以俗相求法。即盡其性。此是周盡之盡。亦有解者。以盡字為逆觀。此不應經文。為文中別有逆相。又若此盡即是逆者。諸觀並應置其盡字。文云。無明因緣諸行生是隨順無所有盡觀者。因緣無性即相辨空。空故隨順無所有理盡其性也。十觀亦有相生次第。為知諸虛妄過故。故有第一。既識妄已未知妄法依何得生。故有第二。識知所依未知有何理。故有第三。已知生理未知依何時。故有第四。識知時已未知約何義。故明第五。知其義已有何

【現代漢語翻譯】現代漢語譯本：雙現，這是正確的道理。如果問它所顯現的空性，是真諦（paramārtha-satya，究竟真實）還是俗諦（saṃvṛti-satya，世俗真實）？另外，這種觀法與之前的緣起（pratītyasamutpāda， dependent origination）以及生縛（bhavabandha，生命束縛）有何區別？回答：因緣和縛僅僅成就順於有的方面。現在這第十觀是空有都順應。並且這空有都是俗諦。泛泛地闡明真俗，這裡面有很多意義：一是體相相對，二是空有相對。這樣區分真俗，它的意義不是唯一的。如果空有區分真俗，有就是俗諦，空就是真諦，即證智（jñāna，智慧）所知。如果體相相對，空有可以相互討論。如果按照這個意義，俗諦貫通空有。這個空是自體空，不是事空。所以《論》中說：『是心真如相，能示摩訶衍體。』所以知道雖然是真如（tathatā， suchness），得到名稱，俗相不是它的本體。這就是空有同爲一相，以緣順應自性，理和事作為這個觀法的本體。上文說，十二緣起是無為（asaṃskṛta， unconditioned）法。這是依據經文辨析。三種解釋經文的人：隨順就是空，隨順於有盡就是空隨順，就是有盡滅。這是順應論主的后一種解釋，不順應經文。如果依據經文『無所有盡觀』，無所有是所順應的，儘是能順應的。俗相即空，順應于滅理。以俗相求法，就窮盡它的自性。這是周遍窮盡的『盡』。也有解釋的人，把『盡』字理解為逆觀。這不應合經文，因為文中沒有其他的逆相。而且如果這個『盡』就是逆觀，那麼所有的觀法都應該加上『盡』字。經文中說：『無明（avidyā， ignorance）因緣諸行（saṃskāra， volitional formations）生，是隨順無所有盡觀。』因緣無自性，就是從現象上辨析空性。因為是空性，所以隨順無所有之理，窮盡它的自性。十觀也有相生的次第。爲了知道各種虛妄的過患，所以有第一觀。既然認識了虛妄，還不知道虛妄法依什麼而生，所以有第二觀。認識了所依，還不知道有什麼道理，所以有第三觀。已經知道了生理，還不知道依據什麼時間，所以有第四觀。認識了時間，還不知道依據什麼意義，所以闡明第五觀。知道了它的意義后，有什麼...

【English Translation】 English version: Dual manifestation. This is the correct principle. If asked whether the emptiness that manifests is the ultimate truth (paramārtha-satya) or the conventional truth (saṃvṛti-satya), and how this contemplation differs from the previous dependent origination (pratītyasamutpāda) and the bondage of existence (bhavabandha)? The answer is that causes, conditions, and bondage only lead to the affirmation of existence. Now, this tenth contemplation accords with both emptiness and existence. Moreover, both emptiness and existence are conventional truths. Broadly clarifying the true and conventional, there are many meanings here: first, the relative nature of substance and appearance; second, the relative nature of emptiness and existence. Distinguishing the true and conventional in this way, its meaning is not singular. If emptiness and existence distinguish the true and conventional, then existence is conventional, and emptiness is the ultimate truth, known by the wisdom of realization (jñāna). If substance and appearance are relative, emptiness and existence can be discussed in relation to each other. According to this meaning, conventional truth pervades both emptiness and existence. This emptiness is the emptiness of self-nature, not the emptiness of phenomena. Therefore, the treatise says: 'It is the true suchness (tathatā) of the mind that can reveal the essence of the Mahāyāna.' Thus, although it is known as true suchness, the conventional appearance is not its substance. This is because emptiness and existence share the same appearance, with conditions according with nature, and principle and phenomena forming the essence of this contemplation. The previous text said that the twelve links of dependent origination are unconditioned (asaṃskṛta). This is based on the sutras for analysis. There are three ways to explain the text: to accord with is emptiness; to accord with the exhaustion of existence is to accord with emptiness, which is the extinction of existence. This accords with the later explanation of the treatise master, not with the sutra text. If based on the sutra text 'contemplation of the exhaustion of non-existence,' non-existence is what is accorded with, and exhaustion is what accords. The conventional appearance is emptiness, according with the principle of extinction. Seeking the Dharma with the conventional appearance exhausts its nature. This is the 'exhaustion' of complete exhaustion. There are also those who interpret the word 'exhaustion' as reverse contemplation. This does not accord with the sutra text, because there is no other reverse aspect in the text. Moreover, if this 'exhaustion' is reverse contemplation, then all contemplations should have the word 'exhaustion' added. The sutra text says: 'Ignorance (avidyā) is the condition for the arising of volitional formations (saṃskāra), which is to accord with the contemplation of the exhaustion of non-existence.' The lack of inherent nature in conditions is to analyze emptiness from phenomena. Because it is emptiness, it accords with the principle of non-existence, exhausting its nature. The ten contemplations also have a sequence of arising. In order to know the faults of various illusions, there is the first contemplation. Since illusion has been recognized, but it is not yet known what the illusory Dharma arises from, there is the second contemplation. Having recognized what it depends on, but not yet knowing what principle there is, there is the third contemplation. Having known the principle of arising, but not yet knowing what time it depends on, there is the fourth contemplation. Having recognized the time, but not yet knowing what meaning it depends on, the fifth contemplation is explained. After knowing its meaning, what...

本末。故有第六。知本末已未知有何過。故有第七。知其過已云何對事成。故有第八。知成已未知有何相。故有第九。知相已疑謂乖理。故有第十。依經十番訖。二依論分別者有三。一厭離有為。二大悲隨順。三一切相智。初厭離有為者。解則為順。行則為逆解中以三空相為順。大分為三。一成答相。二第一義諦。三世諦差別為知。世無人成。世有為過。故須第一。既知過已。未知趣何理。故有第二。雖知所入法。未知依何而得故。舉俗諦辨所依觀門。故論云。隨順觀世諦即入第一義。初釋文如前。問此相即俗諦。何須第三。更明俗諦。答此辨俗諦為取過失。二第一義諦釋得脫所以。就彼因緣觀第一義得脫因緣。此取依止觀中上半門也。世諦觀者。世即時也。諦者時中法實。此合經中后八門半為六門觀。初半為一取二為一。次三各一。后三為一。初□是染染依止觀。染者能依也。依止者所依也。此六門中。初一門明染依止。次二建立染相。次一就染彰過。次二正觀防非。后一辨觀分齊。又云何染故明染相。染何所依依第一義。何故說依妄法依真。為欲就之求真故也。二言因觀者。觀染所因問論主合本二觀為一因觀。經本初為自因。論主云他因。經本不相舍離。論主云自因。此義云何。答經主言自簡異外道。論言他者。

【現代漢語翻譯】現代漢語譯本本末：因此有第六（知本末）。已經知道了本末，但不知道有什麼過失，因此有第七（知其過）。已經知道了過失，但不知道如何應對事情的成就，因此有第八（知成）。已經知道了成就，但不知道有什麼樣的相狀，因此有第九（知相）。已經知道了相狀，但懷疑它違背了道理，因此有第十（疑謂乖理）。依據經文的十個次第完畢。二、依據論典的分別有三種：一、厭離有為；二、大悲隨順；三、一切相智。首先，厭離有為，理解了就順應，行動就違逆。理解中以三空相為順應。大體分為三部分：一、成就問答的相狀；二、第一義諦；三、世俗諦的差別。爲了知道世間沒有人成就，世間有有為的過失，所以需要第一義諦。既然知道了過失，但不知道趨向什麼道理，因此有第二。雖然知道了所入的法，但不知道依靠什麼而得到，所以舉出世俗諦來辨明所依靠的觀門。所以論典說：『隨順觀察世俗諦，就進入第一義。』最初解釋經文如前所述。問：這個相就是世俗諦，為什麼需要第三，更要說明世俗諦？答：這是辨別世俗諦，爲了選取過失。二、第一義諦，解釋得到解脫的原因。就那個因緣觀察第一義，得到解脫的因緣。這是選取依止觀中的上半部分。世俗諦的觀察，世就是時間，諦就是時間中的法真實。這合經中的后八門半為六門觀。前半部分為一，取二為一，其次三個各為一，后三個為一。最初的是染的依止觀，染是能依，依止是所依。這六門中，第一門說明染的依止，其次兩門建立染的相狀，其次一門就染彰顯過失，其次兩門正觀防止過失，最後一門辨別觀的分界。又，為什麼染，所以說明染的相狀。染依靠什麼？依靠第一義。為什麼說依靠虛妄法而依靠真實？爲了就此求得真實。二、言因觀，觀察染的原因。問：論主將經本的兩個觀合為一個因觀，經本最初為自因，論主說是他因，經本說不相舍離，論主說是自因，這個意義是什麼？答：經主說自，是爲了簡別于外道。論說他，是...

【English Translation】 English version The Root and the Branch: Therefore, there is the sixth (knowing the root and the branch). Having known the root and the branch, but not knowing what faults there are, therefore, there is the seventh (knowing the faults). Having known the faults, but not knowing how to deal with the accomplishment of things, therefore, there is the eighth (knowing the accomplishment). Having known the accomplishment, but not knowing what kind of appearances there are, therefore, there is the ninth (knowing the appearances). Having known the appearances, but suspecting that it violates the principle, therefore, there is the tenth (suspecting that it violates the principle). The ten stages based on the sutra are completed. Secondly, the distinctions based on the treatises are of three kinds: 1.厭離有為(Renunciation of conditioned existence); 2. 大悲隨順(Great compassion in accordance); 3. 一切相智(Knowledge of all aspects). First, 厭離有為(Renunciation of conditioned existence), understanding it is compliance, acting it is opposition. In understanding, taking the three aspects of emptiness as compliance. Broadly divided into three parts: 1. 成答相(The aspect of accomplishing questions and answers); 2. 第一義諦(The ultimate truth); 3. 世諦差別(The distinction of conventional truth). In order to know that no one in the world achieves, and that there are faults in conditioned existence, therefore, the ultimate truth is needed. Since the faults are known, but it is not known what principle to tend towards, therefore, there is the second. Although the dharma to be entered is known, it is not known what to rely on to obtain it, so the conventional truth is brought up to distinguish the gate of contemplation to rely on. Therefore, the treatise says: 'Observing the conventional truth in accordance, one enters the ultimate truth.' The initial explanation of the sutra is as mentioned before. Question: This aspect is the conventional truth, why is the third needed, and why is it necessary to further explain the conventional truth? Answer: This is to distinguish the conventional truth, in order to select faults. Secondly, 第一義諦(the ultimate truth), explains the reason for obtaining liberation. Observing the ultimate truth based on that cause and condition, one obtains the cause and condition for liberation. This is to select the upper half of the gate in the contemplation of reliance. The contemplation of conventional truth, 世(the world) is time, 諦(truth) is the reality of dharma in time. This combines the latter eight and a half gates in the sutra into six gates of contemplation. The first half is one, taking two as one, the next three each as one, and the last three as one. The first is the contemplation of the reliance on defilement, defilement is the able to rely, and reliance is the relied upon. Among these six gates, the first gate explains the reliance on defilement, the next two gates establish the appearances of defilement, the next gate highlights the faults based on defilement, the next two gates correctly contemplate to prevent faults, and the last gate distinguishes the boundaries of contemplation. Also, why is there defilement, so the appearances of defilement are explained. What does defilement rely on? It relies on the ultimate truth. Why is it said to rely on false dharma and rely on truth? In order to seek truth from this. Secondly, 言因觀(the contemplation of the cause), observes the cause of defilement. Question: The author of the treatise combines the two contemplations of the sutra into one contemplation of cause, the sutra initially says self-cause, the author of the treatise says other-cause, the sutra says not abandoning each other, the author of the treatise says self-cause, what is the meaning of this? Answer: The author of the sutra says self, in order to distinguish it from external paths. The treatise says other, is...

就四緣內。簡取增上緣。成十二因緣義準論主意。消彼經文。即舉親別疏。取其疏緣不取親者。為不順十二因緣故也。云何不順。十二支中但行有二支。報因義顯。餘者略而不具。又別取增上緣故。簡之所以名疏緣。作他因者為增上緣。對親因為疏。望增上自果為親。今對親因說彼增上故。說他因亦可。反之取其他也。經名不相舍離。如前觀釋。亦通親疏。論言自因者。增上緣中取親因緣。即互為因。等由互為因通諸支故。三攝過觀者。攝十二緣以為三道觀察。唯是苦集過也。四護過者。護彼凡夫邪見過也。五不厭厭者。防離二乘慢心過也。微細之苦。二乘不厭。菩薩能厭。名不厭厭。六深觀者。觀行窮深。因緣之理妙過情趣。故名為深觀。相云何。論主分本三觀。以為四法趣其深理。一非他作自因生故。即成自因。具有勝力。離無因計。二非自作緣生故。即顯疏緣。具有勝力。即離單因生果不藉緣失。此二種義離自性執。由順俗諦見心不息。問何故不言各有少力共成多力。答若少多則不成。三非二作但隨順生。此則去前見。因緣相隨順生者。有無不可取為隨有故。不可無隨順有故。非自有復隨順有。非定從因生故。離有無不可取也。四非無因作隨順有故。即離意地。謂無分別。其法如上十平等攝。此即深觀之妙趣也

【現代漢語翻譯】現代漢語譯本：關於四緣之中，簡要選取增上緣（Upādāna hetu，指強有力的支援條件），以成就十二因緣（Dvādaśāṅga-pratītyasamutpāda，佛教關於生命輪迴的十二個環節）的意義，這符合論主的意圖。以此來解釋那些經文，就是區分親近和疏遠。選取其中的疏遠之緣而不選取親近之緣，是因為不順應十二因緣的緣故。為什麼說不順應呢？因為在十二支中，只有『行』和『有』這兩支，報因的意義明顯，其餘的則省略而不完整。而且特別選取增上緣的緣故，簡要選取的原因在於它被稱為疏緣。作為他因的是增上緣，相對於親因而言是疏遠的。從增上緣自身的結果來看，它是親近的。現在相對於親因來說彼增上緣，所以說他因也是可以的。反過來說，就是選取其他的緣。經名『不相舍離』，如前文所觀察解釋的那樣，也貫通親近和疏遠。論中說的『自因』，是指增上緣中選取的親因緣，也就是互為因。等等，因為互為因，所以貫通各個支。三攝過觀，是指將十二緣歸納為三道來觀察，僅僅是苦和集的過患。四護過，是指守護那些凡夫的邪見。五不厭厭，是指防止二乘（聲聞乘和緣覺乘）的慢心過患。微細的苦，二乘不厭惡，菩薩能夠厭惡，所以稱為不厭厭。六深觀，是指觀行窮盡深遠。因緣的道理微妙，超越了情感趣味，所以稱為深觀。相是什麼呢？論主將根本的三觀分為四法，趨向于深遠的道理。一，不是他作而是自因所生，這就成就了自因，具有殊勝的力量，遠離了無因的計較。二，不是自作而是緣生，這就顯示了疏緣，具有殊勝的力量，遠離了單因生果而不憑藉緣的過失。這兩種意義遠離了自性執著，由於順應世俗諦，見心不會止息。問：為什麼不說各自有少許力量共同成就多大的力量呢？答：如果說少和多，那就不能成就。三，不是二者所作，只是隨順而生。這就去除了前面的見解。因緣相互隨順而生，有和無都不可取，因為隨順有，所以不可無，隨順有，所以不是自有，也不是一定從因所生，所以遠離了有和無的不可取。四，不是無因所作，而是隨順有，這就遠離了意地，也就是沒有分別。其法如上面的十平等所攝。這就是深觀的微妙之處。

【English Translation】 English version: Regarding the four conditions (catvāri pratyayāḥ), we briefly select the Adhipati-pratyaya (增上緣, Upādāna hetu, the dominant condition), to accomplish the meaning of the Twelve Nidānas (Dvādaśāṅga-pratītyasamutpāda, the twelve links of dependent origination), which aligns with the intention of the commentator. To explain those sutra passages, it involves distinguishing between the close and distant. Selecting the distant condition instead of the close condition is because it does not conform to the Twelve Nidānas. Why is it said to not conform? Because in the twelve links, only 『Bhava』 (有, becoming) and 『Karma』 (行, action) clearly show the meaning of retributive cause, while the others are abbreviated and incomplete. Moreover, the reason for specifically selecting the Adhipati-pratyaya is that it is called a distant condition. As a 『other cause』 (他因), it is the Adhipati-pratyaya, which is distant relative to the close cause. From the perspective of the Adhipati-pratyaya's own result, it is close. Now, in relation to the close cause, we speak of that Adhipati-pratyaya, so saying 『other cause』 is also acceptable. Conversely, it means selecting other conditions. The sutra name 『inseparable』 (不相舍離), as observed and explained earlier, also connects the close and distant. The 『self-cause』 (自因) mentioned in the commentary refers to the close causal condition selected from the Adhipati-pratyaya, which means they are mutually causal. And so on, because they are mutually causal, they connect all the links. The 『threefold contemplation of faults』 (三攝過觀) refers to observing the twelve links by summarizing them into the three paths, which are solely the faults of suffering and accumulation. The 『fourfold protection from faults』 (四護過) refers to protecting those ordinary people from wrong views. The 『fivefold non-weariness of weariness』 (五不厭厭) refers to preventing the faults of arrogance in the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). Subtle suffering is not loathed by the Two Vehicles, but Bodhisattvas are able to loathe it, hence it is called 『non-weariness of weariness』. The 『sixfold profound contemplation』 (六深觀) refers to the exhaustive and profound contemplation. The principle of dependent origination is subtle, surpassing emotional interests, hence it is called 『profound contemplation』. What is the characteristic (相)? The commentator divides the fundamental three contemplations into four dharmas, which tend towards the profound principle. First, it is not made by others but arises from self-cause, which accomplishes self-cause, possessing superior power, and departing from the calculation of no cause. Second, it is not self-made but arises from conditions, which reveals the distant condition, possessing superior power, and departing from the fault of a single cause producing a result without relying on conditions. These two meanings depart from the attachment to self-nature, and because it accords with conventional truth, the mind of seeing does not cease. Question: Why not say that each has a little power and together they accomplish great power? Answer: If it is said to be little and much, then it cannot be accomplished. Third, it is not made by two, but arises in accordance with conditions. This removes the previous view. Dependent origination arises in mutual accordance, and existence and non-existence are both unattainable, because it accords with existence, so it cannot be non-existent, and because it accords with existence, it is not self-existent, nor is it necessarily born from cause, so it departs from the unattainability of existence and non-existence. Fourth, it is not made by no cause, but accords with existence, which departs from the realm of mind, which is without discrimination. Its dharma is encompassed by the above ten equalities. This is the subtle essence of profound contemplation.

。問此觀為是逆觀。為是順觀。答此通逆順。隨順觀世諦即順也。即入第一義諦故逆也。此觀通治諸惑。不別明所治。以一緣起無生唯識為此觀體。問如上諸義並是順觀。逆觀云何。答真俗二諦非分別知。但對見情故分二相。欲知逆順者。唯越見情。即逆順相應。云何作方便。如諸觀門。互相形奪。即體其理。得滅諸見。余義可知。二大悲隨順者。大悲隨順因緣。亦可因緣隨順大悲。論主合十為四。一以第一為愚癡顛倒。二以一門為余處求解脫。三以四門為異道求解脫。四以四門為求異解脫。第一辨過為所離。第二所求理。三為所依道。四為所求果。此四門中一一對番。邪為所治。正為能治。初愚癡顛倒者。隨所著處愚癡及顛倒。此事觀故。以著我故。一切處受生遠離我故。即無有生。即以顛倒治法我相用。知過心治執我心。余處求解脫者。凡夫愚癡顛倒。常應于梨耶識中及陀那識中求解脫。乃于余處我我所中求解脫。此義云何。應于梨耶緣起法中求。及於妄我境中求解脫。即用識境以治我境。以唯識智治我智矣。云何異道求解脫。于顛倒因中求解脫。此義云何。應因緣理中求道所依。及於妄因自性等中求解脫。道則以自因理治。自性為因生。二十五諦理法為自性因。不平等故須治也。何者為二十五諦。五知根即眼等

【現代漢語翻譯】問：此觀是逆觀，還是順觀？答：此觀通逆順。隨順觀世諦（世俗諦）即是順觀。即入第一義諦（勝義諦）故是逆觀。此觀通治諸惑，不特別說明所治之惑。以一緣起無生唯識為此觀的本體。問：如上所說諸義，都是順觀，逆觀又是如何？答：真俗二諦（真實諦和世俗諦）並非分別而知，只是針對見解情執而分為二相。想要了解逆順，唯有超越見解情執，才能逆順相應。如何作為方便呢？如諸觀門，互相形奪，即體悟其理，便能滅除諸見。其餘含義可以類推得知。二、大悲隨順者，大悲隨順因緣，也可因緣隨順大悲。論主將十種情況歸納為四種：一、以第一種情況為愚癡顛倒。二、以一種門徑為在其他地方求解脫。三、以四種門徑為在異道中求解脫。四、以四種門徑為求取不同的解脫。第一，辨別過失作為所要遠離的。第二，所要尋求的真理。第三，作為所要依靠的道路。第四，所要尋求的果報。這四種門徑中，一一對應，邪見作為所要對治的，正見作為能對治的。首先，愚癡顛倒者，隨所執著之處而產生愚癡及顛倒。這是因為執著於我的緣故。遠離我，在一切處就不會受生。即以顛倒之法對治我相的用處。瞭解過失之心，對治執著於我的心。在其他地方求解脫者，凡夫愚癡顛倒，常常應該在阿賴耶識（ālaya-vijñāna）中及阿陀那識（ādāna-vijñāna）中求解脫，卻在其他地方的我我所中求解脫。此義如何理解？應該在阿賴耶緣起法中求，以及在虛妄的我境中求解脫。即用識境來對治我境，用唯識的智慧來對治我執的智慧。如何于異道中求解脫？在顛倒的因中求解脫。此義如何理解？應該在因緣理中尋求道路所依，以及在虛妄的自性等中求解脫。道路則以自因理來對治。自性作為因所生。二十五諦理法作為自性因。因為不平等，所以需要對治。哪些是二十五諦？五知根，即眼等。

【English Translation】 Question: Is this contemplation a reverse contemplation or a forward contemplation? Answer: This contemplation encompasses both reverse and forward. To contemplate the mundane truth (lokasaṃvṛti-satya) in accordance with it is forward. To enter the ultimate truth (paramārtha-satya) is reverse. This contemplation universally cures all delusions, without specifically stating which delusions are cured. The sole origination of dependent arising, non-arising, and consciousness-only is the essence of this contemplation. Question: As mentioned above, all these meanings are forward contemplation. What then is reverse contemplation? Answer: The two truths, mundane and ultimate, are not known separately, but are divided into two aspects only in response to views and attachments. If one wishes to understand reverse and forward, one must transcend views and attachments, then reverse and forward will correspond. How to act with skillful means? Like the various gates of contemplation, mutually shaping and seizing, one embodies the principle, and can extinguish all views. The remaining meanings can be inferred. Two, great compassion accords with conditions, and conditions can also accord with great compassion. The commentator combines ten situations into four: First, the first situation is taken as ignorance and delusion. Second, one path is taken as seeking liberation elsewhere. Third, four paths are taken as seeking liberation in other ways. Fourth, four paths are taken as seeking different liberations. First, distinguishing faults as what should be abandoned. Second, the truth to be sought. Third, the path to be relied upon. Fourth, the result to be sought. In these four paths, each corresponds, with wrong views as what should be treated, and right views as what can treat. First, those with ignorance and delusion generate ignorance and delusion wherever they are attached. This is because of attachment to self. By abandoning self, one will not be born in all places. That is, using the method of reversing to treat the function of self-image. Understanding the mind of fault, treat the mind that clings to self. Those who seek liberation elsewhere, ordinary people with ignorance and delusion, should always seek liberation in the ālaya-vijñāna (storehouse consciousness) and the ādāna-vijñāna (grasping consciousness), but instead seek liberation in the self and what belongs to the self elsewhere. How should this meaning be understood? One should seek in the ālaya-dependent origination dharma, and seek liberation in the realm of false self. That is, use the realm of consciousness to treat the realm of self, and use the wisdom of consciousness-only to treat the wisdom of self-attachment. How to seek liberation in other ways? Seeking liberation in the cause of delusion. How should this meaning be understood? One should seek the basis of the path in the principle of dependent origination, and seek liberation in false self-nature, etc. The path is treated with the principle of self-cause. Self-nature is born as a cause. The twenty-five principles of truth are the cause of self-nature. Because it is unequal, it needs to be treated. What are the twenty-five truths? The five knowing roots, namely eyes, etc.

五根。五作根即手腳及口大便小便根。並心平等根為十一根。五大即地水火風空。五唯量即色聲香味觸。加前十一為二十一。憂喜闇亦名染。粗黑即是貪瞋癡合名染。心諦為二十二。慢諦亦名我。心為二十三。覺亦名智為二十四。自性為二十五。人慾死時。不能作業故。先五作根壞變為五知根。肉眼壞變為火大。耳變為空。鼻變為地。舌變為水。身根壞變為風。五大壞變五唯量。地變為香。水變為味。火變為色。空變為聲。風變為觸。唯量變為憂喜闇。憂喜變為慢。慢變為智。智變成自性。今壞者非滅壞。但無現用。還歸於本故名壞也。成反前可知。不相舍離。以治梵作為梵天與眾生相離故。三道治苦行因。為苦行非樂因故。三際治無因。前中后際因生故。用四智心治邪智。此有二義。一以緣起為正道體。以修成智為助道體。自因等為正道體。二以無分別智為正道。諸道品為助道。即舉法取能觀智為道體也。求異解脫者。泛釋解脫有三種。一顯緣起。第二生智。第三滅惑。今於我我所中求解脫。妄計常樂我凈。三義即俱不成。論以四義顯之。一用三苦治彼樂倒。顯緣起理真實樂德。行苦等遷動無故。二用因緣治彼我倒。即顯我德。有為不自在故。三用生縛觀治彼凈倒。即顯凈德。縛非自在凈故。四用隨順有治彼常倒。

【現代漢語翻譯】現代漢語譯本五根（panchindriya）：五種作用的根，即手、腳、口、大便、小便的根，加上心平等根，共為十一根。五大（panchadhatu）：即地、水、火、風、空。五唯量（tanmatra）：即色、聲、香、味、觸。加上前面的十一根，共為二十一。憂、喜、闇（tamas）也稱為染（klesha）。粗黑即是貪、瞋、癡（raga, dvesha, moha）的合稱，名為染。心諦為二十二。慢諦也稱為我。心為二十三。覺也稱為智，為二十四。自性為二十五。人將要死亡時，不能進行作業，所以先是五作根（karmendriya）壞滅，變為五知根（jnanendriya）。肉眼壞滅變為火大。耳變為空。鼻變為地。舌變為水。身根壞滅變為風。五大壞滅變為五唯量。地變為香。水變為味。火變為色。空變為聲。風變為觸。唯量變為憂喜闇。憂喜變為慢。慢變為智。智變成自性。現在所說的壞滅不是真正的滅壞，只是沒有了現前的作用，還歸於本源，所以稱為壞滅。成就則與此相反，可以類推得知。它們不相舍離。用治理梵（Brahman）作為梵天與眾生相離的原因。三道治理苦行之因，因為苦行不是快樂的原因。三際治理無因，因為前際、中際、后際都是因所生。用四智心治理邪智。這裡有兩種含義：一是以緣起（pratityasamutpada）為正道之體，以修成之智為助道之體。自因等為正道之體。二是以無分別智（nirvikalpa-jnana）為正道，諸道品為助道。即舉法取能觀之智為道體。求異解脫者，泛泛地解釋解脫有三種：一、顯現緣起。二、產生智慧。三、滅除迷惑。現在於我、我所（atman, atmiya）中求解脫，妄計常、樂、我、凈（nitya, sukha, atman, subha），這三種意義都不能成立。論以四種意義來顯明這一點：一、用三苦（duhkha）來治理他們對快樂的顛倒，顯現緣起之理的真實快樂之德。行苦等遷動無常的緣故。二、用因緣（hetupratyaya）來治理他們對我的顛倒，即顯現我之德。有為法不自在的緣故。三、用生縛觀來治理他們對凈的顛倒，即顯現凈之德。束縛不是自在清凈的緣故。四、用隨順有來治理他們對常的顛倒。

【English Translation】 English version The five indriyas (panchindriya): The five functional faculties, namely the faculties of hands, feet, mouth, excretion, and urination, plus the faculty of mental equanimity, totaling eleven faculties. The five great elements (panchadhatu): namely earth, water, fire, wind, and space. The five tanmatras (tanmatra): namely form, sound, smell, taste, and touch. Adding the preceding eleven faculties, the total is twenty-one. Sorrow, joy, and darkness (tamas) are also called defilements (klesha). Coarse darkness is the combined name for greed, hatred, and delusion (raga, dvesha, moha), called defilements. The truth of mind is twenty-two. The truth of pride is also called 'I'. Mind is twenty-three. Awareness is also called wisdom, being twenty-four. Self-nature is twenty-five. When a person is about to die, they cannot perform actions, so first the five karmendriyas (karmendriya) are destroyed, transforming into the five jnanendriyas (jnanendriya). The fleshy eye is destroyed and transforms into the fire element. The ear transforms into space. The nose transforms into earth. The tongue transforms into water. The body faculty is destroyed and transforms into wind. The five great elements are destroyed and transform into the five tanmatras. Earth transforms into smell. Water transforms into taste. Fire transforms into form. Space transforms into sound. Wind transforms into touch. The tanmatras transform into sorrow, joy, and darkness. Sorrow and joy transform into pride. Pride transforms into wisdom. Wisdom transforms into self-nature. The destruction spoken of now is not true annihilation, but merely the absence of present function, returning to the original source, hence it is called destruction. Accomplishment is the reverse of this, which can be inferred. They do not separate from each other. Using the governance of Brahman (Brahman) as the reason for the separation of Brahma and sentient beings. The three paths govern the cause of asceticism, because asceticism is not the cause of happiness. The three junctures govern the absence of cause, because the past, present, and future junctures are all produced by causes. Use the mind of the four wisdoms to govern wrong wisdom. There are two meanings here: first, taking dependent origination (pratityasamutpada) as the substance of the right path, and cultivated wisdom as the auxiliary substance of the path. Self-cause etc. are the substance of the right path. Second, taking non-discriminating wisdom (nirvikalpa-jnana) as the right path, and the various factors of the path as auxiliary paths. That is, taking the wisdom that observes the Dharma as the substance of the path. Those who seek different liberation, generally explain that there are three types of liberation: first, revealing dependent origination; second, generating wisdom; third, extinguishing delusion. Now, seeking liberation in 'I' and 'mine' (atman, atmiya), falsely assuming permanence, happiness, self, and purity (nitya, sukha, atman, subha), these three meanings cannot be established. The treatise clarifies this with four meanings: first, using the three sufferings (duhkha) to govern their inversion of happiness, revealing the true happiness virtue of the principle of dependent origination. Because the suffering of action etc. is impermanent and changing. Second, using causes and conditions (hetupratyaya) to govern their inversion of self, that is, revealing the virtue of self. Because conditioned dharmas are not self-governing. Third, using the contemplation of the bondage of birth to govern their inversion of purity, that is, revealing the virtue of purity. Because bondage is not free and pure. Fourth, using accordance with existence to govern their inversion of permanence.

即顯常德。為隨順三有不常未出故。又用常樂等次第配之。余義如論。三一切相智觀者。一切即所觀境。智者能觀心。一取有分觀內半門為染凈分別觀。染者我慢煩惱染。凈者無我慢凈。分別者差別而知。仍依止觀取十番內一門半觀為依止觀。前次第半門真俗二法與迷心為依。后一心觀與俗諦為依。二依義齊故通一依止一心依止。通生依止及境界依。前半門內唯境界依。三以一門為方便觀。方便者。因緣二力方便發果。四以一門為緣相觀。緣相者。因緣生果之狀相義也。亦可增上緣狀相義也。問此一門與上方便何別。答前取因緣力。后取成事狀相。又前位后欲明有支無作。唯有緣相義也。五以一門為入諦觀。入者觀心。諦者所知苦集諦也。六以一門為力無力信入觀者。如無明行生識等果名為有力。識等不感後果名為無力。以此因果分齊。令人信入故名信入觀。七以一門為增上慢等者。聲聞人未斷行苦。謂為究竟。故名增上。已斷粗惑名非增上。舉此深苦令人信入。八以二門為無始觀。言無始者。無彼無始也為成因生故非緣作。為成緣生故非因作。此二處求無作者。始復求二作。非自成故無自性。始名無始觀。所以二觀為無始者。答因緣相形不可說始。以生縛觀表法有終。若法無終。不可但說言無始觀。問縛云何終。答

【現代漢語翻譯】現代漢語譯本即是彰顯常、樂、我、凈四德。（之所以要這樣），是因為要隨順三有（欲有、色有、無色有）的不常、未出離的特性。又用常、樂等次第來配合（四念處）。其餘的意義如同論中所說。三、一切相智觀：『一切』指所觀的境界，『智』指能觀的心。一、取有分觀的內半門作為染凈分別觀。『染』指我慢煩惱的染污，『凈』指無我慢的清凈。『分別』指差別而知。仍然依照止觀，取十番觀內的一門半觀作為依止觀。前半門的次第觀，以真俗二法與迷心作為依止；后一心觀，以俗諦作為依止。二、因為意義相同，所以可以通為一依止，即一心依止。通於生依止以及境界依。前半門內只有境界依。三、以一門作為方便觀。『方便』指因緣二力方便生髮結果。四、以一門作為緣相觀。『緣相』指因緣生果的狀況和表相的意義。也可以說是增上緣的狀況和表相的意義。問：這一門與上面的方便觀有什麼區別？答：前面取因緣之力，後面取成就事情的狀況和表相。又，前面的位次在後面，想要說明有支無作，只有緣相的意義。五、以一門作為入諦觀。『入』指觀心，『諦』指所知的苦集諦。六、以一門作為力無力信入觀。如無明、行生識等果，名為『有力』。識等不感後果，名為『無力』。用這種因果的界限，令人信入，所以名為信入觀。七、以一門作為增上慢等觀。聲聞人未斷行苦，卻認為已經究竟，所以名為『增上』。已斷粗惑，名為『非增上』。舉出這種深重的苦，令人信入。八、以二門作為無始觀。所說的『無始』，是指沒有那個開始。爲了成就因生，所以不是緣作；爲了成就緣生，所以不是因作。在這兩個地方尋求無作者，開始又尋求二作，因為不是自己成就的，所以沒有自性。開始名為無始觀。之所以用二觀作為無始觀，答：因緣互相影響，不可說開始。用生縛觀來表示法有終結。如果法沒有終結，不可只說無始觀。問：縛如何終結？答：

【English Translation】 English version That is, manifesting the constant, bliss, self, and pure virtues. This is because it accords with the impermanent and unliberated nature of the three realms of existence (the desire realm, the form realm, and the formless realm). Furthermore, it uses the order of constancy, bliss, etc., to match them (the four foundations of mindfulness). The remaining meanings are as discussed in the treatises. Three, the contemplation of all aspects of wisdom (Sarva-akara-jnata): 'All' refers to the object of contemplation, and 'wisdom' refers to the mind that can contemplate. One, taking the inner half of the 'having-being' contemplation as the contemplation of defilement and purity. 'Defilement' refers to the defilement of ego-conceit and afflictions, and 'purity' refers to the purity of non-ego-conceit. 'Discrimination' refers to knowing through differentiation. Still relying on cessation-and-contemplation (止觀, Zhi Guan), taking one and a half of the ten aspects of contemplation as the dependent contemplation. The sequential contemplation of the first half relies on the two truths (conventional and ultimate) and the deluded mind; the one-mind contemplation of the latter half relies on the conventional truth. Two, because the meanings are the same, they can be combined into one reliance, that is, one-mind reliance. It encompasses the reliance on birth and the reliance on the realm. Within the first half, there is only reliance on the realm. Three, using one aspect as the expedient contemplation. 'Expedient' refers to the skillful means of the two forces of cause and condition to generate results. Four, using one aspect as the contemplation of conditioned appearances. 'Conditioned appearances' refers to the state and appearance of the arising of results from causes and conditions. It can also be said to be the state and appearance of the dominant condition. Question: What is the difference between this one aspect and the expedient contemplation above? Answer: The former takes the power of cause and condition, while the latter takes the state and appearance of accomplishing things. Moreover, the former position is behind, wanting to explain that the limbs of existence are without action, only having the meaning of conditioned appearances. Five, using one aspect as the contemplation of entering the truths. 'Entering' refers to contemplating the mind, and 'truths' refers to the suffering and accumulation truths that are known. Six, using one aspect as the contemplation of entering through belief with strength or without strength. For example, ignorance and action giving rise to the result of consciousness, etc., is called 'having strength'. Consciousness, etc., not sensing subsequent results is called 'without strength'. Using this boundary of cause and effect to make people enter through belief, therefore it is called the contemplation of entering through belief. Seven, using one aspect as the contemplation of increased arrogance, etc. Sravakas (聲聞, Sheng Wen) who have not severed the suffering of action, yet think they have reached the ultimate, therefore it is called 'increased'. Having severed coarse delusions is called 'non-increased'. Raising this profound suffering to make people enter through belief. Eight, using two aspects as the contemplation of beginninglessness. What is called 'beginninglessness' refers to the absence of that beginning. In order to accomplish the arising of cause, therefore it is not made by conditions; in order to accomplish the arising of conditions, therefore it is not made by cause. Seeking the non-maker in these two places, and then seeking the two makings, because it is not accomplished by itself, therefore it has no self-nature. The beginning is called the contemplation of beginninglessness. The reason for using two contemplations as the contemplation of beginninglessness is: Answer: Causes and conditions influence each other, and the beginning cannot be spoken of. Using the contemplation of being bound by birth to express that the Dharma has an end. If the Dharma has no end, one cannot simply say the contemplation of beginninglessness. Question: How does the binding end? Answer:

若縛是果不可說有終為縛。不定果一相故說終。九種種觀者。但俗隨順因緣非一故云種種。此九觀門是種智境。治無智障。能觀法體。即為能治。非理觀智境。亦有逆順。逆者煩惱滅。順者得法體。三彼果勝者。文分有五。一對治滅障勝者。是前勝慢對治家果。前修十法而為對治。此地滿中。更以甚深三脫為治。名對治勝。前治五地染凈慢障。今此更治微細我心及有無等。名滅障勝。此中文亦有背向。訊息無違也。二修行勝者。是前不住道行家果。依前不住更起勝修。名修行勝。三三昧勝者。望前治勝以說果也。前修三脫而為對治。彼治轉增名三昧勝。此中文用論比之可解耳。四不壞心者。望前滅障以說果也。以滅障故。三昧之心不可破壞。五自在力者。望前修行以說果也。依前修行。上進無礙名自在力。余文如論。二修行勝中。初明修行之心。二菩薩作如是念下明修行勝。此文有二。初明修行。二即得無障礙下明修行勝。余文可知。就三昧有二。初辨空門。二無相下等餘二空。余義如論。后二果中。各初一總。后句是別。就地果文內。三果如前。調柔分四。一調柔行相。二月光喻下明教智凈。三別地行。四結說相。前中。初法次喻后合。就法說中。多見諸佛為起行緣。次能練行。后所練凈。余文如論。三重頌有二。

【現代漢語翻譯】現代漢語譯本若說束縛是結果，就不能說最終會被解除。因為結果是不確定的，所以才說有終結。九種觀想，只是世俗隨順因緣，因緣不是單一的，所以說是種種。這九種觀想之門是種智的境界，能對治無智的障礙，能夠觀照法的本體，就是能對治。非理觀的智慧境界，也有逆和順。逆是煩惱滅除，順是得到法的本體。三種殊勝的結果，從文義上可以分為五種。第一是對治滅障的殊勝，這是之前勝慢的對治結果。之前修習十法作為對治，此地圓滿后，更以甚深的三解脫門作為對治，名為對治殊勝。之前對治五地的染凈慢障，現在更對治微細的我心以及有無等，名為滅障殊勝。這段文字中也有背向，訊息沒有違背。第二是修行的殊勝，這是之前不住道行的結果。依靠之前的不住，更發起殊勝的修行，名為修行殊勝。第三是三昧的殊勝，是針對之前的對治殊勝而說的結果。之前修習三解脫門作為對治，那個對治更加增長，名為三昧殊勝。這段文字可以用論來比照理解。第四是不壞心，是針對之前的滅障而說的結果。因為滅除了障礙，所以三昧之心不可破壞。第五是自在力，是針對之前的修行而說的結果。依靠之前的修行，向上進步沒有障礙，名為自在力。其餘的文字如同論中所說。在修行的殊勝中，首先闡明修行之心。『二菩薩作如是念』（菩薩這樣想）以下闡明修行的殊勝。這段文字有兩部分，首先闡明修行，其次『即得無障礙』（立即獲得無障礙）以下闡明修行的殊勝。其餘的文字可以理解。就三昧來說，有兩部分，首先辨別空門，其次『無相下等』（無相以下）其餘兩種空。其餘的意義如同論中所說。後面的兩種結果中，各句首先是總說，後面的句子是別說。就地果的文字中，三種結果如同之前所說。調柔分為四個部分，一是調柔的行相，二是『月光喻下』（月光比喻以下）闡明教智清凈，三是別地的行，四是總結的相。在前面的部分中，首先是法，其次是比喻，最後是合。就法的闡述來說，多見諸佛是發起修行的因緣，其次是能夠鍛鍊修行，最後是所鍛鍊的清凈。其餘的文字如同論中所說。三重頌有兩部分。

【English Translation】 English version If bondage is a result, it cannot be said that it will eventually be unbound. Because the result is uncertain, it is said to have an end. The nine kinds of contemplation are merely worldly, following conditions. Because the conditions are not singular, they are called various. These nine gates of contemplation are the realm of the seed wisdom (Sarvajñāna), which cures the obstruction of ignorance. Being able to contemplate the essence of the Dharma is being able to cure. The realm of non-rational contemplation wisdom also has reverse and forward aspects. Reverse is the extinction of afflictions, forward is the attainment of the essence of the Dharma. The three kinds of superior results can be divided into five aspects in terms of meaning. First, the superiority of counteracting and extinguishing obstacles, which is the result of counteracting the previous arrogance. Previously, the ten Dharmas were practiced as a countermeasure. After this ground is complete, the three profound liberations (vimoksha) are used as a cure, called the superiority of counteracting. Previously, the defilement and pure arrogance of the five grounds were cured, and now the subtle mind of self and existence and non-existence are cured, called the superiority of extinguishing obstacles. There are also back and forth aspects in this text, and the information does not contradict. Second, the superiority of practice, which is the result of the previous non-abiding practice. Relying on the previous non-abiding, more superior practice is initiated, called the superiority of practice. Third, the superiority of Samadhi, which is the result of the previous cure. Previously, the three liberations were practiced as a countermeasure, and that cure is further increased, called the superiority of Samadhi. This text can be understood by comparing it with the treatise. Fourth, the indestructible mind, which is the result of the previous extinguishing of obstacles. Because the obstacles have been extinguished, the mind of Samadhi cannot be destroyed. Fifth, the power of freedom, which is the result of the previous practice. Relying on the previous practice, there is no obstacle to upward progress, called the power of freedom. The rest of the text is as described in the treatise. In the superiority of practice, the mind of practice is first clarified. '二菩薩作如是念' (Two Bodhisattvas think like this) below clarifies the superiority of practice. This text has two parts, first clarifying practice, and second '即得無障礙' (Immediately obtain no obstacles) below clarifies the superiority of practice. The rest of the text can be understood. As for Samadhi, there are two parts, first distinguishing the gate of emptiness, and second '無相下等' (No appearance, etc.) the other two emptinesses. The rest of the meaning is as described in the treatise. In the latter two results, each sentence is first a general statement, and the latter sentence is a specific statement. In the text of the ground result, the three results are as described before. Subduing is divided into four parts, one is the aspect of subduing, two is '月光喻下' (Moonlight metaphor below) clarifying the purity of teaching wisdom, three is the practice of other grounds, and four is the aspect of summarizing. In the previous part, first is the Dharma, second is the metaphor, and finally is the combination. In terms of the explanation of the Dharma, seeing many Buddhas is the cause of initiating practice, second is being able to train practice, and finally is the purity of what is trained. The rest of the text is as described in the treatise. The triple verse has two parts.

初明頌意。次正偈頌。偈有三十九。初三一句頌十平等。次十九三句頌不住道行。三次六偈頌不住果。次有九偈頌調柔三果。次一嘆顯說分齊。不住有二。初十七一句頌十種觀。次二半頌結文。不住果文中。初三頌三脫。次一半頌修行。次半頌三昧。次半頌不壞心。次半頌自在力。

大方廣佛華嚴經搜玄分齊通智方軌卷第三(之下)

巳歲大藏都監開板大正藏第 35 冊 No. 1732 大方廣佛華嚴經搜玄分齊通智方軌

大方廣佛華嚴經搜玄分齊通智方軌卷第四(之上)

終南山至相寺沙門智儼述

第七地者。六門同上。

一釋名者。善修無相行。功用究竟。能過世間二乘出世間道故名遠行地。

二所治者。依地論文。細相習障。若依攝論。粗相行無明。此文在六地。又有兩無明。一微細相行起無明。即迷俗也。二一向無相思惟方便。即迷真也。及二業障有一報障因緣生死。

三所顯者。種種法無別義。

四所成者。成方便波羅蜜。

五所得果者。達種種法無別功德。得一切相滅。恒住無相果。

六釋文者。經文有三。初偈贊生后。二明地體。三偈頌結前。初有十四偈。初十三大眾三業供養。次一解脫請。初文有二

【現代漢語翻譯】現代漢語譯本：首先闡明頌文的意義，然後正式開始偈頌。共有三十九個偈頌。最初三個偈頌，每句一句，頌揚十種平等。接著十九個偈頌，每句三句，頌揚不住于道而行。然後六個偈頌，頌揚不住于果。再有九個偈頌，頌揚調柔三種果報。最後用一個偈頌讚嘆並顯明所說的分齊。不住分為兩種，最初十七個偈頌，每句一句，頌揚十種觀。接著兩個半偈頌總結全文。不住果的文中，最初三個偈頌頌揚三種解脫。接著一個半偈頌頌揚修行。再接著一個半偈頌頌揚三昧（Samadhi，禪定）。然後一個半偈頌頌揚不壞之心。最後半個偈頌頌揚自在之力。

《大方廣佛華嚴經搜玄分齊通智方軌》卷第三（之下）

巳歲大藏都監開板大正藏第 35 冊 No. 1732 《大方廣佛華嚴經搜玄分齊通智方軌》

《大方廣佛華嚴經搜玄分齊通智方軌》卷第四（之上）

終南山至相寺沙門智儼述

第七地，六門與前相同。

一、解釋名稱：善於修習無相之行，功用達到究竟，能夠超越世間的二乘（聲聞乘和緣覺乘）和出世間之道，因此名為遠行地。

二、所對治：依據《地論》，是對治微細的相習障。如果依據《攝論》，是對治粗相行無明。此文在第六地。又有兩種無明，一是微細相行所引起的無明，即迷惑於世俗；二是一味地進行無相思惟的方便，即迷惑于真諦。以及兩種業障，有一種報障因緣生死。

三、所顯：顯現種種法沒有差別之義。

四、所成：成就方便波羅蜜（Upaya-paramita，善巧方便到彼岸）。

五、所得果：通達種種法沒有差別的功德，得到一切相滅，恒常安住于無相之果。

六、解釋經文：經文有三部分，最初的偈頌讚嘆生起的原因，第二部分闡明地的體性，第三部分用偈頌總結前面所說。最初有十四個偈頌，最初的十三個偈頌是大眾多以身口意三業進行供養，最後一個偈頌是解脫請問。最初的文有兩部分。

【English Translation】 English version: First, clarify the meaning of the verses. Then, formally begin the gathas (verses). There are thirty-nine gathas in total. The first three gathas, each with one line, praise the ten equalities. Following that, nineteen gathas, each with three lines, praise the practice of non-abiding in the path. Then, six gathas praise non-abiding in the fruit. After that, nine gathas praise the taming of the three fruits. Finally, one gatha praises and reveals the distinctions being discussed. Non-abiding is divided into two types. The first seventeen gathas, each with one line, praise the ten contemplations. Then, two half-gathas conclude the text. Within the section on non-abiding in the fruit, the first three gathas praise the three liberations. Then, one and a half gathas praise practice. Following that, one and a half gathas praise Samadhi (禪定). Then, one and a half gathas praise the indestructible mind. Finally, half a gatha praises the power of freedom.

The Avatamsaka Sutra Search on Profound Meaning, Divisions and Limits, Universal Wisdom and Guiding Principles, Volume Three (Part Two)

Engraved by the Great Treasury Supervisor in the Year of Yi Taisho Tripitaka Volume 35, No. 1732, The Avatamsaka Sutra Search on Profound Meaning, Divisions and Limits, Universal Wisdom and Guiding Principles

The Avatamsaka Sutra Search on Profound Meaning, Divisions and Limits, Universal Wisdom and Guiding Principles, Volume Four (Part One)

Narrated by the Shramana Zhiyan of Zhixiang Temple on Mount Zhongnan

The Seventh Bhumi (地, stage), the six doors are the same as before.

Explanation of the Name: Skilfully cultivating the practice of non-form, the function reaches its ultimate point, able to transcend the worldly Two Vehicles (二乘, Shravakayana and Pratyekabuddhayana) and the path of transcending the world, therefore it is named the Far-Going Bhumi (遠行地).
What is Counteracted: According to the Dashabhumika Sutra (地論), it counteracts the subtle habitual obstructions of characteristics. According to the Yogacarabhumi-sastra (攝論), it counteracts the ignorance of coarse characteristic practices. This text is in the Sixth Bhumi. There are also two types of ignorance: first, the ignorance arising from subtle characteristic practices, which is delusion about the mundane; second, the expedient of one-sidedly contemplating non-form, which is delusion about the truth. And two karmic obstructions, one retributional obstruction of conditioned birth and death.
What is Revealed: Reveals that the various dharmas have no separate meaning.
What is Accomplished: Accomplishes the Upaya-paramita (方便波羅蜜, perfection of skillful means).
The Fruit Obtained: Comprehends that the various dharmas have no different merits, obtains the extinction of all characteristics, and constantly abides in the fruit of non-form.
Explanation of the Text: The text has three parts: the initial gathas praise the cause of arising, the second part elucidates the nature of the Bhumi, and the third part uses gathas to summarize what was said earlier. Initially, there are fourteen gathas. The first thirteen gathas are about the great assembly making offerings with their three karmas (三業, body, speech, and mind). The last gatha is a request for liberation and questioning. The initial text has two parts.

。初十二正贊請。次一結供養攝行入上位。初文分二。初三偈諸天總修三業供養。身口意三請也。次九偈是別。別中有三。初一當處天王供養。次有一半明余天王欲聞法益。次六偈半明天女等承力嘆佛三業勝用。二偈半身也。次一口。次三意也。二辨地體中。大判為五。一樂無作行對治差別。治前地樂空心。二彼障對治差別。治此地有相心。三雙行差別行成相也。四前上地勝差別校量也。五彼果差別純熟也。樂無作中經有三。初總生起。二正釋。三結利益。第二文有二十句。攝為十對。一一對中。皆初明其境界無量。后句明佛無量德業。亦可初句為空中方便智。后句為有中殊勝行也。又論文云。有四障如五地說者。取彼不惱生事安樂生事。憐愍故出漸令入法。對四化行說四障也。又書論等四障如論耳。余文如論。就彼障對治修行勝文。經中有二。一明菩薩觀解方便。此方便中論有六問。初問所益生。二問所依世界。三問何慧者。其法界法中兩句難可別問。故就能知智慧以問。四以何心者。問根心也。五以何行者。問起行心也。至下解中合舉。辨之有通二義故耳。六問所乘也。二菩薩如是下正明修行也。有五句。初所標。二辨意。三明分齊。四出體。五成對治義也。雙行文中有四。一二行雙無間。二信勝。三能作大義。

【現代漢語翻譯】現代漢語譯本初十二正贊請。其次是總結供養，將攝行納入上位。初文分為兩部分。首先是三偈，諸天總共修習身、口、意三業進行供養，也就是身、口、意三請。其次是九偈，這是分別的供養。分別供養中有三部分。首先是一偈，是當處天王（指該處的天神之王）的供養。其次是一偈半，說明其餘天王想要聽聞佛法以獲得利益。其次是六偈半，說明天女等憑藉佛力讚歎佛的身、口、意三業的殊勝作用。兩偈半是讚歎身業。其次是讚歎口業。其次是讚歎意業。第二部分是辨別地體，大體上分為五部分。一是樂無作行對治差別，對治前地的樂空之心。二是彼障對治差別，對治此地有相之心。三是雙行差別，是修行成就的相。四是前上地勝差別校量，是比較前地和上地的殊勝差別。五是彼果差別純熟，是說果報的差別已經純熟。樂無作中，經文有三部分。一是總的生起，二是正式解釋，三是總結利益。第二文有二十句，可以概括為十對。每一對中，都是先說明其境界無量，后一句說明佛的無量德業。也可以說，前一句是空中的方便智，后一句是有中的殊勝行。另外，論文中說，有四障如五地說，是指取彼不惱生事安樂生事，因為憐憫的緣故，逐漸引導進入佛法。這是針對四化行（指四種教化眾生的方式）來說的四障。另外，書論等四障如論耳，其餘的文字如同論述。就彼障對治修行勝文而言，經文中有兩部分。一是說明菩薩觀解的方便。這種方便中，論有六問。首先問所益生（指菩薩所利益的眾生）。其次問所依世界（指菩薩所依止的世界）。三問何慧者（指菩薩具有什麼樣的智慧）。其中的法界法兩句難以分別提問，所以就用能知智慧來提問。四是以何心者（指菩薩以什麼樣的心來修行），問的是根心。五是以何行者（指菩薩以什麼樣的行為來修行），問的是起行心。到下面的解釋中會合並舉出，因為辨別有通二義。六問所乘（指菩薩所乘載的工具）。二是菩薩如是下，正式說明修行。有五句。一是所標，二是辨意，三是明分齊，四是出體，五是成對治義。雙行文中有四部分。一是二行雙無間，二是信勝，三是能作大義。

【English Translation】 English version Initially, the twelfth is the proper praise and invitation. Next is the conclusion of offering, incorporating practice into a higher position. The initial text is divided into two parts. The first three verses describe all the devas (gods) collectively cultivating the three karmas of body, speech, and mind as offerings, which are the three invitations of body, speech, and mind. The next nine verses are separate. Within these separate offerings, there are three parts. First, one verse is the offering of the local Deva King (the king of the gods in that place). Next, one and a half verses explain that the remaining Deva Kings wish to hear the Dharma (Buddhist teachings) for benefit. Next, six and a half verses explain that the goddesses and others, relying on the Buddha's power, praise the Buddha's three karmas' (body, speech, and mind) superior functions. Two and a half verses are about the body. Next is about speech. Next, three are about the mind. The second part is distinguishing the nature of the ground, broadly divided into five parts. First is the difference in the practice of 'bliss without action' to counteract and treat. It treats the mind of bliss and emptiness of the previous ground. Second is the difference in counteracting and treating those obstacles. It treats the mind with characteristics of this ground. Third is the difference in dual practice, which is the aspect of practice accomplishment. Fourth is the comparison and measurement of the superior differences of the previous and upper grounds. Fifth is the maturity of the differences in those fruits. Within 'bliss without action', the sutra (Buddhist scripture) has three parts. First is the general arising, second is the formal explanation, and third is the conclusion of benefits. The second text has twenty sentences, which can be summarized into ten pairs. In each pair, the first sentence explains that its realm is immeasurable, and the latter sentence explains the Buddha's immeasurable virtues and deeds. Alternatively, the first sentence can be seen as expedient wisdom in emptiness, and the latter sentence as superior practice in existence. Furthermore, the treatise says that the four obstacles are like the five grounds, referring to taking those that do not cause trouble in generating affairs and generating peaceful happiness, gradually leading them into the Dharma out of compassion. This is in response to the four transformative practices (referring to the four ways of teaching sentient beings) speaking of the four obstacles. Furthermore, the four obstacles in books and treatises are as discussed in the treatises; the remaining text is as in the treatises. Regarding the superior text on counteracting and treating those obstacles through practice, there are two parts in the sutra. First is explaining the Bodhisattva's (an enlightened being) expedient means of contemplation and understanding. Within this expedient means, the treatise has six questions. First, it asks about the beings benefited (referring to the sentient beings benefited by the Bodhisattva). Second, it asks about the world relied upon (referring to the world relied upon by the Bodhisattva). Third, it asks what wisdom is possessed (referring to what kind of wisdom the Bodhisattva possesses). The two sentences about the Dharma realm are difficult to ask separately, so it asks about the wisdom of being able to know. Fourth, it asks with what mind (referring to what kind of mind the Bodhisattva uses to practice), asking about the root mind. Fifth, it asks with what practice (referring to what kind of practice the Bodhisattva uses to practice), asking about the arising mind of practice. It will be combined and mentioned in the explanation below because distinguishing has two meanings. Sixth, it asks about what is ridden (referring to the vehicle ridden by the Bodhisattva). Second, 'Bodhisattva thus' below formally explains practice. There are five sentences. First is what is marked, second is distinguishing the meaning, third is clarifying the boundaries, fourth is bringing out the substance, and fifth is accomplishing the meaning of counteracting and treating. Within the text on dual practice, there are four parts. First is the dual non-interruption of the two practices, second is the superiority of faith, and third is the ability to perform great meanings.

此文有四。初立。二責。三略答。四廣辨。四菩提分差別。此中經文脫四家一句。余文如論。彼前上勝文有二。一勝前六地。二何以故下明勝上勝上三地。前中先略辨相成解脫月問。二金剛藏答。答中初先通對諸地彰此為勝。二何以故下別對諸地顯此為勝。此別答有二。初問次答。答中分二。一總次別。二釋勝上中有二。一明此地勝過於後。二解脫月下因前所論乘明諸地染凈之相。初中分二。初責次答。答內分三。初法次喻后合。余文可知。二乘明染凈中有二。初問次答。答中有二。一通辨。二約七地別明分齊。初通中有三。謂法喻合。三文可知。二別辨文有三。立責答也就彼果勝文中。初一業勝文有三。初總次別三結。此經結文中脫一句。別文有四如論。二三昧勝中。初總次別三總結之。經脫總句。余如論也。三過地勝中。分文有三。一行修善巧故過。二作業廣大故過。三行修勝入故過。初中分二。初牒前起后。二別解義。第二過中。初正辨過義。二解脫月下顯過分齊。此有二。初問次答。答有三。法喻合也。余文可知。得勝行文有二。初明三昧勝。次發起勝。初文有二。初問次答。答文有法喻合三文。發起勝中。初結前生后。次正明發起勝行。又此論文中總為八句。初一自利行。現身世間是殊勝行。深心涅槃是方

【現代漢語翻譯】現代漢語譯本此文分為四個部分：第一部分是確立主旨（初立），第二部分是責難發問（二責），第三部分是簡略回答（三略答），第四部分是詳細辨析（四廣辨），這四個部分闡述了菩提分（四菩提分差別）的差別。這段經文中缺少了『四家一句』，其餘文字與論著相同。在前面的『上勝文』中有兩個方面：一是勝過前六地（一勝前六地），二是『何以故下』闡明勝過上勝上三地。在前一部分中，先簡略地辨析了相成解脫（相成解脫）的含義，這是解脫月（解脫月）提出的問題。然後是金剛藏（金剛藏）的回答。在回答中，首先總的來說明各個地的特點，彰顯此地的殊勝（初先通對諸地彰此為勝）。其次，『何以故下』分別針對各個地，顯示此地的殊勝（二何以故下別對諸地顯此為勝）。這種分別回答分為兩個部分：先是提問（初問），然後是回答（次答）。回答又分為兩個部分：一是總的說明，然後是分別說明（一總次別），二是解釋『勝上』的含義（二釋勝上中有二）。解釋『勝上』的含義又分為兩個方面：一是說明此地勝過後面的地（一明此地勝過於後），二是『解脫月下』，根據前面所論述的乘（乘），說明各個地的染污和清凈的狀況（二解脫月下因前所論乘明諸地染凈之相）。在第一個方面中，分為兩個部分：先是責難（初責），然後是回答（次答）。回答又分為三個部分：先是法（初法），然後是比喻（次喻），最後是總結（后合）。其餘的文字可以理解（余文可知）。第二個方面是根據乘說明染污和清凈的狀況，分為兩個部分：先是提問（初問），然後是回答（次答）。回答分為兩個部分：一是總的辨析（一通辨），二是根據七地分別說明界限（二約七地別明分齊）。在總的辨析中，有三個方面：法、比喻和總結（謂法喻合）。這三個部分的內容可以理解（三文可知）。第二個方面是分別辨析，分為確立、責難和回答（立責答也就彼果勝文中）。在果勝文中，第一個方面是行業殊勝（初一業勝文有三），分為總說、分說和總結（初總次別三結）。這段經文的總結部分缺少一句（此經結文中脫一句），其餘的與論著相同。分說部分有四個方面，與論著相同（別文有四如論）。第二個方面是三昧殊勝（二三昧勝中），分為總說、分說和總結（初總次別三總結之）。經文中缺少總說部分（經脫總句），其餘的與論著相同（余如論也）。第三個方面是勝過其他地（三過地勝中），分為三個方面：一是由於修行善巧而勝過（一行修善巧故過），二是由於作業廣大而勝過（二作業廣大故過），三是由於修行殊勝的進入而勝過（三行修勝入故過）。在第一個方面中，分為兩個部分：一是承接前面的內容，引出後面的內容（初牒前起后），二是分別解釋含義（二別解義）。在第二個勝過方面中，一是正面辨析勝過的含義（初正辨過義），二是『解脫月下』，顯示勝過的界限（二解脫月下顯過分齊）。這部分分為兩個部分：先是提問（初問），然後是回答（次答）。回答分為三個部分：法、比喻和總結（法喻合也）。其餘的文字可以理解（余文可知）。獲得殊勝的行業分為兩個方面：一是說明三昧殊勝（初明三昧勝），二是發起殊勝（次發起勝）。在第一個方面中，分為兩個部分：先是提問（初問），然後是回答（次答）。回答分為法、比喻和總結三個部分（答文有法喻合三文）。在發起殊勝中，一是總結前面的內容，引出後面的內容（初結前生后），二是正面說明發起殊勝的行業（次正明發起勝行）。此外，這段論文總共有八句（又此論文中總為八句）。第一句是自利行（初一自利行），在現世間是殊勝的行業（現身世間是殊勝行），深心涅槃是方向（深心涅槃是方）。

【English Translation】 English version This text has four parts: first, establishing the main point (初立); second, questioning and challenging (二責); third, providing brief answers (三略答); and fourth, detailed analysis and explanation (四廣辨). These four parts elaborate on the differences in the aspects of Bodhi (四菩提分差別). In this scripture passage, the phrase 'four schools' is missing (此中經文脫四家一句), but the rest of the text is the same as the treatise. In the preceding 'Superior Excellence Text' (彼前上勝文) there are two aspects: first, surpassing the previous six grounds (一勝前六地); and second, 'what is the reason below' (二何以故下) clarifies surpassing the superior, superior, and superior three grounds. In the first part, the meaning of mutually accomplishing liberation (相成解脫) is briefly analyzed, which is the question raised by 解脫月 (Jietuo Yue, Liberation Moon). Then comes the answer from 金剛藏 (Jingang Zang, Vajra Treasury). In the answer, first, the characteristics of each ground are generally explained to highlight the excellence of this ground (初先通對諸地彰此為勝). Second, 'what is the reason below' (二何以故下) specifically targets each ground to show the excellence of this ground (二何以故下別對諸地顯此為勝). This separate answer is divided into two parts: first, the question (初問); and then the answer (次答). The answer is further divided into two parts: first, a general explanation followed by a specific explanation (一總次別); and second, an explanation of the meaning of 'superior excellence' (二釋勝上中有二). The explanation of 'superior excellence' is divided into two aspects: first, explaining that this ground surpasses the grounds that follow (一明此地勝過於後); and second, 'below 解脫月' (二解脫月下), based on the vehicle (乘) discussed earlier, explaining the defilement and purity of each ground (二解脫月下因前所論乘明諸地染凈之相). In the first aspect, it is divided into two parts: first, the challenge (初責); and then the answer (次答). The answer is divided into three parts: first, the Dharma (初法); then, the metaphor (次喻); and finally, the conclusion (后合). The rest of the text can be understood (余文可知). The second aspect is explaining the defilement and purity based on the vehicle, which is divided into two parts: first, the question (初問); and then the answer (次答). The answer is divided into two parts: first, a general analysis (一通辨); and second, a separate explanation of the boundaries based on the seven grounds (二約七地別明分齊). In the general analysis, there are three aspects: Dharma, metaphor, and conclusion (謂法喻合). The content of these three parts can be understood (三文可知). The second aspect is separate analysis, which is divided into establishment, challenge, and answer (立責答也就彼果勝文中). In the text on the excellence of the result, the first aspect is the excellence of karma (初一業勝文有三), which is divided into general statement, specific statement, and conclusion (初總次別三結). A sentence is missing from the conclusion of this scripture passage (此經結文中脫一句), and the rest is the same as the treatise. The specific statement part has four aspects, which are the same as the treatise (別文有四如論). The second aspect is the excellence of Samadhi (二三昧勝中), which is divided into general statement, specific statement, and conclusion (初總次別三總結之). The general statement part is missing from the scripture (經脫總句), and the rest is the same as the treatise (余如論也). The third aspect is surpassing other grounds (三過地勝中), which is divided into three aspects: first, surpassing due to skillful practice (一行修善巧故過); second, surpassing due to vast activities (二作業廣大故過); and third, surpassing due to superior entry through practice (三行修勝入故過). In the first aspect, it is divided into two parts: first, connecting the previous content and introducing the subsequent content (初牒前起后); and second, separately explaining the meaning (二別解義). In the second surpassing aspect, first, the meaning of surpassing is positively analyzed (初正辨過義); and second, 'below 解脫月' (二解脫月下), the boundaries of surpassing are shown (二解脫月下顯過分齊). This part is divided into two parts: first, the question (初問); and then the answer (次答). The answer is divided into three parts: Dharma, metaphor, and conclusion (法喻合也). The rest of the text can be understood (余文可知). Obtaining superior practice is divided into two aspects: first, explaining the excellence of Samadhi (初明三昧勝); and second, initiating superior practice (次發起勝). In the first aspect, it is divided into two parts: first, the question (初問); and then the answer (次答). The answer is divided into three parts: Dharma, metaphor, and conclusion (答文有法喻合三文). In initiating superior practice, first, the previous content is summarized and the subsequent content is introduced (初結前生后); and second, the superior practice to be initiated is positively explained (次正明發起勝行). In addition, this treatise has a total of eight sentences (又此論文中總為八句). The first sentence is the practice of benefiting oneself (初一自利行), being in the present world is a superior practice (現身世間是殊勝行), and the deep mind of Nirvana is the direction (深心涅槃是方).

便智。下利他中。初三順凡。次一轉小。次二隨魔。后一轉凡。眷屬圍繞是殊勝行。心常遠離是方便智。諸句例然。愿取有者。為首之化必由愿也。家不斷者。示有愛染之事也。遠離使者。離使性也。入行者。能轉二乘上入佛知。資生行者。示有飲食睡眠等也。退行者。示老病等也。言轉行者。轉諸凡大煩惱心也。見貪轉者。轉其見惑也。障礙轉者。無明不了名障礙。今轉滅也。五明智治之耳。貪轉者。轉貪結也。菩薩現受勝五欲處而不著。令諸天等舍自所欲故也。地果文中。三果如上。調柔果中文還有四。一調柔行相。二教智凈。三別地德。四結地相。調柔行中還初法說次喻后合。法中初多見諸佛。次能練行。后所練凈。余文可知。三重頌有二。初明說意。次正偈頌。偈有四十二。分文有七。初九頌無作行。次三彼障對治。次六頌雙行。次十一頌前上地勝。次八雙行果。次四頌調柔等。次一結嘆也。第八地者。此下名出出世善法。因此料簡上下諸地一乘三乘人天起信生解漸次同異法門。初地中十愿。是一乘三乘共行法。信等十法。是三乘別行法及人天所依。二地戒行。是三乘小乘人天所依。三地禪定。是三乘小乘人天所習。四地道品等。是三乘小乘所得。五地四諦。是一乘三乘小乘共行法。六地緣生。是一乘三乘小

【現代漢語翻譯】現代漢語譯本：『便智』（skillful wisdom）。在『下利他』（benefiting others）中，最初三個順應凡夫，其次一個轉為小乘，再其次兩個隨順魔事，最後一個轉為凡夫。『眷屬圍繞』是殊勝行，『心常遠離』是方便智。這些句子的結構都是一樣的。『愿取有者』（those who desire existence），以愿為首的教化必定是由於願力。『家不斷者』（those whose families are not severed），是爲了示現有愛染之事。『遠離使者』（those who are far from messengers），是遠離使者的性質。『入行者』（those who enter the path），能夠轉變二乘，向上進入佛的智慧。『資生行者』（those who engage in livelihood），是爲了示現有飲食睡眠等事。『退行者』（those who regress），是爲了示現衰老疾病等事。『言轉行者』（those who transform speech），是轉變各種凡夫的重大煩惱心。『見貪轉者』（those who transform views and greed），是轉變他們的見惑。『障礙轉者』（those who transform obstacles），無明不了被稱為障礙，現在將其轉變滅除。用五明智來治理。『貪轉者』（those who transform greed），是轉變貪結。菩薩示現接受殊勝的五欲境界而不執著，是爲了讓諸天等捨棄他們自己的慾望。在地果的文句中，三果如上所述。在調柔果的文句中還有四點：一是調柔的行相，二是教智清凈，三是各個地的功德，四是總結地的相狀。在調柔行中，首先是法說，其次是比喻，最後是總結。在法說中，首先是多見諸佛，其次是能夠練習修行，最後是所練習的清凈。其餘的文句可以類推得知。三重頌有二部分，首先是明說意，其次是正式的偈頌。偈頌共有四十二首，分為七部分。最初九頌是無作行，其次三頌是對治彼等障礙，其次六頌是雙行，其次十一頌是前地上地的殊勝，其次八頌是雙行的果報，其次四頌是調柔等，最後是一頌是總結讚歎。第八地，從這裡開始稱為出世間的善法。因此可以用來辨別上下各地一乘、三乘、人天起信、生解的漸次同異法門。初地中的十愿，是一乘、三乘共同修行的法。信等十法，是三乘分別修行的法以及人天所依。二地的戒行，是三乘、小乘、人天所依。三地的禪定，是三乘、小乘、人天所修習的。四地的道品等，是三乘、小乘所證得的。五地的四諦，是一乘、三乘、小乘共同修行的法。六地的緣生，是一乘、三乘小乘

【English Translation】 English version: 'Ben Zhi' (skillful wisdom). In 'Xia Li Ta' (benefiting others), the first three accord with ordinary people, the next one turns to the Hinayana, the next two follow demonic affairs, and the last one turns to ordinary people. 'Surrounded by family' is a supreme practice, and 'the mind is always far away' is expedient wisdom. The structure of these sentences is the same. 'Those who desire existence', the teaching that begins with desire must be due to the power of vows. 'Those whose families are not severed' is to show that there are matters of attachment to love. 'Those who are far from messengers' are far from the nature of messengers. 'Those who enter the path' can transform the Two Vehicles and enter the wisdom of the Buddha. 'Those who engage in livelihood' are to show that there are matters such as eating, drinking, and sleeping. 'Those who regress' are to show old age, sickness, and so on. 'Those who transform speech' transform all kinds of ordinary people's great afflictions. 'Those who transform views and greed' transform their delusions of views. 'Those who transform obstacles', ignorance and lack of understanding are called obstacles, and now they are transformed and extinguished. Use the wisdom of the Five Sciences to govern. 'Those who transform greed' transform the knot of greed. Bodhisattvas manifest and accept the supreme five desires without attachment, in order to let the devas and others abandon their own desires. In the sentences about the fruit of the grounds, the three fruits are as described above. In the sentences about the fruit of taming, there are four more points: first, the appearance of taming; second, the purity of teaching wisdom; third, the merits of each ground; and fourth, the summary of the characteristics of the grounds. In the practice of taming, first is the Dharma teaching, then the metaphor, and finally the summary. In the Dharma teaching, first is seeing many Buddhas, second is being able to practice cultivation, and finally is the purity of what is practiced. The rest of the sentences can be inferred by analogy. The triple verse has two parts: first, clarifying the meaning; second, the formal verses. There are forty-two verses in total, divided into seven parts. The first nine verses are about non-action practice, the next three verses are about counteracting those obstacles, the next six verses are about dual practice, the next eleven verses are about the superiority of the previous grounds, the next eight verses are about the fruit of dual practice, the next four verses are about taming, and the last verse is a concluding praise. The eighth ground, from here on, is called supramundane good Dharma. Therefore, it can be used to distinguish the gradual similarities and differences in the Dharma gates of the One Vehicle, Three Vehicles, humans, and devas in the upper and lower grounds, arising faith, and generating understanding. The ten vows in the first ground are the Dharma practiced jointly by the One Vehicle and Three Vehicles. The ten Dharmas such as faith are the Dharma practiced separately by the Three Vehicles and what humans and devas rely on. The precepts and practices of the second ground are what the Three Vehicles, Hinayana, humans, and devas rely on. The samadhi of the third ground is what the Three Vehicles, Hinayana, humans, and devas practice. The factors of the path of the fourth ground are what the Three Vehicles and Hinayana attain. The Four Noble Truths of the fifth ground are the Dharma practiced jointly by the One Vehicle, Three Vehicles, and Hinayana. The dependent origination of the sixth ground is the One Vehicle, Three Vehicles, and Hinayana.

乘共行法。第七地方便雙行等。是大乘所行法。八地九地十地。是一乘大乘所習法。此等若望見聞修證通說。即等無別。若約相別論。則有此殊分。又諸地調柔果是行門發趣果是解門。攝報果是報門。愿智果是德用門。亦是一乘三乘共行法。以此準之。十地善巧圓通廣攝故得藏名。故崔光云。十地經者。蓋是神覺之玄苑。靈慧之妙宅。億善之基輿。萬度之綱統理包群藏之秘。義冠眾典之奧。積漸心行。窮忍學之源。崇廣住德。極道慧之府故也。今此地中六門同上。初釋名者。報行純熟無相無間故名不動地。二所治者。依地論文。于無相有行障。依攝論文。于無相作功用心。無明又有二無明。一于無相作功用。二于相行自在有二業障及一報障有有生死。三所顯者。由不增減義。四所成者。成愿波羅蜜。五所得果者。若通達不增減功德。得共諸佛平等威德智慧業果及得法身果。六釋文者。大判有三。初偈頌生起二明地體。三以偈結。初有十五偈。初十四諸天菩薩贊請供養。次一解脫請。初十四內初二天王諸天菩薩慶法雨花供佛大眾。次十二天女歌嘆佛德。此文有三。初一樂供養。次十偈頌讚佛德。次一供已入理觀察。第二十偈中有二。初一天女贊佛。次九佛力令菩薩等供具出聲贊佛功德及三世間自在。初三偈器世間。次一

【現代漢語翻譯】現代漢語譯本以『乘共行法』（所有乘共同修行的法門）為例。第七地是方便雙行等法，這是大乘所修行的法。第八地、第九地、第十地，是一乘大乘所學習的法。如果從見聞、修行、證悟的角度來說，這些地是相等沒有區別的。如果從相狀差別來說，則有這些特殊的區分。另外，諸地的調柔果是行門，發趣果是解門，攝報果是報門，愿智果是德用門，這也是一乘和三乘共同修行的法門。以此類推，十地善巧圓通，廣泛攝取，所以得到『藏』的名稱。所以崔光說：『《十地經》是神覺的玄妙園林，靈慧的精妙宅邸，億萬善行的基礎，萬種度化的綱領，統攝包含一切經藏的秘密，義理冠絕所有經典的奧妙。積累漸進的心行，窮盡忍辱學習的根源，崇尚廣大的安住功德，達到道慧的府庫。』現在此地中，六門與前面相同。首先是解釋名稱，報行純熟，沒有相狀，沒有間斷，所以叫做『不動地』。第二是所對治的，依據《地論》的說法，對於無相有行障。依據《攝論》的說法，對於無相作功用用心。無明又有兩種無明，一種是對無相作功用，一種是對相行自在。有二種業障以及一種報障，有有生死。第三是所顯現的，由不增不減的意義。第四是所成就的，成就愿波羅蜜（愿的圓滿）。第五是所得到的果，如果通達不增不減的功德，得到與諸佛平等的威德智慧業果，以及得到法身果。第六是解釋經文，大體分為三部分。首先是偈頌生起，第二是闡明地體，第三是用偈頌總結。最初有十五個偈頌。最初十四個是諸天菩薩讚歎、祈請、供養，其次一個偈頌是解脫祈請。最初十四個偈頌中，前兩個是天王、諸天菩薩慶賀法雨，以鮮花供養佛和大眾。其次十二個是天女歌頌讚嘆佛的功德。這段經文有三部分。第一是音樂供養，其次十個偈頌是頌讚佛的功德，其次一個偈頌是供養完畢後進入理的觀察。第二十個偈頌中有兩部分。首先是天女讚歎佛，其次九個偈頌是佛力使菩薩等的供具發出聲音，讚歎佛的功德以及三世間的自在。最初三個偈頌是器世間，其次一個偈頌是

【English Translation】 English version Taking the 『Sarva-yāna Common Practice Dharma』 (the Dharma practiced in common by all vehicles) as an example. The seventh Bhumi (stage of bodhisattva development) is the Dharma of expedient dual practice, etc., which is what the Mahayana (Great Vehicle) practices. The eighth, ninth, and tenth Bhumis are the Dharma learned by the Ekayana Mahayana (One Vehicle Great Vehicle). If viewed from the perspective of seeing, hearing, practicing, and realizing, these Bhumis are equal and without distinction. If discussed in terms of differences in characteristics, then there are these special distinctions. Furthermore, the fruit of taming and gentling of the various Bhumis is the practice gate, the fruit of embarking is the understanding gate, the fruit of gathering and retribution is the retribution gate, and the fruit of the wisdom of vows is the gate of virtuous function. This is also the Dharma practiced in common by the One Vehicle and the Three Vehicles. By analogy, the ten Bhumis are skillful, all-encompassing, and widely inclusive, hence they are given the name 『Treasury』. Therefore, Cui Guang said: 『The Dasabhumika Sutra (Ten Stages Sutra) is the profound garden of divine awakening, the exquisite mansion of spiritual wisdom, the foundation of hundreds of millions of good deeds, and the guiding principle of myriad crossings, encompassing the secrets of all the sutra collections, and the profound meaning that crowns all the scriptures. Accumulating gradual mental practice, exhausting the source of learning forbearance, exalting and expanding the abiding virtue, and reaching the treasury of the wisdom of the path.』 Now, in this Bhumi, the six gates are the same as before. First, explaining the name: the fruit of retribution and practice is pure and mature, without characteristics, and without interruption, hence it is called the 『Immovable Bhumi』 (Acala-bhumi). Second, what is to be treated: according to the Yogacarabhumi-sastra (Treatise on the Stages of Yoga Practice), there are obstacles to practice in the absence of characteristics. According to the Mahayana-samgraha (Compendium of Mahayana), effort is made in the absence of characteristics. Ignorance also has two types of ignorance: one is making effort in the absence of characteristics, and the other is being free in the practice of characteristics. There are two karmic obstacles and one retributive obstacle, and there is existence and death. Third, what is revealed: by the meaning of non-increase and non-decrease. Fourth, what is accomplished: accomplishing the pranidhana-paramita (perfection of vows). Fifth, what fruit is obtained: if one understands the merit of non-increase and non-decrease, one obtains the fruit of the majestic virtue and wisdom karma equal to all Buddhas, and one obtains the dharmakaya (Dharma body) fruit. Sixth, explaining the text: broadly divided into three parts. First, the verses arise; second, clarifying the essence of the Bhumi; and third, concluding with verses. Initially, there are fifteen verses. The first fourteen are the devas (gods) and bodhisattvas praising, requesting, and making offerings; the next verse is the request for liberation. In the first fourteen verses, the first two are the deva kings, devas, and bodhisattvas celebrating the rain of Dharma and offering flowers to the Buddha and the assembly. The next twelve are the goddesses singing praises of the Buddha's virtues. This passage has three parts. First, musical offerings; second, ten verses praising the Buddha's virtues; and third, after the offering, entering into the observation of principle. In the twentieth verse, there are two parts. First, the goddesses praise the Buddha; second, nine verses describe the Buddha's power causing the offerings of the bodhisattvas, etc., to emit sounds, praising the Buddha's merits and the freedom of the three realms. The first three verses are about the vessel world, and the next verse is about

偈眾生世間。次四偈智正覺。次一偈結嘆無盡。智正覺文中。初一嘆佛口業。次二身業。次一意業。地體有七。一總明方便作集地分。為遠方便有二。初總告次釋可知。二得凈忍行分。近方便。此二俱為趣地前方便。三得勝行分。初入地行。四凈佛國土分。五得自在分。此二安住地分。六大勝。七釋名分。此二地中滿足。余文可知。第二凈忍分有十五句有三。初有十句明無生忍。次後四句明其忍凈。后一總結。依經不足脫自性無生句及遍一切法相句也。余文如論。勝行分中有二。初勝行。次發起行。初有二。初總后別。別中先法后以喻。法中七句相從為三。初三明此地中境分殊絕。次二正行廣大。經中脫修行深一句。次二離障寂滅。喻中從後向前次第喻之。發起勝行內。于中有二。一明此本願故住諸佛勸發若不與下明勸利益。初明本願力住。又諸佛下由住勸發。此文有二。一總明諸佛法水中與起智門。二善哉下別明與相依勸能成。第二別中。先嘆所得無生忍門。后彰未得勸之修習。此文有七。攝以為二前有六勸舉多未作轉其住心。后一明其少作能成增其去心。復前六中分為三對。自利利他。前初對之中。前一明其自德未成。后一顯其所化未出。此中經脫一句。第二對中。前一明其化愿未滿。后一彰其自德未勝。第三對

【現代漢語翻譯】現代漢語譯本以偈頌讚嘆眾生世間。其次四句偈頌讚嘆智正覺（Buddha's perfect wisdom）。再次一句偈頌總結讚歎其無盡功德。在智正覺文中，首先一句讚歎佛的口業，其次兩句讚歎佛的身業，再次一句讚歎佛的意業。地的體性有七種。第一，總的說明方便作集地分（the ground of skillful means and accumulation）。爲了遠方便，有兩點：首先是總的告知，其次是解釋，可以理解。第二，獲得凈忍行分（the stage of pure forbearance）。近方便。這兩種都是趣入地之前的方便。第三，獲得勝行分（the stage of superior practice），初入地之行。第四，清凈佛國土分（the stage of purifying the Buddha-land）。第五，獲得自在分（the stage of obtaining sovereignty）。這兩種是安住于地之分。第六，大勝。第七，解釋名稱分。這兩種是在地中得到滿足。其餘的文字可以理解。第二，凈忍分有十五句，分為三部分。首先有十句說明無生忍（non-origination forbearance）。其次後四句說明其忍的清凈。最後一句總結。依據經文，缺少脫自性無生句以及遍一切法相句。其餘的文字如論中所說。勝行分中有二。首先是勝行，其次是發起行。首先有二，首先是總的，然後是分別的。分別中先是法，后是以比喻。法中有七句，相隨為三。首先三句說明此地中境分殊絕。其次兩句正行廣大。經文中缺少修行深一句。其次兩句離障寂滅。比喻中從後向前次第比喻之。發起勝行內，于中有二。一，說明此本願故住，諸佛勸發，若不與下明勸利益。首先說明本願力住。又諸佛下，由住勸發。此文有二。一，總明諸佛法水中與起智門。二，善哉下，分別說明與相依勸能成。第二，分別說明中，首先讚歎所得無生忍門，后彰未得勸之修習。此文有七。攝以為二，前有六勸舉多未作，轉其住心。后一說明其少作能成，增其去心。復前六中分為三對。自利利他。前初對之中，前一說明其自德未成，后一顯示其所化未出。此中經脫一句。第二對中，前一說明其化愿未滿，后一彰其自德未勝。第三對

【English Translation】 English version Verses praising the world of sentient beings. Next, four verses praise the Zhi Zhengjue (智正覺) (Buddha's perfect wisdom). Then, one verse concludes and praises its inexhaustible merits. In the Zhi Zhengjue (智正覺) section, the first verse praises the Buddha's verbal karma, the next two verses praise the Buddha's physical karma, and the last verse praises the Buddha's mental karma. The nature of the ground has seven aspects. First, a general explanation of the ground of skillful means and accumulation. For distant skillful means, there are two points: first, a general announcement, and second, an explanation that can be understood. Second, obtaining the stage of pure forbearance. Near skillful means. Both of these are skillful means before entering the ground. Third, obtaining the stage of superior practice, the practice of initially entering the ground. Fourth, purifying the Buddha-land. Fifth, obtaining sovereignty. These two are the aspects of dwelling in the ground. Sixth, great victory. Seventh, explaining the name. These two are fulfilled in the ground. The remaining text can be understood. Second, the pure forbearance section has fifteen sentences, divided into three parts. First, there are ten sentences explaining non-origination forbearance. Next, the last four sentences explain the purity of this forbearance. The last sentence concludes. According to the sutra, the sentences 'escaping self-nature non-origination' and 'pervading all dharma characteristics' are missing. The remaining text is as stated in the treatise. In the superior practice section, there are two parts. First, superior practice, and second, initiating practice. First, there are two parts, first general, then specific. In the specific part, first the dharma, then the analogy. In the dharma, there are seven sentences, following each other in three parts. First, three sentences explain the distinctiveness of the realm in this ground. Next, two sentences describe the vastness of the correct practice. The sutra is missing the sentence 'profound practice'. Next, two sentences describe the separation from obstacles and the stillness of extinction. In the analogy, the metaphors are given in reverse order. Within the initiating superior practice, there are two aspects. One, explaining that because of this original vow, one dwells, and the Buddhas encourage and inspire; if not, the following explains the benefits of encouragement. First, explaining the dwelling due to the power of the original vow. Also, 'the Buddhas below' refers to encouragement and inspiration due to dwelling. This text has two aspects. One, a general explanation of the Buddhas giving rise to the gate of wisdom in the water of dharma. Two, 'Excellent!' below, a separate explanation of the encouragement to rely on each other to achieve. Second, in the separate explanation, first praising the obtained gate of non-origination forbearance, then revealing what has not been obtained and encouraging its practice. This text has seven aspects. Summarized into two, the first six encourage the performance of many unfulfilled tasks, turning their dwelling mind. The last one explains that little effort can achieve, increasing their departing mind. Again, the first six are divided into three pairs. Self-benefit and benefiting others. In the first pair, the first explains that one's own virtue is not yet complete, and the second reveals that what is to be transformed has not yet emerged. The sutra is missing a sentence here. In the second pair, the first explains that the vow to transform is not yet fulfilled, and the second reveals that one's own virtue is not yet superior. The third pair

中。初一明其化業未廣。后一彰其自己所得法門未窮。此中經脫一句。余文如論。二明勸利益文有三。初法次喻后合。法中有三。一明諸佛與起智門。二於一念下明由勸故起行速疾。三所以者下問答解釋。余文如論。國土分中有三。一器世間自在行。二眾生世間。三智正覺。初文有二。初總標舉。二知世界生下別顯之。此文有二。初知法分齊有二。初知次結。初文有五。初知世界生者明隨心欲。二知以何業下明隨何欲。三經脫隨時欲。四是菩薩下明隨闊狹欲。五是菩薩入如是下隨心幾許欲。二善分別下明自在儀式。此文有四。法喻合結也。余文如論。釋眾生世間中有四。一總明自在。二若於沙門下別明自在。三辨現意。四所有不可說下總結自在。亦可二別辨中及意內。初化同物身。二以聲聞下化同物心。智正覺文。初明第一義智。所以明此者。為成世智法相由所以也。二是菩薩善知下是世諦智。此中隨所化攝有十身。通已有十一身有三。初舉數。二辨相作。三出體釋義可知。問何故明器世間乃辨三世間者何也。答為三法相參難識欲別故須明也。此中多漏諸句。比論取之。大勝中有三。初明智大。二業大。三彼二住功德大。余文如論。釋名中有二。一地釋名。二智者釋名。余文可知。智者大分有二。初正明不動。二以不

【現代漢語翻譯】現代漢語譯本中。『初一明其化業未廣』，說明最初的教化事業尚未廣泛開展；『后一彰其自己所得法門未窮』，彰顯自己所證得的佛法精深無盡。這段經文脫漏一句，其餘文字如同論述一般。二、說明勸請利益的文段有三部分：首先是佛法，其次是比喻，最後是總結。佛法部分有三點：一是說明諸佛開啟智慧之門；二是在『於一念下明由勸故起行速疾』，說明由於勸請的緣故，修行能夠迅速精進；三是『所以者下問答解釋』，通過問答進行解釋。其餘文字如同論述一般。國土分中有三部分：一是器世間（指我們所居住的物質世界）的自在行；二是眾生世間（指有情眾生的世界）；三是智正覺（指智慧和正確的覺悟）。首先，器世間自在行部分有兩點：一是總的標舉；二是『知世界生下別顯之』，分別顯示。這段文字有兩點：一是『知法分齊有二』，瞭解佛法的界限，分為『初知』和『次結』。『初文有五』，最初的文字有五點：一是『知世界生者明隨心欲』，瞭解世界的產生是隨心所欲；二是『知以何業下明隨何欲』，瞭解以何種業力是隨何種慾望；三是『經脫隨時欲』，經文脫漏了隨時而變的慾望；四是『是菩薩下明隨闊狹欲』，說明菩薩是隨心所欲的寬廣或狹隘；五是『是菩薩入如是下隨心幾許欲』，說明菩薩進入這樣的境界是隨心所欲的程度。二是『善分別下明自在儀式』，說明自在的儀式。這段文字有四部分：佛法、比喻、總結和結論。其餘文字如同論述一般。解釋眾生世間部分有四點：一是總的說明自在；二是『若於沙門下別明自在』，分別說明自在；三是辨別顯現的意義；四是『所有不可說下總結自在』，總結自在。也可以將第二點分為兩部分：一是化現同類的身體；二是『以聲聞下化同物心』，以聲聞（梵語：Śrāvakayāna）教化同類的心。智正覺文，首先說明第一義智（指證悟真如實相的智慧）。說明這個的原因，是爲了成就世俗智慧的法相，由『所以也』來解釋。二是『菩薩善知下是世諦智』，菩薩善於瞭解的是世俗諦智（指了解世間事物的智慧）。這段文字中，隨所教化攝受的有十種身，加上自身共有十一種身，分為三部分：一是舉出數量；二是辨別相狀作用；三是解釋本體，意義可以理解。問：為什麼說明器世間，然後辨別三世間呢？答：因為三法相參雜難以辨識，爲了區分它們，所以需要說明。這段文字中有很多脫漏的句子，可以參考論述來補充。大勝中有三點：一是說明智慧廣大；二是業力廣大；三是這二者所住的功德廣大。其餘文字如同論述一般。解釋名稱中有兩點：一是地釋名；二是智者釋名。其餘文字可以理解。智者大分有二點：一是正面說明不動；二是『以不』

【English Translation】 English version Regarding 『初一明其化業未廣』 (chū yī míng qí huà yè wèi guǎng), it explains that the initial teaching activities were not yet widespread. 『后一彰其自己所得法門未窮』 (hòu yī zhāng qí zì jǐ suǒ dé fǎ mén wèi qióng) highlights that the Dharma attained by oneself is profound and inexhaustible. This passage is missing a sentence; the remaining text is like a treatise. Two, the section explaining the benefits of exhortation has three parts: first, the Dharma; second, a metaphor; and third, a summary. The Dharma part has three points: first, it explains that all Buddhas open the gate of wisdom; second, in 『於一念下明由勸故起行速疾』 (yú yī niàn xià míng yóu quàn gù qǐ xíng sù jí), it explains that due to exhortation, practice can progress rapidly; third, 『所以者下問答解釋』 (suǒ yǐ zhě xià wèn dá jiě shì), explanation through questions and answers. The remaining text is like a treatise. The section on lands has three parts: first, the unconditioned conduct of the physical world (器世間, qì shì jiān); second, the world of sentient beings (眾生世間, zhòng shēng shì jiān); and third, wisdom and correct enlightenment (智正覺, zhì zhèng jué). First, the section on the unconditioned conduct of the physical world has two points: first, a general statement; and second, 『知世界生下別顯之』 (zhī shì jiè shēng xià bié xiǎn zhī), separate displays. This text has two points: first, 『知法分齊有二』 (zhī fǎ fēn qí yǒu èr), understanding the boundaries of the Dharma, divided into 『初知』 (chū zhī, initial knowledge) and 『次結』 (cì jié, subsequent conclusion). 『初文有五』 (chū wén yǒu wǔ), the initial text has five points: first, 『知世界生者明隨心欲』 (zhī shì jiè shēng zhě míng suí xīn yù), understanding that the creation of the world is according to one's desires; second, 『知以何業下明隨何欲』 (zhī yǐ hé yè xià míng suí hé yù), understanding what karma follows what desire; third, 『經脫隨時欲』 (jīng tuō suí shí yù), the sutra omits the desire that changes with time; fourth, 『是菩薩下明隨闊狹欲』 (shì pú sà xià míng suí kuò xiá yù), explaining that Bodhisattvas are as broad or narrow as they desire; fifth, 『是菩薩入如是下隨心幾許欲』 (shì pú sà rù rú shì xià suí xīn jǐ xǔ yù), explaining that Bodhisattvas enter such a state to the extent of their desires. Second, 『善分別下明自在儀式』 (shàn fēn bié xià míng zì zài yí shì), explaining the rituals of unconditioned conduct. This text has four parts: Dharma, metaphor, summary, and conclusion. The remaining text is like a treatise. The explanation of the sentient beings section has four points: first, a general explanation of unconditioned conduct; second, 『若於沙門下別明自在』 (ruò yú shā mén xià bié míng zì zài), separate explanations of unconditioned conduct; third, distinguishing the meaning of manifestation; fourth, 『所有不可說下總結自在』 (suǒ yǒu bù kě shuō xià zǒng jié zì zài), summarizing unconditioned conduct. The second point can also be divided into two parts: first, manifesting similar bodies; second, 『以聲聞下化同物心』 (yǐ shēng wén xià huà tóng wù xīn), transforming similar minds with the Śrāvakayāna (聲聞乘, shēng wén chéng). The section on wisdom and correct enlightenment, first explains the wisdom of the first principle (第一義智, dì yī yì zhì, the wisdom of realizing the true nature of reality). The reason for explaining this is to accomplish the characteristics of worldly wisdom, explained by 『所以也』 (suǒ yǐ yě). Second, 『菩薩善知下是世諦智』 (pú sà shàn zhī xià shì shì dì zhì), Bodhisattvas are good at understanding worldly wisdom (世諦智, shì dì zhì, the wisdom of understanding worldly matters). In this text, there are ten bodies that are transformed and received, plus oneself, there are eleven bodies in total, divided into three parts: first, listing the numbers; second, distinguishing the characteristics and functions; third, explaining the essence, the meaning can be understood. Question: Why explain the physical world and then distinguish the three worlds? Answer: Because the three Dharma characteristics are mixed and difficult to distinguish, it is necessary to explain them in order to differentiate them. There are many missing sentences in this text, which can be supplemented by referring to the treatise. Great victory has three points: first, explaining the greatness of wisdom; second, the greatness of karma; third, the greatness of the merits in which these two reside. The remaining text is like a treatise. Explaining the names has two points: first, explaining the name of the ground; second, explaining the name of the wise. The remaining text can be understood. The great division of the wise has two points: first, a positive explanation of immovability; second, 『以不』 (yǐ bù)

轉相故下總以結之。前中合有二十五句。初十五一向不動。二是菩薩入下十句一體不動。地果文中三果如前。調柔有四。一調柔行。二教智凈。三別地行。四結地相。前中初法次喻后合。初明多見佛起行緣。次起能練行。后所練凈。教智中亦初法次喻后合。余文如論。三偈頌中文分有二。初說偈意。二正偈頌。此文有四十四偈。初三頌方便集。次三頌凈忍。次十五頌得勝行。次十二頌凈土。次一頌自在。次二頌大勝。次二頌釋名。次五頌調柔等。次一舉略顯廣以結前義。勝行中。初五頌勝行體。次六頌七勸不頌第五第六勸。次四頌舉勸彰行勝。利益凈土中。初四頌器世間。次五眾生世間。次三智正覺也。第九地中六門同上。一釋名者。無礙力說法成就利他行故名善慧地。二所治者。若依地論。不能善利益眾生障。依攝論。于眾生利益事不由功用。又有二無明。一無量正說法無量名句味難答。巧言自在陀羅尼障。自利二依四無礙解決疑生解障。利他。有二業障並一報障有有生死。三所顯者。由定自在依止。由土自在依止。由智自在依止。義應知法界。四所成者。成力波羅蜜。五所得果者。若通達土及智自在依止得應身果。通果同前地。六釋文者。大判有三。一偈頌生后。二明地體。三以偈結前。初有十九偈初二明說前地

【現代漢語翻譯】現代漢語譯本總而言之，以上都是通過相互關聯的原因來總結的。前面和中間部分總共有二十五句。最初的十五句始終不變。接下來的十句，從『二是菩薩入下』開始，作為一個整體保持不變。關於『地果』的描述，三種果報如前所述。『調柔』有四個方面：一是調柔行，二是教智凈，三是別地行，四是結地相。在『調柔行』中，首先是法，然後是比喻，最後是總結。首先闡明了多見佛而生起修行的因緣，其次是生起能夠磨練修行的能力，最後是所磨練的清凈。在『教智凈』中，也是首先是法，然後是比喻，最後是總結。其餘的文字如同論述中所說。在三偈頌中，文義分為兩個部分：首先是說明偈頌的意義，其次是正式的偈頌。這段文字共有四十四個偈頌。最初的三個偈頌是關於方便集的，接下來的三個偈頌是關於凈忍的，接下來的十五個偈頌是關於得勝行的，接下來的十二個偈頌是關於凈土的，接下來的一個偈頌是關於自在的，接下來的兩個偈頌是關於大勝的，接下來的兩個偈頌是關於解釋名稱的，接下來的五個偈頌是關於調柔等的，最後一個偈頌是通過概括來顯示廣泛，從而總結前面的意義。在『勝行』中，最初的五個偈頌是關於勝行的本體的，接下來的六個偈頌是關於七種勸導的，但沒有頌揚第五和第六種勸導，接下來的四個偈頌是通過舉出勸導來彰顯修行的殊勝。在利益凈土中，最初的四個偈頌是關於器世間的，接下來的五個偈頌是關於眾生世間的，接下來的三個偈頌是關於智正覺的。在第九地中，六個方面與前面相同。一是解釋名稱，因為具有無礙的力量來說法，成就利益他人的行為，所以稱為善慧地。二是所要對治的，如果依據《地論》，是不能很好地利益眾生的障礙；如果依據《攝論》，是在利益眾生的事情上不能不通過努力。還有兩種無明：一是無量正說法，無量名句味難以回答，巧言自在陀羅尼的障礙，自利；二是依據四無礙解決疑難，產生理解的障礙，利他。有二種業障和一種報障，有生死。三是所要顯現的，由定自在依止，由土自在依止，由智自在依止，義應知法界。四是所要成就的，成就力波羅蜜（Paramita）。五是所得到的果報，如果通達土和智自在依止，得到應身果。通果與前地相同。六是解釋文字，大體上有三個部分：一是偈頌生后，二是闡明地體，三是用偈頌總結前面。最初有十九個偈頌，最初的兩個偈頌闡明了前面所說的地。

【English Translation】 English version In summary, the above is all concluded through mutually related causes. There are a total of twenty-five sentences in the preceding and middle sections. The initial fifteen sentences remain unchanged throughout. The following ten sentences, starting from '二是菩薩入下' (Er shi Pusa ru xia - Secondly, when the Bodhisattva enters), remain unchanged as a whole. Regarding the description of '地果' (Di guo - Ground Result), the three types of retribution are as previously mentioned. '調柔' (Tiaorou - Gentleness/Subduing) has four aspects: first, 調柔行 (Tiaorou xing - Gentle Conduct); second, 教智凈 (Jiaozhi jing - Pure Teaching Wisdom); third, 別地行 (Bie di xing - Distinct Ground Conduct); and fourth, 結地相 (Jie di xiang - Concluding Ground Aspect). In '調柔行' (Tiaorou xing - Gentle Conduct), first is the Dharma, then the metaphor, and finally the conclusion. First, it clarifies the causes and conditions for arising practice from seeing many Buddhas; second, it arises the ability to refine practice; and finally, the purity of what is refined. In '教智凈' (Jiaozhi jing - Pure Teaching Wisdom), it is also first the Dharma, then the metaphor, and finally the conclusion. The remaining text is as stated in the treatise. In the three verses, the meaning is divided into two parts: first, explaining the meaning of the verses; and second, the formal verses. This text has a total of forty-four verses. The initial three verses are about 方便集 (Fangbian ji - Collection of Expedients), the next three verses are about 凈忍 (Jing ren - Pure Endurance), the next fifteen verses are about 得勝行 (De sheng xing - Attaining Superior Conduct), the next twelve verses are about 凈土 (Jingtu - Pure Land), the next one verse is about 自在 (Zizai - Freedom/Sovereignty), the next two verses are about 大勝 (Dasheng - Great Victory), the next two verses are about explaining the names, the next five verses are about 調柔 (Tiaorou - Gentleness/Subduing) etc., and the last verse is to summarize the preceding meaning by showing the broad through generalization. In '勝行' (Sheng xing - Superior Conduct), the initial five verses are about the essence of superior conduct, the next six verses are about the seven exhortations, but do not praise the fifth and sixth exhortations, and the next four verses are to highlight the excellence of practice by citing exhortations. In benefiting the Pure Land, the initial four verses are about the 器世間 (Qi shijian - Vessel World), the next five verses are about the 眾生世間 (Zhongsheng shijian - Sentient Being World), and the next three verses are about 智正覺 (Zhi zhengjue - Wisdom of Right Enlightenment). In the ninth ground, the six aspects are the same as before. First is explaining the name, because it has the unobstructed power to preach the Dharma and accomplish the actions of benefiting others, it is called 善慧地 (Shanhui di - Ground of Good Wisdom). Second is what needs to be counteracted, if based on the Dasa-bhūmika Sūtra (地論 (Di lun)), it is the obstacle of not being able to benefit sentient beings well; if based on the Mahāyānasaṃgraha (攝論 (She lun)), it is the inability to benefit sentient beings without effort. There are also two kinds of ignorance: first, the immeasurable right preaching of the Dharma, the immeasurable names and phrases are difficult to answer, the obstacle of skillful eloquence and unhindered dhāraṇī (陀羅尼 (Tuoluoni)), self-benefit; second, relying on the four unhindered resolutions to resolve doubts and generate understanding, benefiting others. There are two kinds of karmic obstacles and one kind of retribution obstacle, having birth and death. Third is what needs to be manifested, relying on the sovereignty of samādhi (定 (Ding)), relying on the sovereignty of the land, relying on the sovereignty of wisdom, the meaning should know the dharmadhātu (法界 (Fajie)). Fourth is what needs to be accomplished, accomplishing the power pāramitā (波羅蜜 (Paramita)). Fifth is the retribution obtained, if one understands the land and the sovereignty of wisdom, one obtains the nirmāṇakāya (應身 (Yingshen)) result. The general result is the same as the previous ground. Sixth is explaining the text, there are generally three parts: first, the verses arise after; second, clarifying the essence of the ground; and third, summarizing the preceding with verses. Initially, there are nineteen verses, the initial two verses clarify the ground spoken of before.

利益也。次有十七辨四眾贊請。初一菩薩供養。次一梵王設供讚歎。次有十四天女贊請。后一解脫請。天女中三。初一半偈總嘆佛德。次十一半嘆菩薩等具白他德。就此第二文有二。初三半總嘆自因殊勝。次有八偈別嘆利他果用。次第三攝亂從寂。就別八偈內。初一身業。次六口業。次一意業。就口業中有二。初總嘆說自在。二約根辨相。次一約身喻顯。此文有四。聲聞緣覺漸頓等分四。亦可一乘三乘分四也。第二地體中有四差別。一法師方便成就。二智成就。三入行成就。四說成就。初文有三。初牒前起后。二正辨釋。三結入地相。余文如論。第二智成就中。初牒前起后總辨。二有漏下偏廣善法。第三入行文中有三。初總十一門。二別辨。三總結之。余文如論。初總門中。論主云。依共者。心稠林是眾法共止故也。名共依者依此而知耳。次復共者根欲性深心等。四類同故名共也。經文使難內何處文脫第四句。生難中經脫第二句。習氣難經脫第九句。余相可知。就說成中有二段。經初總明說成。二是菩薩化眾生下別。別辨中義三。經文有四義。三者一智成就。二口業成就。三法師成就。經文四者。依論分文。又第二法師深妙義一段。經文亦入智。亦入口業。思之可智。口業文有四初立宗。二是菩薩下明辭堅固。三列名

【現代漢語翻譯】現代漢語譯本利益也（指好處、利益）。接下來有十七個部分辨析四眾（比丘、比丘尼、優婆塞、優婆夷）的贊請。首先是菩薩的供養。然後是梵王（Brahmā，色界天之王）設定供養並讚歎。接著有十四位天女讚歎並祈請。最後是解脫的祈請。天女的部分分為三段。第一段用一半偈頌總贊佛陀的功德。第二段用十一個半偈頌讚嘆菩薩等具有的利他功德。關於這第二段文字，又分為兩部分。首先用三個半偈頌總贊自身因地的殊勝。然後用八個偈頌分別讚歎利他的果報和作用。第三部分是攝亂歸於寂靜。在分別讚歎的八個偈頌中，首先是身業（身體的行為），然後是六個口業（語言的行為），最後是一個意業（意念的行為）。在口業中，又分為兩部分。首先總贊說法自在。其次是根據根器辨別法相。接著用身體作比喻來顯明。這段文字有四種含義：聲聞（Śrāvaka，聽聞佛法而修行的弟子）、緣覺（Pratyekabuddha，獨自悟道的修行者）的漸悟、頓悟等分為四種，也可以用一乘（Ekayāna，唯一佛乘）、三乘（Triyāna，聲聞乘、緣覺乘、菩薩乘）來分為四種。第二，關於地體（指菩薩所證的果位）有四個差別。一是法師（Dharma Master，宣講佛法之人）方便成就，二是智慧成就，三是入行成就，四是說成就。在第一部分法師方便成就中，分為三段。首先是承接前面的內容，引出後面的內容。其次是正式辨析解釋。最後是總結歸入地相。其餘的文字可以參考相關論述。在第二部分智慧成就中，首先是承接前面的內容，總的辨析。其次是有漏（具有煩惱）的、偏頗的、廣大的善法。第三部分入行成就分為三段。首先是總的概括十一個方面。其次是分別辨析。最後是總結。其餘的文字可以參考相關論述。在總的概括十一個方面中，論主（論典的作者）說，『依靠共同的』，意思是說，心識稠密的叢林是眾多法共同止息的地方。稱為『共同依靠』，是依靠這個來了解。再次是『共同的』，指的是根、欲、性、深心等四類相同，所以稱為『共同』。經文使得提問變得困難，哪裡脫落了第四句？在產生疑問中，經文脫落了第二句。在習氣的疑問中，經文脫落了第九句。其餘的相可以推知。關於說成就，分為兩段。經文首先總的說明說成就。二是菩薩化度眾生以下分別說明。分別辨析中有三種含義。經文有四種含義。三種含義是：一、智慧成就，二、口業成就，三、法師成就。經文的四種含義是：依據論典來分文。另外，第二部分法師深妙義，經文也歸入智慧，也歸入口業。仔細思考就可以明白。口業文分為四段，首先是立宗（確立宗旨），二是菩薩以下說明言辭的堅固，三是列舉名稱

【English Translation】 English version Also, benefits. Next, there are seventeen distinctions of the four assemblies' (bhikṣu, bhikṣuṇī, upāsaka, upāsikā) praises and requests. First, there is the Bodhisattva's offering. Then, there is Brahmā's (the king of the Form Realm) offering and praise. Next, there are fourteen celestial maidens' praises and requests. Finally, there is the request for liberation. The celestial maidens' section is divided into three parts. The first part uses half a verse to generally praise the Buddha's virtues. The second part uses eleven and a half verses to praise the Bodhisattvas' and others' altruistic virtues. Regarding this second section, it is further divided into two parts. First, three and a half verses generally praise the superiority of one's own causal ground. Then, eight verses separately praise the results and functions of benefiting others. The third part is gathering the scattered mind and returning to stillness. Among the eight verses of separate praise, first is bodily karma (actions of the body), then six are verbal karma (actions of speech), and finally one is mental karma (actions of the mind). Within verbal karma, there are two parts. First, a general praise of the freedom of speech. Second, distinguishing characteristics based on faculties. Then, using the body as a metaphor to reveal. This text has four meanings: the gradual and sudden enlightenment of Śrāvakas (disciples who hear and practice the Dharma), Pratyekabuddhas (those who attain enlightenment independently), etc., divided into four types, or it can be divided into four types using the One Vehicle (Ekayāna, the only Buddha Vehicle), and the Three Vehicles (Triyāna, Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna). Second, regarding the essence of the ground (referring to the fruit position attained by a Bodhisattva), there are four differences. First, the Dharma Master's (one who expounds the Dharma) skillful means accomplishment, second, wisdom accomplishment, third, entry into practice accomplishment, and fourth, speaking accomplishment. In the first part, the Dharma Master's skillful means accomplishment, it is divided into three sections. First, it connects the previous content and introduces the following content. Second, it formally distinguishes and explains. Finally, it summarizes and enters the ground aspect. The remaining text can be referred to in relevant treatises. In the second part, wisdom accomplishment, first, it connects the previous content and generally distinguishes. Second, the defiled (having afflictions), biased, and vast good dharmas. The third part, entry into practice accomplishment, is divided into three sections. First, a general summary of eleven aspects. Second, separate distinctions. Finally, a summary. The remaining text can be referred to in relevant treatises. In the general summary of eleven aspects, the author of the treatise says, 'Relying on the common,' meaning that the dense forest of consciousness is where many dharmas commonly cease. It is called 'common reliance' because it is through this that one understands. Again, 'common' refers to the four categories of faculties, desires, nature, and deep mind being the same, so it is called 'common.' The sutra text makes questioning difficult, where is the fourth sentence missing? In the arising of doubt, the sutra text is missing the second sentence. In the doubt of habitual tendencies, the sutra text is missing the ninth sentence. The remaining aspects can be inferred. Regarding speaking accomplishment, it is divided into two sections. The sutra text first generally explains speaking accomplishment. Second, the Bodhisattva transforms sentient beings below, explaining separately. There are three meanings in the separate distinctions. The sutra text has four meanings. The three meanings are: one, wisdom accomplishment, two, verbal karma accomplishment, three, Dharma Master accomplishment. The four meanings of the sutra text are: dividing the text according to the treatise. In addition, the second part, the Dharma Master's profound meaning, the sutra text also includes wisdom and also includes verbal karma. Careful consideration will make it clear. The verbal karma text is divided into four sections, first, establishing the doctrine, second, the Bodhisattva below explains the firmness of speech, third, listing the names.

。四曆法別釋。余文如論應知耳。法師成就有四事示現。一持成就有四。一立宗。二釋。三結。四以廣顯略。二是菩薩於一佛所下說成就。此有十句可知。三是菩薩三千下問答成就。有四句可知。四於是中生不受持成就。此有一句也。問此受持與前持何別。答前持是臨說時。后持是初受時耳。二地果文中。二果如上。調柔分四同前。一調柔行。二教智凈。三別地德。四結說相。前中初法次喻后合。初中見佛即起行緣。二能練行。三所練凈。余文可知。三重頌者。初明說意。二正偈頌。頌中四十二半。初四頌法師方便。次四智成就。次十二入行文。次十四半頌說成就。次七三果。次一結嘆說成就內。初一智成就。次四口業成就。次九半法師成就。此內初二持成就。次一說成就。次一問答。次五半受持成就也。第十地者。六門同上。一釋名者。得大法身具足自在故名法雲地。二所治者。依地論。于諸法中不得自在障。依攝論同地論。又有二障。一六神通慧。二入微細秘密。佛法有二業障及一報障有有生死。此在初及住心中。復有二障。一於一切應知境微細著。二於一切應知境微細礙有二業障及一報障無有生死。此在地終心。三所顯者。由業自在依止陀羅尼門三摩提門自在依止應知法界。四所成者。成智波羅蜜。五所得果者

【現代漢語翻譯】現代漢語譯本四曆法別釋（四種曆法的分別解釋）。其餘文字如同論著中應當知曉的內容。法師成就的四種示現：一是持戒成就，其中有四點：一、立宗（確立宗旨），二、釋（解釋），三、結（總結），四、以廣顯略（用廣泛的內容來顯明簡略的要點）。二是菩薩於一佛所下說成就（菩薩在一個佛的處所宣說佛法而成就）。這有十句可以瞭解。三是菩薩三千下問答成就（菩薩在三千大千世界中通過問答而成就）。有四句可以瞭解。四是于其中生不受持成就（在其中產生而不接受奉持的成就）。這有一句。問：此受持與前持何別（這個受持與前面的持戒有什麼區別）？答：前持是臨說時（前面的持戒是臨近宣說佛法的時候），后持是初受時耳（後面的受持是最初接受佛法的時候）。二地果文中（在二地果的文句中）：二果如上（二果如上文所述）。調柔分四同前（調柔分為四部分，與前面相同）：一調柔行（調柔的行為），二教智凈（教導智慧的清凈），三別地德（分別各地的功德），四結說相（總結宣說的相狀）。前中初法次喻后合（前面部分先說法，然後用比喻，最後總結）。初中見佛即起行緣（最初見到佛就產生修行的因緣），二能練行（能夠鍛鍊修行），三所練凈（所鍛鍊的清凈）。其餘文字可以瞭解。三重頌者（三重頌的內容）：初明說意（首先說明宣說的意義），二正偈頌（正式的偈頌）。頌中四十二半（偈頌中有四十二句半）。初四頌法師方便（最初四句偈頌是關於法師的方便），次四智成就（其次四句是關於智慧的成就），次十二入行文（其次十二句是關於進入修行的文字），次十四半頌說成就（其次十四句半是關於宣說佛法的成就），次七三果（其次七句是關於三種果報），次一結嘆說成就內（最後一句是總結讚歎宣說佛法的成就）。初一智成就（最初一句是關於智慧的成就），次四口業成就（其次四句是關於口業的成就），次九半法師成就（其次九句半是關於法師的成就）。此內初二持成就（這其中最初兩句是關於持戒的成就），次一說成就（其次一句是關於宣說的成就），次一問答（其次一句是關於問答），次五半受持成就也（其次五句半是關於受持的成就）。第十地者（第十地）：六門同上（六個方面與前面相同）。一釋名者（解釋名稱）：得大法身具足自在故名法雲地（因為獲得大法身，具足自在，所以叫做法雲地）。二所治者（所要對治的）：依地論（根據《地論》），于諸法中不得自在障（對於諸法不能自在的障礙）。依攝論同地論（根據《攝大乘論》，與《地論》相同），又有二障（又有兩種障礙）：一六神通慧（一是六神通的智慧），二入微細秘密（二是進入微細秘密）。佛法有二業障及一報障有有生死（佛法有兩種業障和一種報障，導致有生死）。此在初及住心中（這在最初和住在心中）。復有二障（又有兩種障礙）：一於一切應知境微細著（一是對一切應該知道的境界產生微細的執著），二於一切應知境微細礙有二業障及一報障無有生死（二是對一切應該知道的境界產生微細的障礙，有兩種業障和一種報障，導致沒有生死）。此在地終心（這在地的終結之心）。三所顯者（所要顯現的）：由業自在依止陀羅尼門三摩提門自在依止應知法界（由於業的自在，依靠陀羅尼門和三摩提門，自在地依靠應該知道的法界）。四所成者（所要成就的）：成智波羅蜜（成就智慧波羅蜜）。五所得果者（所得到的果報）：

【English Translation】 English version A Separate Explanation of the Four Calendrical Methods. The remaining text should be understood as in the treatises. A Dharma Master's accomplishment has four manifestations: First, the accomplishment of upholding, which has four aspects: 1. Establishing the doctrine (立宗), 2. Explaining (釋), 3. Concluding (結), 4. Revealing the concise through the extensive (以廣顯略). Second, the Bodhisattva's accomplishment of speaking in the presence of a Buddha (菩薩於一佛所下說成就). This can be understood through ten phrases. Third, the Bodhisattva's accomplishment of question and answer below the three thousand (菩薩三千下問答成就). This can be understood through four phrases. Fourth, the accomplishment of not accepting and upholding when born within it (於是中生不受持成就). This has one phrase. Question: What is the difference between this 'receiving and upholding' (受持) and the previous 'upholding' (持)? Answer: The previous 'upholding' is at the time of speaking (臨說時), while the latter 'receiving and upholding' is at the initial time of receiving (初受時). In the text on the fruits of the two grounds (二地果文中): The two fruits are as mentioned above (二果如上). The division of taming and gentling (調柔) is the same as before, with four aspects: 1. Taming and gentling conduct (調柔行), 2. Pure teaching wisdom (教智凈), 3. Differentiating the virtues of the grounds (別地德), 4. Concluding the aspect of speaking (結說相). In the former part, first the Dharma, then the metaphor, and finally the synthesis (前中初法次喻后合). In the first part, seeing the Buddha immediately gives rise to the conditions for practice (見佛即起行緣), 2. Able to refine practice (能練行), 3. The refined is pure (所練凈). The remaining text can be understood. The triple verse (三重頌者): First, clarifying the intention of the speaking (初明說意), second, the proper verse (二正偈頌). In the verse, there are forty-two and a half lines (頌中四十二半). The first four verses are about the Dharma Master's skillful means (法師方便), the next four are about the accomplishment of wisdom (智成就), the next twelve enter the text of practice (入行文), the next fourteen and a half verses are about the accomplishment of speaking (說成就), the next seven are about the three fruits (三果), and the last one concludes and praises the accomplishment of speaking (結嘆說成就內). The first one is the accomplishment of wisdom (智成就), the next four are the accomplishment of verbal karma (口業成就), the next nine and a half are the accomplishment of the Dharma Master (法師成就). Within this, the first two are the accomplishment of upholding (持成就), the next one is the accomplishment of speaking (說成就), the next one is question and answer (問答), and the next five and a half are the accomplishment of receiving and upholding (受持成就). The Tenth Ground (第十地): The six aspects are the same as above (六門同上). 1. Explaining the name (釋名者): Because one obtains the Great Dharma Body and possesses complete freedom, it is called the Cloud of Dharma Ground (法雲地). 2. What is to be treated (所治者): According to the Dashabhumika Sutra (地論), the obstacle of not being free among all dharmas (于諸法中不得自在障). According to the Mahāyānasaṃgraha (攝論), which agrees with the Dashabhumika Sutra, there are also two obstacles: 1. The wisdom of the six superknowledges (六神通慧), 2. Entering subtle secrets (入微細秘密). In the Buddhadharma, there are two karmic obstacles and one retributive obstacle, resulting in birth and death (有有生死). This is in the initial and abiding mind (初及住心中). Again, there are two obstacles: 1. Subtle attachment to all knowable realms (於一切應知境微細著), 2. Subtle hindrance to all knowable realms (於一切應知境微細礙), resulting in two karmic obstacles and one retributive obstacle, without birth and death (無有生死). This is in the final mind of the ground (地終心). 3. What is to be revealed (所顯者): Due to the freedom of karma, relying on the dhāraṇī gate (陀羅尼門) and the samādhi gate (三摩提門), one freely relies on the knowable dharmadhātu (法界). 4. What is to be accomplished (所成者): Accomplishing the prajñāpāramitā (智波羅蜜). 5. The fruit to be obtained (所得果者):

。通達業依止得化身果。通果同前。六釋文者。大判有三。初偈頌生起。二明地體。三以偈結。初二十五偈內有五。初二首陀會天興供讚歎。為此地行滿故色究竟嘆也。次一菩薩嘆及供養。次二諸天天王共嘆及供養。次十八天女嘆及供養。后二解脫請天女有五。初二總舉樂音供養。次五嘆報佛。次六嘆化佛。次三嘆法身體。次二勸行。初一勸入體觀。次一結益歸本。二體文中大分有八。一方便作滿足地分。二得三昧分。三得受位分。四入大盡分。五地釋名分。六神通力無上有上分。七地影像分。八地利益分。初文有三。初總次別三結。三昧分有三。初牒前起后。二正義。三結所成。受位中有六。初座有三。謂主眷屬及結。身有二。眷屬有三。相有六。座初文中。十德內經脫第八功德一句。及脫第三結文。出處中頂光文有八段可知。六受位文有三。初釋覺。第二辨相。第三結。結文有三可知。第二文有三。謂法喻合也。法中有三。一九地菩薩供養有二可知。二同位加威有二可知。三佛正受職。此文有三。謂釋光。第二等余佛。三結。初文有三。第一放光。二歸處有二句。三辨益。初光有八業可知。光入頂有三。一約事入事頂。二約行入行頂。三約實當果現入行心也。可準之如論應知。大盡分中如論應知。又此大盡已后。

【現代漢語翻譯】現代漢語譯本通達業依止得化身果。 (業：行為，依止：依靠，化身果：化身佛所證得的果位) 通果同前。六釋文者。大判有三。初偈頌生起。二明地體。三以偈結。初二十五偈內有五。初二首陀會天 (Suddhavasa，色界天之一) 興供讚歎。為此地行滿故色究竟天 (Akanistha，色界天之頂) 嘆也。次一菩薩嘆及供養。次二諸天天王共嘆及供養。次十八天女嘆及供養。后二解脫請天女有五。初二總舉樂音供養。次五嘆報佛。次六嘆化佛。次三嘆法身體。次二勸行。初一勸入體觀。次一結益歸本。二體文中大分有八。一方便作滿足地分。二得三昧分。 (三昧：禪定) 三得受位分。四入大盡分。五地釋名分。六神通力無上有上分。七地影像分。八地利益分。初文有三。初總次別三結。三昧分有三。初牒前起后。二正義。三結所成。受位中有六。初座有三。謂主眷屬及結。身有二。眷屬有三。相有六。座初文中。十德內經脫第八功德一句。及脫第三結文。出處中頂光文有八段可知。六受位文有三。初釋覺。第二辨相。第三結。結文有三可知。第二文有三。謂法喻合也。法中有三。一九地菩薩供養有二可知。二同位加威有二可知。三佛正受職。此文有三。謂釋光。第二等余佛。三結。初文有三。第一放光。二歸處有二句。三辨益。初光有八業可知。光入頂有三。一約事入事頂。二約行入行頂。三約實當果現入行心也。可準之如論應知。大盡分中如論應知。又此大盡已后。

【English Translation】 English version Having mastered the karma, relying on it, one attains the Nirmanakaya fruit. (Karma: action, reliance: depending on, Nirmanakaya fruit: the fruit attained by the Nirmanakaya Buddha) The fruit is the same as before. The six explanations are broadly divided into three parts. First, the arising of the verses. Second, clarifying the essence of the ground. Third, concluding with verses. The initial twenty-five verses contain five parts. First, the Suddhavasa (Pure Abodes, a realm in the Form Realm) gods offer praise and admiration. Because the practice on this ground is complete, the Akanistha (Highest Heaven in the Form Realm) is praised. Next, a Bodhisattva praises and makes offerings. Next, various gods and kings together praise and make offerings. Next, eighteen celestial maidens praise and make offerings. The last two celestial maidens who request liberation have five parts. First two, generally presenting musical offerings. Next five, praising and repaying the Buddha. Next six, praising the Nirmanakaya Buddha. Next three, praising the Dharmakaya (Dharma Body). Next two, encouraging practice. First one, encouraging entry into the contemplation of the essence. Next one, concluding with benefits and returning to the origin. The second part, concerning the essence, is broadly divided into eight parts. First, the division of skillfully creating and fulfilling the ground. Second, the division of attaining Samadhi (meditative absorption). Third, the division of receiving the position. Fourth, the division of entering the Great Cessation. Fifth, the division of explaining the name of the ground. Sixth, the division of unsurpassed and supreme supernatural powers. Seventh, the division of the image of the ground. Eighth, the division of the benefits of the ground. The first section has three parts. First, a general statement, then specific details, and finally three conclusions. The Samadhi division has three parts. First, referring back to the previous and initiating the subsequent. Second, the correct meaning. Third, concluding what is accomplished. Receiving the position has six parts. First, the seat has three aspects, namely the host, retinue, and conclusion. The body has two aspects. The retinue has three aspects. The characteristics have six aspects. In the initial section on the seat, the sutra omits the eighth merit among the ten virtues, and omits the third concluding statement. Within the source, the light from the crown has eight sections that can be understood. The six sections on receiving the position have three parts. First, explaining enlightenment. Second, distinguishing the characteristics. Third, concluding. The concluding statement has three aspects that can be understood. The second section has three parts, namely the combination of Dharma, metaphor, and synthesis. Within the Dharma, there are three parts. First, the offerings of the Bodhisattvas of the ninth ground have two aspects that can be understood. Second, those of the same rank adding power have two aspects that can be understood. Third, the Buddha formally receiving the position. This section has three parts, namely explaining the light. Second, being equal to other Buddhas. Third, concluding. The initial section has three parts. First, emitting light. Second, the place of return has two sentences. Third, distinguishing the benefits. The initial light has eight functions that can be understood. The light entering the crown has three aspects. First, regarding the entry of matter into the material crown. Second, regarding the entry of practice into the crown of practice. Third, regarding the actual manifestation of the fruit, entering the mind of practice. It can be understood according to the treatise. The division of the Great Cessation can be understood according to the treatise. Furthermore, after this Great Cessation.

一乘頓教三乘小乘等成佛果分齊。可準義訊息之。于中諸經句亦有增減。以論準之。釋名分中。大分有三。一能受佛雲雨說法名法雲地。二佛子乃至自從願力起慈悲下。能注法雨滅諸眾生煩惱塵焰名法雲地。此文初釋次結可知。三複次佛子乃至菩薩住法雲地從兜率下。能同果德。大注法雨生物善根與云相似名法雲地。初文有二。一總明念力能持佛法。二能於一念至十方無量佛所下。別明受法。別中有三。一于佛所聽受多法。二譬如大海下。于多佛所聽受正法。此有喻合結三文。三解脫月言乃至於一念中能堪受幾所下問答明前二種分齊。前中初法次喻后合。第三問答二種分齊中。文相有二。初問次答。答中有四。初立義。二假說問答。舉略顯廣。第三顯其實義。四結可知。神通力無上有上分中有六。一依內。二者依外。三者自相。四作住持。五令歡喜。六名大勝。就此六中。初之一門義貫前四。此處文無。次有一段貫通下四。所以爾者。論主善知文含多義。欲交絡顯法故作此科也。余之四門文義俱有。余文如論。第四住持中。外內分二。此二內各有二可知耳。第五令喜文有六。初問。此有二。謂念請分二也。次舉定事答。三明定業用有二可知。四攝業依本。五結贊有二可知。六問答顯定分齊。此文有二。初因後果。各有

【現代漢語翻譯】現代漢語譯本一乘頓教、三乘小乘等成就佛果的差別，可以根據義理來理解。其中各經文的語句也有增減，以論著為準繩。在解釋名稱的部分，大致有三點：一是能接受佛陀如雲般說法，稱為『法雲地』。二是佛子乃至從願力生起慈悲心，能降注法雨，熄滅眾生煩惱塵焰，稱為『法雲地』。這段文字先解釋，后總結，容易理解。三是再次，佛子乃至菩薩安住於法云地，從兜率天降生，能與佛果的功德相同，大量降注法雨，生長善根，與云相似，稱為『法雲地』。這段文字開始有兩點：一是總的說明念力能保持佛法。二是能在一念之間到達十方無量佛的處所，分別說明接受佛法。分別說明中有三點：一是在佛的處所聽受多種佛法。二是以譬如大海來比喻，在多佛的處所聽受正法。這裡有比喻、合喻、總結三段文字。三是解脫月菩薩說，乃至在一念中能承受多少佛法，通過問答來闡明前兩種情況的差別。前面部分先說法，再比喻，最後總結。第三個問答兩種差別的部分，文句結構有兩點：先提問，后回答。回答中有四點：一是確立義理。二是假設問答，舉出簡略的例子來顯示廣泛的含義。三是顯示其實際意義。四是總結，容易理解。神通力無上有上分中有六點：一是依靠內在。二是依靠外在。三是自身相。四是作為住持。五是令人歡喜。六是名為大勝。在這六點中，第一點義理貫穿前面四點。這裡沒有相關文字。其次有一段貫通下面四點。之所以這樣，是因為論主善於理解文字包含的多重含義，想要交錯地顯示佛法，所以才這樣分科。其餘的四點，文字和義理都具備。其餘的文字如同論著所說。第四點住持中，分為外在和內在兩種，這兩種內在又各有兩種，容易理解。第五點令人歡喜的文字有六點：先提問，這裡有念和請兩種。其次舉出確定的事情來回答。三是說明確定的行業作用，有兩種情況可以理解。四是攝取行業依據根本。五是總結讚歎，有兩種情況可以理解。六是問答顯示確定的差別。這段文字有兩點：先因後果，各有說明。

【English Translation】 English version The differences in achieving Buddhahood between Ekayana (One Vehicle) Sudden Teaching, Triyana (Three Vehicles), Hinayana (Lesser Vehicle), etc., can be understood based on the meaning. Among them, the sentences in various sutras also have additions and subtractions, which should be based on the treatises. In the section explaining the names, there are roughly three points: First, the ability to receive the Buddha's Dharma teaching like clouds is called 'Dharmamegha-bhumi' (法雲地, Cloud of Dharma Ground). Second, the Buddha's sons, and even those who arise compassion from the power of vows, can pour down the rain of Dharma, extinguishing the dust and flames of sentient beings' afflictions, which is called 'Dharmamegha-bhumi'. This text first explains and then summarizes, which is easy to understand. Third, again, the Buddha's sons, and even the Bodhisattvas who abide in the Dharmamegha-bhumi, descending from Tushita Heaven (兜率, inner court of Maitreya Buddha's heaven), can be the same as the merits of the Buddha's fruit, pouring down a large amount of Dharma rain, growing good roots, similar to clouds, which is called 'Dharmamegha-bhumi'. This text starts with two points: First, it generally explains that the power of mindfulness can maintain the Dharma. Second, it specifically explains receiving the Dharma by being able to reach the places of countless Buddhas in the ten directions in one thought. There are three points in the separate explanation: First, listening to various Dharmas in the Buddha's place. Second, using the analogy of the great sea, listening to the correct Dharma in the places of many Buddhas. Here there are three sections of analogy, combination, and summary. Third, Bodhisattva Vimukticandra (解脫月, Liberation Moon) said, even how much Dharma can be received in one thought, clarifying the differences between the first two situations through questions and answers. The previous part first speaks of the Dharma, then uses analogy, and finally summarizes. In the third question and answer section on the two kinds of differences, the sentence structure has two points: first ask a question, then answer. There are four points in the answer: First, establish the meaning. Second, hypothetical questions and answers, giving brief examples to show the broad meaning. Third, show its actual meaning. Fourth, summarize, easy to understand. The supernatural power has six points in the unsurpassed upper part: First, relying on the inner. Second, relying on the outer. Third, one's own form. Fourth, acting as a sustainer. Fifth, making people happy. Sixth, named great victory. Among these six points, the first point of meaning runs through the previous four points. There is no relevant text here. Secondly, there is a section that runs through the following four points. The reason for this is that the author of the treatise is good at understanding the multiple meanings contained in the text, and wants to show the Dharma in an intertwined way, so he made this classification. The remaining four points have both text and meaning. The remaining text is as the treatise says. In the fourth point of sustenance, it is divided into external and internal, and each of these two internals has two, which is easy to understand. The fifth point of making people happy has six points: First ask a question, here there are two kinds of mindfulness and invitation. Secondly, give a definite thing to answer. Third, it is explained that the definite industry has two kinds of effects that can be understood. Fourth, the industry is taken according to the root. Fifth, the summary praise has two kinds that can be understood. Sixth, the question and answer show the definite difference. This text has two points: first cause and effect, each with an explanation.

問答。初因內。初問次結有二可知。初有名用。二問答果。答內有四可知。大勝分如上地。調柔等三果釋可知。廣如論辨。地影像中。如論應知。上來依一乘圓通佛法約教分齊記。今更約三乘顯其兩位如經。一名等覺位。二名妙覺位。等覺者。于第十地金剛無礙道中入法界心。謂勇伏定法光三昧。依此定中修行十法。一學佛不思議變通二集菩薩眷屬。三重修先所行法門。四順一切佛國問訊一切佛。五與無明父母別。六入重玄門。七現同如佛現一切形相。八二種法身具足。九無有二習。十蹬中道第一義諦山頂。此位在第三禪說。若約外相當補處菩薩。亦示成微細八相。經百勘萬劫變化如佛。菩薩見佛。佛知是菩薩。由得金剛三昧故變現自在。唯生滅為異。廣如瓔珞經。妙覺位者。經指第四禪說。義相多同故不料簡。問此經何故不說等覺妙覺二位者。答若約三乘別行義門。由約分位取相為正故。等覺妙覺相形分成兩相。若據此經。圓通自在不以相形定法為正故。攝在因果二義之中。地利益中文分有五。一正顯地益。二如此世界四天已下彰地廣益。三以佛力十方菩薩下明諸菩薩雲集作證顯成可信。四金剛藏說如來喜下明其所說。上順聖心如來隨喜下愜下四頌第四功德也。余文可知。

十明品第二十三

四門同上

【現代漢語翻譯】現代漢語譯本：問答。初因內。初問次結有二可知。初有名用。二問答果。答內有四可知。大勝分如上地。調柔等三果釋可知。廣如論辨。地影像中。如論應知。上來依一乘圓通佛法約教分齊記。今更約三乘顯其兩位如經。一名等覺位（接近覺悟的階段），二名妙覺位（完全覺悟的階段）。等覺者。于第十地金剛無礙道中入法界心。謂勇伏定法光三昧（一種禪定狀態）。依此定中修行十法。一學佛不思議變通，二集菩薩眷屬，三重修先所行法門，四順一切佛國問訊一切佛，五與無明父母別，六入重玄門，七現同如佛現一切形相，八二種法身具足，九無有二習，十蹬中道第一義諦山頂。此位在第三禪說。若約外相當補處菩薩（下一尊佛），亦示成微細八相。經百勘萬劫變化如佛。菩薩見佛。佛知是菩薩。由得金剛三昧故變現自在。唯生滅為異。廣如瓔珞經。妙覺位者。經指第四禪說。義相多同故不料簡。問此經何故不說等覺妙覺二位者。答若約三乘別行義門。由約分位取相為正故。等覺妙覺相形分成兩相。若據此經。圓通自在不以相形定法為正故。攝在因果二義之中。地利益中文分有五。一正顯地益，二如此世界四天已下彰地廣益，三以佛力十方菩薩下明諸菩薩雲集作證顯成可信，四金剛藏（菩薩名）說如來喜下明其所說。上順聖心如來隨喜下愜下四頌第四功德也。余文可知。十明品第二十三四門同上

【English Translation】 English version: Questions and Answers. The initial cause within. The initial question and subsequent conclusion have two aspects to understand. First, there's the naming and function. Second, there's the question and answer regarding the result. Within the answer, there are four aspects to understand. The great victory is like the upper grounds. The explanation of the three fruits—gentleness, etc.—is understandable. Details are as in the treatises. Within the image of the grounds, it should be understood as in the treatises. The above relies on the One Vehicle's (Ekayana) perfect and unobstructed Buddha-dharma, recorded according to the divisions of the teachings. Now, further, based on the Three Vehicles (Triyana), these two stages are revealed as in the sutra. The first is called the Equal Enlightenment Stage (Samantabuddha), and the second is called the Wonderful Enlightenment Stage (Myobuddha). The Equal Enlightenment Stage is when, within the Vajra (Diamond) unobstructed path of the Tenth Ground, one enters the mind of the Dharma Realm. This refers to the Samadhi (state of meditative consciousness) of courage, subduing, fixed Dharma, and light. Relying on this Samadhi, one cultivates ten Dharmas. First, learning the Buddha's inconceivable transformations; second, gathering the Bodhisattva's retinue; third, re-cultivating the Dharma methods previously practiced; fourth, following all Buddha-lands and inquiring after all Buddhas; fifth, separating from the ignorant parents; sixth, entering the gate of profound mystery; seventh, manifesting the same forms as the Buddha, manifesting all forms; eighth, possessing both kinds of Dharmakaya (Dharma body); ninth, being without two habits; tenth, ascending the summit of the Middle Way's (Madhyamaka) supreme truth. This stage is described in the Third Dhyana (meditative state). If considering the external appearance, the Bodhisattva who is about to attain Buddhahood (Avarabuddha) also demonstrates subtle eight aspects. Through hundreds of thousands of kalpas (eons), transformations occur like the Buddha. The Bodhisattva sees the Buddha, and the Buddha knows it is a Bodhisattva. Because of obtaining the Vajra Samadhi, transformations are freely manifested. Only birth and death are different. Details are as in the Inglaka Sutra. The Wonderful Enlightenment Stage is described in the sutra as the Fourth Dhyana. The meanings are mostly the same, so they are not elaborated. Question: Why does this sutra not speak of the two stages of Equal Enlightenment and Wonderful Enlightenment? Answer: If based on the separate practice meanings of the Three Vehicles, it is because taking the appearance of the divisions of stages as correct. The appearances of Equal Enlightenment and Wonderful Enlightenment are shaped into two appearances. If based on this sutra, perfect and unobstructed freedom does not take the shaping of fixed Dharmas as correct; therefore, it is included within the two meanings of cause and effect. Within the section on the benefits of the grounds, there are five divisions. First, directly revealing the benefits of the grounds; second, like the world below the Four Heavens in this world, manifesting the vast benefits of the grounds; third, using the Buddha's power, the Bodhisattvas from the ten directions descend, clarifying that the assembly of Bodhisattvas bears witness, making it credible; fourth, Vajrakaya (Bodhisattva's name) speaks of the Tathagata's (Buddha's title) joy, clarifying what is said. Above, in accordance with the holy mind, the Tathagata rejoices, satisfying the fourth merit of the four verses below. The remaining text is understandable. Chapter Twenty-Three: Ten Illuminations The Four Gates are the same as above.

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一辨名者。十者數。明者用。從二義得名。

月此下五品。為明地德勝用分齊故次來也。此即第二明來意。

三宗者。此通釋五品次第及宗體。所以先明者前既得體。次明依體起用自在故次明也。明用不自起。何以成為證。理法故。次辨十忍即理用也。大果因行非十數測量故。次明阿僧祇以數行法也。既廣德已成。非小時而得遷動故。次明壽量品。既德無方隨緣依現故。次明菩薩住處耳。初十明者德用相也。即答上十自在一問。亦可地中答也。此通答上問耳。次十忍者即答上卜定一問。十愿在初地答。次十頂及隨喜心等十句。僧祇后三品總答之。亦可通前二品答也。問此下五品屬前十地。何以不剛藏說。答若德體難明。須託人寄事以說。下五相寄別義顯也。所以明忍普賢說。為表勝德大用廣高也。

四釋文者。初十明文有四。初總開數。次第二寄問。三辨德用。四安住已下總明結嘆。第三文分六通以為十明。問明與通何別。體一義異無壅。日通識根由日明也。十中第一他心通。第二第四天眼。即現未等分之。第三宿命通。第五第七天耳。亦可第七意法塵攝也。第六第八神足即身通。第九第十普是漏盡智。所以知為此二並達性故知也。第七聲與第八色可見不見分也。又第十是滅盡定。又辨

【現代漢語翻譯】現代漢語譯本：

一、辨名：『十』是數量，『明』是作用。從這兩個意義得出名稱。

月：以下五品（指《離世間品》中的后五品）是爲了闡明地的功德、殊勝作用和分際，所以依次而來。這便是第二點，說明來意的緣由。

三、宗：這裡總括地解釋了五品的次第和宗體。之所以先闡明『明』，是因為前面已經獲得了『體』，接下來闡明依『體』而起的作用是自在的，所以接著闡明『明』。闡明作用不是自然產生的，憑什麼成為證明？因為有理法。接下來辨析十忍，就是理用。大果的因行不是十個數字可以衡量的，所以接下來闡明阿僧祇，用數量來修行佛法。既然廣大的功德已經成就，不是短時間可以遷移變動的，所以接下來闡明壽量品。既然功德沒有定所，隨因緣而顯現，所以接下來闡明菩薩的住處。最初的十明是功德和作用的相貌，也就是回答上面關於『十自在』的提問，也可以在地中回答。這裡總括地回答了上面的提問。接下來的十忍，就是回答上面關於『卜定』的提問，十愿在初地回答。接下來的十頂以及隨喜心等十句，是僧祇后三品的總回答，也可以總括前面兩品來回答。問：以下五品屬於前面十地，為什麼不剛強地說明？答：如果功德和本體難以闡明，必須依託人和事來說明。下面五相寄託了不同的意義來顯現。所以闡明忍辱由普賢菩薩來說，是爲了表明殊勝的功德、廣大的作用和高遠的境界。

四、解釋經文：最初的十明文有四個部分。首先是總括地開示數量，其次是寄託提問，三是辨析功德和作用，四是從『安住』以下總括地闡明結論和讚歎。第三部分經文分為六通，用來闡明十明。問：『明』和『通』有什麼區別？體性相同，意義不同，沒有壅塞。日是通識的根源，日是明。十明中，第一是他心通，第二和第四是天眼通，分別闡明現在和未來等。第三是宿命通，第五和第七是天耳通，也可以說第七是意法塵所攝。第六和第八是神足通，也就是身通。第九和第十普遍是漏盡智。之所以知道這是兩種並達的體性，是因為知道。第七的聲和第八的色，可以分為可見和不可見。另外，第十是滅盡定。又辨析。

【English Translation】 English version:

Discriminating Names: 'Ten' signifies quantity, 'Ming' signifies function. The name is derived from these two meanings.

Month: The following five chapters (referring to the last five chapters of the 'Leaving the World' chapter) are presented in sequence to elucidate the merits, superior functions, and distinctions of the grounds. This is the second point, explaining the reason for their coming.

Doctrine: This comprehensively explains the order and essence of the five chapters. The reason for first elucidating 'Ming' is that the 'essence' has already been obtained earlier. Next, elucidating the function arising from the 'essence' is unconstrained, so 'Ming' is elucidated next. Elucidating function does not arise naturally; what serves as proof? Because of the principles of Dharma. Next, analyzing the Ten Endurances is the application of principle. The causal practices for great fruits cannot be measured by ten numbers, so next, asamkhya is elucidated to practice Dharma with numbers. Since vast merits have been accomplished, they cannot be transferred or changed in a short time, so next, the Chapter on Lifespan is elucidated. Since merits have no fixed abode and manifest according to conditions, next, the dwelling place of Bodhisattvas is elucidated. The initial Ten Illuminations are the characteristics of merit and function, which answers the question above about the 'Ten Freedoms'. It can also be answered within the grounds. This comprehensively answers the questions above. The following Ten Endurances answer the question above about 'Divination'. The Ten Vows are answered in the first ground. The following ten peaks and the ten sentences such as the mind of rejoicing are the comprehensive answers of the last three chapters after asamkhya, and can also comprehensively answer the previous two chapters. Question: The following five chapters belong to the previous ten grounds, why not explain it strongly? Answer: If merit and essence are difficult to elucidate, one must rely on people and events to explain. The following five aspects entrust different meanings to manifest. Therefore, elucidating endurance is spoken by Samantabhadra Bodhisattva to show superior merits, vast functions, and lofty realms.
Explaining the Text: The initial Ten Illuminations text has four parts. First, it comprehensively reveals the numbers; second, it entrusts questions; third, it analyzes merits and functions; fourth, from 'dwelling' onwards, it comprehensively elucidates the conclusion and praise. The third part of the text is divided into six superknowledges to elucidate the Ten Illuminations. Question: What is the difference between 'Ming' and 'Tong'? The essence is the same, the meaning is different, there is no obstruction. The sun is the source of universal knowledge, the sun is Ming. Among the Ten Illuminations, the first is the superknowledge of others' minds, the second and fourth are the superknowledge of the heavenly eye, elucidating the present and future, etc. The third is the superknowledge of past lives, the fifth and seventh are the superknowledge of the heavenly ear, and it can also be said that the seventh is included in the object of mind-consciousness. The sixth and eighth are the superknowledge of spiritual powers, which is the superknowledge of the body. The ninth and tenth are universally the wisdom of the exhaustion of outflows. The reason for knowing that these are two kinds of co-attainment natures is because of knowing. The seventh, sound, and the eighth, form, can be divided into visible and invisible. In addition, the tenth is the cessation attainment. Also analyzes.

六通三明是三乘教。十明十通是一乘教。不可相攝。深淺分齊不同故。初他心內有三。初問。次辨相。三是名下結名。餘九皆爾耳。第二文有二。初明知此界。二如是等下攝通余方。初明中分群機大眾同欣五佛在下總以結之。此依論辨。依經有三。初總嘆。第二說是品時下約事顯地勝。第三以佛神力下菩薩為證。初文有三。初總嘆。第二有二問答顯勝義。第三結勝義。第二事文中有五。初動地。二顯所由。三雨花等。四大音贊地德。五等通余方。第三菩薩證成文有六。初菩薩來此。二嘆地德。三顯同爲證。第四舉多說為證。第五推證所由。第六等同也。依論初文有二。初法益。二事益法文有三。初反顯。二順辨。三結。順文有四。謂問答責釋可知。經文略而不具。第三重頌中。初明頌意及現頌相生起後文。二正彰偈頌。此前有二。初觀法。二顯意。此文有二。初為利生。二示不思議下為欲顯理。初文有三。初嘆人德。次示菩薩下與自利益。三隨眾生下與利他智斷用。二顯理文有三。一總顯示。二示相。三辨說意。二正頌中有九十偈。初六十九正頌法雲等地。次為得佛智下二十一偈頌影像分。余略不頌。初中文有二十九頌方便集地。亦可前二十六通頌前九地。次三頌滿足地分文也。次二頌三昧分。次十頌受位分。次七頌

【現代漢語翻譯】現代漢語譯本六通（Abhijna，超自然能力）三明（Trividya，三種智慧）是三乘教法（聲聞乘、緣覺乘、菩薩乘）。十明（Dasavidya，十種智慧）十通（Dasaabhijna，十種超自然能力）是一乘教法（佛乘）。二者不可互相包含，因為深淺層次不同。最初的他心通（Paracitta-jnanaabhijna，知他人心）內有三個部分：首先是提問，其次是辨別相狀，第三是在名稱下總結名稱。其餘九通也是如此。第二段文字有兩部分：首先是闡明知曉此界，其次是『如是等下』涵蓋通達其他方位。最初的闡明中，分群機大眾共同欣悅，五佛（Pañca-buddha，五方佛）在下總結。這是依據論典辨析。依據經典有三個部分：首先是總體的讚歎，第二是『說是品時下』依據事件彰顯地位殊勝，第三是『以佛神力下』菩薩作為證明。最初的總體讚歎文有三個部分：首先是總體讚歎，第二是有兩個問答來彰顯殊勝的意義，第三是總結殊勝的意義。第二段事件文中有五個部分：首先是動地，第二是彰顯原因，第三是雨花等，第四是大音讚歎地德，第五是等同於其他方位。第三段菩薩證明文有六個部分：首先是菩薩來到此地，第二是讚歎地德，第三是彰顯共同作為證明，第四是舉出眾多說法作為證明，第五是推究證明的原因，第六是等同。依據論典，最初的文有兩部分：首先是法益，其次是事益。法文有三個部分：首先是反向彰顯，第二是順向辨析，第三是總結。順文有四個部分，即問答責備解釋，可以知曉。經文簡略而不完整。第三重頌中，首先是闡明頌的意義以及顯現頌的相狀，生起後面的文字。第二是正式彰顯偈頌。這之前有兩個部分：首先是觀察法，第二是彰顯意義。此文有兩部分：首先是爲了利益眾生，第二是『示不思議下』爲了想要彰顯道理。最初的文有三個部分：首先是讚歎人的德行，其次是『示菩薩下』與自身利益相關，第三是『隨眾生下』與利他智斷的作用相關。第二段彰顯道理的文有三個部分：一是總體顯示，二是顯示相狀，三是辨別說法的意義。第二段正式的頌文中有九十個偈頌。最初的六十九個偈頌正式地頌揚法雲地（Dharmamegha-bhumi，第十地）等地。其次是『為得佛智下』二十一個偈頌頌揚影像分。其餘的省略不頌揚。最初的文中有二十九個偈頌方便集地（Upayasañcaya-bhumi，第七地），也可以說前面的二十六個偈頌總體地頌揚前面的九地。其次是三個偈頌頌揚滿足地（Tripti-bhumi，第八地）的部分。其次是兩個偈頌頌揚三昧（Samadhi，禪定）的部分。其次是十個偈頌頌揚受位（Abhiseka，灌頂）的部分。其次是七個偈頌

【English Translation】 English version The six Abhijna (supernatural knowledges) and three Trividya (three kinds of wisdom) belong to the teachings of the Three Vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana). The ten Dasavidya (ten kinds of wisdom) and ten Dasaabhijna (ten kinds of supernatural knowledges) belong to the teachings of the One Vehicle (Buddhayana). They cannot be mutually inclusive because their depths and distinctions are different. The initial section on telepathy (Paracitta-jnanaabhijna, knowing the minds of others) has three parts: first, the question; second, the distinguishing of characteristics; and third, the concluding naming under the name. The remaining nine Abhijna are similar. The second passage has two parts: first, clarifying the knowledge of this realm; and second, 'as such, etc. below' encompassing the understanding of other directions. In the initial clarification, the various beings rejoice together, and the five Buddhas (Pañca-buddha, the five Dhyani Buddhas) conclude below. This is based on the analysis of the treatise. According to the sutra, there are three parts: first, the general praise; second, 'when this chapter is spoken below' manifesting the superiority of the ground based on events; and third, 'by the Buddha's power below' the Bodhisattvas serve as proof. The initial general praise has three parts: first, the general praise; second, there are two questions and answers to manifest the superior meaning; and third, concluding the superior meaning. The second event passage has five parts: first, the earth quaking; second, revealing the cause; third, raining flowers, etc.; fourth, the great sound praising the virtues of the ground; and fifth, equating with other directions. The third Bodhisattva proof passage has six parts: first, the Bodhisattvas coming here; second, praising the virtues of the ground; third, revealing the commonality as proof; fourth, citing many teachings as proof; fifth, investigating the cause of the proof; and sixth, equating. According to the treatise, the initial passage has two parts: first, the benefit of the Dharma; and second, the benefit of events. The Dharma passage has three parts: first, reverse manifestation; second, forward analysis; and third, conclusion. The forward passage has four parts, namely question, answer, rebuke, and explanation, which can be understood. The sutra text is brief and incomplete. In the third repetition of verses, first, clarifying the meaning of the verses and manifesting the appearance of the verses, giving rise to the subsequent text. Second, formally manifesting the verses. Before this, there are two parts: first, observing the Dharma; and second, revealing the meaning. This passage has two parts: first, for the benefit of sentient beings; and second, 'showing the inconceivable below' to manifest the principle. The initial passage has three parts: first, praising the virtues of people; second, 'showing the Bodhisattvas below' related to self-benefit; and third, 'following sentient beings below' related to the function of wisdom and cutting off for the benefit of others. The second passage manifesting the principle has three parts: first, general display; second, showing the characteristics; and third, distinguishing the meaning of the teachings. The second formal verse passage has ninety verses. The initial sixty-nine verses formally praise the Dharmamegha-bhumi (Tenth Ground), etc. Next, 'to obtain Buddha wisdom below' twenty-one verses praise the image division. The rest are omitted from praise. The initial passage has twenty-nine verses praising the Upayasañcaya-bhumi (Seventh Ground), and it can also be said that the preceding twenty-six verses generally praise the preceding nine grounds. Next, three verses praise the part of the Tripti-bhumi (Eighth Ground). Next, two verses praise the part of Samadhi (meditative concentration). Next, ten verses praise the part of Abhiseka (consecration). Next, seven verses

大盡分。次六頌釋名分。次十三偈總頌無上有上等文。次二金剛藏總結。亦可此等文通頌十地準思。科釋可知。方便集地內。初二頌集起功德知慧行相修行佛道等文。次二十七頌同相及別相文。此文初別後同也。別中初六三句頌初地相。次一偈一句頌二地。次一頌三地。次二頌四地。次二頌五地。次二頌六地。次二頌七地。次三頌八地。次三頌九地。次第一妙下三頌同相。三道亦好。影像中。初十九頌影分。后二結地德無盡。初中十一頌第二勝功德。次四頌第三功德二。初直知心知法差別有二可知。二聲聞心下約凡聖報類辨智用殊能。此文有二。初隨行方便次天心下辨隨類方便智。二天眼中。初釋次結。初文有二。初明隨報別不同知。次菩薩以無障礙明下知造業成儀境界。三宿命有二。初釋次結。初文有二。初知自他下位境有二。初總次別。次別又憶過去下知佛上位境也。四未來智明有二。初釋次結。初文有二。初知善惡下位人法有二。初總次別。二知未來無量下知佛上位行法。五天耳有三。初立次釋三結。第二文中有二。初辨天耳聞持德。此有四句。二十方遠近下明天耳用事。此中有三。初總。次於東方下別。三如東方下類九方也。第二東方別辨中分三。初佛。次辨法體。三善解無量下對人說法。第二法體中出理行

【現代漢語翻譯】現代漢語譯本大盡分（Mahāparinirvāṇa-sūtra）。接下來是六頌解釋名稱分。再接下來是十三偈總頌無上有上等等的經文。然後是二金剛藏（Vajragarbha）總結。也可以將這些經文通頌十地（Daśa-bhūmi），準此思維。科釋可知。方便集地內。最初二頌收集功德智慧行相修行佛道等等的經文。接下來二十七頌是同相和別相的經文。這段經文先是別相后是同相。別相中，最初六頌三句頌初地（Prathamā Bhūmi）的相。接下來一偈一句頌二地（Dvitīyā Bhūmi）。接下來一頌三地（Tritīyā Bhūmi）。接下來二頌四地（Caturthī Bhūmi）。接下來二頌五地（Pañcamī Bhūmi）。接下來二頌六地（Ṣaṣṭhī Bhūmi）。接下來二頌七地（Saptamī Bhūmi）。接下來三頌八地（Aṣṭamī Bhūmi）。接下來三頌九地（Navamī Bhūmi）。接下來第一妙下三頌同相。三道也好。影像中。最初十九頌是影分。後面二結地德無盡。最初中十一頌是第二勝功德。接下來四頌是第三功德二。最初直接知心知法差別有二可知。二聲聞心下約凡聖報類辨智用殊能。這段經文有二。最初隨行方便，接下來天心下辨隨類方便智。二天眼中。最初解釋，然後總結。最初的經文有二。最初說明隨報別不同知。接下來菩薩以無障礙明下知造業成儀境界。三宿命有二。最初解釋，然後總結。最初的經文有二。最初知自他下位境有二。最初總說，然後分別說明。其次分別說明又憶過去下知佛上位境也。四未來智明有二。最初解釋，然後總結。最初的經文有二。最初知善惡下位人法有二。最初總說，然後分別說明。二知未來無量下知佛上位行法。五天耳有三。最初立，然後解釋，最後總結。第二段經文中有二。最初辨天耳聞持德。這裡有四句。二十方遠近下明天耳用事。這裡面有三。最初總說。其次於東方下分別說明。三如東方下類九方也。第二東方分別辨中分三。最初佛。其次辨法體。三善解無量下對人說法。第二法體中出理行

【English Translation】 English version Mahāparinirvāṇa-sūtra (Great Completion Chapter). Next are six verses explaining the Name Division. Following that are thirteen gathas (verses) generally praising the unsurpassed, the supreme, and other texts. Then there is a summary by two Vajragarbhas (Diamond Womb). These texts can also be generally praised for the Ten Bhūmis (Ten Grounds), thinking accordingly. The meaning can be understood through commentary. Within the Upāya-saṃgraha-bhūmi (Ground of Skillful Means Collection), the first two verses collect the merits, wisdom, aspects of practice, cultivation of the Buddha-path, and other texts. The next twenty-seven verses are texts on similar and distinct aspects. This text first discusses distinct aspects and then similar aspects. Within the distinct aspects, the first six verses, with three lines each, praise the aspects of the First Bhūmi (Prathamā Bhūmi). Next, one gatha with one line praises the Second Bhūmi (Dvitīyā Bhūmi). Next, one verse praises the Third Bhūmi (Tritīyā Bhūmi). Next, two verses praise the Fourth Bhūmi (Caturthī Bhūmi). Next, two verses praise the Fifth Bhūmi (Pañcamī Bhūmi). Next, two verses praise the Sixth Bhūmi (Ṣaṣṭhī Bhūmi). Next, two verses praise the Seventh Bhūmi (Saptamī Bhūmi). Next, three verses praise the Eighth Bhūmi (Aṣṭamī Bhūmi). Next, three verses praise the Ninth Bhūmi (Navamī Bhūmi). Next, the first '妙' (wonderful) and the following three verses praise the similar aspects. The Three Paths are also good. Within the Image Division, the first nineteen verses are the Shadow Division. The last two conclude that the virtues of the ground are inexhaustible. Within the first part, eleven verses are the Second Superior Merit. Next, four verses are the Third Merit, part two. Initially, directly knowing the differences between mind and dharma can be understood in two ways. The second, '聲聞心下' (Śrāvaka mind below), distinguishes the special abilities of wisdom based on the categories of mundane, saintly, and retribution. This text has two parts. First, following the practice of skillful means, next, '天心下' (divine mind below) distinguishes the wisdom of skillful means according to categories. Two, in the divine eye. First, explanation, then conclusion. The first text has two parts. First, it explains that knowledge differs according to different retributions. Next, '菩薩以無障礙明下' (Bodhisattvas, with unobstructed clarity below) knows the realm of creating karma and establishing rituals. Three, past lives has two parts. First, explanation, then conclusion. The first text has two parts. First, '知自他下位境有二' (knowing the lower realms of oneself and others has two). First, general, then specific. Next, the specific also '憶過去下知佛上位境也' (remembering the past knows the higher realms of the Buddha). Four, future wisdom has two parts. First, explanation, then conclusion. The first text has two parts. First, '知善惡下位人法有二' (knowing the lower-level people and dharmas of good and evil has two). First, general, then specific. Two, '知未來無量下知佛上位行法' (knowing the immeasurable future knows the practices and dharmas of the higher realms of the Buddha). Five, divine ear has three parts. First, establishing, then explaining, and finally concluding. The second text has two parts. First, distinguishing the virtues of the divine ear's hearing and upholding. This has four lines. '二十方遠近下明天耳用事' (the divine ear is used to understand the ten directions, near and far). This has three parts. First, general. Next, '于東方下' (in the east below) explains separately. Three, '如東方下' (like the east below) categorizes the nine directions. The second, the separate explanation of the east, is divided into three. First, the Buddha. Next, distinguishing the essence of the dharma. Three, '善解無量下對人說法' (skillfully understanding the immeasurable below, speaking the dharma to people). The second, the essence of the dharma, reveals principle and practice.

二教所說等辨理教。二所制下行教也。法略有十句。一教體相。二起信相。三示義宗相。四解釋相。五制學相。六受學相。七舉事勸進相。八聞軌。九思軌。十修軌耳。次第三對人中有三。初理法機。次所得功德下行法機。三廣說下教機。此文意難得。思之可解。此並嘆天耳明德也。六身通內有三。初立名義。次釋。三結。第二文有三。初身業體。二若聞十方下辨業體用有二可知。三悉自了知下結業分齊耳。又此通約威力。第八約現色也。七分別言音知明有二。初釋次結。初有二。初知聲。二菩薩隨其等下辨知所以。初文有□。初辨知眾生報音聲。初總。次別。三結知。次善分別知下知二諦教法及根器也。八出色身莊嚴智明有二。初釋次結。初文有三。初達色性。二菩薩入深法界住持下辨緣整合色即明用也。三佛子菩薩入無色法界下辨通成用相所以耳。第二現色文有三。初明自行色體勝。二大慈色下明利他故現凈色。三出生如來下辨因果色相大用成就。普賢色總別有一百一十句。此色有體用。凡愚二十五色即空故也。九真實智明中有二。初釋次結。初文有二。初約所知理顯智明體。二菩薩知如是下辨智巧用。即明其相。前文有二。初約無相境。二知一切法別異下約無生境也。二用文于中有二。初牒前所知二不著下辨智

巧用也。用中有三。初明用自在無著。二不捨一切下釋順寂成用相三觀察諸法下明用自在。十一切法三昧正受智明中有二。初釋次結。初文內有三。初辨住寂名體有二可知。二亦不捨下即寂常用。三菩薩於一切法滅盡正受文下辨分齊。第二結文有三。初結。次嘆定行德用深廣。三仰推知者。大段第四。結文有一。初結。次明德量可知也。

十忍品二十四

四門同上。

十者數。忍者境與神會情諦可也。

餘二意前已辨。

四釋文。此文有三。初總列名。二釋。三偈重頌。初文有六。初總告。二嘆成忍因果勝相。因果即為二也。三問。四列名。五是名下結。六引諸佛同說證成。第二釋文有二。初辨次結。此十忍前二加行攝。次無生忍正體攝。后七後知攝。約位即順音聲三地已還順忍即四五六地。無生忍即七地已上。后七忍九地已上。若通時即齊等也。此忍前三心境得名。后七從喻受稱。別釋初忍有三。初舉次釋三結也。二順忍三句同前。三無生有三亦同前。就第二釋中有三。初立次問三答也。后七忍相生次第如論。此義云何。疑者云。若法無雲何現經如幻也。疑雲幻法不生取識。世法不爾。云何同也。故經如焰亦生渴心。疑雲其焰不得受用。世法不爾。云何同。答如夢。疑雲夢則覺者不

【現代漢語翻譯】現代漢語譯本：巧妙的運用啊。運用中有三重含義。首先闡明運用自在而無執著。其次，'不捨一切'一句解釋了順應寂滅而成就運用的狀態。第三，'觀察諸法'一句闡明了運用自在。'十一切法三昧正受智明'中有兩重含義。首先是解釋，其次是總結。在最初的解釋部分有三點。首先辨別安住于寂滅的名稱和本體，這兩點是可以理解的。其次，'亦不捨'一句說明了在寂滅中進行運用。第三，'菩薩於一切法滅盡正受文'一句辨別了分界。第二部分是總結，有三點。首先是總結。其次是讚歎禪定的修行功德深廣。第三是仰望推崇知者。大的段落第四部分是總結，有一點。首先是總結。其次是說明功德和度量是可以理解的。

十忍品第二十四

四種入門方式與之前相同。

'十'是數字，'忍'是境界與精神相會，情理真實可信。

其餘兩種含義之前已經辨析過了。

第四部分是解釋經文。這段經文有三部分。首先是總的列出名稱。其次是解釋。第三是偈頌重複說明。最初的部分有六點。首先是總的告知。其次是讚歎成就忍辱的因果殊勝之處。因和果可以分為兩點。第三是提問。第四是列出名稱。第五是'是名'一句進行總結。第六是引用諸佛共同的說法來證明。第二部分是解釋經文，有兩點。首先是辨別，其次是總結。這十種忍辱，前兩種屬於加行攝。其次，無生忍屬於正體攝。后七種屬於後知攝。從菩薩的階位來說，順音聲三地（Sravakabhumi）之前屬於順忍，即四五六地。無生忍即七地以上。后七忍即九地以上。如果從時間上來說，就是齊等。這種忍辱，前三種從心境上得名。后七種從比喻上接受稱呼。分別解釋第一種忍辱有三點。首先是舉例，其次是解釋，第三是總結。第二種順忍，三句話與之前相同。第三種無生忍，也有三點與之前相同。就第二種解釋中有三點。首先是立論，其次是提問，第三是回答。后七種忍辱相生的次第如論中所說。這個意義是什麼呢？疑惑的人說，如果法是虛無的，為什麼會顯現出像幻象一樣呢？疑惑說幻象之法不產生認識。世俗的法不是這樣。為什麼相同呢？所以經書上說像火焰一樣也會產生口渴。疑惑說火焰不能被受用。世俗的法不是這樣。為什麼相同呢？回答說像夢一樣。疑惑說做夢的人不會覺醒

【English Translation】 English version: Skillful application indeed. There are three meanings in application. First, it clarifies that application is free and unattached. Second, 'Not abandoning all' explains the state of according with quiescence to achieve application. Third, 'Observing all dharmas' clarifies that application is free. 'The wisdom and clarity of the Samadhi of the Ten All Dharmas' has two meanings. First is explanation, second is conclusion. In the initial explanation, there are three points. First, distinguish the name and essence of abiding in quiescence, which are understandable. Second, 'Also not abandoning' indicates using quiescence for application. Third, 'Bodhisattvas in the text of the Samadhi of the Exhaustion of All Dharmas' distinguishes the boundaries. The second part is the conclusion, with three points. First is the conclusion. Second is praising the profound and vast merits of the practice of meditation. Third is looking up to and admiring the knowers. The fourth major section is the conclusion, with one point. First is the conclusion. Second is clarifying that merits and measure are understandable.

Chapter Twenty-Four on the Tenfold Endurance (Ten Kinds of Ksanti)

The four entrances are the same as before.

'Ten' is a number. 'Endurance' (Ksanti) is the meeting of the realm and the spirit, where emotions and reason are trustworthy.

The other two meanings have been analyzed before.

The fourth part is explaining the text. This text has three parts. First is a general listing of names. Second is explanation. Third is a verse repetition. The initial part has six points. First is a general announcement. Second is praising the excellent aspects of the cause and effect of achieving endurance. Cause and effect can be divided into two points. Third is asking questions. Fourth is listing names. Fifth is concluding with the phrase 'These are called'. Sixth is citing the common sayings of all Buddhas to prove it. The second part is explaining the text, with two points. First is distinguishing, second is concluding. These ten kinds of endurance, the first two belong to the preliminary practices (Prayoga-marga). Second, the Unborn Endurance (Anutpattika-dharma-ksanti) belongs to the main body. The last seven belong to the subsequent knowledge. In terms of Bodhisattva stages, those before the Sravakabhumi (Voice-Hearer Ground) belong to the compliant endurance, which are the fourth, fifth, and sixth grounds. The Unborn Endurance is from the seventh ground and above. The last seven endurances are from the ninth ground and above. If speaking in terms of time, they are equal. These endurances, the first three are named from the mind and realm. The last seven receive names from metaphors. Separately explaining the first endurance has three points. First is giving an example, second is explaining, third is concluding. The second compliant endurance, the three sentences are the same as before. The third Unborn Endurance also has three points the same as before. In the second explanation, there are three points. First is establishing a theory, second is asking a question, third is answering. The order of arising of the last seven endurances is as described in the treatise. What is the meaning of this? The doubter says, if the dharma is empty, why does it appear like an illusion? The doubter says that the dharma of illusion does not produce cognition. Worldly dharma is not like this. Why are they the same? Therefore, the scriptures say that like a flame, it also produces thirst. The doubter says that the flame cannot be used. Worldly dharma is not like this. Why are they the same? The answer is like a dream. The doubter says that the dreamer does not awaken.

聞彼聲。世法聖凡共得。此云何同。答如響雖共而非實也。疑雲響即前得無益。世法不爾。此何也。答如電光無有作者而觸照有用。疑雲電若有用即是實法。答如化益生豈是實也。疑雲若一切是無誰能作化。答如空成諸色。豈是有也。四幻文有三。初問次答三結。答文有二。初辨所觀法。此文有三。初總舉。二菩薩等下辨觀相。三譬如幻化下廣辨幻相。此有譬合二文。第二菩薩觀察下辨忍行。此文有二。初加行忍。二出生下後得忍也。五如焰忍有三。初問次答三結。答文有法喻合及辨觀相。四文可知。六夢忍文同焰忍可知。七響忍有三。初問次答三結。答文有二喻。各有法喻合三文。前是自利后是利他也。八電忍有三。初問次答三結。第二文有四。初法。次不行菩薩下喻。三是名下結。四若菩薩下辨益勝用。第二喻有二喻。初向理體。第二向事用。各有法喻合三文可知。九化忍有二。初問次答。答有五。初一法說。次喻。三如是菩薩處於下合。四是為下結。五佛子菩薩成就此忍下明用利益耳。初法文有二。初明行體所知。二佛子是為下結所知起用自在。閤中有三。初總合。二不著世間下辨相。亦可約法譬顯行儀耳。譬如化下法喻雙結勝用益也。十虛空忍中有二。初問次答。答文有五。初十句明忍體。一一句皆有法喻。

【現代漢語翻譯】聞彼聲，世間法與聖賢法共同獲得。這是如何相同的呢？回答說：如同迴響雖然共同，但並非真實存在。疑問說：迴響就是之前所獲得的，沒有益處，世間法不是這樣，這是為什麼呢？回答說：如同閃電的光芒，沒有作者，但觸照卻有用處。疑問說：如果閃電有用處，那就是真實法。回答說：如同化現利益眾生，難道是真實存在嗎？疑問說：如果一切都是空無，誰能作化現呢？回答說：如同虛空成就各種色相，難道是真實存在嗎？四種幻象的經文有三個部分：首先是提問，其次是回答，第三是總結。回答的部分有兩部分：首先是辨別所觀察的法。這段經文有三個部分：首先是總體的提出，其次是『菩薩等』辨別觀察的相狀，第三是『譬如幻化』廣泛辨別幻象。這裡有譬喻和合二部分經文。第二部分是『菩薩觀察』辨別安忍的修行。這段經文有兩部分：首先是加行忍，其次是『出生下』后得忍。五種如火焰般的安忍有三個部分：首先是提問，其次是回答，第三是總結。回答的部分有法、譬喻、結合以及辨別觀察的相狀，四部分經文可以理解。六種夢境般的安忍與火焰般的安忍相同，可以理解。七種迴響般的安忍有三個部分：首先是提問，其次是回答，第三是總結。回答的部分有兩個譬喻。每個譬喻都有法、譬喻、結合三個部分經文。前面是自利，後面是利他。八種閃電般的安忍有三個部分：首先是提問，其次是回答，第三是總結。第二部分經文有四個部分：首先是法，其次是『不行菩薩』的譬喻，第三是『是名下』的總結，第四是『若菩薩下』辨別利益殊勝的用處。第二個譬喻有兩個譬喻：首先是向理體，第二是向事用。每個譬喻都有法、譬喻、結合三個部分經文，可以理解。九種化現般的安忍有兩個部分：首先是提問，其次是回答。回答有五個部分：首先是用一種法來說明，其次是譬喻，第三是『如是菩薩處於下』的結合，第四是『是為下』的總結，第五是『佛子菩薩成就此忍下』說明用處和利益。最初的法文有兩個部分：首先是說明行體的所知，其次是『佛子是為下』總結所知而起用自在。結合的部分有三個部分：首先是總體的結合，其次是『不著世間下』辨別相狀，也可以用法和譬喻來顯示行儀。『譬如化下』法和譬喻雙重總結殊勝的用處和利益。十種虛空般的安忍有兩個部分：首先是提問，其次是回答。回答的部分有五個部分：首先是用十句來說明安忍的體性。每一句都有法和譬喻。

【English Translation】 Hearing that sound, both mundane (世法) and supramundane (聖凡) dharmas are attained. How are they the same? The answer is: Like an echo, although shared, it is not real. The question is: The echo is what was obtained before, it is of no benefit, but mundane dharmas are not like this, why is that? The answer is: Like the light of lightning, there is no creator, but the illumination is useful. The question is: If lightning is useful, then it is a real dharma. The answer is: Like a transformation (化) benefiting sentient beings, is it real? The question is: If everything is emptiness (無), who can create transformations? The answer is: Like space (空) accomplishing various forms (色), is it real? The text on the four illusions has three parts: first, the question; second, the answer; and third, the conclusion. The answer has two parts: first, distinguishing the dharma being observed. This text has three parts: first, the general statement; second, 'Bodhisattvas, etc.' distinguishing the aspects of observation; and third, 'For example, illusion' extensively distinguishing the aspects of illusion. Here there are two parts of the text, metaphor and combination. The second part is 'Bodhisattvas observe' distinguishing the practice of patience (忍). This text has two parts: first, the preparatory patience (加行忍); and second, 'arising below' the subsequent patience (后得忍). The five flame-like patiences have three parts: first, the question; second, the answer; and third, the conclusion. The answer has the dharma, metaphor, combination, and distinguishing the aspects of observation. The four parts of the text can be understood. The six dream-like patiences are the same as the flame-like patiences and can be understood. The seven echo-like patiences have three parts: first, the question; second, the answer; and third, the conclusion. The answer has two metaphors. Each metaphor has three parts of the text: dharma, metaphor, and combination. The former is for self-benefit (自利), and the latter is for benefiting others (利他). The eight lightning-like patiences have three parts: first, the question; second, the answer; and third, the conclusion. The second part of the text has four parts: first, the dharma; second, the metaphor of 'non-practicing Bodhisattvas'; third, the conclusion of 'this is named below'; and fourth, 'if Bodhisattvas below' distinguishing the beneficial and superior use. The second metaphor has two metaphors: first, towards the principle of reality (理體); and second, towards the use of affairs (事用). Each metaphor has three parts of the text: dharma, metaphor, and combination, which can be understood. The nine transformation-like patiences have two parts: first, the question; and second, the answer. The answer has five parts: first, explaining with one dharma; second, the metaphor; third, the combination of 'thus Bodhisattvas are situated below'; fourth, the conclusion of 'this is for below'; and fifth, 'Buddha-sons, Bodhisattvas accomplish this patience below' explaining the use and benefits. The initial dharma text has two parts: first, explaining the knowable of the practice's essence; and second, 'Buddha-sons, this is for below' concluding that knowing arises from use and is unconstrained. The combined part has three parts: first, the general combination; second, 'not attached to the world below' distinguishing the aspects, and the practice's conduct can also be revealed through dharma and metaphor. 'For example, transformation below' dharma and metaphor doubly conclude the superior use and benefits. The ten space-like patiences have two parts: first, the question; and second, the answer. The answer has five parts: first, using ten sentences to explain the nature of patience. Each sentence has dharma and metaphor.

二佛子如是菩薩下七句結成忍行。三譬如虛空下復以喻況行體。以合喻成前忍德也。四是名下結。五若菩薩成就無來身下辨忍行用利益。初十句中。一總九別可知。第三廣喻況忍行文有二。初十一句明行成。二何以故下釋成忍行也。此答文有二。此意難解思之。何者疑雲。若法如空者此有二疑。一空體是無。物法亦可如是。二如世事空別。物依現法。亦如是別有異空也。答相可知。第三重頌文有一百二十九偈。初十頌音聲忍。次十頌順忍。次十頌無生忍。次十頌幻忍。次十頌焰忍。次十五頌夢忍。次十七頌響忍。次七言二十行頌電忍。次十頌化忍。次十頌虛空。次七總頌結嘆文。彰忍利益也。

阿僧祇品第二十五

四門同上。

僧祇者十數之始名也。此品從三義得名。

二來意。

三宗上已辨。

四釋文者。所以心王問佛自說者。上來由是大果之因。非果人莫能辨其際故佛自說。法依心成故心王起問也。又為因果互顯耳。亦可數法是知事通果故佛自說耳。故文云如來等正覺佛智之義也。此品有二。初問后答。問意菩薩行德盡其數極。未知菩薩數法雲何。亦可問云聖境既寬菩薩盡了。未知以何數法得窮其份量。以示下人也。答中總舉一百二十數以答。大數有十一阿僧祇。二下名無

【現代漢語翻譯】現代漢語譯本：二、佛子，像這樣，菩薩以下七句總結了忍辱之行。三、譬如虛空以下，又用比喻來描述忍辱之行的本體，用比喻來成就前面的忍辱之德。四、是名以下作總結。五、若菩薩成就無來身以下，辨別忍辱之行的作用和利益。最初的十句中，一句總說，九句別說，可以明白。第三段廣泛地用比喻來描述忍辱之行，分為兩部分。最初的十一句說明忍辱之行的成就，第二部分『何以故』以下解釋成就忍辱之行的原因。這個回答的含義難以理解，需要仔細思考。『何者』是疑問，如果法像虛空一樣，這裡有兩個疑問：一、虛空的本體是空無，萬物之法也可以像這樣嗎？二、像世間的事物和虛空不同，萬物依靠顯現的法，也像這樣和虛空有區別嗎？回答的相狀可以明白。第三重頌文有一百二十九個偈子。最初十頌是音聲忍，其次十頌是順忍，其次十頌是無生忍，其次十頌是幻忍，其次十頌是焰忍，其次十五頌是夢忍，其次十七頌是響忍，其次七言二十行頌是電忍，其次十頌是化忍，其次十頌是虛空，最後七頌是總結讚歎文，彰顯忍辱的利益。阿僧祇品第二十五四門和前面一樣。僧祇（asamkhya）是十個數的開始的名稱。這一品從三個方面得名。二、說明來意。三、宗旨和前面已經辨明。四、解釋經文：心王（cittaraja）提問佛陀並由佛陀親自回答的原因是，前面所說的是大果的因，不是證果之人不能辨別它的邊際，所以佛陀親自解說。法依心而成就，所以心王發起提問。又是爲了因果互相顯現。也可以說，數法是知事通果，所以佛陀親自解說。所以經文中說，如來等正覺是佛智的含義。這一品分為兩部分，先是提問，后是回答。提問的含義是菩薩的修行功德窮盡其數，但不知道菩薩的數法是怎樣的。也可以問聖境既然寬廣，菩薩已經完全瞭解，不知道用什麼數法能夠窮盡它的份量，用來昭示後人。回答中總共舉出一百二十個數來回答。大數有十一阿僧祇，以下沒有名稱。

【English Translation】 English version: Two, O Buddhas' sons, the following seven sentences from 'Bodhisattva' summarize the practice of patience. Three, 'Like empty space' and below, it uses a metaphor to describe the essence of the practice, using the metaphor to accomplish the virtue of patience mentioned earlier. Four, 'Is named' and below concludes. Five, 'If a Bodhisattva achieves no coming into existence' and below, it distinguishes the function and benefits of the practice of patience. In the first ten sentences, one is general and nine are specific, which can be understood. The third section extensively uses metaphors to describe the practice of patience, divided into two parts. The first eleven sentences explain the accomplishment of the practice, and the second part, 'Why is it so' and below, explains the reason for accomplishing the practice. The meaning of this answer is difficult to understand and requires careful consideration. 'What' is a question, if the Dharma is like empty space, there are two doubts here: one, the essence of empty space is emptiness, can the Dharma of all things be like this? Two, like worldly things are different from empty space, all things rely on manifested Dharma, are they also different from empty space like this? The appearance of the answer can be understood. The third repetition of the verses has one hundred and twenty-nine stanzas. The first ten stanzas are on the patience of sound, the next ten stanzas are on compliant patience, the next ten stanzas are on the patience of non-origination, the next ten stanzas are on the patience of illusion, the next ten stanzas are on the patience of flame, the next fifteen stanzas are on the patience of dream, the next seventeen stanzas are on the patience of echo, the next twenty lines of seven-character verses are on the patience of lightning, the next ten stanzas are on the patience of transformation, the next ten stanzas are on empty space, and the last seven stanzas are concluding verses of praise, highlighting the benefits of patience. Asamkhya (innumerable) Chapter Twenty-Five The four doors are the same as before. Asamkhya (asamkhya) is the name of the beginning of the ten numbers. This chapter is named from three aspects. Two, explain the intention. Three, the purpose has been clarified before. Four, explaining the text: The reason why the Mind King (cittaraja) asks the Buddha and the Buddha answers himself is that what was said before is the cause of the great fruit, and those who have not attained the fruit cannot distinguish its boundaries, so the Buddha explains it himself. The Dharma is accomplished by the mind, so the Mind King initiates the question. It is also for the cause and effect to manifest each other. It can also be said that the method of counting is knowing things and understanding the fruit, so the Buddha explains it himself. Therefore, the text says that the Tathagata's perfect enlightenment is the meaning of the Buddha's wisdom. This chapter is divided into two parts, first the question, then the answer. The meaning of the question is that the Bodhisattva's practice and merit exhaust their numbers, but they do not know what the Bodhisattva's method of counting is. It can also be asked that since the holy realm is vast, the Bodhisattva has fully understood it, and does not know what method of counting can exhaust its quantity, in order to show it to later people. In the answer, a total of one hundred and twenty numbers are given to answer. The large number has eleven Asamkhyas, and there are no names below.

量。此云不可量。三無分齊。四無周遍。五下名無數。此云不可數。六云不可稱。七名不可量。此脫不可字。八名不可思議。如下在第七。九名不可說。十名不可說不可說。此問。文有三可知。就佛答中有四。初嘆心王問。二勸聽。三忍可。四佛告下正答所問。就此文有二。初長行。后偈頌。長行即能數數法。偈頌即數所數也。此即交絡顯數義德用耳。長行中有百二十番數法門。初一百成僧祇。二僧祇下次第成十數以答前問。又一百二十數分齊者。從初拘黎句為因。次不變已下別有一百句為滿數。次有二十句者從受等十句為因。從僧祇等十句為滿數句也第二偈中。唯取上第九數法以校量德行不頌上文。此中有二百四十五偈。此中諸偈總長約有二種意。一總二別。總者。或事或理或行或境或因或果或文或義等。乃至顯發釋等文相自彰也。此可思之。二別者有二。一約境有三。一智正覺。二眾生世間。三國土世間。二約心謂正助也。此文有三。初十四行明能數。于中有十重積數法即為十文。二對事辨所數。此對事所數中有二。初用第九數量法。二攝取不可言說轉已下轉取第十數因用以量法。所以爾者。但欲明增數之法非只如此。三后一行總結。問所以不用第十數者。第十數屬佛故。文中雖明佛果法。欲取能回善根因位法也

【現代漢語翻譯】現代漢語譯本量。此云不可量（不可測量）。三無分齊（沒有界限）。四無周遍（沒有周遍性）。五下名無數（以下稱為無數）。此云不可數（不可計數）。六云不可稱（不可稱量）。七名不可量（不可測量）。此脫不可字（這裡省略了『不可』二字）。八名不可思議（無法想像）。如下在第七（如下文在第七位）。九名不可說（無法述說）。十名不可說不可說（無法述說的無法述說）。此問。文有三可知（這段提問，文章有三點可知）。就佛答中有四（就佛陀的回答中有四點）。初嘆心王問（首先讚歎提問者的心意）。二勸聽（勸告聽眾仔細聽）。三忍可（認可提問）。四佛告下正答所問（佛陀在『佛告』之後正式回答所提問題）。就此文有二（就這段經文來說有兩部分）。初長行（首先是長行文）。后偈頌（然後是偈頌）。長行即能數數法（長行文是能進行計數的數法）。偈頌即數所數也（偈頌是計數所計的對象）。此即交絡顯數義德用耳（這便是交織顯現數字的意義、功德和作用）。長行中有百二十番數法門（長行文中有120種數字法門）。初一百成僧祇（最初的一百個數字構成僧祇）。二僧祇下次第成十數以答前問（從僧祇開始依次構成十個數字，以回答前面的提問）。又一百二十數分齊者（這120個數字的界限是）。從初拘黎句為因（從最初的拘黎句開始作為因）。次不變已下別有一百句為滿數（接下來不變等一百句作為圓滿的數字）。次有二十句者從受等十句為因（接下來有二十句，從受等十句作為因）。從僧祇等十句為滿數句也（從僧祇等十句作為圓滿的數字句）。第二偈中（第二部分的偈頌中）。唯取上第九數法以校量德行不頌上文（只取了上面的第九個數字法來衡量功德和修行，沒有頌揚上面的文字）。此中有二百四十五偈（這裡有245個偈頌）。此中諸偈總長約有二種意（這些偈頌總的來說有兩種含義）。一總二別（一是總的，二是分別的）。總者（總的來說）。或事或理或行或境或因或果或文或義等（或是事相，或是道理，或是修行，或是境界，或是原因，或是結果，或是文字，或是意義等等）。乃至顯發釋等文相自彰也（乃至顯現、闡發、解釋等等，文句的含義自然彰顯）。此可思之（這些可以思考）。二別者有二（分別來說有兩種）。一約境有三（一是關於境界，有三種）。一智正覺（一是智慧正覺）。二眾生世間（二是眾生世間）。三國土世間（三是國土世間）。二約心謂正助也（二是關於心，指的是正行和助行）。此文有三（這段經文有三部分）。初十四行明能數（最初的十四行說明能計數的法）。于中有十重積數法即為十文（其中有十重累積的數字法，即為十段文字）。二對事辨所數（二是對照事物來辨別所計數的對象）。此對事所數中有二（這部分對照事物來計數，有兩種）。初用第九數量法（首先使用第九個數量法）。二攝取不可言說轉已下轉取第十數因用以量法（二是攝取『不可言說轉』以下的內容，轉而取用第十個數字的因，用來衡量法）。所以爾者（之所以這樣）。但欲明增數之法非只如此（只是想說明增加數字的方法不僅僅如此）。三后一行總結（三是最後一行總結）。問所以不用第十數者（提問：為什麼不用第十個數字呢？）。第十數屬佛故（因為第十個數字屬於佛）。文中雖明佛果法（文中雖然闡明了佛果之法）。欲取能回善根因位法也（但想要選取能夠迴向善根的因位之法）。

【English Translation】 English version 'Liang'. This means 'immeasurable'. Three, 'without boundaries'. Four, 'without pervasiveness'. Five, below is called 'innumerable'. This means 'cannot be counted'. Six, called 'incalculable'. Seven, called 'immeasurable'. Here the word 'im' is omitted. Eight, called 'inconceivable'. As below in the seventh. Nine, called 'unspeakable'. Ten, called 'unspeakable unspeakable'. This question. The text has three knowable points. Regarding the Buddha's answer, there are four points. First, praising the questioner's mind. Second, urging to listen. Third, acknowledging. Fourth, the Buddha's reply below directly answers the question. Regarding this text, there are two parts. First, the prose section. Second, the verses. The prose section is the method of counting. The verses are what is being counted. This is the interweaving of the meaning, virtue, and function of numbers. In the prose section, there are one hundred and twenty numerical methods. The first one hundred form 'Asamkhya' (innumerable). From 'Asamkhya' downwards, ten numbers are formed in order to answer the previous question. Furthermore, the boundaries of these one hundred and twenty numbers are: starting from the initial 'Koti' (ten million) phrase as the cause. Next, from 'unchanging' downwards, there are one hundred phrases as the complete number. Next, there are twenty phrases, starting from the 'receiving' and other ten phrases as the cause. From 'Asamkhya' and other ten phrases as the complete number phrases. In the second part, the verses, only the ninth numerical method is taken to measure virtue and practice, without praising the preceding text. There are two hundred and forty-five verses here. The overall meaning of these verses can be summarized in two ways: one general and two specific. Generally speaking, whether it is phenomena, principle, practice, realm, cause, effect, text, meaning, etc., even the aspects of manifestation, explanation, and interpretation are self-evident. This is worth contemplating. Specifically, there are two aspects: one concerning realms, with three types: first, 'Jnana-bodhi' (wisdom and enlightenment); second, 'Sattvaloka' (the world of sentient beings); third, 'Buddhaksetra' (Buddha-field). The second aspect concerns the mind, referring to the primary and auxiliary practices. This text has three parts. The first fourteen lines explain the method of counting. Among them, there are ten layers of cumulative numerical methods, which constitute ten sections of text. Second, distinguishing what is being counted in relation to things. In this part of counting in relation to things, there are two aspects: first, using the ninth numerical method. Second, taking 'unspeakable' and following, then taking the cause of the tenth number to measure the Dharma. The reason for this is simply to illustrate that the method of increasing numbers is not limited to this. Third, the last line summarizes. The question is why the tenth number is not used. Because the tenth number belongs to the Buddha. Although the text clarifies the Dharma of the Buddha's fruition, it intends to select the Dharma of the causal stage that can dedicate roots of goodness.

。所以爾者。為果相通因二處顯故。此可思之。此即數于無數耳。

壽命品第二十六

四門同上。

辨名者。壽者命根。亦可命壽無二。依大乘即陰相續。依小乘別有不相應性。

二來意。三宗。上已辨。

四辨文者。此下二品。心王自說者。為命處不定隨心成故也。亦可唯因位有種種義自在也。即壽于無壽也。此中何故舉果土。此為舉處。取能修行人故。下云。普賢充滿其中也。此文有三。初總告。二舉所依土。三普賢下辨能修入因行也。第二文中。初略十土。二廣校量耳。

菩薩住處品第二十七

四門同上。

一釋名者。人義及所依三義得名可知。

二來意。三宗。上已辨。

四釋文者。約相同下位故辨處也。此即住于無住耳。又雖同人而無生為生無住為住。此文有二。初不住有故。明十方清凈八住處。二辨不盡有為故。寄四海十五染處也。

佛不思議法品第二十八

此下答第二會中三十二問。后十三果德問耳。然問答辨義者。為明圓宗秘教。顯於時聽修相方便彰在心目致使。說法被益者無隱宗趣。發心崇遠者不翳習求。是故經言。于正說中置隨語義。于正義中置隨義語。隨語之義義非別體之義。隨義之語語非別詮之語。此是語者之

【現代漢語翻譯】現代漢語譯本：之所以這樣說，是因為果相和因相在兩個地方都顯現出來。這一點可以思考。這就是數量相對於無數而言。

壽命品第二十六

四門（指解釋經文的四個方面：辨名、來意、三宗、辨文）與前文相同。

辨名：壽，指的是命根。也可以說命和壽沒有區別。依據大乘佛教的觀點，指的是陰（五蘊）的相續。依據小乘佛教的觀點，則另有不相應行法。

二、來意。三、宗。以上已經辨明。

四、辨文：接下來的兩品經文，是心王（指心識）自己說的。因為命的處所不定，隨著心而成就。也可以說只有在因位（修行階段）才有種種義理自在。這就是壽相對於無壽而言。這裡為什麼舉果土（指佛的國土）？這是爲了舉出一個處所，選取能夠修行的人。下文說，普賢菩薩充滿其中。這段經文有三個部分。第一部分是總的告知。第二部分是舉出所依的國土。第三部分是普賢菩薩以下辨明能夠修行的入因行。第二部分經文中，先是簡略地說明十種國土，然後是廣泛地校量。

菩薩住處品第二十七

四門與前文相同。

一、釋名：人（能居住的人）、義（居住的意義）以及所依（居住的場所）這三種意義可以得知。

二、來意。三、宗。以上已經辨明。

四、釋文：因為約相同下位，所以辨別住處。這就是住相對於無住而言。又，雖然同爲人，卻以無生為生，無住為住。這段經文有兩個部分。第一部分是不住于有，所以說明十方清凈的八種住處。第二部分是辨明不盡有為，所以寄託於四海十五種染污的處所。

佛不思議法品第二十八

接下來回答第二會中的三十二個問題，後面是關於十三種果德的提問。然而，問答辨明義理，是爲了闡明圓融宗的秘密教義，顯現在當時聽聞和修行的方便法門，彰顯在心目之中，使得說法能夠被利益的人沒有隱瞞宗派的意趣，發心崇尚深遠的人不會被習氣所矇蔽。所以經文說，在正說之中安置隨順語義，在正義之中安置隨順義語。隨順語的意義並非與別體的意義不同，隨順義的語言並非與別詮的語言不同。這是說話的人的...

【English Translation】 English version: The reason for this is that the fruit aspect (果相) and the cause aspect (因相) are both manifested in two places. This is something to be contemplated. This is number relative to the countless.

Chapter Twenty-Six: Longevity (壽命品)

The four aspects (辨名, 來意, 三宗, 辨文) are the same as above.

Explanation of the Name: 'Longevity' (壽) refers to the root of life (命根). It can also be said that 'life' (命) and 'longevity' (壽) are not different. According to Mahayana Buddhism, it refers to the continuity of the skandhas (陰相續). According to Hinayana Buddhism, there is a separate non-corresponding activity (不相應性).

Purpose of Coming. 3. Three Tenets. These have already been explained above.
Explanation of the Text: The following two chapters are spoken by the Mind-King (心王) itself. This is because the location of life is not fixed, but is accomplished according to the mind. It can also be said that only in the causal stage (因位) are there various meanings that are self-existent. This is longevity relative to non-longevity. Why is the fruit-land (果土) mentioned here? This is to give a location, selecting those who are able to cultivate. It is said below, 'Samantabhadra (普賢) fills it.' This text has three parts. The first part is a general announcement. The second part is to present the land on which to rely. The third part, from Samantabhadra onwards, explains the causal practice of entering the cause. In the second part of the text, first the ten lands are briefly explained, and then they are extensively compared.

Chapter Twenty-Seven: Abiding Place of Bodhisattvas (菩薩住處品)

The four aspects are the same as above.

Explanation of the Name: The three meanings of 'person' (人, the one who dwells), 'meaning' (義, the meaning of dwelling), and 'that on which to rely' (所依, the place of dwelling) can be understood.
Purpose of Coming. 3. Three Tenets. These have already been explained above.
Explanation of the Text: Because of the similarity of the lower positions, the abiding place is distinguished. This is abiding relative to non-abiding. Moreover, although they are the same as people, they take non-birth as birth and non-abiding as abiding. This text has two parts. The first part is that because they do not abide in existence, the eight pure abodes of the ten directions are explained. The second part is to distinguish that existence is not exhausted, so it is entrusted to the fifteen defiled places of the four seas.

Chapter Twenty-Eight: Inconceivable Dharma of the Buddha (佛不思議法品)

The following answers the thirty-two questions in the second assembly, and later the questions about the thirteen fruit virtues. However, the question and answer clarify the meaning in order to elucidate the secret teachings of the perfect school, to manifest the expedient methods of hearing and practicing at that time, to manifest them in the mind's eye, so that those who can be benefited by the Dharma have no hidden sectarian interests, and those who aspire to the profound are not obscured by habitual tendencies. Therefore, the sutra says, 'In the correct teaching, place language that accords with the meaning; in the correct meaning, place language that accords with the meaning.' The meaning of language that accords with the meaning is not different from the meaning of a separate entity; the language that accords with the meaning is not different from the language that separately explains. This is the speaker's...

正則不可執。名詮以定法體。是以此經正宗中。因果相從。問答連照。不隱失一意。此即大聖巧也。方便修成因果中。上來答因行訖。次下三品答果。初不思議即法身德。次相海即報身德。次小相即化身德。此依三乘。若依一乘時。初品是體。次品是相。第三品是用也。

四門同上。

一辨名者。佛不思議法者。此由果故標佛為初果。非下地測量也。法者因人所軌也。亦可自體也。就三義得名。

二何故品來。由因行滿已。次行成得果耳。

三宗。此品三身內以法身為宗。若體相用以分。即果德自體為宗。亦可初體次相後用。約三身通此三耳。

四釋文者。所以青蓮花說者。果不自彰。寔由因花顯也。青蓮花勝也。所以告蓮花藏者。非因凈藏無由攝受勝果也。此文有二。初序。二爾時青蓮華承佛下明正說。序文有三。初會眾疑念。此文有二。初總生念。二出所疑法。二爾時世尊下加威與力。三爾時青蓮華即入下明入定審法。亦可不入定所以者。由是果法已自深微。更入定顯。退信解故。為以法深故但審法界。下二品從此耳。因此料簡上下文中。法界者是何觀境。答依此經文及地論有二義。一若依地論判。即是第一義諦理觀境。此約三乘判。二若依經上下文。即通理事二觀境。其法大通

【現代漢語翻譯】現代漢語譯本：不可執著于規則。名稱的解釋是爲了確定法的本體。因此，此經的正宗中，因果相隨，問答相互照應，不遺漏任何一個意思。這就是大聖的巧妙之處。方便修成因果中，以上是回答因行的部分。接下來三品回答果。初品『不思議』即法身德，次品『相海』即報身德，次品『小相』即化身德。這是依據三乘的說法。如果依據一乘的說法，初品是體，次品是相，第三品是用。

四門（指佛經的四個部分：辨名、品來、宗、釋文）與上文相同。

一、辨名：『佛不思議法』，這是因為果的緣故，標明佛為初果，不是下地所能測量的。『法』是因人所遵循的，也可以說是自體。就這三種意義而得名。

二、為何有品：因為因行圓滿后，修行成就而得到果。

三、宗：此品在三身（法身、報身、化身）內以法身為宗。如果從體、相、用劃分，就以果德的自體為宗。也可以說初品是體，次品是相，后品是用。約三身貫通這三者。

四、釋文：為什麼用青蓮花來說明？因為果不能自己彰顯，實在是由因花來顯現的。青蓮花是殊勝的。所以告訴蓮花藏（菩薩名）：沒有因地的清凈藏，就無法攝受殊勝的果。此文有二部分：初序，二『爾時青蓮華承佛下』說明正說。序文有三部分：初會眾疑念，此文有二部分：初總生念，二出所疑法。二『爾時世尊下』加威與力。三『爾時青蓮華即入下』說明入定審法。也可以不入定，原因是：因為這是果法，已經非常深奧微妙，更要入定來顯現，退回信解的緣故。因為法深奧的緣故，只是審視法界。下面兩品從此而來。因此推測上下文中，法界是什麼觀境？回答：依據此經文和《地論》，有兩種意義。一、如果依據《地論》來判斷，就是第一義諦理觀境。這是約三乘來判斷。二、如果依據經文的上下文，就貫通理事二觀境。其法廣大通達。

【English Translation】 English version: One should not cling to fixed rules. The explanation of names is to define the essence of the Dharma. Therefore, in the central doctrine of this sutra, cause and effect follow each other, and questions and answers illuminate each other, without omitting a single meaning. This is the skillfulness of the Great Sage. In the expedient cultivation of cause and effect, the above is the part answering the cause-practice. The following three chapters answer the fruit. The first chapter, 'Inconceivable,' is the virtue of the Dharmakaya (法身), the second chapter, 'Ocean of Characteristics,' is the virtue of the Sambhogakaya (報身), and the third chapter, 'Minor Characteristics,' is the virtue of the Nirmanakaya (化身). This is according to the Three Vehicles (三乘). If according to the One Vehicle (一乘), the first chapter is the essence, the second chapter is the form, and the third chapter is the function.

The Four Doors (辨名, 品來, 宗, 釋文 - Explanation of Name, Reason for the Chapter, Main Principle, and Explanation of the Text) are the same as above.

Explanation of Name: 'The Buddha's Inconceivable Dharma (佛不思議法),' this is because of the fruit, marking the Buddha as the initial fruit, which cannot be measured by the lower realms. 'Dharma' is what people follow, and can also be said to be the self-essence. It is named based on these three meanings.
Why are there chapters: Because after the cause-practice is completed, cultivation is accomplished and the fruit is obtained.
Main Principle: This chapter takes the Dharmakaya (法身) as its main principle within the Three Bodies (法身, 報身, 化身). If divided by essence, form, and function, then it takes the self-essence of the fruit-virtue as its main principle. It can also be said that the first chapter is the essence, the second chapter is the form, and the last chapter is the function. It connects these three through the Three Bodies.
Explanation of the Text: Why use the blue lotus flower to explain? Because the fruit cannot manifest itself, it is truly manifested by the cause-flower. The blue lotus flower is supreme. Therefore, telling Lotus Treasury (蓮花藏 - name of a Bodhisattva): Without the pure treasury of the cause-ground, there is no way to receive the supreme fruit. This text has two parts: the initial preface, and the second part 'At that time, the blue lotus flower received the Buddha's...' explains the main teaching. The preface has three parts: the initial gathering's doubts, this text has two parts: the initial general arising of thought, and the second is the expression of the doubted Dharma. The second part 'At that time, the World Honored One...' adds majesty and power. The third part 'At that time, the blue lotus flower immediately entered...' explains entering Samadhi (定) to examine the Dharma. It is also possible not to enter Samadhi, the reason being: because this is the fruit-Dharma, which is already very profound and subtle, it is even more necessary to enter Samadhi to manifest it, retreating from faith and understanding. Because the Dharma is profound, it only examines the Dharmadhatu (法界). The following two chapters come from this. Therefore, inferring from the context above and below, what is the object of contemplation of the Dharmadhatu? Answer: According to this sutra text and the Treatise on the Ten Stages (地論), there are two meanings. 1. If judging according to the Treatise on the Ten Stages, it is the object of contemplation of the ultimate truth. This is judging according to the Three Vehicles. 2. If according to the context of the sutra, it connects the two objects of contemplation of principle and phenomena. Its Dharma is vast and all-pervading.

非局。仍位在無為耳。初問中略念十法為是果法。非思量境故。皆不思也。此十句義有五。初一辨依果。次二問因行。次一問正報果德。次三問佛法身音聲智慧三業德相。下三句問神力自在。第三審法中十句內。初五自利。下五利他也。二爾時青蓮華下正說。此品遠答上十句。法身德。次相海答不動一句。報身德。小相答上佛六根佛智二句。化身果。此告青蓮花藏者。深奧之勝器也。答文中分二。初十句總亦則是別。從此句下別。別中略舉三百二十種功德法門以示也。有五。初五十句答上剎土一問。二十種出生住持下五十句答上凈愿及種性二問。三有十種佛事下六十句答上佛出世一問。四一切諸佛有無礙住下九十句答佛三業相三問。五十種最勝力下七十句答上神力作用三問。初五十句中。初十辨行德所依妙住。次十實性隨緣以成十種行德。次十以稱法起行成十方便智。次十巧用隨緣自他德備不失時。次十不思境明境界巧用應機無失故超果獨絕。初十句中。初二辨自分相應行德。次七利他攝化行。次一自他契實平等無二。第二十句中有三。初七明法身功德六根作用。次二明依正二法神通自在。次一明佛因圓等諸佛所證也。第三十句可知。第四十句有二。初二自利。后八利他。第五十句可知第二五十句中。初三十答上凈愿

【現代漢語翻譯】現代漢語譯本非局（非固定）。仍然安住在無為的境界。最初的提問中，略微思念十法，這可以算是果法。因為不是思量所能達到的境界，所以都不可思議。這十句的意義有五個方面。首先一句辨別所依之果。其次兩句詢問因行。再次一句詢問正報果德。再次三句詢問佛法身、音聲、智慧三業的德相。下面三句詢問神力自在。第三次審法中，這十句內，前五句是自利，后五句是利他。第二，『爾時青蓮華』以下正式解說。此品遙遠地回答了上面的十句。法身之德。其次，相海回答『不動』一句，是報身之德。小相回答上面的佛六根、佛智兩句，是化身果。這裡告訴青蓮花藏（菩薩名），是深奧的殊勝之器。回答的內容分為兩部分。首先，十句是總說，但實際上也是別說。從這句以下是別說。別說中，略微舉出三百二十種功德法門來展示。有五個方面。首先，五十句回答上面的剎土一問。二十種出生住持以下五十句回答上面的凈愿以及種性二問。三，有十種佛事以下六十句回答上面的佛出世一問。四，一切諸佛有無礙住以下九十句回答佛三業相三問。五十種最勝力以下七十句回答上面的神力作用三問。最初的五十句中，最初十句辨別行德所依的妙住。其次十句是實性隨緣而成就十種行德。其次十句是以稱法而起行，成就十方便智。其次十句是巧妙地運用隨緣，自他德備而不失時機。其次十句是不思議境界，說明境界巧妙運用，應機而無失，所以超越果位而獨一無二。最初的十句中，最初兩句辨別自分相應的行德。其次七句是利他攝化行。最後一句是自他契合真實，平等無二。第二十句中有三個方面。最初七句說明法身功德六根的作用。其次兩句說明依正二法的神通自在。最後一句說明佛因圓滿，是諸佛所證悟的境界。第三十句可以理解。第四十句有兩個方面。最初兩句是自利，后八句是利他。第五十句可以理解。第二個五十句中，最初三十句回答上面的凈愿。

【English Translation】 English version 『Non-fixation』 (Fei Ju 非局). Still abiding in the state of non-action (Wu Wei 無為). In the initial question, slightly contemplating the ten dharmas can be considered the fruit dharma. Because it is not a realm that can be reached by thought, all are inconceivable. There are five aspects to the meaning of these ten sentences. The first sentence distinguishes the fruit on which one relies. The next two sentences inquire about the cause and practice. The next sentence inquires about the virtuous qualities of the retributive body. The next three sentences inquire about the virtuous characteristics of the three karmas of the Buddha's Dharma body, voice, and wisdom. The following three sentences inquire about the supernatural power and freedom. In the third examination of the Dharma, within these ten sentences, the first five sentences are for self-benefit, and the last five sentences are for benefiting others. Secondly, from 『At that time, Blue Lotus』 (Er Shi Qing Lian Hua 爾時青蓮華) onwards, the explanation is formally given. This chapter remotely answers the above ten sentences. The virtue of the Dharma body. Secondly, the mark of the sea (Xiang Hai 相海) answers the sentence 『immovable』 (Bu Dong 不動), which is the virtue of the reward body. The minor marks answer the above two sentences of the Buddha's six roots and Buddha's wisdom, which is the fruit of the transformation body. Here, it is told to Blue Lotus Treasury (Qing Lian Hua Zang 青蓮花藏) (name of a Bodhisattva), who is a profound and excellent vessel. The content of the answer is divided into two parts. First, the ten sentences are a general statement, but in reality, they are also specific statements. From this sentence onwards, it is a specific statement. In the specific statement, three hundred and twenty kinds of meritorious dharma gates are briefly mentioned to demonstrate. There are five aspects. First, fifty sentences answer the above question about the Buddha-field (Ksha-tra 剎土). The fifty sentences from twenty kinds of birth and sustenance onwards answer the above two questions about pure vows and lineage. Third, the sixty sentences from ten kinds of Buddha-activities onwards answer the above question about the Buddha's appearance in the world. Fourth, the ninety sentences from all Buddhas having unobstructed abiding onwards answer the three questions about the Buddha's three karmas. The seventy sentences from fifty kinds of supreme power onwards answer the above three questions about the function of supernatural power. In the first fifty sentences, the first ten sentences distinguish the wonderful abiding on which the virtuous practice relies. The next ten sentences are the real nature following conditions to accomplish ten kinds of virtuous practices. The next ten sentences are to initiate practice in accordance with the Dharma, accomplishing the ten expedient wisdoms. The next ten sentences are to skillfully use the following conditions, with oneself and others possessing virtue without missing the opportunity. The next ten sentences are the inconceivable realm, explaining that the realm is skillfully used, responding to the occasion without error, so it transcends the fruit position and is unique. In the first ten sentences, the first two sentences distinguish the virtuous practice corresponding to one's own share. The next seven sentences are the practice of benefiting others and gathering them in. The last sentence is that oneself and others are in accordance with reality, equal and non-dual. There are three aspects in the second ten sentences. The first seven sentences explain the function of the six roots of the Dharma body's merit. The next two sentences explain the supernatural power and freedom of the two dharmas of dependence and correctness. The last sentence explains that the Buddha's cause is complete, which is the realm enlightened by all Buddhas. The thirtieth sentence can be understood. There are two aspects to the fortieth sentence. The first two sentences are for self-benefit, and the last eight sentences are for benefiting others. The fiftieth sentence can be understood. In the second fifty sentences, the first thirty sentences answer the above pure vows.

。后離惡下二十句答種性。初十從正智出。后得住持愿智之用。此有二。初三自利。后七利他。第二十以外用依內成即內德法也。于中初三三業德備。次七三業攝化功德。第三十由前內德成實用外彰。獨勝莫加故也。于中初二自利行。次二利他方便。次一自利德滿。次六利他德備第四十德彰故凈也。初六自行無染。次四利他處無著。第五十凈決定故究竟也。初六因行滿凈。次四三身果滿凈。四中初一化。一法二報。

第三六十句。初十明化德。后五十報身德皆此法身德也。佛事者能興大用。化身攝益相也。初五利他方便。次五利他正益。后五十中。初十一無盡智用如海。初一明所依法身。次十能依德用。初四自利行。后六利他行體。第三十常法。初四自覺行滿。次六覺他行備。第四十無量說佛法可知。第五十常作佛事。初四明於凈土三業施化攝益。次三現色等住持。次二現寶等莊嚴。次一入定益諸菩薩。亦可但默非定也。第六十堅固。初五自分德圓。次二勝進行迴向。次三修成化益。第四文九十句有三。初三十答上法身一問。次三十答上音聲等口業。下有三十答佛智意業。初十無礙住。初三自行無礙。次七利他無礙。第二十最勝莊嚴。初三三業體嚴。次六三業用。次一利他德行滿。第三十自在正法可知。言非不

【現代漢語翻譯】現代漢語譯本：后二十句回答種性問題。最初的十句從正智出發，後面得到住持愿智的運用。這其中有兩部分，最初的三句是自利，後面的七句是利他。第二十句以外在的運用依賴於內在的成就，也就是內在的德行。其中，最初的三句具備三業的德行，接下來的七句是三業攝化的功德。第三十句由前面的內在德行成就實際的運用，外在彰顯，因為獨一無二，沒有可以增加的。其中，最初的兩句是自利的行為，接下來的兩句是利他的方便，再下一句是自利的德行圓滿，最後的六句是利他的德行完備。第四十句因為德行彰顯而清凈。最初的六句是自行沒有染污，接下來的四句是利他在處沒有執著。第五十句因為清凈而決定，所以究竟。最初的六句是因行圓滿清凈，接下來的四句是三身果報圓滿清凈。四句中，第一句是化身，一句是法身，兩句是報身。

第三十六十句。最初的十句說明化身之德，後面的五十句是報身之德，都是法身之德。佛事是指能夠興起廣大的作用，化身是攝受利益的相。最初的五句是利他的方便，接下來的五句是利他的真正利益。後面的五十句中，最初的十一句是無盡的智慧運用如海一般。第一句說明所依的法身，接下來的十句是能依的德行運用。最初的四句是自利的行為，後面的六句是利他的行為本體。第三十句是常法，最初的四句是自覺的行為圓滿，接下來的六句是覺他的行為完備。第四十句是無量，說明佛法可知。第五十句是常作佛事，最初的四句說明在凈土中三業的施化攝益，接下來的三句是顯現色身等住持，再接下來的兩句是顯現寶物等莊嚴，最後一句是入定利益諸菩薩，也可以只是默然，並非入定。第六十句是堅固，最初的五句是自分的德行圓滿，接下來的兩句是勝進行的迴向，再接下來的三句是修成化益。第四段經文九十句有三部分，最初的三十句回答上面的法身一問，接下來的三十句回答上面的音聲等口業，下面有三十句回答佛智意業。最初的十句是無礙住，最初的三句是自行無礙，接下來的七句是利他無礙。第二十句是最勝莊嚴，最初的三句是三業的本體莊嚴，接下來的六句是三業的運用，最後一句是利他的德行圓滿。第三十句是自在正法可知。言語並非不...

【English Translation】 English version: The following twenty lines answer the question of lineage (種性, zhong xing). The first ten lines originate from Correct Wisdom (正智, zheng zhi), and later obtain the application of Sustaining Vow Wisdom (住持願智, zhu chi yuan zhi). This has two parts. The first three lines are for self-benefit, and the latter seven lines are for benefiting others. The twentieth line is that external application relies on internal accomplishment, which is internal virtue. Among them, the first three lines possess the virtues of the three karmas (三業, san ye), and the following seven lines are the merits of the three karmas' embracing and transforming. The thirtieth line is that the preceding internal virtues accomplish practical application, and external manifestation, because it is unique and nothing can be added. Among them, the first two lines are self-benefiting actions, the next two lines are expedient means for benefiting others, the next line is the perfection of self-benefiting virtues, and the last six lines are the completeness of virtues for benefiting others. The fortieth line is pure because virtue is manifested. The first six lines are self-cultivation without defilement, and the next four lines are non-attachment in benefiting others. The fiftieth line is ultimately pure because of the determination of purity. The first six lines are the complete and pure cause-and-effect practice, and the next four lines are the complete and pure fruition of the three bodies (三身, san shen). In the four lines, the first line is the transformation body (化身, hua shen), one line is the Dharma body (法身, fa shen), and two lines are the reward body (報身, bao shen).

The thirty-sixth sixty lines. The first ten lines explain the virtue of the transformation body, and the following fifty lines are the virtues of the reward body, all of which are the virtues of this Dharma body. Buddha-work (佛事, fo shi) refers to the ability to arouse great function. The transformation body is the aspect of embracing and benefiting. The first five lines are expedient means for benefiting others, and the next five lines are the true benefit of benefiting others. In the following fifty lines, the first eleven lines are the inexhaustible wisdom application like the sea. The first line explains the Dharma body on which it relies, and the next ten lines are the virtuous application on which it relies. The first four lines are self-benefiting actions, and the following six lines are the essence of actions for benefiting others. The thirtieth line is the constant Dharma, the first four lines are the perfection of self-awakening actions, and the next six lines are the completeness of actions for awakening others. The fortieth line is immeasurable, explaining that the Buddha's Dharma is knowable. The fiftieth line is constantly doing Buddha-work, the first four lines explain the embracing and benefiting of the three karmas in the Pure Land, the next three lines are the sustaining of manifesting the physical body, etc., the next two lines are the adornment of manifesting treasures, etc., and the last line is entering samadhi to benefit all Bodhisattvas, or it can just be silence, not necessarily entering samadhi. The sixtieth line is firm, the first five lines are the perfection of one's own virtues, the next two lines are the dedication of superior practice, and the next three lines are the accomplishment of transformation and benefit. The fourth section of the text has ninety lines in three parts. The first thirty lines answer the above question about the Dharma body, the next thirty lines answer the above oral karma such as sound, and below there are thirty lines answering the mental karma of Buddha's wisdom. The first ten lines are unobstructed dwelling, the first three lines are unobstructed self-cultivation, and the next seven lines are unobstructed benefiting others. The twentieth line is the most supreme adornment, the first three lines are the adornment of the essence of the three karmas, the next six lines are the application of the three karmas, and the last line is the perfection of virtues for benefiting others. The thirtieth line is the knowable self-existent correct Dharma. Speech is not un...

先覺諸佛正法亦不住學地而成正覺者。此有二意。一簡文中義。此中佛者非同小乘佛。為是共教因大佛也。二者將普賢義簡異生信別門。其佛假使前後現成並同先覺。並同在究竟離其學地及以不覺。為普賢法攝三世自在故也。此意思之。第四十一不思議成正覺。初四因圓。次三利他行成。次四三身具德滿成佛也。十巧妙方便。初四自行。后六利他。十佛事可知。十法王。初七自利德。次二利他行。次二自他。二果相攝無別耳。十住法。初四利他德。次六起悲等用無盡。十悉無有餘。初三知法界等無餘。次二知染器世間。次六知出世因法等也。第五文有七十句。初十答上神力一問。次五十答上無礙住。次十答上解脫。初十勝力。初列次釋。初四自行成。次六他行備。第十中四住義。佛所住即最勝我是佛住。次無礙即真空定即聖住。次無礙心即天住。次大悲即梵住也。十定可知。十法。初五得世間善滿。次五出世行成。十清凈法。初六入因行。后四入佛。三身境界。十一切智住離障相應不動也。初二知器性。次一總。三輪化下七別別中。初三神通輪。次一正教輪。次三記心輪化。十不可思議三昧。初二利他方便。次三自利方便。次一利他純熟。次一自利行熟。次三寂用解脫自在究竟。十無礙解脫。初五於一塵中現諸佛轉法

【現代漢語翻譯】現代漢語譯本先覺諸佛的正法也不會停留在學習階段而成就正覺。這其中有兩層含義：一是簡要說明文中的意義。這裡的『佛』不同於小乘佛，而是指共教因位的菩薩成就的佛。二是將普賢的意義與凡夫的信心區別開來。即使這些佛前後顯現成就，都與先覺之佛相同，都在究竟位遠離了學習階段和不覺狀態。這是因為普賢法統攝三世，自在無礙。要理解這個意思。第四十一品講的是不可思議地成就正覺。最初四句講四種因圓滿，接著三句講利他之行成就，再接著四句講三身具足功德圓滿成佛。十種巧妙方便，最初四句講自利之行，后六句講利他之行。十種佛事可以自己理解。十種法王，最初七句講自利之德，接著兩句講利他之行，再接著兩句講自利利他，二果相互攝持沒有差別。十種住法，最初四句講利他之德，接著六句講生起大悲等作用無窮無盡。十種悉無有餘，最初三句講知法界等無餘，接著兩句講知染污的器世間，再接著六句講知出世間的因法等。第五品有七十句，最初十句回答上面的神力一問，接著五十句回答上面的無礙住，再接著十句回答上面的解脫。最初十句講殊勝之力，先列舉再解釋，最初四句講自利成就，接著六句講利他完備。第十句中講四種住義：佛所住的地方就是最殊勝的『我』，這是佛住；接著無礙就是真空定，這是聖住；接著無礙心就是天住；接著大悲就是梵住。十種定可以自己理解。十種法，最初五句講得到世間善法圓滿，接著五句講出世間之行成就。十種清凈法，最初六句講進入因地之行，后四句講進入佛的三身境界。十種一切智住，是遠離障礙相應不動。最初兩句講知器世間的體性，接著一句是總說，三輪化下分七種，最初三句講神通輪，接著一句講正教輪，再接著三句講記心輪化。十種不可思議三昧，最初兩句講利他方便，接著三句講自利方便，接著一句講利他純熟，接著一句講自利行純熟，再接著三句講寂滅之用解脫自在究竟。十種無礙解脫，最初五句講在一微塵中顯現諸佛轉法輪。

【English Translation】 English version The perfect Dharma of the Buddhas who awakened earlier does not remain in the stage of learning to achieve perfect enlightenment. There are two meanings here: First, to briefly explain the meaning in the text. The 'Buddha' here is different from the Buddhas of the Hinayana, but refers to the Buddhas achieved by Bodhisattvas in the common teaching cause position. Second, to distinguish the meaning of Samantabhadra (普賢) from the faith of ordinary beings. Even if these Buddhas appear and achieve enlightenment before and after, they are the same as the Buddhas who awakened earlier, and they are all far away from the stage of learning and the state of non-awakening in the ultimate position. This is because the Dharma of Samantabhadra encompasses the three worlds and is free and unobstructed. You must understand this meaning. The forty-first chapter speaks of inconceivable achievement of perfect enlightenment. The first four sentences speak of the perfection of the four causes, then the three sentences speak of the achievement of altruistic practice, and then the four sentences speak of the complete achievement of the three bodies and the attainment of Buddhahood. The ten skillful means, the first four sentences speak of self-benefiting practice, and the last six sentences speak of altruistic practice. The ten Buddha activities can be understood by oneself. The ten Dharma Kings, the first seven sentences speak of the virtue of self-benefit, then the two sentences speak of altruistic practice, and then the two sentences speak of self-benefit and altruism, and the two fruits support each other without difference. The ten abidings, the first four sentences speak of the virtue of benefiting others, and then the six sentences speak of the endless arising of great compassion and other functions. The ten 'all without remainder', the first three sentences speak of knowing the Dharma realm without remainder, then the two sentences speak of knowing the defiled vessel world, and then the six sentences speak of knowing the causal Dharma of transcendence, etc. The fifth chapter has seventy sentences, the first ten sentences answer the question about supernatural power above, then the fifty sentences answer the question about unobstructed abiding above, and then the ten sentences answer the question about liberation above. The first ten sentences speak of supreme power, first listing and then explaining, the first four sentences speak of the achievement of self-benefit, and then the six sentences speak of the completion of benefiting others. The tenth sentence speaks of the four meanings of abiding: the place where the Buddha abides is the most supreme 'self', which is the Buddha's abiding; then unobstructedness is the emptiness samadhi, which is the holy abiding; then unobstructed mind is the heavenly abiding; then great compassion is the Brahma abiding. The ten samadhis can be understood by oneself. The ten Dharmas, the first five sentences speak of obtaining the perfection of worldly good, and then the five sentences speak of the achievement of transcendent practice. The ten pure Dharmas, the first six sentences speak of entering the practice of the causal ground, and the last four sentences speak of entering the realm of the three bodies of the Buddha. The ten abidings of all-knowing wisdom are the non-moving corresponding to being free from obstacles. The first two sentences speak of knowing the nature of the vessel world, then one sentence is a general statement, and the three wheels of transformation are divided into seven types, the first three sentences speak of the wheel of supernatural power, then one sentence speaks of the wheel of correct teaching, and then the three sentences speak of the transformation of the wheel of remembering minds. The ten inconceivable samadhis, the first two sentences speak of altruistic means, then the three sentences speak of self-benefiting means, then one sentence speaks of the purity of benefiting others, then one sentence speaks of the purity of self-benefiting practice, and then the three sentences speak of the ultimate liberation of tranquil use. The ten unobstructed liberations, the first five sentences speak of manifesting the Buddhas turning the Dharma wheel in one dust.

輪教化。次五于現在攝三世佛。於一門中現也。又大乘同性經中佛有十種地。善丈夫佛地有十。一切菩薩及聲聞辟支佛等所不能行。何者為十。一名甚深難知廣明智德地。二名清凈身份威嚴不思議明德地。三名善明月幢寶相海藏地。四名精妙金光功德神通福德地。五名輪威藏明德地。六名虛空內清凈無垢焰光開相地。七名廣勝法界藏明界地。八名最凈善覺智藏能凈無垢無邊無礙智通地。九名無邊億莊嚴迴向能照明地。十名毗盧遮那智海藏地。善丈夫此是如來十地名號。諸佛智慧不可具說。善丈夫佛初地者。一切微細習氣除故。復一切法得自在故。第二地者轉法輪故。說深法故。第三地者說諸聲聞法式故。又復顯說三乘故。第四地者說八萬四千法門故。又復降伏四種魔故第五地者如法降伏諸外道故。又復降伏敖慢及眾數故。第六地者教示無量眾生六通中故。又復顯現六種大神通故。謂現無邊清凈佛剎功德莊嚴。顯無邊菩薩大眾圍繞顯現無邊廣大佛剎顯現無邊佛剎自體顯現無邊諸佛剎中從兜率天下托胎乃至法滅。示現無邊種種神通。第七地者為諸菩薩如實說七菩提分。無所有故。復無所著故。第八地者受一切菩薩阿耨多羅三藐三菩提四種記故。第九地者為諸菩薩善方便故。第十地者為諸菩薩說一切諸法無所有故。復告令知

【現代漢語翻譯】現代漢語譯本輪流教化。其次，五地在於現在，統攝過去、現在、未來三世諸佛。于同一法門中顯現。又《大乘同性經》中，佛有十種地。善丈夫，佛地有十種，一切菩薩及聲聞、辟支佛等所不能行。哪十種呢？第一種名為甚深難知廣明智德地，第二種名為清凈身份威嚴不思議明德地，第三種名為善明月幢寶相海藏地，第四種名為精妙金光功德神通福德地，第五種名為輪威藏明德地，第六種名為虛空內清凈無垢焰光開相地，第七種名為廣勝法界藏明界地，第八種名為最凈善覺智藏能凈無垢無邊無礙智通地，第九種名為無邊億莊嚴迴向能照明地，第十種名為毗盧遮那（Vairocana）智海藏地。善丈夫，這些是如來的十地名號。諸佛的智慧不可完全述說。善丈夫，佛的初地，是因為一切微細的習氣都已去除，並且對一切法都得自在的緣故。第二地，是因為轉法輪的緣故，宣說甚深佛法的緣故。第三地，是因為宣說諸聲聞的法式，又進一步顯說三乘的緣故。第四地，是因為宣說八萬四千法門的緣故，又進一步降伏四種魔的緣故。第五地，是因為如法降伏諸外道的緣故，又進一步降伏傲慢及大眾的緣故。第六地，是因為教示無量眾生六通的緣故，又進一步顯現六種大神通的緣故，即顯現無邊清凈佛剎功德莊嚴，顯現無邊菩薩大眾圍繞，顯現無邊廣大佛剎，顯現無邊佛剎自體，顯現無邊諸佛剎中從兜率天（Tusita Heaven）下生、托胎乃至法滅，示現無邊種種神通。第七地，是爲了諸菩薩如實宣說七菩提分，因為無所有，又無所執著的緣故。第八地，是因為接受一切菩薩阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi）四種授記的緣故。第九地，是爲了諸菩薩善巧方便的緣故。第十地，是爲了諸菩薩宣說一切諸法無所有的緣故，又告知令知。

【English Translation】 English version To teach and transform in turn. Next, the five grounds are in the present, encompassing the Buddhas of the three times (past, present, and future). They manifest within a single Dharma gate. Furthermore, in the 'Tathāgatagarbha Sūtra', the Buddha has ten grounds. O noble man, the Buddha-ground has ten aspects, which all Bodhisattvas, Śrāvakas (Hearers), and Pratyekabuddhas (Solitary Buddhas) cannot attain. What are these ten? The first is named the Ground of Profound and Difficult-to-Know Vastly Illuminating Wisdom and Virtue. The second is named the Ground of Pure Body, Dignified and Inconceivable Bright Virtue. The third is named the Ground of Auspiciously Illuminating Moon Banner, Treasure Appearance, and Ocean Store. The fourth is named the Ground of Exquisite Golden Light, Merit, Supernatural Power, and Blessed Virtue. The fifth is named the Ground of Wheel Majesty Store and Bright Virtue. The sixth is named the Ground of Pure and Immaculate Flame Light Opening Appearance within the Void. The seventh is named the Ground of Vastly Victorious Dharma Realm Store and Bright Realm. The eighth is named the Ground of Most Pure Good Awakening Wisdom Store, Capable of Purifying Immaculate, Boundless, and Unobstructed Wisdom Penetration. The ninth is named the Ground of Boundless Billions of Adornments, Dedication, and Capable of Illuminating. The tenth is named the Ground of Vairocana's (Vairocana) Wisdom Ocean Store. O noble man, these are the names of the ten grounds of the Tathāgata. The wisdom of all Buddhas cannot be fully described. O noble man, the first ground of the Buddha is because all subtle habitual tendencies have been removed, and because one has attained freedom over all dharmas. The second ground is because of turning the Dharma wheel, and because of expounding profound Dharma. The third ground is because of expounding the Dharma practices of all Śrāvakas, and further revealing the Three Vehicles. The fourth ground is because of expounding the eighty-four thousand Dharma doors, and further subduing the four kinds of Māras (demons). The fifth ground is because of subduing all heretics according to the Dharma, and further subduing arrogance and the multitude. The sixth ground is because of instructing countless beings in the six supernormal powers, and further manifesting the six great supernormal powers, namely, manifesting the boundless pure Buddha-fields with meritorious adornments, manifesting the boundless assembly of Bodhisattvas surrounding, manifesting the boundless vast Buddha-fields, manifesting the boundless self-nature of the Buddha-fields, manifesting the boundless various supernormal powers in the Buddha-fields, from descending from the Tusita Heaven (Tusita Heaven), entering the womb, until the extinction of the Dharma. The seventh ground is for the sake of the Bodhisattvas, truthfully expounding the seven factors of enlightenment, because of non-possession and non-attachment. The eighth ground is because of receiving the four predictions of Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi) for all Bodhisattvas. The ninth ground is for the sake of the Bodhisattvas' skillful means. The tenth ground is for the sake of the Bodhisattvas, expounding that all dharmas are without self-nature, and further informing them to know.

一切諸法本來寂滅大涅槃故。此應三乘耳。

如來相海品第二十九

四門同上。

一釋名者。佛相無窮故如海也。今寄同人說三十二耳。勝諸天故說八十好也。亦可應神耳。此約三乘解。今此文是一乘相。故如海也。所以普賢說寄德無邊故也。問上不思議法品別告一人。今何故不也。答上法是體顯勝故別告耳。

二來意者。前體后相故來也。

三宗者。依三乘用三十二等諸大相為宗。亦可增廣不同三十二相也。即如文辨相德為體耳。

四釋文者此文有二。初誡聽許說。二廣辨。此文有二。初略辨九十三種大人相。次下總明十蓮華藏世界大人相也。前文初七頂上相。次名圓滿下二十二嚴頂相。次三眉間相。眼鼻各一相。舌有四相。龂腭一相。大牙有四相。齒有一相。肩有五相胸有一。脅有一。腹有七。下分有二。手有十二。馬藏有三。髀有二。𨄔有二。毛端有一。足有十三。一一相文有四初列名。二出體。三光。四光照被益。于緣分齊也。

大方廣佛華嚴經搜玄分齊通智方軌卷第四(之上)

大方廣佛華嚴經搜玄分齊通智方軌卷第四(之下)

終南山至相寺沙門智儼述

佛小相光明功德品第三十

四門同上。次第等上已說。

小相者相形別

【現代漢語翻譯】現代漢語譯本：一切諸法本來就是寂靜滅絕的，最終歸於大涅槃，所以這應該是為聲聞乘、緣覺乘、菩薩乘這三乘人所說的道理。

如來相海品第二十九

四門（指解釋經文的四個方面：釋名、來意、宗、釋文）與前面相同。

一、解釋名稱：佛的相好無窮無盡，所以用『海』來比喻。現在只是借用與人相同的說法，說有三十二種大丈夫相。佛的相好勝過諸天，所以說有八十種隨形好。也可以說是應化身所具有的。這是從三乘的角度來解釋。現在這段經文講的是一乘的相好，所以說像大海一樣無量無邊。因此普賢菩薩說，佛的功德無邊無際。問：前面《不思議法品》特別告訴一個人（指善財童子），現在為什麼不這樣做了呢？答：前面的法是本體，顯示殊勝，所以特別告訴他。

二、說明來意：因為先有本體，後有相好，所以接著講《如來相海品》。

三、宗旨：依據三乘的教義，以三十二種大丈夫相等等諸大相為宗旨。也可以說，佛的相好可以增廣，不侷限於三十二相。即如經文所辨明的，以相好的功德為本體。

四、解釋經文：這段經文分為兩個部分。首先是告誡聽眾，允許宣說。其次是廣泛地辨明佛的相好。這段經文又分為兩個部分。首先是簡略地辨明九十三種大人相。其次是總括地說明十蓮華藏世界的大人相。前面的經文首先講七種頂上的相好。其次是『名圓滿』以下二十二種莊嚴頂上的相好。其次是眉間白毫相。眼睛和鼻子各有一種相好。舌頭有四種相好。牙齦和上顎有一種相好。大牙有四種相好。牙齒有一種相好。肩膀有五種相好。胸部有一種。脅部有一種。腹部有七種。下身有二種。手有十二種。馬陰藏相有三種。大腿有兩種。脛骨有兩種。毛端有一種。足有十三種。每一種相好的經文都有四個方面：首先是列出名稱。其次是說明本體。再次是光明。最後是光明照耀所帶來的利益，以及所能利益的眾生。

《大方廣佛華嚴經搜玄分齊通智方軌》卷第四（之上）

《大方廣佛華嚴經搜玄分齊通智方軌》卷第四（之下）

終南山至相寺沙門智儼述

佛小相光明功德品第三十

四門（指解釋經文的四個方面：釋名、來意、宗、釋文）與前面相同。次第等等與前面已經說過。

小相，是指相好的形體差別。

【English Translation】 English version: All dharmas are originally quiescent and extinguished, ultimately returning to the Great Nirvana. Therefore, this should be the teaching for the three vehicles: Śrāvakayāna (the vehicle of hearers), Pratyekabuddhayāna (the vehicle of solitary realizers), and Bodhisattvayāna (the vehicle of bodhisattvas).

Chapter 29: The Ocean of Marks of the Tathāgata

The four aspects (referring to the four aspects of explaining the scriptures: explanation of the name, intention, doctrine, and explanation of the text) are the same as before.

Explanation of the Name: The marks and characteristics of the Buddha are infinite, so they are likened to an 'ocean'. Now, we are just borrowing the same description as humans, saying there are thirty-two major marks of a great man. The Buddha's marks and characteristics surpass those of the devas (gods), so it is said there are eighty minor marks. It can also be said that these are the marks of a Nirmāṇakāya (transformation body). This is explained from the perspective of the three vehicles. Now, this passage of scripture speaks of the marks of the One Vehicle, so it is said to be like an ocean, boundless and limitless. Therefore, Samantabhadra (普賢) Bodhisattva said that the Buddha's merits are boundless and limitless. Question: In the previous chapter, 'Inconceivable Dharmas', it was specifically told to one person (referring to Sudhana, 善財童子). Why is it not done this way now? Answer: The previous dharma is the essence, showing its superiority, so it was specifically told to him.
Explanation of the Intention: Because there is essence first, and then marks and characteristics, the 'Ocean of Marks of the Tathāgata' is discussed next.
Doctrine: According to the teachings of the three vehicles, the thirty-two major marks of a great man, etc., are taken as the doctrine. It can also be said that the Buddha's marks and characteristics can be expanded and are not limited to the thirty-two marks. That is, as the scripture clarifies, the merits of the marks and characteristics are taken as the essence.
Explanation of the Text: This passage of scripture is divided into two parts. First, there is the admonition to the audience, allowing the exposition. Second, there is the extensive clarification of the Buddha's marks and characteristics. This passage of scripture is further divided into two parts. First, there is a brief clarification of the ninety-three marks of a great man. Second, there is a general explanation of the marks of a great man in the ten lotus-flower-treasury worlds. The previous scripture first speaks of the seven marks on the top of the head. Next are the twenty-two marks adorning the top of the head, from 'Name Complete' onwards. Next is the white hair mark between the eyebrows (ūrṇā). The eyes and nose each have one mark. The tongue has four marks. The gums and palate have one mark. The large teeth have four marks. The teeth have one mark. The shoulders have five marks. The chest has one. The flanks have one. The abdomen has seven. The lower body has two. The hands have twelve. The horse-hidden organ (equine membrum virile) has three. The thighs have two. The shanks have two. The tip of the hair has one. The feet have thirteen. Each mark has four aspects in the scripture: First, the name is listed. Second, the essence is explained. Third, the light. Finally, the benefits brought by the light and the beings that can be benefited.

《The Great Comprehensive Buddha Flower Adornment Sutra: An Investigation into the Profound Divisions, Thoroughly Intelligent Methods and Standards》Volume 4 (Part 1)

《The Great Comprehensive Buddha Flower Adornment Sutra: An Investigation into the Profound Divisions, Thoroughly Intelligent Methods and Standards》Volume 4 (Part 2)

Composed by the Śrāmaṇa Zhìyǎn (智儼) of Zhìxiàng (至相) Temple on Mount Zhongnan (終南山)

Chapter 30: The Merits of the Light of the Minor Marks of the Buddha

The four aspects (referring to the four aspects of explaining the scriptures: explanation of the name, intention, doctrine, and explanation of the text) are the same as before. The order, etc., has been explained before.

Minor marks refer to the differences in the forms of the marks and characteristics.

德也。所以佛自說者。化身之用唯佛方窮故。亦可化身隨物劣令生信。有實德故。佛自說也。此文有二。初總舉形好被益。次如來足下有千輻下廣辨隨功攝益。初文有四。一列名二明用相。三辨眷屬。四舉往因辨用益。影成如來小相德用難盡。此有四文思之。二廣中有六。初辨形好攝益。二汝等應當下教往報恩及識因果。三諸天子聞是音聲下興供養行。四是故諸天子下教發心悔過。五說是法時下辨獲益轉更迴向。六爾時諸天子下得益故傳通不絕也初文有二。初辨相輪光照攝益。此有二可知。二生天上已下勸成勝行。勸中有二。初正舉下況勸。二諸天子盧舍那下舉勝利以示。初文有三。初正勸。二天子讚美。三重示。重示有二。初總舉德勸。二如我下引喻以示。有六喻中各二文可知。第一法性無我喻。二無有來者喻。三無方住處喻。四離作成善喻。五法無方面喻。六法無諸過喻。第二教往中有四。初舉益以教勸。二天子其有下舉損示勸。三汝昔下舉恩以示。四諸天子下示法以勸也。第三興供養文有六。一興供具。二往。三不見。四天重示。五重生敬念。六爾時天妙音下重敬也。于其內外各有五百煩惱者。十使十惡自相乘即成一百。于內五塵迷生五百。于外五塵迷生五百也。二萬一千等者可解也第四教發心中有三。初教發

【現代漢語翻譯】德也（功德）。所以佛自說者（所以佛自己宣說這些），化身之用唯佛方窮故（是因為化身的妙用只有佛才能完全瞭解）。亦可化身隨物劣令生信（也可以說，化身會隨著眾生的根器而示現不同的形態，使他們生起信心），有實德故（因為佛有真實的功德）。佛自說也（所以佛自己宣說這些）。此文有二（這段經文分為兩部分）。初總舉形好被益（首先總括地說明佛的形貌美好能使眾生受益），次如來足下有千輻下廣辨隨功攝益（其次從『如來足下有千輻』開始，詳細地說明佛的功德如何攝受利益眾生）。初文有四（第一部分有四個方面）。一列名（列舉名號），二明用相（說明作用和相狀），三辨眷屬（辨別眷屬），四舉往因辨用益（舉出往昔的因緣來辨明作用和利益）。影成如來小相德用難盡（即使是佛的影像所顯現的小小相好，其功德作用也是難以窮盡的）。此有四文思之（這有四個方面需要思考）。二廣中有六（第二部分詳細闡述，有六個方面）。初辨形好攝益（首先辨明佛的形貌美好如何攝受利益眾生），二汝等應當下教往報恩及識因果（其次從『汝等應當』開始，教導眾生要報答佛恩，並且認識因果關係），三諸天子聞是音聲下興供養行（再次是諸天子聽到佛的聲音后，興起供養的行為），四是故諸天子下教發心悔過（然後是教導諸天子要發菩提心，懺悔過錯），五說是法時下辨獲益轉更迴向（接著是辨明眾生聽聞佛法后所獲得的利益，並且將功德迴向），六爾時諸天子下得益故傳通不絕也（最後是諸天子因為獲得利益，所以將佛法傳揚開來，使之不絕）。初文有二（第一部分分為兩個方面）。初辨相輪光照攝益（首先辨明佛的相好光明如何攝受利益眾生），此有二可知（這有兩個方面可以瞭解）。二生天上已下勸成勝行（其次從『生天上已』開始，勸導眾產生就殊勝的修行）。勸中有二（勸導分為兩個部分）。初正舉下況勸（首先正面地舉例說明，然後用比況來勸導），二諸天子盧舍那下舉勝利以示（其次舉出修行的勝利來展示）。初文有三（第一部分有三個方面）。初正勸（首先是正面勸導），二天子讚美（其次是天子讚美佛），三重示（再次是重複展示）。重示有二（重複展示分為兩個方面）。初總舉德勸（首先總括地舉出佛的功德來勸導），二如我下引喻以示（其次從『如我』開始，引用比喻來展示）。有六喻中各二文可知（六個比喻中，每個比喻都有兩個方面可以瞭解）。第一法性無我喻（第一個比喻是法性無我），二無有來者喻（第二個比喻是沒有來者），三無方住處喻（第三個比喻是沒有固定的住處），四離作成善喻（第四個比喻是離開造作而行善），五法無方面喻（第五個比喻是佛法沒有固定的方向），六法無諸過喻（第六個比喻是佛法沒有過失）。第二教往中有四（第二部分教導眾生要報答佛恩，有四個方面）。初舉益以教勸（首先舉出佛所給予的利益來教導和勸勉），二天子其有下舉損示勸（其次從『天子其有』開始，舉出不報恩的損害來警示和勸勉），三汝昔下舉恩以示（再次從『汝昔』開始，舉出佛的恩德來展示），四諸天子下示法以勸也（最後從『諸天子』開始，用佛法來勸導）。第三興供養文有六（第三部分關於興起供養的行為，有六個方面）。一興供具（準備供養的物品），二往（前往），三不見（看不見佛），四天重示（天人再次展示），五重生敬念（重新生起恭敬的念頭），六爾時天妙音下重敬也（這時，天上傳來美妙的聲音，更加令人敬重）。于其內外各有五百煩惱者（在他們的內心和外在，各有五百種煩惱），十使十惡自相乘即成一百（十使和十惡相互作用，就形成一百種煩惱）。于內五塵迷生五百（在內在的色、聲、香、味、觸五塵中迷惑，產生五百種煩惱）。于外五塵迷生五百也（在外在的色、聲、香、味、觸五塵中迷惑，產生五百種煩惱）。二萬一千等者可解也（二萬一千種煩惱等等，都可以這樣理解）。第四教發心中有三（第四部分教導眾生要發菩提心，有三個方面）。初教發（首先教導眾生要發菩提心）。

【English Translation】 De ye (Merit). The reason why the Buddha speaks of himself is that only the Buddha can fully understand the use of the Nirmāṇakāya (Transformation Body). It can also be said that the Nirmāṇakāya appears in different forms according to the capacity of sentient beings to generate faith, because the Buddha has real merit. Therefore, the Buddha speaks of himself. This text has two parts. The first part generally mentions the benefits of the Buddha's beautiful form. The second part, starting with 'Under the feet of the Tathāgata (Thus Come One) are a thousand-spoked wheels,' extensively explains how the Buddha's merits gather and benefit sentient beings. The first part has four aspects: 1. Listing the names; 2. Explaining the functions and characteristics; 3. Distinguishing the retinue; 4. Citing past causes to distinguish the benefits. Even the small marks and virtues manifested in the Buddha's image are difficult to exhaust in their merits and functions. There are four points to consider in this. The second part has six aspects. First, distinguishing how the beautiful form gathers and benefits sentient beings. Second, starting with 'You should,' teaching to repay kindness and recognize cause and effect. Third, the celestial beings hearing the voice, engaging in offerings. Fourth, therefore, the celestial beings, teaching to generate the Bodhi mind and repent of transgressions. Fifth, when this Dharma (law, teaching) is spoken, distinguishing the benefits gained and further dedicating the merit. Sixth, at that time, the celestial beings, because of gaining benefits, transmit the Dharma continuously. The first part has two aspects. First, distinguishing how the light of the marks and wheels gathers and benefits sentient beings. This has two points to understand. Second, starting with 'Having been born in the heavens,' encouraging the accomplishment of superior practices. The encouragement has two parts. First, directly citing examples and then using analogies to encourage. Second, the celestial beings, Vairocana (the name of a Buddha), citing the victories to show. The first part has three aspects. First, direct encouragement. Second, the celestial beings praise the Buddha. Third, repeated demonstration. The repeated demonstration has two aspects. First, generally citing the Buddha's virtues to encourage. Second, starting with 'Like me,' using metaphors to show. In the six metaphors, each has two points to understand. First metaphor: the Dharma nature is without self. Second metaphor: there is no one who comes. Third metaphor: there is no fixed dwelling place. Fourth metaphor: abandoning creation and doing good. Fifth metaphor: the Dharma has no fixed direction. Sixth metaphor: the Dharma has no faults. The second part, teaching about the past, has four aspects. First, citing the benefits to teach and encourage. Second, starting with 'Celestial beings, those who,' citing the harms to warn and encourage. Third, starting with 'You once,' citing the kindness to show. Fourth, starting with 'Celestial beings,' using the Dharma to encourage. The third part, about engaging in offerings, has six aspects. First, preparing the offerings. Second, going to. Third, not seeing the Buddha. Fourth, the celestial beings demonstrate again. Fifth, generating respectful thoughts again. Sixth, at that time, the wonderful voice of the heavens, further increasing respect. Within and without, each has five hundred afflictions. The ten bonds and ten evils interacting with each other form one hundred afflictions. Being deluded by the five sense objects internally generates five hundred afflictions. Being deluded by the five sense objects externally also generates five hundred afflictions. The twenty-one thousand afflictions, etc., can be understood in this way. The fourth part, teaching to generate the Bodhi mind, has three aspects. First, teaching to generate the Bodhi mind.

心及悔過。天子得益略有三句。二時諸天子下重問有二句。三爾時天聲下答。答文有四。初示悔儀有五句。二譬如明凈下喻況有三句。三譬如幻師下釋伏疑。四若如是下結教誨義。第五獲益文有二。初明得益有二句。二猶未能見下結答分齊。六爾時天子下展轉修行教軌不絕有四。初以香華等修供養行。二爾時彼香云下自行熟已。復教攝餘人有四句。三摩訶薩安住如是下行益成故復轉益。四左手持下舉喻以況成觀境界也。文中有四。初舉喻廣大。彰法難信有三句。二佛告寶手菩薩如是下法合成其德用深廣。三佛告寶手菩薩譬如千億下廣增喻況。四佛告寶手菩薩譬如定光下舉喻分齊結法深廣。此文難。須思之。且釋迦佛為菩薩時。有一相益於一生益一眾生。其一眾生展轉利益一切眾生。並一生至離垢三昧。如是一切眾生複利一切眾生。如是盡窮后際。下至遍傍。化作如意珠亦利益盡窮后際。菩薩一相既如是用。當知佛相德用不可說。佛一小相德既如是。佛大相海準之可識。文意如此。余相可知。

普賢菩薩行品第三十一

四門同上。

一釋名者。行周法界云普。體順調善稱賢。菩薩是人。行者明因。行體從二義得名。

二來意者。何故來。有二。一疑者云向前因果以何為體。依何以成。為決此疑

【現代漢語翻譯】現代漢語譯本心及悔過。天子得益略有三句。二時諸天子下重問有二句。三爾時天聲下答。答文有四。初示悔儀有五句。二譬如明凈下喻況有三句。三譬如幻師下釋伏疑。四若如是下結教誨義。第五獲益文有二。初明得益有二句。二猶未能見下結答分齊。六爾時天子下展轉修行教軌不絕有四。初以香華等修供養行。二爾時彼香云下自行熟已。復教攝餘人有四句。三摩訶薩(Mahasattva)安住如是下行益成故復轉益。四左手持下舉喻以況成觀境界也。文中有四。初舉喻廣大。彰法難信有三句。二佛告寶手菩薩(Ratnapani Bodhisattva)如是下法合成其德用深廣。三佛告寶手菩薩譬如千億下廣增喻況。四佛告寶手菩薩譬如定光下舉喻分齊結法深廣。此文難。須思之。且釋迦佛(Sakyamuni Buddha)為菩薩時。有一相益於一生益一眾生。其一眾生展轉利益一切眾生。並一生至離垢三昧(Vimala-samadhi)。如是一切眾生複利一切眾生。如是盡窮后際。下至遍傍。化作如意珠亦利益盡窮后際。菩薩一相既如是用。當知佛相德用不可說。佛一小相德既如是。佛大相海準之可識。文意如此。余相可知。

普賢菩薩(Samantabhadra Bodhisattva)行品第三十一

四門同上。

一釋名者。行周法界云普。體順調善稱賢。菩薩是人。行者明因。行體從二義得名。

二來意者。何故來。有二。一疑者云向前因果以何為體。依何以成。為決此疑 English version Repentance of mind. The benefit gained by the devas (celestial beings) is briefly described in three sentences. Secondly, the devas ask again in two sentences. Thirdly, the voice from the heavens answers. The answer consists of four parts. First, the ritual of repentance is shown in five sentences. Second, 'Like a clear mirror' is a metaphor in three sentences. Third, 'Like a magician' explains the hidden doubts. Fourth, 'If it is so' concludes the meaning of the teaching. Fifth, the text on gaining benefit has two parts. First, it clarifies the benefit gained in two sentences. Second, 'Still unable to see' concludes the division of the answer. Sixth, the devas then continuously practice the teachings without interruption in four parts. First, they cultivate offerings with incense and flowers. Second, 'Then that cloud of incense' indicates that after one's own practice is mature, one teaches others to gather in, in four sentences. Third, 'Mahasattvas (great beings) abide in such a way' indicates that as the benefit of practice is accomplished, it is further transferred. Fourth, 'Holding in the left hand' uses a metaphor to complete the contemplation of the realm. There are four parts in the text. First, the metaphor is vast, highlighting the difficulty in believing the Dharma (teachings) in three sentences. Second, 'The Buddha told Ratnapani Bodhisattva (Bodhisattva with a jewel in his hand) that such a Dharma combines its virtuous function to be profound and vast.' Third, 'The Buddha told Ratnapani Bodhisattva, like a thousand billions' broadly increases the metaphor. Fourth, 'The Buddha told Ratnapani Bodhisattva, like Dipankara (fixed light)' uses a metaphor to conclude the depth and breadth of the Dharma. This text is difficult and requires contemplation. Furthermore, when Sakyamuni Buddha (the historical Buddha) was a Bodhisattva, one aspect benefited one being in one lifetime. That one being in turn benefited all beings, and in one lifetime attained the Vimala-samadhi (stainless samadhi). Thus, all beings again benefit all beings, exhausting the limits of the future, down to the periphery. Transforming into a Cintamani jewel (wish-fulfilling jewel) also benefits to the exhaustion of the limits of the future. Since one aspect of a Bodhisattva is used in this way, one should know that the virtuous function of a Buddha's aspect is indescribable. Since the virtue of one small aspect of a Buddha is like this, the ocean of great aspects of a Buddha can be known by analogy. The meaning of the text is like this. The remaining aspects can be known.

The Chapter on the Practices of Samantabhadra Bodhisattva (Universal Worthy Bodhisattva), the Thirty-First

The four doors are the same as above.

First, explaining the name: 'Pu' (universal) means that the practice encompasses the Dharma realm. 'Xian' (worthy) means that the essence is in accordance with harmony and goodness. A Bodhisattva is a person. 'Practice' clarifies the cause. The essence of practice derives its name from two meanings.

Second, the intention of coming: Why does it come? There are two reasons. First, doubters say, 'What is the essence of the preceding cause and effect? Upon what is it accomplished?' To resolve this doubt.

【English Translation】 Repentance of mind. The benefit gained by the devas (celestial beings) is briefly described in three sentences. Secondly, the devas ask again in two sentences. Thirdly, the voice from the heavens answers. The answer consists of four parts. First, the ritual of repentance is shown in five sentences. Second, 'Like a clear mirror' is a metaphor in three sentences. Third, 'Like a magician' explains the hidden doubts. Fourth, 'If it is so' concludes the meaning of the teaching. Fifth, the text on gaining benefit has two parts. First, it clarifies the benefit gained in two sentences. Second, 'Still unable to see' concludes the division of the answer. Sixth, the devas then continuously practice the teachings without interruption in four parts. First, they cultivate offerings with incense and flowers. Second, 'Then that cloud of incense' indicates that after one's own practice is mature, one teaches others to gather in, in four sentences. Third, 'Mahasattvas (great beings) abide in such a way' indicates that as the benefit of practice is accomplished, it is further transferred. Fourth, 'Holding in the left hand' uses a metaphor to complete the contemplation of the realm. There are four parts in the text. First, the metaphor is vast, highlighting the difficulty in believing the Dharma (teachings) in three sentences. Second, 'The Buddha told Ratnapani Bodhisattva (Bodhisattva with a jewel in his hand) that such a Dharma combines its virtuous function to be profound and vast.' Third, 'The Buddha told Ratnapani Bodhisattva, like a thousand billions' broadly increases the metaphor. Fourth, 'The Buddha told Ratnapani Bodhisattva, like Dipankara (fixed light)' uses a metaphor to conclude the depth and breadth of the Dharma. This text is difficult and requires contemplation. Furthermore, when Sakyamuni Buddha (the historical Buddha) was a Bodhisattva, one aspect benefited one being in one lifetime. That one being in turn benefited all beings, and in one lifetime attained the Vimala-samadhi (stainless samadhi). Thus, all beings again benefit all beings, exhausting the limits of the future, down to the periphery. Transforming into a Cintamani jewel (wish-fulfilling jewel) also benefits to the exhaustion of the limits of the future. Since one aspect of a Bodhisattva is used in this way, one should know that the virtuous function of a Buddha's aspect is indescribable. Since the virtue of one small aspect of a Buddha is like this, the ocean of great aspects of a Buddha can be known by analogy. The meaning of the text is like this. The remaining aspects can be known.

The Chapter on the Practices of Samantabhadra Bodhisattva (Universal Worthy Bodhisattva), the Thirty-First

The four doors are the same as above.

First, explaining the name: 'Pu' (universal) means that the practice encompasses the Dharma realm. 'Xian' (worthy) means that the essence is in accordance with harmony and goodness. A Bodhisattva is a person. 'Practice' clarifies the cause. The essence of practice derives its name from two meanings.

Second, the intention of coming: Why does it come? There are two reasons. First, doubters say, 'What is the essence of the preceding cause and effect? Upon what is it accomplished?' To resolve this doubt.

也此即第二自體因果。此品是因性起是果。此因果與上修成云何取別。若約緣分齊取。即屬上。離性泯始終。即屬此。問上地中廣明離性。此云何也。答前欲攝別行為趣體方便故也。此中所明正是順理之行性也。而無二體。義不相是耳。以緣盡緣。以性即並性也。問性起絕言離相。云何有因果。有二意。一為經內因中辨性起果中明性起故二也。二性由不住故起。起時離相順法故有因果也。問起時離與緣修何別。答緣修離緣則不成。性起無緣即不損故別也。其普賢行亦如性起分順修生也。何故下文云多法所成出現於世也。答此望解知。非約性體也。故下數云若如是知也。問若不知云何辨起。答余觀異見故。緣修即不爾也。第二又解。攝前別行成其普德。以發性起故來也。若作此解由屬修生。性起已下文入本有也。問普賢行何位成。答實即不依位。就彼解位已去成。為上經文在解已上說故。余準思攝。

三宗者二門分別。約人約法。人體德用修生離始。廣大異前耳。二法是普賢行法。亦有體相用。具有理教行果等也。但義異耳。問此二品無定及加集眾。云何有體相。答此二品體表在玄。為彰法體極深廣故。加集眾等如地品初釋也。法寄人顯。故此人說也。

四釋文者。此文有四。初序。次正說。三結會證成。

【現代漢語翻譯】現代漢語譯本：這也就是第二種自體因果。這一品是因性生起是果。這因果與前面修成（指通過修行而成就的因果）如何區分？如果從緣分的角度來區分，就屬於前面所說的修成。如果從離性泯滅始終的角度來看，就屬於這裡所說的自體因果。有人問：前面（指之前的章節或經文）在上地（指菩薩的較高修行層次）中廣泛闡明了離性，這裡為什麼還要說？回答是：前面是爲了攝取各種不同的行為，作為趨向本體的方便。這裡所闡明的是真正順應真理的自性之行，並沒有兩個不同的本體，只是意義上不互相違背罷了。用緣來窮盡緣，用性來併合性。有人問：性起是超越言語、遠離表相的，怎麼會有因果呢？有兩種解釋：一是經文內部在因中辨明性起，在果中闡明性起；二是性由於不住（不執著）而生起，生起時遠離表相，順應法則，所以有因果。有人問：性起時遠離表相，與緣修（依賴因緣的修行）有什麼區別？回答是：緣修如果離開了因緣就不能成就，而性起沒有因緣也不會受到損害，所以有區別。其中的普賢行也像性起一樣，是順應自性而修生出來的。為什麼下文說『多法所成出現於世』呢？回答是：這是從理解認知的角度來說的，不是從自性的本體來說的。所以下文多次說『若如是知』。有人問：如果不知道，怎麼辨別性起呢？回答是：因為其他的觀點是不同的，緣修就不是這樣。第二種解釋是：攝取前面的各種不同行為，成就其普德（普遍的功德），因為發起性起而來的。如果這樣解釋，就屬於修生。性起以下的內容就進入了本有（本來就具有的）的層面。有人問：普賢行在什麼位次成就？回答是：實際上是不依賴於位次的，就從理解位次之後開始成就，因為上面的經文是在理解以上說的。其餘的可以參照思考領會。

三宗（三種宗旨）從兩個方面來分別：約人和約法。人（指修行者）的本體、德用、修生是遠離初始的，廣大不同於前面所說的。法（指佛法）是普賢行法，也有體、相、用，具有理、教、行、果等。只是意義不同罷了。有人問：這兩品沒有定（禪定）以及加集眾（增加聚集大眾），怎麼會有體相呢？回答是：這兩品的本體表現在玄妙之處，爲了彰顯法體的極其深廣。加集眾等就像地品最初的解釋一樣。法寄託於人來顯現，所以由人來說明。

四釋文（四種解釋經文的方法）：這段經文有四個部分：一是序（序言），二是正說（正文），三是結會證成（總結會歸併加以證明）。

【English Translation】 English version: This is also the second self-nature cause and effect. This chapter is about the arising of cause-nature being the effect. How is this cause and effect distinguished from the previously mentioned cultivation-achieved (referring to cause and effect achieved through practice)? If distinguished from the perspective of conditions, it belongs to the former cultivation-achieved. If viewed from the perspective of the extinction of nature, obliterating beginning and end, it belongs to this self-nature cause and effect. Someone asks: Previously (referring to earlier chapters or scriptures), the emptiness of nature was extensively explained in the higher grounds (referring to the higher levels of practice of Bodhisattvas), why is it mentioned here again? The answer is: Previously, it was to gather various different actions as a convenient means to approach the essence. What is explained here is the true conduct of self-nature that accords with truth, there are no two different essences, only the meanings do not contradict each other. Use conditions to exhaust conditions, use nature to merge with nature. Someone asks: The arising of nature is beyond words and away from appearances, how can there be cause and effect? There are two explanations: First, within the scripture, the arising of nature is distinguished in the cause, and the arising of nature is explained in the effect; second, nature arises because it does not abide (not clinging), and when it arises, it is away from appearances and accords with the Dharma, so there is cause and effect. Someone asks: What is the difference between being away from appearances when nature arises and cultivation based on conditions (dependent on conditions for practice)? The answer is: Cultivation based on conditions cannot be achieved if it is separated from conditions, while the arising of nature is not harmed even without conditions, so there is a difference. The practices of Samantabhadra (普賢, Universal Worthy Bodhisattva) are also like the arising of nature, which is cultivated and born in accordance with self-nature. Why does the following text say 'Accomplished by many Dharmas, appearing in the world'? The answer is: This is from the perspective of understanding and cognition, not from the essence of self-nature. Therefore, the following text repeatedly says 'If one knows in this way'. Someone asks: If one does not know, how can one distinguish the arising of nature? The answer is: Because other views are different, cultivation based on conditions is not like this. The second explanation is: Gathering the various different actions mentioned earlier to achieve their universal virtues, because it comes from initiating the arising of nature. If explained in this way, it belongs to cultivation-achieved. The content below the arising of nature enters the level of inherent existence (originally possessed). Someone asks: At what stage is the practice of Samantabhadra accomplished? The answer is: In reality, it does not depend on stages, it is accomplished from the stage of understanding onwards, because the above scriptures are spoken above understanding. The rest can be understood by referring to and contemplating.

The three doctrines (三宗) are distinguished from two aspects: regarding people and regarding Dharma. The essence, virtues, and cultivation-birth of a person (referring to a practitioner) are far from the beginning, vast and different from what was said earlier. The Dharma (佛法, Buddhist teachings) is the Dharma of Samantabhadra's practices, which also has essence, characteristics, and function, and possesses principle, teachings, practice, and result, etc. Only the meanings are different. Someone asks: These two chapters do not have fixed (禪定, meditation) and added gatherings of the masses (加集眾), how can they have essence and characteristics? The answer is: The essence of these two chapters is expressed in the mysterious, in order to highlight the extremely profound and vast nature of the Dharma. The added gatherings of the masses are like the initial explanation in the Earth Chapter. The Dharma is entrusted to people to manifest, so it is explained by people.

The four explanations of the text (四釋文): This passage has four parts: first, the introduction (序), second, the main explanation (正說), and third, the conclusion and verification (結會證成).

四偈誦。序文有三。初舉略顯廣辨說分齊。二何以故下嘖。三答。答文意前對緣故局少也。此體通緣非緣故寬也。亦可前緣修舉體從相故局。此起依相入體故寬也。有此品攝本有修生修生本有。又前對一品二品機。此即普也。此總約五義。一位。二根。三事。四病。五行等也。文有四。初總辨上說少意。二愚癡眾生下別辨隨說意。三為如是下結。四佛子若菩薩下略出迷惑過失。此廣文意者前教既大。云何局無一機。答為煩惱功力其大。小成大損。上雖非小所治不輕故。若望普賢法界不名為廣也。此約嗔惑功能辨失。若約一切惑體時。唯是皮肉心三惑也。此中有六。一總辨失。二嘖。三略答。四廣釋。五結。六重廣。顯廣有三可知。百障約位有六。初十信。二不樂佛法下十住障三離菩薩行下十行障。四誹謗佛法下障十回向。五不樂菩薩住下初地已上障。六不順三世佛即佛障。此在十地終也。理並通耳。二正說中有三可知。

第二文有六十句。初五十因行。次十因中果。前中初十十信。二十十解已上。三十初地已上。次二十九地十地也。理即通耳。初十中前七自利法中修信。次三利他中修信也。第二十初六自行。次三利他行凈。次第十因位凈。第三十智次第配十地也。第四十巧隨順可知。第五十直心前七九地相。于

【現代漢語翻譯】四偈誦（《四偈誦》）。序文有三。首先，概括地說明了廣博辨析的範圍。其次，『何以故下嘖』（為什麼責備）。第三，回答。回答的意義在於，前面是針對特定因緣，所以範圍較小。這裡所說的『體』（本體）是普遍的因緣和非因緣，所以範圍較寬。也可以說，前面是針對因緣而修，本體是從現象出發，所以範圍較小。這裡是從現象入手而進入本體，所以範圍較寬。此品所包含的內容有本有修生（本來就有的和通過修行產生的），修生本有（通過修行產生的和本來就有的）。另外，前面是針對一品二品的根機，這裡則是普遍的。這裡總共涉及五種意義：一位（果位），二根（根器），三事（事相），四病（毛病），五行（修行）等等。文有四部分。首先，總的說明前面所說的範圍較小的意思。其次，『愚癡眾生下別辨隨說意』（愚癡的眾生，分別說明隨順解說的意思）。第三，『為如是下結』（因為這樣而總結）。第四，『佛子若菩薩下略出迷惑過失』（佛子如果是菩薩，則簡略地指出迷惑的過失）。這裡擴充套件了文意，前面的教法既然廣大，為什麼沒有一個根機能夠相應呢？回答是因為煩惱的力量非常大，小小的成就也會被大的損害所抵消。前面雖然不是小乘所能治理的，但也不能輕視。如果與普賢法界相比，就不能稱為廣大了。這裡是從嗔恚迷惑的功能來辨析過失。如果從一切迷惑的本體來說，只有皮肉心三種迷惑。這裡面有六個方面：一是總的辨析過失，二是責備，三是簡略的回答，四是廣泛的解釋，五是總結，六是再次廣泛的解釋。顯廣有三個方面，可以知道。百障（一百種障礙）從果位來說有六個方面：一是十信位，二是不喜歡佛法等十住位的障礙，三是離開菩薩行等十行位的障礙，四是誹謗佛法等障礙十回向位，五是不喜歡菩薩住等初地以上的障礙，六是不順從三世佛，這是佛的障礙。這在十地的終點。理上是相通的。二、正說中有三個方面可以知道。第二部分文有六十句。最初的五十句是因行，其次的十句是因中的果。在前面的五十句中，最初的十句是十信位，第二十句是十解以上，第三十句是初地以上，第四十句是九地十地。理上是相通的。最初的十句中，前七句是自利法中修信，其次的三句是利他中修信。第二十句中，前六句是自行，其次的三句是利他行凈，次第是十因位凈。第三十句是智慧次第配合十地。第四十句是巧妙地隨順，可以知道。第五十句是直心，前七句是九地的相，在於

【English Translation】 Four Gatha Verses (the 'Four Gatha Verses'). There are three prefaces. First, it briefly explains the scope of extensive and detailed analysis. Second, 'Why criticize below' (Why rebuke?). Third, the answer. The meaning of the answer is that the previous one was aimed at specific causes and conditions, so the scope was small. The 'essence' (本體) mentioned here is the universal cause and condition and non-cause and condition, so the scope is wider. It can also be said that the previous one was cultivated for the sake of cause and condition, and the essence starts from the phenomenon, so the scope is small. Here, it starts from the phenomenon and enters the essence, so the scope is wider. The content included in this section includes Benyou Xiu Sheng (originally existing and produced through practice), Xiu Sheng Benyou (produced through practice and originally existing). In addition, the previous one was aimed at the roots of one or two sections, and this one is universal. This involves a total of five meanings: one is the position (果位), two are the roots (根器), three are the affairs (事相), four are the illnesses (毛病), and five are the practices (修行), etc. There are four parts to the text. First, it generally explains the meaning of the smaller scope mentioned earlier. Second, 'Ignorant sentient beings distinguish the meaning of following the explanation' (愚癡的眾生，分別說明隨順解說的意思). Third, 'For this reason, the conclusion is below' (因為這樣而總結). Fourth, 'If a Buddha-child is a Bodhisattva, then briefly point out the mistakes of confusion' (佛子如果是菩薩，則簡略地指出迷惑的過失). Here, the meaning of the text is expanded. Since the previous teachings are so vast, why is there not a single root that can correspond to it? The answer is because the power of afflictions is very great, and small achievements will be offset by great damage. Although the previous one cannot be governed by the Small Vehicle, it cannot be taken lightly. If compared with the Universal Worthy Dharma Realm, it cannot be called vast. Here, the faults are analyzed from the function of anger and confusion. If we talk about the essence of all confusions, there are only three confusions: skin, flesh, and heart. There are six aspects to this: one is the general analysis of faults, two is rebuke, three is a brief answer, four is a broad explanation, five is a summary, and six is a repeated broad explanation. The three aspects of Xian Guang can be known. The second part of the text has sixty sentences. The first fifty sentences are the cause and action, and the next ten sentences are the fruit in the cause. In the previous fifty sentences, the first ten sentences are the ten faith positions, the twentieth sentence is above the ten understandings, the thirtieth sentence is above the first ground, and the fortieth sentence is the ninth and tenth grounds. The principle is interconnected. In the first ten sentences, the first seven sentences are cultivating faith in the self-benefiting Dharma, and the next three sentences are cultivating faith in benefiting others. In the twentieth sentence, the first six sentences are self-practice, and the next three sentences are the purity of benefiting others, and the order is the purity of the ten cause positions. The thirtieth sentence is the wisdom that successively matches the ten grounds. The fortieth sentence is skillfully following, which can be known. The fiftieth sentence is the straight mind, and the first seven sentences are the phases of the ninth ground, which lies in

中初二知根。次二知藥。次二知順正證方便。次一除障。后三十地相可知。第六十巧便初四法身果。次四報身果。次二化身果。次是故下結勸修行。有三可知。三證成可知有四。初動地雨華此有二可知。二等通余方。三十方同證。四復總結也。第四頌中有二。初長行舉說意以生起。第二正偈誦。偈文有一百二十二行。初二總頌因行所說分齊。次廣嘆普賢行德。非誦前文。又亦一行一句即是一德不須更科也。此可思之。文云與諸如來等者。因果俱無相。因緣作及無作二發果力等故也。過去即未來二世等者。因此集果義。但三世一相故。十信即諸位也。如是一切但世相入者。即一一世法入現世。不證位成比也。此約三乘別行成。又亦九世自在攝受皆證也。此約普賢自在故爾。因果等法並然。準之。若臨時變化相入等不在此限。宜可思之。

寶王如來性起品第三十二

四門同上。

一辨名。寶王者攝德自在為王。可貴名寶也。如來者如實道來成正覺。性者體。起者現在心地耳。此即會其起相入實也。

二來意者。前普賢明能起之緣。次辨所起也。

三辨宗體者分別有二。約人約法。人但本有異前。法者如文耳。問性起分齊云何。答此有二義。一始終相對。二闊狹相對明分齊。初始發心至佛性

【現代漢語翻譯】現代漢語譯本中初二知根：首先，要知道兩種根器（指上根和中根）。次二知藥：其次，要知道兩種藥（指對治煩惱的法門）。次二知順正證方便：再次，要知道兩種順應正道證悟的方便法門。次一除障：然後，要去除一種障礙（指修行中的障礙）。后三十地相可知：之後，三十地的相狀可以知曉。第六十巧便初四法身果：第六十種巧妙方便，最初是四種法身果。次四報身果：其次是四種報身果。次二化身果：再次是兩種化身果。次是故下結勸修行：接下來，在『是故』之後總結並勸勉修行。有三可知：有三種情況可以知曉。三證成可知有四：三種證成可以知曉，有四種情況。初動地雨華此有二可知：最初，大地震動，天雨妙華，這有兩種情況可以知曉。二等通余方：第二，（這種瑞相）遍及其他地方。三十方同證：第三，十方諸佛共同證明。四復總結也：第四，再次總結。第四頌中有二：第四部分頌文中有兩種情況。初長行舉說意以生起：首先，用長行文舉出所要說的意思，以引發下文。第二正偈誦：第二，正式的偈頌。偈文有一百二十二行：偈頌有一百二十二行。初二總頌因行所說分齊：最初兩行總頌因地修行所說的範圍。次廣嘆普賢行德：其次，廣泛讚歎普賢菩薩（Samantabhadra）的行持功德。非誦前文：並非誦讀前面的文字。又亦一行一句即是一德不須更科也：而且，一行一句就是一個功德，不需要再細分。此可思之：這一點可以思考。文云與諸如來等者：文中說『與諸如來等』，因果俱無相：是因為因和果都沒有自相。因緣作及無作二發果力等故也：因為因緣所作和無作兩種引發果報的力量是相等的。過去即未來二世等者：過去和未來兩世相等，因此集果義：是因為由此而聚集果報的意義。但三世一相故：只是因為過去、現在、未來三世的體性是一樣的。十信即諸位也：十信位就是其他的各個位次。如是一切但世相入者：像這樣一切只是世間相的融入，即一一世法入現世：就是每一個世間法都融入到現世。不證位成比也：不以證得果位來作為比量。此約三乘別行成：這是就聲聞乘（Śrāvakayāna）、緣覺乘（Pratyekabuddhayāna）、菩薩乘（Bodhisattvayāna）各自的修行成就來說的。又亦九世自在攝受皆證也：而且，九世的自在攝受都能夠證得。此約普賢自在故爾：這是就普賢菩薩的自在而言。因果等法並然：因和果等法都是這樣。準之：可以依此來衡量。若臨時變化相入等不在此限：如果臨時變化相融入等情況，不在此限。宜可思之：應該仔細思考。寶王如來性起品第三十二四門同上：四種門徑與前面相同。一辨名：第一，辨明名稱。寶王者攝德自在為王：『寶王』是指攝持功德，自在為王。可貴名寶也：因為可貴，所以稱為寶。如來者如實道來成正覺：『如來』是指依照如實的道路而來，成就正等正覺。性者體：『性』是指體性。起者現在心地耳：『起』是指現在的心地。此即會其起相入實也：這就是會合其生起的相狀，進入到實相之中。二來意者：第二，說明來意。前普賢明能起之緣：前面普賢菩薩說明了能夠生起的因緣。次辨所起也：接下來辨明所生起的事物。三辨宗體者分別有二：第三，辨明宗體，分為兩種情況。約人約法：從人和法兩個方面來說。人但本有異前：從人來說，只是本有，與前面不同。法者如文耳：從法來說，就像經文所說的那樣。問性起分齊云何：問：性起的範圍如何？答此有二義：答：這有兩種意義。一始終相對：第一，從始終相對來說。二闊狹相對明分齊：第二，從寬窄相對來說，來闡明範圍。初始發心至佛性：從最初發心到佛性。

【English Translation】 English version In the beginning, two types of roots are known: First, know the two types of roots (referring to superior and intermediate roots). Next, two types of medicines are known: Second, know the two types of medicines (referring to Dharma methods for counteracting afflictions). Next, two are known as expedient means for following the right path to enlightenment: Third, know the two types of expedient means that accord with the right path to enlightenment. Next, one obstacle is removed: Then, remove one obstacle (referring to obstacles in practice). Afterward, the appearances of the thirty grounds can be known: Afterward, the characteristics of the thirty grounds can be known. The sixtieth skillful means, the first four are the Dharmakāya fruits: The sixtieth skillful means, initially, are the four Dharmakāya fruits. Next, four are the Sambhogakāya fruits: Next are the four Sambhogakāya fruits. Next, two are the Nirmāṇakāya fruits: Next are the two Nirmāṇakāya fruits. Next, therefore, the following concludes and encourages practice: Following that, after 'therefore,' it concludes and encourages practice. There are three that can be known: There are three situations that can be known. Three proofs can be known, there are four: Three proofs can be known, there are four situations. Initially, the earth shakes and flowers rain down, these two can be known: Initially, the earth shakes and flowers rain down, these are two situations that can be known. Second, equally extending to other directions: Second, (this auspicious sign) extends to other directions. Third, the ten directions jointly attest: Third, the Buddhas of the ten directions jointly attest. Fourth, a summary again: Fourth, a summary again. In the fourth verse, there are two: In the fourth part, the verses have two situations. Initially, the prose raises the meaning to give rise to the following: Initially, the prose raises the meaning to give rise to the following text. Second, the proper verses are recited: Second, the formal verses are recited. The verses have one hundred and twenty-two lines: The verses have one hundred and twenty-two lines. Initially, the first two lines summarize the scope of the causes and practices that have been spoken: Initially, the first two lines summarize the scope of the causes and practices spoken of. Next, extensively praising the virtues of Samantabhadra's practice: Next, extensively praise the virtues of Samantabhadra's (普賢菩薩) practice. Not reciting the preceding text: Not reciting the preceding text. Moreover, one line and one sentence is one virtue, no further division is needed: Moreover, one line and one sentence is one virtue, no further division is needed. This can be contemplated: This can be contemplated. The text says 'equal to all Tathāgatas': The text says 'equal to all Tathāgatas,' Causes and effects are both without characteristics: because causes and effects both have no self-nature. The causal conditions, both created and uncreated, equally generate the power of the fruit: because the power of the fruit generated by both created and uncreated causal conditions is equal. The past is equal to the future, the two worlds are equal: The past is equal to the future, the two worlds are equal, Therefore, the meaning of accumulating fruits: because of the meaning of accumulating fruits. But the three times are of one nature: but because the nature of the past, present, and future is the same. The ten faiths are all the positions: The ten faiths are all the other positions. Like this, everything is just the entry of worldly appearances: Like this, everything is just the entry of worldly appearances, That is, each worldly dharma enters the present world: that is, each worldly dharma enters the present world. Not proving the position to become a comparison: Not using the proof of attaining a position as a comparison. This is about the separate practices of the Three Vehicles achieving: This is about the Śrāvakayāna (聲聞乘), Pratyekabuddhayāna (緣覺乘), and Bodhisattvayāna (菩薩乘) each achieving their own practices. Moreover, the nine worlds are freely received and all are proven: Moreover, the nine worlds are freely received and all are proven. This is about Samantabhadra's freedom: This is about Samantabhadra's freedom. Causes, effects, and other dharmas are all like this: Causes, effects, and other dharmas are all like this. Measure it accordingly: It can be measured accordingly. If temporary changes, entry into appearances, etc., are not within this limit: If temporary changes, entry into appearances, etc., are not within this limit. It should be carefully considered: It should be carefully considered. Chapter Thirty-Two: The Nature Origination of the Jewel King Tathāgata The four doors are the same as above: The four gateways are the same as before. First, distinguish the name: First, distinguish the name. 'Jewel King' means gathering virtues and being sovereignly free: 'Jewel King' (寶王) means gathering virtues and being sovereignly free. Being precious is called a jewel: Being precious is called a jewel. 'Tathāgata' means coming to achieve perfect enlightenment through the path of reality: 'Tathāgata' (如來) means coming to achieve perfect enlightenment through the path of reality. 'Nature' means essence: 'Nature' means essence. 'Origination' means the present mind-ground: 'Origination' means the present mind-ground. This is to unite its arising appearance into reality: This is to unite its arising appearance into reality. Second, the intention of coming: Second, the intention of coming. Previously, Samantabhadra explained the conditions for being able to arise: Previously, Samantabhadra (普賢菩薩) explained the conditions for being able to arise. Next, distinguish what arises: Next, distinguish what arises. Third, distinguishing the doctrine and substance is divided into two: Third, distinguishing the doctrine and substance is divided into two situations. About people and about Dharma: From the aspects of people and Dharma. People are only inherently different from before: From the perspective of people, it is only inherently different from before. Dharma is like the text: Dharma is like the text. Question: How is the scope of nature origination?: Question: How is the scope of nature origination? Answer: This has two meanings: Answer: This has two meanings. First, relative to beginning and end: First, relative to beginning and end. Second, relative to broad and narrow, clarify the scope: Second, relative to broad and narrow, clarify the scope. From the initial aspiration to Buddhahood: From the initial aspiration to Buddhahood.

起。終至大菩提大涅槃流通舍利也。闊狹頓悟及三乘始終。出世至聲聞緣覺。世間下至地獄等諸位也仍起在大解大行大見聞心中。文義俱在下辨。至當指釋。問若聲聞等有性起者。何故文云於二處不生根。答言不生者不生菩提心性起芽。不言無果葉。若無者微塵中不應有經卷。準喻可知。若細分別地獄無果葉有體。聲聞有體及果葉也。

四釋文者。所以性起問普賢說者。顯器善勝法曠周也。此文有三。初序。二爾時普賢菩薩答下正說。三爾時十方下結說證成。序文有五。初眉間放光發起有二可知。二爾時一切大眾下疑念生起。三爾時如來性起下明對佛欲請。四時如來口中下口中出光。以示說者亦通加耳。五爾時如來性起問下正問發起。初放光中有八業。一請業。二因業三敬業。四覺業。五止業。六降伏業。七示現業。八卷舒業。有一流星身也。第三欲請中有三。初長行示現請儀。二偈陳己意。三結偈有五。初六偈嘆佛德。三善學下陳己所謂。三大眾皆凈下嘆根勝妙。四嘆所說法。五正覺下成所欲意。第四光示文有三。初辨光同前。二明所歸。三爾時普下明益相也。第二正說文有三。初示名總答。即本分也。二爾時如來性起問下重請。即請分耳。三爾時普賢菩薩告下即說分也。初本中有三。初舉先事。二結說。三

【現代漢語翻譯】現代漢語譯本：起，最終達到大菩提（Mahabodhi，偉大的覺悟）和大涅槃（Mahaparinirvana，完全的寂滅），流通舍利（Sarira，遺骨）。寬狹指頓悟（sudden enlightenment）和三乘（Triyana，聲聞乘、緣覺乘、菩薩乘）的始終。出世指聲聞（Sravaka，聽聞佛法而悟道者）和緣覺（Pratyekabuddha，獨自悟道者）。世間下至地獄等各個階位，都源起于大解、大行、大見聞心中。文義都在下文辨析，至當指釋。問：如果聲聞等有性起，為何經文說『於二處不生根』？答：說不生根，是不生菩提心（Bodhi-citta，覺悟之心）的性起之芽，不是說沒有果葉。如果沒有，那麼微塵中不應有經卷，可以類比得知。如果細緻分別，地獄沒有果葉但有體，聲聞有體和果葉。四、解釋經文：為什麼性起要問普賢（Samantabhadra，象徵一切諸佛的理德與行德的菩薩）？是爲了顯示法器殊勝，法義廣大周遍。這段經文有三部分：一是序分，二是『爾時普賢菩薩答』以下的正說分，三是『爾時十方』以下的結說證成。序文有五部分：一是眉間放光發起，有二可知。二是『爾時一切大眾』以下的疑念生起。三是『爾時如來性起』以下，表明大眾面對佛陀想要請問。四是『時如來口中』以下，口中出光，以顯示說法者也通達加持。五是『爾時如來性起問』以下，正式提問發起。最初的放光中有八種作用：一、請業，二、因業，三、敬業，四、覺業，五、止業，六、降伏業，七、示現業，八、卷舒業，有一顆流星的身形。第三部分，想要請問中有三部分：一是長行示現請問的儀軌，二是偈頌陳述自己的意願，三是總結偈頌有五部分：一是六偈讚歎佛的功德，二是『三善學』以下陳述自己所說的內容，三是『大眾皆凈』以下讚歎根器的殊勝微妙，四是讚歎所說的法，五是『正覺』以下成就所希望的意願。第四部分，光示文有三部分：一是辨別光與前文相同，二是說明光所歸向，三是『爾時普』以下說明利益的相狀。第二部分，正說文有三部分：一是顯示名稱總的回答，即本分。二是『爾時如來性起問』以下的重請，即請分。三是『爾時普賢菩薩告』以下，即是說分。最初的本分中有三部分：一是舉出先前的事，二是總結陳說，三是...

【English Translation】 English version: The origin culminates in Mahabodhi (great enlightenment) and Mahaparinirvana (complete extinction), circulating Sarira (relics). 'Broad and narrow' refers to sudden enlightenment and the beginning and end of the Three Vehicles (Triyana: Sravakayana, Pratyekabuddhayana, Bodhisattvayana). 'Leaving the world' refers to Sravakas (those who attain enlightenment by hearing the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment independently). The various positions in the world, down to hell, all originate in the mind of great understanding, great practice, and great seeing and hearing. The meaning of the text will be analyzed below, and 'to be' refers to explanation. Question: If Sravakas and others have 'nature origination', why does the text say 'they do not take root in two places'? Answer: Saying 'do not take root' means that the sprout of 'nature origination' of Bodhi-citta (the mind of enlightenment) does not grow, not that there are no fruits and leaves. If there were none, then there should be no scriptures in a mote of dust, which can be understood by analogy. If we distinguish carefully, hell has no fruits and leaves but has a body, while Sravakas have both a body and fruits and leaves. Four, explaining the text: Why does 'nature origination' ask Samantabhadra (the Bodhisattva symbolizing the virtue of reason and practice of all Buddhas)? It is to show that the Dharma vessel is excellent and the Dharma meaning is vast and comprehensive. This text has three parts: first, the introduction; second, the main explanation from 'Then, the Bodhisattva Samantabhadra answered' onwards; and third, the concluding statement and verification from 'Then, the ten directions' onwards. The introduction has five parts: first, the emitting of light from the brow, which has two knowable aspects. Second, the arising of doubts from 'Then, all the assembly' onwards. Third, 'Then, the Tathagata's nature origination' onwards, indicating that the assembly wants to ask the Buddha. Fourth, 'When the Tathagata's mouth' onwards, light comes out of the mouth to show that the speaker also understands and blesses. Fifth, 'Then, the Tathagata's nature origination question' onwards, the formal question is initiated. The initial emitting of light has eight functions: 1. the function of requesting, 2. the function of cause, 3. the function of respect, 4. the function of awakening, 5. the function of stopping, 6. the function of subduing, 7. the function of showing, 8. the function of rolling and unrolling, with the form of a shooting star. The third part, wanting to ask, has three parts: first, a prose passage showing the etiquette of asking; second, a verse stating one's intention; and third, the concluding verse has five parts: first, six verses praising the Buddha's virtues; second, 'Three good studies' onwards, stating what one is saying; third, 'The assembly is all pure' onwards, praising the superiority and subtlety of the faculties; fourth, praising the Dharma being spoken; and fifth, 'Right enlightenment' onwards, fulfilling the desired intention. The fourth part, the light showing text, has three parts: first, distinguishing the light as the same as before; second, explaining where the light goes; and third, 'Then, universally' onwards, explaining the appearance of benefits. The second part, the main explanation text, has three parts: first, showing the name as a general answer, which is the main part. Second, the repeated request from 'Then, the Tathagata's nature origination question' onwards, which is the requesting part. Third, 'Then, the Bodhisattva Samantabhadra told' onwards, which is the explaining part. The initial main part has three parts: first, mentioning the previous events; second, summarizing the statement; and third,...

辨益。二請中初長行。次偈請。長行中有四。初總請。二嘆眾器熟。三仁者下嘆說者堪能。四善哉下結請。嘆器熟中有三。初舉眾集。二嘆德。三結。集德中初自利德。二大悲下利他德。三說者堪能德中有二。初自利。二于諸佛法下利他德。二偈文有二。初長行生起。二正偈頌偈文有三。初二總嘆說聽者德以請。二有十三半正別請。三十方下四嘆眾會希有請。別請中有二。初十半問果。次三問因。果中初七半陳事。次三嘆德耳。三說分有三。初總嘆。二所以下嘖。三非少因緣下廣答。答中有二。初由多因成。故不思議總嘆。二以十種無量下辨相有二。初酬因問。二佛子云何知見如來身下答上果問。此初即答上因問。此文有二。初總明十門。二別解。初分有四可知。二別解文有二意。一釋上十門。二上十門中一門即有二。初長行次偈頌長行有二。初辨因體。二佛子菩薩又復應知下辨性起德用。此或在知人或法也。初辨體中有十幡。初有二。初釋次結。釋有二。初喻后合。余皆同此。初明眾緣共起喻。二大機堪受喻。三緣成離作喻。四勝智善達喻五大用現前喻六機感隨現喻。七有二喻。初名勝緣先濟喻。二隨欲所成喻。此釋疑耳。八成自大事喻。九體用相依喻。十成益非虛喻。此十中前二第四依緣辨緣。餘七約自體辨緣。

【現代漢語翻譯】現代漢語譯本辨益。二請中初長行。次偈請。長行中有四。初總請。二嘆眾器熟。三仁者下嘆說者堪能。四善哉下結請。嘆器熟中有三。初舉眾集。二嘆德。三結。集德中初自利德（為自己帶來的好處）。二大悲下利他德（為他人帶來的好處）。三說者堪能德中有二。初自利。二于諸佛法下利他德。二偈文有二。初長行生起。二正偈頌偈文有三。初二總嘆說聽者德以請。二有十三半正別請。三十方下四嘆眾會希有請。別請中有二。初十半問果。次三問因。果中初七半陳事。次三嘆德耳。三說分有三。初總嘆。二所以下嘖。三非少因緣下廣答。答中有二。初由多因成，故不思議總嘆。二以十種無量下辨相有二。初酬因問。二佛子云何知見如來身下答上果問。此初即答上因問。此文有二。初總明十門。二別解。初分有四可知。二別解文有二意。一釋上十門。二上十門中一門即有二。初長行次偈頌長行有二。初辨因體。二佛子菩薩又復應知下辨性起德用。此或在知人或法也。初辨體中有十幡。初有二。初釋次結。釋有二。初喻后合。余皆同此。初明眾緣共起喻。二大機堪受喻。三緣成離作喻。四勝智善達喻五大用現前喻六機感隨現喻。七有二喻。初名勝緣先濟喻。二隨欲所成喻。此釋疑耳。八成自大事喻。九體用相依喻。十成益非虛喻。此十中前二第四依緣辨緣。餘七約自體辨緣。

【English Translation】 English version Discriminating Benefits. The second request consists of an initial prose section followed by a verse request. The prose section has four parts: first, a general request; second, praise for the maturity of the audience's faculties; third, 'Benevolent One,' praise for the speaker's competence; and fourth, 'Excellent,' a concluding request. The praise for the maturity of the audience's faculties has three parts: first, mentioning the assembly; second, praising their virtues; and third, a conclusion. In the assembly's virtues, first is the virtue of self-benefit; second, 'Great compassion,' the virtue of benefiting others; and third, the speaker's competence has two aspects: first, self-benefit; and second, 'In all the Buddha-dharmas,' the virtue of benefiting others. The verse section has two parts: first, the arising from the prose; and second, the actual verses. The verses have three parts: first, a general praise of the virtues of the speaker and listeners in order to make the request; second, there are thirteen and a half specific requests; 'The ten directions,' four praises of the rarity of the assembly in order to make the request. The specific requests have two parts: first, ten and a half questions about the result; and second, three questions about the cause. In the result, first, seven and a half statements of the matter; and second, three praises of the virtues. The section on explanation has three parts: first, a general praise; second, 'Therefore,' a rebuke; and third, 'Not from few causes,' a broad answer. The answer has two parts: first, a general praise that it is inconceivable because it is formed from many causes; and second, 'With ten kinds of immeasurable,' there are two distinctions: first, answering the question about the cause; and second, 'Buddha-child, how does one know and see the body of the Tathagata,' answering the question about the result above. This first answers the question about the cause above. This text has two parts: first, a general explanation of the ten gates; and second, a separate explanation. The first division has four parts that can be known. The second section of separate explanation has two meanings: first, explaining the ten gates above; and second, in the ten gates above, one gate has two parts: first, the prose section, then the verses. The prose section has two parts: first, distinguishing the substance of the cause; and second, 'Buddha-child, Bodhisattva, moreover, should know,' distinguishing the arising of nature, virtue, and function. This may be in knowing the person or the dharma. The first, distinguishing the substance, has ten banners. The first has two parts: first, explanation, then conclusion. The explanation has two parts: first, a metaphor, then a combination. The rest are all the same as this. First, explaining the metaphor of the co-arising of many conditions; second, the metaphor of a great opportunity being able to receive; third, the metaphor of conditions being formed and separated from action; fourth, the metaphor of superior wisdom well-attained; fifth, the metaphor of great function manifesting before; sixth, the metaphor of opportunity and response manifesting accordingly; seventh, there are two metaphors: first, the metaphor of the name of superior conditions first aiding; second, the metaphor of accomplishment according to desire. This explains doubt. Eighth, the metaphor of accomplishing one's own great matter; ninth, the metaphor of substance and function relying on each other; tenth, the metaphor of accomplishing benefit not being false. In these ten, the first two and the fourth distinguish conditions based on conditions. The remaining seven distinguish conditions based on their own substance.

第二重頌中有二。初長行生后。次偈頌。偈中分九。初二總嘆性起無上。次八別嘆校量性功德。次十舉法以況也。次二結成體用自在。次二示教知者。次二勸聽辨說分齊。次二舉事許說。次三十五正說。次二教勸也。正說中初五結頌初喻。二四頌第二。次四頌第三。次三頌第四。次三頌第五。次三頌第六。次二頌第七中第二喻。次四頌第七中第一喻。次二頌第八。次二頌第九。次三頌第十耳第二辨身。此次第答上果問有二。初寄起發。二此菩薩知見無量下答。答中初長行。次偈頌。長行有四。一總答。二嘖。三略答。四譬如下廣釋。略中二可知。廣內有二。初辨法體。二菩薩具足成就下辨德用。此用或屬知人。或攝在法也。餘十文相同前。一密身普攝喻。二在緣離無住喻。三辨事利生喻。四中有二。一勝緣先濟喻。二機感隨現喻。五潛用資成喻。閤中有三。一正合前喻。二引光證成。三辨光利益。六隨根殊現喻。七一身多感喻。八無思成事喻。九大寶攝德喻。十攝治從愿喻。

第二偈頌。初生起。次正頌偈有四十二。初四頌第一喻。次四頌第二。次四頌第三。次五頌第四。次四頌第五。次四頌第六。次四頌第七。次五頌第八。次四頌第九。次四頌第十。問上來所辨。多與初同義云何也。答由能德顯即屬初因。今

【現代漢語翻譯】現代漢語譯本第二重頌中有二部分。首先是長行（散文）引出後面的偈頌（韻文）。其次是偈頌。偈頌又分為九部分。首先兩句總贊自性生起的無上性。其次八句分別讚歎校量自性的功德。其次十句用其他法來比況。其次兩句總結體和用的自在。其次兩句指示教導知者。其次兩句勸人聽聞，辨別解說的界限。其次兩句舉例說明允許解說。其次三十五句正式解說。其次兩句教導勸勉。正式解說中，首先五句總結第一個比喻。其次四句總結第二個比喻。其次四句總結第三個比喻。其次三句總結第四個比喻。其次三句總結第五個比喻。其次三句總結第六個比喻。其次兩句總結第七個比喻中的第二個比喻。其次四句總結第七個比喻中的第一個比喻。其次兩句總結第八個比喻。其次兩句總結第九個比喻。其次三句總結第十個比喻，即辨別身。此次第回答了上面關於果的提問，分為兩部分。首先是藉此引發。其次是『此菩薩知見無量』以下是回答。回答中首先是長行，其次是偈頌。長行有四部分。一是總的回答。二是責備。三是簡略的回答。四是用譬如以下來廣泛解釋。簡略的回答中有兩點可以知道。廣泛解釋中有兩部分。首先是辨別法體。其次是『菩薩具足成就』以下是辨別德用。這種用處或者屬於知人，或者包含在法中。其餘十個部分與前面相同。一是密身普攝喻（秘密身普遍攝受的比喻）。二是在緣離無住喻（在因緣中離開而不執著的比喻）。三是辨事利生喻（辨別事務利益眾生的比喻）。四中有二，一是勝緣先濟喻（殊勝的因緣先救濟的比喻），二是機感隨現喻（根據眾生的根機感應而隨機顯現的比喻）。五是潛用資成喻（潛在的作用資助成就的比喻）。合起來有三部分。一是正式結合前面的比喻。二是引用光明來證明成就。三是辨別光明的利益。六是隨根殊現喻（隨著眾生的根器不同而顯現不同的比喻）。七是一身多感喻（一個身體產生多種感應的比喻）。八是無思成事喻（不假思索就能成就事情的比喻）。九是大寶攝德喻（巨大的寶藏攝取功德的比喻）。十是攝治從愿喻（攝取和治理都隨心所愿的比喻）。第二偈頌。首先是生起。其次是正式的偈頌，共有四十二句。首先四句總結第一個比喻。其次四句總結第二個比喻。其次四句總結第三個比喻。其次五句總結第四個比喻。其次四句總結第五個比喻。其次四句總結第六個比喻。其次四句總結第七個比喻。其次五句總結第八個比喻。其次四句總結第九個比喻。其次四句總結第十個比喻。問：上面所辨別的，大多與最初的含義相同，這是為什麼呢？答：由於能德顯現，就屬於最初的因。現在

【English Translation】 English version The second set of verses has two parts. First, the prose (long lines) introduces the verses (metrical lines) that follow. Second, the verses themselves. The verses are further divided into nine parts. The first two lines generally praise the unsurpassed nature of self-origination. The next eight lines specifically praise and compare the merits of this nature. The next ten lines use other dharmas as analogies. The next two lines summarize the freedom of essence and function. The next two lines instruct and guide those who understand. The next two lines encourage listening and distinguish the limits of explanation. The next two lines give examples to illustrate the permission to explain. The next thirty-five lines are the formal explanation. The next two lines are instruction and encouragement. Within the formal explanation, the first five lines summarize the first analogy. The next four lines summarize the second analogy. The next four lines summarize the third analogy. The next three lines summarize the fourth analogy. The next three lines summarize the fifth analogy. The next three lines summarize the sixth analogy. The next two lines summarize the second analogy within the seventh analogy. The next four lines summarize the first analogy within the seventh analogy. The next two lines summarize the eighth analogy. The next two lines summarize the ninth analogy. The next three lines summarize the tenth analogy, which is the discrimination of the body. This sequence answers the previous question about the fruit (result), and it is divided into two parts. First, it is initiated by borrowing. Second, the answer begins with 'This Bodhisattva's knowledge and vision are immeasurable.' Within the answer, there is first the prose, then the verses. The prose has four parts. First, a general answer. Second, a rebuke. Third, a brief answer. Fourth, a broad explanation using similes and so on. Within the brief answer, two points can be understood. Within the broad explanation, there are two parts. First, distinguishing the essence of the dharma. Second, 'The Bodhisattva fully accomplishes' and below, distinguishing the virtues and functions. This function either belongs to knowing people or is included in the dharma. The remaining ten sections are the same as before. First, the analogy of the secret body universally embracing (密身普攝喻). Second, the analogy of being in conditions yet detached and non-abiding (在緣離無住喻). Third, the analogy of distinguishing affairs to benefit beings (辨事利生喻). Fourth, there are two parts: first, the analogy of superior conditions saving first (勝緣先濟喻), and second, the analogy of manifestation according to the potential and response (機感隨現喻). Fifth, the analogy of latent function assisting accomplishment (潛用資成喻). Combined, there are three parts. First, formally combining the previous analogies. Second, citing light to prove accomplishment. Third, distinguishing the benefits of the light. Sixth, the analogy of different manifestations according to different roots (隨根殊現喻). Seventh, the analogy of one body producing multiple responses (一身多感喻). Eighth, the analogy of accomplishing things without thought (無思成事喻). Ninth, the analogy of the great treasure collecting virtues (大寶攝德喻). Tenth, the analogy of collecting and governing according to vows (攝治從願喻). The second set of verses. First, the arising. Second, the formal verses, totaling forty-two lines. First, four lines summarize the first analogy. Second, four lines summarize the second analogy. Second, four lines summarize the third analogy. Second, five lines summarize the fourth analogy. Second, four lines summarize the fifth analogy. Second, four lines summarize the sixth analogy. Second, four lines summarize the seventh analogy. Second, five lines summarize the eighth analogy. Second, four lines summarize the ninth analogy. Second, four lines summarize the tenth analogy. Question: What has been distinguished above is mostly the same in meaning as the first, so why is this? Answer: Because the manifestation of the able virtue belongs to the initial cause. Now

此舉能取所依止也。三音聲有二。初寄問。二答。答文有二。初總。次別。別中有二。初長行。次偈頌。長行有二。初辨法體。二菩薩知見音聲十種無量下明德用。亦二通謂能所也。法體有十。初文有五。初法。次如呼響下喻。三知見下合。四譬如世界下重喻示。五如來妙音亦爾下合。前喻無性故順理。后喻無性故具德。第三合內初嘆知見勝。次對法成解以合上喻耳。此名聲無本性喻。二聲無自質喻。三有用益生喻。四隨根開解喻。五隨機感見喻。六依緣異現喻。七用無所依喻。亦可大用遍資喻。八審根受藥喻。九大音具德喻。十隨益非虛喻。第二偈頌有二。初生起。次頌頌有四十偈。四行頌一喻可知。四菩提性起心有二。初寄問。二答。答內初法次喻。問心意識非即佛者何也。此通二故。故文云智無量故心亦無量凡即可知。喻中分二。初長行。次偈頌。長行中分二。初辨十心法。二菩薩如是下結知利益。此初喻名智無所依喻。此何故約智辨。答有二意。一為一心體通染凈故不約之。二今論性起智即是心約凈辨故也。故文云智無依止也。一智無所依喻。二性無增減喻。三興用益生喻。四智寶攝德喻。五智用殄非喻。六智堪含受喻。問詳其文相似言獨佛是性起何也。答須知大意。但菩薩從他受教。即是其果佛及菩薩能授

【現代漢語翻譯】現代漢語譯本：此舉能夠獲得所依賴的基礎。三音聲有二部分。第一部分是提問。第二部分是回答。回答的內容分為兩部分。第一部分是總述。第二部分是分別闡述。分別闡述又分為兩部分。第一部分是長行（散文形式的經文）。第二部分是『菩薩知見音聲十種無量』，闡明其功德作用。『亦二通』指的是能和所。法體有十種。第一段經文有五個部分。首先是法。其次是『如呼響』等，是比喻。第三是『知見』等，是總結。第四是『譬如世界』等，是重複比喻以顯示。第五是『如來妙音亦爾』等，是總結。前面的比喻說明無自性，所以順應道理。後面的比喻說明無自性，所以具備功德。第三部分總結中，首先讚歎知見的殊勝，然後針對法成就理解，以總結上面的比喻。這被稱為聲無本性喻。二是聲無自質喻。三是有用益生喻。四是隨根開解喻。五是隨機感見喻。六是依緣異現喻。七是用無所依喻，也可以說是大用普遍資助的比喻。八是審根受藥喻。九是大音具德喻。十是隨益非虛喻。第二部分偈頌有兩部分。首先是生起，然後是頌，頌有四十偈，四行頌一個比喻，可以理解。四菩提性起心有兩部分。首先是提問。第二是回答。回答的內容分為兩部分。首先是法，然後是比喻。提問：心意識不是佛，這是為什麼呢？這是因為心意識貫通二者（染與凈）。所以經文中說，智慧無量，所以心也無量，凡夫即可知。比喻中分為兩部分。首先是長行，然後是偈頌。長行中分為兩部分。首先是辨別十種心法，然後是『菩薩如是』等，總結認知利益。這第一個比喻名為智無所依喻。為什麼要圍繞智慧來辨別呢？回答有兩個用意。一是由於一心本體貫通染與凈，所以不圍繞它來辨別。二是現在討論的性起智就是心，所以圍繞清凈來辨別。所以經文中說，智慧沒有依賴。一是智無所依喻。二是性無增減喻。三是興用益生喻。四是智寶攝德喻。五是智用殄非喻。六是智堪含受喻。提問：詳細考察經文，似乎只有佛才是性起，這是為什麼呢？回答：要知道大意。只是菩薩從他人接受教導，這就是他們的果，佛和菩薩能夠傳授教導。

【English Translation】 English version: This action can obtain the basis upon which to rely. The three sounds have two parts. The first part is the question. The second part is the answer. The content of the answer is divided into two parts. The first part is a general statement. The second part is a separate elaboration. The separate elaboration is further divided into two parts. The first part is the prose (long lines of text). The second part is 'Bodhisattva's knowledge and views of the ten immeasurable sounds', which clarifies its merits and functions. 'Also two through' refers to both the able and the object. There are ten kinds of Dharma bodies. The first paragraph of scripture has five parts. First is the Dharma. Second is 'like calling a sound', etc., which is a metaphor. Third is 'knowledge and views', etc., which is a summary. Fourth is 'for example, the world', etc., which is a repeated metaphor to show. Fifth is 'Tathagata's wonderful sound is also like this', etc., which is a summary. The previous metaphor explains no self-nature, so it follows reason. The latter metaphor explains no self-nature, so it has merits. In the third part of the summary, first praise the superiority of knowledge and views, and then achieve understanding for the Dharma to summarize the above metaphor. This is called the metaphor of sound without inherent nature. Second is the metaphor of sound without self-quality. Third is the metaphor of useful benefit. Fourth is the metaphor of opening understanding according to the roots. Fifth is the metaphor of perceiving according to the opportunity. Sixth is the metaphor of different appearances depending on conditions. Seventh is the metaphor of use without reliance, which can also be said to be a metaphor of great use and universal assistance. Eighth is the metaphor of carefully examining the roots and receiving medicine. Ninth is the metaphor of great sound with merits. Tenth is the metaphor of following benefit and not being false. The second part of the verses has two parts. First is the arising, then the verses, which have forty verses, four lines of verse for one metaphor, which can be understood. The four Bodhi-nature arising minds have two parts. First is the question. Second is the answer. The content of the answer is divided into two parts. First is the Dharma, then the metaphor. Question: The mind-consciousness is not the Buddha, why is that? This is because the mind-consciousness penetrates both (defilement and purity). Therefore, the scripture says that wisdom is immeasurable, so the mind is also immeasurable, which ordinary people can know. The metaphor is divided into two parts. First is the prose, then the verses. The prose is divided into two parts. First is to distinguish the ten kinds of mind-Dharma, then 'Bodhisattvas are like this', etc., summarizing the benefits of cognition. This first metaphor is called the metaphor of wisdom without reliance. Why is it distinguished around wisdom? There are two intentions in the answer. One is because the essence of one mind penetrates defilement and purity, so it is not distinguished around it. Second is that the nature-arising wisdom discussed now is the mind, so it is distinguished around purity. Therefore, the scripture says that wisdom has no reliance. One is the metaphor of wisdom without reliance. Second is the metaphor of nature without increase or decrease. Third is the metaphor of arising use and benefiting life. Fourth is the metaphor of wisdom treasure gathering merits. Fifth is the metaphor of wisdom use eliminating non-existence. Sixth is the metaphor of wisdom being able to contain and receive. Question: Examining the scriptures in detail, it seems that only the Buddha is nature-arising, why is that? Answer: You must know the general meaning. It's just that Bodhisattvas receive teachings from others, which is their result, and Buddhas and Bodhisattvas can impart teachings.

他教。所有行德即屬其芽也。此思準之。七堅固隨益喻。問樹生芽時諸樹生芽。所況義云何。答此不異。何者但在一心中本有新生異耳。若爾與前眾生不了而有性起。異義相違。答此各別門。所以知。為前義中聲聞凡夫不知本性亦是性起。今此不知即非性起。得知別是異門。此約性起芽說。故異前耳。又問二處相違。因何不成矛盾。答一切善根有邪有正。但順菩提者無問人天善根等。並是性起。不順菩提者即非性起。此約果處分粗細。是以不違耳。八智用遍資喻。九巧不盡有喻。亦可巧便留惑喻。十性通平等喻。此文有三。初法次喻后合。余文可知。第二偈中有二。初長行生后。次頌偈有三十七有二。初一總示識佛心。余結十喻。初三結第一。次三頌第二。次四頌第三。次四頌第四。次三頌第五。次三頌第六。次五頌第七。次三頌第八。次四頌第九。次四頌第十。五境界有二。初寄問。二答。答文有二。初長行次偈頌。初文有二。初辨境體。二饒益眾生下辨利益用。初文有三。初法次喻后合。初法說有四。初總舉佛境。二非境界下辨佛境分齊。三佛子一切眾生無量下辨境深廣。四佛子菩薩知心下約法定體以明深義。二喻有三。初佛境分齊喻。第二境起因緣喻。第三境界深廣喻也。境界有二。一所緣境。二分齊境。此通

二也。第二偈文有二。初生起。次正頌。偈有十分四。初二頌前法說。次三頌初喻。次一頌第二喻次四頌第三喻也。六佛行有二。初寄問。二答。答中初長行次偈頌。長行有三。初法說。次譬如法界下譬況。三佛子菩薩如是等下結德業用。喻中有五。各有譬合。初一至絕三際喻。二業性無礙喻。三用窮法界喻。四起業濟生喻。五無功成事喻。第二頌中有二。初生起。次偈頌。偈有十分五。二偈頌一喻可知。七菩提文有二。初寄問。二答。答文有二。初長行次偈頌。長行有三。初法。次喻。后佛子菩薩以如是下結其業用。初法說有二。初辨體。二知處等下辨用。亦可初自利次利他。二就喻中有二。各有喻合。初名現機定器喻。二至寂離性喻。初合喻文有四。一正合上喻。二佛子一切佛下辨菩提離言。三佛子成菩提時下辨離言相。四佛子如來身中下釋離言用事。三辨相文有三。初釋相。二佛子隨如來下類以成法。三如來具足下結成。四用事中有三。一辨用事。二皆悉一性下釋所以耳。三如是下結。第二合喻有二。初辨法。二複次佛子於一毛道下辨依法成解。初文有二。初辨法體。二佛子如來成正覺已下成身業用。此文有二。初辨次結。初法體文有二。初辨次結。初文有二。初正合上喻。二佛子設有下有二。初問答假設類成

【現代漢語翻譯】現代漢語譯本二、第二段偈文分為兩部分。首先是生起，然後是正頌。偈文有十分之四的內容。最初的兩頌是前法說，接下來的三頌是第一個比喻，然後一頌是第二個比喻，最後的四頌是第三個比喻。六、佛行分為兩部分。首先是寄問，然後是回答。回答中先是長行，然後是偈頌。長行分為三部分。首先是法說，然後是『譬如法界』以下是譬況，第三部分是『佛子菩薩如是等』以下是總結德業用。比喻中有五個，各有比喻和合。首先是從一到絕三際的比喻，第二個是業性無礙的比喻，第三個是用窮法界的比喻，第四個是起業濟生的比喻，第五個是無功成事的比喻。第二頌中有兩部分，首先是生起，然後是偈頌。偈文有十分之五的內容。兩頌一喻，可以理解。七、菩提文分為兩部分。首先是寄問，然後是回答。回答分為長行和偈頌。長行分為三部分。首先是法，然後是比喻，最後是『佛子菩薩以如是』以下是總結其業用。最初的法說分為兩部分。首先是辨體，然後是『知處等』以下是辨用。也可以先是自利，然後是利他。就比喻而言，分為兩部分，各有比喻和合。首先是名現機定器的比喻，然後是至寂離性的比喻。最初的合喻文有四部分。一是正合上喻，二是『佛子一切佛』以下是辨菩提離言，三是『佛子成菩提時』以下是辨離言相，四是『佛子如來身中』以下是解釋離言用事。三、辨相文有三部分。首先是釋相，然後是『佛子隨如來』以下是類比以成法，三是『如來具足』以下是總結完成。四、用事中有三部分。一是辨用事，二是『皆悉一性』以下是解釋原因，三是『如是』以下是總結。第二個合喻有兩部分。首先是辨法，然後是『複次佛子於一毛道』以下是辨依法成解。最初的文有兩部分。首先是辨法體，然後是『佛子如來成正覺已』以下是成身業用。此文有兩部分。首先是辨，然後是結。最初的法體文有兩部分。首先是辨，然後是結。最初的文有兩部分。首先是正合上喻，然後是『佛子設有』以下有兩部分。首先是問答假設類成。

【English Translation】 English version Secondly, the second section of verses is divided into two parts. First is the arising, and then the proper verses. The verses have four-tenths of the content. The first two verses are the preliminary Dharma exposition, the next three verses are the first analogy, then one verse is the second analogy, and the last four verses are the third analogy. Sixth, the Buddha's conduct is divided into two parts. First is the question, and then the answer. In the answer, first is the prose section (long lines), and then the verses. The prose section is divided into three parts. First is the Dharma exposition, then 'for example, the Dharma realm' below is the analogy, and the third part is 'Buddha-sons, Bodhisattvas, and so on' below is the summary of virtuous deeds and functions. There are five analogies, each with its own analogy and combination. First is the analogy from one to the extinction of the three realms, the second is the analogy of unobstructed karmic nature, the third is the analogy of exhausting the Dharma realm with function, the fourth is the analogy of initiating karma to benefit beings, and the fifth is the analogy of accomplishing things without effort. The second verse has two parts, first the arising, then the verses. The verses have five-tenths of the content. Two verses for one analogy, which can be understood. Seventh, the Bodhi section is divided into two parts. First is the question, and then the answer. The answer is divided into prose and verses. The prose is divided into three parts. First is the Dharma, then the analogy, and finally 'Buddha-sons, Bodhisattvas, in this way' below is the summary of their functions. The initial Dharma exposition is divided into two parts. First is distinguishing the essence, and then 'knowing the place, etc.' below is distinguishing the function. It can also be first self-benefit, then benefiting others. As for the analogy, it is divided into two parts, each with its own analogy and combination. First is the analogy of the name manifesting the opportunity to determine the vessel, and then the analogy of reaching stillness and detachment from nature. The initial combined analogy text has four parts. One is the proper combination of the above analogy, two is 'Buddha-sons, all Buddhas' below is distinguishing Bodhi from words, three is 'Buddha-sons, when accomplishing Bodhi' below is distinguishing the appearance of being apart from words, and four is 'Buddha-sons, in the body of the Tathagata' below is explaining the function of being apart from words. Third, the text distinguishing appearances has three parts. First is explaining the appearance, then 'Buddha-sons, following the Tathagata' below is analogy to accomplish the Dharma, and three is 'Tathagata is complete' below is the summary of completion. Fourth, the function has three parts. One is distinguishing the function, two is 'all are of one nature' below is explaining the reason, and three is 'thus' below is the conclusion. The second combined analogy has two parts. First is distinguishing the Dharma, then 'furthermore, Buddha-sons, in one pore' below is distinguishing the accomplishment of understanding by relying on the Dharma. The initial text has two parts. First is distinguishing the Dharma essence, then 'Buddha-sons, the Tathagata has accomplished perfect enlightenment' below is accomplishing the function of body karma. This text has two parts. First is distinguishing, then concluding. The initial Dharma essence text has two parts. First is distinguishing, then concluding. The initial text has two parts. First is the proper combination of the above analogy, then 'Buddha-sons, if there is' below has two parts. First is the question and answer assuming analogy to accomplish.

。二成解文有二。初建萬像通體。二複次佛子下解自他無咎有。三結可知。二頌文有二。初長行生后。次偈頌。偈有十二分六。初二結法說。次二頌初喻。次二頌第二喻。次二頌假設類文。次二頌成身用。次二總嘆德用也。八轉法輪有二。初寄問。二答。答文有二。初長行次偈頌。長行有二。初釋次結。釋文有三。初總辨體。二譬如下譬況廣辨。三佛子若如是下結定損益。初總辨中有六。初辨體。二辨分齊。三明所離。四譬況。五釋成。六類釋。廣辨中有二。初約體辨。二複次佛子下約用辨成。初有二譬各有譬合。初大音無盡喻。二大響遍周喻。第二合文有三。初立。二嘖。三答可知。二約用辨成有五可知。二頌文有二。初生后。次頌偈有十分五。初一頌總辨文。次一頌第一喻。次二半頌第二喻。次三半頌約用辨成文。次二總嘆也。九涅槃有二。初寄問。二答。答文有二。初長行次偈。長行有二。初辨法體。二複次菩薩如是知涅槃下結知業用。初文有二。初法總辨。次喻廣釋。初文有四。初總約法勸知。二出涅槃體有三可知。三佛子如來下明不說本涅槃體但辨性起。文有五可知。四佛子但如來下明說事相涅槃。文有三可知。二廣辨中有二。初約喻以辨。二如來示現涅槃時下顯事用隨緣分齊相也。文有二。釋結可知。前

【現代漢語翻譯】二成解文有二：首先建立萬象的通體，其次『複次佛子』以下解釋自他無過失。第三總結可知。二頌文有二：首先是長行生起之後，其次是偈頌。偈頌有十二分六：首先兩句總結法說，其次兩句頌揚第一個比喻，再次兩句頌揚第二個比喻，再次兩句假設類比，再次兩句成就身用，最後兩句總嘆功德作用。八轉法輪有二：首先是提問，其次是回答。回答分為兩部分：首先是長行，其次是偈頌。長行有二：首先是解釋，其次是總結。解釋分為三部分：首先是總辨體性，其次用譬喻廣泛辨析，第三『佛子若如是』以下總結確定損益。首先總辨中有六：首先辨體性，其次辨分際，第三說明所要遠離的，第四是譬喻，第五是解釋成就，第六是類比解釋。廣泛辨析中有二：首先是約體辨析，其次『複次佛子』以下是約用辨析成就。首先有二譬，各有譬合：首先是大音無盡的比喻，其次是大響遍周的比喻。第二合文有三：首先是立論，其次是責問，第三是回答可知。二約用辨成有五可知。二頌文有二：首先是生起之後，其次是頌偈，偈頌有十分五：首先一句頌總辨文，其次一句頌第一個比喻，再次兩句半頌第二個比喻，再次三句半頌約用辨成文，最後兩句總嘆。九涅槃有二：首先是提問，其次是回答。回答分為兩部分：首先是長行，其次是偈。長行有二：首先是辨法體，其次『複次菩薩如是知涅槃』以下總結知業用。首先辨法體有二：首先是法總辨，其次是譬喻廣釋。首先法總辨有四：首先總約法勸導認知，其次闡述涅槃體有三可知，第三『佛子如來』以下說明不說本涅槃體，只辨性起。文有五可知。第四『佛子但如來』以下說明說事相涅槃。文有三可知。二廣辨中有二：首先是用比喻來辨析，其次『如來示現涅槃時』以下顯示事用隨緣分齊相。文有二：解釋和總結可知。前

【English Translation】 The second section on understanding the text has two parts: first, establishing the universal essence of all phenomena; second, from 'Furthermore, Buddha's disciples' onwards, explaining the absence of fault in oneself and others. The third is the conclusion, which is understandable. The second section on verses has two parts: first, the prose passage that gives rise to the verses; second, the verses themselves. The verses have twelve parts in six sections: first, two lines summarizing the Dharma teaching; second, two lines praising the first metaphor; third, two lines praising the second metaphor; fourth, two lines of hypothetical analogy; fifth, two lines accomplishing the use of the body; and finally, two lines generally praising the virtues and functions. Eight, turning the Dharma wheel has two parts: first, the question; second, the answer. The answer has two parts: first, the prose passage; second, the verses. The prose passage has two parts: first, the explanation; second, the conclusion. The explanation has three parts: first, generally distinguishing the essence; second, widely analyzing with metaphors; third, from 'Buddha's disciples, if it is so' onwards, concluding and determining the benefits and drawbacks. First, the general distinction has six parts: first, distinguishing the essence; second, distinguishing the boundaries; third, clarifying what should be avoided; fourth, the metaphor; fifth, explaining the accomplishment; and sixth, analogical explanation. The extensive analysis has two parts: first, analyzing based on the essence; second, from 'Furthermore, Buddha's disciples' onwards, analyzing the accomplishment based on function. First, there are two metaphors, each with a metaphor and a synthesis: first, the metaphor of the inexhaustible great sound; second, the metaphor of the great sound pervading everywhere. The second synthesis has three parts: first, establishing the argument; second, questioning; and third, the answer is understandable. The second analysis of accomplishment based on function has five parts that are understandable. The second section on verses has two parts: first, arising afterwards; second, the verses, which have ten parts in five sections: first, one verse summarizing the general analysis; second, one verse praising the first metaphor; third, two and a half verses praising the second metaphor; fourth, three and a half verses analyzing the accomplishment based on function; and finally, two verses of general praise. Nine, Nirvana has two parts: first, the question; second, the answer. The answer has two parts: first, the prose passage; second, the verses. The prose passage has two parts: first, distinguishing the Dharma essence; second, from 'Furthermore, Bodhisattvas know Nirvana in this way' onwards, concluding the knowledge of karmic functions. First, distinguishing the Dharma essence has two parts: first, the general Dharma analysis; second, the extensive explanation with metaphors. First, the general Dharma analysis has four parts: first, generally encouraging knowledge based on the Dharma; second, elucidating the essence of Nirvana, which has three aspects that are understandable; third, from 'Buddha's disciples, the Tathagata' onwards, explaining that the original Nirvana essence is not discussed, but only the arising of nature. The text has five aspects that are understandable. Fourth, from 'Buddha's disciples, but the Tathagata' onwards, explaining the Nirvana of phenomena. The text has three aspects that are understandable. The second extensive analysis has two parts: first, analyzing with metaphors; second, from 'When the Tathagata manifests Nirvana' onwards, revealing the aspect of the functional boundaries that follow conditions. The text has two parts: explanation and conclusion, which are understandable. Before

喻有三。各有譬合結三文。初現局體通喻。二化窮盡滅喻。三赴用隨機喻。第二偈文有二。初生后。次偈頌。偈有十二分五。初二頌第一喻。次二頌第二喻。次二頌第三喻。次四頌用隨緣文。次二總嘆耳。十見聞得益文有二。初寄問。二答。答文有二。初長行次偈頌。長行有二。初辨現未見聞流通益。二爾時諸菩薩下問經得名。辨經文義持利儀式。初文有二。初釋。次佛子是為下結。前文有三。初總法說。次譬況廣說。三于如來下辨見聞功行廣大難說。此有三。初立。次責。三答。初法說中有四。初總辨成益不虛。有二句可知。二辨有中殊勝行。三成空中方便智。四明窮其果位具足勝德。譬況廣文有二。初辨現在體益。二若有得經下未來住持用也。此有二可知。初現在益文有三喻。初二喻譬所得福慧堅固行德。后一喻性德勝用。前二喻者。初喻行窮堅實難壞喻。二名小智慧焚大惑喻。此等各有譬合也。三者性起善巧資成喻。二問經名義及儀式等中有二。初問次答。答文有五。初示經名並經義用。二如是經典下明所為分齊。三是故菩薩下舉益勸持。四佛子菩薩雖無量億下顯經要勝。此文有二。初辨損。次明益可知。五佛子菩薩聞此經已下明教修益方儀。二所為分齊中。初法次喻后合。頌中有二。初生起。次頌偈有八分四

【現代漢語翻譯】現代漢語譯本有三種比喻，每種比喻都有譬喻、合喻、結論三部分。首先是顯現區域性整體的通喻。其次是化盡窮竭的滅喻。再次是應機施用的隨機喻。第二段偈頌文分為兩部分。首先是生起，然後是偈頌。偈頌分為十二部分，共五段。最初兩頌是第一個比喻。其次兩頌是第二個比喻。再次兩頌是第三個比喻。其次四頌是隨緣施用。再次兩頌是總體的讚歎。十、見聞得益文分為兩部分。首先是提問，其次是回答。回答文分為兩部分。首先是長行，其次是偈頌。長行分為兩部分。首先是辨別現在和未來見聞流通的利益。其次是『爾時諸菩薩』以下，提問經的名稱。辨別經文的意義，以及受持利益的儀式。第一部分分為兩部分。首先是解釋，其次是『佛子是為』以下的結論。前面的解釋文分為三部分。首先是總體的法說，其次是譬喻廣泛的解說，再次是『于如來』以下，辨別見聞功行的廣大難以言說。這部分分為三部分。首先是立論，其次是責問，再次是回答。最初的法說分為四部分。首先是總體辨別成就利益不虛假，這可以通過兩句話得知。其次是辨別有中的殊勝行。再次是成就空中的方便智。第四是闡明窮盡其果位，具足殊勝功德。譬喻廣泛的解說文分為兩部分。首先是辨別現在的本體利益，其次是『若有得經』以下，未來的住持作用。這部分分為兩部分，可以通過閱讀得知。首先是現在的利益文有三個比喻。最初兩個比喻是譬喻所得的福慧堅固行德。后一個比喻是性德的殊勝作用。前面的兩個比喻是：第一個比喻是修行窮盡堅實難以破壞的比喻。第二個比喻是小智慧焚燒大迷惑的比喻。這些都有各自的譬喻和合喻。第三個比喻是性起善巧資助成就的比喻。二、提問經的名稱意義以及儀式等分為兩部分。首先是提問，其次是回答。回答文分為五部分。首先是揭示經的名稱以及經的意義作用。其次是『如是經典』以下，闡明所為的界限。再次是『是故菩薩』以下，舉出利益勸勉受持。第四是『佛子菩薩雖無量億』以下，彰顯經的精要殊勝。這部分分為兩部分。首先是辨別損，其次是闡明益，可以通過閱讀得知。第五是『佛子菩薩聞此經已』以下，闡明教導修行利益的方法和儀式。二、所為的界限中。首先是法說，其次是比喻，最後是合喻。頌文分為兩部分。首先是生起，其次是頌偈，分為八部分，共四段。

【English Translation】 English version There are three parables, each with three parts: the analogy, the correspondence, and the conclusion. First, there is the general parable that reveals the partial and the whole. Second, there is the parable of exhaustion and extinction. Third, there is the parable of expedient application according to circumstances. The second section of the verse text is divided into two parts. First, there is the arising, and then the verses. The verses are divided into twelve parts, in five sections. The first two verses are the first parable. The next two verses are the second parable. The next two verses are the third parable. The next four verses are about application according to conditions. The next two verses are general praises. Ten, the section on the benefits of seeing and hearing is divided into two parts. First, there is the question, and then the answer. The answer is divided into two parts. First, there is the prose section, and then the verses. The prose section is divided into two parts. First, there is the distinction between the benefits of seeing and hearing the circulation in the present and the future. Second, from 'At that time, all the Bodhisattvas' onwards, the question of the name of the Sutra. Distinguishing the meaning of the Sutra text, and the rituals for upholding and benefiting. The first part is divided into two parts. First, there is the explanation, and then the conclusion from 'Buddha-son, this is'. The preceding explanation text is divided into three parts. First, there is the general Dharma discourse, then the extensive explanation with parables, and then from 'In the Tathagata' onwards, distinguishing the vastness of the merits of seeing and hearing, which is difficult to express. This part is divided into three parts. First, there is the establishment of the argument, then the questioning, and then the answer. The initial Dharma discourse is divided into four parts. First, there is the general distinction that the accomplishment of benefits is not false, which can be known through two sentences. Second, there is the distinction of the superior practices within existence. Third, there is the accomplishment of expedient wisdom within emptiness. Fourth, there is the clarification that exhausting its fruition position, fully possessing superior virtues. The extensive explanation with parables is divided into two parts. First, there is the distinction of the benefits of the present entity, and then from 'If there is one who obtains the Sutra' onwards, the function of upholding in the future. This part is divided into two parts, which can be known through reading. First, the benefits of the present have three parables. The first two parables are metaphors for the firm merits and virtues of the obtained blessings and wisdom. The latter parable is the superior function of the nature-virtue. The preceding two parables are: the first parable is a metaphor for the practice exhausting the solid and difficult to destroy. The second parable is a metaphor for the small wisdom that can burn great delusion. These each have their own analogy and correspondence. The third parable is a metaphor for the skillful assistance and accomplishment arising from nature. Two, the question of the name and meaning of the Sutra and the rituals are divided into two parts. First, there is the question, and then the answer. The answer is divided into five parts. First, there is the revelation of the name of the Sutra and the function of the meaning of the Sutra. Second, from 'Such a Sutra' onwards, clarifying the limits of what is done. Third, from 'Therefore, Bodhisattvas' onwards, citing the benefits and exhorting upholding. Fourth, from 'Buddha-sons, although Bodhisattvas are immeasurable billions' onwards, highlighting the essential and superior aspects of the Sutra. This part is divided into two parts. First, there is the distinction of loss, and then the clarification of benefit, which can be known through reading. Fifth, from 'Buddha-sons, after Bodhisattvas hear this Sutra' onwards, clarifying the methods and rituals for teaching, practicing, and benefiting. Two, within the limits of what is done. First, there is the Dharma discourse, then the parable, and finally the correspondence. The verse text is divided into two parts. First, there is the arising, and then the verses, divided into eight parts, in four sections.

。初二總。次二頌第一喻。次二頌第二喻。次二頌第三喻。第三爾時十方下結說證成有二。初長行。次偈頌。亦可此偈是廣說中第二重頌耳。初文有五。初動地並雨華有二。初辨次結通。二佛現身。亦二可知。三成行益。亦有二可知。四明得力所以。五菩薩雲集為證。亦二可知。二偈頌有二。初長行明說意。二正頌。頌文有七分三。初二總辨法深難以喻顯。次三嘆聞法利益。次二舉益勸持有三可知也。

離世間品第三十三

解行法相動靜無礙此會成也。四門同上。

一釋名者。離者行體凈義也。世間者所離之法。世者時。聞者中。但在時中者名世間也。

二來意者有二。一辨教興會來由。此下第三依緣修行成德分。所以來者。上既得法。次須依法就緣使修成行德故也。故下二品文中皆有勸辭。故知二品來者。前聖性現前。欲得不與凡共分齊故次來也。

三宗者分別有二。一約人。人有正助。二人各有體相用。問此人與下知識人何異。答此是能宣教人。下知識是教所詮法人也準取之。二約法。法謂行法。即一乘道品也。三乘及小乘名數雖同三十七而意異也。廣如諸經。一乘之行學亦有始。若依定學明始分齊者。若約迴心人即用非至定及初禪定等為學始。若據直進人。即用光得意言定為初

【現代漢語翻譯】初二總（總共有兩個部分）。次二頌第一喻（接下來的兩句偈頌是第一個比喻）。次二頌第二喻（接下來的兩句偈頌是第二個比喻）。次二頌第三喻（接下來的兩句偈頌是第三個比喻）。第三爾時十方下結說證成有二（第三，那時十方諸佛總結陳述並證明，分為兩個部分）。初長行（首先是長行文）。次偈頌（然後是偈頌）。亦可此偈是廣說中第二重頌耳（也可以說這偈頌是廣說中的第二重頌）。初文有五（第一部分有五個方面）。初動地並雨華有二（首先是大地震動並降下花雨，分為兩個方面）。初辨次結通（首先辨別，然後總結貫通）。二佛現身（第二，佛陀顯現身形）。亦二可知（也可以分為兩個方面來理解）。三成行益（第三，成就修行的利益）。亦有二可知（也可以分為兩個方面來理解）。四明得力所以（第四，闡明獲得力量的原因）。五菩薩雲集為證（第五，菩薩雲集作為證明）。亦二可知（也可以分為兩個方面來理解）。二偈頌有二（第二部分偈頌分為兩個方面）。初長行明說意（首先用長行文說明偈頌的意義）。二正頌（然後是正式的偈頌）。頌文有七分三（偈頌分為七個部分，歸納為三個方面）。初二總辨法深難以喻顯（首先兩句總的說明佛法深奧難以用比喻來顯明）。次三嘆聞法利益（接下來三句讚歎聽聞佛法的利益）。次二舉益勸持有三可知也（最後兩句列舉利益勸人受持，也可以分為三個方面來理解）。

離世間品第三十三

解行法相動靜無礙此會成也（理解修行的方法和現象，動靜之間沒有障礙，這次法會得以成就）。四門同上（四門與前面相同）。

一釋名者（第一，解釋名稱）。離者行體凈義也（『離』是指修行的本體清凈的含義）。世間者所離之法（『世間』是指所要遠離的法）。世者時（『世』是指時間）。聞者中（『間』是指中間）。但在時中者名世間也（凡是在時間中的事物都稱為世間）。

二來意者有二（第二，說明來意，分為兩個方面）。一辨教興會來由（一是辨明教法興盛的原因）。此下第三依緣修行成德分（這以下是第三部分，依靠因緣修行成就德行）。所以來者（之所以要這樣做）。上既得法（上面已經獲得了佛法）。次須依法就緣使修成行德故也（接下來需要依法依靠因緣，使修行成就德行）。故下二品文中皆有勸辭（所以在接下來的兩品經文中都有勸勉之辭）。故知二品來者（所以知道這兩品經文的來意）。前聖性現前（前面聖性顯現）。欲得不與凡共分齊故次來也（爲了不與凡夫共有相同的界限，所以接下來講述離世間法）。

三宗者分別有二（第三，說明宗旨，分為兩個方面）。一約人（一是就人而言）。人有正助（人有正和助兩種）。二人各有體相用（這兩種人各有本體、相狀和作用）。問此人與下知識人何異（問：這種人和下面的善知識有什麼不同？）。答此是能宣教人（答：這種人是能夠宣揚教法的人）。下知識是教所詮法人也準取之（下面的善知識是教法所詮釋的人，以此類推）。二約法（二是就法而言）。法謂行法（法是指修行的方法）。即一乘道品也（就是一乘的道品）。三乘及小乘名數雖同三十七而意異也（三乘和小乘的名數雖然都相同，都是三十七道品，但是意義不同）。廣如諸經（詳細內容見於各種經典）。一乘之行學亦有始（一乘的修行也有開始）。若依定學明始分齊者（如果依據禪定之學來說明開始的界限）。若約迴心人即用非至定及初禪定等為學始（如果就回心向大乘的人來說，就用沒有達到禪定以及初禪定等作為修學的開始）。若據直進人（如果就直接進入大乘的人來說）。即用光得意言定為初（就用光明照得意念的禪定作為開始）

【English Translation】 The first two are a general overview. The next two verses are the first metaphor. The next two verses are the second metaphor. The next two verses are the third metaphor. Thirdly, 'At that time, the ten directions...' concludes the explanation and proves it in two parts. First, the prose section. Second, the verse section. Alternatively, this verse could be the second repetition in the extensive explanation. The first part has five aspects. First, the earth shakes and flowers rain down, in two parts. First, distinguish, then conclude and connect. Second, the Buddha appears. Also understandable in two parts. Third, the benefits of accomplishment. Also understandable in two parts. Fourth, explain the reason for gaining power. Fifth, the gathering of Bodhisattvas as proof. Also understandable in two parts. The second part, the verses, has two aspects. First, the prose section clarifies the meaning. Second, the actual verses. The verses are divided into seven parts, summarized into three. The first two generally explain that the Dharma is profound and difficult to illustrate with metaphors. The next three praise the benefits of hearing the Dharma. The last two list the benefits and encourage upholding them, also understandable in three parts.

Chapter Thirty-Three: Leaving the World

Understanding the characteristics of practice, the Dharma, movement, and stillness without obstruction, this assembly is accomplished. The four gates are the same as before.

First, explaining the name. 'Leaving' means the purity of the essence of practice. 'World' refers to the Dharma to be left behind. 'World' means time. 'Between' means middle. That which exists within time is called the world.

Second, explaining the intention, in two aspects. First, to clarify the origin of the flourishing of the teachings. This below is the third part, relying on conditions to cultivate and achieve virtue. The reason for this is that having obtained the Dharma above, one must then rely on the Dharma and conditions to cultivate and achieve virtuous conduct. Therefore, the following two chapters contain words of encouragement. Thus, it is known that the intention of these two chapters is that the nature of the sage appears first, and to avoid sharing the same boundaries with ordinary beings, this comes next.

Third, explaining the principle, in two aspects. First, in terms of people. People have principal and auxiliary aspects. These two types of people each have essence, characteristics, and function. Question: How does this person differ from the good advisors below? Answer: This person is capable of proclaiming the teachings. The good advisors below are the people explained by the teachings, take it accordingly. Second, in terms of the Dharma. Dharma refers to the method of practice. That is, the path of the One Vehicle. Although the names and numbers of the Three Vehicles and the Small Vehicle are the same, thirty-seven, the meanings are different. As extensively explained in various sutras. The practice and study of the One Vehicle also has a beginning. If explaining the boundaries of the beginning based on the study of samadhi, then for those who turn their minds towards the Great Vehicle, using non-attainment of samadhi and the first dhyana, etc., as the beginning of study. For those who directly enter the Great Vehicle, using the samadhi of illuminating the mind with light as the beginning.

學始。若約一乘不共教。據行即寂靜勝三昧為初學始。若約行解即華嚴定為初學始。若約行位即十行位定為初學始。若約人知識軌則用師子奮迅定為初學始。若約解信等即用凈藏定等為初學始。若約正解用性起法門為初學始。若約解位即十解位定為初學始。此等約歸向本實為言。頓悟人意言無分別定為初也。余可準知耳。

四釋文者此下有二分。初品明托法進修分。二入法界下明依人入證分。問何故對法不明入證。下約人方始入證。答法是所依。善巧由智。若不依善達機儀勝人。雖自有法未可得證也。故經云知識全梵行也。問上來法及此成行並無聲聞。下法界知識即通辨聲聞何也。答上法是頓。此行亦頓。為此無聲聞。下法界中有二意。一為人有勝巧。引小成大。為明人德故說小也。二顯法界發心始通二回故。此二品何故分二處說。答祇桓重閣攝化之始。普光堂起行之初故也。故上來明菩薩起行發於普光。下明文殊教化起于重閣也。所以知。此重會別本云乃能重啟斯義問故知也。此文有七。初序。次入定。三起。四請。五爾時普賢告下正說。六品末證成。七偈頌。初文有四。初時。二佛。三處。四同聞眾。處中有二。初辨處。二依處成佛德。何故於此嘆德。以因果淳熟功歸化主故也。又行相可責故。德文有三。

【現代漢語翻譯】現代漢語譯本：學習的開始。如果按照一乘不共教（Ekayana，指唯一的、直接的成佛之道）來說，就修行而言，以寂靜勝三昧（Śamatha-vipassanā，止觀）為初學之始。如果按照行解來說，就以華嚴定（Avataṃsaka Samādhi）為初學之始。如果按照行位來說，就以十行位（Daśa-caryā-bhūmi）的禪定為初學之始。如果按照人與知識的軌則來說，就用師子奮迅定（Siṃha-vijṛmbhita-samādhi，如獅子般勇猛精進的禪定）為初學之始。如果按照解信等來說，就用凈藏定（Viśuddha-garbha-samādhi）等為初學之始。如果按照正解來說，就用性起法門（Prakṛti-samudaya-dharma，萬法自性本自具足的法門）為初學之始。如果按照解位來說，就以十解位（Daśa-vimukti-bhūmi）的禪定為初學之始。這些都是從歸向根本實相來說的。對於頓悟的人來說，可以說無分別定（Nirvikalpa-samādhi）是開始。其餘的可以類推得知。

四、解釋經文：下面分為兩部分。第一品說明依託佛法進修的部分。第二部分『入法界』以下說明依靠善知識入證的部分。問：為什麼對於佛法不明入證，下面才依靠人開始入證？答：佛法是所依，善巧在於智慧。如果不依靠善於瞭解根機的殊勝之人，即使自己有佛法，也未必能夠證悟。所以經中說，善知識是全部的梵行（Brahmacarya，清凈行）。問：上面所說的佛法以及這裡所說的成就修行都沒有聲聞（Śrāvaka，聽聞佛法而證悟的修行者），下面的法界善知識卻普遍包括聲聞，這是為什麼呢？答：上面的佛法是頓悟的，這裡的修行也是頓悟的，因此沒有聲聞。下面的法界中有兩種含義：一是有人有殊勝的技巧，引導小乘成就大乘，爲了說明人的德行所以說小乘。二是顯示法界發心開始貫通二乘的迴向。這兩品為什麼分為兩處說呢？答：因為祇桓（Jetavana）重閣是攝受教化的開始，普光堂（Sarva-prabhāsa）是開始修行的地方。所以上面說明菩薩開始修行發於普光堂，下面說明文殊（Mañjuśrī）教化開始於重閣。為什麼知道呢？因為這個重會的別本說『乃能重啟斯義』，因此知道。這段經文有七個部分：一是序分，二是入定，三是起定，四是請問，五是『爾時普賢告』以下的正說，六是品末的證成，七是偈頌。初序分有四個方面：一是時間，二是佛，三是處所，四是同聞大眾。處所中有兩個方面：一是辨別處所，二是依靠處所成就佛的功德。為什麼在這裡讚歎功德呢？因為因果成熟，功勞歸於教化之主。又因為行相可以責備。德文有三個方面。

【English Translation】 English version: The beginning of learning. If according to the Ekayana (the One Vehicle, referring to the direct path to Buddhahood) non-common teaching, in terms of practice, the beginning of learning is based on Śamatha-vipassanā (tranquility and insight) Samādhi. If according to practice and understanding, the beginning of learning is based on Avataṃsaka Samādhi (Flower Garland Samādhi). If according to the stages of practice, the beginning of learning is based on the Samādhi of the Ten Practice Stages (Daśa-caryā-bhūmi). If according to the rules of people and knowledge, the beginning of learning uses Siṃha-vijṛmbhita-samādhi (lion's roar Samādhi) . If according to understanding and faith, the beginning of learning uses Viśuddha-garbha-samādhi (Pure Womb Samādhi) and so on. If according to correct understanding, the beginning of learning uses the Prakṛti-samudaya-dharma (the Dharma of inherent origination, the Dharma that all things inherently possess). If according to the stages of understanding, the beginning of learning is based on the Samādhi of the Ten Stages of Liberation (Daśa-vimukti-bhūmi). These are spoken of in terms of returning to the fundamental reality. For those who have sudden enlightenment, it can be said that Nirvikalpa-samādhi (non-conceptual Samādhi) is the beginning. The rest can be inferred.

Explanation of the Text: Below there are two parts. The first chapter explains the part of relying on the Dharma for progress in cultivation. The second part, 'Entering the Dharma Realm' and below, explains the part of relying on a good teacher to enter into realization. Question: Why is there no clear entry into realization regarding the Dharma, and only below does it rely on people to begin entering into realization? Answer: The Dharma is what is relied upon, and skillfulness lies in wisdom. If one does not rely on a superior person who is good at understanding the faculties, even if one has the Dharma, one may not be able to attain realization. Therefore, the sutra says that a good teacher is the entirety of Brahmacarya (pure conduct). Question: The Dharma mentioned above and the accomplishment of practice here do not include Śrāvakas (listeners who attain enlightenment by hearing the Dharma), but the good teachers of the Dharma Realm below universally include Śrāvakas, why is this? Answer: The Dharma above is sudden, and the practice here is also sudden, therefore there are no Śrāvakas. There are two meanings in the Dharma Realm below: one is that some people have superior skills to guide the Small Vehicle to achieve the Great Vehicle, and the Small Vehicle is mentioned to illustrate the virtue of the person. The second is to show that the aspiration of the Dharma Realm begins to connect the dedication of the Two Vehicles. Why are these two chapters divided into two places? Answer: Because Jetavana (Givet Grove) Heavy Pavilion is the beginning of embracing and transforming, and Sarva-prabhāsa (Universal Light Hall) is the beginning of practice. Therefore, the above explains that the Bodhisattva's beginning of practice originates from Sarva-prabhāsa, and the below explains that Mañjuśrī's (Manjushri) teaching originates from the Heavy Pavilion. How do we know this? Because the separate edition of this repeated assembly says 'can restart this meaning', therefore we know this. This text has seven parts: first, the introduction; second, entering Samādhi; third, arising from Samādhi; fourth, asking questions; fifth, the main discourse from 'At that time, Samantabhadra said' below; sixth, the confirmation at the end of the chapter; and seventh, the verses. The initial introduction has four aspects: first, the time; second, the Buddha; third, the place; and fourth, the assembly of listeners. There are two aspects in the place: first, distinguishing the place; and second, relying on the place to achieve the Buddha's virtues. Why are virtues praised here? Because the cause and effect are ripe, and the merit belongs to the master of transformation. Also, because the aspects of practice can be criticized. There are three aspects to the text on virtue.

初總辨。二自分行。三能與一切下利他行。四同聞有二。初總列數嘆德此初文有四。初舉俱。二略嘆德有二。初練始異終。二練新異舊。三具足成就下別嘆德。四具足如是下結。三別嘆德中有二。初自分德。二於一念中下他分德。自分中初自利。二善攝眾生下利他。第二列名嘆德中有二。初列名。此略列。所以此文菩薩名同普者。為行體順理成無異相故也。次嘆德中有四初總。二隨諸世下攝法為首行。三悉能受持下護持正法行。四隨諸下示成大事行。二入定中有三。初入定。二列名。三明定力。所以此名華嚴定。錶行嚴果故。三明起定同前可知。四請問中所以獨普慧為法先問。彰今但以慧導行也。復顯機廣大故。但慧發於體。故普慧略問二百句。巧行隨緣故。普賢廣答二千句也。此中已下有十意。故行教興。一由為與勝人同行故。二佛護念故。三成就不可思議諸善根故。四具足菩薩根故。五生佛家故。六得善知識力故。七一切諸佛神力持故。八盧舍那佛本願力故。九善根熟故。十堪受普賢菩薩行故也。此文正在善知識義通此品耳。此可思準之。問中有三。初總告。二正問。三善哉下總結請也。所以普賢答錶行廣故。此文有六。即六位也。初二十句十信位。次何等發普賢心下二十句十住位。三何等為持下三十句十行位。

【現代漢語翻譯】現代漢語譯本初總辨（首先總體辨析）。二自分行（其次區分自身之行）。三能與一切下利他行（第三能夠給予一切眾生利益的利他之行）。四同聞有二（第四共同聽聞包含兩部分）。初總列數嘆德（首先總體列舉數量讚歎功德），此初文有四（這第一段文字有四個方面）。初舉俱（首先舉出共同點）。二略嘆德有二（其次簡略讚歎功德，包含兩個方面）。初練始異終（首先是修習開始和結束的不同）。二練新異舊（其次是修習新的和舊的不同）。三具足成就下別嘆德（第三部分，『具足成就』以下，分別讚歎功德）。四具足如是下結（第四部分，『具足如是』以下，總結）。三別嘆德中有二（第三部分，分別讚歎功德，包含兩個方面）。初自分德（首先是自身之功德）。二於一念中下他分德（其次是『於一念中』以下，他人之功德）。自分中初自利（自身功德中，首先是自利）。二善攝眾生下利他（其次是『善攝眾生』以下，利他）。第二列名嘆德中有二（第二部分，列舉名號讚歎功德，包含兩個方面）。初列名（首先是列舉名號）。此略列（這裡是簡略列舉）。所以此文菩薩名同普者（之所以這段文字中菩薩的名號都帶有『普』字），為行體順理成無異相故也（是因為他們的行為本體順應真理，成就之後沒有差異的緣故）。次嘆德中有四（其次是讚歎功德，包含四個方面）。初總（首先是總體的讚歎）。二隨諸世下攝法為首行（其次是『隨諸世』以下，以攝受佛法為首要之行）。三悉能受持下護持正法行（第三是『悉能受持』以下，護持正法之行）。四隨諸下示成大事行（第四是『隨諸』以下，顯示成就大事之行）。二入定中有三（第二部分，入定包含三個方面）。初入定（首先是入定）。二列名（其次是列舉名號）。三明定力（第三是闡明定力）。所以此名華嚴定（之所以這個定叫做『華嚴定』），錶行嚴果故（是因為它表示以行為莊嚴果報的緣故）。三明起定同前可知（第三部分，闡明起定和前面所說相同，可以類推得知）。四請問中所以獨普慧（Samantabhadra）（普遍的智慧）為法先問（第四部分，在請問中，之所以只有普慧（Samantabhadra）菩薩首先提問），彰今但以慧導行也（彰顯現在只是以智慧引導行為）。復顯機廣大故（又顯示根機廣大之故），但慧發於體（只是智慧從本體生髮），故普慧（Samantabhadra）略問二百句（所以普慧（Samantabhadra）菩薩簡略地提問了兩百句）。巧行隨緣故（巧妙的行為隨順因緣的緣故），普賢（Samantabhadra）廣答二千句也（普賢（Samantabhadra）菩薩廣泛地回答了兩千句）。此中已下有十意（這其中以下有十種意義），故行教興（所以行教得以興盛）。一由為與勝人同行故（一是由於和殊勝之人一同修行的緣故）。二佛護念故（二是佛陀護佑憶念的緣故）。三成就不可思議諸善根故（三是成就不可思議的各種善根的緣故）。四具足菩薩根故（四是具足菩薩根基的緣故）。五生佛家故（五是生於佛陀之家的緣故）。六得善知識力故（六是得到善知識力量的緣故）。七一切諸佛神力持故（七是一切諸佛神力加持的緣故）。八盧舍那佛（Locana Buddha）本願力故（八是盧舍那佛（Locana Buddha）的本願力的緣故）。九善根熟故（九是善根成熟的緣故）。十堪受普賢（Samantabhadra）菩薩行故也（十是堪能接受普賢（Samantabhadra）菩薩之行的緣故）。此文正在善知識義通此品耳（這段文字正是在善知識的意義上貫通此品）。此可思準之（這可以思考並以此為準則）。問中有三（提問包含三個方面）。初總告（首先是總體的告知）。二正問（其次是正式的提問）。三善哉下總結請也（第三是『善哉』以下，總結並請求）。所以普賢（Samantabhadra）答錶行廣故（所以普賢（Samantabhadra）菩薩的回答表示行為的廣大）。此文有六（這段文字有六個方面），即六位也（也就是六個位次）。初二十句十信位（首先二十句是十信位）。次何等發普賢（Samantabhadra）心下二十句十住位（其次『何等發普賢（Samantabhadra）心』以下二十句是十住位）。三何等為持下三十句十行位（第三『何等為持』以下三十句是十行位）。

【English Translation】 English version 1. Initial Overall Analysis. 2. Differentiating Self-Practice. 3. The Practice of Benefiting Others by Being Able to Give Everything. 4. Joint Hearing Has Two Aspects: First, a general listing and praise of virtues. This initial text has four aspects: First, mentioning the commonalities. Second, a brief praise of virtues, which has two aspects: First, the difference between the beginning and the end of practice. Second, the difference between the new and the old in practice. Third, the separate praise of virtues below 'Complete Accomplishment'. Fourth, the conclusion below 'Complete Thusness'. The third part, the separate praise of virtues, has two aspects: First, the virtues of oneself. Second, the virtues of others below 'In One Thought'. In the virtues of oneself, first is self-benefit. Second, benefiting others below 'Skillfully Gathering Sentient Beings'. Second, listing names and praising virtues has two aspects: First, listing names. This is a brief listing. The reason why the names of the Bodhisattvas in this text are the same as 'Universal' is because the essence of their practice aligns with the principle, achieving a state without different appearances. Second, praising virtues has four aspects: First, a general praise. Second, the practice of taking the upholding of the Dharma as the foremost practice below 'Following All Worlds'. Third, the practice of protecting and maintaining the Correct Dharma below 'Being Able to Receive and Uphold All'. Fourth, the practice of demonstrating the accomplishment of great deeds below 'Following All'. Second, entering Samadhi has three aspects: First, entering Samadhi. Second, listing names. Third, clarifying the power of Samadhi. The reason why this Samadhi is called 'Avatamsaka Samadhi' is because it represents the adornment of the fruit with practice. Third, clarifying the arising from Samadhi is the same as before and can be understood accordingly. Fourth, in the request for questioning, the reason why only Samantabhadra (Universal Virtue) is the first to ask about the Dharma is to highlight that now only wisdom guides practice. Furthermore, it shows the vastness of the capacity, but wisdom arises from the essence, so Samantabhadra (Universal Virtue) asks briefly with two hundred verses. Because skillful practice follows conditions, Samantabhadra (Universal Goodness) answers extensively with two thousand verses. Below this, there are ten meanings, so the teaching of practice flourishes: First, because of practicing together with superior people. Second, because of the Buddha's protection and mindfulness. Third, because of accomplishing inconceivable good roots. Fourth, because of possessing the roots of a Bodhisattva. Fifth, because of being born into the Buddha's family. Sixth, because of obtaining the power of good teachers. Seventh, because of being upheld by the divine power of all Buddhas. Eighth, because of the power of the original vows of Locana Buddha (Buddha Vairocana). Ninth, because the good roots are ripe. Tenth, because one is capable of receiving the practice of Samantabhadra (Universal Virtue). This text is precisely about the meaning of good teachers throughout this chapter. This can be contemplated and used as a standard. There are three aspects in the questioning: First, a general announcement. Second, the actual questions. Third, the conclusion and request below 'Excellent'. The reason why Samantabhadra's (Universal Virtue) answer represents the vastness of practice. This text has six aspects, which are the six stages. First, the twenty verses are the stage of the Ten Faiths. Second, the twenty verses below 'What is the arising of the mind of Samantabhadra (Universal Virtue)' are the stage of the Ten Dwellings. Third, the thirty verses below 'What is the upholding' are the stage of the Ten Practices.

四何等寶住下二十九句十回向位。五何等身業下五十句十地位。六何等觀察下五十一句問果位差別。故別本云。愿解說菩薩行。從始至終令無疑也。就爾時普賢告下第五說分廣答上六位也。初十信位中有三。初九十句自分行滿。二十種入下八十句勝分行。三十不可壞智下三十句利他行。初九十中。初五十自利行。二正希望下二十利他行。三十戒下二十當位因成果滿。初依果者泛有四種。一國土等依果。二習氣依前果生。三習因習果。四因體相依因果。此中不說前二也。亦可說同第一。此可思準。此文有二。初八自分。后二勝進可知。此等文中十十皆有四。一舉數。二列名釋。三結。四舉利勸學唯除佛地及共法行。更無異果等法學故。因果既立能解非勝。智不成故明十奇特想。此中初八自分。次二他分也。既有大解須起大行。次明十行。修行之來必須依善友。故明十知識。初一安固菩提心。次三依道心成自利行。次四依心成利他行。次一依心成普賢行。次一依大行入法界。若不策勤無由進道。次明十精進。欲明精進合理明十悕望。前八自分。后二勝進。離偏名正耳。依正悕有力故辨十種成就眾生。初一佈施攝。次二愛語。次二同事。次五利行。由利生故惡無不離。善無不積。故明十戒。既前德成。故明十授記。二有八十

【現代漢語翻譯】現代漢語譯本四、何等為寶住（Ratna-sthita）下二十九句，說明十回向位（Daśa-pariṇāmanā）。五、何等為身業（Kāya-karma）下五十句，說明十地位（Daśa-bhūmi）。六、何等為觀察（Anupaśyanā）下五十一句，問果位差別。故別本云：『愿解說菩薩行，從始至終令無疑也。』就爾時普賢（Samantabhadra）告下第五說分，廣答上六位也。初十信位（Daśa-śraddhā-bhūmi）中有三：初九十句自分行滿；二十種入下八十句勝分行；三十不可壞智下三十句利他行。初九十中：初五十自利行；二正希望下二十利他行；三十戒下二十當位因成果滿。初依果者泛有四種：一、國土等依果；二、習氣依前果生；三、習因習果；四、因體相依因果。此中不說前二也。亦可說同第一。此可思準。此文有二：初八自分，后二勝進可知。此等文中十十皆有四：一、舉數；二、列名釋；三、結；四、舉利勸學，唯除佛地（Buddha-bhūmi）及共法行。更無異果等法學故。因果既立能解非勝，智不成故明十奇特想。此中初八自分，次二他分也。既有大解須起大行，次明十行（Daśa-caryā）。修行之來必須依善友，故明十知識（Daśa-jñāna）。初一安固菩提心（Bodhi-citta）；次三依道心成自利行；次四依心成利他行；次一依心成普賢行；次一依大行入法界（Dharma-dhātu）。若不策勤無由進道，次明十精進（Daśa-vīrya-pāramitā）。欲明精進合理明十悕望。前八自分，后二勝進。離偏名正耳。依正悕有力故辨十種成就眾生。初一佈施攝；次二愛語；次二同事；次五利行。由利生故惡無不離，善無不積，故明十戒（Daśa-śīla）。既前德成，故明十授記（Daśa-vyākaraṇa）。二有八十

【English Translation】 English version 4. What are the twenty-nine sentences under 'Treasure Abiding' (Ratna-sthita), explaining the Ten Dedications (Daśa-pariṇāmanā)? 5. What are the fifty sentences under 'Body Karma' (Kāya-karma), explaining the Ten Grounds (Daśa-bhūmi)? 6. What are the fifty-one sentences under 'Observation' (Anupaśyanā), questioning the differences in Fruition Positions? Therefore, another version says: 'May you explain the Bodhisattva's practice, from beginning to end, so that there is no doubt.' Then, Samantabhadra's (普賢) response in the fifth section broadly answers the above six positions. The initial Ten Faith Positions (Daśa-śraddhā-bhūmi) have three parts: the first ninety sentences describe the fulfillment of self-benefit practice; the next eighty sentences under 'Twenty Kinds of Entry' describe the superior practice; the last thirty sentences under 'Indestructible Wisdom' describe the practice of benefiting others. Among the first ninety: the first fifty are self-benefiting practices; the next twenty under 'Right Hope' are practices of benefiting others; the last twenty under 'Ten Precepts' describe the complete fruition of cause and effect in the current position. Initially, there are generally four types of dependent results: 1. Dependent results such as lands; 2. Habitual tendencies arising from previous results; 3. Habitual causes and habitual results; 4. Cause and substance depending on cause and effect. The first two are not discussed here. It can also be said to be the same as the first. This can be considered accordingly. This text has two parts: the first eight are self-benefit, and the last two are superior progress, which can be understood. In these texts, every ten has four aspects: 1. Enumeration; 2. Explanation of names; 3. Conclusion; 4. Encouragement to study by citing benefits, except for the Buddha Ground (Buddha-bhūmi) and common Dharma practices. There are no other different results or Dharma to learn. Since cause and effect are established, understanding is not superior, and wisdom is not complete, so the Ten Extraordinary Thoughts are explained. Among these, the first eight are self-benefit, and the next two are for others. Since there is great understanding, great practice must arise, so the Ten Practices (Daśa-caryā) are explained next. The arrival of practice must rely on good friends, so the Ten Knowledges (Daśa-jñāna) are explained. The first is to secure the Bodhi Mind (Bodhi-citta); the next three rely on the mind of the path to achieve self-benefiting practices; the next four rely on the mind to achieve practices of benefiting others; the next one relies on the mind to achieve Samantabhadra's practice; the next one relies on great practice to enter the Dharma Realm (Dharma-dhātu). If one does not diligently strive, there is no way to advance on the path, so the Ten Vigor (Daśa-vīrya-pāramitā) are explained next. To explain vigor reasonably, the Ten Aspirations are explained. The first eight are self-benefit, and the last two are superior progress. Leaving bias is called righteousness. Relying on righteous aspirations has power, so the ten kinds of accomplishing sentient beings are distinguished. The first is to gather through giving; the next two are loving speech; the next two are acting together; the last five are beneficial actions. Because of benefiting beings, there is no evil that is not abandoned, and no good that is not accumulated, so the Ten Precepts (Daśa-śīla) are explained. Since the previous virtues are accomplished, the Ten Predictions (Daśa-vyākaraṇa) are explained. Two have eighty.

。勝分行有三。初二十自行。次四十入利他行。次二十入利他因果中。既自行成次入勝境也。行勝故入十如來境也。初一示成菩提。次八三業利物。次一入涅槃。八中初四口。次二身。次二意。用既入勝用須識器性。故明十入眾生心行。既識根次明所安處。故明十入世界。既得依處須識時修短。故辨十入劫。雖時自在。說示不明理亦難可。故辨十說三世。既識時次明時中法。故次辨三世間。文言入世間者。一知三法現時中故。二入語法通義力故。又有施設通情曰道故。三入語義體性故。四入語義隨方施設故。五入知識語義想故。六入語言因故。七知語言分齊故。八入言義互轉無盡故。九知時中離染。言義亦如是故。十知時中性凈故。言義亦如是。既達時中法得法解益故。第八十舍離憂惱。心無厭悔。初四自利。次五利他行。次一自他俱行。第三利他內。初成作事無悔其心堅固。次明十利他智不可壞。初二利他。次八自利。既有智故能持法。次十陀羅尼。前九持因法。次一持果法。以持成就分解果法故。次第三辨說十佛化被於他。初三報佛。次三化。次四法佛。此但一相解耳。若依此經即並通攝也。第二普賢心下答十解位問有三。初五十句明解方便。二十清凈下七十句解位正修對治行。三十說法下八十句利他行。初中大

【現代漢語翻譯】現代漢語譯本勝分行有三：首先是二十種自利行，其次是四十種進入利他行，再次是二十種進入利他因果中。既然自利已經成就，接下來就進入殊勝的境界。因為行為殊勝，所以進入十如來境。最初一種是示現成就菩提（覺悟），其次八種是用身口意三業利益眾生，最後一種是進入涅槃（寂滅）。在八種利物行中，最初四種是口業，其次兩種是身業，再次兩種是意業。運用既然進入殊勝的境界，就必須認識眾生的根器和本性，所以闡明十種進入眾生心行的方法。既然認識了根器，接下來就闡明所安住之處，所以闡明十種進入世界的方法。既然得到了安身之處，就必須認識時間的長短，所以辨別十種進入劫（時間單位）的方法。雖然時間是自在的，但如果說法不明確，道理也難以理解，所以辨別十種關於三世（過去、現在、未來）的說法。既然認識了時間，接下來就闡明時間中的法，所以接下來辨別三世間（眾生世間、國土世間、智正覺世間）。文中所說的『入世間』，一是知曉三種法在現時中顯現的緣故；二是進入語法，通達義理的力量的緣故；又有施設，通達情理，稱之為道的緣故；三是進入語義的體性的緣故；四是進入語義，隨順方所施設的緣故；五是進入知識語義的想像的緣故；六是進入語言的原因的緣故；七是知曉語言的分際的緣故；八是進入言語和義理互相轉化，沒有窮盡的緣故；九是知曉時間中遠離染污，言語和義理也是這樣的緣故；十是知曉時間中自性清凈的緣故，言語和義理也是這樣的。既然通達了時間中的法，得到了法解的利益，所以在第八十種行中，舍離憂愁煩惱，心中沒有厭倦和後悔。最初四種是自利，其次五種是利他行，最後一種是自利利他兼顧。第三種利他行在內部，最初是成就所作之事，沒有後悔，內心堅定。接下來闡明十種利他智慧，不可破壞。最初兩種是利他，其次八種是自利。既然有了智慧，就能夠持守佛法，接下來是十種陀羅尼（總持）。前九種是持守因法，最後一種是持守果法。因為持守成就，分解果法的緣故，接下來第三辨別宣說十佛化度眾生。最初三種是報佛，其次三種是化佛，再次四種是法佛。這只是一種相的理解，如果依據這部經，就全部都包含在內了。第二，普賢心下回答十解位的問題，有三個方面：最初五十句闡明解脫的方便，從『二十清凈』開始的七十句闡明解脫位的正修對治行，從『三十說法』開始的八十句闡明利他行。最初的五十句中，大...

【English Translation】 English version There are three aspects to superior meritorious conduct: first, twenty practices for self-benefit; second, forty practices for entering into benefiting others; and third, twenty practices for entering into the cause and effect of benefiting others. Since self-benefit is accomplished, one then enters a superior state. Because the conduct is superior, one enters the ten realms of Tathāgata (如來, Thus Come One). The first is demonstrating the attainment of Bodhi (菩提, enlightenment); the next eight are benefiting beings through the three karmas (三業, actions of body, speech, and mind); and the last is entering Nirvāṇa (涅槃, cessation). Among the eight practices of benefiting beings, the first four are through speech, the next two are through body, and the last two are through mind. Since the application enters a superior state, one must recognize the nature of beings' faculties, hence clarifying the ten ways of entering into the minds and conduct of beings. Since the faculties are recognized, one then clarifies the place of dwelling, hence clarifying the ten ways of entering into the world. Since a place of reliance is obtained, one must recognize the length of time for cultivation, hence distinguishing the ten ways of entering into kalpas (劫, eons). Although time is unconstrained, if the teaching is unclear, the principle is difficult to understand, hence distinguishing the ten ways of speaking about the three times (三世, past, present, and future). Since time is recognized, one then clarifies the Dharma (法, teachings) within time, hence next distinguishing the three realms (三世間, realms of beings, lands, and wisdom). The text speaks of 'entering the world': first, because one knows that the three dharmas manifest in the present time; second, because one enters grammar and understands the power of meaning; also, there is establishment, understanding emotions and principles, which is called the path; third, because one enters the essence of semantic meaning; fourth, because one enters semantic meaning, establishing according to the direction; fifth, because one enters the imagination of knowledge and semantic meaning; sixth, because one enters the cause of language; seventh, because one knows the boundaries of language; eighth, because one enters the endless mutual transformation of language and meaning; ninth, because one knows that in time, one is free from defilement, and language and meaning are also like this; tenth, because one knows that in time, the nature is pure, and language and meaning are also like this. Since one has understood the Dharma in time and obtained the benefit of Dharma understanding, in the eightieth practice, one abandons sorrow and affliction, and the mind has no weariness or regret. The first four are for self-benefit, the next five are practices for benefiting others, and the last one is for benefiting both oneself and others. The third practice of benefiting others is internal, first accomplishing the task without regret, the mind being firm. Next, clarifying the ten indestructible wisdoms for benefiting others. The first two are for benefiting others, and the next eight are for self-benefit. Since one has wisdom, one can uphold the Dharma, next are the ten Dhāraṇīs (陀羅尼, mantras). The first nine uphold the causal Dharma, and the last one upholds the resultant Dharma. Because upholding is accomplished, the resultant Dharma is analyzed, hence next, the third distinguishes and speaks of the ten Buddhas transforming beings. The first three are Reward Buddhas, the next three are Transformation Buddhas, and the next four are Dharma Buddhas. This is just one aspect of understanding; if based on this sutra, it encompasses all. Second, the answer to the question of the ten stages of understanding under the Mind of Samantabhadra (普賢, Universal Worthy) has three aspects: the first fifty lines clarify the means of liberation, the seventy lines starting from 'twenty purifications' clarify the correct practice of counteracting afflictions in the stages of liberation, and the eighty lines starting from 'thirty teachings' clarify the practice of benefiting others. In the first fifty lines, the great...

心為本故發普賢心。初三護眾生心。次三趣果智心。次四厭離有為心。既大心成。次成大行。第二十普賢行。初九自分行法。次一勝進行法。大行既備次辨悲濟物。第三十大悲。悲心既具次依悲明發心之具。第四十發菩提心因緣。既大心成已次須依善友令增。第五近善知識。前八起因行。次二起果行。解位第二有七十句為三。初二十明方便修。二隨順覺下三十明解成就。三十明所知法門差別。以近善友故能遠諸惑。第一十清凈。既離障故。高昇彼岸。第二十波羅蜜。既行體成。于所知中隨順覺達。第三十隨順覺知。既隨知已。成知精立。第四十決定知。既決定多有堪能。第五十力。既智力堪能。第六辨十平等。既得理觀須起智用。第七辨十方便佛法句。就第三利他八十句復為三。初四十正對緣說法。顯辨才德備。次十無著下三十辨無著智成。次十句辨化德備足。初既解已。須起言說。第一辨十說法。既說法已。次須受持故。第二十受持方法。前七持因行。次三持果法。既受持已諷誦。須第三十才由才無滯。德相殊出。第四辨十勝法。前八方便修勝。次二自在用勝。正以德起勝能。于境緣無執。第五辨十無著。以無著故成平等證。第六辨十平等心。前八自分行中平等。次二勝分行中平等。心既得平等。依證起后得智。第

【現代漢語翻譯】現代漢語譯本以心為根本，所以發起普賢之心（Samantabhadra's Vow）。最初的三句是守護眾生之心，其次的三句是趨向果地智慧之心，再次的四句是厭離有為法之心。既然大心已經成就，接下來成就廣大的行持。第二十是普賢行，最初的九句是自身修行的方法，接下來的一句是殊勝的進行方法。廣大的行持既然完備，接下來辨別以慈悲救濟眾生。第三十是大悲，慈悲心既然具備，接下來依靠慈悲闡明發起菩提心的因緣。第四十是發起菩提心的因緣。既然大心已經成就，接下來必須依靠善友使之增長。第五是親近善知識。前面的八句是生起因行的，接下來的兩句是生起果行的。解位第二有七十句，分為三部分。最初的二十句闡明方便的修習，第二部分從『隨順覺』開始的三十句闡明理解的成就，第三十句闡明所知法門的差別。因為親近善友的緣故，能夠遠離各種迷惑。第一十是清凈。既然遠離了障礙，就能夠高昇到彼岸。第二十是波羅蜜（Pāramitā，到彼岸）。既然行持的本體已經成就，在所知法中隨順覺悟通達。第三十是隨順覺知。既然隨順覺知，就能夠成就精確定立的智慧。第四十是決定知。既然決定，就多有堪能。第五十是力。既然智力堪能，第六辨別十平等。既然得到了理觀，必須生起智慧的作用。第七辨別十方便佛法句。就第三利他八十句又分為三部分。最初的四十句是正對因緣說法，顯示辨才德行完備。其次從『十無著』開始的三十句辨別無著智的成就，最後的十句辨別化德完備充足。最初既然理解了，必須生起言說。第一辨別十說法。既然說法了，接下來必須受持，所以第二十是受持方法。前面的七句是受持的因行，接下來的三句是受持的果法。既然受持了，就諷誦，必須第三十句，才能夠因為才華而沒有滯礙，德行的相貌殊勝突出。第四辨別十勝法。前面的八句是方便修習殊勝，接下來的兩句是自在運用殊勝。正是以德行生起殊勝的能力，對於境緣沒有執著。第五辨別十無著。因為沒有執著，所以成就平等證悟。第六辨別十平等心。前面的八句是自身修行中的平等，接下來的兩句是殊勝分修行中的平等。心既然得到了平等，依靠證悟生起后得智。

【English Translation】 English version Because the mind is fundamental, generate the mind of Samantabhadra (Universal Worthy). The first three lines are the mind of protecting sentient beings. The next three lines are the mind of approaching the wisdom of fruition. The next four lines are the mind of厭離(disgusting and leaving) conditioned dharmas. Since the great mind is accomplished, next accomplish great practices. The twentieth is the practice of Samantabhadra. The first nine lines are the method of self-cultivation. The next one line is the method of superior progress. Since the great practices are complete, next discern compassionately saving beings. The thirtieth is great compassion. Since the compassionate mind is equipped, next rely on compassion to clarify the causes and conditions for generating the Bodhi mind. The fortieth is the causes and conditions for generating the Bodhi mind. Since the great mind is accomplished, next it is necessary to rely on good friends to increase it. The fifth is approaching good advisors. The previous eight lines are for generating causal practices. The next two lines are for generating resultant practices. The second position of understanding has seventy lines, divided into three parts. The first twenty lines clarify the skillful means of cultivation. The second part, from 'Following Awakening', has thirty lines clarifying the accomplishment of understanding. The thirtieth line clarifies the differences in the dharmas to be known. Because of approaching good friends, one can stay far away from all delusions. The tenth is purity. Since one is free from obstacles, one can ascend to the other shore. The twentieth is Pāramitā (Perfection, reaching the other shore). Since the essence of practice is accomplished, one can follow awakening and thoroughly understand within what is to be known. The thirtieth is following awakening and knowing. Since one follows knowing, one can accomplish precisely establishing wisdom. The fortieth is decisive knowing. Since one is decisive, one has much capability. The fiftieth is power. Since one's wisdom and power are capable, the sixth discerns the ten equalities. Since one has obtained the view of principle, one must generate the function of wisdom. The seventh discerns the ten skillful means of Buddha-dharma phrases. Regarding the third, benefiting others, eighty lines are again divided into three parts. The first forty lines are directly speaking dharma according to conditions, displaying that eloquence and virtue are complete. Next, from 'Ten Non-attachments', thirty lines discern the accomplishment of non-attachment wisdom. The last ten lines discern that the virtue of transformation is complete and sufficient. Since one has understood initially, one must generate speech. The first discerns the ten ways of speaking dharma. Since one has spoken dharma, next one must uphold it, so the twentieth is the method of upholding. The previous seven lines are the causal practices of upholding. The next three lines are the resultant dharmas of upholding. Since one has upheld, one recites. It is necessary to have the thirtieth line so that one can be free from stagnation due to talent, and the appearance of virtue is outstanding and prominent. The fourth discerns the ten superior dharmas. The previous eight lines are the superiority of skillful means of cultivation. The next two lines are the superiority of自在(unobstructed) application. It is precisely with virtue that one generates superior abilities, and one has no attachment to circumstances. The fifth discerns the ten non-attachments. Because of non-attachment, one accomplishes equal realization. The sixth discerns the ten equal minds. The previous eight lines are equality in one's own cultivation. The next two lines are equality in superior 分(distinct) cultivation. Since the mind has obtained equality, one relies on realization to generate subsequent wisdom.

七辨十出生智。從后智起用。第八辨十變化。第三十持下三百句答上十行問有三。初六十句勝入佛境障盡清凈。二十不思議下九十句辨對治道成行德清凈。三十園林下一百五十句當位修成滿足也。初中有三。初十辨行體。次二十入佛境界。下三十句行成除障。初持有四。一因持果。如種性持。二果持因。如地持加持等。三住持力益。四心境相持如論。此中通也。既種性持成。於法悕望不厭。第二辨十正悕望。正以悕法智成。心徹無礙。第三辨十深入佛法。初四約器世間明佛法。次二眾生世間。次三智正覺。次一總法界為佛法。既入佛法。緣無不實。皆是起行所依。第四辨十依止。既有所憑。于緣無懼故。第五辨十無畏心。正以于緣無懼。自知得決定故。第六辨十無疑心。初三自行。次四利他。次三自他俱成。第二子段九十句。治行成中有三。初三十方便對治行。次十正受三昧下三十行體等無礙。次神通下三十行成作用。正以無疑于深法中智慧解達。故辨十不思議。又亦可無疑入深法。故不思議也。既得深智解巧隨生。故第二辨十巧方便能說微密語。既得密語復巧知所入。故第三辨十巧方便分別智。初二約器世間明智。次六眾生世間。次二智正覺。即常寂靜故。第四辨十正受三昧。從定起通慧。無所不達故。第五辨十一

切處。正以處無不在。體遍無礙故。第六辨十法門。起用自在故。第七辨十神通。正以神通自在緣無不達故。第八辨十明。以明智起無明縛盡故。第九十解脫。園林下第三行德具足。一百五十句有三。初四十明報相具足。二十不動心下四十辨實解為行本。三十無垢下七十句大用成滿。初行用所依。智游境界。故辨十園林。前七方便行。次三果德。既外游已。復須內安故。第二辨十宮殿。以勝妙能出生道利。為物忻樂故。第三辨十樂。樂心成已。德發法身故。第四辨十莊嚴。前八方便行嚴。次二淳熟行嚴。第二四十句中德嚴身已。行德堅固故。第一明不動心。以行體堅。于勝理中心能窮達故。第二辨十不捨深心。既深至難壞善能得理故。第三明智慧觀察。既達無遺。於法善能揀別故。第四辨十分別法。第三七十中有二。初三十明離障凈。次四十行德成就。初辨十無垢智故。智行揩定。故第二辨十智印。問文云知如來法是文字智印者約何義說。答菩薩及佛各知法無邊。若用二聖相對時菩薩即不及佛。佛即過菩薩。所以者。為法性體上二門具足法爾故。此約一乘解也。既行不壞照用無礙。故第三辨十智光明。智光無礙旨無不契。故第四辨十不可稱量住。以行體難勝勇猛無間故。第五明十發無懈怠心。以策成大心決定正向故。

【現代漢語翻譯】現代漢語譯本『切處』（一切處，指所有的地方）。正是因為『處』（地方）無所不在，『體』（法身）才能遍佈而沒有阻礙。第六，辨別『十法門』（十種修行法門），正是因為起用自在。第七，辨別『十神通』（十種神通），正是因為神通自在，所以沒有不能通達的。第八，辨別『十明』（十種明智），因為明智生起，無明（愚昧）的束縛才能完全解除。第九，『十解脫』（十種解脫）。園林下第三行，功德具足。一百五十句有三部分。最初四十句說明報相具足。『二十不動心下』四十句辨別真實的理解是修行的根本。『三十無垢下』七十句說明大用成就圓滿。最初說明行用所依賴的，是智慧遊歷的境界，所以辨別『十園林』（十種園林）。前七種是方便行，后三種是果德。既然向外遊歷了，又需要向內安住，所以第二，辨別『十宮殿』（十種宮殿），因為殊勝美妙能夠出生道利，使眾生歡喜。第三，辨別『十樂』（十種快樂），快樂的心成就后，功德就能啓發法身。第四，辨別『十莊嚴』（十種莊嚴）。前八種是方便行莊嚴，后兩種是淳熟行莊嚴。第二四十句中，功德莊嚴自身后，修行功德就堅固了。第一，說明『不動心』（不動搖的心），因為修行本體堅固，對於殊勝的道理，心能夠窮盡通達。第二，辨別『十不捨深心』（十種不捨棄的深刻心），既然深刻而難以破壞，就能很好地獲得真理。第三，說明『智慧觀察』（智慧的觀察），既然通達沒有遺漏，就能很好地分辨法。第四，辨別『十分別法』（十種分別法）。第三七十句中有兩部分。最初三十句說明遠離障礙而清凈，其次四十句說明修行功德成就。最初辨別『十無垢智』（十種無垢的智慧），智慧和修行相互校正。所以第二，辨別『十智印』（十種智慧印）。問文中說『知如來法是文字智印』（知道如來的法是文字的智慧印）是根據什麼意義說的？回答說，菩薩和佛各自知道法是無邊的，如果用二聖相對比，菩薩就不及佛，佛就超過菩薩。這是因為法性體上二門具足的緣故。這是根據一乘（唯一的成佛之道）來解釋的。既然修行不壞，照用沒有阻礙，所以第三，辨別『十智光明』（十種智慧光明），智慧光明沒有阻礙，旨意沒有不契合的。所以第四，辨別『十不可稱量住』（十種不可稱量的住處），因為修行本體難以戰勝，勇猛沒有間斷。第五，說明『十發無懈怠心』（十種發起不懈怠的心），用來策勵成就大心，決定正確方向。

【English Translation】 English version 'Cutting place'. Precisely because 'place' (everywhere, referring to all places) is omnipresent, the 'body' (Dharmakaya) can be pervasive and without obstruction. Sixth, distinguishing the 'Ten Dharma Doors' (ten kinds of practice methods), precisely because of the freedom of application. Seventh, distinguishing the 'Ten Supernormal Powers' (ten kinds of supernormal powers), precisely because of the freedom of supernormal powers, there is nothing that cannot be penetrated. Eighth, distinguishing the 'Ten Clear Knowledges' (ten kinds of clear wisdom), because clear wisdom arises, the bondage of ignorance can be completely removed. Ninth, the 'Ten Liberations'. The third line under the gardens, merits and virtues are complete. The one hundred and fifty sentences have three parts. The first forty sentences explain that the retribution aspect is complete. The forty sentences 'Twenty Immovable Mind below' distinguish that true understanding is the root of practice. The seventy sentences 'Thirty Immaculate below' explain that the great application is accomplished and complete. The first explanation is what the practice relies on, which is the realm of wisdom's travel, so distinguishing the 'Ten Gardens'. The first seven are expedient practices, and the last three are the virtues of the result. Since one has traveled outward, one needs to settle inward, so secondly, distinguishing the 'Ten Palaces', because the supreme and wonderful can give birth to the benefits of the path, making sentient beings rejoice. Thirdly, distinguishing the 'Ten Joys', after the joyful mind is accomplished, merits and virtues can inspire the Dharmakaya. Fourthly, distinguishing the 'Ten Adornments'. The first eight are expedient practice adornments, and the last two are pure and mature practice adornments. In the second forty sentences, after the merits and virtues adorn oneself, the merits and virtues of practice are solidified. First, explaining the 'Immovable Mind', because the body of practice is solid, the mind can exhaustively penetrate the supreme principle. Second, distinguishing the 'Ten Non-Abandoning Profound Minds', since it is profound and difficult to destroy, one can well obtain the truth. Third, explaining 'Wisdom Observation', since one has penetrated without omission, one can well distinguish the Dharma. Fourth, distinguishing the 'Ten Distinguishing Dharmas'. The third seventy sentences have two parts. The first thirty sentences explain being away from obstacles and being pure, and the next forty sentences explain the accomplishment of the merits and virtues of practice. First, distinguishing the 'Ten Immaculate Wisdoms', wisdom and practice correct each other. So secondly, distinguishing the 'Ten Wisdom Seals'. The question in the text says, 'Knowing the Dharma of the Tathagata is the wisdom seal of words', according to what meaning is it said? The answer is that Bodhisattvas and Buddhas each know that the Dharma is boundless, if the two saints are compared, the Bodhisattva is not as good as the Buddha, and the Buddha surpasses the Bodhisattva. This is because the two doors on the nature of Dharma are complete. This is explained according to the One Vehicle (the only path to Buddhahood). Since the practice is indestructible and the application is unobstructed, so thirdly, distinguishing the 'Ten Wisdom Lights', the wisdom light is unobstructed, and the meaning is not inconsistent. So fourthly, distinguishing the 'Ten Immeasurable Abidings', because the body of practice is difficult to overcome, and it is courageous without interruption. Fifth, explaining the 'Ten Arising Non-Slacking Minds', used to encourage the accomplishment of the great mind, and to determine the correct direction.

第六辨十須彌山王心正直心。以正心於內決定不動於世間中。利他果成。故第七辨十深入大海智慧成三菩提。前八自行。后二利他也。第四十寶住下二百九十句答上十回向有三。初一百一十明十回向行體成就離障。二十自在下一百二十辨行相自在無礙。三十游神通下七十辨行用究竟。初有二。初四十句行成高棲彼岸。二十信下七十對治道成。離障清凈。初行稱理成。無住名寶住。既行與理合德位堅固。故第二辨十發金剛心。大乘顯彰果位圓備。故第三辨十發大事。初三自利。次三利他。次四菩提果滿。正以佛事滿足眾行圓備故。第四辨十究竟大事。但前明發行。后辨究竟。有此異也。前八自分行成。次二他分行熟耳。第二七十句中。初三十明迴向行體。次四十能生出世間行。初十不壞信初三三寶所不壞信。次二同行人所。次一眾生所。次四於法成不壞。以信成就生在佛家故。第二辨十授記。既道種成就向果必然。故第三辨十善根。初四迴向菩提。次四等諸菩薩迴向眾生。次二回向菩提。迴向位成智用自在。故第四辨十智慧。初四自分行自在。次六他分行自在耳。以智用照明曠周法界故。第五辨十無量廣心。前七自分因行。次三勝分行。智用普周體包無外。德窮海奧。故第六辨十藏。前七自分行。后三勝分行。既積德備

【現代漢語翻譯】現代漢語譯本第六辨十須彌山王心正直心（須彌山王般正直的心）。以正心於內，決定不動於世間中，利他果成。故第七辨十深入大海智慧成三菩提（深入大海般的智慧成就三菩提）。前八自行，后二利他也。第四十寶住下二百九十句答上十回向有三。初一百一十明十回向行體成就離障。二十自在下一百二十辨行相自在無礙。三十游神通下七十辨行用究竟。初有二。初四十句行成高棲彼岸。二十信下七十對治道成，離障清凈。初行稱理成，無住名寶住。既行與理合德位堅固。故第二辨十發金剛心（發金剛般的心）。大乘顯彰果位圓備。故第三辨十發大事。初三自利，次三利他，次四菩提果滿。正以佛事滿足眾行圓備故。第四辨十究竟大事。但前明發行，后辨究竟，有此異也。前八自分行成，次二他分行熟耳。第二七十句中。初三十明迴向行體。次四十能生出世間行。初十不壞信，初三三寶所不壞信（對三寶的不壞信心）。次二同行人所，次一眾生所，次四於法成不壞。以信成就生在佛家故。第二辨十授記。既道種成就向果必然。故第三辨十善根。初四迴向菩提，次四等諸菩薩迴向眾生，次二回向菩提。迴向位成智用自在。故第四辨十智慧。初四自分行自在，次六他分行自在耳。以智用照明曠周法界故。第五辨十無量廣心。前七自分因行，次三勝分行。智用普周體包無外，德窮海奧。故第六辨十藏。前七自分行，后三勝分行。既積德備

【English Translation】 English version Sixth, distinguishing the ten 'Mount Sumeru King's' (referring to a steadfast and upright mind like Mount Sumeru) mind of uprightness. With an upright mind within, firmly unmoving in the world, the fruit of benefiting others is achieved. Therefore, the seventh distinguishes the ten 'deeply entering the great sea' (referring to profound and vast wisdom) wisdom, achieving the three 'Bodhis' (enlightenment). The first eight are for self-cultivation, the latter two are for benefiting others. The fortieth, 'dwelling in treasures' (referring to a state of non-attachment), uses 290 sentences to answer the above ten 'transferences of merit' (dedicating merits). The first 110 clarify the accomplishment of the ten 'transferences of merit' practice, free from obstacles. The next 120, starting with 'freedom', distinguish the freedom and unobstructedness of the practice's characteristics. The 70 following 'traveling through supernatural powers' distinguish the ultimate completion of the practice's function. The beginning has two parts. The first 40 sentences describe the accomplishment of practice, dwelling high on the other shore. The next 70, starting with 'faith', describe the accomplishment of the antidote path, free from obstacles and pure. The initial practice aligns with principle, and non-attachment is called 'dwelling in treasures'. Since practice aligns with principle, virtue and position are firm. Therefore, the second distinguishes the ten 'generating diamond mind' (generating an indestructible mind). The Great Vehicle (Mahayana) manifests and proclaims the complete and perfect fruit position. Therefore, the third distinguishes the ten 'generating great affairs'. The first three are for self-benefit, the next three are for benefiting others, and the last four are for the fulfillment of 'Bodhi' (enlightenment). Precisely because Buddhist affairs fulfill all practices, they are complete and perfect. Therefore, the fourth distinguishes the ten 'ultimately completing great affairs'. However, the former clarifies the generation of practice, while the latter distinguishes the ultimate completion; this is the difference. The first eight are the accomplishment of self-cultivation, while the next two are the maturation of others' cultivation. In the second 70 sentences, the first 30 clarify the essence of 'transference of merit' practice. The next 40 are capable of generating world-transcending practice. The first ten are 'indestructible faith' (unshakable faith), the first three are 'indestructible faith' in the Three Jewels (Buddha, Dharma, Sangha). The next two are in fellow practitioners, the next one is in sentient beings, and the last four are in the Dharma, achieving indestructibility. Because faith is accomplished, one is born into a Buddhist family. The second distinguishes the ten 'bestowals of prediction'. Since the seed of the path is accomplished, the result is inevitable. Therefore, the third distinguishes the ten 'roots of goodness'. The first four are 'transference of merit' towards 'Bodhi' (enlightenment), the next four are 'transference of merit' towards sentient beings equally with all 'Bodhisattvas' (enlightened beings), and the last two are 'transference of merit' towards 'Bodhi' (enlightenment). The position of 'transference of merit' is accomplished, and the wisdom's function is free and unhindered. Therefore, the fourth distinguishes the ten 'wisdoms'. The first four are the freedom of self-cultivation, and the next six are the freedom of others' cultivation. Because the wisdom's function illuminates and pervades the Dharma realm. Therefore, the fifth distinguishes the ten 'immeasurable vast minds'. The first seven are the cause and practice of self-cultivation, and the next three are the superior practice. The wisdom's function universally pervades, encompassing everything without exception, and its virtue exhausts the depths of the sea. Therefore, the sixth distinguishes the ten 'treasuries'. The first seven are the self-cultivation, and the last three are the superior practice. Since accumulated virtue is complete

滿。剛𪍿斯盡。故第七辨十調順。初四勝分境中調。次六自分行中順。第二十自在下一百二十句辨行相自在。于中初十總辨自在。二有一百一十句別辨自在。初中初五自分行。后五勝進行。此自在六位通有。但約生信勝劣為異耳。下一百一十中初別立十章門。二依章釋。門初中有五。初二就依正以辨自在。次二約人法。次二約境智。第四約智用。第五對力用以顯。二別辨釋中。初釋次結。初一眾生。二剎。三法。四身。五愿。六境界。七智。八通。九神力。此唯約色耳。十力自在第三七十句中。初二十行周殊勝下無畏不共等五十明行德究竟。初十遊戲神通明善巧轉變無礙。以智用游化即體殊妙故。第二辨十勝行。其德殊勝智力有餘。故第三辨十力。前七因行。后三果滿。智力功強外無所懼。故第四辨十無畏。智斷具足二乘不同。故第五辨十不共法。不共異小能與凈土為因。故第六辨十業。由德行堅固。第七辨十身。第五十身業下五百句答上十地因位所問相有四。初一百二十句辨正修行體。寄在初地。二十方便下九十句辨造修離障。二地已上。三十離生下九十句辨修淳熟德。四地已上。四十足下二百句辨報相具足。八地已上。初文有三。初二十句辨身業。次四十句辨口業。下六十句辨意業。初身二十句中。初十體。次十

【現代漢語翻譯】現代漢語譯本滿。剛𪍿斯盡。故第七辨十調順。初四勝分境中調。次六自分行中順。第二十自在下一百二十句辨行相自在。于中初十總辨自在。二有一百一十句別辨自在。初中初五自分行。后五勝進行。此自在六位通有。但約生信勝劣為異耳。下一百一十中初別立十章門。二依章釋。門初中有五。初二就依正以辨自在。次二約人法。次二約境智。第四約智用。第五對力用以顯。二別辨釋中。初釋次結。初一眾生。二剎（佛土）。三法（佛法）。四身（佛身）。五愿（願力）。六境界（修行境界）。七智（智慧）。八通（神通）。九神力（神力）。此唯約色耳。十力自在第三七十句中。初二十行周殊勝下無畏不共等五十明行德究竟。初十遊戲神通明善巧轉變無礙。以智用游化即體殊妙故。第二辨十勝行。其德殊勝智力有餘。故第三辨十力。前七因行。后三果滿。智力功強外無所懼。故第四辨十無畏。智斷具足二乘不同。故第五辨十不共法。不共異小能與凈土為因。故第六辨十業。由德行堅固。第七辨十身。第五十身業下五百句答上十地因位所問相有四。初一百二十句辨正修行體。寄在初地。二十方便下九十句辨造修離障。二地已上。三十離生下九十句辨修淳熟德。四地已上。四十足下二百句辨報相具足。八地已上。初文有三。初二十句辨身業。次四十句辨口業。下六十句辨意業。初身二十句中。初十體。次十

【English Translation】 English version Full. The 'gang qiansi' is exhausted. Therefore, the seventh section distinguishes the ten adjustments and compliances. The first four adjust within the realm of superior distinctions, and the next six comply within the practice of self-distinction. The twentieth section, following the 'At Ease,' uses one hundred and twenty sentences to distinguish the characteristics of being at ease. Among these, the first ten generally distinguish being at ease, and the second part uses one hundred and ten sentences to separately distinguish being at ease. In the first part, the first five relate to self-distinction practice, and the latter five relate to superior practice. This being at ease is common to the six positions, but differs in terms of the superiority or inferiority of generating faith. In the next one hundred and ten, the first part establishes ten chapter headings separately, and the second part explains according to the chapters. The first part of the chapter headings has five sections. The first two distinguish being at ease based on the dependent and the principal. The next two relate to people and Dharma (Buddhist teachings). The next two relate to realm and wisdom. The fourth relates to the use of wisdom. The fifth contrasts with the use of power to reveal. In the second part, which separately distinguishes and explains, the first explains and the next concludes. First, one, sentient beings. Two, 'kshetra' (Buddha-field). Three, 'Dharma' (Buddhist law). Four, 'kaya' (Buddha-body). Five, 'pranidhana' (vow). Six, 'vishaya' (realm of experience). Seven, 'jnana' (wisdom). Eight, 'abhijna' (supernatural power). Nine, 'bala' (spiritual power). This only relates to form. In the third section on the ten powers being at ease, with seventy sentences, the first twenty lines comprehensively describe the unsurpassed, and the following fifty, such as fearlessness and uniqueness, clarify the ultimate virtue of practice. The first ten playfully use supernatural powers to clarify skillful transformation without obstruction, because using wisdom to travel and transform is inherently subtle and wonderful. The second distinguishes the ten superior practices, whose virtue is superior and whose wisdom power is abundant. Therefore, the third distinguishes the ten powers. The first seven are causal practices, and the last three are the fulfillment of results. With strong wisdom power and merit, there is no fear externally. Therefore, the fourth distinguishes the ten fearlessnesses. Wisdom and severance are complete, unlike the two vehicles (Shravakayana and Pratyekabuddhayana). Therefore, the fifth distinguishes the ten unshared Dharmas. Being unshared and different from the small can be the cause of Pure Land. Therefore, the sixth distinguishes the ten karmas, due to the firmness of virtue and practice. The seventh distinguishes the ten bodies. The fifth section, with fifty body karmas and five hundred sentences, answers the questions about the characteristics of the ten Bhumis (stages of the Bodhisattva path) in the causal position, and has four parts. The first one hundred and twenty sentences distinguish the body of correct practice, residing in the first Bhumi. The next ninety sentences, starting with twenty expedients, distinguish the creation, cultivation, and separation from obstacles, from the second Bhumi onwards. The next ninety sentences, starting with thirty separations from birth, distinguish the cultivation of pure and mature virtue, from the fourth Bhumi onwards. The next two hundred sentences, starting with forty fulfillments, distinguish the complete characteristics of retribution, from the eighth Bhumi onwards. The first text has three parts. The first twenty sentences distinguish body karma, the next forty sentences distinguish speech karma, and the following sixty sentences distinguish mind karma. In the first twenty sentences on body, the first ten are the body, and the next ten...

別用相。第二口業中。初十辨體。次十辨口業因行。初四自利。次六利他。口業善故得諸神加護。次十守護由護成內德。能外化故。第四辨十大事。第三意業六十句中。初十意業體。下五十辨意業作用。初體中初三利他。次七自利行。既得體已須順理造修。故第二辨十發心。發心行成終於法界。故第三辨十滿心。由正智慧生后得信等根。故第四辨十根。既行體立解心當理。故第五辨十直心。既理觀開明契窮實際。第六辨十深心。前九自行。次一利他。第二九十句中初三十句明自行。二十入眾生下三二十利他后十趣下三十辨自他行成。初因行巧修。故明十方便。以善巧方便而能忻求諸行。故第二辨十樂修。由樂修故障累斯亡。道味漸現故第三辨十解脫。由解脫故深知物性。故第四辨十入性由深入性道味漸細故第五辨十習氣。道味漸增成其大用。故第六辨十熾然。即熾盛修也。不動勝進無所不至。皆合聖趣。故第七辨十趣。既依正趣德行外彰。故第八十事具足佛法。既得佛法須識退過。故第九辨十退失佛法。初四利他行不成。次六自利行不成。第三九十句中有三。初三十句明因行體。次十名號下二十句辨行用差別。三十無量道下四十句因德成就。初十離生者方便生死障盡也。以順無生行成堅固故。第二辨十決定法。初五自

【現代漢語翻譯】現代漢語譯本不要執著于表象。第二部分是關於口業，首先用十章辨析口業的本體，接著用十章辨析口業的起因和行為。最初四章講述自利，接著六章講述利他。因為口業善良，所以能得到諸神的加護。然後用十章講述守護，通過守護成就內在的德行，從而能夠向外教化。第四部分辨析十件大事。第三部分是關於意業，共六十句，最初十章講述意業的本體，接下來的五十章辨析意業的作用。在本體部分，最初三句講述利他，接著七句講述自利的行為。既然已經獲得了本體，就必須順應道理進行修習，所以第二部分辨析十種發心。發心的行為成就，最終歸於法界，所以第三部分辨析十種滿心。由正確的智慧產生後天的信等根，所以第四部分辨析十根。既然行為的本體已經確立，理解的心就應當合乎道理，所以第五部分辨析十種直心。既然理性的觀察已經開明，就能夠契合窮盡實際，第六部分辨析十種深心。前面的九種是自行，最後一種是利他。第二部分九十句中，最初三十句闡明自行，接著二十句從入眾生開始，闡明利他，最後十句從趣開始，闡明自他行為的成就。最初因為行為巧妙地修習，所以闡明十種方便。因為有善巧的方便，所以能夠欣然追求各種行為，所以第二部分辨析十種樂修。由於樂於修習，障礙和牽累就會消失，道的滋味逐漸顯現，所以第三部分辨析十種解脫。由於解脫，所以能夠深刻地瞭解事物的本性，所以第四部分辨析十種入性。由於深入本性，道的滋味逐漸變得細微，所以第五部分辨析十種習氣。道的滋味逐漸增加，成就其大的作用，所以第六部分辨析十種熾然，也就是熾盛的修習。不動搖地前進，無所不至，都符合聖人的旨趣，所以第七部分辨析十種趣向。既然依據正道趣向德行，外在的彰顯，所以第八部分十事具足佛法。既然得到了佛法，就必須認識到退失的過錯，所以第九部分辨析十種退失佛法。最初四種是利他的行為沒有成就，接著六種是自利的行為沒有成就。第三部分九十句中有三部分，最初三十句闡明因行的本體，接著十句從名號開始，二十句辨析行為作用的差別。三十句從無量道開始，四十句闡明因德的成就。最初十句，離生者，是方便生死障礙的窮盡。因為順應無生的行為成就而堅固，所以第二部分辨析十種決定法。最初五句是關於自

【English Translation】 English version Do not be attached to appearances. The second section concerns verbal karma. The first ten chapters analyze the essence of verbal karma, followed by ten chapters analyzing the causes and actions of verbal karma. The first four chapters discuss self-benefit, followed by six chapters discussing benefiting others. Because verbal karma is virtuous, one can receive the protection of the gods. Then, ten chapters discuss guarding, achieving inner virtue through guarding, thereby being able to edify outwardly. The fourth section analyzes the ten major events. The third section concerns mental karma, totaling sixty sentences. The first ten chapters discuss the essence of mental karma, and the following fifty chapters analyze the function of mental karma. In the essence section, the first three sentences discuss benefiting others, followed by seven sentences discussing self-benefiting actions. Since the essence has been obtained, one must cultivate and practice in accordance with reason, so the second section analyzes the ten kinds of aspiration. The actions of aspiration are accomplished, ultimately returning to the Dharma realm, so the third section analyzes the ten kinds of fulfillment. From correct wisdom arises the acquired roots of faith, etc., so the fourth section analyzes the ten roots. Since the essence of action has been established, the understanding mind should conform to reason, so the fifth section analyzes the ten kinds of straightforwardness. Since rational observation has been enlightened, one can accord with and exhaust reality, the sixth section analyzes the ten kinds of profoundness. The previous nine are self-cultivation, and the last one is benefiting others. In the second section of ninety sentences, the first thirty sentences explain self-cultivation, followed by twenty sentences starting from 'entering sentient beings,' explaining benefiting others, and the last ten sentences starting from 'inclination,' explaining the accomplishment of self and other actions. Initially, because actions are skillfully cultivated, the ten kinds of skillful means are explained. Because of skillful means, one can joyfully pursue various actions, so the second section analyzes the ten kinds of joyful cultivation. Because of joyful cultivation, obstacles and entanglements disappear, and the taste of the Tao gradually appears, so the third section analyzes the ten kinds of liberation. Because of liberation, one can deeply understand the nature of things, so the fourth section analyzes the ten kinds of entering nature. Because of deeply entering nature, the taste of the Tao gradually becomes subtle, so the fifth section analyzes the ten kinds of habits. The taste of the Tao gradually increases, accomplishing its great function, so the sixth section analyzes the ten kinds of burning, which is intense cultivation. Advancing without wavering, reaching everywhere, all conforming to the intentions of the sages, so the seventh section analyzes the ten kinds of inclinations. Since relying on the right path inclines towards virtue, the external manifestation, so the eighth section fully possesses the ten things of the Buddha-dharma. Since one has obtained the Buddha-dharma, one must recognize the faults of regression, so the ninth section analyzes the ten kinds of loss of the Buddha-dharma. The first four are the actions of benefiting others not being accomplished, followed by six are the actions of self-benefiting not being accomplished. In the third section of ninety sentences, there are three parts. The first thirty sentences explain the essence of causal actions, followed by ten sentences starting from 'name,' and twenty sentences analyzing the differences in the function of actions. Thirty sentences starting from 'immeasurable path,' and forty sentences explaining the accomplishment of causal virtue. The first ten sentences, 'those who leave birth,' are the exhaustion of the obstacles of birth and death through skillful means. Because conforming to the actions of non-birth is accomplished and firm, so the second section analyzes the ten kinds of definitive Dharma. The first five sentences are about self-

分。后五勝分行。以自體堅固故。第三辨十出生佛法。以行成故德彰於時。故第四辨十號。以圓德顯彰壅滯斯儘自體虛通故。第五辨十道。此即約增數以明道體。前道自體辨道境無量。故第六辨十無量道。即明分齊。正以所觀道境界無量故。能觀道法亦無量更無別法。亦可道之數也。道法既成次明能成之因。即第七也。第八十修道者一圓數故也。即辨策修方便。第九十莊嚴道者由別策修顯德故也。又言無量道具者起道因緣。又攝在己能資于道。故名具也。無量修道者攝法在己堪能進達。故名修道。無量莊嚴道者眾行互相莊嚴故也。此等始末真如所流緣起共成。故一處舉。次第明之。此等若從所見則道法之道。若攝在己即道行之道故也。十足下第四二百句中有四。初二十辨八地已上根行淳熟外方便用。二十腹下六十句辨報體差別。三十眼下六十句辨報相差別。四十行已下六十句辨報用差別。八地已上同佛身業等故也。初十足者運報根本。進發之初。造用方便授受自他故。第二辨十手。第二報體六十中。初十腹者總能容攝故。復能蘊積。故第二辨十藏。行用緣起斯從本實而立。故第三辨十心。以德業成就互相嚴飾營發法身故。第四辨十莊嚴。行德自嚴防殄諸過。故第五辨十器仗。降諸魔等也。眾行集起德成最勝。故第六辨

【現代漢語翻譯】現代漢語譯本分。后五勝分行。以自體堅固故。第三辨十出生佛法。以行成故德彰於時。故第四辨十號。以圓德顯彰壅滯斯儘自體虛通故。第五辨十道。此即約增數以明道體。前道自體辨道境無量。故第六辨十無量道。即明分齊。正以所觀道境界無量故。能觀道法亦無量更無別法。亦可道之數也。道法既成次明能成之因。即第七也。第八十修道者一圓數故也。即辨策修方便。第九十莊嚴道者由別策修顯德故也。又言無量道具者起道因緣。又攝在己能資于道。故名具也。無量修道者攝法在己堪能進達。故名修道。無量莊嚴道者眾行互相莊嚴故也。此等始末真如所流緣起共成。故一處舉。次第明之。此等若從所見則道法之道。若攝在己即道行之道故也。十足下第四二百句中有四。初二十辨八地已上根行淳熟外方便用。二十腹下六十句辨報體差別。三十眼下六十句辨報相差別。四十行已下六十句辨報用差別。八地已上同佛身業等故也。初十足者運報根本。進發之初。造用方便授受自他故。第二辨十手。第二報體六十中。初十腹者總能容攝故。復能蘊積。故第二辨十藏。行用緣起斯從本實而立。故第三辨十心。以德業成就互相嚴飾營發法身故。第四辨十莊嚴。行德自嚴防殄諸過。故第五辨十器仗。降諸魔等也。眾行集起德成最勝。故第六辨

【English Translation】 English version Section. The latter five are superior practices. Because of the firmness of the self-nature. The third distinguishes the ten births of Buddha-dharma. Because practice is accomplished, virtue is manifested in time. Therefore, the fourth distinguishes the ten titles (Shi Hao, ten epithets of a Buddha). Because perfect virtue manifests, obstructions are completely eliminated, and the self-nature is empty and unobstructed. The fifth distinguishes the ten paths (Shi Dao, ten types of paths). This explains the essence of the path by means of increasing numbers. The former path's self-nature distinguishes the immeasurable realm of the path. Therefore, the sixth distinguishes the ten immeasurable paths (Shi Wuliang Dao, ten immeasurable paths). This clarifies the divisions. Precisely because the observed realm of the path is immeasurable, the observable dharma of the path is also immeasurable, and there is no other dharma. It can also be the number of paths. Since the dharma of the path is accomplished, the next explains the cause of accomplishment, which is the seventh. The eighth, the ten cultivators (Shi Xiudao Zhe, ten types of cultivators), is a complete number. This distinguishes the methods of encouragement and cultivation. The ninth, the ten adornments of the path (Shi Zhuangyan Dao Zhe, ten types of adornments of the path), is because the distinction of encouragement and cultivation manifests virtue. Furthermore, the immeasurable implements are said to be the causes and conditions for arising the path. Moreover, they are contained within oneself and can assist the path. Therefore, they are called implements. The immeasurable cultivators contain the dharma within themselves and are capable of advancing. Therefore, they are called cultivators. The immeasurable adornments of the path are because the various practices mutually adorn each other. These beginnings and ends flow from Suchness (Zhenru, true thusness) and are jointly accomplished by dependent origination (Yuanqi, dependent arising). Therefore, they are mentioned in one place and explained in order. If these are viewed from what is seen, they are the path of the dharma of the path. If they are contained within oneself, they are the path of the practice of the path. Below the ten fulfillments, the fourth two hundred sentences contain four. The first twenty distinguish the external expedient uses of the roots and practices of the eighth ground (Ba Di, eighth of the ten grounds) and above, which are pure and mature. The twenty below the abdomen distinguish the differences in the reward body (Baoti, retribution body) in sixty sentences. The thirty below the eyes distinguish the differences in the reward appearance in sixty sentences. The forty below the actions distinguish the differences in the reward use in sixty sentences. The eighth ground and above are the same as the Buddha's body karma, etc. The first ten fulfillments are the fundamental of the reward, the beginning of advancement, the expedient means of creation and use, and the giving and receiving of oneself and others. The second distinguishes the ten hands (Shi Shou, ten hands). In the second reward body of sixty, the first ten abdomens are capable of encompassing everything. Moreover, they are capable of accumulating. Therefore, the second distinguishes the ten treasuries (Shi Zang, ten treasuries). The arising of practice and use is established from the original reality. Therefore, the third distinguishes the ten minds (Shi Xin, ten minds). With the accomplishment of virtuous deeds, they mutually adorn and develop the Dharma body (Fashen, Dharma body). Therefore, the fourth distinguishes the ten adornments (Shi Zhuangyan, ten adornments). The virtue of practice adorns itself and prevents all faults. Therefore, the fifth distinguishes the ten weapons (Shi Qizhang, ten weapons). To subdue all demons, etc. The collection of various practices arises, and virtue becomes the most excellent. Therefore, the sixth distinguishes

十頭。次十眼下六十句辨報相差別。初行德凈勝照了緣起。故名十眼也。初五即五眼。后五作用得名。大論云無常肉眼畏風大故不見他方。此常肉眼自在見他方色也。二天眼見二世法。三慧眼見信等根。四法眼見一切法真實相。五佛眼見十力。此等諸經亦不定。次五可知。既有照用。復能攝諸聲教。故第二辨十耳。十德備故行受戒香。故第三辨十鼻。眾德聚成能宣示軌。故第四辨十舌。行堅自在形無不現。故第五辨十身。既色相外彰。明心內發。故第六辨十意。前九因行。次一果行。第四報用六十句中。以法身成立德用殊能威儀具足故明四威儀行也。造修方便須進發不住。故第一辨十行法。方便進修則有自分成立。故第二辨十住行。既立安固不動。故第三辨十座。初四自行德。次六利他德進行平等眾相永夷。故第四辨十臥。眾行既備必有相應之境。故第五辨十住。前能住此明所住法。有所依法其行無不。故第六辨十行法。前行始修。故約聞等此約終成故念等為行也。又名行也。次第六觀察下五百一十句答上第六問因圓果滿行德圓備義有二。初三百二十句辨因行究竟障盡清凈。二十住兜率天下有一百九十句辨果德究竟。此中等覺及妙覺合明也。初文有三。初一百四十明因行成就。二十義下八十句辨方便修順勝進義。三十

【現代漢語翻譯】現代漢語譯本十頭（擁有十個頭）。接下來六十句辨別報身相的差別。最初的修行功德清凈殊勝，照亮了緣起（pratītyasamutpāda，事物相互依存的產生）的道理，所以稱為十眼。最初的五個是五眼（pañca cakṣu，肉眼、天眼、慧眼、法眼、佛眼）。後面的五個是作用而得名。《大智度論》說，無常的肉眼畏懼風大，所以不能看見其他世界的景象。而這常肉眼能自在地看見其他世界的顏色。第二天眼能看見過去和未來的法。第三慧眼能看見信等根（śraddhā-indriya，信根等五根）。第四法眼能看見一切法的真實相。第五佛眼能看見十力（daśa bala，如來十力）。這些在不同的經典中也不盡相同。後面的五個可以自己理解。既然有了照亮和作用，又能攝取各種聲教，所以第二辨別十耳。十種功德具備，所以修行接受戒香，所以第三辨別十鼻。眾多功德聚整合就，能夠宣示法則，所以第四辨別十舌。修行堅定自在，形體無處不顯現，所以第五辨別十身。既然色相外在彰顯，光明從內心發出，所以第六辨別十意。前面的九個是因地修行，最後一個是果地修行。第四部分，報身所用的六十句中，以法身（dharmakāya，佛的法性之身）成立功德作用，殊勝能力和威儀都具備，所以說明四威儀行（catvāri iryāpathāni，行住坐臥）。創造和修行的方法需要精進奮發，不停留，所以第一辨別十行法。方便地精進修行，就會有自己的部分成立，所以第二辨別十住行。既然已經建立安穩不動，所以第三辨別十座。最初的四個是自身修行的功德，後面的六個是利益他人的功德，進行平等，眾生的差別永遠消除，所以第四辨別十臥。眾多修行既然具備，必定有相應的境界，所以第五辨別十住。前面是能住，這裡說明所住的法。有所依據的法，那麼修行沒有不成就的，所以第六辨別十行法。前面的修行是開始，所以用聽聞等來概括，這裡是最終成就，所以用憶念等作為修行。又名行也。接下來第六觀察下，五百一十句回答上面的第六個問題，因為圓滿果實，修行功德圓滿具備，意義有二。最初的三百二十句辨別因地修行究竟，障礙消除清凈。二十住兜率天（Tuṣita，欲界天之一）下有一百九十句辨別果地功德究竟。這裡將等覺（samāna-buddha，等同於佛的覺悟）和妙覺（samyak-saṃbuddha，完美的覺悟）合在一起說明。最初的文有三個部分。最初的一百四十句說明因地修行成就。第二十義下八十句辨別方便修行順應殊勝精進的意義。第三十

【English Translation】 English version Ten Heads (possessing ten heads). Next, sixty sentences differentiate the characteristics of the Reward Body. The initial practice's merit is pure and supreme, illuminating the principle of dependent origination (pratītyasamutpāda, the interdependent arising of phenomena), hence it is called the Ten Eyes. The first five are the Five Eyes (pañca cakṣu, the physical eye, the divine eye, the wisdom eye, the Dharma eye, and the Buddha eye). The latter five are named according to their function. The Mahaprajnaparamita-sastra says that the impermanent physical eye fears the wind element, so it cannot see the scenes of other worlds. But this constant physical eye can freely see the colors of other worlds. The second, the divine eye, can see the Dharma of the past and future. The third, the wisdom eye, can see the roots of faith, etc. (śraddhā-indriya, the five roots including the root of faith). The fourth, the Dharma eye, can see the true nature of all Dharmas. The fifth, the Buddha eye, can see the Ten Powers (daśa bala, the ten powers of a Tathagata). These are not entirely the same in different sutras. The latter five can be understood by oneself. Since there is illumination and function, and it can gather various teachings, so the second distinguishes the Ten Ears. Because the ten virtues are complete, one practices and receives the fragrance of precepts, so the third distinguishes the Ten Noses. Numerous merits gather and achieve, able to proclaim the Dharma, so the fourth distinguishes the Ten Tongues. Practice is firm and free, the form appears everywhere, so the fifth distinguishes the Ten Bodies. Since the form is outwardly manifested and light emanates from within, so the sixth distinguishes the Ten Minds. The previous nine are the practice of the causal ground, and the last one is the practice of the resultant ground. In the fourth part, among the sixty sentences used by the Reward Body, the Dharmakaya (dharmakāya, the Dharma-nature body of the Buddha) establishes the merit and function, and the supreme abilities and dignified demeanor are all complete, so it explains the Four Dignified Conducts (catvāri iryāpathāni, walking, standing, sitting, and lying down). The methods of creation and practice require diligent effort and non-stopping, so the first distinguishes the Ten Practices. Conveniently and diligently practicing, one will have one's own part established, so the second distinguishes the Ten Abidings. Since it has been established firmly and immovably, so the third distinguishes the Ten Seats. The first four are the merits of one's own practice, and the latter six are the merits of benefiting others, conducting equality, and the differences of beings are forever eliminated, so the fourth distinguishes the Ten Couches. Since numerous practices are complete, there must be a corresponding realm, so the fifth distinguishes the Ten Abidings. The previous one is the ability to abide, and this explains the Dharma that is abided in. If there is a Dharma to rely on, then the practice will not fail to achieve, so the sixth distinguishes the Ten Practices. The previous practice is the beginning, so it is summarized by hearing, etc., and this is the final achievement, so recollection, etc., are used as practice. It is also called practice. Next, in the sixth observation below, five hundred and ten sentences answer the sixth question above, because the fruit is complete and the practice's merit is complete and equipped, there are two meanings. The initial three hundred and twenty sentences distinguish the ultimate practice of the causal ground, the elimination of obstacles and purity. Twenty abidings in the Tusita Heaven (Tuṣita, one of the heavens in the desire realm) below have one hundred and ninety sentences distinguishing the ultimate merit of the resultant ground. Here, Equal Enlightenment (samāna-buddha, enlightenment equal to the Buddha's) and Wonderful Enlightenment (samyak-saṃbuddha, perfect enlightenment) are explained together. The initial text has three parts. The initial one hundred and forty sentences explain the achievement of the causal ground practice. The twentieth meaning below has eighty sentences distinguishing the meaning of convenient practice conforming to supreme progress. The thirtieth

魔下一百句辨因行成障盡清凈。初一百四十句有三。初四十辨行方便。二六十句六度自利行體。次十慈下四十句辨四等利他行體。初十觀察者凡辨行相必須善達通塞故也。初四自分行。次六他分行法。一往不盡。故第二辨十週遍觀察。所觀周悉行無不建。威宿勇健。故第三辨十奮迅。勇健無畏能決定說。故第四辨十師子吼。既能宣說。若自無德無由利物故。次辨十施下六度自行體次第如攝論。一施。二戒。三忍。四精進有三。初四是勤勇。第五是加行。下五不下難壞無足精進。五定。六慧。次十慈下四十句利他行體初十慈與樂意先故。初二平等普攝。次三令離障。后五令行成。次第二十悲。第三十喜。第四十舍。次十義下。第二八十句辨方便勝進有二。初四十自分行成。次四十句勝進修成。初十以義成行也。前七自分。次三勝進。如來義者順如而來也。第二十法以法成行也。第三十功德具者辨行因緣。后明成智慧因緣故。第四十辨智慧具。次四十句者初十明足解心遊履諸法門。既有進趣方便。必於三乘等法無厭。故第二辨十求法行。得法在己善解明達。故第三辨十明瞭。善法行成趣無上道。故第四辨十回向法。第三辨因行障盡。文有二。初五十句辨見佛行成入佛境也。二十慢下五十句入佛境界為佛加護。初五十中有三

【現代漢語翻譯】現代漢語譯本魔（Mó，指惡魔）下一百句辨因行成障盡清凈。初一百四十句有三。初四十辨行方便。二六十句六度（liù dù，指佈施、持戒、忍辱、精進、禪定、智慧）自利行體。次十慈下四十句辨四等（sì děng，指慈、悲、喜、舍）利他行體。初十觀察者凡辨行相必須善達通塞故也。初四自分行。次六他分行法。一往不盡。故第二辨十週遍觀察。所觀周悉行無不建。威宿勇健。故第三辨十奮迅。勇健無畏能決定說。故第四辨十師子吼。既能宣說。若自無德無由利物故。次辨十施下六度自行體次第如攝論。一施。二戒。三忍。四精進有三。初四是勤勇。第五是加行。下五不下難壞無足精進。五定。六慧。次十慈下四十句利他行體初十慈與樂意先故。初二平等普攝。次三令離障。后五令行成。次第二十悲。第三十喜。第四十舍。次十義下。第二八十句辨方便勝進有二。初四十自分行成。次四十句勝進修成。初十以義成行也。前七自分。次三勝進。如來義者順如而來也。第二十法以法成行也。第三十功德具者辨行因緣。后明成智慧因緣故。第四十辨智慧具。次四十句者初十明足解心遊履諸法門。既有進趣方便。必於三乘等法無厭。故第二辨十求法行。得法在己善解明達。故第三辨十明瞭。善法行成趣無上道。故第四辨十回向法。第三辨因行障盡。文有二。初五十句辨見佛行成入佛境也。二十慢下五十句入佛境界為佛加護。初五十中有三

【English Translation】 English version The following one hundred sentences eliminate obstacles and purify the causes and actions of Māra (Māra, referring to demons). The first one hundred and forty sentences have three parts. The first forty sentences discern the skillful means of practice. The next sixty sentences embody the self-benefiting practice of the Six Pāramitās (liù dù, referring to generosity, discipline, patience, diligence, meditation, and wisdom). The following forty sentences, starting with the ten of loving-kindness, discern the altruistic practice of the Four Immeasurables (sì děng, referring to loving-kindness, compassion, joy, and equanimity). The first ten are for observation, because discerning the characteristics of practice requires a thorough understanding of what is passable and what is obstructive. The first four are for self-benefit practice, and the next six are for other-benefiting practice methods, which are not exhaustive at first glance. Therefore, the second set discerns the ten all-encompassing observations. The observed is comprehensive, and no practice is not established. With majestic virtue, courage, and vigor, the third set discerns the ten swift advancements. Courageous and fearless, one can decisively speak. Therefore, the fourth set discerns the ten lion's roars. Having been able to proclaim, if one lacks virtue oneself, there is no way to benefit others. Therefore, the next set discerns the order of the self-benefiting practice of the Six Pāramitās, starting with the ten of generosity, as in the Compendium of Abhidharma. First, generosity. Second, discipline. Third, patience. Fourth, diligence has three parts. The first four are diligence and vigor. The fifth is application. The following five are diligence that is indestructible and inexhaustible. Fifth, meditation. Sixth, wisdom. The next forty sentences, starting with the ten of loving-kindness, embody the altruistic practice. The first ten of loving-kindness prioritize the intention of giving joy. The first two equally encompass all. The next three cause separation from obstacles. The last five cause the accomplishment of practice. Next, the second set of ten is compassion. The third set of ten is joy. The fourth set of ten is equanimity. Next, the following eighty sentences, starting with the ten of meaning, discern the skillful means of superior advancement, which has two parts. The first forty sentences accomplish self-benefiting practice. The next forty sentences accomplish superior advancement through cultivation. The first ten accomplish practice through meaning. The preceding seven are for self-benefit, and the next three are for superior advancement. The meaning of 'Tathāgata' (如來) is 'coming in accordance with suchness'. The second set of ten accomplishes practice through Dharma. The third set of ten, those endowed with merit, discern the causes and conditions of practice. Later, they clarify the causes and conditions for accomplishing wisdom. The fourth set of ten discerns the endowment of wisdom. The next forty sentences, the first ten clarify that the mind, with sufficient understanding, roams and treads through all Dharma gates. Having the skillful means of advancement, one will inevitably not be satiated with the Dharma of the Three Vehicles. Therefore, the second set discerns the ten practices of seeking the Dharma. Having obtained the Dharma, one possesses good understanding and clarity. Therefore, the third set discerns the ten clarities. Good Dharma practice is accomplished, leading to the unsurpassed path. Therefore, the fourth set discerns the ten practices of dedication. The third part discerns the exhaustion of obstacles to causal practice. The text has two parts. The first fifty sentences discern the accomplishment of seeing the Buddha and entering the Buddha's realm. The next fifty sentences, starting with the twenty of pride, enter the Buddha's realm to receive the Buddha's blessings. The first fifty sentences have three parts.

。初二十明道障現前。次十對治除障。次二十障盡見佛。初十魔者于道有障故。次第二十魔業。前是體。今此是力用有十一句。前七自行不成。次三利他不立。次一果德不滿。然道障交競。不除而自滅。故第三辨十舍離魔業。前七自分行成。后三勝進行立。體礙既盡。行入佛境。故第四辨十見佛。前信始但解。今行成故見也。既得體相應大用無方。故第五辨十佛業。后五十句佛加被中有三。初二十句對治勝分障方便行成。次三十后障復起攝行在障。三有二十句果德加入佛境界。初慢業者軌道相迷於勝分。故在初也。識障不起敬理重法。故第二辨十智業。若不識道相即隨有為。不免羈縛故。第三辨魔所攝持。以正達道相即正覺開明故。第四辨十佛所攝持。以契如實即法被於己故。第五辨十法攝持。次第二佛住兜率天等一百九十句辨果德滿足中有四。初四十辨因行勝進與般若法門相應。二十生下五十句明勝行自嚴建立自在。三十出家下六十句勝治行成障盡清凈。四十覺如來力下四十句明果德滿足佛事究竟。初住兜率十事業者。自他俱利。後邊行滿耳。自他行滿已。將欲處緣攝化。若不捨無有生死。大果無由得達。故第二辨臨命終十示現事。示現已。次十事下降神母胎。就中初五句利他后五句攝因果相應。所現難測旨趣精深

【現代漢語翻譯】現代漢語譯本初二十，明道障（Míng Dào Zhàng，阻礙開悟的障礙）現前。次十，對治除障（Duì Zhì Chú Zhàng，通過修行來消除障礙）。次二十，障盡見佛（Zhàng Jìn Jiàn Fó，所有障礙消除后見到佛）。初十魔者，于道有障故（Chū Shí Mó Zhě, Yú Dào Yǒu Zhàng Gù，最初的十種魔，因為它們阻礙了修行道路）。次第二十，魔業（Mó Yè，魔的事業）。前是體，今此是力用有十一句（Qián Shì Tǐ, Jīn Cǐ Shì Lì Yòng Yǒu Shí Yī Jù，前面是本體，現在這是力量和作用，有十一句）。前七自行不成（Qián Qī Zì Xíng Bù Chéng，前面的七種自身修行不能成就）。次三利他不立（Cì Sān Lì Tā Bù Lì，接下來的三種利益他人的行為無法建立）。次一果德不滿（Cì Yī Guǒ Dé Bù Mǎn，最後一種果德不圓滿）。然道障交競，不除而自滅（Rán Dào Zhàng Jiāo Jìng, Bù Chú Ér Zì Miè，然而修道中的障礙相互競爭，不消除也會自行消滅）。故第三辨十舍離魔業（Gù Dì Sān Biàn Shí Shě Lí Mó Yè，所以第三部分辨別十種捨棄、遠離魔業的方法）。前七自分行成（Qián Qī Zì Fēn Xíng Chéng，前面的七種自身修行成就）。后三勝進行立（Hòu Sān Shèng Jìn Xíng Lì，後面的三種殊勝的修行得以建立）。體礙既盡，行入佛境（Tǐ Ài Jì Jìn, Xíng Rù Fó Jìng，本體的障礙既然已經消除，修行就進入了佛的境界）。故第四辨十見佛（Gù Dì Sì Biàn Shí Jiàn Fó，所以第四部分辨別十種見到佛的方式）。前信始但解，今行成故見也（Qián Xìn Shǐ Dàn Jiě, Jīn Xíng Chéng Gù Jiàn Yě，之前是最初的信仰和理解，現在因為修行成就所以見到佛）。既得體相應大用無方（Jì Dé Tǐ Xiāng Yìng Dà Yòng Wú Fāng，既然獲得了與本體相應的巨大作用，就沒有固定的方向）。故第五辨十佛業（Gù Dì Wǔ Biàn Shí Fó Yè，所以第五部分辨別十種佛的事業）。后五十句佛加被中有三（Hòu Wǔ Shí Jù Fó Jiā Bèi Zhōng Yǒu Sān，後面的五十句關於佛的加持，其中有三種）。初二十句對治勝分障方便行成（Chū Èr Shí Jù Duì Zhì Shèng Fēn Zhàng Fāng Biàn Xíng Chéng，最初的二十句，通過對治殊勝的障礙，方便修行得以成就）。次三十后障復起攝行在障（Cì Sān Shí Hòu Zhàng Fù Qǐ Shè Xíng Zài Zhàng，接下來的三十句，後來的障礙再次升起，攝取修行使其處於障礙之中）。三有二十句果德加入佛境界（Sān Yǒu Èr Shí Jù Guǒ Dé Jiā Rù Fó Jìng Jiè，第三部分有二十句，果德加入到佛的境界中）。初慢業者軌道相迷於勝分（Chū Màn Yè Zhě Guǐ Dào Xiāng Mí Yú Shèng Fēn，最初的傲慢之業，使人迷惑于殊勝的道路）。故在初也（Gù Zài Chū Yě，所以排在最初）。識障不起敬理重法（Shí Zhàng Bù Qǐ Jìng Lǐ Zhòng Fǎ，認識上的障礙不會升起，因為尊敬真理，重視佛法）。故第二辨十智業（Gù Dì Èr Biàn Shí Zhì Yè，所以第二部分辨別十種智慧之業）。若不識道相即隨有為（Ruò Bù Shí Dào Xiāng Jí Suí Yǒu Wéi，如果不認識道路的真相，就會隨波逐流）。不免羈縛故（Bù Miǎn Jī Fù Gù，無法避免束縛）。第三辨魔所攝持（Dì Sān Biàn Mó Suǒ Shè Chí，第三部分辨別被魔所控制）。以正達道相即正覺開明故（Yǐ Zhèng Dá Dào Xiāng Jí Zhèng Jué Kāi Míng Gù，因為正確地理解道路的真相，就是正覺開明）。第四辨十佛所攝持（Dì Sì Biàn Shí Fó Suǒ Shè Chí，第四部分辨別被十方諸佛所攝持）。以契如實即法被於己故（Yǐ Qì Rú Shí Jí Fǎ Bèi Yú Jǐ Gù，因為與如實相應，就是佛法加被于自身）。第五辨十法攝持（Dì Wǔ Biàn Shí Fǎ Shè Chí，第五部分辨別十種佛法攝持）。次第二佛住兜率天等一百九十句辨果德滿足中有四（Cì Dì Èr Fó Zhù Dōu Shuài Tiān Děng Yī Bǎi Jiǔ Shí Jù Biàn Guǒ Dé Mǎn Zú Zhōng Yǒu Sì，接下來第二佛住在兜率天等一百九十句，辨別果德圓滿，其中有四部分）。初四十辨因行勝進與般若法門相應（Chū Sì Shí Biàn Yīn Xíng Shèng Jìn Yǔ Bō Rě Fǎ Mén Xiāng Yìng，最初的四十句，辨別因地修行的殊勝進步與般若法門相應）。二十生下五十句明勝行自嚴建立自在（Èr Shí Shēng Xià Wǔ Shí Jù Míng Shèng Xíng Zì Yán Jiàn Lì Zì Zài，二十句關於出生，接下來的五十句說明殊勝的修行自然莊嚴，建立自在）。三十出家下六十句勝治行成障盡清凈（Sān Shí Chū Jiā Xià Liù Shí Jù Shèng Zhì Xíng Chéng Zhàng Jìn Qīng Jìng，三十句關於出家，接下來的六十句說明殊勝的對治修行成就，障礙消除，清凈）。四十覺如來力下四十句明果德滿足佛事究竟（Sì Shí Jué Rú Lái Lì Xià Sì Shí Jù Míng Guǒ Dé Mǎn Zú Fó Shì Jiū Jìng，四十句關於覺悟如來之力，接下來的四十句說明果德圓滿，佛事究竟）。初住兜率十事業者（Chū Zhù Dōu Shuài Shí Shì Yè Zhě，最初住在兜率天的十種事業）。自他俱利（Zì Tā Jù Lì，自利利他）。後邊行滿耳（Hòu Biān Xíng Mǎn ěr，後面的修行圓滿）。自他行滿已（Zì Tā Xíng Mǎn Yǐ，自利利他的修行圓滿后）。將欲處緣攝化（Jiāng Yù Chù Yuán Shè Huà，將要處於因緣之中，攝受教化）。若不捨無有生死（Ruò Bù Shě Wú Yǒu Shēng Sǐ，如果不捨棄，就沒有生死）。大果無由得達（Dà Guǒ Wú Yóu Dé Dá，偉大的果實無法達到）。故第二辨臨命終十示現事（Gù Dì Èr Biàn Lín Mìng Zhōng Shí Shì Xiàn Shì，所以第二部分辨別臨命終時的十種示現）。示現已（Shì Xiàn Yǐ，示現之後）。次十事下降神母胎（Cì Shí Shì Xià Jiàng Shén Mǔ Tāi，接下來的十件事是下降到神母的胎中）。就中初五句利他后五句攝因果相應（Jiù Zhōng Chū Wǔ Jù Lì Tā Hòu Wǔ Jù Shè Yīn Guǒ Xiāng Yìng，其中最初的五句是利益他人，後面的五句是攝取因果相應）。所現難測旨趣精深（Suǒ Xiàn Nán Cè Zhǐ Qù Jīng Shēn，所示現的難以測度，旨趣精深）。

【English Translation】 English version Initially, twenty, the obstructions to illuminating the path (Ming Dao Zhang, obstacles hindering enlightenment) appear. Next, ten, counteracting and removing obstructions (Dui Zhi Chu Zhang, eliminating obstacles through practice). Next, twenty, seeing the Buddha when all obstructions are gone (Zhang Jin Jian Fo, seeing the Buddha after all obstacles are removed). The initial ten demons are those who obstruct the path (Chu Shi Mo Zhe, Yu Dao You Zhang Gu, the first ten demons, because they hinder the path of practice). Next, the second twenty, the deeds of demons (Mo Ye, the actions of demons). The former is the substance, now this is the power and function, there are eleven sentences (Qian Shi Ti, Jin Ci Shi Li Yong You Shi Yi Ju, the former is the substance, now this is the power and function, there are eleven sentences). The first seven self-practices are not accomplished (Qian Qi Zi Xing Bu Cheng, the first seven self-practices cannot be accomplished). Next, the three benefits to others are not established (Ci San Li Ta Bu Li, the next three actions of benefiting others cannot be established). Next, one, the merit of the fruit is not complete (Ci Yi Guo De Bu Man, the last one, the merit of the fruit is not complete). However, the obstructions to the path compete with each other, and they disappear by themselves without being removed (Ran Dao Zhang Jiao Jing, Bu Chu Er Zi Mie, however, the obstacles in the path of practice compete with each other, and they disappear by themselves without being removed). Therefore, the third distinguishes the ten ways to abandon and stay away from the deeds of demons (Gu Di San Bian Shi She Li Mo Ye, therefore, the third part distinguishes the ten ways to abandon and stay away from the deeds of demons). The first seven self-practices are accomplished (Qian Qi Zi Fen Xing Cheng, the first seven self-practices are accomplished). The latter three superior practices are established (Hou San Sheng Jin Xing Li, the latter three superior practices are established). Since the obstacles to the substance are eliminated, the practice enters the realm of the Buddha (Ti Ai Ji Jin, Xing Ru Fo Jing, since the obstacles to the substance are eliminated, the practice enters the realm of the Buddha). Therefore, the fourth distinguishes the ten ways to see the Buddha (Gu Di Si Bian Shi Jian Fo, therefore, the fourth part distinguishes the ten ways to see the Buddha). The former is the initial faith and understanding, now it is seen because the practice is accomplished (Qian Xin Shi Dan Jie, Jin Xing Cheng Gu Jian Ye, the former is the initial faith and understanding, now it is seen because the practice is accomplished). Since the great function corresponding to the substance is obtained, there is no fixed direction (Ji De Ti Xiang Ying Da Yong Wu Fang, since the great function corresponding to the substance is obtained, there is no fixed direction). Therefore, the fifth distinguishes the ten deeds of the Buddha (Gu Di Wu Bian Shi Fo Ye, therefore, the fifth part distinguishes the ten deeds of the Buddha). In the latter fifty sentences about the Buddha's blessing, there are three (Hou Wu Shi Ju Fo Jia Bei Zhong You San, in the latter fifty sentences about the Buddha's blessing, there are three). The initial twenty sentences, through counteracting the superior obstacles, the convenient practice is accomplished (Chu Er Shi Ju Dui Zhi Sheng Fen Zhang Fang Bian Xing Cheng, the initial twenty sentences, through counteracting the superior obstacles, the convenient practice is accomplished). The next thirty, the later obstacles rise again, taking the practice into the obstacles (Ci San Shi Hou Zhang Fu Qi She Xing Zai Zhang, the next thirty, the later obstacles rise again, taking the practice into the obstacles). The third has twenty sentences, the merit of the fruit is added to the realm of the Buddha (San You Er Shi Ju Guo De Jia Ru Fo Jing Jie, the third part has twenty sentences, the merit of the fruit is added to the realm of the Buddha). The initial karma of arrogance causes people to be confused about the superior path (Chu Man Ye Zhe Gui Dao Xiang Mi Yu Sheng Fen, the initial karma of arrogance causes people to be confused about the superior path). Therefore, it is ranked first (Gu Zai Chu Ye, therefore, it is ranked first). The obstacle of consciousness does not arise because of respecting the truth and valuing the Dharma (Shi Zhang Bu Qi Jing Li Zhong Fa, the obstacle of consciousness does not arise because of respecting the truth and valuing the Dharma). Therefore, the second distinguishes the ten deeds of wisdom (Gu Di Er Bian Shi Zhi Ye, therefore, the second part distinguishes the ten deeds of wisdom). If one does not recognize the truth of the path, one will drift along (Ruo Bu Shi Dao Xiang Ji Sui You Wei, if one does not recognize the truth of the path, one will drift along). One cannot avoid being bound (Bu Mian Ji Fu Gu, one cannot avoid being bound). The third distinguishes what is controlled by demons (Di San Bian Mo Suo She Chi, the third part distinguishes what is controlled by demons). Because correctly understanding the truth of the path is correct enlightenment (Yi Zheng Da Dao Xiang Ji Zheng Jue Kai Ming Gu, because correctly understanding the truth of the path is correct enlightenment). The fourth distinguishes what is controlled by the Buddhas (Di Si Bian Shi Fo Suo She Chi, the fourth part distinguishes what is controlled by the Buddhas). Because being in accordance with reality is the Dharma being blessed upon oneself (Yi Qi Ru Shi Ji Fa Bei Yu Ji Gu, because being in accordance with reality is the Dharma being blessed upon oneself). The fifth distinguishes the ten Dharmas that uphold (Di Wu Bian Shi Fa She Chi, the fifth part distinguishes the ten Dharmas that uphold). Next, the second Buddha resides in the Tushita Heaven, etc., one hundred and ninety sentences distinguish the completion of the merit of the fruit, which has four parts (Ci Di Er Fo Zhu Dou Shuai Tian Deng Yi Bai Jiu Shi Ju Bian Guo De Man Zu Zhong You Si, next, the second Buddha resides in the Tushita Heaven, etc., one hundred and ninety sentences distinguish the completion of the merit of the fruit, which has four parts). The initial forty sentences distinguish the superior progress of the cause and practice corresponding to the Prajna Dharma gate (Chu Si Shi Bian Yin Xing Sheng Jin Yu Bo Re Fa Men Xiang Ying, the initial forty sentences distinguish the superior progress of the cause and practice corresponding to the Prajna Dharma gate). Twenty sentences about birth, the next fifty sentences explain that the superior practice is naturally adorned, establishing freedom (Er Shi Sheng Xia Wu Shi Ju Ming Sheng Xing Zi Yan Jian Li Zi Zai, twenty sentences about birth, the next fifty sentences explain that the superior practice is naturally adorned, establishing freedom). Thirty sentences about leaving home, the next sixty sentences explain that the superior counteracting practice is accomplished, the obstacles are eliminated, and it is pure (San Shi Chu Jia Xia Liu Shi Ju Sheng Zhi Xing Cheng Zhang Jin Qing Jing, thirty sentences about leaving home, the next sixty sentences explain that the superior counteracting practice is accomplished, the obstacles are eliminated, and it is pure). Forty sentences about realizing the power of the Tathagata, the next forty sentences explain that the merit of the fruit is complete and the Buddha's work is complete (Si Shi Jue Ru Lai Li Xia Si Shi Ju Ming Guo De Man Zu Fo Shi Jiu Jing, forty sentences about realizing the power of the Tathagata, the next forty sentences explain that the merit of the fruit is complete and the Buddha's work is complete). The initial ten deeds of residing in the Tushita Heaven (Chu Zhu Dou Shuai Shi Shi Ye Zhe, the initial ten deeds of residing in the Tushita Heaven). Benefiting both oneself and others (Zi Ta Ju Li, benefiting both oneself and others). The latter practice is complete (Hou Bian Xing Man er, the latter practice is complete). After the practice of benefiting oneself and others is complete (Zi Ta Xing Man Yi, after the practice of benefiting oneself and others is complete). One will be in the midst of conditions, receiving and transforming (Jiang Yu Chu Yuan She Hua, one will be in the midst of conditions, receiving and transforming). If one does not abandon, there will be no birth and death (Ruo Bu She Wu You Sheng Si, if one does not abandon, there will be no birth and death). The great fruit cannot be attained (Da Guo Wu You De Da, the great fruit cannot be attained). Therefore, the second distinguishes the ten manifestations at the time of death (Gu Di Er Bian Lin Ming Zhong Shi Shi Xian Shi, therefore, the second distinguishes the ten manifestations at the time of death). After the manifestation (Shi Xian Yi, after the manifestation). The next ten things are descending into the womb of the divine mother (Ci Shi Shi Xia Jiang Shen Mu Tai, the next ten things are descending into the womb of the divine mother). Among them, the initial five sentences are benefiting others, and the latter five sentences are taking in the corresponding causes and effects (Jiu Zhong Chu Wu Ju Li Ta Hou Wu Ju She Yin Guo Xiang Ying, among them, the initial five sentences are benefiting others, and the latter five sentences are taking in the corresponding causes and effects). What is manifested is difficult to fathom, and the purpose is profound (Suo Xian Nan Ce Zhi Qu Jing Shen, what is manifested is difficult to fathom, and the purpose is profound).

。故第四辨十微細趣。無生為生。故第五辨十生。自下五十句第二從母出生現世也。就初十種生中初六自分。次四勝進。德相外彰。故第二辨十莊嚴。眾德備集道超世表。其行曠周功無不建。故第三辨十遊行七步。其道始立清凈無染。故第四辨十現童子。身若不在染何能顯其清高。故第五辨十現中宮。處世不著。緣所非礙。故第六辨十出家。此下六十句明對治行相。以性離相違緣不礙。洮練身心熾然不懈。故第二辨十苦行。舍離二邊隨順中道。故第三辨十往詣道場。隨順中道攝果相應。故第四辨十坐道場。攝果在己超升獨絕。故第五辨十奇特。善覺三昧等是后如來力中。令將此欲超群惑顯智用圓明力。故第六辨十降魔。有為生滅不斷而自息。大智真用不拂而自明。故第四段辨十如來力。下四十句明之。此即解脫道中頓得十力也。此善覺三昧即奇特中九也。真相內。顯次正軌彰時故。第二明十轉法輪。以教被機無緣不益故。第三辨十白法入眾生心。同化既畢。息影歸真。故第四辨十涅槃。即初十文耳。亦可涅槃是常。依緣現沒。故次明也。即后十句耳。佛子是為大妙法門下第六結證述成有二。初總。次別。別文有三。初結勸修行。二佛子此經出生下辨經名嘆經德用。有三可知也。經名有四義。一行。二解。三所離。四利

【現代漢語翻譯】現代漢語譯本因此，第四部分辨析十種微細的趨向。視無生為生。所以，第五部分辨析十種生。從下面的五十句開始，第二部分講述從母親出生到現世的情況。在最初的十種生中，前六種是自身決定的，后四種是勝妙的進取。德行和相貌向外彰顯。所以，第二部分辨析十種莊嚴。各種德行完備聚集，道行超越世俗，行為曠達周遍，功德無所不建。所以，第三部分辨析十種**七步。其道開始確立，清凈沒有染污。所以，第四部分辨析十種顯現童子之相。身若不在染污之中，又怎能顯現其清高呢？所以，第五部分辨析十種顯現於中宮。處於世間而不執著，因緣所至沒有阻礙。所以，第六部分辨析十種出家。從這裡開始的六十句，闡明對治的修行之相。因為本性遠離相互違背的因緣，所以沒有阻礙，磨練身心，熾盛而不懈怠。所以，第二部分辨析十種苦行。捨棄兩種極端，隨順中道。所以，第三部分辨析十種前往道場。隨順中道，與所證的果位相符。所以，第四部分辨析十種安坐道場。所證的果位在自身，超越提升，獨一無二。所以，第五部分辨析十種奇特之處。善覺三昧等是後來的如來力中，使將此欲超越群體迷惑，顯現智慧作用圓滿光明之力。所以，第六部分辨析十種降伏魔怨。有為生滅不斷而自然止息，大智慧的真實作用不拂拭而自然明瞭。所以，第四段辨析十種如來力。下面的四十句闡明這些。這也就是在解脫道中頓悟十力。這善覺三昧就是奇特中的第九種。真相內顯，其次正軌彰顯時機，所以，第二部分闡明十種轉法輪。以教法施與眾生，沒有因緣不被利益。所以，第三部分辨析十種白法進入眾生心中。同化教導完畢，隱沒身影迴歸真如。所以，第四部分辨析十種涅槃。也就是最初的十段文字。也可以說涅槃是常住的，依隨因緣顯現或隱沒，所以接著闡明。也就是後面的十句。佛子，這就是大妙法門。下面的第六部分總結陳述，分為兩個部分。首先是總的，然後是分別的。分別的部分有三個。首先是總結勸勉修行。第二，佛子，此經出生，下面辨析經名，讚歎經的德用，有三個方面可以瞭解。經名有四種含義：一是行，二是解，三是所離，四是利。

【English Translation】 English version Therefore, the fourth section distinguishes the ten subtle tendencies. Regarding non-birth as birth. Therefore, the fifth section distinguishes the ten births. From the following fifty sentences, the second part describes the situation from birth from the mother to the present world. In the initial ten births, the first six are self-determined, and the latter four are sublime advancements. Virtues and appearances are manifested outwardly. Therefore, the second section distinguishes the ten adornments. Various virtues are fully gathered, the path transcends the mundane, actions are vast and pervasive, and merits are established without exception. Therefore, the third section distinguishes the ten **seven steps. Its path begins to be established, pure and without defilement. Therefore, the fourth section distinguishes the ten manifestations of the child form. If the body is not in defilement, how can its purity and loftiness be manifested? Therefore, the fifth section distinguishes the ten manifestations in the central palace. Being in the world without attachment, and unimpeded by causes and conditions. Therefore, the sixth section distinguishes the ten renunciations of home life. From here onwards, the sixty sentences elucidate the aspects of counteracting practices. Because the nature is far from mutually conflicting conditions, there is no hindrance, tempering the body and mind, ardent and unremitting. Therefore, the second section distinguishes the ten ascetic practices. Abandoning the two extremes, following the Middle Way. Therefore, the third section distinguishes the ten goings to the Bodhi tree. Following the Middle Way, corresponding to the attained fruit. Therefore, the fourth section distinguishes the ten sittings at the Bodhi tree. The attained fruit is within oneself, transcending and uniquely surpassing. Therefore, the fifth section distinguishes the ten extraordinary aspects. 'Good Awakening Samadhi' (Samadhi of Good Awakening) etc. are in the later 'Ten Powers of the Tathagata' (Tathagata-bala), enabling this desire to surpass the delusions of the group, manifesting the power of wisdom's function, complete and luminous. Therefore, the sixth section distinguishes the ten subduings of demons. Conditioned arising and ceasing continues without interruption, yet naturally ceases, the true function of great wisdom is not wiped away, yet naturally becomes clear. Therefore, the fourth section distinguishes the ten 'Tathagata Powers' (Tathagata-bala). The following forty sentences elucidate these. This is the sudden realization of the ten powers in the path of liberation. This 'Good Awakening Samadhi' (Samadhi of Good Awakening) is the ninth of the extraordinary aspects. The true appearance is manifested internally, and secondly, the correct path manifests the opportunity, therefore, the second part elucidates the ten turnings of the 'Dharma Wheel' (Dharmacakra). By bestowing the Dharma upon beings, no condition is without benefit. Therefore, the third section distinguishes the ten 'White Dharmas' (Shukla-dharma) entering the minds of beings. After the assimilation and teaching are completed, the shadow disappears and returns to 'Suchness' (Tathata). Therefore, the fourth section distinguishes the ten 'Nirvanas' (Nirvana). Which are the initial ten paragraphs of text. It can also be said that 'Nirvana' (Nirvana) is permanent, appearing or disappearing according to conditions, therefore it is elucidated next. Which are the latter ten sentences. 'Buddha-son' (Buddha-putra), this is the great and wonderful 'Dharma Gate' (Dharma-paryaya). The following sixth section summarizes and states, divided into two parts. First is the general, then the specific. The specific part has three. First is the summary exhortation to practice. Second, 'Buddha-son' (Buddha-putra), this sutra arises, below distinguishes the sutra name, praising the merit and function of the sutra, there are three aspects to understand. The sutra name has four meanings: first, practice; second, understanding; third, what is abandoned; fourth, benefit.

他。如文應知耳。三說此出生下明雨華等證成。初文有三初結法嘆德。二佛子若眾生下辨修行益。有三可知。三佛子是故下明勸修。三說此出一切下證成有三。初牒經名。二動地。三十方佛同嘆。有三可知。同名佛對示普賢者明大行不虛也。第七重頌中有二初長行生后。次偈頌頌。文有二百三十一偈有二。初二總舉誡聽。第二下廣辨廣文有三。初一百四十九半總頌普賢二千答意。二常依如來智下四十三正頌二千答。三菩薩修諸行下三十八半頌結嘆文。初有三。初有十四嘆德深廣非言可盡。二持眾生下六十七菩薩德深。故廣舉事況。三一身無邊際下六十六偈半正嘆因果行相德用自在。二事況中有三。初五十六半舉三十餘事喻因行差別二菩薩等如來下六偈況訖。總明行相。三菩薩悉成就下四半結德勸聽。一身無邊際下第三六十半為二。初三十六偈半嘆因行攝益。二菩薩一念中下三十嘆果德攝益自在。前嘆因行有二。初十一半嘆自分因行入佛境界。二示現種種下二十五辨因行利用。就二十五偈中。初十八明他行自在。如是眾生下七明應機授法。菩薩一念下果攝益三十文有三。初十四自他果德攝化。二觀色如聚沫下十一辨菩薩道善達真性。三廣入下五結成功行利益。其旨深奧寧可悉宣。聊以一塵之說以況玄趣耳。次半常依如來

【現代漢語翻譯】現代漢語譯本他。如文應知耳。三說此出生下明雨華等證成。初文有三初結法嘆德。二佛子若眾生下辨修行益。有三可知。三佛子是故下明勸修。三說此出一切下證成有三。初牒經名。二動地。三十方佛同嘆。有三可知。同名佛對示普賢（Samantabhadra，普賢菩薩）者明大行不虛也。第七重頌中有二初長行生后。次偈頌頌。文有二百三十一偈有二。初二總舉誡聽。第二下廣辨廣文有三。初一百四十九半總頌普賢（Samantabhadra，普賢菩薩）二千答意。二常依如來智下四十三正頌二千答。三菩薩修諸行下三十八半頌結嘆文。初有三。初有十四嘆德深廣非言可盡。二持眾生下六十七菩薩德深。故廣舉事況。三一身無邊際下六十六偈半正嘆因果行相德用自在。二事況中有三。初五十六半舉三十餘事喻因行差別二菩薩等如來下六偈況訖。總明行相。三菩薩悉成就下四半結德勸聽。一身無邊際下第三六十半為二。初三十六偈半嘆因行攝益。二菩薩一念中下三十嘆果德攝益自在。前嘆因行有二。初十一半嘆自分因行入佛境界。二示現種種下二十五辨因行利用。就二十五偈中。初十八明他行自在。如是眾生下七明應機授法。菩薩一念下果攝益三十文有三。初十四自他果德攝化。二觀色如聚沫下十一辨菩薩道善達真性。三廣入下五結成功行利益。其旨深奧寧可悉宣。聊以一塵之說以況玄趣耳。次半常依如來

【English Translation】 English version He. The meaning should be understood as in the text. The third section, 'Saying this brings forth,' below, clarifies the proof through raining flowers, etc. The initial section has three parts: first, concluding the Dharma and praising its virtues; second, 'If a Buddha-son or sentient being,' below, distinguishing the benefits of practice, which are threefold and knowable; third, 'Therefore, Buddha-son,' below, clarifying the exhortation to practice. The third section, 'Saying this brings forth everything,' below, proving the accomplishment, has three aspects: first, citing the sutra's name; second, the earth shaking; third, the Buddhas of the ten directions praising in unison, which is threefold and knowable. The Buddhas having the same name and showing [the path] to Samantabhadra (普賢菩薩, Universal Worthy Bodhisattva) clarifies that the great practice is not in vain. The seventh repetition in verse has two parts: first, the prose giving rise to the verses; second, the verses praising. The text has two hundred and thirty-one verses, which are twofold: first, two verses generally admonishing listening; second, below, broadly distinguishing, which has three sections: first, one hundred and forty-nine and a half verses generally praising the meaning of Samantabhadra's (普賢菩薩, Universal Worthy Bodhisattva) two thousand answers; second, 'Constantly relying on the Tathagata's wisdom,' below, forty-three verses directly praising the two thousand answers; third, 'Bodhisattvas cultivate all practices,' below, thirty-eight and a half verses concluding with praise. The first section has three parts: first, fourteen verses praising the depth and breadth of virtue, which cannot be fully expressed in words; second, 'Holding sentient beings,' below, sixty-seven verses on the depth of the Bodhisattva's virtue, hence broadly citing events as analogies; third, 'One body without boundaries,' below, sixty-six and a half verses directly praising the virtue of the aspect of cause and effect, practice, and the freedom of function. The second section on analogies has three parts: first, fifty-six and a half verses citing over thirty events to illustrate the differences in causal practices; second, 'Bodhisattvas are like Tathagatas,' below, six verses concluding the analogy, generally clarifying the aspect of practice; third, 'Bodhisattvas all accomplish,' below, four and a half verses concluding with virtue and exhorting listening. 'One body without boundaries,' below, the third section of sixty and a half verses is twofold: first, thirty-six and a half verses praising the benefit of embracing causal practices; second, 'In a single thought of a Bodhisattva,' below, thirty verses praising the freedom of embracing the virtue of effect. The preceding praise of causal practices has two parts: first, eleven and a half verses praising the entry of one's own causal practices into the Buddha's realm; second, 'Manifesting various,' below, twenty-five verses distinguishing the utilization of causal practices. Within these twenty-five verses, first, eighteen clarify the freedom of others' practices; 'Such sentient beings,' below, seven clarify teaching the Dharma according to the capacity of the audience. 'In a single thought of a Bodhisattva,' below, the thirty verses on the benefit of embracing the effect have three parts: first, fourteen on the embracing and transformation of the virtue of one's own and others' effects; second, 'Observing form like a mass of foam,' below, eleven distinguishing the Bodhisattva path as being well-versed in true nature; third, 'Broadly entering,' below, five concluding the benefits of successful practice. Its meaning is profound and how can it all be declared? Let me use the saying of a single dust to illustrate the profound interest. Next, half [of the verse] 'Constantly relying on the Tathagata'

下第二有四十三。頌上二千答有六。初四頌上十信位。次四頌上十住。次六頌上十行。次六頌上十回向。次清凈身業下十頌上十地因位。次觀察下十三頌上因圓果滿佛事究竟。次菩薩修諸行下第三有三十八半。頌上結文有二。初三十二半結因果德自在。下六偈舉以勸修。初文中初六半略結嘆行用自在。下二十六廣辨行用自在。二十六中初十六嘆因行自在。二凈身等虛空下十嘆果行自在。因行中初二嘆意業。次四半嘆口業。下十嘆身業。果行中初二正嘆果德三業成就。次八喻果自在。第二勸修中初二總舉因果行德。次喻況難盡。下二勸修同會莫二也。

大方廣佛華嚴經搜玄分齊通智方軌卷第四(之下) 大正藏第 35 冊 No. 1732 大方廣佛華嚴經搜玄分齊通智方軌

大方廣佛華嚴經搜玄分齊通智方軌卷第五(之上)

終南山至相寺沙門智儼述

入法界品第三十四

此是第八會在祇桓重閣說。所以在祇桓攝化始故。所以在重閣表悲心在正智上重生故。此即第二依人入證分四門同上。

一辨名者。何義故名入法界。答其法有三種。謂意所知法。自性及軌則也。此中通三也。界者是一切法通性。亦因。亦分齊也。入者得此法門。

二來意者。何故來。上雖得行解

【現代漢語翻譯】現代漢語譯本：第四之二有四十三頌，總結了前文二千個問答中的六個。最初的四頌總結了前文的十信位（十種信心階段）。接下來的四頌總結了前文的十住（十種安住階段）。再接下來的六頌總結了前文的十行（十種修行階段）。再接下來的六頌總結了前文的十回向（十種迴向階段）。然後，清凈身業之後的十頌總結了前文的十地因位（十地菩薩的因地階段）。再然後，觀察之後的十三頌總結了前文的因圓果滿，佛事究竟（菩薩修行圓滿，佛的事業究竟完成）。菩薩修諸行之後的第三部分有三十八頌半。總結前文的結語有兩部分。最初的三十二頌半總結了因果德自在（因地和果地的功德自在）。後面的六偈用例子勸勉修行。最初的部分中，最初的六頌半簡略地總結讚歎了行用自在（修行的運用自在）。後面的二十六頌廣泛地辨析了行用自在。這二十六頌中，最初的十六頌讚嘆了因行自在（因地修行的自在）。二凈身等虛空之後的十頌讚嘆了果行自在（果地修行的自在）。因行中，最初的兩頌讚嘆了意業（意念的行為）。接下來的四頌半讚歎了口業（語言的行為）。後面的十頌讚嘆了身業（身體的行為）。果行中，最初的兩頌正面讚歎了果德三業成就（果地的功德，身口意三業的成就）。接下來的八頌用比喻說明果地的自在。第二部分勸勉修行中，最初的兩頌總括地列舉了因果行德（因地和果地的修行功德）。接下來的用比喻說明難以窮盡。後面的兩頌勸勉修行者同心同德，不要有二心。

《大方廣佛華嚴經搜玄分齊通智方軌》卷第四（之下）大正藏第35冊 No. 1732 《大方廣佛華嚴經搜玄分齊通智方軌》

《大方廣佛華嚴經搜玄分齊通智方軌》卷第五（之上）終南山至相寺沙門智儼述

入法界品第三十四

這是第八次集會在祇桓（Jetavana）重閣說的。因為在祇桓（Jetavana）攝受教化才開始。因為在重閣，表明悲心在正智之上重生。這也就是第二依人入證，四門和前面一樣。

一、辨名：為什麼叫做『入法界』？回答：法有三種，即意所知法（mind-known dharma），自性（self-nature）及軌則（rules）。這裡貫通這三種。界是一切法的通性，也是因，也是分齊。入是得到這個法門。

二、來意：為什麼來？前面雖然得到了行解（practice and understanding）

【English Translation】 English version: Section two, number forty-three, summarizes the six answers from the previous two thousand questions and answers. The initial four verses summarize the previous ten stages of faith (ten stages of confidence). The following four verses summarize the previous ten abodes (ten stages of dwelling). The next six verses summarize the previous ten practices (ten stages of practice). The next six verses summarize the previous ten dedications (ten stages of dedication). Then, the ten verses after 'purifying bodily karma' summarize the previous ten grounds of causation (the causal stages of the ten Bhumis). Then, the thirteen verses after 'observation' summarize the previous cause perfected and fruit fulfilled, the Buddha's work completely accomplished (the complete cultivation of the Bodhisattva, the complete accomplishment of the Buddha's work). The third part after 'Bodhisattvas cultivate all practices' has thirty-eight and a half verses. The concluding remarks summarizing the previous text have two parts. The initial thirty-two and a half verses summarize the freedom of cause, effect, and virtue (the merit and virtue of the causal and resultant stages). The following six verses use examples to encourage cultivation. In the initial part, the first six and a half verses briefly summarize and praise the freedom of practice and application (the freedom of applying cultivation). The following twenty-six verses extensively analyze the freedom of practice and application. In these twenty-six verses, the initial sixteen verses praise the freedom of causal practice (the freedom of cultivation in the causal stage). The ten verses after 'two, pure body equals emptiness' praise the freedom of resultant practice (the freedom of cultivation in the resultant stage). In causal practice, the initial two verses praise mental karma (the actions of the mind). The next four and a half verses praise verbal karma (the actions of speech). The following ten verses praise bodily karma (the actions of the body). In resultant practice, the initial two verses directly praise the accomplishment of the three karmas of resultant virtue (the merit of the resultant stage, the accomplishment of the three karmas of body, speech, and mind). The following eight verses use metaphors to illustrate the freedom of the resultant stage. In the second part, encouraging cultivation, the initial two verses comprehensively list the merits of causal and resultant practice (the merits of cultivation in the causal and resultant stages). The following uses metaphors to illustrate the difficulty of exhausting them. The following two verses encourage practitioners to be of one mind and one virtue, and not to be of two minds.

The Great Comprehensive Buddha Flower Adornment Sutra, Exploring the Profound, Dividing the Categories, Penetrating Wisdom, Guiding Principles, Volume Four (Part Two) Tripitaka Volume 35, No. 1732, Great Comprehensive Buddha Flower Adornment Sutra, Exploring the Profound, Dividing the Categories, Penetrating Wisdom, Guiding Principles

The Great Comprehensive Buddha Flower Adornment Sutra, Exploring the Profound, Dividing the Categories, Penetrating Wisdom, Guiding Principles, Volume Five (Part One) Composed by the Shramana Zhiyan of Zhixiang Temple on Zhongnan Mountain

Chapter Thirty-Four: Entering the Dharma Realm

This is the eighth assembly, spoken in the double-storied pavilion in Jetavana (Jetavana). The reason it is in Jetavana (Jetavana) is because the conversion and transformation began there. The reason it is in the double-storied pavilion is to express that compassionate mind is reborn above correct wisdom. This is the second, relying on people to enter realization, the four doors are the same as before.

Discriminating the Name: Why is it called 'Entering the Dharma Realm'? Answer: There are three kinds of dharma, namely mind-known dharma (mind-known dharma), self-nature (self-nature), and rules (rules). This encompasses all three. The 'realm' is the common nature of all dharmas, it is also the cause, and it is also the division. 'Entering' is obtaining this Dharma gate.
Intention: Why come? Although practice and understanding (practice and understanding) were obtained previously.

法。若不依知識加持無由進會故來也。

三宗體者分別有二。約人及約法。初人者正化及助化各有體相用。準思攝之。二法者人法也有二。謂約人。二約法。人者謂因人及果人。各成師及伴知識。並有同生及異生。亦有五生之身。此可思準。二約法者有十。一因。二果。三約行。四理。五教。六義。七事。八人。九法。十解。前人是弘教人。後人是所依法人也。此可思準之。入法界分齊云何。答有二義。一始從初發心。終即不定。若依經文但至金剛心已還。若義求即通果德耳。依文為定。果位不可說故。又望機即不通果。約知識自行則通因果。為用通果因。又果位無求相。此約三乘說。若約一乘時亦通果。如離世間品說。所以準之可識也。二闊狹者唯在大乘心。小菩薩聲聞凡夫不說入法界。問性起即通。此品局者何也。答性起宗欲明約法辨分齊故通。此明約入心辨分齊故局耳。性起約法。假使不證不名不起。余義對文分釋。

四釋文者此文有二。初發起序。二爾時世尊欲令諸菩薩下辨正宗。此宗明何義意。明知識力也。已前諸會並先放光令余方知顯說法淺深集眾增微。復以音聲為正說。此會不然。但如來放光顯現三世間。令大眾入即為正說也。更不別有言下諸知識通耳。今約初明意。知識有四力。近善知

【現代漢語翻譯】現代漢語譯本：法。如果不依靠知識的加持，就沒有途徑進入和領會，所以才來到這裡。

三宗體，分別有二種。一是關於人，二是關於法。第一種，關於人，正化和助化各有體、相、用。可以參照前面的內容來理解。第二種，關於法，人法也有兩種。一是關於人，二是關於法。關於人，指的是因位的人和果位的人，各自成為老師和同伴知識，並且有同生和異生，也有五生之身。這些可以參照前面的內容來理解。關於法，有十種：一、因；二、果；三、關於行；四、理；五、教；六、義；七、事；八、人；九、法；十、解。前面的人是弘揚教法的人，後面的人是所依止的法人。這些可以參照前面的內容來理解。進入法界的分際是怎樣的？回答說有兩種意義。一是開始從最初發心，最終即不一定。如果依據經文，但到金剛心（Vajra heart，比喻堅固不壞的求道之心）為止。如果從義理上探求，就通達果德。依據經文為準。果位不可說。又從根機來看，就不通達果位。從知識的自行來看，就通達因果。爲了運用，就通達果因。又果位沒有求取的相狀。這是從三乘（Three Vehicles，聲聞乘、緣覺乘、菩薩乘）來說的。如果從一乘（One Vehicle，唯一佛乘）來說，也通達果位。如《離世間品》所說。所以參照這些就可以理解了。二是寬窄，只在于大乘心（Mahāyāna heart，菩薩的廣大心）。小菩薩、聲聞（Śrāvaka，聽聞佛陀教誨而證悟的修行者）、凡夫不說進入法界。問：性起宗（Nature Origination School，華嚴宗的根本教義）即通達，此品侷限的原因是什麼？答：性起宗想要闡明關於法辨別分際，所以通達。此品闡明關於入心辨別分際，所以侷限。性起宗關於法，即使不證悟也不稱為不起。其餘的意義對照經文來分別解釋。

四、解釋經文。此文有二部分。一是發起序，二是爾時世尊欲令諸菩薩下辨正宗。此宗闡明什麼意義？闡明知識的力量。以前的各會都是先放光，讓其他地方知道，顯示說法的深淺，聚集大眾的增減。又以音聲為正說。此會不是這樣。只是如來（Tathāgata，佛的稱號）放光顯現三世間（Three Realms，欲界、色界、無色界），讓大眾進入，即為正說。更沒有另外的言語，諸知識通達。現在從最初闡明意義。知識有四種力量：親近善知識。

【English Translation】 English version: Dharma. If one does not rely on the blessings of knowledge, there is no way to enter and comprehend, hence the arrival here.

The three categories of essence are divided into two types. The first is about people, and the second is about Dharma. The first, about people, the direct transformation and the assisting transformation each have essence, form, and function. Refer to the previous content for understanding. The second, about Dharma, the people and Dharma also have two types. The first is about people, and the second is about Dharma. About people, it refers to the people in the causal stage and the people in the fruition stage, each becoming teachers and companion knowledges, and there are also those born together and those born differently, and there are also the bodies of the five births. These can be referred to the previous content for understanding. About Dharma, there are ten types: 1. Cause; 2. Effect; 3. About practice; 4. Principle; 5. Teaching; 6. Meaning; 7. Matter; 8. Person; 9. Dharma; 10. Understanding. The former people are those who propagate the teachings, and the latter people are the Dharma persons on whom they rely. These can be referred to the previous content for understanding. What is the boundary of entering the Dharma Realm? The answer is that there are two meanings. The first is starting from the initial aspiration, and the end is uncertain. If based on the scriptures, it only goes up to the Vajra heart (Vajra heart, a metaphor for the firm and indestructible mind of seeking the Way). If seeking from the meaning, it penetrates the virtues of fruition. The scriptures are the standard. The fruition stage is unspeakable. Also, from the perspective of the capacity of the audience, it does not penetrate the fruition stage. From the perspective of the knowledge's self-practice, it penetrates the cause and effect. For the sake of application, it penetrates the cause and effect. Also, the fruition stage has no appearance of seeking. This is from the perspective of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna). If from the perspective of the One Vehicle (Ekayāna), it also penetrates the fruition stage. As stated in the 'Leaving the World' chapter. Therefore, understanding can be achieved by referring to these. The second is the breadth, which lies only in the Mahāyāna heart (Bodhisattva's vast mind). Small Bodhisattvas, Śrāvakas (Śrāvaka, practitioners who attain enlightenment by hearing the Buddha's teachings), and ordinary people do not speak of entering the Dharma Realm. Question: The Nature Origination School (Nature Origination School, the fundamental doctrine of the Huayan School) penetrates, what is the reason for the limitation of this chapter? Answer: The Nature Origination School wants to clarify the distinction of boundaries regarding Dharma, so it penetrates. This chapter clarifies the distinction of boundaries regarding entering the mind, so it is limited. The Nature Origination School is about Dharma, even if one does not realize it, it is not called non-arising. The remaining meanings are explained separately by comparing the scriptures.

Fourth, explaining the text. This text has two parts. The first is the introductory preface, and the second is 'At that time, the World Honored One wanted to cause all the Bodhisattvas...' to distinguish the main doctrine. What meaning does this doctrine clarify? It clarifies the power of knowledge. The previous assemblies all first emitted light to let other places know, showing the depth of the teachings, and gathering the increase and decrease of the assembly. Also, the sound is the correct explanation. This assembly is not like that. It is only that the Tathāgata (Tathāgata, the title of the Buddha) emits light to manifest the three realms (Three Realms, the desire realm, the form realm, and the formless realm), and causes the assembly to enter, which is the correct explanation. There are no other words, and all knowledges understand. Now, from the beginning, clarify the meaning. Knowledge has four powers: approaching good knowledge.

識。聽聞正法。繫念思惟。如法修行。下文具有此意耳。復有四能。如攝論說。初序文有九。一說時。二化主。三住處。四同聞。五大眾疑念。六佛入三昧。七十方新眾集。八說偈讚歎。九普賢重開發三昧德用也。前諸會並集新眾已。然後入定。此何在前。答前即入來趣化主。說有別人。人慾說時方始入定。今此不然。佛自授機佛若不入定諸人來即無由。故先入定顯相。後方新眾集也。即是因人果人設則不同。又為下文二重顯法至第二重方始下趣人入知見故也。此何佛自入。答今為成行人法。若不果人自入顯法是真。無由引彼因人令成大果故也。何故入師子奮迅定。欲令菩薩得故。復顯表勇健授教令使修者伏妄顯真故也。四同聞眾有三初菩薩。次聲聞。三天王等。何故菩薩在先。答諸經從相取親教。以通漸故。此經約理以辨。由是頓教故也所以此眾獨有聲聞。此有二意。一為顯法界攝相應故。二為回小入大行。故菩薩眾有三。一舉數。二列一百四十名。有十五位各顯別法。可思之。三嘆德。德文初總。次別。別有二。初七自利行。后三句利他行。二聲聞中有三。初舉數。二列名。三嘆德。五疑念請中。初請。次結。初有六十句有三。初三十句辨所請法。二有十句嘆眾堪聞。三二十句嘆佛堪說。法中有三。初正辨所請果

【現代漢語翻譯】識。聽聞正法。繫念思惟。如法修行。下文具有此意耳。』意思是說，通過『識』（對事物的認知能力），聽聞正確的佛法，專注地思考和實踐，按照佛法修行，下文也將包含這個意思。復有四能。如《攝大乘論》（She Da Cheng Lun）說。初序文有九。一說時。二化主。三住處。四同聞。五大眾疑念。六佛入三昧（San Mei，禪定）。七十方新眾集。八說偈讚歎。九普賢（Pu Xian）重開發三昧德用也。』又具有四種能力，如《攝大乘論》所說。序文開始有九個方面：一是說法的時間，二是教化的主體，三是居住的處所，四是一起聽法的人，五是大眾的疑問和念頭，六是佛進入禪定，七是十方新來的聽眾聚集，八是（通過）偈頌讚嘆，九是普賢菩薩再次闡發禪定的功德和作用。前諸會並集新眾已。然後入定。此何在前。答前即入來趣化主。說有別人。人慾說時方始入定。今此不然。佛自授機佛若不入定諸人來即無由。故先入定顯相。後方新眾集也。即是因人果人設則不同。又為下文二重顯法至第二重方始下趣人入知見故也。』之前的法會都是先聚集新的聽眾，然後才進入禪定。為什麼這次（入定）在前面呢？回答是，之前是（其他人）爲了接近教化的主體而入定，說法的人是別人。人們想要說法的時候才開始入定。但這次不是這樣。佛親自給予機會，如果佛不入定，其他人來也沒有辦法。所以先入定顯現（某種）徵兆，然後新的聽眾才聚集。這就是因位的人和果位的人設定的不同。也是爲了下文兩重顯法，到第二重才開始引導人們進入知見。此何佛自入。答今為成行人法。若不果人自入顯法是真。無由引彼因人令成大果故也。何故入師子奮迅定（Shi Zi Fen Xun Ding）。欲令菩薩（Pu Sa）得故。復顯表勇健授教令使修者伏妄顯真故也。』為什麼這次是佛親自入定呢？回答是，現在是爲了成就修行人的方法。如果不是果位的人親自入定來顯現佛法是真實的，就沒有辦法引導那些因位的人成就大的果位。為什麼進入師子奮迅定？是爲了讓菩薩得到（利益）。也爲了顯示勇猛剛健，傳授教導，使修行的人降伏虛妄，顯現真實。四同聞眾有三初菩薩。次聲聞（Sheng Wen）。三天王等。何故菩薩在先。答諸經從相取親教。以通漸故。此經約理以辨。由是頓教故也所以此眾獨有聲聞。此有二意。一為顯法界攝相應故。二為回小入大行。故菩薩眾有三。一舉數。二列一百四十名。有十五位各顯別法。可思之。三嘆德。德文初總。次別。別有二。初七自利行。后三句利他行。』四種一起聽法的聽眾有三種，首先是菩薩，其次是聲聞，然後是天王等。為什麼菩薩在前面？回答是，一般的經典是從表相上來區分親疏，因為是通教和漸教。這部經是從理上來辨別的，因為是頓教。所以這次的聽眾中只有聲聞。這有兩個意思，一是為顯示法界攝受相應，二是為回小向大。所以菩薩眾有三種，一是列舉數量，二是列出一百四十個名字，有十五個位次各自顯示不同的佛法，可以思考。三是讚歎功德。功德文先總說，然後分別說。分別說有兩種，先是七句自利的行為，后三句是利他的行為。二聲聞中有三。初舉數。二列名。三嘆德。五疑念請中。初請。次結。初有六十句有三。初三十句辨所請法。二有十句嘆眾堪聞。三二十句嘆佛堪說。法中有三。初正辨所請果』第二，聲聞眾有三種，一是列舉數量，二是列出名字，三是讚歎功德。第五，在疑問和請求中，先是請求，然後是總結。開始有六十句，分為三部分，先是三十句辨別所請求的佛法，然後是十句讚歎聽眾堪能聽聞，最後是二十句讚歎佛堪能宣說。佛法中有三種，首先是正式辨別所請求的果位。

【English Translation】 'Shi'. Hearing the Correct Dharma. Focusing thoughts and contemplating. Practicing according to the Dharma. The following text also contains this meaning.' This means that through 'Shi' (the ability to recognize things), hearing the correct Buddha Dharma, focusing on thinking and practicing, and practicing according to the Buddha Dharma, the following text will also include this meaning. 'There are also four abilities, as stated in the She Da Cheng Lun. The initial preface has nine aspects: first, the time of speaking; second, the master of transformation; third, the place of dwelling; fourth, those who hear together; fifth, the doubts and thoughts of the assembly; sixth, the Buddha enters San Mei (Samadhi, meditation); seventh, new audiences from the ten directions gather; eighth, praising through verses; ninth, Pu Xian (Samantabhadra) Bodhisattva re-explains the merits and functions of Samadhi.' It also has four abilities, as stated in the She Da Cheng Lun. The preface begins with nine aspects: first, the time of speaking; second, the subject of teaching; third, the place of residence; fourth, those who listen together; fifth, the doubts and thoughts of the assembly; sixth, the Buddha enters Samadhi; seventh, new audiences from the ten directions gather; eighth, praising through verses; ninth, Samantabhadra Bodhisattva re-explains the merits and functions of Samadhi. 'In previous assemblies, new audiences were gathered first, and then Samadhi was entered. Why is it in front this time? The answer is that previously, (others) entered Samadhi to approach the master of transformation, and the speaker was someone else. People only entered Samadhi when they wanted to speak. But this time it is not like that. The Buddha personally gives the opportunity. If the Buddha does not enter Samadhi, others have no way to come. Therefore, entering Samadhi first shows (a certain) sign, and then the new audience gathers. This is the difference between the settings of people in the cause position and people in the fruit position. It is also for the two-fold manifestation of the Dharma in the following text, and only in the second fold does it begin to guide people into knowledge and insight.' In previous assemblies, new audiences were gathered first, and then Samadhi was entered. Why is it in front this time? The answer is that previously, (others) entered Samadhi to approach the master of transformation, and the speaker was someone else. People only entered Samadhi when they wanted to speak. But this time it is not like that. The Buddha personally gives the opportunity. If the Buddha does not enter Samadhi, others have no way to come. Therefore, entering Samadhi first shows (a certain) sign, and then the new audience gathers. This is the difference between the settings of people in the cause position and people in the fruit position. It is also for the two-fold manifestation of the Dharma in the following text, and only in the second fold does it begin to guide people into knowledge and insight. 'Why does the Buddha enter Samadhi himself this time? The answer is that it is now to accomplish the method for practitioners. If it is not the person in the fruit position who personally enters Samadhi to show that the Dharma is true, there is no way to guide those in the cause position to achieve great fruit. Why enter the Shi Zi Fen Xun Ding (Lion's Vigorous Arising Samadhi)? It is for the benefit of the Pu Sa (Bodhisattvas). It also shows courage and strength, imparting teachings, so that practitioners can subdue falsehood and reveal truth.' Why does the Buddha enter Samadhi himself this time? The answer is that it is now to accomplish the method for practitioners. If it is not the person in the fruit position who personally enters Samadhi to show that the Dharma is true, there is no way to guide those in the cause position to achieve great fruit. Why enter the Lion's Vigorous Arising Samadhi? It is for the benefit of the Bodhisattvas. It also shows courage and strength, imparting teachings, so that practitioners can subdue falsehood and reveal truth. 'The four kinds of audiences who listen together are of three types: first, Bodhisattvas; second, Sheng Wen (Sravakas, Hearers); and third, the Kings of Heaven, etc. Why are Bodhisattvas in front? The answer is that general scriptures distinguish closeness from appearance, because they are the teachings of commonality and gradualness. This scripture distinguishes from the principle, because it is the teaching of suddenness. Therefore, only Sravakas are in this audience. There are two meanings to this: one is to show the corresponding reception of the Dharma Realm, and the other is to turn from small to great. Therefore, there are three types of Bodhisattva assemblies: one is to list the number, two is to list one hundred and forty names, with fifteen positions each showing different Buddhadharmas, which can be considered. The third is to praise the merits. The merit text first speaks generally, then separately. There are two types of separate speaking: first, seven sentences of self-benefiting behavior, and the last three sentences are of benefiting others.' The four kinds of audiences who listen together are of three types: first, Bodhisattvas; second, Sravakas; and third, the Kings of Heaven, etc. Why are Bodhisattvas in front? The answer is that general scriptures distinguish closeness from appearance, because they are the teachings of commonality and gradualness. This scripture distinguishes from the principle, because it is the teaching of suddenness. Therefore, only Sravakas are in this audience. There are two meanings to this: one is to show the corresponding reception of the Dharma Realm, and the other is to turn from small to great. Therefore, there are three types of Bodhisattva assemblies: one is to list the number, two is to list one hundred and forty names, with fifteen positions each showing different Buddhadharmas, which can be considered. The third is to praise the merits. The merit text first speaks generally, then separately. There are two types of separate speaking: first, seven sentences of self-benefiting behavior, and the last three sentences are of benefiting others. 'Second, there are three types of Sravaka assemblies: one is to list the number, two is to list the names, and three is to praise the merits. Fifth, in the questions and requests, first is the request, and then is the conclusion. The beginning has sixty sentences, divided into three parts: first, thirty sentences to distinguish the requested Dharma; then, ten sentences to praise the audience's ability to hear; and finally, twenty sentences to praise the Buddha's ability to speak. There are three types of Dharma: first, to formally distinguish the requested fruit.'

法。二十句辨因人未窮。三有十推功在佛。初所疑法中有三。一辨疑人。二辨念。三明所念法。三嘆佛堪說中。初十句明因圓。二有十嘆果滿。六入定中有二。初入定。二入三昧已已下明顯凈土相。即定力也。初文有三。初辨方便。二正入。三欲令下明入意所為。此何故唯依大悲。為前說通解行此唯存行令其去危得樂故也。第二入定力顯凈土中有五。初莊嚴重閣。二嚴園林。三嚴虛空。四何以故下釋成。五如此祇樹下結通十方。初文有二。初總次別。別中有十種莊嚴可知。下諸園空十句可知。五結中有四。初結。次佛集。三菩薩集。四重嚴空。亦可大文分三。初莊重閣等即器世間。二如來集即智正覺。三菩薩集即眾生世間耳。所以因果俱集。顯因果實成故也。七集眾文有三。初辨十方眾集。二是諸菩薩下嘆德。三爾時諸大聲聞下辨不共相。初文十方皆有八。初遠過塵數界海即從量也。二列世界名。三辨佛名。四列上首菩薩名。五辨眷屬。六供養具。七來詣佛所。八各化閣而坐。余同爾耳。所以菩薩名王證法界行用自在故也。第二嘆德文有二。初嘆。二皆是如來下推功。初文有三。初總嘆。二成就下別嘆德。三此諸菩薩下結嘆集也。別中有二。初自分德。二于大眾中即師子吼下他分德。初中有三。初辨自利行。二能於一

切如來下利他行。三具足十力下辨俱成。自他分德滿也。第三辨聲聞不共即顯法界是深。文中有二。初正不見。二譬如餓鬼下譬況。初文有三。初明不見佛真常行德。二何以故釋成不見所以。三是故雖與下結。初文有三。初列名。二如是等諸大下不見法界果德。此即與上十句所問法大同也。文有三可知。三亦復不見下不見圓通大眾因行。第三不見因行境界中有三。初總舉。二正辨。三如是等下結。第二釋成中有二。初責次答。答有二。初總。二本不修習能見如來下別辨不見意。此中二。初明不修大行故不見。二亦無三昧清凈智眼下正辨不見相。初文有三。初由不修故不見。二是諸功德下不共故不見。有三可知。三是故諸大弟子下結。初不修文有二。初不修果德。二不求菩薩下不求因行。第二正辨不見有二。初明不見。二何以故辨所以。初文有二。初總次別。別中有二。初無自大果失。亦不樂說下二無他恩德失。餘者可知耳。第二喻況中有十喻。初名惑障勝境喻。二不窮源底喻。三求下失上喻。四無所攝取喻。五臨光失眼喻。六修得異果喻。七同居異見喻。八不行同一行喻。九深淺相形喻。十住位息求喻。第八嘆德中有十人說偈。初人有三。初五嘆土體。二有四嘆眾集。次有一結嘆。二精進勢王有十分五。初二總嘆依正

【現代漢語翻譯】現代漢語譯本切如來下利他行。三具足十力下辨俱成。自他分德滿也。第三辨聲聞不共即顯法界是深。文中有二。初正不見。二譬如餓鬼下譬況。初文有三。初明不見佛真常行德。二何以故釋成不見所以。三是故雖與下結。初文有三。初列名。二如是等諸大下不見法界果德。此即與上十句所問法大同也。文有三可知。三亦復不見下不見圓通大眾因行。第三不見因行境界中有三。初總舉。二正辨。三如是等下結。第二釋成中有二。初責次答。答有二。初總。二本不修習能見如來下別辨不見意。此中二。初明不修大行故不見。二亦無三昧清凈智眼下正辨不見相。初文有三。初由不修故不見。二是諸功德下不共故不見。有三可知。三是故諸大弟子下結。初不修文有二。初不修果德。二不求菩薩下不求因行。第二正辨不見有二。初明不見。二何以故辨所以。初文有二。初總次別。別中有二。初無自大果失。亦不樂說下二無他恩德失。餘者可知耳。第二喻況中有十喻。初名惑障勝境喻。二不窮源底喻。三求下失上喻。四無所攝取喻。五臨光失眼喻。六修得異果喻。七同居異見喻。八不行同一行喻。九深淺相形喻。十住位息求喻。第八嘆德中有十人說偈。初人有三。初五嘆土體。二有四嘆眾集。次有一結嘆。二精進勢王有十分五。初二總嘆依正現代漢語譯本如來所行的利他之行是徹底的。具備三種圓滿和十種力量，能夠辨別和成就一切。這是自身和他人的功德都圓滿具足。第三部分辨別聲聞不共之處，從而彰顯法界之深奧。這段文字分為兩部分。首先是直接說明『不見』，然後是『譬如餓鬼』的比喻。第一部分又分為三點。首先是闡明不見佛的真常行德。其次是解釋不見的原因，用『何以故』來解釋。第三是總結，用『是故雖與』來結尾。第一部分又分為三點。首先是列出名號。其次是『如是等諸大』，說明不見法界的果德。這與前面十句所問的法大體相同。這段文字分為三部分，可以理解。第三是『亦復不見』，說明不見圓通大眾的因行。第三部分不見因行境界，分為三點。首先是總的提出。其次是正式辨別。第三是『如是等』，進行總結。第二部分解釋說明，分為兩部分。首先是責問和回答。回答分為兩部分。首先是總的回答。其次是『本不修習能見如來』，分別辨別不見的原因。這裡分為兩點。首先是說明不修大行所以不見。其次是『亦無三昧清凈智眼』，正式辨別不見的相狀。第一部分說明不修的原因，分為三點。首先是因為不修所以不見。其次是『是諸功德』，說明因為不共所以不見。分為三部分，可以理解。第三是『是故諸大弟子』，進行總結。第一部分說明不修，分為兩部分。首先是不修果德。其次是『不求菩薩』，說明不求因行。第二部分正式辨別不見，分為兩部分。首先是說明不見。其次是用『何以故』來辨別原因。第一部分分為兩部分。首先是無自大果的缺失，以及『亦不樂說』。其次是無他恩德的缺失。其餘的可以理解。第二部分用十個比喻來說明。第一個比喻是『名惑障勝境喻』。第二個比喻是『不窮源底喻』。第三個比喻是『求下失上喻』。第四個比喻是『無所攝取喻』。第五個比喻是『臨光失眼喻』。第六個比喻是『修得異果喻』。第七個比喻是『同居異見喻』。第八個比喻是『不行同一行喻』。第九個比喻是『深淺相形喻』。第十個比喻是『住位息求喻』。第八部分讚歎功德，有十個人說了偈頌。第一個人說了三部分。首先用五句讚歎國土的本體。其次用四句讚歎大眾的聚集。最後用一句進行總結讚歎。第二位是精進勢王，分為十分之五。首先用兩句總的讚歎依報和正報。

【English Translation】 English version The Tathagata's (如來, one of the titles of a Buddha) practice of benefiting others is thorough. With the three perfections and ten powers, one can discern and accomplish everything. This is the complete fulfillment of one's own merits and the merits of others. The third part distinguishes the unique aspects of the Shravakas (聲聞, disciples who hear and follow the teachings), thereby revealing the profundity of the Dharmadhatu (法界, the realm of reality). This passage is divided into two parts. First, it directly states 'not seeing,' and then there is the analogy of 'like hungry ghosts.' The first part is further divided into three points. First, it clarifies not seeing the Buddha's (佛) true, constant practice and virtues. Second, it explains the reason for not seeing, using 'Why is it so?' to explain. Third, it concludes with 'Therefore, although with.' The first part is again divided into three points. First, it lists the names. Second, 'Such great beings' (如是等諸大) indicates not seeing the fruit virtues of the Dharmadhatu. This is largely the same as the Dharma (法) asked about in the previous ten sentences. This passage is divided into three parts, which can be understood. Third, 'Also not seeing' (亦復不見) indicates not seeing the causal practices of the all-pervading assembly. The third part, not seeing the realm of causal practices, is divided into three points. First, it makes a general statement. Second, it formally distinguishes. Third, it concludes with 'Such beings.' The second part, explaining and clarifying, is divided into two parts. First, it questions and answers. The answer is divided into two parts. First, a general answer. Second, 'Fundamentally not cultivating, one can see the Tathagata' (本不修習能見如來), separately distinguishing the reasons for not seeing. Here, it is divided into two points. First, it explains that one does not see because one does not cultivate great practices. Second, 'Also without Samadhi (三昧, meditative absorption), pure wisdom eyes' (亦無三昧清凈智眼), formally distinguishing the characteristics of not seeing. The first part, explaining the reason for not cultivating, is divided into three points. First, one does not see because one does not cultivate. Second, 'These are all virtues' (是諸功德), explaining that one does not see because they are unique. Divided into three parts, which can be understood. Third, 'Therefore, all great disciples' (是故諸大弟子), concluding. The first part, explaining not cultivating, is divided into two parts. First, not cultivating the fruit virtues. Second, 'Not seeking Bodhisattvas' (不求菩薩), explaining not seeking causal practices. The second part, formally distinguishing not seeing, is divided into two parts. First, explaining not seeing. Second, using 'Why is it so?' to distinguish the reason. The first part is divided into two parts. First, the loss of not having one's own great fruit, and 'Also not delighting to speak.' Second, the loss of not having the kindness and virtue of others. The rest can be understood. The second part uses ten analogies to explain. The first analogy is 'The analogy of delusion obstructing the superior realm' (名惑障勝境喻). The second analogy is 'The analogy of not exhausting the source' (不窮源底喻). The third analogy is 'The analogy of seeking the lower and losing the higher' (求下失上喻). The fourth analogy is 'The analogy of not being included' (無所攝取喻). The fifth analogy is 'The analogy of losing sight of the light' (臨光失眼喻). The sixth analogy is 'The analogy of cultivating and obtaining different fruits' (修得異果喻). The seventh analogy is 'The analogy of living together but having different views' (同居異見喻). The eighth analogy is 'The analogy of not practicing the same practice' (不行同一行喻). The ninth analogy is 'The analogy of comparing depth and shallowness' (深淺相形喻). The tenth analogy is 'The analogy of dwelling in a position and ceasing to seek' (住位息求喻). The eighth part praises the virtues, with ten people reciting verses. The first person speaks of three parts. First, using five sentences to praise the essence of the land. Second, using four sentences to praise the gathering of the assembly. Finally, using one sentence to conclude the praise. The second person is King of Vigorous Effort (精進勢王), divided into five parts. First, using two sentences to generally praise the environment and the reward.

。二有二嘆眾會勝。三有二明來者神力。四有二嘆佛德。五有二辨覺分齊。三普妙德王有十分二。初三法明佛德。次七喻。四無礙妙德藏王有十。次第嘆佛可知。五善化月王有十。初四示報身令菩薩同入法界。次四顯凈土令修入者成就觀智。次二辨佛轉法輪利物。六法義慧焰王有十分有四。初三總嘆下人非及。次二嘆德廣大。次二顯其德相難知。次三顯德是勝人境界。七一切眾魔智幢有十中有三。初五嘆法身。次二嘆應身。次三嘆化身。八凈愿智幢王有十分二。初九嘆修因行。次一明果成滿。余相可知。九智慧勢王有十分四。初二總嘆二業利益。次二別嘆身業益。次四嘆口業益。次二嘆意業益。十智通王有十一分三。初一總嘆見佛益。次七嘆佛慈悲德。次三辨見聞得益。慈悲中有三。初一明出世意。次五正嘆慈悲相。次一辨所以耳。第九重辨定德用有二。初長行。次偈頌。初文有六。一明重意。二辨定三昧德用方便分齊法。三略列十一門方便所況事。初一總。餘十別事耳。四為諸菩薩下明所為機器對法相擬耳。五何等十下辨三昧所成事用。則正照明。六佛子此師子下結略顯廣。此第五段中依一方便說十種法。十一方便即有一百一十法。十法何差別。一明佛興次第。二明常說義分齊。三辨成佛。此上攝入智正覺。四明眷

【現代漢語翻譯】現代漢語譯本二、二嘆眾會殊勝。三、二說明來者的神通力量。四、二讚歎佛的功德。五、二分辨覺悟的層次。三、普妙德王有十分之二。首先用三種法說明佛的功德，其次用七種比喻。四、無礙妙德藏王有十個方面，依次讚歎佛的功德，可以理解。五、善化月王有十個方面。首先用四個方面展示報身，使菩薩一同進入法界。其次用四個方面顯示凈土，使修行進入者成就觀智。再次用兩個方面辨別佛轉法輪利益眾生。六、法義慧焰王有十分之四。首先用三個方面總讚歎，說明下等人無法企及。其次用兩個方面讚歎功德廣大。再次用兩個方面顯示其功德之相難以知曉。再次用三個方面顯示功德是殊勝之人的境界。七、一切眾魔智幢有十個方面，其中有三個方面。首先用五個方面讚歎法身（Dharmakaya）。其次用兩個方面讚歎應身（Nirmanakaya）。再次用三個方面讚歎化身（Sambhogakaya）。八、凈愿智幢王有十分之二。首先用九個方面讚歎修因行。其次用一個方面說明果成圓滿。其餘方面可以類推得知。九、智慧勢王有十分之四。首先用兩個方面總讚歎身口意二業的利益。其次用兩個方面分別讚歎身業的利益。再次用四個方面讚歎口業的利益。再次用兩個方面讚歎意業的利益。十、智通王有十一分之三。首先用一個方面總讚歎見佛的利益。其次用七個方面讚歎佛的慈悲功德。再次用三個方面辨別見聞佛法所得的利益。慈悲功德中有三個方面。首先說明佛出世的意義。其次用五個方面正式讚歎慈悲之相。再次用一個方面辨別慈悲的所以然。第九重辨定德用有二。初長行。次偈頌。初文有六。一明重意。二辨定三昧（Samadhi）德用方便分齊法。三略列十一門方便所況事。初一總。餘十別事耳。四為諸菩薩下明所為機器對法相擬耳。五何等十下辨三昧（Samadhi）所成事用。則正照明。六佛子此師子下結略顯廣。此第五段中依一方便說十種法。十一方便即有一百一十法。十法何差別。一明佛興次第。二明常說義分齊。三辨成佛。此上攝入智正覺。四明眷

【English Translation】 English version Secondly, there are two aspects to praising the assembly's superiority. Thirdly, there are two aspects to clarifying the spiritual power of those who come. Fourthly, there are two aspects to praising the Buddha's virtues. Fifthly, there are two aspects to distinguishing the levels of enlightenment. Thirdly, Universal Wonderful Virtue King has ten parts divided into two. First, three dharmas clarify the Buddha's virtues; second, seven metaphors. Fourthly, Unobstructed Wonderful Virtue Treasury King has ten aspects. Praising the Buddha in order can be understood. Fifthly, Good Transformation Moon King has ten aspects. First, four aspects show the Reward Body (Sambhogakaya), enabling Bodhisattvas to enter the Dharma Realm together. Second, four aspects reveal the Pure Land, enabling those who cultivate to achieve contemplative wisdom. Third, two aspects distinguish the Buddha's turning of the Dharma wheel to benefit beings. Sixthly, Dharma Meaning Wisdom Flame King has ten parts divided into four. First, three aspects generally praise, indicating that lower beings cannot reach it. Second, two aspects praise the vastness of virtue. Third, two aspects reveal that the appearance of its virtue is difficult to know. Fourth, three aspects reveal that virtue is the realm of superior beings. Seventhly, All Demons Wisdom Banner has ten aspects, among which there are three. First, five aspects praise the Dharma Body (Dharmakaya). Second, two aspects praise the Response Body (Nirmanakaya). Third, three aspects praise the Transformation Body (Sambhogakaya). Eighthly, Pure Vow Wisdom Banner King has ten parts divided into two. First, nine aspects praise the cultivation of causal actions. Second, one aspect clarifies the complete fulfillment of the fruit. The remaining aspects can be understood by analogy. Ninthly, Wisdom Power King has ten parts divided into four. First, two aspects generally praise the benefits of the two karmas of body, speech, and mind. Second, two aspects separately praise the benefits of bodily karma. Third, four aspects praise the benefits of verbal karma. Fourth, two aspects praise the benefits of mental karma. Tenthly, Wisdom Penetration King has eleven parts divided into three. First, one aspect generally praises the benefits of seeing the Buddha. Second, seven aspects praise the Buddha's virtues of compassion. Third, three aspects distinguish the benefits gained from seeing and hearing the Dharma. Within the virtues of compassion, there are three aspects. First, clarify the meaning of the Buddha's appearance in the world. Second, five aspects formally praise the appearance of compassion. Third, one aspect distinguishes the reason for compassion. The ninth section elaborates on the function of Samadhi (定, concentration) in two parts: first, a prose passage; second, a verse. The prose passage has six parts: 1. Clarifying the repeated meaning. 2. Distinguishing the virtues, functions, expedient means, divisions, and methods of Samadhi (三昧). 3. Briefly listing the matters illustrated by the eleven expedient means, with the first being general and the remaining ten being specific. 4. 'For the Bodhisattvas below' clarifies the corresponding Dharma aspects for the intended recipients. 5. 'What are the ten below' distinguishes the accomplishments and functions achieved by Samadhi (三昧), thus providing correct illumination. 6. 'Buddha-children, this lion below' concludes by briefly revealing the extensive meaning. In this fifth section, ten kinds of Dharma are explained based on one expedient means. Eleven expedient means thus encompass one hundred and ten dharmas. What is the difference between the ten dharmas? 1. Clarifying the order of the Buddha's arising. 2. Clarifying the divisions of the meaning of what is constantly spoken. 3. Distinguishing the attainment of Buddhahood. The above is included in the Right Enlightenment of Wisdom. 4. Clarifying the retinue.

屬。即眾生世間。五明化身無礙。六辨住持自在。七辨功德所依。八明神力作用清凈。九辨愿音聲。十具明三世間轉法輪義。后六名德用。又于中初三從所依。意一。身一。口一。又初身。次用。三位地。余意依文。準之可知。第二頌文有二。初十句辨頌意。二正頌。于中有十半。總頌上十法門。于中有三。初六正結前義。次三半明信入分齊。次一結成利益所以。前中有六偈。初一眷屬凈。次一說法凈。次一顯行凈。次一雲集凈。次一顯理凈。次一照明凈。第二文有三。初一總。次一半釋。次一辨所以可知。問所以普賢重照明。答果人入定顯法是真。若因人不證。同修者不進故。普賢因人。照明引初修者趣入耳。此約體入。若約用時。則重舉用以顯體也。第二正說中有二。初明如來大悲攝化令修行者入其法界。即正說體。二爾時文殊師利童子下廣約善友。明入儀則也。問何故加入法界。不依位得何也。答理實須自他二力。今且約一相耳。自力依位。他力佛加持也。亦可初辨依三昧得自利德。二彼諸菩薩下成利他德。三爾時文殊童子下辨利他行相也。初文有二。初明佛入定。攝人入法界故。有四可知也。二爾時祇林大眾下明諸菩薩因光入法。此文有六。初牒入人。二悉見一切下蒙光攝益。三如此間如來下結會平等。有二

【現代漢語翻譯】現代漢語譯本屬。即眾生世間（一切有情眾生的世界）。五明化身無礙（五種智慧所化之身，沒有阻礙）。六辨住持自在（六種辨才，能夠自在地住持佛法）。七辨功德所依（七種辨才，是功德所依之處）。八明神力作用清凈（明白神通力量的作用是清凈的）。九辨愿音聲（辨別願力的音聲）。十具明三世間轉法輪義（完全明白在過去、現在、未來三世間轉法輪的意義）。后六名德用（後面的六種辨才名為德用）。又于中初三從所依（其中前三種辨才從所依處而來）。意一（意辨才是一種）。身一（身辨才是一種）。口一（口辨才是一種）。又初身（首先是身辨才）。次用（其次是用辨才）。三位地（三種地位）。余意依文（其餘的意義依照經文）。準之可知（按照這個標準可以知道）。第二頌文有二（第二段偈頌的文字有兩個方面）。初十句辨頌意（開始的十句辨別偈頌的意義）。二正頌（第二部分是正式的偈頌）。于中有十半（其中有十句半）。總頌上十法門（總括讚頌上面的十種法門）。于中有三（其中有三個部分）。初六正結前義（開始的六句正式總結前面的意義）。次三半明信入分齊（接下來的三句半說明信入的程度）。次一結成利益所以（最後一句總結成就利益的原因）。前中有六偈（前面有六句偈頌）。初一眷屬凈（第一句是眷屬清凈）。次一說法凈（第二句是說法清凈）。次一顯行凈（第三句是顯現修行清凈）。次一雲集凈（第四句是雲集清凈）。次一顯理凈（第五句是顯現真理清凈）。次一照明凈（第六句是照明清凈）。第二文有三（第二部分文字有三個方面）。初一總（開始一句是總說）。次一半釋（接下來半句是解釋）。次一辨所以可知（最後一句辨別原因，可以知道）。問所以普賢（Samantabhadra）（普遍的賢善）重照明（提問：為什麼普賢菩薩要再次照明？）。答果人入定顯法是真（回答：果位的人入定顯現的佛法才是真實的）。若因人不證（如果因位的人沒有證悟）。同修者不進故（一起修行的人就不會進步）。普賢因人（普賢菩薩是因位的人）。照明引初修者趣入耳（照明是爲了引導初學者趣入）。此約體入（這是從本體上進入）。若約用時（如果從作用上來說）。則重舉用以顯體也（那麼再次舉出作用是爲了顯現本體）。第二正說中有二（第二部分正式的說法有兩個方面）。初明如來大悲攝化令修行者入其法界（Dharmadhatu）（一切法的本體，真理的界限），即正說體（首先說明如來以大悲心攝受教化，使修行者進入法界，這是正式說法的本體）。二爾時文殊師利（Manjusri）童子下廣約善友（Kalyanamitra）（引導他人走上正道的良師益友）。明入儀則也（下面廣泛地依靠善友，說明進入法界的儀軌法則）。問何故加入法界（提問：為什麼加入法界？）。不依位得何也（不依靠果位能得到什麼呢？）。答理實須自他二力（回答：實際上需要自己和他人的兩種力量）。今且約一相耳（現在且說一個方面）。自力依位（自己的力量依靠果位）。他力佛加持也（他人的力量是佛的加持）。亦可初辨依三昧（Samadhi）（禪定）得自利德（也可以首先辨別依靠禪定獲得自利功德）。二彼諸菩薩下成利他德（其次是那些菩薩成就利他功德）。三爾時文殊童子下辨利他行相也（第三是文殊童子下面辨別利他的行為）。初文有二（第一部分文字有兩個方面）。初明佛入定（首先說明佛入定）。攝人入法界故（攝受人進入法界）。有四可知也（有四個方面可以知道）。二爾時祇林（Jetavana）（祇樹給孤獨園）大眾下明諸菩薩因光入法（其次是祇樹給孤獨園的大眾，說明諸位菩薩因為光明而進入佛法）。此文有六（這段文字有六個方面）。初牒入人（首先是牒述進入的人）。二悉見一切下蒙光攝益（其次是都看見一切，蒙受光明的攝受利益）。三如此間如來下結會平等（第三是像這裡的如來一樣，總結會合平等）。有二（有兩個方面）。

【English Translation】 English version Belongs to. That is, the world of sentient beings (the world of all sentient beings). Five kinds of wisdom transformation bodies are unobstructed. Six kinds of eloquence uphold freedom. Seven kinds of eloquence are the basis of merit. Eight kinds of eloquence clarify the purity of the function of divine power. Nine kinds of eloquence distinguish the sound of vows. Ten kinds of eloquence fully understand the meaning of turning the Dharma wheel in the three worlds of past, present, and future. The latter six are called virtues and functions. Among them, the first three come from the place of reliance. One for intention, one for body, and one for mouth. Also, first the body, then the function, three positions. The remaining meaning depends on the text. It can be known according to this standard. The second verse has two aspects. The first ten sentences distinguish the meaning of the verse. The second part is the formal verse. There are ten and a half sentences in it. It summarizes and praises the above ten Dharma methods. There are three parts in it. The first six formally summarize the previous meaning. The next three and a half explain the degree of faith and entry. The last one concludes the reason for achieving benefits. There are six verses in the front. The first one is the purity of the retinue. The second one is the purity of Dharma teaching. The third one is the purity of manifesting practice. The fourth one is the purity of cloud gathering. The fifth one is the purity of manifesting truth. The sixth one is the purity of illumination. The second text has three aspects. The first one is a summary. The next half sentence is an explanation. The last one distinguishes the reason and can be known. Question: Why does Samantabhadra (universal goodness) re-illuminate? Answer: The Dharma manifested by those in the fruit position entering Samadhi (meditative absorption) is true. If those in the cause position are not enlightened, those who practice together will not progress. Samantabhadra is a person in the cause position. Illumination is to guide beginners to enter. This is entering from the essence. If it is about the function, then the function is repeated to show the essence. The second formal saying has two aspects. First, it explains that the Tathagata (Thus Come One) uses great compassion to gather and transform practitioners to enter the Dharmadhatu (the essence of all dharmas, the boundary of truth), which is the body of the formal saying. Second, then Manjusri (Gentle Glory) Bodhisattva (Enlightening Being) below widely relies on Kalyanamitra (virtuous friend, a good teacher and beneficial friend who guides others onto the right path) to explain the rules and regulations for entering the Dharmadhatu. Question: Why add the Dharmadhatu? What can be obtained without relying on the position? Answer: In reality, both self-power and other-power are needed. Now let's talk about one aspect. Self-power relies on the position. Other-power is the blessing of the Buddha. It can also be distinguished that relying on Samadhi (meditative concentration) to obtain self-benefiting virtues. Second, those Bodhisattvas below achieve altruistic virtues. Third, then Manjusri Bodhisattva below distinguishes the appearance of altruistic actions. The first text has two aspects. First, it explains that the Buddha enters Samadhi, gathering people to enter the Dharmadhatu. There are four aspects that can be known. Second, then the assembly in Jetavana (Jeta Grove) below explains that the Bodhisattvas enter the Dharma because of the light. This text has six aspects. First, it states the people who enter. Second, they all see everything below, receiving the benefits of the light. Third, like the Tathagata here, it concludes the equality of the assembly. There are two aspects.

可知。四而不壞三世下辨所見益用。有六句可知。五其有眾生下辨得益所以有五句。六逮得如來下廣明其益相。二攝益中有三。初辨顯器世間攝益。二諸大菩薩現坐下智正覺自在攝益。三或見在天下眾生世間攝益。此文有二。初辨處。二顯種種下明顯身相。亦可但是智正覺十身也。若依下結文。但是國土世間及眾生世間也。六廣益相文有二。初得自利行。二時彼諸菩薩下明利他德。初文有二。初舉德。二爾時文殊下說偈讚歎。初文有三。初舉身座體。二顯大自在下明座及身德用。三爾時彼諸菩薩深入下既有內資外顯益相。隨分利他也。初文有二。初舉德成身。二彼師子座下明嘆德顯座。初文有四。初總出三昧德體。二次列十門以為德用。即上十門也。此文有二可知。三所謂種種下辨德所依。四得深入菩薩三昧門下廣辨上三昧門耳。亦即所成也。亦可上十一門並是總功德門。此有三。初總。次別。三以廣顯略也。第二別中略明一百句三昧門。第三中有二。初結成廣說。二入如來海下結觀分齊。證行圓滿也。此文有二可知。此中定三昧法門者並通一部為起法所依。所有解行分齊並皆準此思攝也。二座中有二可知。第二明座身德益有二。初辨相。次如是等下結成德相嘆不可盡。初文有三。初十三句德自利行。二安住莊嚴下五

【現代漢語翻譯】現代漢語譯本可知。四而不壞三世下辨別所見之益用。有六句可知。五其有眾生下辨別得益之原因，有五句。六逮得如來下廣為闡明其利益之相。二、攝益之中有三點。首先辨明顯現器世間的攝益。其次是諸大菩薩現身安坐下，智正覺自在的攝益。再次是或見在天下眾生世間的攝益。此文有兩點。首先辨別處所。其次顯種種下，明顯身相。也可以認為只是智正覺的十身。若依下文總結，只是國土世間及眾生世間。六、廣益相文有兩點。首先獲得自利之行。其次時彼諸菩薩下，闡明利他之德。首先闡述功德。其次爾時文殊下，以偈頌讚嘆。首先闡述功德，有三點。首先舉出身座之體。其次顯大自在下，闡明座及身之德用。再次爾時彼諸菩薩深入下，既有內資外顯的益相，也隨分隨力地利益他人。首先闡述功德，有兩點。首先舉出功德成就之身。其次彼師子座下，闡明讚歎功德，顯現寶座。首先闡述功德，有四點。首先總括三昧的德體。其次依次列出十門作為德用，即是上面的十門。此文有兩點可知。三、所謂種種下，辨別功德所依。四、得深入菩薩三昧門下，廣泛辨別上面的三昧門，也就是所成就的。也可以認為上面的十一門都是總功德門。此有三點。首先總括。其次分別。三、以廣顯略。第二，分別之中略明一百句三昧門。第三，其中有兩點。首先總結成就廣說。其次入如來海下，總結觀想的界限，證得修行圓滿。此文有兩點可知。此中定三昧法門者，貫通整部經典，作為發起修法的所依。所有解行分齊都以此為準則進行思考和攝取。二、座中有兩點可知。第二，闡明座身德益有兩點。首先辨別相狀。其次如是等下，總結功德之相，讚歎不可窮盡。首先闡述功德，有三點。首先十三句德自利行。二、安住莊嚴下，五句

【English Translation】 English version It can be known. Fourth, 'without destroying the three worlds' below distinguishes the benefits and uses of what is seen. There are six sentences that can be known. Fifth, 'if there are sentient beings' below distinguishes the reasons for obtaining benefits, with five sentences. Sixth, 'attaining the Tathagata' below extensively clarifies the aspects of its benefits. Second, there are three aspects to the benefits of embracing. First, it distinguishes and reveals the benefits of embracing the world of vessels (physical world). Second, it is the benefits of the wisdom, right awareness, and freedom of the great Bodhisattvas appearing and sitting. Third, it is the benefits of embracing the world of sentient beings seen in the world. This text has two points. First, it distinguishes the location. Second, 'manifesting various' below clearly shows the physical appearance. It can also be considered as just the ten bodies of wisdom and right awareness. If according to the conclusion below, it is just the world of the land and the world of sentient beings. Sixth, there are two aspects to the text on the extensive benefits. First, obtaining the practice of self-benefit. Second, 'when those Bodhisattvas' below clarifies the virtue of benefiting others. First, it elaborates on virtue. Second, 'at that time, Manjushri' below praises with verses. First, elaborating on virtue has three points. First, it cites the essence of the body and seat. Second, 'manifesting great sovereignty' below clarifies the virtue and function of the seat and body. Third, 'at that time, those Bodhisattvas deeply entered' below, having both internal resources and external manifestations of benefits, also benefit others according to their capacity. First, elaborating on virtue has two points. First, it cites the body of accomplished virtue. Second, 'that lion seat' below clarifies the praise of virtue, revealing the seat. First, elaborating on virtue has four points. First, it summarizes the essence of Samadhi (state of meditative consciousness). Second, it lists ten doors as virtues and functions, which are the ten doors above. This text has two points that can be known. Third, 'the so-called various' below distinguishes what virtue relies on. Fourth, 'obtaining deep entry into the Bodhisattva Samadhi door' below extensively distinguishes the Samadhi door above, which is also what is accomplished. It can also be considered that the eleven doors above are all general doors of merit. This has three points. First, a summary. Second, distinctions. Third, using the extensive to reveal the concise. Second, within the distinctions, it briefly clarifies one hundred sentences of the Samadhi door. Third, there are two points within it. First, concluding the accomplishment of extensive explanation. Second, 'entering the Tathagata's sea' below concludes the limits of contemplation, attesting to the perfection of practice. This text has two points that can be known. Those who establish the Dharma gate of Samadhi here connect the entire scripture as the basis for initiating the Dharma. All distinctions of understanding and practice should be based on this for contemplation and inclusion. Second, there are two points that can be known about the seat. Second, clarifying the benefits of the virtue of the seat and body has two points. First, distinguishing the characteristics. Second, 'such as these' below concludes the characteristics of virtue, praising its inexhaustibility. First, elaborating on virtue has three points. First, thirteen sentences of virtue for self-benefit. Second, 'abiding in adornment' below, five sentences.

十七利他行。三決了如來下二十自他行滿可知。第三外益於文有三。初立。次釋。三結。第二文殊偈贊祇林顯證真實。所以文殊說彰凈慧證也。所以不在利他。后說彰利他。起后說便故也。就十三半偈中。初十二別嘆佛及祇林即果也。二普賢等佛子下總結莊嚴普集。即因也。第二利他德中有三。初辨果德被益。二彼諸菩薩下利他行體。三隨其所應下辨對緣攝化。此第三對緣攝化中有四。初辨機器。亦可機緣相擬。二明同生益。三現不可說下辨現法門被益。四或現天宮下明現三世間攝化。三現法門中有三。初現無常等忻厭門。二為一切眾生下辨十度行門。三以如是下結。第二十度中。初六可知。后四中為一一身方便度。悉能供養下愿度。悉能顯現下力度。知一切下智度。下結法界非一耳。第四三世間有四。初現器世間。二或名號下現智正覺。三或現聲聞下現眾生世間。四或現種種色身下對三世間起用方便。余文可知也。爾時文殊童子下第二依其善友辨修入儀則。此望機辨所軌。若望知識自行即前依果人得法。今對機器起用也。今略取此經上下有五相不同。持是五相以科此文。何者五相。一顯位修行相二會緣入實相。三攝德成因相。四智照無二相。五顯因廣大相也。今此中意以德彰人。以人引修行者入於法界故。廣驗諸教

【現代漢語翻譯】現代漢語譯本十七利他行。三決了如來下二十自他行滿可知。第三外益於文有三：初立，次釋，三結。第二，文殊偈贊祇林（Jetavana，佛陀常住的精舍）顯證真實。所以文殊（Manjusri，智慧的象徵）說彰凈慧證也，所以不在利他，后說彰利他，起后說便故也。就十三半偈中，初十二別嘆佛及祇林即果也，二普賢（Samantabhadra，大行愿的象徵）等佛子下總結莊嚴普集，即因也。第二利他德中有三：初辨果德被益，二彼諸菩薩下利他行體，三隨其所應下辨對緣攝化。此第三對緣攝化中有四：初辨機器，亦可機緣相擬，二明同生益，三現不可說下辨現法門被益，四或現天宮下明現三世間攝化。三現法門中有三：初現無常等忻厭門，二為一切眾生下辨十度行門，三以如是下結。第二十度中，初六可知，后四中為一一身方便度，悉能供養下愿度，悉能顯現下力度，知一切下智度，下結法界非一耳。第四三世間有四：初現器世間，二或名號下現智正覺，三或現聲聞下現眾生世間，四或現種種色身下對三世間起用方便，余文可知也。爾時文殊童子下第二依其善友辨修入儀則，此望機辨所軌，若望知識自行即前依果人得法，今對機器起用也。今略取此經上下有五相不同，持是五相以科此文。何者五相？一顯位修行相，二會緣入實相，三攝德成因相，四智照無二相，五顯因廣大相也。今此中意以德彰人，以人引修行者入於法界故，廣驗諸教。

【English Translation】 English version Seventeen altruistic practices. The twenty self-other practices under the three resolutions of the Tathagata (如來, Thus Come One) are fully understood. The third external benefit in the text has three parts: first, establishment; second, explanation; and third, conclusion. Second, Manjusri's (文殊, the embodiment of wisdom) verses praising Jetavana (祇林, the monastery where the Buddha often stayed) clearly demonstrate the truth. Therefore, Manjusri's (文殊) discourse highlights the realization of pure wisdom; hence, it is not about altruism. The subsequent discourse emphasizes altruism, initiating the subsequent explanation. Within the thirteen and a half verses, the initial twelve verses separately praise the Buddha and Jetavana (祇林), which is the result. The subsequent verses, starting with Samantabhadra (普賢, the embodiment of great vows) and other Buddha-sons, summarize the adornments and universal gatherings, which is the cause. The second aspect of altruistic virtue has three parts: first, distinguishing the benefited result; second, the essence of altruistic practice in those Bodhisattvas; and third, distinguishing the means of conversion based on conditions. This third aspect of conversion based on conditions has four parts: first, discerning the capacity of beings, which can also be compared to the alignment of opportunities; second, clarifying the benefits of co-arising; third, revealing the Dharma-door being benefited by the indescribable; and fourth, manifesting the conversion of the three realms by appearing in heavenly palaces. The three aspects of manifesting the Dharma-door are: first, manifesting the gate of joy and aversion, such as impermanence; second, distinguishing the practice of the ten perfections for all sentient beings; and third, concluding with 'in this way'. Among the ten perfections, the first six are understandable. Among the latter four, the perfection of skillful means is for each and every body; the perfection of vows is under 'being able to offer'; the perfection of power is under 'being able to manifest'; the perfection of wisdom is under 'knowing everything'; and the conclusion is that the Dharma-realm is not singular. The fourth aspect of the three realms has four parts: first, manifesting the realm of vessels; second, manifesting the correct enlightenment of wisdom under 'or names'; third, manifesting the realm of sentient beings under 'or hearing-ones'; and fourth, manifesting the expedient use of the three realms by manifesting various forms, and the remaining text is understandable. At that time, under the guidance of Manjusri (文殊) as a youth, the second part discerns the rules for entering practice based on good friends. This is the standard for discerning capacity. If one looks at the self-practice of knowledge, it is the previous attainment of the Dharma by those who rely on the result. Now, it is the initiation of function based on the capacity of beings. Now, this scripture is briefly taken from top to bottom, and there are five different aspects. Hold these five aspects to classify this text. What are the five aspects? First, the aspect of manifesting the position of practice; second, the aspect of converging conditions to enter reality; third, the aspect of gathering virtues to form the cause; fourth, the aspect of wisdom illuminating non-duality; and fifth, the aspect of manifesting the vastness of the cause. Now, the intention here is to highlight people through virtue and to guide practitioners into the Dharma-realm through people. Broadly examine the teachings.

有二知識。一人。二法。分齊者有三。一初人者。教為言詮處。為方便門。人為旨。問等彰德。二若法者。言為教詮。總別同異等為觀門。智眼所得者為旨。通明等為德。三人法合明即觀教為詮。見處及人為方便。得法為旨見。說往因及仰推等為德也。廣如別章。約時位等別。人有其四中五。文殊重也。今寄顯法相。故有若干。若約正助即一百一十。若約實行即三千大千微塵等也。所以實約三千微塵等者。欲明附引三乘別機故也。若依一乘不只若干耳(云云)。此文分有五。初四十一人顯位修行相。次摩耶一人會緣入實相。三彌勒一人攝德成因相。由行會理成正因故。四重會文殊一人寄智照無二相。五普賢一人寄顯因廣大相。后二人述因勝也。今約此意。若別位位皆差。若通行行皆有也。位即為相。通即為體耳。初四十一中。初一寄十信。次十寄十住。次十寄十行。次十寄十回向。次十寄十地。所以文殊初智光導故也。今以五門料簡。一明緇素等別。若約行相併別不同。若總約相有十六種。一菩薩。二比丘。三比丘尼。四長者。五優婆夷。六童男。七童女。八天。九外道。十藥師。十一船師。十二婆羅門。十三王。十四仙人。十五母。十六婦。二明修入徒眾。唯初文殊所具諸眾。次下唯一人。三辨往不往異者。初文殊

【現代漢語翻譯】現代漢語譯本有二種知識。一是人，二是法。區分在於有三種情況。第一種是就『人』而言，教義是言語詮釋之處，作為方便之門，『人』是宗旨。提問等行為彰顯其德行。第二種是就『法』而言，言語是教義的詮釋，總相、別相、同相、異相等是觀察之門，通過智慧之眼所獲得的才是宗旨，通達明瞭等是德行。第三種是人與法結合闡明，即觀察教義作為詮釋，見處及『人』作為方便，得法作為宗旨，講述往昔因緣及仰慕推崇等作為德行。詳細內容見其他章節。根據時位等不同，『人』有四種或五種。文殊（Manjusri，智慧的象徵）最為重要。現在藉由顯現法相，所以有若干種。如果按照正助來分，就有一百一十種。如果按照實際修行來分，就有三千大千微塵等那麼多。之所以說有三千微塵等那麼多，是爲了說明附帶引導三乘（Three Vehicles）的不同根器。如果依據一乘（One Vehicle），就不止若干種了（云云）。此文分為五個部分。首先，四十一（人）顯現位階修行之相。其次，摩耶（Maya，佛陀之母）一人會合因緣進入實相。再次，彌勒（Maitreya，未來佛）一人攝取功德成就因地之相，因為由修行會合理而成正因。第四，再次會合文殊（Manjusri）一人，藉由智慧照見無二之相。第五，普賢（Samantabhadra，大行愿的象徵）一人，藉由顯現因地廣大之相。后二人敘述因地殊勝。現在按照這個意思，如果區分位階，每個位階都有差異。如果通行，每個修行都有。位階即是相，通行即是體。最初的四十一（人）中，第一個（人）寄託十信（Ten Faiths），第二個十（人）寄託十住（Ten Dwellings），第三個十（人）寄託十行（Ten Practices），第四個十（人）寄託十回向（Ten Dedications），第五個十（人）寄託十地（Ten Grounds）。之所以文殊（Manjusri）排在最前面，是因為智慧之光引導的緣故。現在用五門來簡要分析。一是說明出家和在家等的區別。如果按照行相來分，並行相有區別。如果總的來說，有十六種相。一是菩薩（Bodhisattva，覺悟的存在）。二是比丘（Bhikkhu，男性出家人）。三是比丘尼（Bhikkhuni，女性出家人）。四是長者（Elder，有德長者）。五是優婆夷（Upasika，在家女居士）。六是童男（Young boy）。七是童女（Young girl）。八是天（Deva，天人）。九是外道（Heretic，非佛教徒）。十是藥師（Bhaisajyaguru，藥師佛）。十一是船師（Boatman）。十二是婆羅門（Brahmin，印度教祭司）。十三是國王（King）。十四是仙人（Immortal）。十五是母親（Mother）。十六是妻子（Wife）。二是說明修入的徒眾。只有最初的文殊（Manjusri）具備各種徒眾，其次的只有一人。三是辨別往來不同，最初的文殊（Manjusri）

【English Translation】 English version There are two kinds of knowledge: one is 'person' and the other is 'dharma'. The distinction lies in three situations. The first is with regard to 'person', where the teachings are the place of verbal interpretation, serving as a gate of expedient means, and 'person' is the purpose. Questions and other actions manifest their virtues. The second is with regard to 'dharma', where words are the interpretation of the teachings, and general characteristics, specific characteristics, similarities, differences, etc., are the gates of observation. What is obtained through the eye of wisdom is the purpose, and thorough understanding, etc., are virtues. The third is the combined elucidation of person and dharma, that is, observing the teachings as interpretation, the place of seeing and 'person' as expedient means, obtaining the dharma as the purpose, and speaking of past causes and conditions and admiring and praising as virtues. Detailed content can be found in other chapters. According to differences in time, position, etc., 'person' has four or five types. Manjusri (Manjusri, symbol of wisdom) is the most important. Now, by manifesting the dharma characteristics, there are several types. If divided according to primary and auxiliary, there are one hundred and ten types. If divided according to actual practice, there are as many as three thousand great chiliocosms of dust particles. The reason for saying there are three thousand dust particles is to illustrate the accompanying guidance of different capacities of the Three Vehicles. If based on the One Vehicle, there are more than just several types (etc.). This text is divided into five parts. First, forty-one (people) manifest the characteristics of practice in stages. Second, Maya (Maya, the mother of the Buddha), alone, unites conditions and enters the true reality. Third, Maitreya (Maitreya, the future Buddha), alone, gathers merits and accomplishes the characteristics of the causal ground, because by practicing, one unites with the principle and becomes the right cause. Fourth, reuniting with Manjusri (Manjusri), alone, through wisdom, illuminates the non-dual characteristics. Fifth, Samantabhadra (Samantabhadra, symbol of great vows), alone, manifests the vast characteristics of the causal ground. The latter two describe the excellence of the causal ground. Now, according to this meaning, if the stages are distinguished, each stage has differences. If they are universally practiced, each practice has them. The stage is the characteristic, and the universal practice is the essence. Among the initial forty-one (people), the first (person) entrusts the Ten Faiths, the second ten (people) entrust the Ten Dwellings, the third ten (people) entrust the Ten Practices, the fourth ten (people) entrust the Ten Dedications, and the fifth ten (people) entrust the Ten Grounds. The reason why Manjusri (Manjusri) is placed at the beginning is because the light of wisdom guides. Now, use five gates to briefly analyze. One is to explain the differences between ordained and lay people, etc. If divided according to the characteristics of practice, the parallel characteristics have differences. If generally speaking, there are sixteen types of characteristics. One is a Bodhisattva (Bodhisattva, an enlightened being). Two is a Bhikkhu (Bhikkhu, a male monastic). Three is a Bhikkhuni (Bhikkhuni, a female monastic). Four is an Elder (Elder, a virtuous elder). Five is an Upasika (Upasika, a female lay follower). Six is a Young boy. Seven is a Young girl. Eight is a Deva (Deva, a celestial being). Nine is a Heretic (Heretic, a non-Buddhist). Ten is Bhaisajyaguru (Bhaisajyaguru, the Medicine Buddha). Eleven is a Boatman. Twelve is a Brahmin (Brahmin, a Hindu priest). Thirteen is a King. Fourteen is an Immortal. Fifteen is a Mother. Sixteen is a Wife. Two is to explain the disciples who enter through practice. Only the initial Manjusri (Manjusri) possesses various disciples, and the following only have one person. Three is to distinguish the differences in coming and going, the initial Manjusri (Manjusri)

往善財所。欲明初機不請自往。餘四十二明善財往彼。為機勝也。次有摩耶及普賢二人。不去不來。摩耶會相故。普賢廣大故。四嘆發心不嘆異。初文殊后普賢。文殊此不嘆發心。意可知。亦可此亦不定諸知識中有不嘆者。五結會有無者。餘四十四無結會。顯化未窮故。普賢有結會。明化位滿故也。所以不現佛位化者。為表至果離相故也。此約所成自行。若望緣境如前可知耳此初知識菩薩字文殊入菩提心法門。初文殊文有三。初明文殊及眷屬辭退南行以為化緣。所以辭從佛往為明果悲下被故。二爾時尊者舍利弗下對緣攝化。三爾時文殊知善財下明自位滿足進入勝境。初文有四可知。二攝化文有三。初化引聲聞即回小入大也。二爾時文殊菩薩建立下攝諸龍眾。三時覺城人聞下攝化人眾。初文有四。初舍利弗表從化之智。二此六千比丘下表所攝機器。三爾時尊者舍利弗下明睹相迴心。四時諸比丘白尊者下求勝進入也。初文有二可知。二機器文有五可知。三睹相發心中有三。初覺察大眾。二示其事相。三爾時尊者贊說下明從化得益。二示相文有二。初示自功德力。二海智乃至一切如來下辨上人加持也。四求勝進入中有五。初明見勝求進。有二可知。二文殊現象王回下勝進中緣器相應。有三可知。三爾時文殊告諸比丘下明對機

【現代漢語翻譯】現代漢語譯本前往善財處（Sudhana-kumāra，善財童子）。爲了闡明初學者的身份，（文殊菩薩）不待邀請便自行前往。其餘四十二位善知識（kalyāṇa-mitra）表明善財前往他們那裡，是因為他的根器殊勝。接下來是摩耶（Māyā，佛母摩耶夫人）和普賢（Samantabhadra，普賢菩薩）二人，他們既沒有離開也沒有到來。摩耶代表著對現象的理解，普賢代表著廣大無邊。四嘆發心而不嘆異。最初是文殊，之後是普賢。文殊在這裡不讚嘆發心，其中的含義是可以理解的。也可以認為，在所有的善知識中，也有不讚嘆發心的。五是總結聚會的存在與否。其餘四十四位善知識沒有總結聚會，表明教化沒有窮盡。普賢有總結聚會，表明教化已經圓滿。之所以不示現佛位進行教化，是爲了表明達到最終的果位是離相的。這是就所成就的自身修行而言。如果從緣起境界來看，就如前面所說的那樣。這位最初的善知識菩薩（bodhisattva）名為文殊，他進入了菩提心法門（bodhicitta）。最初的文殊部分有三點。首先，闡明文殊及其眷屬辭別佛陀向南方行進，是爲了教化眾生。之所以辭別佛陀前往，是爲了表明果地的慈悲下化眾生。第二，當時尊者舍利弗（Śāriputra）以下，是對機緣進行攝受教化。第三，當時文殊知道善財以下，是表明自己的位置已經圓滿，進入了殊勝的境界。最初的部分有四點，可以理解。第二，攝化文有三點。首先，教化引導聲聞（Śrāvaka），也就是回小向大。第二，當時文殊菩薩建立以下，是攝受諸龍眾（nāga）。第三，當時覺城（覺城）的人聽到以下，是攝受教化人眾。最初的部分有四點。首先，舍利弗代表著隨順教化的智慧。第二，這六千比丘以下，代表著所攝受的根器。第三，當時尊者舍利弗以下，是表明看到殊勝之相而回心轉意。第四，當時諸比丘稟告尊者以下，是尋求殊勝而進入。最初的部分有兩點，可以理解。第二，根器部分有五點，可以理解。第三，看到殊勝之相而發心中有三點。首先，覺察大眾。第二，展示其事相。第三，當時尊者讚歎述說以下，是表明從教化中獲得利益。第二，展示事相的部分有兩點。首先，展示自己的功德力。第二，海智（Sāgaramati）乃至一切如來以下，是辨別上人的加持。第四，尋求殊勝而進入的部分有五點。首先，闡明見到殊勝而尋求進步，有兩點可以理解。第二，文殊現象王（Mañjuśrīkumārabhūta）返回以下，是殊勝進步中緣器相應，有三點可以理解。第三，當時文殊告訴諸比丘以下，是闡明對機說法。

【English Translation】 English version Going to Sudhana's (Sudhana-kumāra, the Youth Sudhana) place. To clarify the status of a beginner, (Mañjuśrī) goes uninvited. The remaining forty-two good friends (kalyāṇa-mitra) indicate that Sudhana goes to them because of his superior faculties. Next are Māyā (Māyā, Buddha's mother) and Samantabhadra (Samantabhadra, the Bodhisattva Samantabhadra), who neither leave nor arrive. Māyā represents understanding phenomena, and Samantabhadra represents vastness. Four times praising the arising of the mind (bodhicitta) without praising differences. First Mañjuśrī, then Samantabhadra. Mañjuśrī does not praise the arising of the mind here, the meaning of which can be understood. It can also be considered that among all the good friends, there are those who do not praise the arising of the mind. Five is summarizing the existence or non-existence of the assembly. The remaining forty-four good friends do not have a concluding assembly, indicating that the teaching is not exhausted. Samantabhadra has a concluding assembly, indicating that the teaching is complete. The reason for not manifesting the Buddha's position to teach is to show that reaching the ultimate fruit is free from characteristics. This is in terms of one's own accomplished self-cultivation. If viewed from the perspective of conditioned realms, it is as previously stated. This first good friend is a bodhisattva (bodhisattva) named Mañjuśrī, who enters the Dharma gate of the aspiration for enlightenment (bodhicitta). The initial part about Mañjuśrī has three points. First, clarifying that Mañjuśrī and his retinue bid farewell to the Buddha and travel south is for the purpose of teaching sentient beings. The reason for bidding farewell to the Buddha and going is to show the compassion of the fruit, descending to transform beings. Second, at that time, the Venerable Śāriputra (Śāriputra) and below, is to receive and transform beings according to their capacity. Third, at that time, Mañjuśrī knew that Sudhana and below, is to show that his own position is complete and he has entered a superior realm. The initial part has four points, which can be understood. Second, the text on subduing and transforming has three points. First, teaching and guiding the Śrāvakas (Śrāvaka), which is turning from the small to the great. Second, at that time, Bodhisattva Mañjuśrī established and below, is subduing and receiving the nāgas (nāga). Third, at that time, the people of Juecheng (Juecheng) heard and below, is subduing and transforming the multitude of people. The initial part has four points. First, Śāriputra represents the wisdom of following the teaching. Second, these six thousand bhikṣus and below, represent the faculties being subdued and received. Third, at that time, the Venerable Śāriputra and below, is to show seeing the auspicious signs and turning the mind. Fourth, at that time, the bhikṣus reported to the Venerable and below, is seeking the superior and entering. The initial part has two points, which can be understood. Second, the faculties part has five points, which can be understood. Third, seeing the auspicious signs and arising the mind has three points. First, being aware of the multitude. Second, showing its phenomena. Third, at that time, the Venerable praised and spoke and below, is to show the benefits gained from the teaching. Second, the part on showing the phenomena has two points. First, showing one's own power of merit. Second, Sāgaramati (Sāgaramati) and even all the Tathāgatas and below, is distinguishing the blessings of the superior person. Fourth, the part on seeking the superior and entering has five points. First, clarifying seeing the superior and seeking progress, there are two points that can be understood. Second, Mañjuśrīkumārabhūta (Mañjuśrīkumārabhūta) returns and below, is the correspondence of the faculties in superior progress, there are three points that can be understood. Third, at that time, Mañjuśrī told the bhikṣus and below, is clarifying teaching according to the capacity of the audience.

授十信行法。四彼諸比丘下聞法獲益。五爾時文殊勸諸比丘等示教大解行有二。初總令得普賢行及位。二彼諸下別辨可知。三授法文有三。初舉益開十數立宗。二何等下別釋。三若善男子下舉益勸修耳。四獲益文有三。初總得三昧門。二悉見下依定所現事。三得此三昧下廣辨利益。二定所現事中有三。初見佛依正。二見佛轉法輪。三又能知彼下知見三世果德差別事。此等由文迮。不得依次。可知之。二攝龍趣。就中有四。初結前生后。二明處勝。三說法。四赴機攝化可知。三攝善財文有三。初覺城人聞赴化。二列人數。四眾即為四也。三爾時文殊知眾集下明對機授藥。此文有二。初總令生信。二觀察善財下別屬勝機。此文有二。初嘆德。二文殊菩薩下為說勝進佛法。文有二可知。初文有二。初問次答。答文有二。初嘆顯德。二此善財者下嘆過去行德。第三進求勝境文有三。初文殊南行引生勝欲。二善財隨從文殊下明愿欲求進。三爾時文殊如象王回下赴欲贊教令入勝位。此猶在十信內也。

二愿欲求進文有二。初少長行牒前生后。二正偈頌。頌文有三十四偈有二。初四明自無始迷輪。二有三十偈請求垂顧。初文有二。初二辨惑體。次二明過失。后三十偈中即為三十事。于中各二。初三句嘆德。下一句請導。三赴欲

【現代漢語翻譯】現代漢語譯本授予十信行法。四、那些比丘聽聞佛法后獲得利益。五、這時，文殊菩薩勸導眾比丘等，開示教導大解行，內容分為兩部分。首先，總的來說，令他們獲得普賢行及果位。其次，那些（比丘）等，分別辨別可知。三、授予佛法的內容有三部分。首先，舉出利益，開啟十數，確立宗旨。其次，『何等』以下，分別解釋。第三，『若善男子』以下，舉出利益，勸勉修行。四、獲得利益的內容有三部分。首先，總的獲得三昧門（Samādhi-mukha，禪定之門）。其次，『悉見』以下，依據禪定所顯現的事物。第三，『得此三昧』以下，廣泛辨別利益。二、禪定所顯現的事物中有三部分。首先，見到佛的依報和正報。其次，見到佛轉法輪（Dharmacakra，佛法之輪）。第三，『又能知彼』以下，知見三世果德的差別事。這些因為文字簡略，不能依次敘述，可以自己理解。二、攝受龍族。其中有四部分。首先，總結前文，引出後文。其次，說明處所殊勝。第三，說法。第四，應機攝化，可以理解。三、攝受善財童子（Sudhana）的內容有三部分。首先，覺城的人們聽聞后前來接受教化。其次，列舉人數，四眾即為四類人。第三，『爾時文殊知眾集』以下，說明對機施藥。這段文字有兩部分。首先，總的來說，令他們生起信心。其次，『觀察善財』以下，特別針對殊勝的根機。這段文字有兩部分。首先，讚歎功德。其次，『文殊菩薩』以下，為（善財童子）說殊勝的進階佛法。這段文字有兩部分可以理解。首先，文字有兩部分，先是提問，然後是回答。回答的內容有兩部分。首先，讚歎顯揚功德。其次，『此善財者』以下，讚歎過去修行的功德。第三、進求殊勝境界的內容有三部分。首先，文殊菩薩向南方行走，引發（善財童子）殊勝的願望。其次，善財童子跟隨文殊菩薩，表明願望和求進之心。第三，『爾時文殊如象王回』以下，應和（善財童子）的願望，讚歎教導，令其進入殊勝的果位。這仍然在十信位之內。二、願望和求進的內容有兩部分。首先，少長行，承接前文，引出後文。其次，正式的偈頌。偈頌的內容有三十四個偈子，分為兩部分。首先，前四個偈子說明自己無始以來的迷惑輪迴。其次，有三十個偈子請求垂顧。前面的文字有兩部分。首先，前兩個偈子辨別迷惑的本體。其次，后兩個偈子說明過失。後面的三十個偈子，即為三十件事。其中每件事各有兩個部分。首先，前三句讚歎功德。下一句請求引導。三、應和願望。

【English Translation】 English version Bestowing the Dharma of the Ten Faith Practices. 4. Those Bhikshus (monks) who heard the Dharma benefited. 5. At that time, Manjushri (Bodhisattva of wisdom) exhorted the Bhikshus and others, demonstrating and teaching the Great Liberation Practice, which is divided into two parts. First, in general, enabling them to attain the Samantabhadra Practice (universal worthy practice) and the position. Second, those (Bhikshus) and others can be distinguished and understood separately. 3. The content of bestowing the Dharma has three parts. First, citing the benefits, initiating the ten numbers, and establishing the purpose. Second, 'What are' below, explaining separately. Third, 'If a good man' below, citing the benefits and encouraging cultivation. 4. The content of obtaining benefits has three parts. First, generally obtaining the Samadhi-mukha (gate of Samadhi, meditative absorption). Second, 'Seeing all' below, based on the things manifested by Samadhi. Third, 'Obtaining this Samadhi' below, extensively distinguishing the benefits. 2. Among the things manifested by Samadhi, there are three parts. First, seeing the Buddha's (Buddha) environment and true form. Second, seeing the Buddha turning the Dharmacakra (wheel of Dharma). Third, 'Also being able to know' below, knowing and seeing the differences in the fruits and virtues of the three times. These cannot be described in order due to the brevity of the text, and can be understood by oneself. 2. Gathering the Naga (dragon) beings. There are four parts in it. First, concluding the previous and introducing the following. Second, clarifying the superiority of the place. Third, teaching the Dharma. Fourth, responding to the opportunity and gathering and transforming, which can be understood. 3. Gathering Sudhana (Good Wealth Boy). There are three parts. First, the people of Awakening City came to receive transformation after hearing about it. Second, listing the number of people, the four assemblies are the four categories of people. Third, 'At that time, Manjushri knew that the assembly had gathered' below, explaining the administration of medicine according to the opportunity. This text has two parts. First, in general, causing them to generate faith. Second, 'Observing Sudhana' below, specifically targeting the superior potential. This text has two parts. First, praising the virtues. Second, 'Manjushri Bodhisattva' below, speaking the superior advanced Buddha Dharma for (Sudhana). This text has two parts that can be understood. First, the text has two parts, first the question, then the answer. The content of the answer has two parts. First, praising and manifesting the virtues. Second, 'This Sudhana' below, praising the virtues of past practices. Third, the content of advancing to seek superior realms has three parts. First, Manjushri Bodhisattva walking south, triggering (Sudhana's) superior desire. Second, Sudhana following Manjushri Bodhisattva, indicating the desire and the heart of seeking advancement. Third, 'At that time, Manjushri turned like an elephant king' below, responding to (Sudhana's) desire, praising the teaching, and causing him to enter a superior position. This is still within the Ten Faith positions. 2. The content of desire and seeking advancement has two parts. First, the short and long practices, connecting the previous and introducing the following. Second, the formal verses. The content of the verses has thirty-four verses, divided into two parts. First, the first four verses explain their own beginningless confused cycle. Second, there are thirty verses requesting attention. The preceding text has two parts. First, the first two verses distinguish the substance of confusion. Second, the last two verses explain the faults. The following thirty verses are thirty matters. Each matter has two parts. First, the first three sentences praise the virtues. The next sentence requests guidance. 3. Responding to the desire.

贊教中有二。初長行。次偈頌。初文有二。初贊。次是故下教。初文有三。第二文有二可知。二偈頌中有二。初長行生起。二偈頌。頌有十偈分五。初二正嘆善財能有大心。次一舉余菩薩顯成。次一重總嘆善財。次五舉五義嘆善財德。次一舉益以嘆也。此下進入十住位。總作三門料簡。一方所有順因果通局。初文殊有東有南次功德云等二十七及第二十九大天乃至彌勒二十九人並雲南方。第八回向云東方。第十回向及十地不雲南方。各別有所。摩耶後文殊有示無方。普賢無示無方。所以然者南以表正。東表發覺。前文殊初信覺理故有東。勝進順正故有南。次功德云等二十八表未證理故遠有相應故云南。次十一得理及應行相故表隨緣現。次一會相入實故不云方。等對方便相故示也。次一表結因位順果故示南也。次一表勝智境故示。離取故無方。次一大故不可示。遍故不可局方也。

二辨教問遣辭得舍修明進升之相。不遣者利益義微。復彰己獨善。有此失也。善財不辭即失異聞進升之美。初文殊自往故。無人教問。亦無辭向。普賢中亦無辭向。意可知。三辨份量深淺推不推異。前四十一皆有結有推。后彌勒等無結無推。意可知也。就一一知識中顯法多門不定。對文當知今此初功德云比丘當發心住位。入普賢光明觀察正

念諸佛三昧有三。初勸教勝進。即聞慧也。二時善財下依教趣入。即思慧也。三時彼比丘下得其法故名證法界。即修慧也。此中處及人名等並從當位義相得名。至文宜隨義訊息之。初文有四。初南方等處。二有一比丘下人名。三汝詣彼問下教得。四彼比丘下嘆德。此出離始故現比丘形。二依教趣入文有六。初辭往。二正趣勝境。三于彼山中下依教簡擇。四見彼下依教見理得比境。五馳詣下依求趣入辨敬儀。六請問。三正入法界此文上下有四種證。一阿含約位證。二教解證。三正證。四上果下加證。復有十種證入。如離世間品說。思之可解。文中有三。初總嘆能問。二我于解脫力下為說自分所得法門。三豈能了下仰推勝分。初文有二。初總。次如是事下別嘆能問。別中有九句。此初句即上教問第三句。此第二即上第二句。此第三即上第五句。此第四句即上第六句。此中第五句即上第十句。此中第六句即上第四句。此中第七句即上第八句。此中第八句即上第九。此中第九句即上第七句。此九通嘆上總耳。二說自分中有三。初辨法門體。二或見東方下辨法門用相。有四可知。三我唯下結自分齊。初文有四。初總辨體。二逮得下明有所成。三普照下辨益相。第四一切佛化下成前起后也。三仰推文有三。初總辭。二諸大菩薩下別

【現代漢語翻譯】現代漢語譯本念諸佛三昧（Samadhi，指心專注一境而不散亂的狀態）有三種。首先是勸教勝進，這指的是聞慧（通過聽聞佛法而獲得的智慧）。其次是善財（Sudhana，佛教故事中的求道者）下依教趣入，這指的是思慧（通過思考佛法而獲得的智慧）。第三是彼比丘（bhiksu，佛教僧侶）下得其法故名證法界，這指的是修慧（通過修行佛法而獲得的智慧）。這裡面提到的處所、人物名稱等，都是從其所處的地位和意義上得名。閱讀經文時，應該根據其含義來理解。最初的經文有四個部分。第一部分是南方等處，指的是地點。第二部分是有一比丘下人名，指的是人物。第三部分是汝詣彼問下教得，指的是教導。第四部分是彼比丘下嘆德，指的是讚歎功德。因為這是出離的開始，所以顯現為比丘的形象。第二部分，依教趣入，有六個部分。首先是辭往，指的是辭別。其次是正趣勝境，指的是前往殊勝的境界。第三部分是于彼山中下依教簡擇，指的是根據教導進行選擇。第四部分是見彼下依教見理得比境，指的是根據教導見到真理，獲得相應的境界。第五部分是馳詣下依求趣入辨敬儀，指的是快速前往，尋求進入，辨別恭敬的禮儀。第六部分是請問，指的是請教問題。第三部分，正入法界，這段經文上下有四種證悟。第一種是阿含（Agama，早期佛教經典）約位證，指的是根據阿含經的地位進行證明。第二種是教解證，指的是通過教義的理解進行證明。第三種是正證，指的是直接的證明。第四種是上果下加證，指的是上位的果位對下位的加持證明。此外，還有十種證入，就像《離世間品》所說的那樣，思考後可以理解。這段經文有三個部分。首先是總嘆能問，總的讚歎能夠提問的人。其次是我于解脫力下為說自分所得法門，我將講述自己所獲得的法門。第三部分是豈能了下仰推勝分，仰慕和推崇更殊勝的部分。第一部分，總嘆能問，有兩個部分。首先是總的讚歎。其次是如是事下別嘆能問，分別讚歎能夠提問的人，有九句話。第一句話對應上面教導提問的第三句話。第二句話對應上面第二句話。第三句話對應上面第五句話。第四句話對應上面第六句話。第五句話對應上面第十句話。第六句話對應上面第四句話。第七句話對應上面第八句話。第八句話對應上面第九句話。第九句話對應上面第七句話。這九句話都是總的讚歎。第二部分，說自分中有三個部分。首先是辨法門體，辨別法門的本體。其次是或見東方下辨法門用相，辨別法門的作用和表現，有四種可以瞭解。第三部分是我唯下結自分齊，總結自己所能達到的程度。第一部分，辨法門體，有四個部分。首先是總辨體，總的辨別本體。其次是逮得下明有所成，說明有所成就。第三部分是普照下辨益相，辨別利益的方面。第四部分是一切佛化下成前起后也，成就前面的，開啟後面的。第三部分，仰推文有三個部分。首先是總辭，總的辭退。其次是諸大菩薩下別，分別說明。

【English Translation】 English version There are three types of Samadhi (state of concentrated mind without distraction) for contemplating all Buddhas. The first is encouraging advancement through teaching, which refers to 'hearing-wisdom' (wisdom gained through listening to the Dharma). The second is Sudhana's (a seeker in Buddhist stories) entry according to the teachings, which refers to 'thinking-wisdom' (wisdom gained through contemplating the Dharma). The third is that the Bhiksu (Buddhist monk) attains the Dharma and is therefore named 'realizing the Dharmadhatu' (realm of Dharma), which refers to 'cultivation-wisdom' (wisdom gained through practicing the Dharma). The places, names of people, etc., mentioned here are named according to their positions and meanings. When reading the scriptures, one should understand them according to their meanings. The initial text has four parts. The first part is 'Southern regions, etc.,' which refers to the location. The second part is 'There is a Bhiksu...' which refers to the person. The third part is 'You go to him and ask...' which refers to the teaching. The fourth part is 'That Bhiksu...' which refers to praising virtues. Because this is the beginning of renunciation, it appears in the form of a Bhiksu. The second part, entering according to the teachings, has six parts. The first is 'bidding farewell,' which refers to saying goodbye. The second is 'directly approaching the excellent realm,' which refers to going to a superior state. The third part is 'In that mountain...' which refers to selecting according to the teachings. The fourth part is 'Seeing him...' which refers to seeing the truth according to the teachings and obtaining the corresponding state. The fifth part is 'Rushing to...' which refers to quickly going, seeking entry, and discerning respectful etiquette. The sixth part is 'asking questions,' which refers to asking for guidance. The third part, truly entering the Dharmadhatu, this passage has four types of realization. The first is 'Agama (early Buddhist scriptures) based on position,' which refers to proving based on the position in the Agamas. The second is 'teaching and understanding realization,' which refers to proving through understanding the teachings. The third part is 'direct realization,' which refers to direct proof. The fourth part is 'higher fruit adding to lower,' which refers to the higher fruit position blessing the lower position. In addition, there are ten types of entry, as mentioned in the 'Leaving the World Chapter,' which can be understood after contemplation. This passage has three parts. The first is 'general praise for the ability to ask,' generally praising those who can ask questions. The second part is 'I, regarding the power of liberation, will speak about the Dharma methods I have attained,' I will talk about the Dharma methods I have obtained. The third part is 'How can one understand... reverently recommending the superior part,' admiring and recommending the more superior part. The first part, general praise for the ability to ask, has two parts. The first is general praise. The second part is 'Such things... separately praising the ability to ask,' separately praising those who can ask questions, with nine sentences. The first sentence corresponds to the third sentence of the teaching question above. The second sentence corresponds to the second sentence above. The third sentence corresponds to the fifth sentence above. The fourth sentence corresponds to the sixth sentence above. The fifth sentence corresponds to the tenth sentence above. The sixth sentence corresponds to the fourth sentence above. The seventh sentence corresponds to the eighth sentence above. The eighth sentence corresponds to the ninth sentence above. The ninth sentence corresponds to the seventh sentence above. These nine sentences are all general praise. The second part, speaking about oneself, has three parts. The first is 'distinguishing the essence of the Dharma method,' distinguishing the essence of the Dharma method. The second part is 'Or seeing the East... distinguishing the function of the Dharma method,' distinguishing the function and manifestation of the Dharma method, with four aspects that can be understood. The third part is 'I only... concluding one's own limits,' summarizing the extent to which one can reach. The first part, distinguishing the essence of the Dharma method, has four parts. The first is 'general distinguishing of the essence,' generally distinguishing the essence. The second part is 'Having attained... clarifying what has been accomplished,' clarifying what has been accomplished. The third part is 'Universally illuminating... distinguishing the aspects of benefit,' distinguishing the aspects of benefit. The fourth part is 'All Buddha transformations... completing the previous and initiating the next,' completing the previous and initiating the next. The third part, reverently recommending, has three parts. The first is 'general farewell,' a general farewell. The second part is 'All great Bodhisattvas... separately,' separately explaining.

辨勝相。三得虛空界下結。別中二十句唸佛三時也。問仰推有何義。答有二義。一明他位德高。二約他顯自德分齊深廣耳。第二知識即治地住菩薩比丘名海云。入普賢法門。初教勸勝入。二時善財下依教趣入。三爾時海云下證法界。初有四。初示處。二人名。三教問。四嘆德。二依教趣入中有八。初辭退。二南行下依入。三念持所得。四海門國所依處。五詣下見相。六頭面禮下敬相。七白言下說已所得。八而未知下請問。問中初七自分行。次五句利他行。三告下正證法界中有三。初嘆能問。二我住此下說自分行相。三豈能下仰推勝德。初文有二。初總嘆有三可知。三得普門下別嘆善財德有二。初自利。二大悲救護一切下利他。余相可知。二自分法門中有四。初明得法因緣。二時彼如來下為果德攝益。三其有十方下明利他德。四結法名字。初文有五。初正尋思有三可知。第二句中一句總十句別。此別即回事海為十地相也。二作是念已即見下見緣起法門。三百萬阿修羅下外護行。四寶華佛下因行集起。五見彼華上下見其勝相。外護中有二十句。人寶二耳。見勝相中有二十句。二果攝中。初正加攝。二得益有三。初嘆經德。二受持。三假使下校量功德耳。仰推文。初總。次責。三別廣辨可知。第三知識修行住菩薩比丘名善住

。入菩薩無礙法門。勸教等三同前。初文有三。初示處。二示人名。三教問。二依教趣入中有七。初辭。次念所得法。三進入方便。四依教簡擇。五見知義相。六爾時善財下敬儀。七問及嘆有二可知。三證入中有三。初嘆發心。二我已成下說已所得自分法。三云何能說下推勝說自分中有四。初辨法體。二我得此神通變下辨其作用。有三可知。三若有眾生明攝化行。四我唯知此下結分齊。初法門中有三。初辨體。二我已修習乃至得慧光下辨德。三何以故下辨成。推勝分中初二十辨上德。二菩薩有如是等下以略現廣。第四生貴住菩薩良醫名彌伽。入所言不虛法門。即初教勸。二時善財下依教趣入。三良醫下謂正入證。初文有三。無其嘆德。二依教趣入中有七。初辭進。二爾時一心下念前法門令其成滿。三漸至下進向勝分。四入祝藥城下依教簡擇。五見相。六敬儀。七請問。有二可知。三正入中有三。初嘆發心。二爾時良醫稱揚下說自分法。三云何能說仰推勝分。初文有五。一審發心。二明答。三禮供養。四敬重下嘆發心功德。五當知菩薩下通嘆菩薩化德。四廣嘆發心內有四。初總嘆。第二善男子若有下通嘆發心功能。三佛菩薩加護天等供養。四彼為安慰下辨護念意。第二說自分法中有四。初明口放光集眾。二時彼良醫下廣

辨智慧法門。三所應作已下攝儀歸本有三。初歸。次說法門名。三明德用。第四結仰推中有二。初總。次彼諸下別也。第五方便具足住菩薩長者名解脫。入如來一切無礙莊嚴法門有三。初勸教趣入。二時善財下依教進入。三時解脫長者下辨正證法界。初有三。初示處。二示名。三勸教問。二進入中有八。初信德而辭往。二念前法門。三如是念下進向方便。四周遍下依教簡擇。五見相。六敬。七念也。八白言下請問。問中有三。初明已所欲。二白言我聞大聖下嘆德。三唯愿以下正請。初文有三。初十五句求果法。次欲與一切下十四求因法。三欲滿下自分所修行法。三正證中有二。初說自所得法。二何能下仰推。初文有三。初明得法門。二得此法門下辨法門所現事。三我唯下結解分齊。初文有三。初辨入定及因緣。二入已已下明定功德。三從起下辨法門名字。二法門所現事中有二。初約自他相對。二知一切佛及與下心境相對。前文有二。初略。次廣。各有三可知。二心境內有二。初約真。次善男子當知下約俗。亦各有二。初立。次勸可知也。仰推中初總。次別可知第六正心住位菩薩比丘名海幢。入普眼捨得法門。亦名清凈光明般若波羅蜜境界。有三。初勸教趣入。二時善財下依教進入。三三昧正受。初文有三。初示處。二

【現代漢語翻譯】現代漢語譯本辨智慧法門。『三所應作』以下，攝儀歸本有三部分。首先是歸結，其次是說法門名稱，第三是闡明德用。第四部分是總結仰慕和推崇，其中有兩點：首先是總述，其次是『彼諸』以下的分別敘述。第五部分是方便具足，安住于菩薩長者的名號『解脫』（Vimoksha），進入如來一切無礙莊嚴法門，有三個階段：首先是勸教趣入，其次是『時善財』以下，依教進入，第三是『時解脫長者』以下，辨正證法界。第一個階段有三點：首先是指出處所，其次是說明名稱，第三是勸教發問。第二個進入階段有八點：首先是信德而辭別前往，其次是憶念之前的法門，第三是『如是念』以下的進向方便，第四是『周遍』以下，依教簡擇，第五是見到相狀，第六是敬禮，第七是憶念，第八是『白言』以下，請問。請問中有三點：首先是表明自己所希望的，其次是『白言我聞大聖』以下，讚歎功德，第三是『唯愿』以下，正式請教。第一個部分有三點：首先是用十五句求果法，其次是『欲與一切』以下，用十四句求因法，第三是『欲滿』以下，陳述自己所修行的法。第三個正證階段有兩點：首先是說自己所得的法，其次是『何能』以下，仰慕推崇。第一個部分有三點：首先是說明得法門，其次是『得此法門』以下，辨別法門所顯現的事，第三是『我唯』以下，總結理解的界限。第一個部分有三點：首先是辨別入定及其因緣，其次是『入已已下』，說明定的功德，第三是『從起』以下，辨別法門的名字。第二個法門所顯現的事有兩點：首先是約自他相對，其次是『知一切佛及與』以下，心境相對。前面的部分有兩點：首先是略說，其次是廣說，各有三點可以瞭解。第二個心境內的部分有兩點：首先是約真諦，其次是『善男子當知』以下，約俗諦，也各有兩點：首先是立論，其次是勸勉，可以瞭解。仰慕推崇中，首先是總述，其次是分別敘述，可以瞭解。第六位正心住位的菩薩比丘，名叫『海幢』（Samudradhvaja），進入普眼捨得法門，也叫清凈光明般若波羅蜜境界，有三個階段：首先是勸教趣入，其次是『時善財』以下，依教進入，第三是三昧正受。第一個階段有三點：首先是指出處所，其次是說明名稱。

【English Translation】 English version Discriminating the Dharma Gate of Wisdom. 'The Three Things to be Done' and below, the collection of rituals returning to the origin has three parts. First is the conclusion, second is stating the name of the Dharma Gate, and third is clarifying the virtuous function. The fourth part is concluding with admiration and reverence, which has two points: first is the general statement, and second is the separate narration from 'Those All' and below. The fifth part is having complete expedient means, abiding in the Bodhisattva elder named 'Vimoksha' (解脫), entering the Thus Come One's Unobstructed Adornment Dharma Gate, which has three stages: first is encouraging and teaching to enter, second is 'Then Sudhana' and below, entering according to the teachings, and third is 'Then the Elder Vimoksha' and below, distinguishing and rightly realizing the Dharma Realm. The first stage has three points: first is indicating the location, second is stating the name, and third is encouraging and teaching to inquire. The second entering stage has eight points: first is believing in virtue and taking leave to go, second is recollecting the previous Dharma Gate, third is the expedient means of advancing from 'Thus Thinking' and below, fourth is selecting according to the teachings from 'Everywhere' and below, fifth is seeing the appearance, sixth is paying respects, seventh is recollecting, and eighth is requesting to inquire from 'Speaking' and below. The inquiry has three points: first is clarifying what one desires, second is praising virtue from 'Speaking, I have heard the Great Sage' and below, and third is formally requesting from 'I vow' and below. The first part has three points: first is using fifteen sentences to seek the fruit Dharma, second is using fourteen sentences to seek the cause Dharma from 'Desiring to give to all' and below, and third is stating the Dharma that one cultivates from 'Desiring to fulfill' and below. The third rightly realizing stage has two points: first is speaking about the Dharma one has attained, and second is admiring and revering from 'How can' and below. The first part has three points: first is clarifying the attained Dharma Gate, second is distinguishing the matters manifested by the Dharma Gate from 'Attaining this Dharma Gate' and below, and third is concluding the limits of understanding from 'I only' and below. The first part has three points: first is distinguishing entering Samadhi and its causes and conditions, second is clarifying the merits of Samadhi from 'Having entered' and below, and third is distinguishing the name of the Dharma Gate from 'Arising from' and below. The second matter manifested by the Dharma Gate has two points: first is relating to oneself and others, and second is relating to mind and environment from 'Knowing all Buddhas and with' and below. The previous part has two points: first is the brief explanation, and second is the detailed explanation, each having three points that can be understood. The second part within the mind and environment has two points: first is relating to the truth, and second is relating to the conventional from 'Good man, you should know' and below, each also having two points: first is establishing the argument, and second is encouraging, which can be understood. In admiration and reverence, first is the general statement, and second is the separate narration, which can be understood. The Bodhisattva Bhikshu in the sixth position of Right Mind Abiding, named 'Samudradhvaja' (海幢), enters the Dharma Gate of Universal Eye Giving and Attaining, also called the Realm of Pure Light Prajna Paramita, which has three stages: first is encouraging and teaching to enter, second is 'Then Sudhana' and below, entering according to the teachings, and third is Samadhi Right Reception. The first stage has three points: first is indicating the location, and second is stating the name.

示人名。三教問。二趣入中有五。初敬儀念德。二念前法門。有二可知也。三漸趣下進向勝分。四見得方便。五週遍下依教簡擇。三正證中有二。初明自分法。二云何能說下仰推勝分。初文有五。初舉法門體。二善財嘆未曾有下嘆功德。三此定名何等下問法門名。有問答二文。答中有名義因果二文。四唯有此下辨功作用。有二可知。五我唯下結。初文有四。初辨法門體。二從其足已下明現身攝。身光有十五處化。彼諸如來者頂上佛耳。三善財一心下辨攝法相應。四舍從定起。第二嘆三昧功德中初十一句嘆定德。二大聖乃至入此三昧下嘆其作用。仰推中。初總次別三結。問菩薩既有具德何須仰推。答此有二意。一寄位不相。是故須推也。二寄三昧門別。發生勝欲故也。第七不退住菩薩優婆夷名休舍。入離憂安隱幢法門。初勸教進入。二時善財下依教趣入。三答言下正入。初文有三。初示住處。二示人名。三教問。二趣入信量中有八。初獲益辭退。二念前法門。三漸漸下進向勝位。四得方便相。五見普莊嚴園下見相。此有三。初見依粗相。二爾時休舍下見正細相。三其有下嘆德。六爾時善財下審法有二句。七往詣下辨敬相。八白言下請問。園中有十二事。垣樹等。三正證入中有二。初明自分法門。二諸大菩薩其心如海下仰

【現代漢語翻譯】現代漢語譯本示人名（指示人名）。三教問（三次教導提問）。二趣入中有五（進入此法門有五個階段）。初敬儀念德（首先是敬重儀式和憶念功德）。二念前法門（憶念之前的法門）。有二可知也（這兩點是可以理解的）。三漸趣下進向勝分（逐漸趨向下，進步到殊勝的階段）。四見得方便（見到並獲得方便法門）。五週遍下依教簡擇（全面地，依據教導進行選擇）。三正證中有二（真正證悟有兩方面）。初明自分法（首先闡明自身所修的法門）。二云何能說下仰推勝分（其次是『如何能夠說』，向上推求殊勝的階段）。初文有五（第一部分有五個方面）。初舉法門體（首先舉出法門的本體）。二善財嘆未曾有下嘆功德（善財讚歎『未曾有』，讚歎功德）。三此定名何等下問法門名（『此定名為何等』，詢問法門的名字）。有問答二文（有提問和回答兩部分）。答中有名義因果二文（回答中有名相、意義和因果兩部分）。四唯有此下辨功作用（『唯有此』，辨別功用和作用）。有二可知（這兩點是可以理解的）。五我唯下結（『我唯』，總結）。初文有四（第一部分有四個方面）。初辨法門體（首先辨別法門的本體）。二從其足已下明現身攝（『從其足已』，闡明現身攝受）。身光有十五處化（身光有十五處變化）。彼諸如來者頂上佛耳（那些如來是頂上的佛）。三善財一心下辨攝法相應（『善財一心』，辨別攝法相應）。四舍從定起（捨棄從禪定而起）。第二嘆三昧功德中初十一句嘆定德（第二部分讚歎三昧功德，開始的十一句讚歎禪定的功德）。二大聖乃至入此三昧下嘆其作用（『大聖乃至入此三昧』，讚歎它的作用）。仰推中（在向上推求中）。初總次別三結（首先是總的，其次是分別的，最後是總結）。問菩薩既有具德何須仰推（提問：菩薩既然已經具備功德，為什麼還需要向上推求）。答此有二意（回答：這有兩個含義）。一寄位不相（一是寄託于地位，而不是表相，所以需要推求）。二寄三昧門別（二是寄託於三昧法門的不同，從而發生殊勝的慾望）。第七不退住菩薩優婆夷名休舍（第七位是不退轉菩薩，優婆夷名為休舍(Xiushe)）。入離憂安隱幢法門（進入離憂安穩幢法門）。初勸教進入（首先勸導教誨進入）。二時善財下依教趣入（『時善財』，依據教導趨入）。三答言下正入（『答言』，正式進入）。初文有三（第一部分有三個方面）。初示住處（首先指示居住的處所）。二示人名（指示人的名字）。三教問（教導提問）。二趣入信量中有八（進入信量的階段有八個方面）。初獲益辭退（首先獲得利益，然後辭退）。二念前法門（憶念之前的法門）。三漸漸下進向勝位（『漸漸』，逐漸趨向下，進步到殊勝的地位）。四得方便相（獲得方便的表相）。五見普莊嚴園下見相（『見普莊嚴園』，見到表相）。此有三（這有三個方面）。初見依粗相（首先見到的是粗略的表相）。二爾時休舍下見正細相（『爾時休舍』，見到真正的細微表相）。三其有下嘆德（『其有』，讚歎功德）。六爾時善財下審法有二句（『爾時善財』，審視法門有兩句話）。七往詣下辨敬相（『往詣』，辨別恭敬的表相）。八白言下請問（『白言』，請問）。園中有十二事（園中有十二件事物）。垣樹等（墻垣、樹木等等）。三正證入中有二（真正證悟進入有兩方面）。初明自分法門（首先闡明自身所修的法門）。二諸大菩薩其心如海下仰（『諸大菩薩其心如海』，向上推求）。

【English Translation】 English version Indicating the name of a person (Shirenming). Three teachings and questions (Sanjiaowen). There are five stages in entering the intermediate state of the two realms (Erqu Ru Zhongyou Wu). First, respect and mindfulness of virtue (Chu Jingyi Niande). Second, mindfulness of the previous Dharma gate (Er Nian Qian Famen). These two are knowable (You Er Kezhi Ye). Third, gradually approaching and progressing towards superior stages (San Jian Qu Xia Jinxiang Shengfen). Fourth, seeing and obtaining expedient means (Si Jian De Fangbian). Fifth, comprehensively selecting according to the teachings (Wu Zhoubian Xia Yi Jiao Jianze). There are two aspects to true realization (San Zhengzheng Zhongyou Er). First, clarifying one's own Dharma gate (Chu Ming Zifen Fa). Second, 'How can one speak' and upwardly inferring superior stages (Er Yunhe Neng Shuo Xia Yang Tui Shengfen). The first part has five aspects (Chu Wen You Wu). First, raising the essence of the Dharma gate (Chu Ju Famen Ti). Second, Sudhana's praise of 'unprecedented' and praise of merit (Er Shancai Tan Weicengyou Xia Tan Gongde). Third, 'What is the name of this samadhi' and asking the name of the Dharma gate (San Ci Ding Ming Hede Xia Wen Famen Ming). There are two parts: question and answer (You Wen Da Er Wen). In the answer, there are two parts: name, meaning, cause, and effect (Da Zhong You Mingyi Yinguo Er Wen). Fourth, 'Only this' and distinguishing function and effect (Si Weiyou Ci Xia Bian Gong Yong Zuoyong). These two are knowable (You Er Kezhi). Fifth, 'I only' and concluding (Wu Wo Wei Xia Jie). The first part has four aspects (Chu Wen You Si). First, distinguishing the essence of the Dharma gate (Chu Bian Famen Ti). Second, 'From his feet onwards' clarifying the manifestation and reception of the body (Er Cong Qi Zu Yi Xia Ming Xianshen She). The body's light has fifteen transformations (Shen Guang You Shiwu Chu Hua). Those Tathagatas are the Buddhas on the crown of the head (Bi Zhu Rulai Zhe Ding Shang Fo Er). Third, 'Sudhana's single-mindedness' distinguishing the correspondence of Dharma reception (San Shancai Yixin Xia Bian Shefa Xiangying). Fourth, abandoning arising from samadhi (Si She Cong Ding Qi). In the second part, praising the merits of samadhi, the first eleven sentences praise the merits of samadhi (Di Er Tan Sanmei Gongde Zhong Chu Shiyi Ju Tan Dingde). Second, 'Great Sage even entering this samadhi' praising its function (Er Dasheng Naizhi Ru Ci Sanmei Xia Tan Qi Zuoyong). In upward inference (Yang Tui Zhong). First, general, then specific, and finally concluding (Chu Zong Ci Bie San Jie). Question: Since the Bodhisattva already possesses merits, why is it necessary to infer upwards (Wen Pusa Ji You Ju De He Xu Yang Tui). Answer: This has two meanings (Da Ci You Er Yi). First, entrusting to position, not appearance, therefore it is necessary to infer (Yi Ji Wei Bu Xiang, Shi Gu Xu Tui Ye). Second, entrusting to the difference of the samadhi gate, thereby generating superior desire (Er Ji Sanmei Men Bie, Fasheng Sheng Yu Gu Ye). The seventh non-retreating Bodhisattva Upasika is named Xiushe (Di Qi Butui Zhu Pusa Upoyi Ming Xiushe). Entering the Dharma gate of the Banner of Tranquility Free from Sorrow (Ru Li You Anwen Chuang Famen). First, encouraging and teaching to enter (Chu Quan Jiao Jinru). Second, 'At that time, Sudhana' following the teachings to enter (Er Shi Shancai Xia Yi Jiao Qu Ru). Third, 'Answering' and formally entering (San Da Yan Xia Zheng Ru). The first part has three aspects (Chu Wen You San). First, indicating the place of residence (Chu Shi Zhuchu). Second, indicating the name of the person (Er Shi Renming). Third, teaching and asking (San Jiao Wen). There are eight aspects to entering the stage of faith (Er Qu Ru Xinliang Zhongyou Ba). First, obtaining benefits and resigning (Chu Huoyi Citu). Second, mindfulness of the previous Dharma gate (Er Nian Qian Famen). Third, 'Gradually' progressing towards superior positions (San Jianjian Xia Jinxiang Shengwei). Fourth, obtaining the appearance of expedient means (Si De Fangbian Xiang). Fifth, 'Seeing the Garden of Universal Adornment' seeing the appearance (Wu Jian Puzhuangyan Yuan Xia Jian Xiang). This has three aspects (Ci You San). First, seeing based on coarse appearances (Chu Jian Yi Cu Xiang). Second, 'At that time, Xiushe' seeing the true subtle appearance (Er Shi Xiushe Xia Jian Zheng Xi Xiang). Third, 'Those who have' praising virtue (San Qi You Xia Tan De). Sixth, 'At that time, Sudhana' examining the Dharma with two sentences (Liu Shi Shancai Xia Shen Fa You Er Ju). Seventh, 'Going to' distinguishing the appearance of respect (Qi Wang Yi Xia Bian Jing Xiang). Eighth, 'Saying' and asking (Ba Bai Yan Xia Qingwen). There are twelve things in the garden (Yuan Zhong You Shier Shi). Walls, trees, etc. (Yuan Shu Deng). There are two aspects to true realization and entry (San Zhengzheng Ru Zhongyou Er). First, clarifying one's own Dharma gate (Chu Ming Zifen Famen). Second, 'All great Bodhisattvas whose minds are like the sea' inferring upwards (Er Zhu Da Pusa Qi Xin Ru Hai Xia Yang).

推勝分。初文有四。初辨法門作用。二發心為久如下問因緣久近。三此法名何等下問得名有二句。四結。初文有四。初我唯成一句明證分齊。二若見聞下明功能益用有三句。三東方下辨佛果德物被益。有二可知。四我此大眾下辨眷屬行成。有二可知。二因緣久近中有二。初問答得法因緣。二久如當成下問答成佛久近。久近答中有三。初明不依時節修。二欲化一切下稱法界修。三結。初中十四句皆是分局也。稱法界修中有十三句。仰推中初總舉。次別。三結可知。第八童真住菩薩仙人名毗目多羅。入菩薩無壞幢智慧法門有三。初勸教進入。二時善財下依教進入。三時彼仙人下辨現量證。初文有四。初示處。二示人名。三善能下嘆德。四汝詣下教問。二依教趣入中有八。初辨敬辭退。二念前法門有義教。分二可知。三漸漸下辨方便進向。四周遍下依教簡擇。五見園林依報粗相。六爾時見彼仙人下見正報細相。七往詣下敬儀。有三可知。八白言下申請問。三正證入中有三。初嘆發心。二明自分法門。三仰推勝分。初時彼仙人等嘆發心功能。此中文有三。初十句嘆善財利他德。二大眾各持下大眾散華供養讚歎善財。三告大眾下結嘆發心功能。第二自分文有四。初辨法門體。二善財白言下明法門自在用分齊。有問答二文。三放善

【現代漢語翻譯】現代漢語譯本推勝分。初文有四：第一，辨明法門的作用；第二，『發心為久』以下，詢問因緣的久遠與長短；第三，『此法名何等』以下，詢問得名的原因，有兩句；第四，總結。第一部分有四點：第一，『我唯成』一句，表明證悟的界限；第二，『若見聞』以下，說明功能利益，有三句；第三，『東方』以下，辨明佛果的德行，利益眾生，有兩點可以理解；第四，『我此大眾』以下，辨明眷屬的修行成就，有兩點可以理解。第二部分關於因緣的久遠與長短，有兩點：第一，問答得到佛法的因緣；第二，『久如當成』以下，問答成佛的時間長短。關於時間長短的回答有三點：第一，說明不依賴時間長短來修行；第二，『欲化一切』以下，依據法界來修行；第三，總結。第一點中的十四句都是分局說明。依據法界來修行中有十三句。仰推中，第一是總的舉例，其次是分別說明，第三是總結，可以理解。第八位童真住菩薩仙人名為毗目多羅（Vimuktarata），進入菩薩無壞幢智慧法門，有三點：第一，勸教進入；第二，『時善財』以下，依據教導進入；第三，『時彼仙人』以下，辨明現量證悟。第一部分有四點：第一，指示處所；第二，指示人名；第三，『善能』以下，讚歎德行；第四，『汝詣』以下，教導提問。第二部分依據教導趣入，有八點：第一，辨明敬辭退讓；第二，唸誦之前的法門，有義理教導，分為兩點可以理解；第三，『漸漸』以下，辨明方便進向；第四，『四周遍』以下，依據教導簡擇；第五，見到園林，是依報的粗略相；第六，『爾時見彼仙人』以下，見到正報的細微相；第七，前往拜訪，有三種敬儀可以理解；第八，『白言』以下，申請提問。第三部分是真正的證入，有三點：第一，讚歎發心；第二，說明自己的法門；第三，仰推殊勝之處。第一，『時彼仙人等』，讚歎發心的功能。這部分有三點：第一，十句讚歎善財（Sudhana）利他的德行；第二，大眾各自拿著鮮花供養，讚歎善財；第三，『告大眾』以下，總結讚歎發心的功能。第二部分關於自己的法門，有四點：第一，辨明法門的本體；第二，『善財白言』以下，說明法門的自在運用和界限，有問答兩部分；第三，放出光明。

【English Translation】 English version Promoting Superior Aspects. The initial text has four parts: First, distinguishing the function of the Dharma-gate; second, from 'arising the mind for a long time' onwards, inquiring about the causes and conditions of its duration; third, from 'What is the name of this Dharma?' onwards, inquiring about the reasons for its name, which are in two sentences; fourth, a conclusion. The first part has four points: First, 'I only accomplish' sentence clarifies the boundaries of realization; second, from 'If seeing or hearing' onwards, explaining the benefits of its function, which are in three sentences; third, from 'Eastern direction' onwards, distinguishing the virtues of the Buddha-fruit, benefiting beings, which can be understood in two points; fourth, from 'My assembly' onwards, distinguishing the accomplishments of the retinue's practice, which can be understood in two points. The second part, concerning the duration of causes and conditions, has two points: First, questioning and answering the causes and conditions of obtaining the Dharma; second, from 'How long will it take to become' onwards, questioning and answering the duration of becoming a Buddha. The answer regarding duration has three points: First, explaining that it does not rely on temporal duration for practice; second, from 'Desiring to transform all' onwards, practicing according to the Dharma-realm; third, a conclusion. The fourteen sentences in the first point are all detailed explanations. There are thirteen sentences in practicing according to the Dharma-realm. In the upward promotion, the first is a general example, the second is a separate explanation, and the third is a conclusion that can be understood. The eighth Kumara-dwelling Bodhisattva-immortal is named Vimuktarata (毗目多羅), entering the Bodhisattva's indestructible banner of wisdom Dharma-gate, which has three points: First, encouraging and teaching entry; second, from 'Then Sudhana' onwards, entering according to the teachings; third, from 'Then that immortal' onwards, distinguishing the direct perception of realization. The first part has four points: First, indicating the location; second, indicating the name of the person; third, from 'Well able' onwards, praising the virtues; fourth, from 'You go' onwards, teaching to inquire. The second part, entering according to the teachings, has eight points: First, distinguishing respectful words of deference; second, reciting the previous Dharma-gate, which has doctrinal teachings, divided into two points that can be understood; third, from 'Gradually' onwards, distinguishing the expedient approach; fourth, from 'All around' onwards, selecting according to the teachings; fifth, seeing the gardens, which are the coarse aspects of the dependent reward; sixth, from 'Then seeing that immortal' onwards, seeing the subtle aspects of the principal reward; seventh, going to visit, which has three kinds of respectful etiquette that can be understood; eighth, from 'Saying' onwards, requesting to inquire. The third part is the true entry, which has three points: First, praising the arising of the mind; second, explaining one's own Dharma-gate; third, promoting the superior aspects. First, 'Then that immortal, etc.', praising the function of arising the mind. This part has three points: First, ten sentences praising Sudhana's (善財) virtues of benefiting others; second, the assembly each holding flowers to offer and praise Sudhana; third, from 'Telling the assembly' onwards, concluding and praising the function of arising the mind. The second part, concerning one's own Dharma-gate, has four points: First, distinguishing the essence of the Dharma-gate; second, from 'Sudhana saying' onwards, explaining the free use and boundaries of the Dharma-gate, which has two parts of questions and answers; third, emitting light.

財手下歸住自分有二。初放。次問答審法。四我唯下結法門名。二法門自在分齊。答中有三。初知識手加見在十方佛所。聞法修行。有二可知。二或自見下修行時節不同。三善財為無壞下明為十法照得十三昧。仰推中有三。初總。次別。三我豈能下結。第九法王子住菩薩位婆羅門名方便命。入菩薩無盡法門有三。初勸教趣入。二時善財下依教進入。三答言下正入證。初文有三。說處人名教問等。二進入中有六。初辭進。二明念得前法門。三明所到處。四周遍下依教簡擇。五敬禮。有二可知。六申請問。三入證中有二。初明自分法門。二明凈法王下仰推。初文有六。初舉自分現法門勸修。二善財作是念下明對法生疑。三作是念時下諸佛菩薩等加勸除疑。四童子聞奇特下聞法歡喜悔過除疑。五登刀山下如說修行有二句可知。六我唯成此等結法門名字。第二生疑中有二。初十二句于自分法中生疑。二將非魔下勝分法中生疑。第三菩薩等加勸中有三。初現色界天勸。二現欲界六天等勸。三現龍等八部勸。初勸有三。初總止莫疑。二此是大聖下嘆德。三時諸天下舉他益以勸。天者初禪天。自在者色究竟天。四悔過文有三。初于婆羅門起善知識心。二頭面下明悔過。三婆羅門說偈。為其受懺悔開導。偈中初一偈勸順教除障。次一勸

【現代漢語翻譯】現代漢語譯本財童子在方便命婆羅門處，將自己所證得的法門分為兩部分。第一部分是『放』，第二部分是『問答審法』。以下我將總結法門的名字。第二部分是關於法門的自在分際。在回答中有三個方面：首先，依靠善知識的力量，以及過去在十方諸佛處聽聞佛法並修行的功德。這部分內容容易理解。其次，或者因為自己所見的境界不同，修行的時節也不同。第三，善財童子因為沒有破壞（戒律），所以能夠以十種法來照見十三種三昧。仰推的部分有三個方面：首先是總說，其次是分別解說，最後以『我豈能知』來總結。第九位善知識是住在菩薩位的婆羅門，名叫方便命（Upāya-jīvin，以方便為生）。他所證入的是菩薩無盡法門，這部分內容分為三個方面：首先是勸教趣入，其次是善財童子按照教導進入，第三是回答並證入。第一部分勸教趣入有三個方面：說明處所、人名、教導和提問等。第二部分進入有六個方面：首先是辭別前往，其次是說明憶念所得的前面的法門，第三是說明所到達的地方，第四是周遍地按照教導進行簡擇，第五是恭敬禮拜（這部分內容容易理解），第六是申請提問。第三部分證入有兩個方面：首先是說明自己所證得的法門，其次是說明依靠凈法王（Dharma-rāja）的力量來仰推。第一部分說明自己所證得的現前法門並勸修，第二部分是善財童子生起疑惑，第三部分是諸佛菩薩等加以勸勉以消除疑惑，第四部分是童子聽聞奇特的法門后歡喜並懺悔以消除疑惑，第五部分是登上刀山等按照所說的修行（這部分內容容易理解），第六部分是我只是成就了這些法門的名字。第二部分生起疑惑有兩個方面：首先是對自己所證得的法門生起十二種疑惑，其次是對勝妙的法門生起疑惑，認為這可能不是魔（所為）。第三部分菩薩等加以勸勉有三個方面：首先是顯現**天（Brahmā）來勸勉，其次是顯現欲界六天等來勸勉，第三是顯現龍等八部來勸勉。首先的勸勉有三個方面：首先是總的阻止不要疑惑，其次是讚歎功德，第三是舉出其他的利益來勸勉。天指的是初禪天，自在指的是色究竟天。第四部分懺悔文有三個方面：首先是對婆羅門生起善知識之心，其次是頭面禮拜以表達懺悔，第三是婆羅門說偈，為他接受懺悔並開導。偈頌中，第一句勸勉順從教導以消除障礙，第二句勸勉。

【English Translation】 English version The youth Sudhana, at the place of the Brahmin named Upāya-jīvin (Convenient Living), divides the Dharma he has attained into two parts. The first part is 『releasing』 (放), and the second part is 『questioning and examining the Dharma』 (問答審法). Below, I will summarize the names of the Dharma gates. The second part concerns the freedom and boundaries of the Dharma gates. In the answer, there are three aspects: first, relying on the power of good teachers and the merits of hearing the Dharma and practicing in the presence of Buddhas in the ten directions in the past. This part is easy to understand. Second, perhaps because the realms one sees are different, the times for practice are also different. Third, Sudhana, because he has not broken (the precepts), can use ten Dharmas to illuminate thirteen samādhis. The part about looking up and inferring has three aspects: first, a general statement; second, a separate explanation; and finally, concluding with 『How could I know?』 (我豈能知). The ninth good teacher is a Brahmin named Upāya-jīvin (Convenient Living), who dwells in the position of a Bodhisattva. What he has entered is the inexhaustible Dharma gate of the Bodhisattva, which is divided into three parts: first, encouraging and teaching entry; second, Sudhana entering according to the teachings; and third, answering and entering into realization. The first part, encouraging and teaching entry, has three aspects: explaining the place, the name of the person, the teachings, and the questions, etc. The second part, entering, has six aspects: first, bidding farewell and going forward; second, explaining the remembrance of the previous Dharma gates attained; third, explaining the place reached; fourth, thoroughly selecting according to the teachings; fifth, respectfully prostrating (this part is easy to understand); sixth, requesting to ask questions. The third part, entering into realization, has two aspects: first, explaining the Dharma gate that one has attained; second, explaining relying on the power of the Pure Dharma King (Dharma-rāja) to look up and infer. The first part explains the present Dharma gate that one has attained and encourages practice. The second part is Sudhana generating doubts. The third part is the Buddhas and Bodhisattvas encouraging him to eliminate doubts. The fourth part is the youth hearing the wonderful Dharma and rejoicing and repenting to eliminate doubts. The fifth part is climbing the mountain of knives, etc., practicing according to what is said (this part is easy to understand). The sixth part is that I have only accomplished the names of these Dharma gates. The second part, generating doubts, has two aspects: first, generating twelve kinds of doubts about the Dharma gate that one has attained; second, generating doubts about the supreme Dharma, thinking that it might not be the work of a demon. The third part, the Bodhisattvas encouraging him, has three aspects: first, manifesting Brahmā (梵天) to encourage him; second, manifesting the six heavens of the desire realm, etc., to encourage him; third, manifesting the eight classes of dragons, etc., to encourage him. The first encouragement has three aspects: first, generally stopping him from doubting; second, praising his virtues; third, citing other benefits to encourage him. Heaven refers to the first dhyāna heaven, and freedom refers to the Akanishtha heaven (色究竟天). The fourth part, the text of repentance, has three aspects: first, generating the mind of a good teacher towards the Brahmin; second, prostrating with head and face to express repentance; third, the Brahmin speaking a verse to accept his repentance and guide him. In the verse, the first line encourages following the teachings to eliminate obstacles, and the second line encourages.

令成行。又此諸知識內。三人是反道行。一方便命現癡相。婆須蜜現貪相。滿足王現瞋相。問何故此處倍增勸法。答行相局無記故。餘二即二通。又在初前故也。又所以登刀山投火聚者。約何相順也。答約實是法。並悉廣通。若局非不有別。何者刀體相續增成其斷法之用。由有破能故。火體不續增成其顯常之用。由有照能故。此依何理。如有無二名。說有能令離斷。成解妙常之用。說無能令離有無成其證會妙無絕相之能。火即用無理。會妄照玄之用。刀即用有理。破無成信實德之解也。故有破義增成義微。由成解顯故。無即成義增。由顯證理故。此如起信論說也。又今定宗唯取詮相。由約事故也。又準所得三昧名其義亦可解耳。又問何故刀山須舍后得法。火即得時獲益何也。答由有教舍而方順無教相。即非違故也。仰推中有三。初總。次別辨。三總結。第十灌頂住菩薩位女名彌多羅。入般若波羅蜜普莊嚴法門。初教往。二時善財下依教趣入。三答言下正證。初文有三。初示處人名。教問等。二進入勝分中有八。初辭進。二念前法門之用。三到其處。四周遍下尋求有三可知。五善財即入下見依粗相。六見彼女下見正細相。七見已已下辨敬儀。八白言下請問。三證入中有二。初自分法門。二諸大菩薩下仰推勝分。自分中有

【現代漢語翻譯】現代漢語譯本令成行。此外，這些善知識中，有三位是示現反常之道的修行者：一位以方便示現愚癡之相（方便命，指善知識以方便手段引導眾生），婆須蜜（Vasumitra）示現貪慾之相，滿足王（King Anantataraja）示現嗔恚之相。問：為什麼在這裡要加倍勸勉修法？答：因為他們的行相侷限於無記（avyākrta，不善不惡，無法記別的狀態）的緣故。其餘兩位（指非反道而行的善知識）即具足二通（指天眼通和天耳通）。又因為他們處於修行的初期階段。又問：登刀山、投火聚，是依照什麼相順應的呢？答：依照真實是法（dharma）的原則，並且悉皆廣通。如果侷限，則並非沒有差別。為什麼說刀的體性相續增長，成就其斷法的功用？因為有破除的能力。火的體性不相續增長，成就其顯現常恒的功用？因為有照亮的能力。這是依據什麼道理？如有和無這兩個名稱，說有，能使人遠離斷見，成就理解妙常的功用；說無，能使人遠離有和無的執著，成就證悟妙無絕相的能力。火即運用無的道理，會合虛妄照見的玄妙功用。刀即運用有的道理，破除無明，成就信實功德的理解。所以，破除的意義，成就的意義，增長的意義都微小，因為成就理解而顯現的緣故。無的意義，成就的意義增長，因為顯現證悟的道理的緣故。這就像《起信論》（Awakening of Faith in the Mahayana）所說。又現在定宗（指唯識宗）只取詮釋之相，因為是依照事相的緣故。又按照所獲得的三昧（samādhi，禪定）來命名，其意義也可以理解。又問：為什麼登刀山需要捨棄后得法（pascāllabdha-dharma，證悟后所獲得的智慧）？而火在得到時就能獲得利益呢？答：因為有教法的捨棄，才能順應無教之相，即不違背的緣故。仰推中有三部分：初總說，次分別辨析，三總結。第十灌頂住菩薩位的女子名叫彌多羅（Mitra），進入般若波羅蜜（Prajñāpāramitā，般若波羅蜜多，智慧到彼岸）普莊嚴法門。初教往，二時善財（Sudhana）下依教趣入，三答言下正證。初文有三部分：初示處人名，教問等。二進入勝分中有八部分：初辭進，二念前法門之用，三到其處，四周遍下尋求有三可知。五善財即入下見依粗相，六見彼女下見正細相，七見已已下辨敬儀，八白言下請問。三證入中有二部分：初自分法門，二諸大菩薩下仰推勝分。自分中有

【English Translation】 English version He ordered to proceed. Furthermore, among these spiritual friends, three are practitioners who manifest the opposite path: one conveniently manifests the appearance of foolishness (Upaya-bala, referring to spiritual friends guiding beings through skillful means), Vasumitra manifests the appearance of greed, and King Anantataraja manifests the appearance of anger. Question: Why is there a doubled encouragement to practice here? Answer: Because their conduct is limited to the state of avyākrta (undetermined, neither good nor evil). The other two (referring to the spiritual friends who do not manifest the opposite path) possess the two superknowledges (referring to the divine eye and divine ear). Also, because they are in the initial stages of practice. Question: Ascending the mountain of knives and throwing oneself into the fire pit, what aspect do they accord with? Answer: They accord with the principle that reality is dharma, and all are universally connected. If it is limited, then there is no difference. Why is it said that the nature of the knife continuously increases, accomplishing the function of cutting? Because it has the ability to destroy. The nature of fire does not continuously increase, accomplishing the function of manifesting permanence? Because it has the ability to illuminate. What principle is this based on? Like the two names of existence and non-existence, saying 'existence' enables one to be free from annihilationism, accomplishing the function of understanding the wonderful permanence; saying 'non-existence' enables one to be free from attachment to existence and non-existence, accomplishing the ability to realize the wonderful non-duality. Fire utilizes the principle of non-existence, uniting the subtle function of illusory illumination. The knife utilizes the principle of existence, destroying ignorance and accomplishing the understanding of truthful virtue. Therefore, the meaning of destruction, the meaning of accomplishment, and the meaning of increase are subtle, because they are manifested by the accomplishment of understanding. The meaning of non-existence, the meaning of accomplishment increases, because it manifests the principle of realization. This is as stated in the Awakening of Faith in the Mahayana (Mahāyāna-śraddhotpāda-śāstra). Furthermore, the present school of Dhyana (Zen) only takes the aspect of interpretation, because it is based on phenomena. Also, the meaning can be understood according to the samādhi (concentration) obtained. Question: Why is it necessary to abandon the subsequently attained dharma (pascāllabdha-dharma) when ascending the mountain of knives? And why can one obtain benefits when fire is attained? Answer: Because only by abandoning the teachings can one accord with the aspect of non-teaching, which is non-violation. There are three parts to the inference: first, a general statement; second, a separate analysis; and third, a conclusion. The tenth, a woman named Mitra, who dwells in the position of a Bodhisattva who has received abhiseka (consecration), enters the Dharma Gate of Universal Adornment of Prajñāpāramitā (Perfection of Wisdom). First, the teaching goes forth; second, Sudhana (Sudhana-śresthi-daraka) below enters according to the teaching; third, the answer below is the correct proof. The first text has three parts: first, showing the place and the name of the person, the teaching and the questions, etc. Second, there are eight parts to entering the superior part: first, taking leave; second, contemplating the function of the previous Dharma Gate; third, arriving at the place; there are three things to know about seeking all around below. Fifth, Sudhana immediately enters and sees the coarse aspect; sixth, seeing her below, he sees the correct subtle aspect; seventh, having seen her below, he distinguishes the respectful demeanor; eighth, he asks below. There are two parts to the third proof of entry: first, one's own Dharma Gate; second, all the great Bodhisattvas below infer the superior part. In one's own part there is

四。初辨得法門體。二童子正念下問法門名有三可知。三境界云何下問作用分齊。四我唯知此下結。初文有三。初勸觀。二見一一下定所現事。三皆是下推起因緣第三作用分齊中。先問。次答。答中合有一百一十六門。此等法門並通一部為軌。為此是解窮故也。仰推中有三。初總。次別。三結。次下十知識當十行位。此初即歡喜行菩薩比丘名善現。入隨順菩薩證明法門有三。初明勸教往詣。次時善財下依教趣入。三答言下正入法界。初文有三。示處人名教問等可知。二依教進入有七。初辭進。次念前法。念法中有十三句。三進入。四于城墎下依教尋求簡擇。五見勝相。六往詣親近禮敬。七白言下請問發心。三正入法界中有二。初明自分法門。二金剛菩薩下仰推勝分。初文有三。初辨法門體。二不離此下明法門作用。三我唯知此下結名。初文有二。初得法因緣。二彼諸佛所下辨所成體。仰推有二。初別辨。二總結。第十二饒益行菩薩童子名釋天主。入巧術智慧法門有三。初勸教趣入。二時善財下依教進入。三答言下正入法界。初文有三。示處人名教問等即教量也。二信量有八。初成前法門。二念人辭退。三與天龍下明所到處。四周遍下依教簡擇。五時空中天龍下方便知識示導。即助道耳。六見釋天主下見其相。七即詣下

【現代漢語翻譯】現代漢語譯本四。初步辨別獲得法門的本體。兩個童子以正念提問，法門之名有三點可知。『三境界云何』以下提問作用的界限。『我唯知此』以下總結。最初的部分有三點。首先是勸導觀察。其次是『見一一』以下確定所顯現的事物。第三是『皆是』以下推究產生的因緣。第三部分作用的界限中，先提問，然後回答。回答中總共包含一百一十六個法門。這些法門都貫通整部經典作為準則，因為這是爲了徹底理解。向上推究中有三點。首先是總述，其次是分別敘述，第三是總結。接下來的十位知識代表十個修行階段。最初這位是歡喜行菩薩，比丘名為善現（Sudarsana）。進入隨順菩薩的證明法門有三點。首先是闡明勸導前往。其次是『時善財』以下依照教導趨入。第三是『答言』以下正式進入法界。最初的部分有三點。指示處所、人名、教導提問等，這些都是可以理解的。第二部分依照教導進入有七點。首先是告辭前進，其次是憶念之前的法。憶念法中有十三句。第三是進入，第四是『于城墎下』以下依照教導尋求選擇。第五是見到殊勝的相，第六是前往親近禮敬，第七是『白言下』以下請求提問發菩提心。第三部分正式進入法界中有兩點。首先是闡明自己的法門，其次是『金剛菩薩下』向上推崇殊勝的部分。最初的部分有三點。首先是辨別法門的本體，其次是『不離此下』闡明法門的作用，第三是『我唯知此下』總結名稱。最初的部分有兩點。首先是獲得法的因緣，其次是『彼諸佛所下』辨別所成就的本體。向上推崇有兩點。首先是分別辨別，其次是總結。第十二位饒益行菩薩，童子名為釋天主（Indradeva）。進入巧術智慧法門有三點。首先是勸導教化趨入，其次是『時善財下』依照教導進入，第三是『答言下』正式進入法界。最初的部分有三點。指示處所、人名、教導提問等，這就是教量。第二部分信量有八點。首先是成就之前的法門，其次是憶念人告辭退下，第三是『與天龍下』闡明所到達之處，第四是『周遍下』依照教導選擇，第五是『時空中天龍下』方便知識的指示引導，這只是助道而已。第六是『見釋天主下』見到他的相，第七是『即詣下』

【English Translation】 English version Four. Initially distinguishing the substance of attaining the Dharma gate. The two youths ask with right mindfulness, and the name of the Dharma gate can be known in three ways. 'What are the three realms?' below asks about the limits of its function. 'I only know this' below concludes. The initial section has three parts. First, encouraging observation. Second, 'Seeing each and every one' below determines the things that appear. Third, 'All are' below infers the causes and conditions. In the third section on the limits of function, first ask, then answer. The answer contains a total of one hundred and sixteen Dharma gates. These Dharma gates all run through the entire scripture as a standard, because this is for thorough understanding. There are three parts to the upward inference. First, a general statement, second, a separate description, and third, a conclusion. The next ten knowledgable teachers represent the ten stages of practice. The first of these is the Joyful Conduct Bodhisattva, a Bhikshu named Sudarsana (善現). Entering the Dharma gate of proving the Bodhisattva's compliance has three points. First, clarifying the encouragement to go. Second, 'Then Sudhana (善財)' below enters according to the teachings. Third, 'Answering' below formally enters the Dharma realm. The initial section has three points. Indicating the place, person's name, teaching questions, etc., are all understandable. The second part, entering according to the teachings, has seven points. First, bidding farewell and advancing, second, recalling the previous Dharma. There are thirteen sentences in recalling the Dharma. Third, entering, fourth, 'Below the city walls' below seeking and selecting according to the teachings. Fifth, seeing the excellent signs, sixth, going to approach and pay respects, seventh, 'Saying' below requesting to ask about generating the Bodhi mind. The third part, formally entering the Dharma realm, has two points. First, clarifying one's own Dharma gate, second, 'Vajra Bodhisattva (金剛菩薩) below' extolling the excellent part. The initial section has three points. First, distinguishing the substance of the Dharma gate, second, 'Not apart from this below' clarifying the function of the Dharma gate, third, 'I only know this below' concluding the name. The initial section has two points. First, the causes and conditions for obtaining the Dharma, second, 'That which is attained by all the Buddhas below' distinguishing the substance of what is accomplished. There are two points to the upward inference. First, separate distinction, second, conclusion. The twelfth Benefiting Conduct Bodhisattva, a youth named Indradeva (釋天主). Entering the Dharma gate of skillful wisdom has three points. First, encouraging and teaching to enter, second, 'Then Sudhana (善財) below' entering according to the teachings, third, 'Answering below' formally entering the Dharma realm. The initial section has three points. Indicating the place, person's name, teaching questions, etc., this is the teaching measure. The second part, the measure of faith, has eight points. First, accomplishing the previous Dharma gate, second, recalling the person bidding farewell and retreating, third, 'With the Devas and Nagas (天龍) below' clarifying the place reached, fourth, 'Everywhere below' selecting according to the teachings, fifth, 'Then the Devas and Nagas (天龍) in the sky below' the convenient knowledge indicating and guiding, this is only assisting the path. Sixth, 'Seeing Indradeva (釋天主) below' seeing his appearance, seventh, 'Immediately going below'

親近禮敬。八白言下自說發心請問。三正入法界中有二。初說自分法門。二諸大菩薩下仰推勝分。初文有三。初辨所住法門因緣。二我因下辨法門德用。三唯知此下結自分所知。第二德用文有二。初總明相黡子算印功能德用有二。初總次別。二我亦了知下別辨算數德用有三。謂一直算。二乘除。三功能可知。推勝中。初辨相。二結。第十三無恚恨行菩薩優婆夷名自在。入無盡功德藏莊嚴法門有三。初勸教趣入。二時善財下依教趣入。三答言下正入法界。初教量中三如前。二依教趣入中有八。初念法獲益辭退。二爾時善財于善知識下嘆德攝益有二可知。三漸漸下明所至處。四周遍下依教簡擇有二可知。五尋求進位。六進入下正見勝相。七辨敬儀。八白言自說發心。六正見相中有三。初正。第二依。三眷屬。第三正入法界中有二。初自分。後仰推勝進。初一句明自分法門。二一器下辨法門大用。三結名。第二法門大用中有二。初為說大用法門有二。初施。二辨益可知。一汝見我此下攝令同益。此文有二。初令見內眷屬。二此諸下於外作業。初文有三。此第二有五可知。仰推中。初釋次結。第十四無盡行菩薩位長者名甘露頂。入如意功德寶藏法門。初勸教。二時善財下依教進入。三答言下正入法界。初文有三同前。二依教趣

【現代漢語翻譯】現代漢語譯本親近禮敬。八白（菩薩名）當下自己陳述發心，請問。三正入法界中有二：首先說明自己所證得的法門，其次『諸大菩薩下』是仰慕推崇更殊勝的境界。首先說明自己所證得的法門，這段文字有三部分：首先辨別所安住的法門因緣，其次『我因下』辨別法門的功德作用，再次『唯知此下』總結自己所知。第二部分功德作用的文字有二：首先總的說明相貌、痣相、算術、印契的功能功德作用有二，先總說後分說；其次『我亦了知下』分別辨別算數功德作用有三，即：一直算，二乘除，三功能可以知曉。推崇勝進中，首先辨別相貌，其次總結。第十三位是無恚恨行菩薩，作為優婆夷名為自在（菩薩名）。入無盡功德藏莊嚴法門有三：首先勸教趣入，其次『時善財下』依據教導趣入，再次『答言下』正式進入法界。首先教量中有三點如前所述。其次依據教導趣入中有八點：首先念法獲得利益而辭退，其次『爾時善財于善知識下』讚歎功德攝受利益有二點可以知曉，再次『漸漸下』說明所到達的地方，第四『四周遍下』依據教導簡擇有二點可以知曉，第五尋求進位，第六『進入下』正式見到殊勝的相，第七辨別恭敬的禮儀，第八『白言』自己陳述發心。第六正式見到相中有三：首先是正相，第二是依相，第三是眷屬。第三正式進入法界中有二：首先是自己所證得的，然後是仰慕推崇勝進的。首先一句說明自己所證得的法門，其次『一器下』辨別法門的大用，第三總結名稱。第二法門大用中有二：首先是為（對方）說大法門的作用有二，一是佈施，二是辨別利益可以知曉。『一汝見我此下』是攝受（對方）使（對方）獲得同樣的利益。這段文字有二：首先是令（對方）見到內在的眷屬，其次『此諸下』是對外作業。首先的文字有三，此第二的文字有五可以知曉。仰慕推崇中，首先解釋，其次總結。第十四位是無盡行菩薩，作為長者名為甘露頂（菩薩名）。入如意功德寶藏法門。首先是勸教，其次『時善財下』依據教導進入，再次『答言下』正式進入法界。首先的文字有三點與前面相同。其次依據教導趣入

【English Translation】 English version Proximity and reverence. Baibai (Bodhisattva's name) immediately stated his aspiration and inquired. There are two aspects to truly entering the Dharma Realm: first, explaining the Dharma gate one has attained; second, 'Zhu Da Pusa xia' (諸大菩薩下) is admiring and extolling a more superior state. The first part, explaining the Dharma gate one has attained, has three sections: first, distinguishing the causes and conditions of the Dharma gate one abides in; second, 'Wo Yin xia' (我因下) distinguishing the merits and functions of the Dharma gate; third, 'Wei Zhi Ci xia' (唯知此下) summarizing what one knows. The second part, the text on merits and functions, has two sections: first, generally explaining the functions and merits of appearances, moles, arithmetic, and mudras, with two aspects: first, a general explanation, then a detailed explanation; second, 'Wo Yi Liao Zhi xia' (我亦了知下) separately distinguishing the merits and functions of arithmetic, which are threefold: first, direct calculation; second, multiplication and division; third, the functions can be known. In extolling advancement, first, distinguishing appearances; second, summarizing. The thirteenth is the No-Wrath and No-Hatred Practice Bodhisattva, as an Upasika named Zizai (Bodhisattva's name). Entering the Inexhaustible Merit Treasury Adornment Dharma Gate has three aspects: first, encouraging and teaching entry; second, 'Shi Shancai xia' (時善財下) entering according to the teachings; third, 'Da Yan xia' (答言下) formally entering the Dharma Realm. First, the teaching and measurement have three points as mentioned before. Second, entering according to the teachings has eight points: first, reciting the Dharma, gaining benefits, and taking leave; second, 'Ershi Shancai yu Shan Zhishi xia' (爾時善財于善知識下) praising the merits and benefits of being received, which has two points that can be known; third, 'Jianjian xia' (漸漸下) explaining the place reached; fourth, 'Sizhou Bian xia' (四周遍下) selecting according to the teachings, which has two points that can be known; fifth, seeking advancement; sixth, 'Jinru xia' (進入下) formally seeing the superior appearance; seventh, distinguishing the etiquette of reverence; eighth, 'Bai Yan' (白言) stating one's own aspiration. Sixth, formally seeing the appearance has three aspects: first, the correct appearance; second, the dependent appearance; third, the retinue. Third, formally entering the Dharma Realm has two aspects: first, what one has attained oneself; then, admiring and extolling superior advancement. First, one sentence explains the Dharma gate one has attained oneself; second, 'Yi Qi xia' (一器下) distinguishing the great function of the Dharma gate; third, summarizing the name. The second great function of the Dharma gate has two aspects: first, speaking the function of the great Dharma gate for (the other person), which has two aspects: one is giving, and the other is distinguishing benefits that can be known. 'Yi Ru Jian Wo Ci xia' (一汝見我此下) is receiving (the other person) so that (the other person) obtains the same benefits. This text has two aspects: first, causing (the other person) to see the inner retinue; second, 'Ci Zhu xia' (此諸下) is performing external actions. The first text has three aspects, and this second text has five that can be known. In admiring and extolling, first, explaining; second, summarizing. The fourteenth is the Inexhaustible Practice Bodhisattva, as an elder named Ganlu Ding (Bodhisattva's name). Entering the Wish-Fulfilling Merit Treasure Dharma Gate. First is encouragement and teaching; second, 'Shi Shancai xia' (時善財下) entering according to the teachings; third, 'Da Yan xia' (答言下) formally entering the Dharma Realm. The first text has three points, the same as before. Second, entering according to the teachings.

入中信量有七。初辭。二念。三到。四尋求。五見甘露下見相。六敬儀。七申意請問。三正入中有三。初嘆發心能問。二汝見我下說自分法門。三諸大菩薩下仰推勝分。自分中有四。初約眷屬以顯法門。有三可知。二我成就下明法門體。三隨其所須下明法門大用。四我唯知此結法名。大用中有四。初眾寶等明財法二攝。二且待下明所化眾生。三仰視下顯虛空器出無盡財攝。四滿意歸本。仰推有三。總別結也。第十五離癡亂行菩薩位長者名法寶周羅。入滿足大愿法門。初勸教。二時善財下進入。三執善財手下正入。初文有三同前。三依教進入中有七。初念德敬辭。二念法令增。三至處。四尋求。五于道遇見。六禮敬七自說發心請問法門。三正入中有二。初說自分法門。二諸大寶下仰推。自分中文有三。初以自分法門攝益。二爾時善財乃至白言下問得法因緣有三。初嘆。次問。三答可知。三我唯下結成自分。初文有二。初嘆以手引入家。觀方便耳。二正觀。觀中初依報攝益有二可知。后正報攝益。正中有十重。第八重中。初神通等三世間八地德。次詣一切佛受持等明九地德。第十重如來滿中等此即因中具果法門也。仰推中。初別次結可知。第十六善現行菩薩長者名普眼妙香。入令一切眾生歡喜普門法門。初勸教進入。二時

【現代漢語翻譯】現代漢語譯本入中信量有七：第一是敬辭，第二是憶念，第三是到達，第四是尋求，第五是見到甘露降下的瑞相，第六是恭敬的禮儀，第七是陳述心意請問佛法。真正進入（法門）有三個階段：第一是讚歎（菩薩）發心能夠提問，第二是『你見我』以下講述自己所證悟的法門，第三是『諸大菩薩』以下仰慕推崇殊勝的部分。講述自己所證悟的部分有四個方面：第一是依據眷屬來彰顯法門，其中有三點可以瞭解。第二是『我成就』以下闡明法門的本體。第三是『隨其所須』以下闡明法門的巨大作用。第四是『我唯知此』總結法門的名稱。巨大作用中有四個方面：第一是眾寶等說明財佈施和法佈施兩種攝受。第二是『且待』以下說明所要教化的眾生。第三是『仰視』以下顯示虛空寶器涌出無盡財寶進行攝受。第四是（眾生）滿意迴歸本源。仰慕推崇（殊勝部分）有三個方面：總說、別說和總結。第十五位離癡亂行菩薩，長者名為法寶周羅（Dharmaratnakūṭa），進入滿足大愿法門。開始是勸教，然後是『時善財』以下進入（法門），接著是『執善財手』以下真正進入（法門）。開始的部分有三個方面，與前面相同。依據教導進入（法門）有七個步驟：第一是憶念功德，恭敬陳述。第二是憶念法令和增長。第三是到達處所。第四是尋求。第五是在道路上遇見。第六是禮敬。第七是自述發心，請問法門。真正進入（法門）有兩個方面：第一是講述自己所證悟的法門。第二是『諸大寶』以下仰慕推崇（殊勝部分）。講述自己所證悟的部分有三個方面：第一是以自己所證悟的法門攝受利益眾生。第二是『爾時善財乃至白言』以下詢問獲得法門的因緣，其中有三個步驟：首先是讚歎，其次是提問，最後是回答，這些都可以瞭解。第三是『我唯』以下總結自己所證悟的法門。開始的部分有兩個方面：首先是讚歎（長者）用手引入家中，觀察方便之門。第二是真正觀察。觀察中，首先是依據依報（環境）攝受利益眾生，其中有兩點可以瞭解。然後是依據正報（自身）攝受利益眾生。正報中有十重，第八重中，首先是神通等三世間八地功德，其次是詣一切佛受持等說明九地功德。第十重『如來滿中等』，這即是因中具足果的法門。仰慕推崇（殊勝部分）中，首先是分別說明，其次是總結，這些都可以瞭解。第十六位善現行菩薩，長者名為普眼妙香（Samantanetra-sugandha），進入令一切眾生歡喜普門法門。開始是勸教進入，然後是『時』。

【English Translation】 English version There are seven aspects to entering with faith and measure: first, respectful words; second, recollection; third, arrival; fourth, seeking; fifth, seeing the auspicious sign of nectar descending; sixth, respectful etiquette; and seventh, stating one's intention to inquire about the Dharma. There are three stages to truly entering (the Dharma gate): first, praising the aspiration to inquire; second, from 'You see me' onwards, explaining the Dharma gate one has realized; and third, from 'All great Bodhisattvas' onwards, admiring and extolling the superior aspects. Explaining the part one has realized has four aspects: first, using the retinue to manifest the Dharma gate, of which three points can be understood. Second, from 'I have accomplished' onwards, clarifying the essence of the Dharma gate. Third, from 'According to their needs' onwards, clarifying the great function of the Dharma gate. Fourth, 'I only know this' concludes the name of the Dharma gate. The great function has four aspects: first, 'various treasures' and so on, explaining the two kinds of reception: wealth giving and Dharma giving. Second, 'Just wait' onwards, explaining the beings to be taught. Third, 'Looking up' onwards, revealing the inexhaustible treasures emerging from the vessel of space for reception. Fourth, (beings) are satisfied and return to the origin. Admiring and extolling (the superior aspects) has three aspects: general, specific, and conclusion. The fifteenth Bodhisattva, the Bodhisattva of Conduct Free from Delusion, the elder named Dharmaratnakūṭa (Heap of Dharma Jewels), enters the Dharma gate of Fulfilling Great Vows. It begins with exhortation and teaching, then 'At that time, Sudhana' onwards enters (the Dharma gate), followed by 'Holding Sudhana's hand' onwards, truly entering (the Dharma gate). The beginning part has three aspects, the same as before. Entering (the Dharma gate) according to the teachings has seven steps: first, recollecting virtues and respectfully speaking; second, recollecting the Dharma and increasing; third, arriving at the place; fourth, seeking; fifth, meeting on the road; sixth, paying homage; seventh, stating one's aspiration and inquiring about the Dharma gate. Truly entering (the Dharma gate) has two aspects: first, explaining the Dharma gate one has realized; second, from 'All great treasures' onwards, admiring and extolling (the superior aspects). Explaining the part one has realized has three aspects: first, using the Dharma gate one has realized to benefit sentient beings. Second, from 'At that time, Sudhana, and even said' onwards, inquiring about the causes and conditions for obtaining the Dharma, which has three steps: first, praise; second, inquiry; and third, answer, all of which can be understood. Third, 'I only' onwards, concluding the part one has realized. The beginning part has two aspects: first, praising (the elder) for leading (Sudhana) into the house with his hand, observing the expedient means. Second, truly observing. In the observation, first, relying on the environment (retribution of environment) to benefit sentient beings, of which two points can be understood. Then, relying on the self (retribution of self) to benefit sentient beings. The self has ten levels, in the eighth level, first, the merits of the eight grounds of the three realms, such as supernatural powers; second, going to all Buddhas to receive and uphold, etc., explaining the merits of the ninth ground. The tenth level, 'Like the Tathagata is full within,' this is the Dharma gate of the cause containing the fruit. In admiring and extolling (the superior aspects), first, separate explanations, then a conclusion, all of which can be understood. The sixteenth Bodhisattva of Good Manifestation Conduct, the elder named Samantanetra-sugandha (Universal Eye Wonderful Fragrance), enters the Dharma gate of Universally Pleasing All Sentient Beings. It begins with exhortation and teaching to enter, then 'At that time'.

善財下依教趣入。三答言下正得法界。初文有三。示處人名教請等也。二進入中有七。初禮辭。二思前法門。三漸至處。四起勝進行。五見普門下見相。依正分有二可知。六辨敬儀。七白言下請問。三正入中有三。初嘆發心。二我知一切下說自分法門。三諸大藥王下仰推勝分。自分中有二。初辨攝益。二我唯下結名。初文有四。初治事中報障有二可知。二然後下除其定障。三稱揚下教發心除其細障令諸行成。此有二可知。四善男子我又下明有異巧便也。有二可知。仰推中。初別辨次結也。第十七無著行菩薩位王名滿足。入幻化法門。初勸教進入。次時善財下依教進入。三時滿足王下正入法界。初文有三如前。二依教進入中有八。一辭。二念。念中有二。初總。次十六句別也。三至處四起方便導之。有問答二文。五見下見相有三。初見依正。二見治國法。三睹生疑可知。六作是念下諸菩薩等導誡除疑。有四可知。七聞天已下敬儀。八白言自說請問也。三正入中。初辨自分。二諸大下仰推也。初文有四。初方便攝受。二見我此報示其行相審之。三我成就下明法門體用有三。初體。次用。三反以顯成耳。四我唯下結分齊。仰推中有二。初廣次結也。第十八尊重行菩薩王名大光。入菩薩大慈幢行法門。有三義同前。勸教中有三

【現代漢語翻譯】現代漢語譯本善財童子遵循教導前去拜訪。三次回答之後，善財童子真正領悟了法界（Dharmadhatu，一切法的總稱）。首先，第一部分有三點：說明地點、人物姓名、教導和請求等等。第二，進入（拜訪）的過程有七個步驟：首先是禮貌的告辭；其次是思考之前的法門；然後逐漸到達目的地；接著發起殊勝的行動；然後見到普門（Samantamukha）菩薩，見到（菩薩的）依報和正報，這兩者可以理解；第六是辨別恭敬的禮儀；第七是稟告並請教。第三，正式進入（學習）有三個階段：首先是讚歎（菩薩的）發心；其次是『我知道一切』，講述自己所修的法門；第三是『諸大藥王』，仰慕並推崇（菩薩的）殊勝功德。在講述自己所修的法門中，首先是辨別所攝取的利益；其次是『我唯』，總結（自己所修法門的）名稱。在辨別所攝取的利益中，首先是在治理事務中，報應的障礙有兩種，可以理解；其次是『然後』，去除那些禪定的障礙；第三是稱揚，教導發起菩提心，去除那些細微的障礙，使各種修行得以成就。這其中有兩點可以理解；第四是『善男子，我又』，說明有不同的巧妙方便。這其中也有兩點可以理解。在仰慕推崇中，首先是分別辨別，然後是總結。第十七位是無著行（Anavarana-gati）菩薩，國王的名字叫滿足（Tusita），進入幻化法門（Mayopama-vimoksha）。首先是勸導教化進入（法門）；其次是當時善財童子遵循教導進入（法門）；第三是當時滿足國王正式進入法界。第一部分有三點，如前所述。第二，遵循教導進入（法門）有八個步驟：一是告辭；二是憶念。憶念中有兩點：首先是總體的憶念；其次是十六句分別的憶念；三是到達目的地；四是發起方便引導。其中有問答兩段文字；五是見到（菩薩），見到（菩薩的）相，有三點：首先是見到依報和正報；其次是見到治理國家的方法；第三是看到（這些）而產生疑惑，可以理解；六是『作是念』，諸位菩薩等引導告誡，消除疑惑。其中有四點可以理解；七是聽到天（神）已經（這樣說），（行）恭敬的禮儀；八是稟告自己，請教問題。第三，正式進入（法門）中：首先是辨別自己所修的（法門）；其次是『諸大』，仰慕推崇（菩薩的功德）。首先，辨別自己所修的（法門）有四個方面：首先是方便攝受；其次是『見我此報』，展示自己的修行相貌，仔細審視；第三是『我成就』，說明法門的體和用，有三個方面：首先是體；其次是用；第三是反過來顯示成就；第四是『我唯』，總結（自己所修法門的）界限。仰慕推崇（菩薩的功德）有兩個方面：首先是廣泛地（讚歎），然後是總結。第十八位是尊重行（Bhavasagara-gati）菩薩，國王的名字叫大光（Mahaprabha），進入菩薩大慈幢行法門（Mahakaruna-dhvajaketu-samapatti）。有三個意義與前面相同。勸導教化中有三個（方面）。

【English Translation】 English version Sudhana, following the teachings, went to visit. After three answers, Sudhana truly realized the Dharmadhatu (the totality of all dharmas). First, the first part has three points: indicating the location, the name of the person, the teachings, and requests, etc. Second, the process of entering (visiting) has seven steps: first is a polite farewell; second is to contemplate the previous Dharma gate; then gradually arrive at the destination; then initiate a supreme action; then see Samantamukha Bodhisattva, seeing the dependent and principal rewards (of the Bodhisattva), which can be understood; sixth is to distinguish the respectful etiquette; seventh is to report and ask for instruction. Third, formally entering (learning) has three stages: first is to praise (the Bodhisattva's) aspiration; second is 'I know everything,' narrating the Dharma gate that one cultivates; third is 'All great medicine kings,' admiring and extolling (the Bodhisattva's) supreme merits. In narrating the Dharma gate that one cultivates, first is to distinguish the benefits taken; second is 'I only,' summarizing the name (of the Dharma gate one cultivates). In distinguishing the benefits taken, first is in governing affairs, the obstacles of retribution are of two kinds, which can be understood; second is 'then,' removing those obstacles of samadhi; third is praising, teaching to arouse Bodhicitta, removing those subtle obstacles, so that various practices can be accomplished. There are two points in this that can be understood; fourth is 'Good man, I also,' explaining that there are different skillful means. There are also two points in this that can be understood. In admiring and extolling, first is to distinguish separately, then to summarize. The seventeenth is Anavarana-gati Bodhisattva, the king's name is Tusita, entering the Mayopama-vimoksha (Illusion-like liberation). First is to exhort and teach to enter (the Dharma gate); second is at that time Sudhana followed the teachings to enter (the Dharma gate); third is at that time King Tusita formally entered the Dharmadhatu. The first part has three points, as mentioned before. Second, following the teachings to enter (the Dharma gate) has eight steps: one is farewell; two is recollection. There are two points in recollection: first is the overall recollection; second is the sixteen sentences of separate recollection; three is arriving at the destination; four is initiating expedient guidance. There are two passages of question and answer in this; five is seeing (the Bodhisattva), seeing (the Bodhisattva's) appearance, there are three points: first is seeing the dependent and principal rewards; second is seeing the method of governing the country; third is seeing (these) and generating doubts, which can be understood; six is 'Thinking thus,' the Bodhisattvas guide and admonish, eliminating doubts. There are four points in this that can be understood; seven is hearing that the Deva (god) has already (said this), (performing) respectful etiquette; eight is reporting oneself, asking questions. Third, in formally entering (the Dharma gate): first is to distinguish the (Dharma gate) that one cultivates; second is 'All great,' admiring and extolling (the Bodhisattva's merits). First, distinguishing the (Dharma gate) that one cultivates has four aspects: first is expediently receiving; second is 'Seeing my retribution,' displaying one's own appearance of practice, examining carefully; third is 'I accomplish,' explaining the substance and function of the Dharma gate, there are three aspects: first is the substance; second is the function; third is to show accomplishment in reverse; fourth is 'I only,' summarizing the boundaries (of the Dharma gate one cultivates). Admiring and extolling (the Bodhisattva's merits) has two aspects: first is to widely (praise), then to summarize. The eighteenth is Bhavasagara-gati Bodhisattva, the king's name is Mahaprabha, entering the Mahakaruna-dhvajaketu-samapatti (Great Compassion Banner Standard Samadhi). There are three meanings that are the same as before. There are three (aspects) in exhorting and teaching.

如前。二依教進入中有八。一謂辭。二念前法門。三至處。四興念自知必見勝法。初問。次答。三作念生欲。五入善光下見依粗相。六爾時善財於此下見正報相。七五體下敬禮。八請問。依報中有十。謂塹墻巷人眾樓閣寶帳蓋幢幡王住處樓閣。第六善財觀生無著等正報中有三。初成前起后。二見王身。三彼殿前下申其利物相也。二十八相者顯因行未圓故。三正入中有二。初說自分法門。二諸大下仰推勝分。初文有四。初舉法門名及得因緣即為二也。二我住此下明利益用。三此城眾生下舉三昧功能以證現事。四我唯等結自分所知。二利益用文有五。一總辨攝益。二令諸下明攝成。三善男子下正辨攝用。四各見下明所感各異。五以正下明會屬往因也。三三昧功能證現事中有三。初說入定時除他障。二且待下正顯入定功能證成前事。有二可知。三從定起。仰推中有三。初總。次喻顯。三結也。第十九善法行菩薩位優婆夷名曰不動。入菩薩無壞法門。三義同前。初教勸有三如前。二時善財下明依教進入中有七。初辭。二念。念前法門中有四段明義。初尋思法門令得增勝。二復作是念辨知識功能。三悲心念時下入定。如來使者方便教示令更進趣。四爾時善財定訖出定。三漸至。四推問下辨尋求。五善財歡喜下見依報凈用。六前詣

其所下恭敬觀身作用。七自說發心請問。敬觀中有五。初形色勝獲益。有三可知。二宮殿等體勝。三眷屬勝。四其有見者下除障勝。五見彼女人下牒前勝德偈贊耳。即為二耶。三正入中有三。初嘆發心。二我成就下說自分所得。三諸大下推勝分也。自分中有四。初辨法門體。二白言得法因緣。三我入此下引現定用成行勝相。四我唯下結自所知。得法因緣中。初問修行勝行及問德用。下答中因緣德用合釋。答中有三。初略答。次重問。三廣辨中有六。初見佛身相發心念求。二時彼如來下更教發十心。三我于爾時下問法求果智。四我發是心已下行成離障。五于爾所劫若有眾生下辨利他德用。六我初發心來下總結也。三引現定用文有五。初嘆德二審定。三答。四成事。五出定仰推中。初舉六喻明行深廣。二結。第二十真實行菩薩位。得至一切處行法門知識外道名隨順一切眾生。三文同前。初教勸中有三如前。二依教進入中有八。一辭退。二念前法門。三漸到。四周遍下尋求。五于中夜下見依相。六爾時善財下見正報相。七往詣下敬儀。八請問法門。三正入中答言下有三。初嘆發心。二知已安住下說自分所得。三諸大下仰推勝分。自中有四。初辨法門。二以平等般若下明法門體用攝化。三複次善男子下以親近利益用證前行。有

三可知。四我唯知此下結。第二體用攝化有三。初舉智光。二觀察下觀其機器。有三可知。三以妙智下說法被益。仰推中。初別明下結。此下十知識當十回向位。初即第一救護眾生離眾生相迴向菩薩位。長者名青蓮華香。入香法門。初勸教。二時善財下依教進入。三答言下正入。初教中有三如前。二進入中有六。初辭。二爾時乃至不惜下念修前法獲益。有二可知。三漸漸下至其處。四詣青蓮華下隨進得實。五頭面下禮敬。六自說發心請問未聞。三正入中有三。初嘆發心。二我能下明自分法門。三諸大下仰推勝分。自分有二。初辨所知。二結。初文有三。初知香法。二彼香下知香起因有十種因。初一立。二所為。三法成。四諸分具五無過。六德成不動。七善巧相發。八分齊。九成前事。十來處也。三人中有香下辨勝力。仰推中。初辨次結。第二十二不壞迴向菩薩位海師名自在。入大悲幢凈行法門。明教勸等三義同前可知。初教勸中有三。如前海師名自在。二依教進入中有七。初辭。二念有二。第二中有三。立責答也。三漸至。四尋求。五見勝相。六詣彼禮敬。七自說發心請問。三正入中有三。初嘆發心能問。二我成就下自分法門。三諸大下仰推勝分。自分有三。初一句辨法門。二在此海邊下辨化用利益有四。謂一解脫法

【現代漢語翻譯】現代漢語譯本三種可知。四種我唯知此下總結。第二，體用攝化有三方面。首先是舉出智慧之光。其次，『二觀察下觀其機器』，觀察其運作機制，有三種可知。第三，『三以妙智下說法被益』，以微妙的智慧說法，使人受益。仰推中，首先是『初別明下結』，分別闡明后總結。此下十知識對應十回向位。最初即第一救護眾生離眾生相迴向菩薩位。長者的名字是青蓮華香（Utpalagandha，意為青蓮花香）。進入香法門。首先是勸教。其次，『二時善財下依教進入』，這時善財童子依照教導進入。第三，『答言下正入』，回答后正式進入。最初的教導中有三點，如前所述。進入中有六個步驟。首先是辭別。其次，『二爾時乃至不惜下念修前法獲益』，這時乃至不吝惜地念誦修習之前的法門，獲得利益，有兩點可知。第三，『漸漸下至其處』，漸漸地到達那個地方。第四，『詣青蓮華下隨進得實』，前往青蓮華處，隨著深入而獲得真實的體悟。第五，『頭面下禮敬』，以頭面頂禮。第六，『自說發心請問未聞』，自己陳述發心，請問未曾聽聞的法門。正式進入有三個方面。首先是讚歎發心。其次，『二我能下明自分法門』，我能夠闡明自己所修習的法門。第三，『諸大下仰推勝分』，諸位大德能夠推崇殊勝的部分。自己所修習的法門有兩點。首先是辨別所知。其次是總結。最初的文中有三點。首先是知香法。其次，『二彼香下知香起因有十種因』，知道香的起因有十種原因。第一是立。第二是所為。第三是法成。第四是諸分具足，五種沒有過失。第六是德成不動。第七是善巧相發。第八是分齊。第九是成就之前的事。第十是來處。第三，『三人中有香下辨勝力』，三個人中，有香氣，辨別殊勝的力量。仰推中，首先是辨別，然後是總結。第二十二，不壞迴向菩薩位，海師的名字是自在（Sāgara，意為海）。進入大悲幢凈行法門。闡明教導勸勉等三種含義，與之前相同，可以得知。最初的教導勸勉中有三點，如前所述，海師的名字是自在。其次，『二依教進入中有七』，依照教導進入有七個步驟。首先是辭別。其次是念誦，有兩點。第二點中有三點，立、責、答。第三是漸至。第四是尋求。第五是見殊勝之相。第六是前往頂禮。第七是自己陳述發心，請問。正式進入有三個方面。首先是讚歎發心能夠提問。其次，『二我成就下自分法門』，我成就了自己所修習的法門。第三，『諸大下仰推勝分』，諸位大德能夠推崇殊勝的部分。自己所修習的法門有三點。首先是一句話辨別法門。其次，『二在此海邊下辨化用利益有四』，在這海邊，辨別教化和利益有四個方面。即第一是解脫法。

【English Translation】 English version Three are knowable. Four, I only know this below as a conclusion. Secondly, the integration of essence and function, encompassing and transforming, has three aspects. First, it highlights the light of wisdom. Second, '2. Observing below, viewing its mechanism,' observing its operational mechanism, there are three things knowable. Third, '3. With wondrous wisdom below, expounding the Dharma and receiving benefits,' expounding the Dharma with wondrous wisdom, benefiting people. In the upward inference, first is 'Initially, explaining separately below as a conclusion,' explaining separately and then concluding. The ten knowledges below correspond to the ten stages of dedication. The first is the first stage of dedicating merit to saving sentient beings and liberating them from the perception of sentient beings, the Bodhisattva stage. The elder's name is Utpalagandha (Blue Lotus Fragrance). Entering the Dharma gate of fragrance. First is exhortation and teaching. Second, '2. Then Sudhana below, entering according to the teachings,' then Sudhana enters according to the teachings. Third, 'Answering below, entering directly,' answering and then formally entering. The initial teaching has three points, as mentioned before. Entering has six steps. First is farewell. Second, '2. Then, at that time, even not sparing below, contemplating and cultivating the previous Dharma, gaining benefits,' then, at that time, even not sparing to contemplate and cultivate the previous Dharma, gaining benefits, there are two things knowable. Third, 'Gradually below, reaching that place,' gradually reaching that place. Fourth, 'Going to Utpalagandha below, progressing accordingly and attaining reality,' going to Utpalagandha, progressing accordingly and attaining true realization. Fifth, 'Head and face below, prostrating,' prostrating with head and face. Sixth, 'Personally stating aspiration and asking about what has not been heard,' personally stating aspiration and asking about the Dharma that has not been heard. Formal entry has three aspects. First is praising the aspiration. Second, '2. I can below, clarifying my own Dharma gate,' I can clarify the Dharma gate that I cultivate. Third, 'All great ones below, inferring superior aspects,' all great ones can extol the superior aspects. The Dharma gate that I cultivate has two points. First is distinguishing what is known. Second is concluding. The initial text has three points. First is knowing the Dharma of fragrance. Second, '2. That fragrance below, knowing the causes of fragrance arising, there are ten causes,' knowing that the causes of fragrance arising have ten causes. First is establishing. Second is purpose. Third is Dharma accomplishment. Fourth is all parts complete, five without fault. Sixth is virtue accomplished, unmoving. Seventh is skillful mutual arising. Eighth is boundaries. Ninth is accomplishing previous matters. Tenth is the source. Third, 'Among three people, there is fragrance below, distinguishing superior power,' among three people, there is fragrance, distinguishing superior power. In the upward inference, first is distinguishing, then concluding. Twenty-second, the indestructible dedication Bodhisattva stage, the sea master's name is Sāgara (Ocean). Entering the Dharma gate of pure conduct of the great compassion banner. Clarifying the three meanings of teaching, exhortation, etc., are the same as before, can be known. The initial teaching and exhortation have three points, as mentioned before, the sea master's name is Sāgara. Second, '2. Entering according to the teachings has seven,' entering according to the teachings has seven steps. First is farewell. Second is recitation, there are two points. The second point has three points, establishing, questioning, answering. Third is gradually reaching. Fourth is seeking. Fifth is seeing auspicious signs. Sixth is going to prostrate. Seventh is personally stating aspiration and asking. Formal entry has three aspects. First is praising the aspiration to be able to ask. Second, '2. I accomplish below, my own Dharma gate,' I accomplish the Dharma gate that I cultivate. Third, 'All great ones below, inferring superior aspects,' all great ones can extol the superior aspects. The Dharma gate that I cultivate has three points. First is one sentence distinguishing the Dharma gate. Second, '2. Here on the seashore below, distinguishing the benefits of transformation and use has four,' here on the seashore, distinguishing the benefits of teaching and benefits has four aspects. That is, the first is the Dharma of liberation.

有二可知。二知世事法。三回世成出世。四結成大用可知。三我唯下結自所知。仰推中。初別次結也。第二十三等一切佛迴向菩薩也。長者名無上勝。入至一切趣菩薩凈行莊嚴法門。初明勸教。二時善財下依教進入。三長者告下正入。初教中有三如前。二進入有八。一辭退。二念修增廣。三漸至處。四周遍下尋求五城東下見勝妙相。六時彼長者下彼眷屬相。七爾時善財下敬禮。八白言下斥己請問耳。三正入中有三。初嘆發心。二我成就至一切下說自分法。三諸大下仰推勝分。自分中有三。初總舉法體相。二何等下廣辨義用相。三我唯下結自分所知。第二廣辨中有二。初問次答。此文有二。初約此方。二等類余土。此有二可知初文中有二。初身業至趣。二于中說法下口業說法。於此二文中知法合藥及諸佛自覺聖趣即意業也。仰推中。初身業勝。二逮得下口業勝。三分別下意業勝。四我當下總結。第二十四至一切處迴向菩薩也。尼名師子奮迅入菩薩一切智底法門。初勸教。二時善財下依教進入。三善男子下正入法界。教中三如前。二趣入中有七。初辭進。三漸至略無念前法門。三週遍下尋求有二可知。四詣彼下見依報相有三。初辨果體。二明因。三辨自在。此有三可知。五見比丘尼下見正報相。六五體投地下辨敬儀。七白

【現代漢語翻譯】現代漢語譯本有二可知：有兩種可以瞭解的方面。二知世事法：瞭解世間事物的規律。三回世成出世：將世俗的功德轉化為超脫世俗的功德。四結成大用可知：最終成就偉大的作用。三我唯下結自所知：我只能總結自己所瞭解的。仰推中：向上推求更深的境界。初別次結也：首先是分別，然後是總結。第二十三等一切佛迴向菩薩也：第二十三位是等一切佛迴向菩薩。長者名無上勝（Vimuktisena）：這位長者名為無上勝。入至一切趣菩薩凈行莊嚴法門：進入到一切趣菩薩的清凈行為莊嚴法門。初明勸教：首先闡明勸導和教誨。二時善財（Sudhana）下依教進入：其次是善財童子依照教誨進入。三長者告下正入：第三是長者開始正式進入法門。初教中有三如前：最初的教誨中有三個方面，與之前相同。二進入有八：進入法門有八個階段。一辭退：辭別。二念修增廣：通過憶念和修行來增廣。三漸至處：逐漸到達目的地。四周遍下尋求：四處尋找。五城東下見勝妙相：在五城東面見到殊勝美妙的景象。六時彼長者下彼眷屬相：當時那位長者及其眷屬的景象。七爾時善財下敬禮：那時善財童子恭敬地頂禮。八白言下斥己請問耳：然後表明自己的身份並請教。三正入中有三：正式進入法門有三個方面。初嘆發心：首先讚歎發菩提心。二我成就至一切下說自分法：其次敘述自己所成就的法門。三諸大下仰推勝分：第三是推崇其他大德的殊勝之處。自分中有三：自己所修的法門有三個方面。初總舉法體相：首先總括地闡述法門的體性和現象。二何等下廣辨義用相：其次廣泛地辨析法門的意義和作用。三我唯下結自分所知：第三總結自己所瞭解的。第二廣辨中有二：第二部分廣泛辨析有兩個方面。初問次答：首先是提問，然後是回答。此文有二：這段經文有兩個方面。初約此方：首先是關於此方世界。二等類余土：其次是等同於其他國土。此有二可知：這有兩個方面可以瞭解。初文中有二：最初的經文有兩個方面。初身業至趣：首先是關於身業所至之處。二于中說法下口業說法：其次是在其中說法，是關於口業的說法。於此二文中知法合藥及諸佛自覺聖趣即意業也：在這兩段經文中，了解法、藥以及諸佛自覺的聖境，就是意業。仰推中：在向上推求的過程中。初身業勝：首先是身業殊勝。二逮得下口業勝：其次是獲得口業的殊勝。三分別下意業勝：第三是分別意業的殊勝。四我當下總結：第四是我來總結。第二十四至一切處迴向菩薩也：第二十四位是至一切處迴向菩薩。尼名師子奮迅（Simhavijrimbhita）：這位比丘尼名為師子奮迅。入菩薩一切智底法門：進入菩薩一切智的根本法門。初勸教：首先是勸導和教誨。二時善財下依教進入：其次是善財童子依照教誨進入。三善男子下正入法界：第三是善男子正式進入法界。教中三如前：教誨中的三個方面與之前相同。二趣入中有七：趣入法門有七個階段。初辭進：首先是辭別。三漸至略無念前法門：逐漸到達，省略了憶念之前法門的步驟。三週遍下尋求有二可知：四處尋找，有兩個方面可以瞭解。四詣彼下見依報相有三：前往那裡，見到依報的景象，有三個方面。初辨果體：首先辨別果報的體性。二明因：其次闡明原因。三辨自在：第三辨別自在。此有三可知：這有三個方面可以瞭解。五見比丘尼下見正報相：見到比丘尼，是見到正報的景象。六五體投地下辨敬儀：五體投地，辨別恭敬的禮儀。七白：稟告。

【English Translation】 English version There are two knowable aspects: two aspects that can be understood. Two, knowing the laws of worldly affairs: understanding the laws of worldly affairs. Three, transforming worldly merits into transcendental merits: transforming secular merits into merits that transcend the world. Four, culminating in great utility: ultimately achieving great utility. Three, I can only summarize what I know: I can only summarize what I understand. Looking up to seek deeper realms: seeking deeper realms. First, distinguishing, then summarizing: first distinguishing, then summarizing. The twenty-third is Samantabhadra Bodhisattva: The twenty-third is Samantabhadra Bodhisattva. The elder's name is Vimuktisena: This elder's name is Vimuktisena (Vimuktisena). Entering the Pure Conduct Adornment Dharma Gate of All-Going Bodhisattvas: Entering the Pure Conduct Adornment Dharma Gate of All-Going Bodhisattvas. First, clarifying exhortation and teaching: First, clarifying exhortation and teaching. Second, Sudhana enters according to the teachings: Second, Sudhana (Sudhana) enters according to the teachings. Third, the elder announces the formal entry: Third, the elder begins to formally enter the Dharma Gate. The initial teachings have three aspects as before: The initial teachings have three aspects, the same as before. There are eight stages of entry: There are eight stages of entry into the Dharma Gate. One, farewell: Farewell. Two, expanding through mindfulness and practice: Expanding through mindfulness and practice. Three, gradually reaching the destination: Gradually reaching the destination. Seeking everywhere: Seeking everywhere. Five, seeing auspicious signs east of the city: Seeing auspicious and wonderful signs east of the five cities. Six, the appearance of the elder and his family at that time: The appearance of the elder and his family at that time. Seven, at that time, Sudhana pays homage: At that time, Sudhana respectfully prostrates. Eight, declaring one's identity and requesting instruction: Then declaring one's identity and requesting instruction. Three, there are three aspects to formal entry: There are three aspects to formally entering the Dharma Gate. First, praising the aspiration for enlightenment: First, praising the aspiration for Bodhi. Second, narrating the Dharma Gate one has achieved: Second, narrating the Dharma Gate one has achieved. Third, praising the virtues of other great ones: Third, praising the virtues of other great ones. There are three aspects to one's own practice: There are three aspects to the Dharma Gate one practices. First, generally explaining the essence and phenomena of the Dharma Gate: First, generally explaining the essence and phenomena of the Dharma Gate. Second, extensively analyzing the meaning and function of the Dharma Gate: Second, extensively analyzing the meaning and function of the Dharma Gate. Third, summarizing what I know: Third, summarizing what I understand. The second part, extensive analysis, has two aspects: The second part, extensive analysis, has two aspects. First, asking, then answering: First, asking, then answering. This text has two aspects: This text has two aspects. First, regarding this world: First, regarding this world. Second, similar to other lands: Second, similar to other lands. There are two aspects to understand: There are two aspects to understand. The initial text has two aspects: The initial text has two aspects. First, the destination of bodily actions: First, the destination of bodily actions. Second, explaining the Dharma within, explaining verbal actions: Second, explaining the Dharma within, which is about verbal actions. In these two passages, understanding the Dharma, medicine, and the self-awakened sacred realm of all Buddhas is mental action: In these two passages, understanding the Dharma, medicine, and the self-awakened sacred realm of all Buddhas is mental action. In the process of looking up to seek: In the process of looking up to seek. First, bodily actions are superior: First, bodily actions are superior. Second, attaining the superiority of verbal actions: Second, attaining the superiority of verbal actions. Third, distinguishing the superiority of mental actions: Third, distinguishing the superiority of mental actions. Fourth, I will summarize: Fourth, I will summarize. The twenty-fourth is Samantabhadra Bodhisattva: The twenty-fourth is Samantabhadra Bodhisattva. The Bhikkhuni's name is Simhavijrimbhita: This Bhikkhuni's name is Simhavijrimbhita (Simhavijrimbhita). Entering the Dharma Gate of the Basis of All Wisdom of the Bodhisattvas: Entering the Dharma Gate of the Basis of All Wisdom of the Bodhisattvas. First, exhortation and teaching: First, exhortation and teaching. Second, Sudhana enters according to the teachings: Second, Sudhana enters according to the teachings. Third, the good man formally enters the Dharma Realm: Third, the good man formally enters the Dharma Realm. The three aspects in the teachings are the same as before: The three aspects in the teachings are the same as before. There are seven stages of entering: There are seven stages of entering the Dharma Gate. First, farewell: First, farewell. Gradually reaching, omitting the step of remembering the previous Dharma Gate: Gradually reaching, omitting the step of remembering the previous Dharma Gate. Seeking everywhere, there are two aspects to understand: Seeking everywhere, there are two aspects to understand. Going there, seeing the appearance of the dependent environment, there are three aspects: Going there, seeing the appearance of the dependent environment, there are three aspects. First, distinguishing the nature of the result: First, distinguishing the nature of the result. Second, clarifying the cause: Second, clarifying the cause. Third, distinguishing freedom: Third, distinguishing freedom. There are three aspects to understand: There are three aspects to understand. Seeing the Bhikkhuni, seeing the appearance of the direct result: Seeing the Bhikkhuni, seeing the appearance of the direct result. Prostrating with the five limbs, distinguishing the etiquette of respect: Prostrating with the five limbs, distinguishing the etiquette of respect. Reporting: Reporting.

言下請問。正報中有三。見身遍在眾座。二見處一座下為眾說法。三善財見下結所見奇特。為說法中有六。初為八部等天王說法。二聲聞下為眾說法。三初發心下為十地人也。四金剛力士等說。五見處如是下廣類結益。六何以故下釋所由也。初凈居天等總有二十九門見正報。第三文結中。園林等結上樹等。經行坐等結上遍坐等。大眾眷屬結上大眾等。諸妙功德下結上說法等。諸奇特事者總結殊勝。又聞下結嘆上說法熏資令身心柔軟等。三正入法界有二。初自分法門。二諸大下仰推勝分。自分中有四。初說法門名。二大聖如此下明自分法體。初問次答。三大聖此智光下明法門大用分齊。初問次答。答文有四可知。四我唯下結自分所知。仰推中。初別明。次結可知。第二十五無盡藏迴向菩薩位女名婆須蜜多。入離欲實際法門。初明勸教。二時善財下依教進入。三答言下正證。教中三義同前。二進入中有八。一辭退。二念前法門。三漸至如前。四明尋求有四可知。五善財聞此下見依報相。六善財見彼下見正報相有四。初身。次口。三意。四莊嚴可知。七禮敬。八自說發心請問。三正入中有二。初自說法門。二諸大下仰推勝分。自分中有四。一句辨法門名體。二若天見我下明法大用有四。初總同生。次現勝。三對生獲益。四結

【現代漢語翻譯】現代漢語譯本言下請問。正報（正面的果報）中有三點。第一，見到自身遍在於所有座位上。第二，見到（婆須蜜多）在一座下為大眾說法。第三，善財童子見到后總結所見到的奇特之處。為（婆須蜜多）說法中有六點。首先是為八部（天龍八部）等天王說法。其次是聲聞（聽聞佛陀教誨而證悟的弟子）等為大眾說法。再次是為初發心（最初發起菩提心）的人，乃至十地（菩薩修行的十個階段）的人說法。然後是為金剛力士等說法。第五，見到（婆須蜜多）所處之處如是，廣泛地總結利益。第六，『何以故』（為什麼）以下解釋原因。最初，凈居天（色界天的最高層）等總共有二十九個門見到正報。第三段文字總結中，園林等總結了上文的樹等。經行（散步）坐等總結了上文的遍坐等。大眾眷屬總結了上文的大眾等。『諸妙功德』（各種美妙的功德）以下總結了上文的說法等。『諸奇特事』（各種奇特的事情）是總結殊勝之處。『又聞』（又聽聞）以下總結讚歎上文的說法熏習資助，令身心柔軟等。三、真正進入法界有兩點。首先是自己的法門。其次是『諸大』（各位大德）以下仰慕推崇殊勝的部分。自己的法門中有四點。首先是說法門的名字。其次是『大聖如此』（偉大的聖者如此）以下闡明自己法門的本體。先是提問，然後是回答。第三，『大聖此智光』（偉大的聖者這種智慧之光）以下闡明法門的大用和分際。先是提問，然後是回答。回答的文字有四點，可以知道。第四，『我唯』（我只是）以下總結自己所知道的。仰慕推崇中，首先是分別闡明，其次是總結，可以知道。第二十五位是無盡藏迴向菩薩位的女子，名叫婆須蜜多（Vasumitra）（愛敬）。進入離欲實際法門。首先闡明勸教。第二，『時善財』（當時善財童子）以下依照教誨進入。第三，『答言』（回答說）以下正式證入。教誨中的三層含義與前面相同。二、進入其中有八點。第一，辭退。第二，憶念之前的法門。第三，逐漸到達，如前所述。第四，闡明尋求，有四點可以知道。第五，『善財聞此』（善財童子聽到這些）以下見到依報（所依止的環境）的景象。第六，『善財見彼』（善財童子見到她）以下見到正報的景象，有四點。首先是身。其次是口。第三是意。第四是莊嚴，可以知道。第七，禮敬。第八，自述發心，請問。三、真正進入其中有兩點。首先是自己的法門。其次是『諸大』（各位大德）以下仰慕推崇殊勝的部分。自己的法門中有四點。第一句辨別法門的名字和本體。第二，『若天見我』（如果天人見到我）以下闡明法的大用，有四點。首先是共同生起。其次是顯現殊勝。第三是對生獲得利益。第四是總結。

【English Translation】 English version Now, I would like to ask about the three aspects of the main reward (positive karmic result). First, seeing the body pervading all seats. Second, seeing (Vasumitra) expounding the Dharma beneath a seat for the assembly. Third, after seeing this, Sudhana (善財童子) summarizes the extraordinary things he has witnessed. There are six aspects to (Vasumitra's) Dharma exposition. First, expounding the Dharma for the eight classes of beings (天龍八部), including the Devas (天). Second, expounding the Dharma for the assembly, including the Sravakas (聲聞) (disciples who attain enlightenment by hearing the Buddha's teachings). Third, expounding the Dharma for those who have initially aroused the Bodhicitta (菩提心) (the aspiration for enlightenment), up to the ten Bhumis (十地) (the ten stages of a Bodhisattva's practice). Then, expounding the Dharma for the Vajra warriors (金剛力士) and others. Fifth, seeing that (Vasumitra's) location is such, broadly summarizing the benefits. Sixth, explaining the reasons starting with 'Why?' ('何以故'). Initially, the Pure Abode Heavens (凈居天) and others, in a total of twenty-nine gates, see the main reward. In the third paragraph of the summary, the gardens summarize the trees mentioned above. Walking and sitting summarize the all-pervading sitting mentioned above. The assembly of attendants summarizes the assembly mentioned above. 'All wonderful merits' ('諸妙功德') below summarizes the Dharma exposition mentioned above. 'All extraordinary things' ('諸奇特事') is a summary of the supreme qualities. 'Moreover, hearing' ('又聞') below summarizes and praises the Dharma exposition's influence, making the body and mind soft and supple, etc. Three, truly entering the Dharma realm has two aspects. First, one's own Dharma gate. Second, 'All great' ('諸大') below admires and praises the superior aspects. One's own Dharma gate has four aspects. First, the name of the Dharma gate. Second, 'Great Sage thus' ('大聖如此') below clarifies the essence of one's own Dharma gate. First, a question, then an answer. Third, 'Great Sage this wisdom light' ('大聖此智光') below clarifies the great function and boundaries of the Dharma gate. First, a question, then an answer. There are four aspects to the answer, which can be understood. Fourth, 'I only' ('我唯') below summarizes what one knows. In admiration and praise, first, separate clarification, then a summary, which can be understood. The twenty-fifth is the Bodhisattva (菩薩) of the Inexhaustible Treasury Reorientation stage, named Vasumitra (婆須蜜多) (Love and Respect). Entering the Dharma gate of actual detachment from desire. First, clarifying the exhortation and teaching. Second, 'When Sudhana' ('時善財') below enters according to the teachings. Third, 'Answering' ('答言') below formally enters into realization. The three layers of meaning in the teachings are the same as before. Two, entering into it has eight aspects. First, taking leave. Second, recalling the previous Dharma gate. Third, gradually arriving, as mentioned before. Fourth, clarifying the seeking, there are four aspects that can be understood. Fifth, 'Sudhana hearing this' ('善財聞此') below sees the appearance of the dependent reward (the environment relied upon). Sixth, 'Sudhana seeing her' ('善財見彼') below sees the appearance of the main reward, with four aspects. First, the body. Second, the mouth. Third, the mind. Fourth, the adornments, which can be understood. Seventh, paying homage. Eighth, stating one's own aspiration and asking questions. Three, truly entering into it has two aspects. First, one's own Dharma gate. Second, 'All great' ('諸大') below admires and praises the superior aspects. One's own Dharma gate has four aspects. The first sentence distinguishes the name and essence of the Dharma gate. Second, 'If Devas see me' ('若天見我') below clarifies the great function of the Dharma, with four aspects. First, arising together. Second, manifesting superiority. Third, gaining benefits from interaction. Fourth, a summary.

。阿黎宜者此方名本欲。阿眾鞞者此名正欲。三昔何所下得法因緣。初問次答。答中有二。初勝緣。次發心。四我唯下結自所知。仰推有二可知。第二十六隨順堅固善根迴向菩薩位長者名安住。入不滅度際菩薩法門。三義同前。教勸中有三同前。二進入中但有四。初辭。二往。三至。四自說發心及請問耳。三正入有二。初自說所得。二仰推勝分。自分中有三。初辨法門體。二自言下明法門德用有三。謂問釋結通等也可知。三我唯下結自所知。初文有二。初列名。二住此下明見佛行相有二。初佛次法也。各有二句。仰推中。初釋后結。◎第二十七隨順等觀一切眾生迴向菩薩位也。菩薩名觀世音。入大悲法門。初明勸教趣入有三同前。二時善財下依教進入。三答言下正入。二依教進入中有九。一辭進。二念前法門。三漸至。四尋求。五見觀世音依正相。六善財發念諦觀以興念。七時觀世音下讚歎善財。八詣所禮拜。九自說發心及問法門。三正入中有三。初嘆彼發心。二我已成就下自分法門。三諸大下仰推勝分。自分中有三。初明法門體相。二我行大悲下明作益用。三我唯下結所知。初文有二。初辨名體。二辨功能。第二益用中有二。初辨令離十八障。二複次下教令發心。仰推中。初總次別三結。第二十八如相迴向菩薩名正

【現代漢語翻譯】現代漢語譯本阿黎宜（Ālíyí）：此方（指我們這裡）名為『本欲』。阿眾鞞（Āzhòngpí）：此名『正欲』。三昔何所下得法因緣：先前從何處獲得佛法的因緣？初問次答：先提問，后回答。答中有二：回答中有兩部分。初勝緣：首先是殊勝的因緣。次發心：其次是發起菩提心。四我唯下結自所知：我只是總結自己所知道的。仰推有二可知：推崇他人，可知有兩方面。第二十六隨順堅固善根迴向菩薩位長者名安住：第二十六位是隨順、堅固善根，迴向菩薩果位的長者，名字叫做安住（Ānzhù）。入不滅度際菩薩法門：進入不滅度際的菩薩法門。三義同前：三種意義與前面相同。教勸中有三同前：教導勸勉中有三種情況與前面相同。二進入中但有四：進入的過程中只有四點。初辭：首先是告辭。二往：其次是前往。三至：然後是到達。四自說發心及請問耳：最後是自己陳述發心以及請教問題。三正入有二：真正進入有兩個方面。初自說所得：首先是自己陳述所獲得的。二仰推勝分：其次是推崇他人殊勝的部分。自分中有三：自己陳述的部分有三個方面。初辨法門體：首先辨別法門的本體。二自言下明法門德用有三：自己陳述法門的功德作用有三個方面。謂問釋結通等也可知：即提問、解釋、總結、貫通等等，可以知道。三我唯下結自所知：我只是總結自己所知道的。初文有二：第一部分內容有兩個方面。初列名：首先列出名號。二住此下明見佛行相有二：其次說明見到佛的行跡有兩種。初佛次法也：首先是佛，其次是法。各有二句：各自有兩句。仰推中：在推崇他人中。初釋后結：首先解釋，然後總結。 ◎第二十七隨順等觀一切眾生迴向菩薩位也：第二十七位是隨順平等地觀察一切眾生，迴向菩薩果位。菩薩名觀世音（Guānshìyīn）：菩薩的名字是觀世音。入大悲法門：進入大悲法門。初明勸教趣入有三同前：首先說明勸導教化，趨入的方法有三種，與前面相同。二時善財下依教進入：其次是善財童子按照教導進入。三答言下正入：然後是回答，真正進入。二依教進入中有九：按照教導進入有九個步驟。一辭進：首先是告辭前進。二念前法門：其次是憶念之前的法門。三漸至：然後是逐漸到達。四尋求：然後是尋求。五見觀世音依正相：然後是見到觀世音菩薩的依報和正報之相。六善財發念諦觀以興念：善財童子發起正念，仔細觀察，從而生起念頭。七時觀世音下讚歎善財：這時觀世音菩薩讚歎善財童子。八詣所禮拜：前往觀世音菩薩處禮拜。九自說發心及問法門：自己陳述發心以及請教法門。三正入中有三：真正進入有三個方面。初嘆彼發心：首先讚歎對方的發心。二我已成就下自分法門：其次是自己陳述所成就的法門。三諸大下仰推勝分：然後是推崇他人殊勝的部分。自分中有三：自己陳述的部分有三個方面。初明法門體相：首先說明法門的本體和相狀。二我行大悲下明作益用：其次說明行持大悲心的利益作用。三我唯下結所知：我只是總結自己所知道的。初文有二：第一部分內容有兩個方面。初辨名體：首先辨別名稱和本體。二辨功能：其次辨別功能。第二益用中有二：第二，利益作用有兩個方面。初辨令離十八障：首先辨別使眾生遠離十八種障礙。二複次下教令發心：其次是教導眾生髮起菩提心。仰推中：在推崇他人中。初總次別三結：首先總說，其次分別說明，最後總結。第二十八如相迴向菩薩名正

【English Translation】 English version Āliyi: In this land (referring to here), it is named 'Original Desire'. Āzhongpi: This is named 'Correct Desire'. From where did you obtain the Dharma cause and condition in the past? First question, then answer. There are two parts in the answer. First, the superior cause. Second, the arising of the aspiration. I only conclude what I know. There are two aspects to admire and infer. The twenty-sixth is the elder named Anzhu (Ānzhù) who follows and strengthens good roots, dedicating them to the Bodhisattva position. Entering the Bodhisattva Dharma gate of the realm of non-extinction. The three meanings are the same as before. The teachings and exhortations have three aspects that are the same as before. There are only four aspects in entering. First, farewell. Second, going. Third, arriving. Fourth, stating one's own aspiration and asking questions. There are two aspects to truly entering. First, stating what one has obtained. Second, admiring and inferring the superior part. There are three aspects in stating oneself. First, distinguishing the essence of the Dharma gate. Second, stating the merits and functions of the Dharma gate. That is, asking, explaining, summarizing, connecting, etc., can be known. I only conclude what I know. There are two aspects to the first part. First, listing the names. Second, explaining the appearance of seeing the Buddha's actions, there are two aspects. First, the Buddha, then the Dharma. Each has two sentences. In admiring and inferring. First, explaining, then concluding. ◎ The twenty-seventh is the Bodhisattva position of following and equally observing all sentient beings, dedicating to the Bodhisattva position. The Bodhisattva's name is Guanshiyin (Guānshìyīn). Entering the Great Compassion Dharma gate. First, explaining the exhortation and teaching to enter, there are three aspects that are the same as before. Second, at that time, Sudhana enters according to the teachings. Third, answering and then truly entering. There are nine steps to enter according to the teachings. First, bidding farewell and advancing. Second, recalling the previous Dharma gate. Third, gradually arriving. Fourth, seeking. Fifth, seeing the dependent and principal aspects of Guanshiyin Bodhisattva. Sixth, Sudhana generates righteous thought, observes carefully, and thus generates thoughts. Seventh, at that time, Guanshiyin praises Sudhana. Eighth, going to Guanshiyin Bodhisattva's place to prostrate. Ninth, stating one's own aspiration and asking about the Dharma gate. There are three aspects to truly entering. First, praising the other's aspiration. Second, stating the Dharma gate that one has achieved. Third, admiring and inferring the superior part. There are three aspects in stating oneself. First, explaining the essence and characteristics of the Dharma gate. Second, explaining the benefits of practicing great compassion. Third, I only conclude what I know. There are two aspects to the first part. First, distinguishing the name and essence. Second, distinguishing the functions. Second, there are two aspects to the benefits. First, distinguishing and enabling sentient beings to be free from the eighteen obstacles. Second, teaching sentient beings to generate Bodhicitta. In admiring and inferring. First, summarizing, then explaining separately, and finally concluding. The twenty-eighth, like the appearance, dedicating to the Bodhisattva named Zheng

趣。入普門速行法門。初辨勸教。二時善財下進入。三我已下明正入。初文有四。初示來方。二嘆德。三審見可不有問答二也。四汝詣下教請問。何故此一知識言東不道南何也。答此第八回向如相離分齊故。揀前耳。但有證見覺初。故說東也。問所以住金剛山上及至觀世音者何也。答由地前位是未證真如流至比境難壞故。復下赴利生悲際故也。二依入中有五。初禮敬諦觀。二念前法門。三往親近。四禮拜。五自說發心請問法門。三正入中有二。初說自分所知。二諸大下仰推勝分。初文有三。初辨法門名。二問答辨得法因緣等。此有三問。三我唯下結所知。答因緣中有三。初舉難知。二唯愿下重請。三正答因行。正答中有七。一剎。二佛名。三從得法門。四發求遠近。五辨速疾。六供養行。七悉能了知下應機授法。通答上三問。亦可別也。仰推有三可知。第二十九無縛無著解脫迴向菩薩位天名大天。入雲網法門。初辨教進。二時善財下依教進入。三爾時大天下正入。勸教三義如前。二依進中有八。一敬辭。二念前法門。三漸至。四尋求有二可知。五往。六禮敬。七自說發心。八請問。三正入有三。初以水洗面。散以金華。及嘆其知識難遇。二我已下自說所得自分法門。三諸大下仰推勝分。第二自分中有三。初辨法門體。

【現代漢語翻譯】現代漢語譯本趣。入普門速行法門（進入普門快速修行的方法）。初辨勸教（首先辨別勸導之義）。二時善財（善財童子）下進入。三我已下明正入（從『我』開始闡明真正進入此法門）。初文有四（第一部分有四個方面）。初示來方（首先指示來處）。二嘆德（讚歎功德）。三審見可不有問答二也（仔細審視所見，是否有問答兩種情況）。四汝詣下教請問（你前往請教）。何故此一知識言東不道南何也（為什麼這位知識只說東方而不說南方呢）？答此第八回向如相離分齊故（回答：這是因為第八回向如同相互分離的界限）。揀前耳（這是爲了區別於之前的境界）。但有證見覺初（只有證悟才能覺察到最初的境界）。故說東也（所以只說東方）。問所以住金剛山上及至觀世音者何也（問：為什麼住在金剛山上，乃至觀世音菩薩那裡呢）？答由地前位是未證真如流至比境難壞故（回答：因為在證得真如之前的階段，心識之流到達這種境界難以破壞）。復下赴利生悲際故也（再次是爲了赴向利益眾生的悲憫之境）。二依入中有五（第二部分，依靠進入有五個方面）。初禮敬諦觀（首先是禮敬並仔細觀察）。二念前法門（憶念之前的法門）。三往親近（前往親近）。四禮拜（禮拜）。五自說發心請問法門（自己陳述發心，並請教法門）。三正入中有二（第三部分，真正進入有兩個方面）。初說自分所知（首先陳述自己所知）。二諸大下仰推勝分（從『諸大』開始，仰慕並推崇殊勝的部分）。初文有三（第一部分有三個方面）。初辨法門名（首先辨別法門的名字）。二問答辨得法因緣等（通過問答辨別獲得此法門的因緣等）。此有三問（這裡有三個問題）。三我唯下結所知（從『我唯』開始總結所知）。答因緣中有三（回答因緣有三個方面）。初舉難知（首先指出難以知曉）。二唯愿下重請（從『唯愿』開始，再次請求）。三正答因行（正式回答因地修行）。正答中有七（正式回答中有七個方面）。一剎（剎土）。二佛名（佛的名號）。三從得法門（從哪裡得到法門）。四發求遠近（發起求法的遠近）。五辨速疾（辨別快速與緩慢）。六供養行（供養的行為）。七悉能了知下應機授法（從『悉能了知』開始，根據根機傳授佛法）。通答上三問（總的回答以上三個問題）。亦可別也（也可以分別回答）。仰推有三可知（仰慕推崇有三個方面，可以知曉）。第二十九無縛無著解脫迴向菩薩位天名大天（第二十九位是無縛無著解脫迴向菩薩，天人的名字叫大天）。入雲網法門（進入雲網法門）。初辨教進（首先辨別教導和進步）。二時善財下依教進入（當時善財童子按照教導進入）。三爾時大天下正入（那時大天開始真正進入）。勸教三義如前（勸導的三種含義如前所述）。二依進中有八（第二部分，依靠進步有八個方面）。一敬辭（敬語）。二念前法門（憶念之前的法門）。三漸至（逐漸到達）。四尋求有二可知（尋求有兩個方面可以知曉）。五往（前往）。六禮敬（禮敬）。七自說發心（自己陳述發心）。八請問（請問）。三正入有三（第三部分，真正進入有三個方面）。初以水洗面，散以金華，及嘆其知識難遇（首先用水洗臉，散佈金色的花朵，並讚歎善知識難得）。二我已下自說所得自分法門（從『我』開始，自己陳述所獲得的自己那一部分法門）。三諸大下仰推勝分（從『諸大』開始，仰慕並推崇殊勝的部分）。第二自分中有三（第二部分，自己那一部分有三個方面）。初辨法門體（首先辨別法門的本體）。 English version Intriguing. Entering the Universal Gate Swift Practice Dharma (Pu Men Su Xing Fa Men) [Method of quickly cultivating by entering the Universal Gate]. First, distinguish the meaning of exhortation and teaching. Second, at the time of Sudhana (Shan Cai) [Sudhana-kumāra, a central figure in the Gandavyuha Sutra] entering. Third, from 'I' onwards, clarify the true entry. The first part has four aspects. First, indicate the direction of arrival. Second, praise the virtues. Third, carefully examine what is seen, whether there are questions and answers. Fourth, you go down to teach and ask questions. Why does this one teacher only speak of the East and not the South? Answer: This is because the eighth dedication is like separate boundaries. Distinguish the previous realm. Only with realization can one perceive the initial state. Therefore, only speak of the East. Question: Why reside on Mount Vajra (Jin Gang Shan) [Diamond Mountain], and even with Avalokiteshvara (Guan Shi Yin) [Bodhisattva of Compassion]? Answer: Because before the stage of realizing Suchness (Zhen Ru) [Tathata, ultimate reality], the stream of consciousness reaching this realm is difficult to destroy. Again, it is to go to the realm of compassion for the benefit of sentient beings. Second, relying on entry has five aspects. First, reverence and careful observation. Second, remembering the previous Dharma. Third, going to be close. Fourth, prostration. Fifth, stating one's own aspiration and asking about the Dharma. Third, true entry has two aspects. First, stating what one knows. Second, from 'All Great' onwards, admiring and extolling the superior part. The first part has three aspects. First, distinguishing the name of the Dharma. Second, distinguishing the causes and conditions of obtaining the Dharma through questions and answers. There are three questions here. Third, from 'I only' onwards, concluding what is known. The answer regarding causes and conditions has three aspects. First, pointing out the difficulty of knowing. Second, from 'I only wish' onwards, requesting again. Third, formally answering the causal practice. The formal answer has seven aspects. First, a Buddha-field (Cha) [Buddha-land]. Second, the name of the Buddha. Third, from where the Dharma was obtained. Fourth, the distance of initiating the request. Fifth, distinguishing speed and slowness. Sixth, the practice of offering. Seventh, from 'Being able to fully understand' onwards, teaching the Dharma according to the capacity. A general answer to the above three questions. It can also be separate. There are three aspects of admiration and extolling that can be known. The twenty-ninth is the Unbound and Unattached Liberation Dedication Bodhisattva position, the name of the Deva (Tian) [Celestial being] is Great Deva (Da Tian). Entering the Cloud Net Dharma (Yun Wang Fa Men). First, distinguish teaching and progress. Second, at the time of Sudhana, entering according to the teaching. Third, at that time, Great Deva began to truly enter. The three meanings of exhortation are as before. Second, relying on progress has eight aspects. First, respectful words. Second, remembering the previous Dharma. Third, gradually arriving. Fourth, seeking has two aspects that can be known. Fifth, going. Sixth, reverence. Seventh, stating one's own aspiration. Eighth, asking questions. Third, true entry has three aspects. First, washing the face with water, scattering golden flowers, and praising the difficulty of encountering a good teacher. Second, from 'I' onwards, stating the Dharma one has obtained. Third, from 'All Great' onwards, admiring and extolling the superior part. The second part, one's own part, has three aspects. First, distinguishing the essence of the Dharma.

【English Translation】 English translation line 1 English translation line 2

二白言下顯法德用境界。三我唯下結已所知。德用中有二。初問次答。答中有二。初教財施。二複次下教法施。初財施有五。初積寶。二積香。三現女。四教善財。五及他人。第二法施中有四可知。仰推中。初舉五喻即合。次結耳。第三十法界無量回向菩薩也。神名安住。入菩薩不可壞藏法門。初勸教二時善財下依入。三安住地神告下正入。初勸教中有三如前。道場神名安住。何以此下不辨南為。世間淳熟離諸相故也。二依入中有七。初辭。次趣摩竭也。三依入略無念前法門。四一萬地神下嘆善財德。此文有四。初嘆德。二凈界。三應法。四審問可知。五爾時善財下敬禮。六申意。七地天顯凈土果報令同見益有二。初果。次因及勸取可知。三正入有二。初辨自分法門名體因由。二諸大菩薩下仰推也。自分中有四。初出法門名體。二我于燃燈下明修行差別大用境界。三乃往已下明得法因緣。四我唯下結自分所知。仰推中。初釋后結可知。◎

大方廣佛華嚴經搜玄分齊通智方軌卷第五(之上)

大方廣佛華嚴經搜玄分齊通智方軌卷第五(之下)

終南山至相寺沙門智儼述

◎自此已下有十知識。此一歡喜地菩薩也。天名婆娑婆陀。入光明普照諸法壞散眾生愚癡法門。初辨勸教。二時善財下依入。

【現代漢語翻譯】現代漢語譯本：二白言下顯法德用境界。三我唯下結已所知。德用中有二。初問次答。答中有二。初教財施。二複次下教法施。初財施有五。初積寶，二積香，三現女，四教善財（Sudhana），五及他人。第二法施中有四可知。仰推中。初舉五喻即合。次結耳。第三十法界無量回向菩薩也。神名安住。入菩薩不可壞藏法門。初勸教二時善財（Sudhana）下依入。三安住地神告下正入。初勸教中有三如前。道場神名安住。何以此下不辨南為。世間淳熟離諸相故也。二依入中有七。初辭。次趣摩竭也。三依入略無念前法門。四一萬地神下嘆善財（Sudhana）德。此文有四。初嘆德。二凈界。三應法。四審問可知。五爾時善財（Sudhana）下敬禮。六申意。七地天顯凈土果報令同見益有二。初果。次因及勸取可知。三正入有二。初辨自分法門名體因由。二諸大菩薩下仰推也。自分中有四。初出法門名體。二我于燃燈下明修行差別大用境界。三乃往已下明得法因緣。四我唯下結自分所知。仰推中。初釋后結可知。大方廣佛華嚴經搜玄分齊通智方軌卷第五(之上) 大方廣佛華嚴經搜玄分齊通智方軌卷第五(之下) 終南山至相寺沙門智儼述自此已下有十知識。此一歡喜地菩薩也。天名婆娑婆陀。入光明普照諸法壞散眾生愚癡法門。初辨勸教。二時善財（Sudhana）下依入。

【English Translation】 English version: The second 'white' reveals the realm of Dharma virtues and functions. The third 'I only' concludes what is already known. There are two aspects to virtues and functions: first, questioning, then answering. There are two aspects to the answer: first, teaching about wealth giving (dana); second, 'furthermore' teaching about Dharma giving (dharma-dana). There are five aspects to the initial wealth giving: first, accumulating treasures; second, accumulating incense; third, manifesting women; fourth, teaching Sudhana; fifth, and others. There are four aspects to the second Dharma giving, which can be understood. In the upward inference, first, the five metaphors are given and then combined; second, the conclusion. The third is the immeasurable dedication of the Bodhisattva in the ten Dharma realms. The spirit's name is Anzhu (Established). Entering the Dharma gate of the indestructible treasury of Bodhisattvas. First, encouraging teaching; second, Sudhana enters; third, the Earth deity Anzhu announces the correct entry. There are three aspects to the initial encouragement of teaching, as before. The name of the Bodhimanda spirit is Anzhu (Established). Why is the south not discussed below? Because the world is pure and free from all appearances. There are seven aspects to the second entry: first, farewell; second, going to Magadha. Third, entering briefly without thinking about the previous Dharma gate. Fourth, ten thousand Earth deities praise Sudhana's virtues. There are four aspects to this text: first, praising virtues; second, pure realms; third, responding to the Dharma; fourth, careful questioning can be understood. Fifth, at that time, Sudhana pays homage. Sixth, expressing intention. Seventh, the Earth deities reveal the pure land's karmic rewards, causing them to be seen and benefited. There are two aspects: first, the result; second, the cause and encouragement to take it can be understood. Third, there are two aspects to the correct entry: first, distinguishing one's own Dharma gate's name, essence, cause, and origin; second, the great Bodhisattvas infer upwards. There are four aspects to one's own: first, stating the Dharma gate's name and essence; second, 'I, at Dipamkara's place,' clarifying the differences in practice, great functions, and realms; third, 'then, in the past,' clarifying the causes and conditions for obtaining the Dharma; fourth, 'I only' concludes what is known about oneself. In the upward inference, first, explaining, then concluding can be understood. The Great Expansive Buddha Flower Adornment Sutra, Searching for the Profound, Dividing the Limits, Penetrating Wisdom, Correct Path, Volume Five (Part One) The Great Expansive Buddha Flower Adornment Sutra, Searching for the Profound, Dividing the Limits, Penetrating Wisdom, Correct Path, Volume Five (Part Two) Described by the Shramana Zhiyan of Zhixiang Temple on Zhongnan Mountain From here onwards, there are ten teachers. This is a Bodhisattva of the Joyful Ground. The deity's name is Vasavadha. Entering the Dharma gate of universally illuminating all Dharmas, destroying and scattering sentient beings' ignorance. First, distinguishing encouragement and teaching; second, Sudhana enters.

三爾時夜天告下明入法界。勸教中三如前。加毗羅城國名舍夷。是佛生處。表初地生如來家也。所以此後皆是夜天。欲彰此下得理自在輝光大夜處深闇化故也。余前已明。二依入中有七。一辭往。二念前法門。三至處。四從東門下漸趣尋求有二可知。五見彼下見相有二。初見。二觀德。六見聞此已下明喜禮拜。七自說發心請問。此有三句可知。東門者開明之初也。三告言下正入中大文有三。初嘆發心順知識教。二我已成下說自分法門。三諸大下仰推勝分。自分中有四。初辨法名體。次我于善惡下辨用。三白言下明得法因緣。四我唯下結自所知。用中有三。初于眾生起慈悲方便。二我常如是下依前方便對緣化也。三說偈勸修。二對化中有十七文。初總救。二救海難。三陸難。四為依。五救山難。六救曠野難。七救苦難。八救著國土。九救著五陰。十救著聚落。十一救著六入。十二救迷惑。十三救惡業。十四救厄難。十五救苦等三障。十六救邪三業。十七普賢行攝也。三偈中有二。初長行生后。次偈頌。偈有二十一偈。初一頌前法門。次四頌初入地四無量行勸令究竟。次十三偈六入勝用勸修究竟。次三偈總嘆所得法門勝用。前十三偈中。法身等宿命通。我心等二他心。我以神等二身通。清凈廣智一偈漏盡通。第三得法因緣

【現代漢語翻譯】現代漢語譯本三、爾時，夜天（指夜摩天，欲界六天之一）宣告天明，進入法界，勸導教化，其中三種情況與之前相同。加上迦毗羅城（Kapilavastu，古印度城市），是釋迦牟尼佛出生的地方，象徵初地菩薩生於如來之家。因此，此後都是夜天出現，是爲了彰顯下面所得到的理性自在輝光，以及大夜處（指無明長夜）的深刻教化。其餘內容之前已經說明。二、依入中有七個步驟：一、辭別前往；二、憶念之前的法門；三、到達目的地；四、從東門下，逐漸趨向尋求，其中有兩種情況可以瞭解；五、見彼下，見到景象，分為兩種：初見，二、觀察功德；六、見聞此已下，說明歡喜禮拜；七、自述發心，請問。其中有三句話可以瞭解。東門象徵開明之初。三、告言下，正式進入正文，分為三大段：一、讚歎發心順應善知識的教導；二、我已成下，說明自己所修的法門；三、諸大下，仰慕推崇殊勝的部分。自己所修的法門中有四點：一、辨別法名體；二、我于善惡下，辨別法的作用；三、白言下，說明得到法的因緣；四、我唯下，總結自己所知。作用中有三點：一、對眾生生起慈悲方便；二、我常如是下，依據之前的方便，針對不同的因緣進行教化；三、說偈勸修。二、對機教化中有十七段文字：一、總救；二、救海難；三、陸難；四、為依；五、救山難；六、救曠野難；七、救苦難；八、救著國土（執著於國土）；九、救著五陰（執著於色、受、想、行、識五蘊）；十、救著聚落（執著于村落）；十一、救著六入（執著于眼、耳、鼻、舌、身、意六根）；十二、救迷惑；十三、救惡業；十四、救厄難；十五、救苦等三障（煩惱障、業障、報障）；十六、救邪三業（身、口、意三業的邪行）；十七、普賢行攝也。三、偈頌中有兩部分：一、長行生后（長行文字引出後面的偈頌）；二、偈頌。偈頌共有二十一偈：第一頌讚嘆之前的法門；其次四頌讚嘆初地菩薩的四無量心（慈、悲、喜、舍），勸令究竟；其次十三偈讚歎六入的殊勝作用，勸修究竟；其次三偈總贊所得法門的殊勝作用。前十三偈中，法身等宿命通（宿命通）；我心等二他心（他心通）；我以神等二身通（神足通）；清凈廣智一偈漏盡通（漏盡通）。第三，得法因緣。

【English Translation】 English version At that time, the Night Deva (Yaksha, one of the six heavens of the desire realm) announced the dawn and entered the Dharma realm, exhorting and teaching, with three aspects as before. Adding Kapilavastu (an ancient Indian city), the birthplace of Shakyamuni Buddha, symbolizing the first Bhumi Bodhisattva being born into the family of the Tathagata. Therefore, it is the Night Devas who appear thereafter, in order to manifest the rational and unhindered radiance obtained below, as well as the profound teachings of the Great Night Place (referring to the long night of ignorance). The rest has been explained before. Two, there are seven steps to entering: 1. Bidding farewell and departing; 2. Recalling the previous Dharma gate; 3. Arriving at the destination; 4. Descending from the east gate, gradually approaching the search, with two situations that can be understood; 5. Seeing below, seeing the appearance, divided into two: initial seeing, 2. Observing merits; 6. Seeing and hearing below, explaining joy and worship; 7. Narrating one's own aspiration and asking questions. There are three sentences that can be understood. The east gate symbolizes the beginning of enlightenment. Three, under the announcement, formally entering the main text, divided into three major sections: 1. Praising the aspiration to follow the teachings of a good teacher; 2. Below 'I have achieved', explaining the Dharma gate that one cultivates; 3. Below 'All great', admiring and praising the superior part. There are four points in the Dharma gate that one cultivates: 1. Distinguishing the name and essence of the Dharma; 2. Below 'I am in good and evil', distinguishing the function of the Dharma; 3. Below 'Speaking', explaining the causes and conditions for obtaining the Dharma; 4. Below 'I only', summarizing what one knows. There are three points in the function: 1. Arousing compassion and skillful means towards sentient beings; 2. Below 'I am always like this', teaching according to the previous skillful means, targeting different causes and conditions; 3. Speaking verses to encourage cultivation. Two, there are seventeen paragraphs in teaching according to the situation: 1. General salvation; 2. Saving from sea disasters; 3. Land disasters; 4. As reliance; 5. Saving from mountain disasters; 6. Saving from wilderness disasters; 7. Saving from suffering; 8. Saving from attachment to the country (attachment to the country); 9. Saving from attachment to the five skandhas (attachment to the five aggregates of form, feeling, perception, volition, and consciousness); 10. Saving from attachment to settlements (attachment to villages); 11. Saving from attachment to the six entrances (attachment to the six senses of eye, ear, nose, tongue, body, and mind); 12. Saving from confusion; 13. Saving from evil karma; 14. Saving from calamities; 15. Saving from the three obstacles of suffering (affliction obstacle, karma obstacle, retribution obstacle); 16. Saving from the evil three karmas (evil deeds of body, speech, and mind); 17. Embraced by the practices of Samantabhadra. Three, there are two parts in the verses: 1. Prose giving rise to the verses (the prose text introduces the following verses); 2. Verses. There are twenty-one verses in total: The first verse praises the previous Dharma gate; the next four verses praise the four immeasurable minds (loving-kindness, compassion, joy, and equanimity) of the first Bhumi Bodhisattva, encouraging them to be perfected; the next thirteen verses praise the superior function of the six entrances, encouraging cultivation to perfection; the next three verses generally praise the superior function of the obtained Dharma gate. In the previous thirteen verses, the Dharma body, etc., is the power of knowing past lives (Purvānivāsānusmriti); my mind, etc., is the power of knowing the minds of others (Paracitta-jñāna); I use divine powers, etc., is the power of supernatural abilities (Rddhi-vidhi); pure and vast wisdom is the verse on the power of the extinction of outflows (Asravaksaya-jnana). Third, the causes and conditions for obtaining the Dharma.

中。初問次答。問中初問發心時劫。二問得法門久近。答上二問各有結會。二文可知。仰推中。初廣次結也。第二夜天名甚深妙德離垢光明。即二地菩薩位也。入菩薩寂滅定樂精進法門。初勸教有三可知。二爾時善財下依入。三答言下正入。二依入中有七。初十偈嘆前知識德。十偈中初六嘆報身德。次一嘆本因行在身中現也。次三嘆利用難盡。二辭往。三念。念中有二可知。四漸至。五到。六禮敬。七自說發心請問。三正入中大文有三。初嘆發心。二菩薩成就十法下明自分法門。三諸大下仰推。二自分中有三。初辨法體相有二。初辨體相。此文有四可知。就此第三十門內。初四自利。次六利他也。二我已下結名。二悉見下明大用。此文有四。初總辨用相。二亦不著下對用成行體有四。謂立責答結答可知。三分別了知下明二用雙行。四我如是常下廣辨用相。余相可知。第三我唯下結可知。仰推中。初別釋。后總結。第三夜天名喜目者即三地菩薩也。入離垢喜幢法門。初明勸教。二時善財下依教進入。三見彼夜天下正入。教中有四。初示處。二示其人。三教詣問。四爾時甚深下以偈頌勸詣。偈中初十二總頌前十法。次一教勸善財詣後知識。前中初二頌初四法。次十頌后六法。二依入中有四。初辭往。次念前人法用耳。三時

喜目天加被善財令往為贊知識有二。初贊。次得法門。初文有二可知。四善財往下正往。第三正入中有二。初說自分法門。二諸大下仰推。前文有四。初明法體。二一切毛孔下辨法門大用。三白言下得法因緣。四我唯下結自分名也。大用中有二。初現德。二爾時善財皆得見聞下獲益。初文有三。辨現十度行德有二。略釋。次結類廣可知。二喜目下明過去世行德有三。謂總釋結。三身云下現身攝益。此文有四。一現身有三。謂總釋結也。二為一切眾生下辨所顯德。三如是等下辨能詮言教音聲。四彼一一身云說是法時下辨說獲益耳。又即初身。次意。三口業也。初十度身雲中一一皆有四義。謂一所依。二身。三所作事。四利益可知。二過去行中。方便波羅蜜有五句。初行體。二善巧隨方現依正。三所知作用。四自在無礙。五方便所依事。愿有五句。準方便可知。力有四句。初行體。二成諸法因緣德。三成法善巧海。四所依事智中三十句。初體。二顯現相即立教義。三智依止。四智辨才相。五分齊。六種類相攝。七智勝能。八所依事。九差別。十所窮源底。十一執取隨用。十二不違可軌。十三智因。十四所依剎土。十五知依報時。十六知正報時。十七果人顯現。十八知果人智。十九知因人。二十知因人智。二十一智知因人位

【現代漢語翻譯】現代漢語譯本喜目天（一位天神的名字）加持善財童子，令其前往參訪善知識，此處有兩部分內容。首先是讚頌，其次是獲得法門。讚頌部分又可分為兩部分，內容顯而易見。善財童子往下（繼續參訪），正式前往（善知識處），其中又有兩部分。首先是講述自己所修的法門，其次是『諸大』以下，是仰慕推崇（善知識的功德）。前面的經文有四部分。首先是闡明法的本體，其次是『一切毛孔』以下，辨析法門的大用，再次是『白言』以下，講述得法的因緣，最後是『我唯』以下，總結自己所修的名號。大用部分有兩部分。首先是顯現功德，其次是『爾時善財皆得見聞』以下，獲得利益。顯現功德部分有三部分。辨析顯現十度（十種波羅蜜）的行德，分為兩部分：簡略解釋，其次是總結歸類，廣泛闡述，內容顯而易見。其次是『喜目』以下，闡明過去世所修的行德，分為三部分，即總括解釋和總結。三是『身云』以下，顯現身相攝受利益眾生。這段經文有四部分。一是顯現身相，分為三部分，即總括解釋和總結。二是『為一切眾生』以下，辨析所顯現的功德。三是『如是等』以下，辨析能詮釋的言教音聲。四是『彼一一身云說是法時』以下，辨析說法所獲得的利益。又分為最初的身業，其次是意業，三是口業。最初的十度身雲中，每一個都包含四層含義，即一、所依，二、身，三、所作之事，四、利益，內容顯而易見。二是過去所修的行中，方便波羅蜜有五句。首先是行的本體，其次是善巧地隨順各方顯現依報和正報，三是所知的作用，四是自在無礙，五是方便所依之事。愿有五句，參照方便波羅蜜的內容可知。力有四句。首先是行的本體，其次是成就諸法因緣的功德，三是成就法的善巧海，四是所依之事。智中有三十句。首先是本體，其次是顯現相即是建立教義，三是智的依止，四是智的辨才相，五是分齊，六是種類相攝，七是智的殊勝功能，八是所依之事，九是差別，十是所窮盡的源頭和底蘊，十一是執取隨用，十二是不違背可遵循的法則，十三是智的因，十四是所依止的剎土，十五是知曉依報之時，十六是知曉正報之時，十七是果人顯現，十八是知曉果人的智慧，十九是知曉因人，二十是知曉因人的智慧，二十一是智知曉因人的位次

【English Translation】 English version Ximutian (name of a deva) blessed Sudhana, instructing him to visit good teachers, which consists of two parts. First, praise; second, obtaining the Dharma gate. The praise section can be divided into two parts, the content of which is obvious. Sudhana continues downwards (in his pilgrimage), officially proceeding (to the good teachers), which again has two parts. First, explaining the Dharma gate he cultivates; second, from 'All great' onwards, admiring and extolling (the merits of the good teachers). The preceding text has four parts. First, clarifying the essence of the Dharma; second, from 'Every pore' onwards, distinguishing the great function of the Dharma gate; third, from 'Said' onwards, narrating the causes and conditions for obtaining the Dharma; and finally, from 'I only' onwards, summarizing the name of what he cultivates. The great function part has two parts. First, manifesting virtues; second, from 'At that time, Sudhana could see and hear' onwards, obtaining benefits. The manifesting virtues part has three parts. Distinguishing and manifesting the virtues of the ten perfections (ten paramitas), divided into two parts: a brief explanation, and then a summary and classification, with extensive elaboration, the content of which is obvious. Second, from 'Ximu' onwards, clarifying the virtues cultivated in past lives, divided into three parts, namely, a general explanation and summary. Third, from 'Body cloud' onwards, manifesting the body to embrace and benefit sentient beings. This passage has four parts. First, manifesting the body, divided into three parts, namely, a general explanation and summary. Second, from 'For all sentient beings' onwards, distinguishing the manifested virtues. Third, from 'Such and so on' onwards, distinguishing the verbal teachings and sounds that can explain. Fourth, from 'When each of those body clouds speaks the Dharma' onwards, distinguishing the benefits obtained from speaking. It is further divided into the initial bodily karma, then mental karma, and thirdly, verbal karma. In the initial ten perfections body cloud, each contains four layers of meaning, namely, one, the basis; two, the body; three, the actions performed; and four, the benefits, the content of which is obvious. Second, among the practices cultivated in the past, the Upaya Paramita (Perfection of Skillful Means) has five sentences. First, the essence of the practice; second, skillfully manifesting the rewards and retributions in accordance with various directions; third, the known function; fourth, being unhindered and unobstructed; fifth, the matter on which skillful means rely. Vow has five sentences, which can be understood by referring to the content of Upaya Paramita. Strength has four sentences. First, the essence of the practice; second, accomplishing the merits of the causes and conditions of all Dharmas; third, accomplishing the skillful sea of Dharmas; fourth, the matter on which it relies. Wisdom has thirty sentences. First, the essence; second, manifesting the appearance is establishing the teachings; third, the reliance of wisdom; fourth, the aspect of wisdom's eloquence; fifth, the limits; sixth, the mutual inclusion of categories; seventh, the superior function of wisdom; eighth, the matter on which it relies; ninth, the differences; tenth, the source and foundation that are exhausted; eleventh, grasping and using as needed; twelfth, the rules that do not violate and can be followed; thirteenth, the cause of wisdom; fourteenth, the land on which it relies; fifteenth, knowing the time of the reward; sixteenth, knowing the time of retribution; seventeenth, the manifestation of the fruit person; eighteenth, knowing the wisdom of the fruit person; nineteenth, knowing the cause person; twentieth, knowing the wisdom of the cause person; twenty-first, wisdom knowing the position of the cause person.

。二十二因人功德。二十三因人轉易。二十四能扶行愿。二十五授行分齊。二十六知說分齊。二十七法因陀羅。二十八同法。二十九知法契道。三十知所趣。二善財獲益文有二。初獲益。二偈讚歎。初文有四可知也。就十偈中。初七嘆知識身業化用。次一嘆意業化用。次一嘆口業化用。下一總嘆化用廣大。三得法因緣中有三。初結前起后問。二夜天以八十九偈半答。三結會古今。答中初二十五答發心久近。次從是後下六十四半答得法因緣也。仰推中。初別釋次結耳。第四夜天名妙德救護眾生。即四地菩薩位也。入教化眾生菩薩法門。初勸教。二時善財下依教趣入。三爾時夜天下證也。初勸教中三同前。二依入中有三。辭念前法往見。略無禮問耳。三正入有二。初說自分。二諸大菩薩下仰推。初自分中有四。初天為現法門令善財得自分法體。二即得此三昧下明三昧力用。三白言下明得法因緣。四我唯下結自分所知。初中有四。初辨所依菩薩法門。二現身光。三辨所趣。四得益。二三昧力用文中有三。初明所化眾生處中自在。此中有四。一依二處三知四益。此文中有四。一六道。二四生。三約相。四滿足大愿下釋成化意。二善財見彼下善財得益起敬。三即舍相好下化窮息用引動行心令善財偈贊也。長行及偈二也。此偈文有

【現代漢語翻譯】現代漢語譯本。二十二，因人功德。二十三，因人轉易。二十四，能扶行愿。二十五，授行分齊。二十六，知說分齊。二十七，法因陀羅（Dharmendrā，法的因陀羅）。二十八，同法。二十九，知法契道。三十，知所趣。二、善財獲益文有二：初獲益，二偈讚歎。初文有四，可知也。就十偈中，初七嘆知識身業化用，次一嘆意業化用，次一嘆口業化用，下一總嘆化用廣大。三、得法因緣中有三：初結前起后問，二夜天以八十九偈半答，三結會古今。答中初二十五答發心久近，次從『是后』下六十四半答得法因緣也。仰推中，初別釋次結耳。第四，夜天名妙德救護眾生，即四地菩薩位也。入教化眾生菩薩法門。初勸教，二時善財下依教趣入，三爾時夜天下證也。初勸教中三同前。二依入中有三：辭念前法往見，略無禮問耳。三正入有二：初說自分，二諸大菩薩下仰推。初自分中有四：初天為現法門令善財得自分法體，二即得此三昧下明三昧力用，三白言下明得法因緣，四我唯下結自分所知。初中有四：初辨所依菩薩法門，二現身光，三辨所趣，四得益。二、三昧力用文中有三：初明所化眾生處中自在。此中有四：一依二處三知四益。此文中有四：一六道，二四生，三約相，四滿足大愿下釋成化意。二善財見彼下善財得益起敬。三即舍相好下化窮息用引動行心令善財偈贊也。長行及偈二也。此偈文有

【English Translation】 English version 22. Due to the merits of people. 23. Transformed by people. 24. Able to support vows and practices. 25. Bestowing the divisions of practice. 26. Knowing and speaking of the divisions. 27. Dharma-Indra (Dharmendrā, Indra of Dharma). 28. Same Dharma. 29. Knowing the Dharma that accords with the Path. 30. Knowing the destination. 2. The section on Sudhana's (Śrīmanta) benefit has two parts: first, obtaining benefit; second, verses of praise. The first part has four aspects, which can be understood. Among the ten verses, the first seven praise the transformative use of the body karma of the teacher; the next one praises the transformative use of mind karma; the next one praises the transformative use of speech karma; and the last one praises the vastness of the transformative use in general. 3. There are three causes and conditions for obtaining the Dharma: first, connecting the previous and initiating the following question; second, the night goddess answers with eighty-nine and a half verses; third, connecting the past and present. In the answer, the first twenty-five answer how long ago the aspiration was made; then from 'after this' down, sixty-four and a half answer the causes and conditions for obtaining the Dharma. In the upward recommendation, first explain separately, then conclude. Fourth, the night goddess is named Myo-toku (Myode) Saving Sentient Beings, which is the position of a Fourth Ground Bodhisattva. Entering the Bodhisattva Dharma-gate of teaching and transforming sentient beings. First, encourage teaching; second, at that time, Sudhana (Śrīmanta) enters according to the teaching; third, at that time, the night goddess testifies. The first encouragement to teach is the same as before in three ways. The second entering according to the teaching has three aspects: taking leave of the previous Dharma and going to see, briefly without polite questions. The third, correct entry, has two aspects: first, speaking of one's own division; second, the great Bodhisattvas below recommend upwards. The first division has four aspects: first, the goddess manifests the Dharma-gate, allowing Sudhana (Śrīmanta) to obtain the essence of his own Dharma; second, immediately obtaining this samadhi, clarifying the power of the samadhi; third, saying 'I only' below, concluding what is known of one's own division. The first has four aspects: first, distinguishing the Bodhisattva Dharma-gate on which one relies; second, manifesting body light; third, distinguishing the destination; fourth, obtaining benefit. 2. The section on the power of samadhi has three aspects: first, clarifying the freedom of sentient beings being transformed in the middle. This has four aspects: one relies, two abodes, three knows, four benefits. This text has four aspects: one, the six realms; two, the four births; three, about the appearance; four, fulfilling great vows below, explaining the meaning of transformation. Second, Sudhana (Śrīmanta) sees that Sudhana (Śrīmanta) obtains benefit and arises respect. Third, immediately abandoning the marks and characteristics, the transformation exhausts its use, inducing and moving the mind of practice, causing Sudhana (Śrīmanta) to praise in verses. Both prose and verses. This verse text has

二十偈半有三。初十半略嘆夜天化用自在。二喜目下三偈嘆得見因由。次七廣嘆夜天化諸眾產生其勝行。三得法因緣中有二。初善財略嘆法門即作三問。二善男子下天神廣答。答中初嘆法深。二諦聽下正答得法因緣及時劫久近。名在第四結中答也。初文有三。初總嘆。二一切人天下非小心境界。三何以故下釋成有二可知。正答有二。初長行。次偈頌。長行有二。初誡眾聽。二辨。辨中有二。初值一佛得聞正法。二其後劫已下有五百佛出世。作種種形而往供養。此文有二。初釋次結利益也。初值一佛文有八。初時劫中佛出。二時彼城下明所屬王。三彼有女下明本身修行。四時彼城北下明佛施化。五時女即解下明受化獲益初緣。六爾時妙德乃至於大眾中下正明得益。此有四。初佛說經。二女得定。三得勝心。四獲勝法門。七復於是前下轉釋往昔緣起。八爾時明凈妙王等下結會古今。有四句可知。四施化文中有二。初明佛普化說法。二爾時普賢菩薩下別為當機。初文內有四文。初辨菩提樹莊嚴。二最初佛成道放十二種光養眾生根器。即十二住也。三滿七日下知受道時動地出聲。及隨所應器為轉法輪。即為三也。四何以故下釋成也。轉法輪中有二十句。初二利外凡夫等。次一利小乘。次十利十信。四立無量下利十解。五立無量

【現代漢語翻譯】現代漢語譯本二十偈半有三。（共有二十個半偈頌，分為三個部分。）首先是十個半偈頌，簡略地讚歎夜天（Yetian，夜摩天，佛教欲界六天之一）化現的自在。其次是喜目（Ximu）下的三個偈頌，讚歎得見佛法的因由。再次是七個偈頌，廣泛地讚歎夜天化現諸眾生，成就他們的殊勝修行。三、得法因緣中有二。（關於獲得佛法的因緣，分為兩個部分。）首先，善財（Shancai，善財童子）簡略地讚歎法門，並提出三個問題。其次，善男子（Shannanzi，對男子的尊稱）夜天神廣泛地回答。回答中，首先讚歎佛法的深奧。二、諦聽（Ting）下，正式回答得法因緣以及時劫的久遠。名字在第四個結論中回答。第一個部分有三個小部分。首先是總體的讚歎。其次是說明一切人天（rentian，人和天神）並非小心境界所能理解的。第三，何以故（Heyi gu，為什麼）下，解釋說明，其中有兩個部分可以理解。正式的回答有兩個部分。首先是長行（changxing，散文形式的敘述），其次是偈頌。長行有兩個部分。首先是告誡大眾諦聽。其次是辨別。辨別中有兩個部分。首先是值遇一佛而得聞正法。其次是其後劫（jie，佛教時間單位）以下，有五百佛出世，以種種形象前往供養。這段文字有兩個部分。首先是解釋，其次是總結利益。首先，值遇一佛的文字有八個部分。首先是時劫中佛出世。其次是時彼城下，說明所屬的國王。第三是彼有女下，說明本身的修行。第四是時彼城北下，說明佛陀施加教化。第五是時女即解下，說明受到教化而獲得利益的最初因緣。第六是爾時妙德（Miaode）乃至於大眾中下，正式說明獲得利益。這有四個方面：首先是佛陀說法。其次是女子獲得禪定。第三是獲得殊勝的心。第四是獲得殊勝的法門。第七是復於是前下，轉而解釋往昔的緣起。第八是爾時明凈妙王（Mingjing Miaowang）等下，總結古今的因緣。有四句話可以理解。四、施化文中有二。（關於佛陀施加教化的文字，分為兩個部分。）首先是說明佛陀普遍教化說法。其次是爾時普賢菩薩（Puxian Pusa，普賢菩薩）下，特別為當機者說法。第一個部分內有四個小部分。首先是辨別菩提樹的莊嚴。其次是最初佛陀成道時，放出十二種光芒，滋養眾生的根器，也就是十二住（shizhu，菩薩修行的十二個階位）。第三是滿七日下，知道接受佛法時，大地震動併發出聲音，以及隨著相應的根器而轉法輪（zhuanfalun，宣講佛法）。也就是分為三個方面。第四是何以故下，解釋說明。轉法輪中有二十句話。首先是利益外凡夫等。其次是利益小乘。再次是利益十信（shixin，十種信心）。第四是立無量下，利益十解（shijie，十種理解）。第五是立無量

【English Translation】 English version There are twenty and a half Gathas, divided into three parts. First, ten and a half Gathas briefly praise the transformation and freedom of Yetian (Yama Heaven, one of the six heavens in the desire realm of Buddhism). Second, three Gathas under Ximu praise the cause of seeing the Dharma. Third, seven Gathas extensively praise Yetian's transformation of all beings, accomplishing their superior practices. 3. There are two causes and conditions for obtaining the Dharma. (Regarding the causes and conditions for obtaining the Dharma, it is divided into two parts.) First, Shancai (Sudhana) briefly praises the Dharma gate and asks three questions. Second, the virtuous man (a respectful term for men) Yetian Shen extensively answers. In the answer, he first praises the profundity of the Dharma. 2. Listen carefully (Ting), and formally answer the cause and condition of obtaining the Dharma and the length of time. The name is answered in the fourth conclusion. The first part has three small parts. The first is the overall praise. The second is to explain that all humans and gods (rentian, humans and gods) cannot be understood by small minds. Third, Heyi gu (why), explain, there are two parts that can be understood. There are two parts to the formal answer. The first is Changxing (prose narrative), and the second is Gatha. Changxing has two parts. The first is to warn the public to listen carefully. The second is to distinguish. There are two parts to the distinction. The first is to encounter a Buddha and hear the right Dharma. The second is that after the Kalpa (jie, a unit of time in Buddhism), five hundred Buddhas were born and went to make offerings in various forms. There are two parts to this text. The first is the explanation, and the second is the summary of benefits. First, there are eight parts to the text of encountering a Buddha. The first is the birth of the Buddha in the Kalpa. The second is the time when the city is down, indicating the king to which it belongs. The third is that there is a woman, indicating her own practice. The fourth is the time when the city is north, indicating the Buddha's teaching. The fifth is the time when the woman is relieved, indicating the initial cause of being taught and benefiting. The sixth is that Miaode (Wondrous Virtue) is in the public, formally stating the benefits. There are four aspects to this: first, the Buddha speaks the Dharma. The second is that the woman attains Samadhi. The third is to obtain a superior mind. The fourth is to obtain a superior Dharma gate. The seventh is to explain the past origins. The eighth is that Mingjing Miaowang (Bright and Pure Wonderful King) and others summarize the causes and conditions of ancient and modern times. There are four sentences that can be understood. 4. There are two articles on Shi Hua. (Regarding the text of the Buddha's teaching, it is divided into two parts.) The first is to explain that the Buddha universally teaches the Dharma. The second is that Puxian Pusa (Samantabhadra Bodhisattva) speaks specifically for the current opportunity. There are four small parts in the first part. The first is to distinguish the solemnity of the Bodhi tree. The second is that when the Buddha first attained enlightenment, he released twelve kinds of light to nourish the roots of sentient beings, that is, the twelve abodes (shizhu, twelve stages of Bodhisattva practice). The third is that after seven days, he knew that when he accepted the Dharma, the earth shook and made a sound, and he turned the wheel of Dharma (zhuanfalun, preaching the Dharma) according to the corresponding roots. That is, it is divided into three aspects. The fourth is why, explain. There are twenty sentences in Zhuanfalun. The first is to benefit ordinary people. The second is to benefit Hinayana. The third is to benefit the ten beliefs (shixin, ten kinds of faith). The fourth is to establish immeasurable, benefit ten understandings (shijie, ten kinds of understanding). The fifth is to establish immeasurable

住菩薩下利十行。六無量清凈下利迴向令迴向入初地。七乃至九地入十地。八立無量眾生已下使十地人入安住分究竟處。九成普賢行位也。二當機文有三。初普賢察機。二王人等知說偈正告。三興供養具也。聖王十偈贊佛中有二。初長行次偈。偈中初一嘆佛勸眾往詣。次六嘆難值遇。次二示光令喜。次一勸人速往。二天重頌中有二。初長行生起。次偈。偈文有三十八半有四。初二敕聽許說。次三十三半略明百一十佛。總頌上塵等諸佛。次二依佛得法門。下一勸發善財應速修滿。仰推中初釋次結。第五夜天名寂靜音。即五地菩薩位也。入無量歡喜莊嚴法門。初勸教。二時善財下依教趣入。三夜天告下正入法界。教中三同前。二依入中但有四。初辭退。二往。三禮。四舉行地而問。三正入中有三。初嘆發心。二我成就已下說自分法門。三諸大菩薩下仰推勝分。自分中有四。初辨法門體。二白言下明法門德用。二白言天神下得法因緣。四我唯等結自分所知。德用中。初問次答。問有四句。初問攝化德用。二問法門境界體相差別分齊。三問造修方便行。四正行也。答中還四可知。答初文有三。初明觀修。二我為下正明攝化。三善男子下總結。初文有九心可知。二正攝化中有五。初總為苦眾生令離苦。二若見在家下以十度門等化

【現代漢語翻譯】現代漢語譯本住菩薩下利十行（菩薩修行過程中的十種行為）。六無量清凈下利迴向令迴向入初地（將六種無量清凈的功德迴向，使之進入初地）。七乃至九地入十地（從第七地到第九地進入第十地）。八立無量眾生已下使十地人入安住分究竟處（建立無量眾生，使十地菩薩進入安住的究竟之處）。九成普賢行位也（成就普賢菩薩的行位）。二當機文有三（針對當時聽眾的經文有三部分）。初普賢察機（普賢菩薩觀察時機）。二王人等知說偈正告（國王等人知道後用偈頌正式告知）。三興供養具也（準備供養的器具）。聖王十偈贊佛中有二（聖王用十首偈頌讚美佛陀，分為兩部分）。初長行次偈（先是散文，然後是偈頌）。偈中初一嘆佛勸眾往詣（偈頌中第一首讚歎佛陀，勸說大眾前往）。次六嘆難值遇（接下來六首嘆息難以遇到佛陀）。次二示光令喜（接下來兩首展示光明，使人歡喜）。次一勸人速往（最後一首勸人快速前往）。二天重頌中有二（天人再次用偈頌讚美，分為兩部分）。初長行生起（先是散文引出）。次偈（然後是偈頌）。偈文有三十八半有四（偈頌有三十八句半，分為四部分）。初二敕聽許說（前兩句是命令聽眾聽講，並允許說法）。次三十三半略明百一十佛（接下來三十三句半簡略說明一百一十位佛陀）。總頌上塵等諸佛（總共讚頌如塵土般眾多的佛陀）。次二依佛得法門（接下來兩句是依靠佛陀獲得法門）。下一勸發善財應速修滿（最後一句勸勉善財童子應該快速修行圓滿）。仰推中初釋次結（在仰推中，先解釋，后總結）。第五夜天名寂靜音（第五位夜天神名叫寂靜音），即五地菩薩位也（也就是五地菩薩的果位）。入無量歡喜莊嚴法門（進入無量歡喜莊嚴法門）。初勸教（首先是勸導教誨）。二時善財下依教趣入（當時善財童子按照教誨趣入）。三夜天告下正入法界（夜天神告知后正式進入法界）。教中三同前（教誨中的三個方面與前面相同）。二依入中但有四（依靠進入中有四個方面）。初辭退（首先是辭別）。二往（前往）。三禮（禮拜）。四舉行地而問（然後舉出所修的地位而提問）。三正入中有三（正式進入中有三個方面）。初嘆發心（首先是讚歎發心）。二我成就已下說自分法門（我成就之後，講述自己所修的法門）。三諸大菩薩下仰推勝分（諸位大菩薩仰慕推崇殊勝的部分）。自分中有四（自己所修的部分有四個方面）。初辨法門體（首先辨別法門的本體）。二白言下明法門德用（然後說明法門的功德和作用）。二白言天神下得法因緣（然後說明從天神那裡獲得法門的因緣）。四我唯等結自分所知（最後總結自己所知道的）。德用中（在功德和作用中）。初問次答（先提問，后回答）。問有四句（提問有四句）。初問攝化德用（首先提問攝受和教化眾生的功德和作用）。二問法門境界體相差別分齊（提問法門的境界、體相、差別和界限）。三問造修方便行（提問修造的方便之行）。四正行也（什麼是正行）。答中還四可知（回答中也有四個方面可以知道）。答初文有三（回答的第一部分有三個方面）。初明觀修（首先說明觀修）。二我為下正明攝化（我爲了...，正式說明攝受和教化）。三善男子下總結（善男子...，總結）。初文有九心可知（第一部分有九種心可以知道）。二正攝化中有五（正式攝受和教化中有五個方面）。初總為苦眾生令離苦（首先總的來說，爲了讓受苦的眾生脫離痛苦）。二若見在家下以十度門等化（如果看到在家...，用十度法門等來教化）。

【English Translation】 English version Dwelling Bodhisattvas practice the ten conducts. The six immeasurable pure benefits are dedicated to entering the first ground. From the seventh to the ninth ground, they enter the tenth ground. Establishing countless beings, they enable those in the tenth ground to enter the ultimate state of abiding. This completes the practice of Samantabhadra. Secondly, the text for the intended audience has three parts. First, Samantabhadra observes the opportunity. Second, the king and others, knowing this, formally announce it through verses. Third, they prepare offerings. The Holy King's ten verses praising the Buddha have two parts. First, the prose, then the verses. In the verses, the first verse praises the Buddha and encourages the assembly to go forth. The next six verses lament the difficulty of encountering the Buddha. The next two verses show the light and bring joy. The last verse encourages people to go quickly. The double verses of the devas have two parts. First, the prose introduction. Second, the verses. The verses have thirty-eight and a half lines, divided into four parts. The first two lines command listening and permit speaking. The next thirty-three and a half lines briefly explain the hundred and ten Buddhas, generally praising all the Buddhas like dust. The next two lines describe obtaining the Dharma through the Buddha. The last line encourages Sudhana to quickly cultivate and fulfill the practice. In the upward inference, first explain, then conclude. The fifth night goddess is named 'Silent Sound', which is the position of a fifth-ground Bodhisattva. Entering the Dharma gate of immeasurable joy and adornment. First, there is exhortation and teaching. Second, Sudhana, at that time, enters according to the teachings. Third, the night goddess announces the proper entry into the Dharma realm. The three aspects of the teaching are the same as before. In relying on entry, there are only four aspects. First, farewell. Second, going. Third, prostration. Fourth, asking by referring to the ground of practice. Thirdly, the proper entry has three aspects. First, praising the aspiration. Second, 'After I have accomplished...', explaining the Dharma gate of one's own attainment. Third, 'All the great Bodhisattvas...', admiring and extolling the superior aspects. One's own attainment has four aspects. First, distinguishing the essence of the Dharma gate. Second, 'Speaking, the goddess...', clarifying the virtues and functions of the Dharma gate. Second, 'Speaking, the goddess...', the causes and conditions for obtaining the Dharma. Fourth, 'I only...', concluding what one knows. In virtues and functions. First, question, then answer. The question has four sentences. First, asking about the virtues and functions of embracing and transforming. Second, asking about the realm, essence, characteristics, differences, and boundaries of the Dharma gate. Third, asking about the expedient practices of creation and cultivation. Fourth, what is the proper practice? In the answer, there are also four aspects to know. The first part of the answer has three aspects. First, clarifying contemplation and cultivation. Second, 'I, for...', formally clarifying embracing and transforming. Third, 'Good man...', concluding. The first part has nine minds to know. Secondly, proper embracing and transforming has five aspects. First, generally, for suffering beings, to liberate them from suffering. Second, 'If seeing those at home...', transforming them with the ten perfections and so on.

。三無色界下化著正報者。四為園觀下化著依報者。五為貪慾下以五度門攝修勝行。三結中。初結上初句總告。次句結著依正者。次一句結十度等門。又亦可但有三意而通結上文也。文有二。初總次別。二答上境界文有四。初辨因行所觀境。二又善男子下明果德所觀境。三起非下泯相入實有三可知。四佛子此菩薩下結。三答上方便造修文有三。初一總。次別。三結可知。別中三十一句可知。四答正行中有二。初問次答。答有五可知也。三明發心久近中。初問后答。答中初長行次偈頌。長行中有六。初佛得法。二彼道場上下以法力故常見諸佛。三經佛剎下復以法力見賢劫四佛。四以此法界下復重得無量法門。五汝所問我下結會廣大真實無增減相。六是故下勸修行。第二偈頌中有二。初長行生起。二正頌有十分三。初一敕聽勸修。次四頌上所得法門因緣。下五頌上行成利益眾生義。仰推文初別次結也。第六夜天名妙德守護諸城。即六地菩薩位也。入甚深妙德自在音聲法門。初勸教進入。二爾時善財下依教趣入。三夜天告下正入法界。初文有三同前。二依入中有七。初善財將辭。先以偈贊報恩。十偈中有二。初生起。次偈頌。頌中初三嘆由教故離諸取著得見法身。次二嘆菩薩離三障故得解脫自在。次三嘆菩薩攝益。下二令時

【現代漢語翻譯】現代漢語譯本三、無（指無我、無常、無樂）下化現正報之身者。四、為園林樓觀等下化現依報之境者。五、對於貪慾熾盛者，以下五度（佈施、持戒、忍辱、精進、禪定）之門攝受修習殊勝之行。三結中，首先總結上文第一句的總括之語，其次一句總結依報和正報，再次一句總結十度等法門。也可以認為只有三種意義，從而總括上文。文分二部分，先總說，后別說。二、回答上文的境界，文分四部分，首先辨別因地修行所觀之境，其次『又善男子』以下闡明果地證德所觀之境，三、『起非』以下泯滅諸相而入實相，有三種情況可以瞭解，四、『佛子此菩薩』以下作總結。三、回答上文的方便造修，文分三部分，首先總說，其次別說，最後總結，可以瞭解。別說中有三十一句可以瞭解。四、回答正行，文分二部分，先提問，后回答。回答有五種情況可以瞭解。三、闡明發心時間的長短，文分先提問，后回答。回答中先是長行文，后是偈頌。長行文中有六部分，首先是佛陀得法，其次『彼道場上』以下，因為佛法的力量，所以能常見諸佛，三、『經佛剎下』又因為佛法的力量，所以能見到賢劫四佛，四、『以此法界下』又重新獲得無量法門，五、『汝所問我下』總結會歸廣大真實，沒有增減之相，六、『是故下』勸勉修行。第二、偈頌中有二部分，首先是長行文的生起，其次是正頌，有十分之三，首先一句是敕令聽聞勸勉修行，其次四句頌揚上文所得法門的因緣，下五句頌揚上文修行成就利益眾生的意義。仰推文義，先別說后總結。第六夜天（守護諸城的神）名為妙德（指菩薩的智慧和功德），守護諸城，即是六地菩薩的果位。進入甚深妙德自在音聲法門，首先勸教進入，其次『爾時善財』以下，依教奉行進入，三、夜天告知以下，正式進入法界。初文有三部分，與前相同。二、依入中有七部分，首先善財童子將要告辭，先用偈頌讚嘆報恩，十首偈頌中有二部分，首先是生起，其次是偈頌。頌中，首先三句讚歎由於夜天的教導，所以能遠離各種執取，得見法身，其次二句讚歎菩薩遠離三障（煩惱障、業障、報障），所以得到解脫自在，其次三句讚歎菩薩攝受利益，下二句令時。

【English Translation】 English version 3. Those who manifest themselves in the lower realms as the 'correct reward' (正報, zhèngbào) based on the three non-existences (三無, sānwú) [referring to impermanence, suffering, and non-self]. 4. Those who manifest themselves in the lower realms as the 'dependent reward' (依報, yībào) in the form of gardens and pavilions. 5. For those who are intensely greedy, they are guided to cultivate superior practices through the five perfections (五度, wǔdù) [generosity, morality, patience, diligence, and meditation]. In the three summaries, the first summarizes the initial general statement, the next sentence summarizes the dependent and correct rewards, and the following sentence summarizes the ten perfections and other practices. Alternatively, there may be only three meanings, thus summarizing the preceding text. The text is divided into two parts: first, a general statement, then a specific explanation. 2. Answering the above regarding realms, the text is divided into four parts: first, distinguishing the realms observed during the causal practice; second, 'Moreover, good man' below clarifies the realms observed in the fruition of virtue; third, 'Arising non-' below obliterates characteristics and enters reality, which can be understood in three ways; fourth, 'Buddha-son, this Bodhisattva' below concludes. 3. Answering the above regarding expedient creation and cultivation, the text is divided into three parts: first, a general statement; second, a specific explanation; and finally, a conclusion, which can be understood. There are thirty-one sentences in the specific explanation that can be understood. 4. Answering the correct practice, the text is divided into two parts: first, a question, then an answer. The answer can be understood in five ways. 3. Clarifying the length of time since the arising of the aspiration, the text is divided into a question and an answer. In the answer, first is the prose section, then the verses. The prose section has six parts: first, the Buddha's attainment of the Dharma; second, 'Above that Bodhi-field' below, due to the power of the Dharma, one constantly sees all Buddhas; third, 'Passing through Buddha-lands' below, again due to the power of the Dharma, one sees the four Buddhas of the Worthy Kalpa (賢劫, xiánjié); fourth, 'With this Dharma-realm' below, one again obtains limitless Dharma-gates; fifth, 'What you asked me' below concludes and converges on the vast reality, without increase or decrease; sixth, 'Therefore' below encourages practice. Second, the verses have two parts: first, the arising of the prose section; second, the main verses, with three out of ten parts: first, a command to listen and encourage practice; second, four verses praising the causes and conditions of the Dharma-gates obtained above; the last five verses praise the meaning of benefiting sentient beings through the accomplishment of the above practice. Looking back at the beginning of the text, first specific explanations, then a conclusion. The sixth Night Goddess (夜天, yètiān), named Wondrous Virtue (妙德, miàodé) [referring to the Bodhisattva's wisdom and merit], protects all cities, which is the position of a Bodhisattva of the sixth ground. Entering the profound and wondrous virtue's self-mastery sound Dharma-gate, first encourages entry, second, 'At that time, Sudhana' below, enters according to the teaching, third, 'The Night Goddess tells' below, formally enters the Dharma-realm. The initial text has three parts, the same as before. 2. Entering according to the teaching has seven parts: first, Sudhana is about to take his leave, first praising and repaying kindness with verses, the ten verses have two parts: first, the arising; second, the verses. In the verses, first three verses praise that due to the Night Goddess's teaching, one can be free from all attachments and see the Dharma-body; next two verses praise that the Bodhisattva is free from the three obstacles (煩惱障, fánnǎozhàng - afflictions, 業障, yèzhàng - karma, 報障, bàozhàng - retribution), thus attaining liberation and self-mastery; next three verses praise the Bodhisattva's embracing and benefiting; the last two verses cause time.

眾離取著也。二正禮辭。三念前法門。四往趣。五見勝相。六敬禮。七問。三正入中有三。初嘆發心能問。二我已下說自分所得。三諸大下仰推勝分。自分中有四。初辨法門體。二是故佛子我為下明法用。三白言夜天下得法久近因緣。四我唯等結當分所知。二法門用中有四。初二十三句明觀修攝化方便有三。初一句立。次於一切法下釋。三佛子我等下結。第二文有四。一依法。二依世界。三等心下依眾生。四佛子我常下成心德用。二複次佛子下以十種行觀察法界行稱法成。有四可知。三我如是念下二十三句正明對緣利他攝化。四我已成就下結。三就對緣利他文有二。初辨利他方便。二我深入下結用廣大。初文有二。初辨能持德。舉數釋結三文也。二明所攝持法此有二。初釋次結耳。得法久近中初問次答。答中有四。初說往世得法因緣。二佛子下會古今。三佛子次有下復值無量佛得諸法門。四複次佛子下復更值無量諸佛獲勝益也。仰推有二。略廣。後述己非分可知。第七夜天名開敷樹華。即七地菩薩位也。入無量歡喜智足光明法門。文中三義同前。初勸教中示處人名教問偈重頌等四也。夜天重頌中有三。初長行生后。二偈頌。三結。第二文有十四偈。初二嘆法門深妙。次十半頌劫中值佛得法門。下一半頌后值佛出世獲益

【現代漢語翻譯】現代漢語譯本眾生執著于外物，難以解脫。二、正確的禮儀和言辭。三、憶念之前的佛法法門。四、前往（目標）。五、見到殊勝的景象。六、恭敬地頂禮。七、提問。進入（正入）其中有三個方面：一是讚歎發心能夠提問；二是從『我已』開始，講述自己所證得的境界；三是『諸大』之後，推崇他人殊勝的境界。自己所證得的境界有四個方面：一是辨明法門的體性；二是從『是故佛子，我為』開始，闡明法門的作用；三是（夜天）稟告說，得到此法的時間長短和因緣；四是『我唯』等，總結自己所知的部分。二、法門的作用有四個方面：一是二十三句，闡明觀修攝受教化眾生的方便，其中有三個方面：第一句是立論；其次是從『於一切法』開始解釋；三是『佛子，我等』之後總結。第二段文字有四個方面：一是依靠法；二是依靠世界；三是從『等心』開始，依靠眾生；四是『佛子，我常』之後，成就心的德行和作用。二、再次，佛子，以十種行來觀察法界，使行為與法相稱而成就，其中有四個方面可以瞭解。三、『我如是念』之後，二十三句，正是闡明對境利他，攝受教化眾生。四、『我已成就』之後總結。三、就對境利他這段文字，有兩個方面：一是辨明利他的方便；二是從『我深入』開始，總結其作用廣大。首先，辨明能夠受持的德行，舉出數字來解釋並總結這三段文字。其次，闡明所攝受和執持的法，這裡有兩個方面：一是解釋，二是總結。得到此法的時間長短，首先是提問，其次是回答。回答中有四個方面：一是講述往世得到此法的因緣；二是『佛子』之後，會合古今；三是『佛子，次有』之後，再次遇到無量佛，得到各種法門；四是『複次，佛子』之後，再次遇到無量諸佛，獲得殊勝的利益。推崇他人殊勝的境界有兩個方面：一是略說，二是廣說。後面講述自己非分所能瞭解的，可以知道。第七夜天名為開敷樹華（指七地菩薩的果位）。進入無量歡喜智足光明法門。文中三個意義與前面相同。首先，在勸教中，顯示處所、人名、教導提問的偈頌、重頌等四個方面。夜天重頌中有三個方面：一是長行生起之後；二是偈頌；三是總結。第二段文字有十四個偈頌。最初兩個偈頌讚嘆法門的深妙。其次十個半偈頌講述在劫中遇到佛，得到法門。後半個偈頌講述後來遇到佛出世，獲得利益。

【English Translation】 English version Beings are attached to external things and find it difficult to be liberated. Two, correct etiquette and speech. Three, remembering the previous Dharma teachings. Four, going towards (the goal). Five, seeing auspicious signs. Six, respectfully prostrating. Seven, asking questions. Entering (right entry) has three aspects: first, praising the mind of aspiration for being able to ask questions; second, starting from 'I have', narrating the realm attained by oneself; third, after 'All great', extolling the superior realm of others. The realm attained by oneself has four aspects: first, distinguishing the essence of the Dharma gate; second, starting from 'Therefore, Buddha-son, I for', clarifying the function of the Dharma gate; third, (the Night Goddess) reports the length of time and causes and conditions for obtaining this Dharma; fourth, 'I only' etc., summarizing the part known by oneself. Two, the function of the Dharma gate has four aspects: first, twenty-three sentences, clarifying the expedient means of contemplation, cultivation, and conversion of sentient beings, which has three aspects: the first sentence is the establishment of the thesis; second, starting from 'In all dharmas', explaining; third, 'Buddha-son, we' etc., summarizing. The second paragraph has four aspects: first, relying on the Dharma; second, relying on the world; third, starting from 'Equal mind', relying on sentient beings; fourth, 'Buddha-son, I always' etc., accomplishing the virtue and function of the mind. Two, again, Buddha-son, observing the Dharma realm with ten kinds of practices, making the practice match the Dharma and achieving it, which has four aspects that can be understood. Three, after 'I thus think', twenty-three sentences, precisely clarifying benefiting others by facing circumstances, converting and teaching sentient beings. Four, 'I have accomplished' etc., summarizing. Three, regarding the passage on benefiting others by facing circumstances, there are two aspects: first, distinguishing the expedient means of benefiting others; second, starting from 'I deeply enter', summarizing its vast function. First, distinguishing the virtue of being able to uphold, citing numbers to explain and summarizing these three paragraphs. Second, clarifying the Dharma that is received and upheld, which has two aspects: first, explaining, second, summarizing. Regarding the length of time for obtaining this Dharma, first is the question, second is the answer. The answer has four aspects: first, narrating the causes and conditions for obtaining this Dharma in past lives; second, 'Buddha-son' etc., uniting the past and present; third, 'Buddha-son, next there is' etc., again encountering countless Buddhas, obtaining various Dharma gates; fourth, 'Again, Buddha-son' etc., again encountering countless Buddhas, obtaining superior benefits. Extolling the superior realm of others has two aspects: first, a brief explanation, second, a detailed explanation. Later, narrating what one cannot understand, which can be known. The seventh Night Goddess is named Opening Flower Tree (referring to the fruit position of the seventh-ground Bodhisattva). Entering the Immeasurable Joy Wisdom Sufficient Light Dharma Gate. The three meanings in the text are the same as before. First, in exhortation and teaching, showing the place, name of the person, verses teaching questions, repetition of verses, etc., four aspects. The Night Goddess's repetition of verses has three aspects: first, the arising after the prose; second, the verses; third, the summary. The second paragraph has fourteen verses. The first two verses praise the profound and wonderful Dharma gate. The next ten and a half verses narrate encountering the Buddha in the kalpa, obtaining the Dharma gate. The latter half of the verse narrates later encountering the Buddha appearing in the world, obtaining benefits.

轉勝。二依入中有八。初善財得法深入大用。二偈贊報恩之行。善財十四偈中。初三嘆自利證德。次三嘆利他。下八通明自他二用。三禮辭。四重修前法門。五往。六見相。七禮。八述問。三正入中有二。初明自分法門。二諸大下仰推勝分。自分中有五。初總明法門德用有三。初令得世間樂。二令得出世離苦行。三令成善法行。二我已成下正明法門名體。三善財白言下明法門大用。四白言天神下明發心得法久近因緣。五我唯下結也。三大用中有三。初問。次答。三結。第二答中有五。初辨相。二推功在佛。三尋往因。四依起勝行。五舉佛為證可知。四發心久近中有二。初問次答。答有二。初明深遠難知。二佛子乃往下正答。此二各有偈及長行。初長行五文可知。初偈有二。初長行生。二正頌。頌有二十一半有五。初一嘆法門深勝。次四頌上非凡小乘等知。次十四半頌唯大心菩薩能知。即通頌上業行也。次一勸善財勤修。下一推功在佛。許說生后也。二長行正明往因行中有二。初長行。次偈頌。初有六。初明往昔佛世因緣。二佛子彼世下明往世起化因緣。有四可知。三時彼會中下嘆王化德。有二可知。四時彼女人下說偈顯王大行成就。五王贊女言下贊女及眷屬福智德成。六善男子下結會古今。第四女偈嘆王德中有五十二

【現代漢語翻譯】現代漢語譯本轉勝。二、依入中有八。初，善財得法，深入大用。二，偈贊報恩之行。善財十四偈中，初三嘆自利證德，次三嘆利他，下八通明自他二用。三，禮辭。四，重修前法門。五，往。六，見相。七，禮。八，述問。三、正入中有二。初，明自分法門，二，諸大下仰推勝分。自分中有五。初，總明法門德用有三。初，令得世間樂。二，令得出世離苦行。三，令成善法行。二，『我已成』下，正明法門名體。三，『善財白言』下，明法門大用。四，『白言天神』下，明發心得法久近因緣。五，『我唯』下，結也。三、大用中有三。初，問。次，答。三，結。第二答中有五。初，辨相。二，推功在佛（Buddha）。三，尋往因。四，依起勝行。五，舉佛（Buddha）為證可知。四、發心久近中有二。初，問，次，答。答有二。初，明深遠難知。二，『佛子乃往』下，正答。此二各有偈及長行。初，長行五文可知。初，偈有二。初，長行生。二，正頌。頌有二十一半有五。初，一嘆法門深勝。次，四頌上非凡小乘等知。次，十四半頌唯大心菩薩（Bodhisattva）能知，即通頌上業行也。次，一勸善財勤修。下，一推功在佛（Buddha），許說生后也。二，長行正明往因行中有二。初，長行。次，偈頌。初有六。初，明往昔佛（Buddha）世因緣。二，『佛子彼世』下，明往世起化因緣，有四可知。三，『時彼會中』下，嘆王化德，有二可知。四，『時彼女人』下，說偈顯王大行成就。五，『王贊女言』下，贊女及眷屬福智德成。六，『善男子』下，結會古今。第四，女偈嘆王德中有五十二。

【English Translation】 English version Turning to Victory. Secondly, entering the intermediate state has eight aspects. Firstly, Sudhana (Śrīmanta-sudhana) obtains the Dharma and deeply penetrates its great function. Secondly, verses praise the practice of repaying kindness. Among Sudhana's fourteen verses, the first three praise self-benefit and the realization of virtue, the next three praise benefiting others, and the last eight generally illuminate the dual function of self and others. Thirdly, taking leave. Fourthly, re-cultivating the previous Dharma gate. Fifthly, going. Sixthly, seeing the appearance. Seventhly, paying homage. Eighthly, stating the questions. Thirdly, the proper entry has two aspects. Firstly, clarifying one's own Dharma gate; secondly, the great ones below admire and praise the superior aspect. One's own aspect has five parts. Firstly, generally clarifying the virtue and function of the Dharma gate has three aspects: firstly, enabling one to obtain worldly happiness; secondly, enabling one to transcend the world and leave suffering; thirdly, enabling one to accomplish virtuous practices. Secondly, from 'I have already accomplished' onwards, directly clarifying the name and essence of the Dharma gate. Thirdly, from 'Sudhana said' onwards, clarifying the great function of the Dharma gate. Fourthly, from 'Said the heavenly being' onwards, clarifying the causes and conditions of the time of initial aspiration and obtaining the Dharma. Fifthly, 'I only' concludes. Thirdly, the great function has three aspects: firstly, questioning; secondly, answering; thirdly, concluding. The second answer has five aspects: firstly, distinguishing the characteristics; secondly, attributing the merit to the Buddha (Buddha); thirdly, seeking past causes; fourthly, relying on arising superior practices; fifthly, citing the Buddha (Buddha) as proof, which can be known. Fourthly, the length of time since the initial aspiration has two aspects: firstly, questioning; secondly, answering. The answer has two aspects: firstly, clarifying the profound and difficult to know; secondly, from 'Buddha's son, going back' onwards, directly answering. These two each have verses and prose. Firstly, the prose has five sections that can be known. Firstly, the verses have two aspects: firstly, the prose arises; secondly, the proper verse. The verse has twenty-one and a half, with five aspects. Firstly, one praises the Dharma gate's profound superiority. Secondly, four verses praise that it is not known by ordinary people or the Small Vehicle (Hinayana), etc. Thirdly, fourteen and a half verses praise that only Bodhisattvas (Bodhisattva) with great minds can know, which generally praises the above actions. Fourthly, one encourages Sudhana to diligently cultivate. Below, one attributes the merit to the Buddha (Buddha), allowing the telling of birth and after. Secondly, the prose directly clarifies the practice of past causes, which has two aspects: firstly, prose; secondly, verses. The first has six aspects. Firstly, clarifying the causes and conditions of the past Buddha (Buddha) world. Secondly, from 'Buddha's son, that world' onwards, clarifying the causes and conditions of initiating transformation in the past world, which has four aspects that can be known. Thirdly, from 'At that assembly' onwards, praising the king's transformative virtue, which has two aspects that can be known. Fourthly, from 'At that time, the woman' onwards, reciting verses to reveal the king's great practice accomplishment. Fifthly, 'The king praised the woman's words' onwards, praising the woman and her family's blessings, wisdom, and virtue accomplishment. Sixthly, 'Good man' concludes the assembly of ancient and modern times. Fourthly, the woman's verses praise the king's virtue in fifty-two.

偈有三。初生起。次偈贊。三顯敬儀。第二偈有二。初二十五偈嘆王化德。二王父名凈光下二十七偈嘆王眷屬勝。初文有三。初六明王未生時具有諸惡。次十二嘆王出世豐樂斷惡修善。次七偈嘆王說法利物。第二嘆眷屬中。初三出王父母所正法治世。次九嘆王出世豐樂。次三嘆王游池園觀。次十二偈池華中童子出現為世歸依。第二重頌中十偈有三。初五以五通自在知諸佛出世事。次四以漏盡智通知出世法。下一勸修。仰推文有二可知。第八夜天名愿勇光明。即八地菩薩位也。入隨應化覺悟眾生長養善根法門。三義同前。初教中有三句可知。二時善財下依教趣入有四。初辭退。二詣。三見相。故下文云。向所顯現者即指此相也。四敬禮。三正入中有二。初說自分法門。二諸大下仰推耳。自分中有四。初得十種心下於知識十種心等即法體。亦可十種心由屬前第二依教趣入第五文。即當請問也。但為顯八地無相故不言請。共法已下始是法門體。宜可思攝耳。二偏袒右肩下說偈讚歎。三白言下請問法門名及久近成道因緣。四我唯下結。初文有二。初得十心。次得應共菩薩法。十法有三。舉釋結數雖有十列唯八句。句別先舉次釋可知。二共法中總有四。初總。次所謂下別有一百句。三得如是下結。四辨益。共有三義。一師與弟子

【現代漢語翻譯】現代漢語譯本偈頌有三種含義：一是生起，二是讚歎，三是表達敬意。第二種偈頌分為兩部分：前二十五偈讚歎國王的教化功德，后從『王父名凈光』開始的二十七偈讚歎國王眷屬的殊勝。第一部分（讚歎國王教化功德）又分為三部分：首先用六偈說明國王未出生時世間充滿各種罪惡；其次用十二偈讚歎國王出世后，世間豐衣足食，斷惡修善；最後用七偈讚歎國王說法利益眾生。第二部分（讚歎國王眷屬）中，首先用三偈說明國王父母以正法治理世間；其次用九偈讚歎國王出世后的豐樂景象；再次用三偈讚歎國王遊覽池園的盛況；最後用十二偈描述池華中童子出現，成為世人的歸依之處。第二重頌中，十偈分為三部分：前五偈以五神通自在地知曉諸佛出世之事；其次四偈以漏盡智通曉出世之法；最後一偈勸勉修行。仰推文的含義顯而易見。第八夜天名為愿勇光明（愿勇光明），即是八地菩薩的果位，進入隨應化度覺悟眾生、長養善根的法門。這三重含義與前文相同。最初的教義中有三句可以理解。其次，善財童子依教奉行有四個步驟：一是辭退，二是前往，三是見到瑞相（所以下文說『向所顯現者』，就是指這個瑞相），四是敬禮。第三，正式進入（法門）分為兩部分：一是說自己所證得的法門，二是『諸大』以下是仰推（諸佛菩薩的功德）。自己所證得的法門分為四個部分：首先，『得十種心』以下，對於知識的十種心等等，就是法體的體現。也可以說，十種心屬於前面第二步依教奉行中的第五個環節，也就是應當請問的內容。但爲了彰顯八地菩薩的無相境界，所以沒有說『請問』。『共法』以下才是法門的本體，應該仔細思考領會。二是『偏袒右肩』以下，是用偈頌讚嘆。三是『白言』以下，是請問法門的名字以及成就菩提的久遠因緣。四是『我唯』以下是總結。最初的部分分為兩部分：一是得到十種心，二是得到應與菩薩共有的法。十種心法分為三個部分：舉出、解釋、總結數量，雖然列舉了十種，但只有八句。先舉出，再解釋，這是可以理解的。二、共法中總共有四個部分：首先是總說，其次是『所謂』以下分別有一百句。三是『得如是』以下是總結。四是辨別利益。共有三重含義：一是師父與弟子。

【English Translation】 English version There are three meanings to the verses: first, arising; second, praising; and third, expressing reverence. The second type of verse is divided into two parts: the first twenty-five verses praise the king's virtuous teachings, and the subsequent twenty-seven verses, starting with 'King's father named Jingguang' (凈光, Pure Light), praise the excellence of the king's family. The first part (praising the king's virtuous teachings) is further divided into three parts: first, six verses explain that the world was full of evils before the king was born; second, twelve verses praise that after the king's birth, the world was prosperous, people abandoned evil and cultivated goodness; and finally, seven verses praise the king's teachings that benefit sentient beings. In the second part (praising the king's family), first, three verses explain that the king's parents governed the world with the righteous Dharma; second, nine verses praise the prosperous scene after the king's birth; third, three verses praise the king's visit to the gardens; and finally, twelve verses describe the appearance of a child in the lotus pond, becoming the refuge of the world. In the second repetition of the verses, the ten verses are divided into three parts: the first five verses use the five supernatural powers to freely know the events of the Buddhas' appearance in the world; the next four verses use the wisdom of the exhaustion of outflows to understand the Dharma of emergence into the world; and the last verse encourages cultivation. The meaning of the upward inference text is obvious. The eighth night deity is named Yuanyong Guangming (愿勇光明, Vow of Courage and Light), which is the position of the eighth-ground Bodhisattva, entering the Dharma gate of responding to and transforming sentient beings, awakening them, and nurturing their roots of goodness. These three meanings are the same as before. In the initial teachings, there are three sentences that can be understood. Secondly, Sudhana (善財, Sudhana) follows the teachings in four steps: first, taking leave; second, going to; third, seeing the auspicious signs (so the following text says 'what was manifested earlier' refers to this auspicious sign); and fourth, paying homage. Third, formally entering (the Dharma gate) is divided into two parts: first, speaking about the Dharma gate that one has realized; and second, 'all the great' below is an upward inference (of the merits of all Buddhas and Bodhisattvas). The Dharma gate that one has realized is divided into four parts: first, 'obtaining the ten kinds of minds' below, the ten kinds of minds for knowledge, etc., are the embodiment of the Dharma. It can also be said that the ten kinds of minds belong to the fifth link in the second step of following the teachings, which is the content that should be asked. However, in order to highlight the formless realm of the eighth-ground Bodhisattva, 'asking' is not mentioned. 'Common Dharma' below is the essence of the Dharma gate, which should be carefully considered and understood. Second, 'bared the right shoulder' below is praising with verses. Third, 'said' below is asking about the name of the Dharma gate and the long-term causes and conditions for achieving Bodhi. Fourth, 'I only' below is a summary. The initial part is divided into two parts: first, obtaining the ten kinds of minds; and second, obtaining the Dharma that should be shared with Bodhisattvas. The ten kinds of mind Dharma are divided into three parts: listing, explaining, and summarizing the numbers, although ten kinds are listed, there are only eight sentences. First list, then explain, this is understandable. Second, in the common Dharma, there are a total of four parts: first is the general statement, and second, 'so-called' below, there are one hundred sentences respectively. Third, 'obtaining thus' below is a summary. Fourth, distinguish the benefits. There are three meanings in total: first, the teacher and the disciple.

共。二位中攝法共。三緣他共法故得共行也。上來善財行窮至此無功用地故。廣辨獲益。二偈文有二。初長行明說偈意。次正嘆偈中有十行。初一于知識起自己心攝也。次六明由知識得法請為廣說。下三念德難報。三辨答久近。文有二。初問有三問可知。次答。答文有三。初答法門名。二我入此下明法大用。三如汝所問下明答發心久近。又亦可發心久近答第二問。大用者答第三成佛問。即因廣大隨機上下故。未定作佛也。第二答大用中有五。初總說入此法門得平等離染著。即理智也。二解一切色后智了色性也。三于唸唸中現如是下總結自在神力。四或見等下廣顯行相品類等也。五我住此下結嘆佛事廣大利益。三答前發心得法久近中。初牒問次答。答中有二。初一句總。次別。別中有六。初辨法深。此文有二。初法有五句。后以五喻次第合之。即隨結也。一智門圓滿究竟喻。二智體本凈無惑喻。三智門離障益生喻。四智用隨機難壞喻。五自在遍周無害喻。二菩薩智下以世間言說其久近。初許次說。二文可知。三結會古今。四佛子我于爾時下轉報見多佛也。五次有劫名日光下轉劫值見六十億佛勸發修行。此文有二可知。六偈頌此文有二。初長行生起。二正偈頌。偈文有三十六偈文有六段。初一頌上法深承佛力說。次十三頌

過去太子代受獄囚救生等文。次五頌初佛聞法發心出家等。次六偈頌從是已后值諸佛修法門等。次八明法門大用。次三嘆法門德備勝妙難思也。余文可解。第九天名妙德圓滿。即九地菩薩位也。入無量境界受生自在法門。流彌尼者生太子處也。三門同上。初教進三義同前。二時善財下依教趣入中有七。一辭。二念增前法。三漸至處。四周遍下尋求。五見相。六敬禮。七申問。三答言下正入法界中有二。初說自分法門。二諸大下仰推勝分。自分中有四。初辨法門名體。二善財白言天神下明法大用。三善財白下得法久近。四唯我下結自所知。法門名體有二。初辨方便。二出行名體。初文有三。初長行。次偈頌。三結益。長行中有三。初舉十名嘆德。二何等下嘆別釋。三住是下結。此有十句。初文有三。初舉十數。二嘆德。三何等為十下列十名。有二可知。第二別釋中十門各有三。初列名。二釋也。三結。重頌十偈。次第頌前十受生法可知。二法門大用中有三。初問。二答。三我一念中悉知下結知自在耳。此有二可知。二答文內有五。初天得具足受生法門生此林。有四句也。二時此林下現十瑞相。初立宗。次問。三釋。四結。五明初利益也。三佛子摩耶乃至生太子時下因行智光以相顯體。有三句可知。四畢利叉樹下大用自在

【現代漢語翻譯】現代漢語譯本過去太子代受獄囚救生等文。其次是五個頌，講述最初佛陀聽聞佛法、發心出家等事。其次是六個偈頌，講述從那以後值遇諸佛、修習法門等事。其次是八句，闡明法門的巨大作用。其次是三句，讚歎法門功德圓備，殊勝微妙，難以思議。其餘文字可以理解。第九天的天神名為妙德圓滿（指九地菩薩的果位）。入無量境界受生自在法門。流彌尼（指）是太子出生的地方。三門與前面相同。最初的教導進三，意義與前面相同。第二個時段，善財童子依教趣入，其中有七個步驟：一是辭別，二是憶念增長之前的佛法，三是逐漸到達目的地，四是四處周遍地尋求，五是見到（菩薩的）相，六是恭敬禮拜，七是陳述疑問。第三個回答，從『答言』開始，正式進入法界，其中有兩部分：一是講述自己所修習的法門，二是『諸大』以下，仰慕推崇殊勝的法門。自己所修習的法門中有四個部分：一是辨別法門的名相和體性，二是善財童子問『天神』以下，闡明佛法的巨大作用，三是善財童子問『下』，（關於）得到佛法的時間長短，四是『唯我』以下，總結自己所知。法門的名相和體性有兩部分：一是辨別方便，二是出行的名相和體性。第一部分（辨別方便）的文字有三個部分：一是長行，二是偈頌，三是總結利益。長行中有三個部分：一是舉出十個名稱，讚歎功德，二是『何等』以下，分別解釋，三是『住是』以下，總結。這裡有十句。第一部分（舉出十數）的文字有三個部分：一是舉出十個數字，二是讚歎功德，三是『何等為十』以下，列出十個名稱。這兩部分可以理解。第二部分（分別解釋）中，十個法門各有三個部分：一是列出名稱，二是解釋，三是總結。重頌的十個偈頌，依次讚頌前面的十種受生法，可以理解。第二，法門的巨大作用中有三個部分：一是提問，二是回答，三是『我一念中悉知』以下，總結為知曉自在。這兩部分可以理解。第二，回答的文字中有五個部分：一是天神得到具足受生法門，生於此林，有四句。二是『時此林』以下，顯現十種瑞相。一是確立宗旨，二是提問，三是解釋，四是總結，五是闡明最初的利益。第三，『佛子摩耶乃至生太子時』以下，（通過）因行智光以相顯體，有三句可以理解。第四，『畢利叉樹』以下，（說明）巨大的作用自在。

【English Translation】 English version Texts about how the past Crown Prince substituted for prisoners in jail and rescued lives, etc. Next are five verses describing the initial events of the Buddha hearing the Dharma, generating the aspiration for renunciation, etc. Next are six Gatha verses describing encountering Buddhas and practicing Dharma doors after that. Next are eight lines clarifying the great function of the Dharma door. Next are three lines praising the Dharma door's complete virtues, its supreme and wonderful nature, and its inconceivable qualities. The remaining text is understandable. The deity of the ninth heaven is named Wondrous Virtue Perfection (referring to the position of a ninth-ground Bodhisattva). Entering the Dharma door of Unbounded Realm of Freedom in Rebirth. 『Lumini』 (referring to) is the place where the Crown Prince was born. The three doors are the same as before. The initial teaching of 『Advancing Three』 has the same meaning as before. In the second period, Sudhana enters according to the teachings, which includes seven steps: first, bidding farewell; second, recalling and increasing the previous Dharma; third, gradually reaching the destination; fourth, seeking everywhere; fifth, seeing the (Bodhisattva's) appearance; sixth, respectfully bowing; seventh, stating the questions. The third answer, starting from 『Answered,』 formally enters the Dharma realm, which includes two parts: first, describing the Dharma door that one cultivates; second, from 『All Great』 onwards, admiring and praising the supreme Dharma door. The Dharma door that one cultivates includes four parts: first, distinguishing the name and essence of the Dharma door; second, Sudhana asks 『Heavenly Deity』 onwards, clarifying the great function of the Dharma; third, Sudhana asks 『Below,』 (regarding) the length of time of obtaining the Dharma; fourth, 『Only I』 onwards, summarizing what one knows. The name and essence of the Dharma door include two parts: first, distinguishing the expedient means; second, the name and essence of the practice. The text of the first part (distinguishing the expedient means) includes three parts: first, prose; second, verses; third, summarizing the benefits. The prose includes three parts: first, listing ten names and praising virtues; second, 『What』 onwards, explaining separately; third, 『Dwelling in This』 onwards, summarizing. There are ten sentences here. The text of the first part (listing ten numbers) includes three parts: first, listing ten numbers; second, praising virtues; third, 『What are the Ten』 onwards, listing ten names. These two parts are understandable. In the second part (explaining separately), each of the ten Dharma doors includes three parts: first, listing the name; second, explaining; third, summarizing. The ten verses of the repeated praise, in order, praise the preceding ten kinds of rebirth Dharma, which are understandable. Second, the great function of the Dharma door includes three parts: first, asking questions; second, answering; third, 『I know everything in one thought』 onwards, summarizing as knowing freely. These two parts are understandable. Second, the text of the answer includes five parts: first, the deity obtains the complete Dharma door of rebirth and is born in this forest, which includes four sentences. Second, 『When This Forest』 onwards, manifesting ten auspicious signs. First, establishing the purpose; second, asking questions; third, explaining; fourth, summarizing; fifth, clarifying the initial benefits. Third, 『The Buddha's son Maya, even when the Crown Prince was born』 onwards, (through) the light of causal practice wisdom, the essence is revealed through the appearance, which includes three sentences that are understandable. Fourth, 『Pippala Tree』 onwards, (explaining) the great function of freedom.

攝德無礙有三句也。五生菩薩時如空下顯清凈無染。文有三。初為益現身。二順法成似。三成而無作。初有四喻。朗曜挺特如空中日。即現群機喻若電光。佈慈漸益如山起云。像現除迷若闇中燈。三得法因緣中。初問次答。答中初長行次偈頌。長行中有四。初時劫佛現。二彼世界乃至王都下明受身因緣。三于意云何下結會古今。四我從是來下辨修行廣大。頌中有二。初長行生起。二頌偈文有三十三半有四。初一敕聽許說。二有八頌前初所得法門。次十三半頌上經諸佛修使增廣。次一結難思也。仰推有二可知。第十瞿夷此方名明女。即十地菩薩位。太子有三夫人。此是第三夫人。耶輸陀羅第一夫人。第二夫人名摩奴陀羅。此名意持。此佛宮中但聞名不見其形也。此明女表慈悲行究竟也。入分別觀察一切菩薩三昧海法門。三義同前。初教往三義同前可知。二依入中有八。初辭退。二念增前法。三往。四至菩薩會堂下明至所。即總集地分。五爾時彼天下顯方便行勝克位自然。即眷屬行勝。六爾時離憂壞下彰其行具入勝境界。即三昧分。七敬禮諦觀。八自說發心請問。五具方便行勝。文有六。初眷屬行集。二白言下嘆善財自分中具自他行。三我觀仁者下嘆善財勝分行中具自他利行。四復我觀人者下勝進中通三世法。此文有三可

【現代漢語翻譯】現代漢語譯本攝德無礙有三句也。五生菩薩時如空下顯清凈無染。文有三。初為益現身。二順法成似。三成而無作。初有四喻。朗曜挺特如空中日，即現群機喻若電光。佈慈漸益如山起云。像現除迷若闇中燈。三得法因緣中。初問次答。答中初長行次偈頌。長行中有四。初時劫佛現。二彼世界乃至王都下明受身因緣。三于意云何下結會古今。四我從是來下辨修行廣大。頌中有二。初長行生起。二頌偈文有三十三半有四。初一敕聽許說。二有八頌前初所得法門。次十三半頌上經諸佛修使增廣。次一結難思也。仰推有二可知。第十瞿夷（Guhya，此方名明女），即十地菩薩位。太子有三夫人。此是第三夫人。耶輸陀羅（Yasodhara）第一夫人。第二夫人名摩奴陀羅（Manutara，此名意持）。此佛宮中但聞名不見其形也。此明女表慈悲行究竟也。入分別觀察一切菩薩三昧海法門。三義同前。初教往三義同前可知。二依入中有八。初辭退。二念增前法。三往。四至菩薩會堂下明至所。即總集地分。五爾時彼天下顯方便行勝克位自然。即眷屬行勝。六爾時離憂壞下彰其行具入勝境界。即三昧分。七敬禮諦觀。八自說發心請問。五具方便行勝。文有六。初眷屬行集。二白言下嘆善財自分中具自他行。三我觀仁者下嘆善財勝分行中具自他利行。四復我觀人者下勝進中通三世法。此文有三可

【English Translation】 English version The unimpeded absorption of virtue has three phrases. When the Bodhisattva is in the fifth stage of life, it is like the sky revealing purity and freedom from defilement. There are three parts to the text. First, it is to benefit and manifest the body. Second, it conforms to the Dharma and appears similar. Third, it is accomplished without action. The first has four metaphors. The bright radiance is like the sun in the sky, immediately manifesting the myriad opportunities like lightning. Spreading compassion gradually increases like clouds rising from a mountain. The appearance of the image removes delusion like a lamp in the darkness. In the third part, concerning the causes and conditions for obtaining the Dharma, there is first a question and then an answer. In the answer, there is first prose and then verses. There are four parts to the prose. First, the Buddha appears in time and kalpa. Second, the causes and conditions for receiving the body are explained from that world to the royal capital. Third, 'What do you think?' below connects the past and present. Fourth, 'I come from here' below distinguishes the vastness of practice. There are two parts to the verses. First, the prose arises. Second, the verses have thirty-three and a half verses, with four parts. First, there is one verse of command to listen and permission to speak. Second, there are eight verses on the Dharma doors initially obtained. Third, there are thirteen and a half verses on the Buddhas in the previous sutras cultivating and expanding. Fourth, there is one verse concluding that it is difficult to conceive. There are two things that can be known by looking up and inferring. The tenth Guhya (瞿夷, meaning 'Bright Woman' in this land) is the position of the Tenth Ground Bodhisattva. The Crown Prince has three consorts. This is the third consort. Yasodhara (耶輸陀羅) is the first consort. The second consort is named Manutara (摩奴陀羅, meaning 'Mind Holder'). In this Buddha's palace, only the name is heard, and the form is not seen. This Bright Woman represents the ultimate accomplishment of compassionate practice. Entering the Samadhi Sea Dharma Door of Discriminatingly Observing All Bodhisattvas. The three meanings are the same as before. First, the teaching to go, the three meanings are the same as before and can be known. Second, there are eight aspects to relying on entry. First, declining. Second, contemplating and increasing the previous Dharma. Third, going. Fourth, arriving at the Bodhisattva assembly hall below clarifies the place of arrival, which is the ground of total collection. Fifth, at that time, the world below reveals the superiority of expedient practice, naturally overcoming positions, which is the superiority of the retinue's practice. Sixth, at that time, leaving sorrow and destruction below manifests the complete entry into the superior realm through practice, which is the samadhi aspect. Seventh, respectfully prostrating and contemplating. Eighth, personally speaking of generating the aspiration and requesting to ask. Fifth, fully possessing the superiority of expedient practice. There are six parts to the text. First, the collection of the retinue's practice. Second, 'Speaking,' below praises Sudhana's (善財) own practice, possessing both self and other practices. Third, 'I observe the virtuous one' below praises Sudhana's superior practice, possessing both self and other benefit practices. Fourth, 'Again, I observe the person' below, in superior advancement, connects the Dharma of the three times. This text has three aspects that can be

知。五善財答下述同利他佛事有二。初總次別顯。此文有三。初緣違順二境調心。此文有四。初法。次喻。三合。四廣成。此文有三也。二若菩薩如是行者下述成業用也。三天神下結也。六善財將升法堂下明一行一切行俱現顯勝妙相。此文有三。初將升即趣向正位。二彼離憂等下顯熏資義。三偈頌顯善財勤求示成佛義也。所以往天所為此。已下知識位勝故。表藉多方便成也。偈有二。初生起。二偈頌。頌文有十行分三。初三自利行。次六利他行。次一嘆能近善友得見諸佛。六入勝境中有四。初總辨勝境。有二可知。二尋求。三見勝相。四悉于下明德行清凈。三爾時瞿夷作是言下正入中有三。初嘆能問許說。二若菩薩下自分法門。三諸大下仰推勝分。初文有三可知。自分中有五。初舉業自在修觀方便。二善男子下明法門名體。三此法門下辨法門大用。四大聖發心下明發心久近因緣。五唯我等結當分所知。初文有三。初明十法界行五句也。二佛子十值知識中若諸菩薩下明十值知識方便行有六句也。三以偈頌有二。初長行生起。二偈頌中有十三偈。初二頌上一句。次七頌中間七。次四頌下二句。又亦可合通贊前人法方便也。三大用文有二。初問次答。答有四。初明此界用。二如此娑婆下遍餘十方十世界也。三盧舍那本願下明

【現代漢語翻譯】知。五、善財回答下面所述的利益他人的佛事有兩種。首先是總的，然後是分別顯示。這段文字有三部分。第一部分是針對違逆和順從兩種境界調伏內心。這段文字有四個部分。第一是法，第二是比喻，第三是結合，第四是廣泛成就。這段文字也有三部分。第二部分是『若菩薩如是行者』，描述成就事業的功用。第三部分是天神，是總結。六、善財將要登上法堂，說明一行一切行同時顯現殊勝微妙的景象。這段文字有三部分。第一部分是即將登上，即趨向正位。第二部分是『彼離憂等』，顯示熏習資糧的意義。第三部分是偈頌，顯示善財勤奮求法，昭示成就佛果的意義。之所以前往天神處，是因為下面的知識地位殊勝，表明憑藉多種方便成就。偈頌有兩部分。第一是生起，第二是偈頌。頌文有十行，分為三部分。首先是三行自利行，其次是六行利他行，最後是一行讚歎能夠親近善友，得以見到諸佛。六、進入殊勝境界中有四個方面。第一是總的辨別殊勝境界，有兩點可以瞭解。第二是尋求，第三是見到殊勝的景象，第四是『悉于下』，說明德行清凈。三、『爾時瞿夷作是言』，正式進入其中有三個方面。首先是讚歎能夠提問，允許解說。第二是『若菩薩下』，自己分擔法門。第三是『諸大下』，仰仗推崇殊勝的部分。第一部分文字有三點可以瞭解。自己分擔的部分有五個方面。第一是舉出事業自在，修習觀想的方便。第二是『善男子下』，說明法門的名稱和體性。第三是『此法門下』，辨別法門巨大的作用。第四是『四大聖發心下』，說明發心的久遠和因緣。第五是『唯我等』，總結自己所知的部分。第一部分文字有三點。第一是說明十法界行，有五句。第二是佛子十值知識中，『若諸菩薩下』，說明十值知識的方便行，有六句。第三是以偈頌，有兩部分。第一是長行生起，第二是偈頌，其中有十三偈。最初兩頌上一句，其次七頌中間七句，其次四頌下兩句。又可以合併通贊前人法的方便。三大作用的文字有兩部分。首先是提問，其次是回答。回答有四個方面。首先是說明此界的作用，第二是『如此娑婆下』，遍及其餘十方十世界。第三是『盧舍那本願下』，說明

【English Translation】 Knowing. Fifth, Sudhana (Śrīmanta, 善財) answers that there are two kinds of Buddhist activities that benefit others as described below. First is the general, and then the specific display. This text has three parts. The first part is about taming the mind in response to adverse and favorable circumstances. This text has four parts. The first is the Dharma, the second is a metaphor, the third is a combination, and the fourth is broad accomplishment. This text also has three parts. The second part is 'If a Bodhisattva acts in this way', describing the function of accomplishing deeds. The third part is the gods, which is a conclusion. Sixth, Sudhana is about to ascend the Dharma hall, illustrating the simultaneous manifestation of all practices in one practice, revealing a supremely wonderful scene. This text has three parts. The first part is about to ascend, that is, heading towards the correct position. The second part is 'They are free from sorrow, etc.', showing the meaning of cultivating resources. The third part is a verse, showing Sudhana's diligent pursuit of the Dharma, indicating the meaning of achieving Buddhahood. The reason for going to the gods is because the following knowledge position is superior, indicating that it is accomplished through various expedient means. There are two parts to the verses. The first is the arising, and the second is the verses. The verse text has ten lines, divided into three parts. First are three lines of self-benefiting practice, second are six lines of benefiting others, and finally one line praising the ability to be close to good friends and see all the Buddhas. Sixth, there are four aspects to entering a supreme state. The first is the general identification of the supreme state, and there are two points to understand. The second is seeking, the third is seeing the supreme scene, and the fourth is 'Siddhartha below', explaining the purity of virtue. Third, 'At that time, Gūhī (瞿夷) said these words', formally entering into it has three aspects. The first is praising the ability to ask questions and allowing explanations. The second is 'If a Bodhisattva below', taking on the Dharma gate oneself. The third is 'All the great ones below', relying on and praising the supreme part. There are three points to understand in the first part of the text. There are five aspects to the part that one takes on oneself. The first is to cite the freedom of action in deeds and the convenience of practicing contemplation. The second is 'Good man below', explaining the name and nature of the Dharma gate. The third is 'This Dharma gate below', distinguishing the great function of the Dharma gate. The fourth is 'The four great saints generate the mind below', explaining the long history and causes and conditions of generating the mind. The fifth is 'Only we, etc.', summarizing the part that one knows. There are three points in the first part of the text. The first is to explain the practice of the ten Dharma realms, with five sentences. The second is in the knowledge of the ten values of the Buddha's son, 'If all Bodhisattvas below', explaining the expedient practice of the knowledge of the ten values, with six sentences. The third is with verses, with two parts. The first is the arising of the prose, and the second is the verses, with thirteen verses in it. The first two verses praise the previous sentence, the next seven verses praise the middle seven sentences, and the next four verses praise the next two sentences. It can also be combined to generally praise the expedient means of the previous person's Dharma. There are two parts to the text of the three great functions. The first is the question, and the second is the answer. There are four aspects to the answer. The first is to explain the function of this realm, the second is 'Like this Sahā (娑婆) below', extending to the other ten directions and ten worlds. The third is 'Vairocana's (盧舍那) original vow below', explaining

前教意異有所因。四我悉深入乃至何以故等已下釋知寬廣所以。此有四句可知。初文有二用。初知有漏因果。二彼諸劫下知無漏因果有三。初知佛。二知小乘。三知大乘也。四得法發心因緣中。初問次答。答中有六。初辨本身及始得法門。二彼佛滅後轉得勝法門。有三可知。三佛子我得此下辨修分齊。四佛子我若下明修行本意。此中有二。初辨。次釋所以可知也。五我于下修增諸行。六猶未能知下辨行增微彼諸本身及始得。文有十一段。一明本身感佛化導。二時彼女人聞是下化同眾生故往太子共為眷屬。三爾時太子下為犯邪行故。問彼女依正法有二文也。四時彼女母白言下嘆德勸受。五太子答言下共其立要有三。初立要。二偈頌明有所期。三女隨受。六爾時太子聞彼下以衣施。報恩顯德。七時彼女母即為下嘆女自慶起隨喜心行。八彼太子與女俱下見佛得道。九詣父王所下勸父王見佛。令彼大王知見於佛得聖道耳。此文有五。初詣告王。二王審問。三王喜舍位。四佛為說法。五王出家得道可知。十爾時太子月十五日下太子作王廣成攝化。十一爾時太子下結會古今也。六行增微內此文有三。初總辨。次責。三答。答中有四。初立。次釋。三廣辨。四結分齊。第三廣文有三。初立。次責。三答。答文智正覺眾生世間分二也。

【現代漢語翻譯】現代漢語譯本前文所教導的意義之所以不同，是有原因的。『四我悉深入乃至何以故等』以下解釋了（佛法）知見的寬廣之處。這裡有四句可以理解。最初的文段有兩種用法。第一，瞭解有漏的因果。第二，『彼諸劫下』瞭解無漏的因果，有三種。第一，瞭解佛。第二，瞭解小乘。第三，瞭解大乘。在『四得法發心因緣』中，先是提問，然後是回答。回答中有六點。第一，辨別（佛的）本身以及最初得法的法門。第二，『彼佛滅後轉得勝法門』，有三點可以理解。第三，『佛子我得此下』辨別修行的分界。第四，『佛子我若下』闡明修行的本意。這裡有兩點。第一，辨別。第二，解釋原因，可以理解。第五，『我于下』修行增長各種行為。第六，『猶未能知下』辨別行為增長的細微之處。『彼諸本身及始得』，文段有十一段。第一，闡明（佛的）本身感應佛的化導。第二，『時彼女人聞是下』因為要化度相同的眾生，所以前往與太子共同成為眷屬。第三，『爾時太子下』因為要犯邪行。問她依正法，有兩段文字。第四，『時彼女母白言下』讚歎（太子的）德行，勸他接受（女子的愛意）。第五，『太子答言下』與她立下約定，有三點。第一，立下約定。第二，用偈頌說明有所期望。第三，女子隨順接受。第六，『爾時太子聞彼下』用衣服施捨，報恩彰顯德行。第七，『時彼女母即為下』讚歎女兒，自己慶幸，生起隨喜之心。第八，『彼太子與女俱下』見到佛得道。第九，『詣父王所下』勸父王見佛，讓大王知道見到佛可以得到聖道。這段文字有五點。第一，前往告知國王。第二，國王審問。第三，國王喜悅地捨棄王位。第四，佛為他說法。第五，國王出家得道，可以理解。第十，『爾時太子月十五日下』太子作國王，廣泛地成就攝受教化。第十一，『爾時太子下』總結會合古今。『六行增微內』，這段文字有三點。第一，總的辨別。第二，責問。第三，回答。回答中有四點。第一，立論。第二，解釋。第三，廣泛辨別。第四，總結分界。『第三廣文』有三點。第一，立論。第二，責問。第三，回答。回答的文字中，（關於）智正覺、眾生、世間，分為兩部分。

【English Translation】 English version The reason why the previously taught meanings differ is due to certain causes. 'Si wo xi shen ru nai zhi he yi gu deng (四我悉深入乃至何以故等)' below explains the breadth of (the Dharma) knowledge and understanding. There are four sentences here that can be understood. The initial passage has two uses. First, to understand the cause and effect of conditioned existence (samsara). Second, 'Bi zhu jie xia (彼諸劫下)' to understand the cause and effect of unconditioned existence (nirvana), which has three aspects. First, to understand the Buddha. Second, to understand the Hinayana. Third, to understand the Mahayana. In 'Si de fa fa xin yin yuan (四得法發心因緣)' (four causes and conditions of obtaining the Dharma and generating the aspiration), there is first a question, then an answer. There are six points in the answer. First, to distinguish (the Buddha's) own nature and the Dharma gate of initial attainment. Second, 'Bi fo mie hou zhuan de sheng fa men (彼佛滅後轉得勝法門)' (after that Buddha passed away, further attain the superior Dharma gate), which has three points to understand. Third, 'Fo zi wo de ci xia (佛子我得此下)' (Buddha's disciples, I obtain this below) to distinguish the boundaries of practice. Fourth, 'Fo zi wo ruo xia (佛子我若下)' (Buddha's disciples, if I below) to clarify the original intention of practice. There are two points here. First, to distinguish. Second, to explain the reason, which can be understood. Fifth, 'Wo yu xia (我于下)' (I below) to cultivate and increase various actions. Sixth, 'You wei neng zhi xia (猶未能知下)' (still unable to know below) to distinguish the subtle aspects of the increase of actions. 'Bi zhu ben shen ji shi de (彼諸本身及始得)' (those own nature and initial attainment), the passage has eleven sections. First, to clarify (the Buddha's) own nature responding to the Buddha's guidance. Second, 'Shi bi nu ren wen shi xia (時彼女人聞是下)' (when that woman heard this below) because of the need to transform the same sentient beings, so she went to become a companion with the prince. Third, 'Er shi tai zi xia (爾時太子下)' (at that time, the prince below) because of the intention to commit improper conduct. Asking her to rely on the proper Dharma, there are two passages. Fourth, 'Shi bi nu mu bai yan xia (時彼女母白言下)' (at that time, that woman's mother said below) to praise (the prince's) virtues and encourage him to accept (the woman's love). Fifth, 'Tai zi da yan xia (太子答言下)' (the prince answered below) to make an agreement with her, which has three points. First, to make an agreement. Second, to use verses to explain what is expected. Third, the woman complies and accepts. Sixth, 'Er shi tai zi wen bi xia (爾時太子聞彼下)' (at that time, the prince heard that below) to give clothes as alms, repaying kindness and manifesting virtue. Seventh, 'Shi bi nu mu ji wei xia (時彼女母即為下)' (at that time, that woman's mother immediately below) to praise her daughter, rejoice for herself, and generate a mind of rejoicing. Eighth, 'Bi tai zi yu nu ju xia (彼太子與女俱下)' (that prince and woman together below) to see the Buddha and attain the Way. Ninth, 'Yi fu wang suo xia (詣父王所下)' (went to the father king's place below) to persuade the father king to see the Buddha, so that the great king would know that seeing the Buddha can attain the holy path. This passage has five points. First, to go and inform the king. Second, the king inquires carefully. Third, the king joyfully relinquishes the throne. Fourth, the Buddha speaks the Dharma for him. Fifth, the king leaves home and attains the Way, which can be understood. Tenth, 'Er shi tai zi yue shi wu ri xia (爾時太子月十五日下)' (at that time, the prince on the fifteenth day of the month below) the prince acts as king, widely accomplishing the work of embracing and transforming. Eleventh, 'Er shi tai zi xia (爾時太子下)' (at that time, the prince below) to summarize and combine the past and present. 'Liu xing zeng wei nei (六行增微內)' (within the six increases and subtleties of actions), this passage has three points. First, a general distinction. Second, questioning. Third, answering. There are four points in the answer. First, to establish a theory. Second, to explain. Third, to widely distinguish. Fourth, to summarize the boundaries. 'Di san guang wen (第三廣文)' (the third extensive passage) has three points. First, to establish a theory. Second, questioning. Third, answering. In the answering text, (regarding) wisdom, perfect enlightenment, sentient beings, and the world, it is divided into two parts.

又問若取上下諸文。普賢法行似從十信解位已去即得究竟。今約此文時。其普賢行勢似難成。位到十地方始可得者何也。答其普賢行體實不可依位得之。何以故。為附性起法故。今約三乘起信位論。從初信解位乃至十地皆非究竟。何以故。依位相取故。仍於此中間唸唸剎那盡普法也。何以故。為得性起故。佛即可知耳。摩耶夫人者此方云清凈妙。此下第二會緣入實相。所以將夫人。表此為性實能成究竟覺故相即如。實大幻不住智悲故。入大愿智幻法門有三。一勸勝進等。三同前。初勸教中有四。初示處。二示人教名。三教問。四瞿夷重頌。頌中有三十三偈。初十八偈長行中脫無。大論引此。具有亦可過頌前事未是脫也。此文有三。初一總明攝修行人。次十七廣述多劫修行因緣。三下十五總頌上文。此中初三頌上日光佛所發心。次七頌上逢后佛發心。次四總頌上得菩薩自他勝法。下一總頌上修行增微也。二依教趣入中但有七。一辭略無念前法及所至處。無意可知。二作是念我當云何下明善財念後方便。三善財隨順其教下明見依報相。四見夫人下見正報相。五見摩耶有如是下善財同彼即錶行修入實。六敬儀。七述本因由請問法門。第二方便文有三。初善財念求。二時有城下有三。知識開導。三答羅剎言下明顯求知識法。此

【現代漢語翻譯】又問：如果從上下經文來看，普賢菩薩的法行似乎從十信位（佛教修行位階，指對佛法產生初步的信心）開始，就能達到究竟圓滿。但現在根據這段經文來看，普賢行似乎難以成就，要到十地（佛教修行位階，指菩薩果位的最高階段）才能達到，這是為什麼呢？回答：普賢行的本體實際上不能依靠位階來獲得。為什麼呢？因為它是依附於自性而生起的法。現在根據三乘（聲聞乘、緣覺乘、菩薩乘）的起信位來討論，從初信解位乃至十地都不是究竟圓滿。為什麼呢？因為是依靠位階來獲取的。即使如此，在此中間的每個念頭、每個剎那，都要盡力實踐普賢法。為什麼呢？爲了獲得自性生起的力量。佛陀是可以知曉這些的。摩耶夫人（釋迦牟尼佛的生母）在這裡被翻譯為『清凈妙』。這以下是第二會，講述因緣進入實相。所以用摩耶夫人來象徵，表明自性真實能夠成就究竟覺悟，所以相即是如。真實的大幻不住于智慧和慈悲，所以進入大愿智幻法門。這個法門有三個方面：一是勸勝進等，三是與前面相同。最初的勸教中有四個部分：一是指示處所，二是指示人教的名字，三是教導提問，四是瞿夷（佛的姨母）再次用偈頌讚嘆。偈頌中有三十三個偈子，最初的十八個偈子在長行文中脫漏了，但《大論》引用了這些偈子，所以也可以認為不是脫漏，而是超過了偈頌之前的事情。這段經文有三個部分：第一部分總括地說明攝受修行人，第二部分詳細地敘述多劫修行的因緣，第三部分用十五個偈頌總括上面的內容。這其中，最初的三個偈頌讚頌日光佛所發的心，接著七個偈頌讚頌遇到后佛時所發的心，接著四個偈頌總頌獲得菩薩自利利他的殊勝之法，最後一個偈頌總頌修行增進的細微之處。第二部分，依靠教導趣入，但只有七個方面：一是言辭簡略，沒有提及前面的法以及所到達的地方，沒有意義可以理解。二是『作是念我當云何』（這樣想著，我應當如何）以下，說明善財童子唸誦后的方便。三是『善財隨順其教下』（善財童子隨順他的教導）以下，說明見到依報的景象。四是『見夫人下』（見到夫人）以下，見到正報的景象。五是『見摩耶有如是下』（見到摩耶夫人有如此）以下，善財童子與她相同，表明修行進入真實。六是敬儀。七是陳述本來的因由，請求詢問法門。第二種方便文有三個部分：首先是善財童子的念求，其次是『時有城下』（當時有城）以下有三個部分：知識開導，第三是『答羅剎言下』（回答羅剎的話）以下，明顯地尋求知識的方法。這

【English Translation】 Asked further: If we consider the preceding and following texts, the practice of Samantabhadra (Universal Worthy Bodhisattva) seems to reach its ultimate fulfillment from the stage of the Ten Faiths (initial stage of faith in Buddhism). However, according to this text, Samantabhadra's practice seems difficult to achieve, only attainable at the Ten Bhumis (highest stage of Bodhisattva practice). Why is this so? Answered: The essence of Samantabhadra's practice cannot actually be attained based on stages. Why? Because it is a Dharma (teaching) that arises from inherent nature. Now, discussing the stage of arising faith in the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), from the initial stage of faith and understanding to the Ten Bhumis, none are ultimately complete. Why? Because they are acquired based on stages. Even so, in every thought, every instant within this period, one should strive to practice the Dharma of Samantabhadra to the fullest extent. Why? To attain the power arising from inherent nature. The Buddha can know these things. Māyādevī (mother of Shakyamuni Buddha) is translated here as 'Pure and Wonderful'. What follows is the second assembly, discussing the conditions for entering reality. Therefore, Māyādevī is used to symbolize that inherent nature can truly achieve ultimate enlightenment, so form is identical to suchness. True great illusion does not dwell in wisdom and compassion, therefore entering the Great Vow Wisdom Illusion Dharma Gate. This Dharma Gate has three aspects: first, encouraging superior progress, etc., and third, the same as before. The initial encouragement has four parts: first, indicating the location; second, indicating the name of the person and teaching; third, teaching the questions; and fourth, Goutami (Buddha's aunt) praising again with verses. There are thirty-three verses, the first eighteen of which are missing in the prose, but the Mahāprajñāpāramitāśāstra (Great Treatise) quotes these verses, so it can also be considered not missing, but rather exceeding the events before the verses. This text has three parts: the first part generally explains embracing practitioners, the second part describes in detail the causes and conditions of cultivation over many kalpas (eons), and the third part summarizes the above content with fifteen verses. Among these, the first three verses praise the mind generated by Dipankara Buddha (Past Buddha), then seven verses praise the mind generated when encountering later Buddhas, then four verses summarize obtaining the superior Dharma of benefiting oneself and others as a Bodhisattva, and the last verse summarizes the subtle aspects of increasing progress in cultivation. The second part, entering based on teachings, only has seven aspects: first, the words are brief, without mentioning the previous Dharma and the place reached, there is no meaning to understand. Second, 'Thinking thus, what should I do' below, explains the skillful means after Sudhana (pilgrim) recites. Third, 'Sudhana following his teachings' below, explains seeing the appearance of the dependent environment. Fourth, 'Seeing the Lady' below, seeing the appearance of the principal environment. Fifth, 'Seeing Māyā having such' below, Sudhana being the same as her, indicates that practice enters reality. Sixth, respectful etiquette. Seventh, stating the original cause and asking to inquire about the Dharma Gate. The second skillful means text has three parts: first is Sudhana's recitation and seeking, second is 'At that time there was a city' below, which has three parts: guidance from a teacher, and third is 'Answering the words of the Rakshasa (demon)' below, clearly seeking the method of a teacher. This

有二。初領恩問。次答。答中有四句。一信。二思。三精進。四會理也。初文有三。初總。次嘆摩耶身德。三結。此文有三。初辨分齊。二仰推。三仰求方便。二有三知識其意云何。初表所知法。次表能知智。三表方便相。又初約性起辨義。二約智辨詮。三約方便辨資成。余意可知。初知識內有四。初供養善財即方便資成相。二作如是下教其行法。三菩薩若如是知下結觀成益。有三可知。四佛子下明得法者見一切真知識。顯法有可成名善巧也。教行法中有二十四句。摩耶者此名幻化。方便智教唯心觀。即正知識。是正唯心幻化不疑。此即以實顯相故也。第二知識有四。初天神嘆夫人。二光照諸佛依正。三智光入善財頂。四善財獲益。第三知識有三。初羅剎華散善財。二語善財下教行法。此文有二。初親近。次見。此二文並各有四。文可知。三若有菩薩下結。能親近知識十法中前八可知。善對治下第九句。順善知識下第十句。三見依報有四。初見華臺。二見樓觀。三見寶坐。四明眷屬行相。四見正報有三。初見身體。二爾時善財乃至隨應眾生下辨化用。三善財見如是下廣辨見利益相。初文有四。謂為益現色。二順法成似。三相實說空。四勝二乘故現色。初文合有五十句可知。五善財行修入實文有五。初見夫人牒前所見身

【現代漢語翻譯】現代漢語譯本有二：一是領受恩惠的提問，二是回答。回答中有四句：一、信（信心），二、思（思考），三、精進（努力修行），四、會理（領會真理）。最初的文段有三部分：首先是總說，其次是讚歎摩耶（Māyā，佛母名，意為幻化）的身體功德，最後是總結。這段文字有三部分：首先是辨別分際，其次是仰慕推崇，最後是仰求方便。二、有三知識，其意義是什麼呢？首先是表明所知的法，其次是表明能知的智慧，再次是表明方便之相。另外，首先是依據自性生起辨別意義，其次是依據智慧辨別詮釋，再次是依據方便辨別資助成就。其餘的意義可以自己理解。最初的知識內有四部分：首先是供養善財（Sudhana，求道者名），這是方便資助成就之相；其次是『作如是下』，教導他修行的法門；第三是『菩薩若如是知下』，總結觀行的成就利益，有三點可以理解；第四是『佛子下』，說明得到法的人見到一切真正的善知識，顯示法是可以成就的，名為善巧。教導修行的法門中有二十四句。摩耶，這個名字的意思是幻化。方便智慧教導唯心觀，就是真正的知識。正確的唯心幻化不懷疑。這就是以真實來顯現現象的緣故。第二位知識有四部分：首先是天神讚歎夫人；其次是光明照耀諸佛的依報和正報；第三是智慧之光進入善財的頭頂；第四是善財獲得利益。第三位知識有三部分：首先是羅剎（Rākṣasa，惡鬼名）散花給善財；其次是『語善財下』，教導修行的法門。這段文字有兩部分：首先是親近，其次是見。這兩段文字各自有四部分，文字可以自己理解。第三是『若有菩薩下』，總結。能夠親近知識的十法中，前八種可以自己理解。『善對治下』是第九句，『順善知識下』是第十句。三、見依報有四部分：首先是見到華臺，其次是見到樓觀，再次是見到寶座，第四是說明眷屬的修行之相。四、見正報有三部分：首先是見到身體，其次是『爾時善財乃至隨應眾生下』，辨別化用，再次是『善財見如是下』，廣泛辨別見到的利益之相。最初的文段有四部分：爲了利益而顯現色身，二是順應法而成相似，三是相是真實的而說空，四是爲了勝過二乘（聲聞乘和緣覺乘）而顯現色身。最初的文段合起來有五十句，可以自己理解。五、善財修行進入真實義的文段有五部分：首先是見到夫人，呼應前面所見的身。

【English Translation】 English version There are two aspects: first, receiving the question of grace; second, answering. In the answer, there are four phrases: 1. Faith (śraddhā); 2. Reflection (cintā); 3. Diligence (vīrya); 4. Understanding the principle (tattva-bodha). The initial text has three parts: first, a general statement; second, praise of the virtues of Māyā's (mother of the Buddha, meaning 'illusion') body; and third, a conclusion. This text has three parts: first, distinguishing the boundaries; second, admiring and extolling; and third, seeking expedient means. Two, what is the meaning of the three kinds of knowledge? First, it indicates the dharma to be known; second, it indicates the wisdom that can know; third, it indicates the aspect of expedient means. Furthermore, first, it distinguishes meaning based on the arising of nature; second, it distinguishes explanation based on wisdom; third, it distinguishes the means of support and accomplishment based on expedient means. The remaining meanings can be understood on one's own. The initial knowledge has four parts: first, offering to Sudhana (a seeker of the path), which is the aspect of expedient means supporting accomplishment; second, '作如是下' (zuò rú shì xià, following this), teaching the method of practice; third, '菩薩若如是知下' (púsà ruò rú shì zhī xià, if a Bodhisattva knows in this way), summarizing the benefits of contemplation, with three points that can be understood; fourth, '佛子下' (fózǐ xià, Buddha's son), explaining that those who obtain the Dharma see all true good teachers, showing that the Dharma can be accomplished, called skillful means. There are twenty-four phrases in the teaching of the practice method. Māyā, this name means illusion. Expedient wisdom teaches the Mind-Only (citta-mātra) contemplation, which is the true knowledge. Correct Mind-Only illusion without doubt. This is because it reveals the phenomenon with reality. The second teacher has four parts: first, the gods praise the lady; second, the light illuminates the adornments and the body of all Buddhas; third, the light of wisdom enters the crown of Sudhana's head; fourth, Sudhana obtains benefits. The third teacher has three parts: first, the Rākṣasas (demon) scatter flowers to Sudhana; second, '語善財下' (yǔ shàncái xià, speaking to Sudhana), teaching the method of practice. This text has two parts: first, approaching; second, seeing. These two texts each have four parts, the text can be understood on one's own. Third, '若有菩薩下' (ruò yǒu púsà xià, if there is a Bodhisattva), concluding. Among the ten dharmas of being able to approach a teacher, the first eight can be understood on one's own. '善對治下' (shàn duìzhì xià, well counteracting) is the ninth phrase, '順善知識下' (shùn shàn zhīshì xià, following the good teacher) is the tenth phrase. Three, seeing the environment has four parts: first, seeing the flower platform; second, seeing the pavilions; third, seeing the jeweled seat; fourth, explaining the aspect of the retinue's practice. Four, seeing the reward body has three parts: first, seeing the body; second, '爾時善財乃至隨應眾生下' (ěrshí shàncái nǎizhì suí yìng zhòngshēng xià, at that time Sudhana, even according to the beings), distinguishing transformation; third, '善財見如是下' (shàncái jiàn rú shì xià, Sudhana sees in this way), extensively distinguishing the aspects of the benefits seen. The initial text has four parts: manifesting the body for the sake of benefit, second, conforming to the Dharma and becoming similar, third, the appearance is real but speaks of emptiness, fourth, manifesting the body in order to surpass the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). The initial text combined has fifty phrases, which can be understood on one's own. Five, the text of Sudhana's practice entering the true meaning has five parts: first, seeing the lady, echoing the body seen earlier.

相。二即變下正同此正會相入實。三敬禮下勝分相應。四獲益得定即行體也。五從三昧起。三答言下正入法界。文中有二。初說自分法門二諸大下仰推自分中有四。初辨法門名。二得此法門下辨法用。三白言下明法因緣久近。四我唯下結也。第二法門用中有三。初局文分有四。初得大幻法故。生太子時能現不思神力。有二句也。二善男子下菩薩退生時光觸故。得受生法門自在有四。初光觸。二得受生莊嚴。三見現未事。四見過去事也。三又善男子下明容受自在有七。初光觸。二身寬有二可知。三容依報。四受等行菩薩。五受異生。六容下位菩薩。七受作用。四唸唸中下明化用容受自在。二於此下通十方有五。初明份量。二決疑。三決一疑。四責。五答可知。三善男子我為盧舍那下與千佛等為母也。此文有二。初辨次結也。三得法久近中有三。初問次答。此文有三。初本身獲益有二。釋結也。二彼道場神下結會古今。三善男子我從下廣明修法門德用。三複次善男子下舉廣顯略也。仰推三可知。此世界忉利天上下明第三攝德成因相。為彌勒是因故也。人名彌勒。入三世智正念思惟莊嚴法門。有三。初教勸進勝。二爾時善財聞如是等贊下依教趣入。三爾時彌勒觀察大眾下明證法界。初文有五。初示方便知識。二又作是言下示

【現代漢語翻譯】相（xiàng）：二是說變化之後，正和原本相同，這正是會歸相入于實相。三是敬禮以下，是殊勝的安分相應。四是獲得利益，得到禪定，也就是行體的作用。五是從三昧中起身。三答言下：正式進入法界。文中分為兩部分。首先是說明自己的法門，其次是諸大以下，是仰仗推崇自己所擁有的，其中有四點。首先是辨別法門的名字。其次是『得此法門下』，辨別法門的作用。再次是『白言下』，說明法門的因緣久遠。最後是『我唯下』，是總結。第二法門的作用中，有三點。首先是侷限於文句來分，有四點。首先是得到大幻法，所以在出生為太子時，能夠顯現不可思議的神力，有兩句話說明。其次是『善男子下』，菩薩退生時，因為光芒的照觸，得到受生法門的自在，有四點。首先是光芒的照觸。其次是得到受生的莊嚴。再次是見到現在和未來的事情。最後是見到過去的事情。再次是『又善男子下』，說明容受的自在，有七點。首先是光芒的照觸。其次是身體寬廣，有兩點可以瞭解。再次是容納依報。再次是接受等行菩薩。再次是接受異生。再次是容納下位的菩薩。最後是接受作用。第四是『唸唸中下』，說明化用容受的自在。二是在這裡以下，通達十方，有五點。首先是說明份量。其次是決斷疑惑。再次是決斷一個疑惑。再次是責問。最後是回答，可以瞭解。三是『善男子我為盧舍那下』，與千佛等同為母親。這段文字分為兩部分。首先是辨別，其次是總結。三是得到法門的久遠，有三點。首先是提問，其次是回答。這段文字分為三部分。首先是本身獲得利益，有兩點。解釋總結。其次是『彼道場神下』，總結會合古今。三是『善男子我從下』，廣泛說明修習法門的功德作用。三是『複次善男子下』，舉出廣泛的來顯明簡略的。仰仗推崇三點可以瞭解。這個世界忉利天上下，說明第三攝德成就因相。因為彌勒（Maitreya）是因的緣故。人名彌勒（Maitreya）。進入三世智正念思惟莊嚴法門。有三點。首先是教導勸進殊勝。其次是『爾時善財聞如是等贊下』，依照教導趨入。再次是『爾時彌勒觀察大眾下』，說明證入法界。首先的文字有五點。首先是展示方便知識。其次是『又作是言下』，展示。

【English Translation】 Xiang (相): The second is that after the change, it is exactly the same as the original, which is exactly the convergence into reality. The third, 'Respectful salutation below,' is the wonderful peace and harmony. The fourth is obtaining benefits, obtaining samadhi, which is the function of the body of practice. The fifth is rising from samadhi. 'Three answers below': Formally entering the Dharma Realm. The text is divided into two parts. The first is to explain one's own Dharma gate, and the second is 'All great below,' which is relying on and praising what one possesses, which includes four points. The first is to distinguish the name of the Dharma gate. The second is 'Obtaining this Dharma gate below,' to distinguish the function of the Dharma gate. The third is 'Reporting below,' to explain the long-standing causes and conditions of the Dharma gate. The last is 'I only below,' which is a summary. In the function of the second Dharma gate, there are three points. The first is to divide it according to the sentences, which includes four points. The first is obtaining the Great Illusion Dharma, so when born as a prince, one can manifest incredible divine power, which is explained in two sentences. The second is 'Good man below,' when the Bodhisattva regresses, because of the touch of light, one obtains the freedom of the Dharma gate of rebirth, which includes four points. The first is the touch of light. The second is obtaining the adornment of rebirth. The third is seeing present and future events. The last is seeing past events. The third is 'Also, good man below,' explaining the freedom of acceptance, which includes seven points. The first is the touch of light. The second is the breadth of the body, which can be understood in two points. The third is accepting dependent retribution. The fourth is accepting Bodhisattvas of equal practice. The fifth is accepting different births. The sixth is accepting lower-ranking Bodhisattvas. The last is accepting functions. The fourth is 'In every thought below,' explaining the freedom of transformation and acceptance. The second is 'Here below,' penetrating the ten directions, which includes five points. The first is explaining the quantity. The second is resolving doubts. The third is resolving one doubt. The fourth is questioning. The last is answering, which can be understood. The third is 'Good man, I am Vairocana below,' being the mother of a thousand Buddhas. This text is divided into two parts. The first is distinguishing, and the second is summarizing. The third is the length of time to obtain the Dharma gate, which includes three points. The first is asking, and the second is answering. This text is divided into three parts. The first is obtaining benefits oneself, which includes two points. Explaining the summary. The second is 'The spirit of that Bodhimanda below,' summarizing and uniting the past and present. The third is 'Good man, I from below,' extensively explaining the merits and functions of practicing the Dharma gate. The third is 'Furthermore, good man below,' raising the extensive to illuminate the concise. Relying on and praising three points can be understood. This world, Trayastrimsa Heaven below, explains the third aspect of gathering virtue and achieving causes. Because Maitreya (彌勒) is the cause. The person is named Maitreya (彌勒). Entering the Dharma gate of the adornment of the wisdom of the three times, right mindfulness, and contemplation. There are three points. The first is teaching and encouraging excellence. The second is 'At that time, Sudhana heard such praises below,' entering according to the teachings. The third is 'At that time, Maitreya observed the assembly below,' explaining the realization of the Dharma Realm. The first text includes five points. The first is displaying expedient knowledge. The second is 'Also saying below,' displaying.

正知識住處。三彼園中有菩薩下辨知識名德。四汝詣下教問。五何以故下嘆德以勸求。初文有二。初示天以表凈女以表內智慈悲顯妙法身。此文有三可知。二明二童子等表見化用修成方便資成依止。即寄福慧也。亦可前摩耶示以實應實。此童子等以相應相也。有說此中失次。此意未詳。且作此釋。又作是言者是摩耶言。案此即以理成事不虛。若爾前正念天及女寄是妙法智身云何。答正念即體相成。此寄依體成相耳。二示依報住處文有四。一示方。二示國。三示園林。四示樓觀並因也。所以雲南為事。因位順正果故。三示知識名中。初名。次辨德。四教問中有十句。初五問修方便相。次五問正修行相。五嘆彌勒能說德有二。初嘆能說德。次汝不應于下廣嘆勸求。初文有二十句分二。謂問答二可知。答中初知識自成德。二彼菩薩能成善財勝行。二廣勸求中有五。初一百七句勸修諸相行。此初文有三。初十句總勸教。二何以故下釋成求法相。三善男子略說下九句結略顯廣。初釋勸修諸相中有二。初釋。次結。初釋文有三。初四十二句自利行有三。初勸。二責。三廣辨。二照無量法下利他行。三詣諸佛剎下四十一句勝分行。二是故善男子下正勸求知識。三複次乃至則為慈母下引十喻嘆知識。釋結二也。四發大地心下辨求知識益

。此文有二。初明轉受法藥儀。二辨藥病相擬法耳。此文有三可知。五善男子詣善知識下結行成益。此文有三。初辨自分。二明勝進有二。初責次答可知。三善男子下推功在友耳。此文有三。初總顯德。二以略顯廣。三攝德屬人也。第二正勸求中有七十四句有三。初正勸進。二何以故下四十辨成需求。三複何以故下辨知識有力之意。爾時善財問如是等下第二依教趣入中有八。初聞嘆知識心生信。二正念思惟下念前法門。三漸進也。四以過去際下為見勝境故起大方便。五善財如是下得大慧眼觀大法境無辭退文。第六五體禮敬下見依報相。七爾時善財讚歎樓觀下見正報相。此即是證相。以人成德。此則是證。以德成人。此從后說。八頭面敬禮白言下明禮敬請問。第六文有五。初見樓觀敬禮。二作如是念深察賢聖住處。三未起間下敬法轉深。四合掌諦觀下廣嘆依正。五以偈頌。第二文有三。初見土相即恩敬緣。二又復下泯相入實即緣實觀。三深心信解下以實成相。五重頌中有五十五偈有三。初七頌上樓觀住處。二有四十四頌上第四具德聖所住處。次四結德嘆窮。亦可分五。初一嘆彌勒。次三十四舉人德以嘆室。此有三十三事。三有十八嘆住室利益。四有一恭敬住室人。五有一請求攝授也。第三文有二。初一嘆在室人。次十七

【現代漢語翻譯】現代漢語譯本這段文字分為兩部分。第一部分闡述了傳授佛法的儀式，第二部分辨析了藥物與疾病之間的比擬方法。這段文字可以分為三個部分。首先，『五善男子詣善知識下』總結了修行成就的利益。這段文字分為三個部分。首先，辨別自身的能力。其次，闡明勝進，這部分又分為兩個小部分，首先是責問，然後是回答。『三善男子下』說明了成就的功勞在於善友的幫助。這段文字分為三個部分。首先，總括地顯示功德。其次，用簡略的方式顯示廣大的內容。第三，將功德歸屬於人。第二部分，正式勸勉求法，共有七十四句，分為三個部分。首先，正式地勸勉精進。其次，『何以故下』用四十句辨析成就需求的原因。第三，『復何以故下』辨析善知識具有力量的意義。爾時，善財童子問如是等下，第二部分是依教奉行，共有八個方面。首先，聽到讚歎善知識，心中生起信心。其次，『正念思惟下』憶念之前的法門。第三，逐漸進步。第四，『以過去際下』爲了見到殊勝的境界，生起廣大的方便。第五，『善財如是下』得到大智慧眼，觀察大法境界，沒有退縮的文字。第六，『五體禮敬下』見到依報的相狀。第七，『爾時善財讚歎樓觀下』見到正報的相狀。這就是證悟的相狀，以人來成就功德。這則是證悟，以功德來成就人。這是從後面來說的。第八，『頭面敬禮白言下』說明禮敬請問。第六段文字有五個部分。首先，見到樓觀，恭敬禮拜。其次，作如是念，深入觀察賢聖居住的地方。第三，『未起間下』恭敬佛法更加深入。第四，『合掌諦觀下』廣泛地讚歎依報和正報。第五，用偈頌來讚歎。第二段文字有三個部分。首先，見到土地的相狀，產生恩敬的因緣。其次，『又復下』泯滅相狀，進入實相，也就是緣實觀。第三，『深心信解下』用實相來成就相狀。第五部分，重頌共有五十五個偈頌，分為三個部分。首先，七個偈頌讚嘆樓觀的住處。其次，有四十四個偈頌讚嘆第四位具德聖者所居住的地方。這裡有三十三件事。第三，有十八個偈頌讚嘆居住在室內的利益。第四，有一個偈頌讚嘆恭敬居住在室內的人。第五，有一個偈頌請求攝受。第三段文字有兩個部分。首先，一個偈頌讚嘆在室內的人。其次，十七

【English Translation】 English version This text has two parts. The first part explains the ritual of transmitting the Dharma medicine, and the second part distinguishes the method of comparing medicine and illness. This text can be divided into three parts. First, 'Five good men go to a good teacher' concludes the benefits of practicing and achieving. This text is divided into three parts. First, distinguish one's own abilities. Second, explain the superior progress, which is divided into two small parts, first the questioning, then the answering. 'Three good men' indicates that the merit of achievement lies in the help of good friends. This text is divided into three parts. First, generally reveal the merits. Second, reveal the vast content in a concise way. Third, attribute the merits to people. The second part, formally exhorting to seek the Dharma, has seventy-four sentences, divided into three parts. First, formally exhort to be diligent. Second, 'Why is it so' uses forty sentences to distinguish the reasons for needing to seek achievement. Third, 'Again, why is it so' distinguishes the meaning of the power of a good teacher. At that time, Sudhana (a seeker of enlightenment) asked, 'Like this, etc.' The second part is to enter according to the teachings, with eight aspects. First, hearing the praise of a good teacher, faith arises in the heart. Second, 'Right mindfulness and contemplation' remembers the previous Dharma gate. Third, gradually progress. Fourth, 'With the past boundary' to see the superior realm, great convenience arises. Fifth, 'Sudhana is like this' obtains the eye of great wisdom, observes the realm of the Great Dharma, and there is no text of retreat. Sixth, 'Prostrating with the five limbs' sees the appearance of the dependent reward. Seventh, 'At that time, Sudhana praised the tower' sees the appearance of the proper reward. This is the appearance of enlightenment, using people to achieve merit. This is enlightenment, using merit to achieve people. This is said from the back. Eighth, 'With head and face prostrating and saying' explains the respectful inquiry. The sixth text has five parts. First, seeing the tower and respectfully bowing. Second, thinking like this, deeply observing the place where the virtuous and holy dwell. Third, 'Before getting up' the respect for the Dharma becomes deeper. Fourth, 'Joining palms and contemplating attentively' widely praises the dependent and proper rewards. Fifth, praising with verses. The second text has three parts. First, seeing the appearance of the land, the cause of gratitude and respect arises. Second, 'And again' obliterates the appearance and enters reality, which is the contemplation of reality. Third, 'Deeply believing and understanding' uses reality to achieve appearance. The fifth part, the repeated verses, has fifty-five verses, divided into three parts. First, seven verses praise the dwelling place of the tower. Second, there are forty-four verses praising the place where the fourth virtuous sage dwells. There are thirty-three things here. Third, there are eighteen verses praising the benefits of living in the room. Fourth, there is one verse praising the person who respectfully lives in the room. Fifth, there is one verse requesting acceptance. The third text has two parts. First, one verse praises the person in the room. Second, seventeen

正辨利益有十一事。前長行舉室成人。此偈嘆人成室耳。七見正報相中有五。初起方便求見法身。三遙見下鄰而未即也。三與無量天龍下辨其眷屬。四從外而來顯眾行緣集也。五威德特尊下嘆德也。三爾時彌勒觀察大眾下辨入法界。文有四。初廣嘆發心德。二汝先所問下正入自體法門。三大聖此行下辨法門名。四白言下窮緣顯實也。初文有五。初嘆具功德者。二告善財汝可往詣下會位從實。三善財五體敬禮下攝其勝德也。四重指大眾。由善財具德故偈贊善財。五告善財善哉下領問嘆德耳。初文有七。初示大眾總嘆善財德。有問嘆二文。二此童子下嘆成希有有四句也。三何以故下辨成。四諸善男子下廣嘆勸學有四。一謂發心。二能進。三修行。四勸學故也。五此童子下重成德用。六善財汝今下廣嘆值遇善友益有六。初總通法見。二推嘆文殊力。三成其證行。四嘆行力增上。五勸學六曉喻其壞有二句。七善財當知下勸知行分齊有三句。余相可知耳。頻陀伽羅城者覺城也。經由一百一十知識者通正助也。上四十二等寄位故來耳。嘆善財云。無量菩薩廣劫所修。善財一生得者。教法中得也。故離世品云于文字教法等故。此約三乘教釋。若約一乘時。亦可普賢行證。證彼普行及別行也。此即非教得。亦可上果下加得。問何故此處

廣嘆功德及發心等。答此為位窮行滿足處故也。余準可知耳。二會位從實文有六。初教問。二悲泣顯成位難。因此辨諸知識內數有悲泣者。但諸位中勝進玄越而今得者荷恩。難離慕戀悲耳。三文殊授瓔珞即表福智嚴德之位。四善財得已供散彌勒正辨福德莊嚴會成其位也。五彌勒摩頂讚歎根行相應。六善財偈嘆。此等表意可知。此有二。初長行次偈頌。偈中初一慶見彌勒。次一愿見文殊本師。三重請彌勒。即舉德成位。亦即攝勝德也。中有四。初敬禮。二自說發心請問。三大聖下嘆德。四唯愿下結請。四偈嘆善財。文有三。初長行總示大眾能發心人。二偈嘆善財德。三長行結偈有六十八行有四。初十一嘆其善來。次十八嘆其自利得。次二十二嘆成利他德。下十七嘆自他德滿。五領問廣嘆發心。文有四。初總嘆。二善男子汝得善利下嘆能見知識德。三何以故下有二百一十八句。廣嘆菩提心令修趣入。四是故下結。第三文有二。初一百一十五嘆菩提心能生萬德德等諸佛。二譬如自在藥下一百三嘆能成大用得彼大果及不捨世間也。初文有二。初辨次結。結有三可知。第二有二。初釋次結。結有三可知。二自體法門文有三。初牒前方便攝入樓觀現量境。此文有三。牒勸趣入。二生其勝欲。三顯方便可知。二善財即入下正入三昧。

【現代漢語翻譯】現代漢語譯本廣嘆功德及發心等。答此為位窮行滿足處故也。其餘可以類推得知。二會位從實文有六。初教問。二悲泣顯成位難。因此辨諸知識內數有悲泣者。但諸位中勝進玄越而今得者荷恩。難離慕戀悲耳。三文殊（Manjushri，智慧的象徵）授瓔珞即表福智嚴德之位。四善財（Sudhana）得已供散彌勒（Maitreya），正辨福德莊嚴會成其位也。五彌勒摩頂讚歎根行相應。六善財偈嘆。此等表意可知。此有二。初長行次偈頌。偈中初一慶見彌勒。次一愿見文殊本師。三重請彌勒。即舉德成位。亦即攝勝德也。中有四。初敬禮。二自說發心請問。三大聖下嘆德。四唯愿下結請。四偈嘆善財。文有三。初長行總示大眾能發心人。二偈嘆善財德。三長行結偈有六十八行有四。初十一嘆其善來。次十八嘆其自利得。次二十二嘆成利他德。下十七嘆自他德滿。五領問廣嘆發心。文有四。初總嘆。二善男子汝得善利下嘆能見知識德。三何以故下有二百一十八句。廣嘆菩提心令修趣入。四是故下結。第三文有二。初一百一十五嘆菩提心能生萬德德等諸佛。二譬如自在藥下一百三嘆能成大用得彼大果及不捨世間也。初文有二。初辨次結。結有三可知。第二有二。初釋次結。結有三可知。二自體法門文有三。初牒前方便攝入樓觀現量境。此文有三。牒勸趣入。二生其勝欲。三顯方便可知。二善財即入下正入三昧。

【English Translation】 English version Extensive praise of merits and the aspiration for enlightenment, etc. The answer is that this is because the position is exhausted and the practice is fulfilled. The rest can be inferred accordingly. The second assembly's position has six parts based on the actual text. First, the teaching and questioning. Second, the weeping reveals the difficulty of attaining the position. Therefore, it distinguishes those among the knowledgeable who weep. However, those who have surpassed and transcended all positions and now attain it are grateful for the grace. It is difficult to part from the admiration and longing, hence the weeping. Third, Manjushri (symbol of wisdom) bestowing the necklace represents the position of adorned virtue of merit and wisdom. Fourth, Sudhana (the seeker) obtains it and offers it to Maitreya (the future Buddha), precisely explaining the adornment of merit and virtue, thus completing the position. Fifth, Maitreya touches Sudhana's head, praising the correspondence of roots and practices. Sixth, Sudhana praises in verse. The meaning of these can be understood. This has two parts: first, the prose section, then the verses. In the verses, the first celebrates seeing Maitreya. The second wishes to see Manjushri, the original teacher. The third repeatedly requests Maitreya, which elevates virtue to complete the position, and also encompasses superior virtues. There are four parts within: first, reverence and salutation; second, self-introduction of the aspiration for enlightenment and questioning; third, the great sage praises virtue; fourth, concluding the request with 'I only wish'. The four verses praise Sudhana. The text has three parts: first, the prose section generally shows the assembly those who can generate the aspiration for enlightenment; second, the verses praise Sudhana's virtue; third, the prose section concludes the verses, which have sixty-eight lines in four parts: first, eleven lines praise his good arrival; second, eighteen lines praise his self-benefit attainment; third, twenty-two lines praise the accomplishment of benefiting others; the last seventeen lines praise the fulfillment of self and other's virtues. Fifth, leading the questioning and extensively praising the aspiration for enlightenment. The text has four parts: first, a general praise; second, 'Good man, you have obtained good benefits,' praising the virtue of being able to see the knowledgeable; third, 'Why is that?' followed by two hundred and eighteen lines, extensively praising the Bodhicitta (the mind of enlightenment), urging cultivation and entry; fourth, concluding with 'Therefore'. The third text has two parts: first, one hundred and fifteen lines praise the Bodhicitta's ability to generate myriad virtues equal to all Buddhas; second, 'Like the sovereign medicine,' one hundred and three lines praise the ability to accomplish great functions, obtain great fruits, and not abandon the world. The first text has two parts: first, distinguishing, then concluding. The conclusion has three parts that can be understood. The second has two parts: first, explaining, then concluding. The conclusion has three parts that can be understood. Second, the Dharma gate of the self-essence has three parts: first, repeating the previous expedient means to incorporate into the directly perceived realm of the tower. This text has three parts: repeating and encouraging entry; second, generating superior desire; third, revealing expedient means that can be understood. Second, 'Sudhana immediately enters,' then directly entering Samadhi (meditative consciousness).

三彌勒攝神力下明出定也。二正入定文有三。初入。二見凈土。三汝見不下審其見解。第二文有五。初見嚴相即信境。二爾時善財下獲益禮敬三禮已下現自身。即當法機器有二可知。四又見下現因果法相。即修行者所依法此文有二。初因。次或於樓觀下現果法耳。五爾時善財諸下明差別異現。即顯一果互彰立教儀則。此文有二。初現果八相有二可知。二鈴中等現因中差別事也。前即初因後果。即修行次第。此文初果后因。生信成解次第耳。鈴下有六。初鈴現音聲法門有二可知。二鏡現形相法門。三柱現住持法門。四珠瓔現莊嚴法門。五樹現建立法門。六半月現住位起行法門也。三審見聞有三。初問。次答。三譬況嘆見無礙。嘆文有七。初超出妄境喻。二回觀勝法喻。三善識諸相喻。四延時謂短喻。五真德善現喻。六境現隨心喻。七觀法無礙喻。此有三喻。一見色無礙。二現色無礙。三隨作無礙也。出定文有四。初大聖攝用歸本。二復以身口加令出。三正出。四出已彌勒重問觀中事。審觀虛實。有問答二文也。第三答法門名體有三。初正辨定體。有問答二文。二一生菩薩下明攝一切法門。三大聖此諸奇特下問答顯處。以彰實耳。答中有二。初開二法門。二以二喻現及合也。初喻成就菩薩起事喻。第二起學菩薩愿成喻。第

【現代漢語翻譯】現代漢語譯本三彌勒（Maitreya，未來佛）以神通力使善財童子從禪定中出來，並闡明禪定的道理。二、正式進入禪定的描述分為三部分：首先是進入禪定，其次是見到凈土，最後是彌勒詢問善財童子所見，以審查他的見解。第二部分分為五點：首先，見到莊嚴的景象，即是信心的境界；其次，『爾時善財』之後，善財童子獲得利益並禮敬彌勒；第三，禮敬之後，彌勒菩薩顯現自身，這表明善財童子是適合接受佛法的根器，這一點可以從兩方面得知；第四，『又見』之後，彌勒菩薩顯現因果的法相，這是修行者所應依據的佛法，此部分分為兩點，首先是因，其次是『或於樓觀』之後，顯現果報之法；第五，『爾時善財諸』之後，闡明差別和不同的顯現，這表明一個果報互相彰顯，從而建立教義的法則，此部分分為兩點，首先是顯現果報的八種相，這一點可以從兩方面得知，其次是鈴鐺中等顯現因中的差別事。前面是先因後果，即是修行的次第，此部分是先果后因，是生起信心和成就理解的次第。鈴鐺之後有六點：首先，鈴鐺顯現音聲的法門，這一點可以從兩方面得知；其次，鏡子顯現形相的法門；第三，柱子顯現住持的法門；第四，珠瓔顯現莊嚴的法門；第五，樹木顯現建立的法門；第六，半月顯現安住位置和發起修行的法門。三、審查所見所聞分為三部分：首先是提問，其次是回答，最後是用比喻來讚歎所見無礙。讚歎的部分有七點：首先，用超出虛妄境界來比喻；其次，用回觀殊勝的佛法來比喻；第三，用善於識別諸種相狀來比喻；第四，用延長的時間來說明短暫來比喻；第五，用真實的功德善於顯現來比喻；第六，用境界的顯現隨心所欲來比喻；第七，用觀察佛法沒有障礙來比喻。這裡有三個比喻：一是見色無礙，二是現色無礙，三是隨作無礙。從禪定中出來分為四部分：首先是大聖收攝神通力迴歸根本；其次是再次用身口加持使善財童子出定；第三是正式出定；第四是出定后，彌勒菩薩再次詢問觀中所見之事，以審查所見是虛是實，有問答兩部分。第三、回答法門的名體分為三部分：首先是正式辨別禪定的本體，有問答兩部分；其次是『一生菩薩』之後，闡明攝取一切法門；第三是大聖『此諸奇特』之後，通過問答來顯明處所，以此來彰顯真實。回答中分為兩點：首先是開啟兩種法門，其次是用兩種比喻來顯現和合。第一個比喻是成就菩薩發起事業的比喻，第二個是發起學習菩薩願望成就的比喻。

【English Translation】 English version Three, Maitreya (Maitreya, the future Buddha) uses his divine power to bring Sudhana (Śreṣṭhidāraka) out of Samadhi (deep meditation) and explain the principles of Samadhi. Two, the description of formally entering Samadhi is divided into three parts: first, entering Samadhi; second, seeing the Pure Land; and third, Maitreya asks Sudhana about what he saw to examine his understanding. The second part is divided into five points: first, seeing the solemn appearance, which is the realm of faith; second, 'At that time, Sudhana' and after, Sudhana obtains benefits and pays homage to Maitreya; third, after paying homage, Maitreya Bodhisattva manifests himself, which shows that Sudhana is a suitable vessel to receive the Dharma, which can be known from two aspects; fourth, 'Again seeing' and after, Maitreya Bodhisattva manifests the Dharma characteristics of cause and effect, which is the Dharma that practitioners should follow, this part is divided into two points, first is the cause, and second is 'Or in the pavilion' and after, manifesting the Dharma of retribution; fifth, 'At that time, all the' and after, clarifying the differences and different manifestations, which shows that one retribution mutually manifests, thereby establishing the rules of doctrine, this part is divided into two points, first is the manifestation of the eight aspects of retribution, which can be known from two aspects, and second is the difference in the cause manifested in the bells, etc. The former is the cause first and then the effect, which is the order of practice, this part is the effect first and then the cause, which is the order of generating faith and achieving understanding. After the bell, there are six points: first, the bell manifests the Dharma gate of sound, which can be known from two aspects; second, the mirror manifests the Dharma gate of appearance; third, the pillar manifests the Dharma gate of sustenance; fourth, the pearl necklace manifests the Dharma gate of adornment; fifth, the tree manifests the Dharma gate of establishment; sixth, the half-moon manifests the Dharma gate of abiding position and initiating practice. Three, examining what is seen and heard is divided into three parts: first is the question, second is the answer, and finally is using metaphors to praise the unobstructedness of what is seen. The part of praise has seven points: first, using exceeding the false realm as a metaphor; second, using looking back at the supreme Dharma as a metaphor; third, using being good at identifying various appearances as a metaphor; fourth, using extending time to explain shortness as a metaphor; fifth, using true merit being good at manifesting as a metaphor; sixth, using the manifestation of the realm being as desired as a metaphor; seventh, using observing the Dharma without obstacles as a metaphor. There are three metaphors here: one is seeing form without obstacles, two is manifesting form without obstacles, and three is acting without obstacles. Coming out of Samadhi is divided into four parts: first, the great sage retracts his divine power and returns to the root; second, he uses his body and mouth again to bless Sudhana to come out of Samadhi; third is formally coming out of Samadhi; fourth is after coming out of Samadhi, Maitreya Bodhisattva asks again about what he saw in the meditation to examine whether what he saw is true or false, there are two parts of questions and answers. Third, answering the name and body of the Dharma gate is divided into three parts: first is formally distinguishing the essence of Samadhi, there are two parts of questions and answers; second is 'One life Bodhisattva' and after, clarifying the Dharma gate of taking in all Dharmas; third is the great sage 'These peculiarities' and after, clarifying the place through questions and answers to manifest the truth. The answer is divided into two points: first is opening the two Dharma gates, and second is using two metaphors to manifest combination. The first metaphor is the metaphor of accomplishing the Bodhisattva initiating the cause, and the second is the metaphor of initiating the learning of the Bodhisattva's wish to be accomplished.

四辨法門大用。即名窮緣顯實耳。有二問答。即為二。一問從來所趣處。二白言下問生所。初第一答中有三。初舉實無來。二但為教化下約緣集有處。三汝所問我下為引物故現所出方。二問生處中有二。初辨因行體生處。二我於此閻浮提下明化身現來生處。初文有五。初辨生處。二以般若為母下十九句別明眷屬行。三超凡夫地下校量優劣。四生如是家下十句辨位勝。五我凈法身下十句辨報體相應。即體勝也。二化身生處中三處即分為三。謂一人中。二天上。三下生人中。並是最後生也。第四智照無二相人名文殊師利。入普見順知識教法門。亦云菩薩寂靜法門。文有三。初善男子汝往文殊等辨勸勝進。二時善財下依教揀擇即趣入也。三爾時善財下正入法界。初文有三。初示人名。二示教問。三何以故下嘆德。此中略無處。下文云到普門國也。嘆德有六。初責。次答。即嘆德。三善男子下重示以勸。四是故下結勸也。五重責。六答耳。依教趣入中。初敬禮。次辭退。三經百一十城漸至處。四揀擇也。普門國是文殊一暫化處也。亦可智所依普法耳。第三正證入中有二。初見。二獲益。所以不云說法證無言說故。所以此中普見為表見大智普照不二故。所以不言見文殊顯普照離見相故。不違其教者通諸知識順忍故。二增長等者證

【現代漢語翻譯】現代漢語譯本四辨法門（通過四種辨別來達到目的的方法）的最大作用，就是窮盡因緣，顯現實相。這裡有兩段問答，分為兩部分。第一問是『（菩薩）從來所趣處（過去常常去的地方）』，第二問是『白言下問生所（請問菩薩出生的地方）』。第一段回答中有三層意思。首先，說明實相是無所從來；其次，『但為教化下約緣集有處（只是爲了教化眾生，才根據因緣和合而顯現有出生之處）』；第三，『汝所問我下為引物故現所出方（你問我出生的地方，是爲了引導眾生，所以才顯現我所出現的方位）』。第二問關於出生之處，分為兩部分。首先，辨別因行體（菩薩修行的本體）的出生之處；其次，『我於此閻浮提下明化身現來生處（我在這閻浮提（Jambudvipa，四大部洲之一，我們所居住的這個世界）顯現化身而來的地方）』。第一部分有五層意思。首先，辨別出生之處；其次，『以般若為母下十九句別明眷屬行（以般若（Prajna，智慧）為母』等十九句，分別說明眷屬的修行；第三，『超凡夫地下校量優劣（超越凡夫）』，比較優劣；第四，『生如是家下十句辨位勝（出生在這樣的家庭）』等十句，辨別菩薩的地位殊勝；第五，『我凈法身下十句辨報體相應（我的清凈法身）』等十句，辨別報身（Sambhogakaya，佛的受用身）與法身（Dharmakaya，佛的法性身）相應，也就是本體殊勝。第二部分關於化身出生之處，分為三處，也就是三類眾生之中。第一類是人中；第二類是天上；第三類是下生人中，都是最後一次出生。第四智照無二相人名文殊師利（Manjusri，文殊菩薩）。進入普見順知識教法門，也叫做菩薩寂靜法門。分為三部分。首先，『善男子汝往文殊等辨勸勝進（善男子，你前往文殊菩薩處）』等，辨別勸勉精進；其次，『時善財下依教揀擇即趣入也（當時善財（Sudhana）童子按照教導選擇，就趨入）』；第三，『爾時善財下正入法界（當時善財童子真正進入法界）』。第一部分有三層意思。首先，指示菩薩的名字；其次，指示教導和提問；第三，『何以故下嘆德（為什麼呢？下面是讚歎文殊菩薩的功德）』。這裡省略了一些內容，下文說『到普門國也（到達普門國）』。讚歎功德有六點。首先是責問，其次是回答，也就是讚歎功德；第三，『善男子下重示以勸（善男子，再次指示以勸勉）』；第四，『是故下結勸也（因此總結勸勉）』；第五，再次責問；第六，回答。按照教導趨入的部分，首先是敬禮，其次是辭退，第三是經過一百一十座城逐漸到達，第四是選擇。普門國是文殊菩薩一次暫時顯化的地方，也可以說是智慧所依的普遍之法。第三部分是真正的證入，分為兩部分，首先是見到，其次是獲得利益。之所以不說是說法，是因為證悟是無法用語言表達的。所以這裡用普見來表示見到大智慧普遍照耀，沒有二元對立。之所以不說是見到文殊菩薩，是爲了顯示普遍照耀，遠離能見和所見的相。不違背文殊菩薩的教導，是通達所有善知識，順從安忍的緣故。『二增長等者證（第二增長等是證悟）』。

【English Translation】 English version The greatest function of the Fourfold Discrimination Dharma Gate (the method of achieving the goal through four kinds of discrimination) is to exhaust the causes and conditions and reveal the true nature. There are two questions and answers here, divided into two parts. The first question is 'Where does the Bodhisattva usually go?', and the second question is 'Please tell me where the Bodhisattva was born.' The first answer has three layers of meaning. First, it explains that true reality has no origin; second, 'But for the sake of teaching and transforming sentient beings, it is only based on the aggregation of causes and conditions that a place of birth is manifested'; third, 'You ask me where I was born, it is to guide sentient beings, so I manifest the direction from which I appear.' The second question about the place of birth is divided into two parts. First, distinguish the place of birth of the causal practice body (the body of practice of the Bodhisattva); second, 'I am in this Jambudvipa (one of the four continents, the world we live in) to show the place where the incarnation comes from.' The first part has five layers of meaning. First, distinguish the place of birth; second, 'Taking Prajna (wisdom) as the mother' and other nineteen sentences, respectively explain the practice of the family members; third, 'Transcending ordinary people', comparing the advantages and disadvantages; fourth, 'Born in such a family' and other ten sentences, distinguishing the superiority of the Bodhisattva's position; fifth, 'My pure Dharmakaya (the body of the Dharma nature of the Buddha)' and other ten sentences, distinguishing the Sambhogakaya (the body of enjoyment of the Buddha) corresponding to the Dharmakaya, that is, the superiority of the body. The second part about the place of birth of the incarnation is divided into three places, that is, among three kinds of sentient beings. The first category is among people; the second category is in heaven; the third category is born among people, all of which are the last births. The fourth person whose wisdom and illumination are non-dual is named Manjusri (Manjusri Bodhisattva). Entering the Dharma Gate of Universal Vision and Following the Teachings of Knowledge, also known as the Bodhisattva's Silent Dharma Gate. It is divided into three parts. First, 'Good man, you go to Manjusri Bodhisattva', etc., distinguishing and encouraging diligence; second, 'At that time, Sudhana (Sudhana) boy chose according to the teachings, that is, he entered'; third, 'At that time, Sudhana boy truly entered the Dharma Realm.' The first part has three layers of meaning. First, indicate the name of the Bodhisattva; second, indicate the teachings and questions; third, 'Why is it that the following praises the merits of Manjusri Bodhisattva'. Some content is omitted here, and the following says 'Arriving at Pumen Country'. There are six points to praise the merits. The first is questioning, the second is answering, that is, praising the merits; the third, 'Good man, repeat the instructions to encourage'; fourth, 'Therefore, summarize the encouragement'; fifth, question again; sixth, answer. The part of entering according to the teachings, the first is reverence, the second is resignation, the third is gradually reaching after passing through one hundred and ten cities, and the fourth is selection. Pumen Country is a temporary manifestation of Manjusri Bodhisattva, and it can also be said to be the universal Dharma on which wisdom depends. The third part is the real realization, divided into two parts, the first is seeing, and the second is obtaining benefits. The reason why it is not said to be speaking is because enlightenment cannot be expressed in words. Therefore, universal vision is used here to express seeing great wisdom universally illuminating, without duality. The reason why it is not said to be seeing Manjusri Bodhisattva is to show universal illumination, away from the appearance of the seer and the seen. Not violating the teachings of Manjusri Bodhisattva is the reason for understanding all good knowledge and following patience. 'The second growth is enlightenment.'

益在己。此中有四。初成利他。次安住下成自分行。三入佛甚深下隨順勝分。四現入諸趣下明自他德成入普賢行也。此下第五顯因廣大相人名普賢。入十不壞智慧法門有三。初善財聞普賢名者教勸勝進。二一心欲見普賢下依教趣入。三善財即見普賢下正證法界。初文有二。初聞普賢名即示名也。二行愿下即嘆德也。此無示處辭等。意可知耳。言聞普賢名者上聞四普。一教量中文殊分具普賢行。二趣入中至普門國。三現證中普見諸知識。四證后智修普賢行也。故言聞也。嘆德文有十一句。初行愿諸地者總。次具下十句別。總中初顯地前愿樂行。次嘆地上所依位功德也。別中地具者成地因行也。地法者十法界。是地體故。地得者攝之在己證得也。次第者地地始終也。地修者四五修等也。住者當地修滿也。地境界者三性三無性。亦可分局也。是地所緣境也。持者境持觀心也。亦可因持果。共者信悲慈舍等十行等通成諸地也。正道者根本智也。二趣入中有二。初一句起正希望。二虛空界等下辨趣入方便。此文有二。初善財總念凈土法身。二起是心時下瑞相應現。此文有三。初辨見之因緣。二即見下正見相也。三結前生后。現相文有二。初十凈土相。次十法身相。又亦可初十顯凈國土及凈眾生世間。次十顯凈因陀羅網境界成智覺

【現代漢語翻譯】現代漢語譯本益在己（對自己有益）。這裡面有四層含義。第一是成就利他（利益他人），第二是安住于下，成就自己的修行，第三是進入佛的甚深境界，隨順殊勝的部分，第四是顯現進入諸趣（各種境界），表明自己和他人的功德，成就進入普賢行。下面第五點，顯示因地廣大，這樣的人被稱為普賢（Samantabhadra，普遍的賢者）。進入十不壞智慧法門有三個階段。第一，善財（Sudhana）聽到普賢的名字，這是教導和勸勉他更加精進。第二，『一心欲見普賢下』（一心想要見到普賢），這是依據教導而趣入。第三，『善財即見普賢下』（善財立刻見到普賢），這是真正證得法界。第一部分（善財聞普賢名）有兩點。第一，聽到普賢的名字，就是指示這個名字。第二，『行愿下』（行愿之後），就是讚歎他的功德。這裡沒有明確的指示之處，意思可以理解。說到『聞普賢名者』（聽到普賢的名字），是指上面聽到的四種普遍。第一，在教量中，文殊（Manjushri）分擔並具備普賢行。第二，在趣入中，到達普門國。第三，在現證中，普遍見到各種知識。第四，在證后智中，修習普賢行。所以說是『聞』。讚歎功德的文字有十一句。第一句，『行愿諸地者』（行愿在各個階段），是總體的概括。接下來十句是分別的闡述。在總體概括中，首先顯示地前（菩薩十地之前）的愿樂行。其次讚歎地上（菩薩十地）所依的地位功德。在分別闡述中，『地具者』（具備地的功德），是成就地的因行。『地法者』（地的法則），是十法界，是地的本體。『地得者』（獲得地的功德），是攝取它在自己身上並證得它。『次第者』（次第），是地與地之間的始終。『地修者』（地的修習），是四五修等等。『住者』（安住），是在當地修習圓滿。『地境界者』（地的境界），是三性三無性，也可以分開來理解。這是地所緣的境界。『持者』（保持），是境界保持觀心。也可以是因保持果。『共者』（共同），是信悲慈舍等十行等，普遍成就各個階段。『正道者』（正道），是根本智。第二部分（趣入）有兩點。第一句，生起真正的希望。第二句，『虛空界等下』（虛空界等等），辨別趣入的方便。這段文字有兩點。第一，善財總體憶念凈土法身。第二，『起是心時下』（生起這個心的時候），瑞相相應顯現。這段文字有三點。第一，辨別見到的因緣。第二，『即見下』（立刻見到），是真正見到的相。第三，總結前面，引出後面。顯現的相有兩點。第一，十凈土相。第二，十法身相。或者也可以是，第一，十顯凈國土及凈眾生世間。第二，十顯凈因陀羅網境界，成就智覺。

【English Translation】 English version Benefit lies in oneself. There are four aspects to this. First, accomplishing benefit for others. Second, abiding in the lower realms to accomplish one's own practice. Third, entering the Buddha's profound depths, following the superior aspects. Fourth, manifesting entry into all realms, clarifying the virtues of oneself and others, accomplishing entry into Samantabhadra's practice (普賢行). Below, the fifth point reveals that the cause is vast; such a person is named Samantabhadra (普賢, the Universal Worthy). Entering the ten indestructible wisdom Dharma gates has three stages. First, Sudhana (善財) hearing the name of Samantabhadra, which teaches and encourages him to advance. Second, '一心欲見普賢下' (with one mind desiring to see Samantabhadra), which is entering according to the teachings. Third, '善財即見普賢下' (Sudhana immediately sees Samantabhadra), which is truly realizing the Dharmadhatu (法界). The first part (善財聞普賢名, Sudhana hearing the name of Samantabhadra) has two points. First, hearing the name of Samantabhadra is indicating the name itself. Second, '行愿下' (after practices and vows), which is praising his virtues. There is no explicit indication here; the meaning can be understood. Speaking of '聞普賢名者' (hearing the name of Samantabhadra), it refers to the four universal aspects heard above. First, in the teachings, Manjushri (文殊) shares and possesses Samantabhadra's practice. Second, in entering, reaching the Universal Gate Country. Third, in present realization, universally seeing all teachers. Fourth, in post-realization wisdom, practicing Samantabhadra's practice. Therefore, it is said 'hearing'. The text praising virtues has eleven sentences. The first sentence, '行愿諸地者' (practices and vows in all stages), is a general summary. The next ten sentences are separate elaborations. In the general summary, first, it reveals the aspiration and joyful practice before the stages (before the ten Bhumis). Second, it praises the merits of the position relied upon on the stages (the ten Bhumis). In the separate elaborations, '地具者' (possessing the virtues of the stage), is accomplishing the causal practice of the stage. '地法者' (the Dharma of the stage), is the ten Dharma realms, which is the essence of the stage. '地得者' (obtaining the virtues of the stage), is taking it into oneself and realizing it. '次第者' (the sequence), is the beginning and end between stages. '地修者' (the practice of the stage), is the four or five practices, etc. '住者' (abiding), is the complete practice in that stage. '地境界者' (the realm of the stage), is the three natures and three non-natures, which can also be understood separately. This is the object of the stage's focus. '持者' (maintaining), is the realm maintaining the mind of contemplation. It can also be the cause maintaining the result. '共者' (common), is the ten practices such as faith, compassion, loving-kindness, and equanimity, universally accomplishing all stages. '正道者' (the right path), is fundamental wisdom. The second part (entering) has two points. The first sentence, giving rise to true hope. The second sentence, '虛空界等下' (the realm of emptiness, etc.), distinguishing the means of entering. This text has two points. First, Sudhana generally remembers the pure land Dharmakaya (法身). Second, '起是心時下' (when this mind arises), auspicious signs appear in response. This text has three points. First, distinguishing the causes and conditions of seeing. Second, '即見下' (immediately seeing), is the true appearance of seeing. Third, summarizing the previous and leading to the next. The appearing signs have two points. First, the ten pure land signs. Second, the ten Dharmakaya signs. Or it can also be, first, the ten manifesting pure lands and pure sentient beings' worlds. Second, the ten manifesting pure Indra's net realms, accomplishing wisdom and enlightenment.

分齊。欲明普賢分齊耳。三證入中有五。初明普賢德用攝化。二我於過去下重述普賢本因勸修勝行。三善財經由親近下校量顯勝。四善財能自究竟下嘆善財行勝。五說偈嘆佛結終於后。初文有四。初總見勝妙等諸如來。二善財見普賢下見法界行用。三普賢即申手下加令得三昧。四普賢告下審問定事有三。初問次答三嘆德也。初文勝妙有九義等諸如來。亦十也。二見行用中有四。初明外用化。二重觀普賢下內用攝化。三十方下結會平等有五句。四善財見普賢下明善財得十不壞智門益。初文有二。初釋十九出生用。次結。二內中有二。初釋次結。四善財得益文有二。初總牒十門。二別辨。三摩頂加得三昧中有三。初摩。二得益。三如此下結會。二摩頂益中有六可知。勸修本勝行中有七。初由久修菩提心故得上自在德用。二我所修下明德難窮。三我得如是下引已所得勸修行也。四汝且觀下勸觀現事。文有三句可知。五若有眾生聞我名下顯德深廣有五句。六聞修習下明大心大行行應同得生有二句。七汝復觀我下勸觀三身大用。前第六中生凈世界者生報土也。生我清凈身中者生法身中耳。文云普賢身相猶若虛空。依于如如不依佛國耳。第七中有二。初勸。次觀。具見因果。第三校量行德有三。初正明校。二何以故釋成。有三可知

【現代漢語翻譯】現代漢語譯本分齊：這是爲了闡明普賢菩薩的位次和境界。三、證入中有五個方面：第一，闡明普賢菩薩的德行和作用，以攝受和教化眾生。第二，『我於過去下』，重述普賢菩薩的本初因緣，勸勉修習殊勝的行持。第三，『善財經由親近下』，通過比較來彰顯殊勝之處。第四，『善財能自究竟下』，讚歎善財童子的行持殊勝。第五，以偈頌讚嘆佛陀，最後作總結。首先，第一部分有四個方面：第一，總的看到勝妙等同於諸如來。第二，『善財見普賢下』，見到法界的行持和作用。第三，『普賢即申手下』，加持善財童子，使他獲得三昧。第四，『普賢告下』，詳細詢問和確定事情，有三個方面：首先是提問，其次是回答，最後是讚歎功德。第一部分，勝妙具有九種含義，等同於諸如來，也可以說是十種含義。第二，見到行持和作用中有四個方面：第一，闡明外在的作用和教化。第二，『重觀普賢下』，內在的作用是攝受和教化。第三，『十方下』，總結歸納平等，有五句話。第四，『善財見普賢下』，闡明善財童子獲得十種不壞智門的利益。第一部分有兩個方面：首先解釋十九種出生的作用，其次是總結。第二部分內在的也有兩個方面：首先是解釋，其次是總結。第四，善財童子獲得利益的部分有兩個方面：首先總的列出十種法門，其次是分別辨析。三、摩頂加持獲得三昧有三個方面：第一是摩頂，第二是獲得利益，第三是『如此下』，總結歸納。第二，摩頂加持的利益有六個方面，可以理解。勸勉修習根本殊勝的行持有七個方面：第一，由於長久修習菩提心的緣故，獲得自在的德行和作用。第二，『我所修下』，闡明功德難以窮盡。第三，『我得如是下』，引用自己所獲得的來勸勉修行。第四，『汝且觀下』，勸勉觀察眼前的事物。文中有三句話，可以理解。第五，『若有眾生聞我名下』，彰顯功德的深刻和廣博，有五句話。第六，『聞修習下』，闡明大心和大行，行持應當一同獲得，有兩句話。第七，『汝復觀我下』，勸勉觀察三身的大用。前面第六點中，『生凈世界者』，是生於報土。『生我清凈身中者』，是生於法身之中。經文中說，普賢菩薩的身相猶如虛空，依于如如不動的真如自性，不依于佛國。第七點中有兩個方面：首先是勸勉，其次是觀察，全面地看到因果。第三，校量行持功德有三個方面：第一，正式闡明校量。第二，『何以故』，解釋和成就，有三個方面可以理解。

【English Translation】 English version Fen Qi: This is to clarify the position and realm of Samantabhadra (Universal Virtue Bodhisattva). 3. Entering into the state of realization has five aspects: First, elucidating Samantabhadra's virtues and functions to embrace and transform sentient beings. Second, 'I yu guo qu xia' (From 'I in the past below'), reiterating Samantabhadra's original causes and conditions, encouraging the cultivation of supreme practices. Third, 'Shan cai jing you qin jin xia' (From 'Sudhana's wealth through close association below'), highlighting the superiority through comparison. Fourth, 'Shan cai neng zi jiu jing xia' (From 'Sudhana's ability to ultimately below'), praising Sudhana's (Good Wealth Boy) superior practices. Fifth, praising the Buddha with verses and concluding at the end. First, the first part has four aspects: First, generally seeing the sublime and wonderful as equal to all Tathagatas (Thus Come Ones). Second, 'Shan cai jian Pu xian xia' (From 'Sudhana sees Samantabhadra below'), seeing the practices and functions of the Dharma Realm. Third, 'Pu xian ji shen shou xia' (From 'Samantabhadra immediately extends his hand below'), blessing Sudhana, enabling him to attain Samadhi (concentration). Fourth, 'Pu xian gao xia' (From 'Samantabhadra tells below'), inquiring in detail and determining matters, with three aspects: First is the question, second is the answer, and finally is the praise of virtue. In the first part, the sublime and wonderful have nine meanings, equal to all Tathagatas, or it can be said to have ten meanings. Second, seeing the practices and functions has four aspects: First, elucidating the external functions and teachings. Second, 'Chong guan Pu xian xia' (From 'Again contemplating Samantabhadra below'), the internal function is to embrace and transform. Third, 'Shi fang xia' (From 'Ten directions below'), summarizing equality, with five sentences. Fourth, 'Shan cai jian Pu xian xia' (From 'Sudhana sees Samantabhadra below'), elucidating the benefits of Sudhana attaining the ten indestructible wisdom doors. The first part has two aspects: First, explaining the functions of the nineteen births, and second, summarizing. The second part internally also has two aspects: First is the explanation, and second is the summary. Fourth, the part where Sudhana obtains benefits has two aspects: First, generally listing the ten Dharmas, and second, distinguishing them separately. 3. Touching the crown of the head and bestowing Samadhi has three aspects: First is touching the crown, second is obtaining benefits, and third is 'Ru ci xia' (From 'Thus below'), summarizing and concluding. Second, the benefits of touching the crown of the head have six aspects, which can be understood. Encouraging the cultivation of fundamental and supreme practices has seven aspects: First, due to the long-term cultivation of Bodhicitta (the mind of enlightenment), obtaining the virtues and functions of freedom. Second, 'Wo suo xiu xia' (From 'What I cultivate below'), elucidating that merits are difficult to exhaust. Third, 'Wo de ru shi xia' (From 'I obtain thus below'), quoting what one has obtained to encourage cultivation. Fourth, 'Ru qie guan xia' (From 'You should observe below'), encouraging observation of present things. There are three sentences in the text, which can be understood. Fifth, 'Ruo you zhong sheng wen wo ming xia' (From 'If there are sentient beings who hear my name below'), highlighting the depth and breadth of merit, with five sentences. Sixth, 'Wen xiu xi xia' (From 'Hearing, cultivating, and practicing below'), elucidating that the great mind and great practice should be obtained together, with two sentences. Seventh, 'Ru fu guan wo xia' (From 'You again observe me below'), encouraging observation of the great functions of the three bodies. In the preceding sixth point, 'Sheng jing shi jie zhe' (Those born in pure worlds), are born in the Reward Body Land. 'Sheng wo qing jing shen zhong zhe' (Those born in my pure body), are born in the Dharma Body. The scripture says that Samantabhadra's form is like space, relying on Suchness (Tathata), the unchanging true nature, not relying on the Buddha Land. The seventh point has two aspects: First is encouragement, and second is observation, fully seeing cause and effect. Third, comparing the merits of practice has three aspects: First, formally elucidating the comparison. Second, 'He yi gu' (Why is it so?), explaining and accomplishing, with three aspects that can be understood.

。三不此世界沒下嘆善財自在難思顯其勝義。第四嘆善財行勝。文有二。初因圓。次不久下果滿。果中初總。次別可知。五偈頌嘆佛。所以嘆佛者。明普賢菩薩在座前承加攝化。其行究竟成功在佛故嘆也。亦可約果嘆因位力。即是述前。偈中有二。初長行生起。次頌偈有九十九偈半有三。初八略舉如來菩薩功德敕聽許說。次八十九半別嘆如來三身化用。三有二結勸修行。初文有三。初半敕聽。次四半略嘆如來三身德。三有三嘆普賢功德。所說不虛勸物生信也。前三身中初一半嘆法身滅德。次一報身智德。次二化身恩德也。二廣嘆中有三。初二十半嘆報身德。二或見釋迦下六十三嘆化身德。三如來凈法身下六偈嘆法身德。問何故重結乃嘆佛德者何也。答此是顯發釋。舉果顯因分齊故。余可準之。報身中有五。初三嘆理量二智善巧。二或見如來坐下四明德普周唯大心境界非小智所緣。三或見盧舍那下七明諸佛德等具法身凈土及勝眷屬。四或見一毛孔下五半辨無方大用。五如是下結說難盡。化身中有三。初二十半嘆佛身業大用。次安住無上道下有二十二嘆佛口業教化。三諸佛尊導師下二十半嘆佛意業巧攝益。初身中有四。初一釋迦身化。次七示種種因行八相成道化。次五現余佛昇天等化。次七半能現授記等種種隨緣益。口中

【現代漢語翻譯】三不此世界沒下讚歎善財童子（Sudhana-kumāra）的自在和難以思議，彰顯其殊勝的意義。第四是讚歎善財童子的殊勝行為。文中有兩部分。首先是因圓滿，其次是不久之後果報圓滿。果報中，首先是總說，其次是分別可知。第五是偈頌讚嘆佛。讚歎佛的原因是，表明普賢菩薩（Samantabhadra）在座前承受加持攝受教化，他的行為最終成功在於佛，所以讚歎佛。也可以從果報來讚歎因位的力量，也就是敘述前面所說的。偈頌中有兩部分。首先是長行生起，其次是頌偈有九十九偈半，分為三部分。首先八偈略舉如來菩薩的功德，敕令聽聞允許宣說。其次八十九偈半分別讚歎如來三身的化用。第三部分有兩偈，總結勸勉修行。首先的文有三部分。首先半偈敕令聽聞。其次四偈半略贊如來三身的功德。第三部分有三偈，讚歎普賢菩薩的功德，所說不虛，勸勉眾生生起信心。前面的三身中，首先半偈讚歎法身的寂滅之德。其次一偈讚歎報身的智慧之德。其次兩偈讚歎化身的恩德。第二部分廣嘆中有三部分。首先二十偈半讚歎報身之德。其次『或見釋迦』下六十三偈讚歎化身之德。第三『如來凈法身』下六偈讚歎法身之德。問：為什麼重複總結才讚歎佛的功德呢？答：這是爲了顯發解釋，舉果來顯示因的分齊，其餘可以類推。報身中有五部分。首先三偈讚歎理量二智的善巧。其次『或見如來坐』下四偈說明功德普遍周遍，唯有大心境界，不是小智慧所能緣及的。其次『或見盧舍那』下七偈說明諸佛功德等同，具備法身凈土以及殊勝的眷屬。其次『或見一毛孔』下五偈半辨明無方的大用。第五『如是』下總結說難以窮盡。化身中有三部分。首先二十偈半讚歎佛身業的大用。其次『安住無上道』下有二十二偈讚歎佛口業的教化。第三『諸佛尊導師』下二十偈半讚歎佛意業的巧妙攝益。首先身業中有四部分。首先一偈是釋迦身化。其次七偈是示現種種因行八相成道化。其次五偈是現余佛昇天等化。其次七偈半是能現授記等種種隨緣利益。口業中 English version: The three 'not's of this world do not exhaust the praise of Sudhana-kumāra's (善財童子) freedom and inconceivability, highlighting its supreme meaning. Fourth is the praise of Sudhana-kumāra's supreme conduct. There are two parts to the text. First, the perfection of the cause; second, the soon-to-be fulfillment of the fruit. Within the fruit, first is the general statement, and second, the distinctions can be known. Fifth is the verse praising the Buddha. The reason for praising the Buddha is to show that Samantabhadra Bodhisattva (普賢菩薩) is in front of the seat, receiving the added blessing and transformation, and his conduct ultimately succeeds in the Buddha, so the Buddha is praised. It can also be praised from the fruit to the power of the causal position, which is to describe what was said earlier. There are two parts to the verses. First, the arising of the prose; second, the verses have ninety-nine and a half verses, divided into three parts. First, eight verses briefly mention the merits of the Tathāgata and Bodhisattvas, ordering to listen and allowing to speak. Second, eighty-nine and a half verses separately praise the transformations of the three bodies of the Tathāgata. The third part has two verses, summarizing and encouraging practice. The first text has three parts. First, half a verse orders to listen. Second, four and a half verses briefly praise the merits of the three bodies of the Tathāgata. The third part has three verses, praising the merits of Samantabhadra Bodhisattva, what is said is not false, encouraging sentient beings to generate faith. Among the preceding three bodies, first, half a verse praises the virtue of the extinction of the Dharmakāya (法身). Second, one verse praises the wisdom of the Sambhogakāya (報身). Second, two verses praise the grace of the Nirmāṇakāya (化身). The second part, the extensive praise, has three parts. First, twenty and a half verses praise the virtue of the Sambhogakāya. Second, 'Or seeing Śākyamuni' (或見釋迦) below, sixty-three verses praise the virtue of the Nirmāṇakāya. Third, 'The pure Dharmakāya of the Tathāgata' (如來凈法身) below, six verses praise the virtue of the Dharmakāya. Question: Why repeat the conclusion before praising the Buddha's merits? Answer: This is to reveal and explain, using the fruit to show the distinctions of the cause, and the rest can be inferred. There are five parts to the Sambhogakāya. First, three verses praise the skillful means of the two wisdoms of principle and measure. Second, 'Or seeing the Tathāgata sitting' (或見如來坐) below, four verses explain that merit is universally pervasive, only the realm of the great mind, not what small wisdom can reach. Second, 'Or seeing Vairocana' (或見盧舍那) below, seven verses explain that the merits of all Buddhas are equal, possessing the pure land of the Dharmakāya and the supreme retinue. Second, 'Or seeing a pore' (或見一毛孔) below, five and a half verses distinguish the great use without direction. Fifth, 'Thus' (如是) below, concluding that it is difficult to exhaust. There are three parts to the Nirmāṇakāya. First, twenty and a half verses praise the great use of the Buddha's body karma. Second, 'Abiding in the unsurpassed path' (安住無上道) below, there are twenty-two verses praising the Buddha's verbal karma of teaching. Third, 'The venerable teachers of all Buddhas' (諸佛尊導師) below, twenty and a half verses praise the Buddha's skillful means of mind karma to gather and benefit. First, there are four parts to body karma. First, one verse is the transformation of Śākyamuni's body. Second, seven verses are the manifestation of various causal practices and the transformation of attaining the path in eight aspects. Second, five verses are the manifestation of other Buddhas ascending to the heavens, etc. Second, seven and a half verses are the ability to manifest predictions, etc., and various benefits according to conditions. In verbal karma

【English Translation】 The three 'not's of this world do not exhaust the praise of Sudhana-kumāra's (善財童子) freedom and inconceivability, highlighting its supreme meaning. Fourth is the praise of Sudhana-kumāra's supreme conduct. There are two parts to the text. First, the perfection of the cause; second, the soon-to-be fulfillment of the fruit. Within the fruit, first is the general statement, and second, the distinctions can be known. Fifth is the verse praising the Buddha. The reason for praising the Buddha is to show that Samantabhadra Bodhisattva (普賢菩薩) is in front of the seat, receiving the added blessing and transformation, and his conduct ultimately succeeds in the Buddha, so the Buddha is praised. It can also be praised from the fruit to the power of the causal position, which is to describe what was said earlier. There are two parts to the verses. First, the arising of the prose; second, the verses have ninety-nine and a half verses, divided into three parts. First, eight verses briefly mention the merits of the Tathāgata and Bodhisattvas, ordering to listen and allowing to speak. Second, eighty-nine and a half verses separately praise the transformations of the three bodies of the Tathāgata. The third part has two verses, summarizing and encouraging practice. The first text has three parts. First, half a verse orders to listen. Second, four and a half verses briefly praise the merits of the three bodies of the Tathāgata. The third part has three verses, praising the merits of Samantabhadra Bodhisattva, what is said is not false, encouraging sentient beings to generate faith. Among the preceding three bodies, first, half a verse praises the virtue of the extinction of the Dharmakāya (法身). Second, one verse praises the wisdom of the Sambhogakāya (報身). Second, two verses praise the grace of the Nirmāṇakāya (化身). The second part, the extensive praise, has three parts. First, twenty and a half verses praise the virtue of the Sambhogakāya. Second, 'Or seeing Śākyamuni' (或見釋迦) below, sixty-three verses praise the virtue of the Nirmāṇakāya. Third, 'The pure Dharmakāya of the Tathāgata' (如來凈法身) below, six verses praise the virtue of the Dharmakāya. Question: Why repeat the conclusion before praising the Buddha's merits? Answer: This is to reveal and explain, using the fruit to show the distinctions of the cause, and the rest can be inferred. There are five parts to the Sambhogakāya. First, three verses praise the skillful means of the two wisdoms of principle and measure. Second, 'Or seeing the Tathāgata sitting' (或見如來坐) below, four verses explain that merit is universally pervasive, only the realm of the great mind, not what small wisdom can reach. Second, 'Or seeing Vairocana' (或見盧舍那) below, seven verses explain that the merits of all Buddhas are equal, possessing the pure land of the Dharmakāya and the supreme retinue. Second, 'Or seeing a pore' (或見一毛孔) below, five and a half verses distinguish the great use without direction. Fifth, 'Thus' (如是) below, concluding that it is difficult to exhaust. There are three parts to the Nirmāṇakāya. First, twenty and a half verses praise the great use of the Buddha's body karma. Second, 'Abiding in the unsurpassed path' (安住無上道) below, there are twenty-two verses praising the Buddha's verbal karma of teaching. Third, 'The venerable teachers of all Buddhas' (諸佛尊導師) below, twenty and a half verses praise the Buddha's skillful means of mind karma to gather and benefit. First, there are four parts to body karma. First, one verse is the transformation of Śākyamuni's body. Second, seven verses are the manifestation of various causal practices and the transformation of attaining the path in eight aspects. Second, five verses are the manifestation of other Buddhas ascending to the heavens, etc. Second, seven and a half verses are the ability to manifest predictions, etc., and various benefits according to conditions. In verbal karma

有三。初五明所說法有大威力。次十二明一音隨機赴感。次五辨成德用所以。前十二中初四明一音隨聞各異。次八結教差別。意中有二。初十二嘆用善巧。次譬如下八半喻顯。喻別有五。一隨益應成喻。二在物心現喻。三隨順像現喻。四為生護持喻。五為物生德喻。此五是攝化大網。余文可知。法身六偈中有三。初一半嘆法身具五相。次譬如夢所見下通約喻顯。三有二偈法合。喻文有二。初一半約理辨成。二一約事彰法耳。初文五相者。初一句白凈相。次二句不可思議相。三性離有為無為為相。第四句無染相。第六不去而遍至者。即第五常住為相。下二結勸中。初舉四喻況德難窮。四者一覺心無限喻。二事法難窮喻。三數深廣大喻。四虛空無際喻。通即可知。反成佛德深遠耳。次一舉益勸修也。此即流通分也。此經本有十萬偈。此釋但有三萬六千偈。說余意可知耳。

大方廣佛華嚴經搜玄分齊通智方軌卷第五(之下)

【現代漢語翻譯】現代漢語譯本：有三部分。首先是五段經文，闡明佛所說法具有巨大的威力。其次是十二段經文，闡明佛以一音說法，能隨機應感。再次是五段經文，辨析成就德行的作用和原因。在前十二段經文中，首先是四段經文，闡明一音說法，隨聽者不同而理解各異。其次是八段經文，總結教法的差別。意中有兩層含義。首先是十二段經文，讚歎佛運用教法的善巧。其次是用譬喻來顯明，如下面的八段半經文。譬喻分別有五種。一是隨順利益而應驗成就的譬喻。二是在萬物心中顯現的譬喻。三是隨順眾生根性而示現形象的譬喻。四是為眾生而護持的譬喻。五是為萬物而生出功德的譬喻。這五種譬喻是攝受教化眾生的大網。其餘的經文可以自行理解。法身有六偈，其中有三部分。首先是半偈，讚歎法身具備五種相。其次是用夢中所見來通約譬喻顯明。三是有兩偈經文是法合。譬喻的經文有兩部分。首先是半偈，從理上辨析成就。二是有一偈經文，從事相上彰顯佛法。最初的經文中，五相是：第一句是白凈相。其次兩句是不可思議相。三是性離有為法和無為法之相。第四句是無染相。第六句是不去而遍至，即第五常住之相。下面的兩句總結勸勉中，首先舉出四種譬喻來比況佛德難以窮盡。四種譬喻是：一是覺悟之心無限的譬喻。二是事法難以窮盡的譬喻。三是數量深廣的譬喻。四是虛空沒有邊際的譬喻。通達這些就可以知道，反過來成就佛的功德深遠。其次是舉出利益來勸勉修行。這就是流通分。這部經本來有十萬偈，這個解釋只有三萬六千偈，其餘的含義可以自行理解。

《大方廣佛華嚴經搜玄分齊通智方軌》卷第五(下)

【English Translation】 English version: There are three parts. First, five sections explain that the Dharma spoken by the Buddha has great power. Second, twelve sections explain that the Buddha uses one sound to teach, responding to different beings according to their needs. Third, five sections analyze the function and reason for achieving virtue. In the first twelve sections, the first four explain that the same sound is understood differently by different listeners. The next eight sections summarize the differences in teachings. There are two meanings within this. First, twelve sections praise the Buddha's skillful use of teachings. Second, metaphors are used to clarify, as in the following eight and a half sections. There are five types of metaphors. First, metaphors of responding and achieving according to benefits. Second, metaphors of appearing in the minds of all things. Third, metaphors of manifesting images according to the nature of beings. Fourth, metaphors of protecting beings. Fifth, metaphors of generating merit for all things. These five metaphors are the great net for embracing and transforming beings. The remaining texts can be understood on their own. There are six gathas (verses) about the Dharmakaya (法身), in three parts. First, half a gatha praises the five aspects of the Dharmakaya. Second, using what is seen in a dream to generally clarify through metaphors. Third, two gathas combine the Dharma. There are two parts to the metaphorical text. First, half a gatha analyzes achievement from the perspective of principle. Second, one gatha reveals the Dharma from the perspective of phenomena. In the initial text, the five aspects are: the first sentence is the aspect of pure whiteness. The next two sentences are the aspect of inconceivability. Third, the aspect of being separate from conditioned (samsara) and unconditioned (nirvana) states. The fourth sentence is the aspect of being unblemished. The sixth sentence, 'without going, yet reaching everywhere,' is the fifth aspect of permanence. In the following two sentences of conclusion and exhortation, first, four metaphors are given to illustrate the inexhaustibility of the Buddha's virtues. The four metaphors are: first, the metaphor of the boundless awakened mind. Second, the metaphor of the inexhaustibility of phenomena. Third, the metaphor of the depth and vastness of numbers. Fourth, the metaphor of the boundlessness of space. Understanding these allows one to know that, conversely, it achieves the profound and far-reaching merit of the Buddha. Second, benefits are cited to encourage practice. This is the distribution section. This sutra originally had one hundred thousand gathas, but this explanation only has thirty-six thousand gathas. The remaining meanings can be understood on their own.

The Avatamsaka Sutra (大方廣佛華嚴經) Search for the Profound, Distinguishing Limits, Penetrating Wisdom, Standard Path, Volume Five (Part Two)